Al-Nisa’ Surah 4

Surah 4
Al-Nisa’
(The Women)
Madinan

IN THE NAME OF ALLAH, THE KIND,

THE COMPASSIONATE

[1] People! Fear your Lord1 who created you

of a single soul,2 and from it created its mate,3 ‫َّاس اتـَُّقواْ َربَّ ُك ُم الَّ ِذي َخلَ َق ُكم‬
ُ ‫َي أَيـَُّها الن‬
and (then) of the pair scattered countless men ‫ث‬َّ َ‫اح َد ٍة َو َخلَ َق ِمنـَْها َزْو َج َها َوب‬
ِ‫سو‬
َ ٍ ‫ّمن نـَّْف‬
ِ
and women. Fear Allah by whom you demand ‫اللَ الَّ ِذي‬ ِ ِ ِ
ّ ْ‫منـْ ُه َما ِر َجاالً َكث ًريا َون َساء َواتـَُّقوا‬
one of another (your rights)4 and (beware of ِ
the rights arising by) the wombs.5 Verily Al- ّ ‫تَ َساءلُو َن بِه َواأل َْر َح َام إِ َّن‬
‫اللَ َكا َن َعلَْي ُك ْم‬
lah is ever watchful over you.6 ﴾١﴿ ‫َرقِيبًا‬

1. Mufti Shafi` has the following to for the delivery of these rights, is
state as an introduction to this pas- on fear of Allah and His Reckoning
sage: People’s rights are of two kinds. in the Hereafter. This fear of Allah
First, those which arise out of inter- - otherwise known as taqwa - is the
actions between them, such as: of only law-enforcing authority in this
trade, contract, labour, and employ- sphere of life. Accordingly, fear of
ment. The law can force a defaulter Allah was mentioned twice within
to deliver the rights arising in these the same opening verse of a chapter
affairs. But there is another kind of that deals mainly with the rights of
rights. Those, for instance: of a wife, the kin. That could be the reason
husband, children, orphans and oth- why we find that the Prophet used to
ers. The various rights that are due recite this verse at the beginning of
to these kind of people, in different his sermons.
measures, are of a nature that can-
Razi writes: It will be noticed that
not be taken by force if a man will
these words, “People! Fear your
not deliver them of his own free
Lord,” occur at the beginning of the
will. The reliance here, therefore,

629
 Surah 4 Al-Nisa’

fourth chapter of the first half of the ent from person to person that some
Qur’ān. Similarly, the fourth chapter people would have grown 5 meters
of the second half of the Qur’ān also tall and others would have had hands
starts with the same words (Al-Hajj, as long as apes. Or, if the clocks in a
Surah 22): “People! Fear your Lord.” It human body were not to be the same
will also be noticed that at this point as in any other human body, wounds
the words that follow draw the at- would not have healed within a peri-
tention to man’s ‘beginning’: “Fear od common to all, and women could
... who created you from a single soul,” not have been giving birth over ages
while there, in the second half, the within the same nine months time.
attention is drawn to the ‘end,’ in
In fact there is so much common at
words:
the most basic level that the scientists
]1 :‫اع ِة َش ْيءٌ َع ِظ ٌيم} [احلج‬ َّ َ‫{إِ َّن َزلَْزلَة‬
َ ‫الس‬ have been led to the conclusion, al-
“Fear ... verily the shaking of the Hour though wrong, that not only the hu-
will be a great thing.” man, rather all life originated from a
single source. Says J.Z.Young: “Out
2. That is, since Allah has created
of the 92 natural elements there are
mankind from a single soul, all the
16 that occur in most (living) organ-
members of the humanity are, one
isms while there are a few that occur
way or the other, related to one an-
in some organisms but not others.
other, and hence have their rights
This is an amazing fact and perhaps
on and duties toward each other.
even more amazing is that only about
People should, therefore, fear Allah,
20 amino-acids, out of the many pos-
acknowledge the rights of others, be
sible, occur in proteins, and further
fair with them, not oppress them,
the same 20 in all organisms from
and the strong should give the weak
bacterial to mammals. Most amazing
his due (Ibn Jarir).
of all, the instructions that direct the
Creation From a Single Soul synthesis of proteins depend in every
organism on sequences of three of the
Even basic knowledge of cells leads four nucleotide bases and any given
to the conclusion that all humans triplet always serves to incorporate
have originated from a single pair. the same amino-acid. The instruc-
If they had not, then, the number, tions for all life forms are written in
messages and the coding system of similar language. Such facts tell us at
the genes would have been so differ- once that life is a ‘peculiar’, ‘impossi-

630
Al-Nisa’ Surah 4

ble’, condition, and that all surviving َِّ ‫ول‬

‫الل‬ ُ ‫ال َر ُس‬ َ َ‫ال ق‬ َّ ‫َع ْن أَِب ُهَريـَْرةَ َر ِض َي‬
َ َ‫اللُ َعْنهُ ق‬
life must have a common origin. We َ‫صوا ِبلنِّ َس ِاء فَِإ َّن الْ َم ْرأَة‬ ِ َّ ‫صلَّى‬
ْ ‫اللُ َعلَْيه َو َسلَّ َم‬
ُ ‫استـَْو‬ َ
ٍ ِ
shall find this conclusion reinforced
ُ‫الضلَ ِع أ َْع َله‬ ِّ ‫ت ِم ْن ِضلَ ٍع َوإِ َّن أ َْع َو َج َش ْيء ِف‬ ْ ‫ُخل َق‬
when we examine more fully the still ‫يمهُ َك َس ْرتَهُ َوإِ ْن تـََرْكتَهُ َلْ يـََزْل أ َْع َو َج‬ ِ ‫فَِإ ْن َذهب‬
ُ ‫ت تُق‬ َ َْ
more complex units into which the .‫صحيح البخاري‬.‫صوا ِبلنِّ َس ِاء‬ ُ ‫استـَْو‬
ْ َ‫ف‬
molecules of living systems are or-
ganized within the cells” (An Intro- “Deal with women in a goodly
duction to the Study of Man, ELBS manner for woman has been cre-
publications, 1979, p.36). ated from the rib, and the most
curved of them is the top most.
To the above we have to add that the Therefore, if you go about try-
differences between one species and ing to straighten her up, you will
another (such as between humans break her. But if you leave it, it
and apes) are nevertheless so tremen- will remain curved. Therefore,
dous and so completely irreconcil- deal with women in a kindly
able - although the principles govern- manner” (Ibn Kathir).
ing the bodies seem to be common
- that it is difficult to assume that the Sabuni adds: That in fact is the rea-
two sprang up from the same origin. son for naming the first woman cre-
However, within a species, there is ated as Hawwa’, since she was cre-
no room for any difference in opin- ated from a haiyy (a living). Sheikh
ion that they have sprung up from a Muhammad `Abduh has said in
single base. Indeed, recent research- Al-Manar that “there was no point
ers state that there might be a few in creating Hawwa’ from the rib of
genes in every human being right Adam. What was the problem in
from the first ancestor, Adam, peace creating her out of dust?” (Similar-
be upon him (Au.). ly, a contemporary commentator of
the Qur’ān has said that the hadīth
3. That is, created Hawwa’ from one about creation from the rib of Adam
of the ribs of Adam while he was has not been understood properly,
asleep: Mujahid, Suddi, Qatadah implying that he has understood it
(Ibn Jarir). correctly after these several centu-
A hadīth in Bukhari and Muslim ries: Au). “The answer is, (continues
says: Sabuni), the Qur’ānic verse is plainly
worded: ‘Mankind has been created

631
 Surah 4 Al-Nisa’

from a single soul,’ (implying, ob- 4. As they say, for instance, “For
viously, that Hawwa’ was also from God’s sake you should do this,” or
that single soul, Adam). Further, the “In the name of God you ought not
hadīth about creation from the rib to do this,” and, “I beseech you in
of Adam is also unambiguous. Fi- the name of God,” etc. (Ibn Jarir,
nally, the consensus of the Ummah Kashshaf, Razi).
is to the same effect. Now, as to the
5. Two meanings have been as-
question why Allah created Hawwa’
cribed to the statement. First, as in
by that process, one answer is, to
the translation, which is supported
demonstrate that He is capable of all
by Ibn `Abbas, `Ikrimah, Muja-
manners of creation, including creat-
hid, Suddi, Qatadah and others. In
ing a living from a living: He created
fact Qatadah has a hadīth to relate
Adam from dust, Hawwa’ without
which says: “Fear Allah and join re-
a mother and `Isa without a father
lations by the womb.” (The hadīth is
(Rawa’e`, slightly reworded).
Mursal: Au.). The other meaning is:
With reference to the `iwaj in wom- “Fear Allah and (fear) the wombs in
en, Majid quotes a Western scholar the name of which you plead your
elsewhere: ‘Women will never be rights.” That is, you claim from each
able to overcome these handicaps other many rights in the name of
which are deeply rooted in their relationships (by the womb). This
physical nature .. Anyone familiar meaning is supported by Ibrahim,
with the physiology and biology of Mujahid and Hasan (Ibn Jarir).
woman will be less annoyed and ir-
Giving the relations by the womb
ritated at her sudden changes of
their right is so important that even
mood, allegedly unreasonable flares
differences in creed does not come in
of temper, her unmotivated acts.
the way. A hadīth says,
Understanding this, man will deeply
‫ت‬ َّ ‫ت أَِب بَ ْك ٍر َر ِض َي‬ ِ ‫َساء بِْن‬
sympathize with the bearer of the ْ َ‫اللُ َعنـْ ُه َما قَال‬ َ َْ ‫َع ْن أ‬
ِ‫الل‬ ِ ِ ِ ِ ِ
َّ ‫ت َعلَ َّي أ ُّمي َوه َي ُم ْشرَكةٌ ف َع ْهد َر ُسول‬ ِ ِ
egg cells who, having the same aspi- ْ ‫قَد َم‬
َّ ‫صلَّى‬ َِّ ‫ول‬ ِ َّ ‫صلَّى‬
rations and claims upon life, are bur- ُ‫الل‬ َ ‫الل‬ َ ‫ت َر ُس‬ ْ َ‫اللُ َعلَْيه َو َسلَّ َم ف‬
ُ ‫استـَْفتـَْي‬ َ
dened with more difficult biological َ َ‫َص ُل أ ُِّمي ق‬
‫ال نـََع ْم‬ ِ ‫علَي ِه وسلَّم قـ ْلت وِهي ر‬
ِ ‫اغبةٌ أَفَأ‬
َ َ َ َ ُ َ ََ َ ُ ْ
tasks’ (Nemilow, Biological Tragedy of .‫ صحيح البخاري‬.‫ك‬ ِ ‫ِصلِي أ َُّم‬
Women, pp. 187-188).
Asma’ (Abu Bakr’s daughter) said
that, “When my mother came

632
Al-Nisa’ Surah 4

[2] Hand over the orphans7 their property and

substitute not the despoiled (of yours) with the َ ِ‫الَب‬
‫يث‬ ْ ْ‫َوآتُواْ الْيـَتَ َامى أ َْم َوا َلُْم َوالَ تـَتـَبَ َّدلُوا‬
good (ones of theirs).8 Devour not their wealth ‫ب َوالَ َتْ ُكلُواْ أ َْم َوا َلُْم إِ َل أ َْم َوالِ ُك ْم‬ ِ ِّ‫ِبلطَّي‬
﴾٢﴿ ‫وب َكبِ ًريا‬ ِ
with your wealth.9 That indeed is a grave sin.10 ً ‫إنَّهُ َكا َن ُح‬

down to me during the time of Muslim has reported that once a

the Prophet while she was a pa- people belonging to the Mudar tribe
gan, and desiring my company, came to Madinah. They were in a
I asked the Prophet whether I terribly dishevelled state because of
should treat her well. He said: poverty. The Prophet ascended the
‘Yes, treat your mother well’” mimber after Zuhr Prayers and in
(Qurtubi). his sermon first recited this verse. He
followed it up with (59: 18):
6. Hadīth books are replete with tra-
ِ َّ
ditions coming from the Prophet ‫ت‬
ْ ‫َّم‬
َ ‫س َما قَد‬
ٌ ‫اللَ َولْتـَْنظُْر نـَْف‬ َ ‫ييَا أَيـَُّها الذ‬
َّ ‫ين َآمنُوا اتـَُّقوا‬
about the rights of relations by the ]18 : ‫لِغَ ٍد [احلشر‬
womb, and the virtue in meeting
“Believers. Fear Allah and let each
those rights. One hadīth of Mishkat man examine what he has prepared for
says: tomorrow.” After that he encouraged
ِ ‫من سَّره أَ ْن يـبس َط علَي ِه ِف ِرْزقِ ِه ويـْنسأَ ِف أَثَِرِه فـ ْلي‬
‫ص ْل‬ them to spend in the way of Allah,
ََ َ َُ ْ َ َ ُْ ُ َ ْ َ
ِ
ُ‫َرحَه‬ until people gave what they could
(Ibn Kathir).
“Whoever wishes that his provi-
sion be increased and his age be 7. Orphan in Islamic terminology is
extended, might give those re- a minor who has lost his or her father
lated by the wombs their rights.” (Ma`arif).
As against this, he has warned in no 8. Suddi, Sa`id ibn Musayyib and
less ambiguous words, those that Zuhri have said that in pre-Islamic
trample their rights. One of the re- times trustees of the orphans used to
ports, also of Mishkat, says: substitute their good quality prop-
‫اليدخل اجلنة قاطع‬ erty with their own despoiled and
poor quality ones. They would, for
“He who tramples the rights of instance, replace a fat and healthy
the kind will not enter Paradise” lamb of the orphan with an old and
(Ma`arif).

633
 Surah 4 Al-Nisa’

[3] And, if you fear that you will not act justly
(in matters of dower) to the orphan (girls)11
ِ َ‫وإِ ْن ِخ ْفتُم أَالَّ تـ ْق ِسطُواْ ِف الْيـتَامى ف‬
ْ‫انك ُحوا‬
then (do not marry them, rather) marry what ََ ُ ْ َ
ِ ِ
َ َ‫اب لَ ُكم ّم َن النّ َساء َمثـَْن َوثُال‬
is lawful to you12 (of other) women:13 two, three ‫ث‬ َ َ‫َما ط‬
or four (at a time).14 But if you fear that you ِ ِ ِ ِ
‫ع فَإ ْن خ ْفتُ ْم أَالَّ تـَْعدلُواْ فـََواح َد ًة أ َْو‬
will not do justice then (marry) only one;15 or, َ ‫َوُرَب‬
ْ‫ك أ َْد َن أَالَّ تـَعُولُوا‬ ِ
(be content with) what you right hands pos- َ ‫ت أَْيَانُ ُك ْم َذل‬ ْ ‫َما َملَ َك‬
sess (of the slave-girls).16 This way it is less ﴾٣﴿
likely that you will do injustice.17

skinny lamb of their own. Allah for- be discovered too late that nothing
bade such acts (Ibn Jarir, Ibn Kathir). is left of the wealth of the orphan
(Ma`arif).
After this the Companions became
so meticulous that they segregated 10. The textual hub has been ex-
their dishes from those of the or- plained as sin by Ibn `Abbas, Muja-
phans in their care until Allah re- hid, Suddi, Qatadah and others (Ibn
vealed (2: 220): Jarir).
‫ص َل ٌح َلُْم َخيـٌْر َوإِ ْن‬
ْ ِ‫ك َع ِن الْيـَتَ َامى قُ ْل إ‬َ َ‫َويَ ْسأَلُون‬ The Prophet himself used it in that
ِ
]220 : ‫وه ْم فَإ ْخ َوانُ ُك ْم [البقرة‬ ِ
ُ ُ‫ُتَالط‬ sense. According to a report in Ibn
“And they ask you about (how to treat) Marduwayh and Hakim, when Abu
the orphans. Tell them: ‘The best thing Ayyub al-Ansari wished to divorce
(for them) is (promotion of their) wel- his wife he sought the counsel of the
fare. Therefore, if you mingle (your Prophet (saws). He told him:
food, drink and other things) with
theirs, then, that is alright, (since, af- ‫إن طالق أم أيوب حوب‬
ter all), they are your brethren’” (Ibn “Divorcing of Umm Ayyub
Jarir). would be a great sin (hoob).” It is
9. Obviously, if separate accounts said that Abu Ayyub abandoned
are not maintained and withdraw- the idea (Qurtubi, Ibn Kathir).
als are made from a single account 11. The words in the parenthesis are
for purposes common to those of the based on an opinion of `A’isha who
trustee as well as of the orphan then said: “This verse applies to an orphan
no one would know whose wealth is girl who happens to be in the trust
depleting and at what rate. It might

634
Al-Nisa’ Surah 4

of someone who wants to marry her the means to get married; for him
because of her beauty or wealth, but too it is makruh. This type should
is not inclined to give her the mahr seek solution in fasts (until he can
she deserves. He has been told not manage the means). And fourth, he
to marry her, rather marry others.” who is neither fearful nor has the
There have been other explanations means. According to Imām Shafe`i,
too (Ibn Jarir, Qurtubi). it is preferable for such a person to
avoid marriage and busy himself
The above statement of `A’isha is in
with the affairs of the hereafter. Ac-
Bukhari. However, she has another
cording to the Hanafiyyah, however,
report in Bukhari itself to the effect
it is wajib for a man to marry if he
that a man had an orphan girl in his
is fearful of falling into sins. Yet, if
care who jointly owned a date-palm
he cannot afford, then by not mar-
grove with him. The man would not
rying he is not sinning. Their opin-
let her get married, (fearful that he
ion is that in general terms marriage
would lose full control of the grove)
is Sunnah Mu’akkadah (emphasized
- Ibn Kathir, Shawkani.
practice of the Prophet) and there-
12. The words in the original are ma fore, not marrying without a valid
taba lakum, and have at least two reason can be sinful.
implications. First, marriage is not a
Another implication hidden in the
religious obligation. Imām Nawawi
words ma taba lakum is, accord-
has stated that he does not know of
ing to Suyuti, the permission to see
any scholar (of the four schools) who
the woman one intends to marry. A
has declared marriage obligatory. He
hadīth in Muslim says, in sum, that:
mentions four cases. First, in which
a man is fearful of falling into sin ‫اللُ َعلَْي ِه‬
َّ ‫صلَّى‬ َ ‫َّب‬ ِّ ِ‫ت ِعْن َد الن‬ ُ ‫ال ُكْن‬ َ َ‫َع ْن أَِب ُهَريـَْرةَ ق‬
ِ‫صار‬ ِ
and possesses the means (to get mar- ْ ‫َو َسلَّ َم فَأ ََتهُ َر ُج ٌل فَأ‬
َ ْ‫َخبـََرهُ أَنَّهُ تـََزَّو َج ْامَرأَةً م ْن ْالَن‬
‫ت إِلَيـَْها‬ ِ َّ ‫الل صلَّى‬ ِ ُ ‫ال لَه رس‬
ried and maintain a household). For َ ‫اللُ َعلَْيه َو َسلَّ َم أَنَظَْر‬ َ َّ ‫ول‬ ُ َ ُ َ ‫فـََق‬
ِ‫صار‬ ِ ِ َّ ِ ِ
َ ْ‫ب فَانْظُْر إلَيـَْها فَإن ف أ َْع ُي ْالَن‬
such a person marriage is mustahab ْ ‫ال فَا ْذ َه‬ َ َ‫ال َل ق‬ َ َ‫ق‬
(desirable). Second, he who is not ‫ صحيح مسلم‬. ‫َشْي ًئ‬
fearful of falling into sin, and has no The Prophet asked a person en-
means to support a family; marriage gaged to a woman if he had seen
for such a person is makruh (unde- her. He said he had not. The
sirable). Third, he who is fearful of Prophet told him, “You better do
falling into sins, but does not possess that, for some Ansari women have

635
 Surah 4 Al-Nisa’

a defect in their eyes.” Nonethe- However, four is the limit, more

less, this seeing should be done than that being the exception of our
without the knowledge of the Prophet who married fifteen women,
girl. As for her own permission - went into thirteen of them, of whom
whether she can be seen without eleven were with him at one time in
her knowledge or not - there is a his life, and nine when he died. (Of
difference of opinion among the them, the Prophet remained mar-
scholars. Some say her consent ried to a single lady - Khadijah - un-
is necessary, others that it is not. til he was 54, then, after her death,
However, this seeing before mar- remained with another single lady
riage is only permissible and not - Sawda - until he was 58 - adding
obligatory. In fact, Allah Himself others only at the end of his life: all
did not state it expressly (Alusi). but one previously married women:
Shafi`). There is consensus of opin-
13. Some scholars have conjectured
ion over the figure of four for the
that by the addition of the words
believers without any disagreement
“women” (apparently redundant,
among the scholars. Traditions sup-
since after all one marries only wom-
porting this view are as follows. One
en), it is implied that marriage to a
is in Bukhari and Nasa’i but taken
jinni is disallowed (Alusi).
here from Musnad of Ahmad:
Imām Ibn Taymiyyah has, however, ‫َسلَ َم‬ ِ
ْ ‫َن َغْي َل َن بْ َن َسلَ َمةَ الثـََّقف َّي أ‬ َّ ‫َع ْن َس ٍِال َع ْن أَبِ ِيه أ‬
stated in his Risalatu al-Jinn that ‫اللُ َعلَْي ِه َو َسلَّ َم‬َّ ‫صلَّى‬ َ ‫َوَْتتَهُ َع ْش ُر نِ ْس َوٍة فـََق‬
ُّ ِ‫ال لَهُ الن‬
َ ‫َّب‬
marriage between jinn and mankind ِ ِ ِ
is a possibility. He does not discuss ُ‫اختـَْر منـْ ُه َّن أ َْربـًَعا فـَلَ َّما َكا َن ِف َع ْهد عُ َمَر طَلَّ َق ن َساءَه‬ ْ
‫ال إِِّن َلَظُ ُّن‬ َ ‫ك عُ َمَر فـََق‬ ِ‫وقَسم مالَه بـي بنِ ِيه فـبـلَغ َذل‬
َ َ َ َ َ َ َْ ُ َ َ َ َ
the legality of the affair (Au.). ‫ك فـََق َذفَ ُه‬ ِ
َ ْ َ ْ ‫الس‬
‫ت‬ ‫و‬َ‫ب‬ ِ ‫ع‬ ِ
‫س‬َ ‫ع‬
ِ ‫م‬ َّ ‫الشَّْيطَا َن فِ َيما يَ ْس َِت ُق ِم ْن‬
َِّ ‫ِف نـ ْف ِسك ولَعلَّك أَ ْن َل تَْ ُكث إَِّل قَلِ ًيل و ْاي‬
‫الل‬
14. Since the address is to the believ- َُ َ َ ََ َ َ
ِ ِ ِ
ers as a whole, the terms used in the ‫ك‬ ِ ِ
َ ‫ك أ َْو َل َُوّرثـُُه َّن مْن‬ َ ‫لَتـَُراج َع َّن نِ َساءَ َك َولَتـَْرج َع َّن ف َمال‬
ِ
original are mathna, wa thulatha, ‫َوَل ُمَر َّن بَِق ِْب َك فـَيـُْر َج ُم َك َما ُرِج َم قـَبـُْر أَِب ِر َغ ٍال‬
wa ruba`, meaning twos, threes and It says that when `Imran b. Ghay-
fours, (or two two, three three, and lan b. Salamah embraced Islam
four four), implying that everyone of he had ten wives. The Prophet
the believers can marry two or three told him to retain four. (Accord-
or four women (Razi and others). In ing to one version, he told him to
other words, the permission is to one choose four of them and divorce
and all.

636
Al-Nisa’ Surah 4

the rest: Alusi). When this same crowd the streets of Western towns
Ghaylan b. Salamah later, dur- during the night, we must surely feel
ing the reign of `Umar, divorced that it does not lie in Western mouth
the remaining four wives and di- to reproach Islam for its polygamy.
vided his wealth among his sons, It is better for a woman, happier
`Umar warned him in words: “I for a woman, more respectable for
guess Satan has overheard some a woman, to live in Mohammadan
news from the heavens and has polygamy, united to one man only,
whispered in your ear that you with the legitimate child in her arms
would not last long. By Allah, surrounded with respect than to be
you will take back your wives seduced, cast out in the streets - per-
and your wealth (from your chil- haps with an illegitimate child, out-
dren) or I will forcibly give your side the pale of law - unsheltered
wives their share and I will order and uncared for to become a victim
the people to pelt stones at your of any passer-by, night after night,
grave as they used to pelt stones rendered incapable of motherhood,
at the grave of Abu Rughal (one despised of all” (Mrs. Annie Besant).
of the stray men of Thamud:
Tuhfatu ‘l Ahwadhi).” A recent article on health says the
following: “In Bombay (commer-
Abu Da’ud and Ibn Majah have cial hub of India) alone there are
a hasan report which says that 100,000 sex workers. Half of them
`Umayrah al-Asadi had eight wives are already infected by the AIDS vi-
when he embraced Islam. the rus. I asked the women how many
Prophet told him to choose four men they entertained each night.
and release the rest. Another report Three or four, they told me” (Peter
in Imām Shafe`i’s Musnad (as also Jaret: Viruses, National Geographic,
in Bukhari and Muslim) says that July 1994: Au.).
Nawfal b. Mu`awiyyah al-Dayli had
five wives when he embraced Islam. Sabuni adds: In 1948 the “Young
The Prophet told him to retain four Men’s Association” of Germany had
and divorce the fifth (Ibn Kathir, counselled its members to marry
Shawkani). more than one woman to solve the
problem of excessive women as a re-
Majid quotes: “When we see thou- sult of the second world war.
sands of miserable women who

637
 Surah 4 Al-Nisa’

Finally, at the time of this writing, in and hence forgiven, so long as no in-
New York alone it is estimated that justice is committed, as the Qur’ān
there are a million women who do itself has said (in verse 129 of this
not hope to ever get married (Au.). chapter),
ِ ِ ‫ولَن تَست ِطيعوا أَ ْن تـع ِدلُوا بـ‬
Multiple Wives in the Bible: ْ ‫ي النّ َساء َولَ ْو َحَر‬
‫صتُ ْم‬ َ َْ َْ ُ َْ ْ َ
]129 : ‫[النساء‬
The first instance of polygamy/biga-
my in the Bible was that of Lamech “But you will never be able to do
in Genesis 4:19: “Lamech married absolute justice to the women, even
two women.” Several prominent if you were to be eager.” Therefore,
men in the Old Testament were po- it is sufficient if one is not inclined
lygamists. Abraham, Jacob, David, altogether toward one to the neglect
Solomon, and others all had mul- of the others, as said the Qur’ān in
tiple wives. In 2 Samuel 12:8, God, the same verse cited above:
speaking through the prophet Na- ]129 : ‫فَ َل َتِيلُوا ُك َّل الْ َمْي ِل [النساء‬
than, said that if David’s wives and
“But do not completely incline (to-
concubines were not enough, He ward one)” - Shafi`.
would have given David even more.
Solomon had 700 wives and 300 16. This is so because you do not
concubines. have to give your slave girls dower
(marriage itself is their dower be-
And, since Jesus Christ constantly cause it promises them freedom:
referred to the validity of the Law as Au.), and she is entitled to half the
in the Old Testament, it can be as- rights as compared to a free woman
sumed with fair accuracy that he did (Thanwi).
not have any objection to polygamy.
Mormons in fact, a Christian sect, 17. Since the ta`ulu of the origi-
believes in polygamy (Au.). nal has been explained as meaning
“incline” by Ibn `Abbas, Mujahid,
15. The statutory equal treatment `Ikrimah, Suddi and others, another
required pertains to matters involv- rendition of the phrase could be: “in
ing maintenance and provision of order that you might not incline (to-
material and physical needs. The ward one of them to the neglect of
heart’s inclination is beyond control,

638
Al-Nisa’ Surah 4

[4] And hand over to the women their dower:18 ِ ِ ِِ

a free gift.19 However, if they are pleased to of-
‫ب لَ ُك ْم‬ َ ْ ‫ص ُدقَات َّن ْنلَةً فَِإن ط‬َ ‫َّساء‬ َ ‫َوآتُواْ الن‬
ٍ
‫َعن َش ْيء ِّمْنهُ نـَْف ًسا فَ ُكلُوهُ َهنِيئًا َّم ِريئًا‬
fer you any of it, of their own accord, then you
might consume it in good cheer.20 ﴾٤﴿

others)” - Ibn Jarir. marriage by purchase is found to this

day even among the high castes, and
18. The general interpretation is that
is frequently practiced among the
in the pre-Islamic times the dower
Sudras” (Westermark, Short History
was taken away by the father or the
of Marriage, pp. 166-169).
trustee to the denial of the bride her-
self. Allah forbid this and ordered 19. The word nihlah has been vari-
that the women (and not others) ously interpreted. One meaning is
be given their dower (Zamakhshari, in the translation. In addition, it has
Qurtubi, Ibn Kathir). been explained as an “obligation”
by authorities such as `A’isha, Qata-
Majid quotes: “Sidaq of a wife, ‘a
dah, Ibn Jubayr, as well as “dower”
dowry or nuptial gift’ is, in Islamic
by Ibn `Abbas (Ibn Jarir, Ibn Kathir,
law, either a sum of money or other
Shawkani).
form of property to which the wife
becomes entitled by marriage. ‘It is Alusi writes: The term nihlah liter-
not a consideration proceeding from ally means a gift. The dower given
the husband for the contract of mar- to the wife cannot be said to be the
riage, but it is an obligation imposed price of pleasure that a man draws
by the law on the husband as a mark from sexual union with her, for she
of respect for the wife as is evident has an equal share of it, if not more.
from the fact that the non-specifica- So nothing is due to her that way. In
tion of dower at the time of marriage fact, she is, in addition, provided for
does not affect the validity of mar- by the husband. Therefore, Sidaq can
riage.’ (Abdur Rahim) And, ... Sidaq only be a gift, hence the use of the
in Islam is not to be confused with term nihlah, although our Shar` has
the price of the bride or the pur- made such gift-offering obligatory
chase-money so customary in the an- and a condition of marriage: and
cient world... ”Notwithstanding the hence the other interpretations. Fur-
prohibition in the Laws of Manu, ther, (as pointed out by other com-

639
 Surah 4 Al-Nisa’

mentators), the words “Hand over (of gold or property), do not take any
to the women their dower” hold the of it back (at the time of separation)”
direct implication that Sidaq is the - Au.
woman’s own property over which 20. In view of the construction of
the parents have no right whatsoev- the sentence, with the words tibna
er, as against the general concept and and nafsan occurring in it, many
practice in some parts of the Arab scholars have judged that if a woman
world today. demands back a gift she once made,
Asad writes: “The expression nihlah (out of the dower), it has to be re-
signifies the giving of something turned. In fact, `Umar wrote to his
willingly, of one’s own accord, with- judges across the country: “Women
out expecting a return for it (Za- give both out of love as well as out
makhshari). It is to be noted that the of fear. Therefore, any woman who
amount of the marriage-portion, or gives and then wishes that what she
dower, which the bridegroom has to gave be returned, then, let it be re-
give to the bride has not been cir- turned.” Accordingly, when a case
cumscribed by the Law: it depends was presented to Qadi Shurayh, of
entirely on the agreement of the two a woman who had given a gift and
parties, and may consist of anything, then was demanding it back, he
even a mere token. According to sev- judged that it be returned. The hus-
eral authentic Traditions recorded in band remonstrated: “Has not Allah
most of the compilations, the Proph- said:
et made it clear that ”even an iron ‫ب لَ ُك ْم َع ْن َش ْي ٍء ِمْنهُ نـَْف ًسا فَ ُكلُوهُ َهنِيئًا َم ِريئًا‬ ِ
َ ْ ‫فَِإ ْن ط‬
ring” may be enough if the bride is ]4 : ‫[النساء‬
willing to accept it, or, short of that,
even “the imparting of thy bride of a ‘If they are pleased to offer any of
verse of the Qur’ān.” it, of their own accord, then you
might consume it in good cheer?’”
That said, the Qur’ān has not set Shurayh replied: “Had she been
an upper limit either. It says, in this pleased to give it, she would not be
same Surah, verse 20: demanding it back.” It is also re-
‫{وآتـَيـْتُ ْم إِ ْح َد ُاه َّن قِْنطَ ًارا فَال َتْ ُخ ُذوا ِمْنهُ َشيـْئًا‬
َ
ported of a man of the Abu Mu`it
]20 :‫ان َوإِْثًا ُمبِينًا} [النساء‬ ً َ‫أ ََتْ ُخ ُذونَهُ بـُْهت‬ family that a woman gave back her
husband a 1000 Dinars, which was
“... even if you have given them a heap
her dower. After a month or so, the

640
Al-Nisa’ Surah 4

[5] Do not hand over to the foolish21 property

that Allah has made a means of subsistence for
you.22 However, (meantime) provide (those of) ّ ‫الس َف َهاء أ َْم َوالَ ُك ُم الَِّت َج َع َل‬
ُ‫الل‬ ُّ ْ‫َوالَ تـُْؤتُوا‬
ْ‫وه ْم َوقُولُوا‬ ِ ِ
them (in your care) and clothe them out of it ُ ‫وه ْم ف َيها َوا ْك ُس‬ُ ُ‫لَ ُك ْم قيَاماً َو ْارُزق‬
and explain to them in kind words (the rea- ﴾٥﴿ ‫َلُْم قـَْوالً َّم ْع ُروفًا‬
sons for not handing over the property).23

man divorced her. The woman went various family problems. Therefore,
to Marwan b. al-Hakam, demanding they have no choice but to forgive.
back the sum. Marwan b. al-Hakam But such forgiving is null and void.
also ruled that the sum should be re- The amount is due to them all the
turned to her despite the man’s pro- same. In fact, this tib ‘l-nafs is appli-
test that she had given it to him of cable to other areas of life also. For
her own accord and in good cheer instance, if a man is pressurized into
(Zamakhshari, Razi). donating for a cause, his money is
not lawful to the organization that
Ibn al-`Arabi has ruled, however,
collects it. It must be returned to him
(in the case of a wife returning her
because of the missing tib ‘l-nafs.
dower to the husband), that if he has
consumed it and is left with noth- 21. In the opinion of Ibn `Abbas,
ing then she cannot demand it back Mujahid, Hasan, Suddi, Dahhak
(Qurtubi). and others, both women (with no
experience in handling finance) and
As against the above, Alusi quotes
immature orphans are covered by the
Ibn Hubayrah to the effect that there
term “foolish” here (Ibn Jarir).
is no difference of opinion among
the scholars of the four schools of 22. Wealth and property are of such
fiqh that what man and wife gift to importance in Islam that according
each other are theirs and non-return- to a hadīth in Bukhari and Muslim:
able. ‫ول َم ْن قُتِ َل ُدو َن َمالِِه فـَُه َو َش ِهي ٌد‬
ُ ‫يـَُق‬
Mufti Shafi` presents a point: In “Whoever lost his life in the de-
many parts of the world, women are fence of his property is a mar-
quite certain that they will not get tyr.”
their dower. They also realize that if
they insist to be paid it might lead to There is nothing wrong in being rich.

641
 Surah 4 Al-Nisa’

[6] And test the orphans well when they reach

the age of marriage, and, only if you perceive ِ ِ َّ ‫وابـْتـلُواْ الْيـتَامى ح‬
in them sound judgment, deliver to them their َ ‫ت إ َذا بـَلَغُواْ النّ َك‬
‫اح‬ ََ ََ َ َ
property.24 But (meanwhile) consume it not ‫فَِإ ْن آنَ ْستُم ِّمنـْ ُه ْم ُر ْش ًدا فَ ْادفـَعُواْ إِلَْي ِه ْم‬
wastefully and hastily in fear that they will ‫وها إِ ْسَرافًا َوبِ َد ًارا أَن‬ َ ُ‫أ َْم َوا َلُْم َوالَ َتْ ُكل‬
ِ
ْ ‫يَ ْكبـَُرواْ َوَمن َكا َن َغنِيًّا فـَْليَ ْستـَْعف‬
grow up (and lay claim to their property). He ‫ف َوَمن‬
(of the trustee) who is rich might desist (from ِ ‫َكا َن فَِقريا فـ ْليأْ ُكل ِبلْمعر‬
service charges).25 However, he who is poor ‫وف فَِإ َذا َدفـَْعتُ ْم‬ ُْ َ ْ َ َ ً
ِ‫إِلَي ِهم أَموا َلم فَأَ ْش ِه ُدواْ علَي ِهم وَك َفى ِبلل‬
may take (of it) in a just and goodly manner.26 ّ َ ْ َْ ُْ َ ْ ْ ْ
And then, when you deliver to them their ﴾٦﴿ ‫َح ِسيبًا‬
property take witnesses over them, although,
Allah suffices for a Reckoner.27

A hadīth, in Mishkat, says: 24. It is not being said that the or-
phan be handed over his property
َّ ‫س ِبلْغِ َن لِ َم ْن اتـََّقى‬
‫اللَ َعَّز َو َج َّل‬ َ ْ‫َل َب‬ the day he matures; rather, that it
“There is no harm in wealth for should be done only when he evinces
him who fears Allah, the Exalt- soundness of mind and the capabil-
ed” (Shafi`). ity to independently conduct his fi-
nancial affairs. This is the opinion of
23. The above translation is the pre-
Ibn `Abbas, Mujahid, Suddi, Qata-
ferred meaning. Ibn `Abbas has,
dah and others. (Ibn Jarir adds: Even
however, treated the verse as not spe-
if he might prove to be a corrupt
cifically addressed to the trustees of
person). As for puberty itself, with
the orphans, rather a general piece
which he is qualified to be handed
of advice to the master of a house.
back his property (the condition of
It is saying: “Do not hand over your
mental maturity met), it is either the
wealth - a means of your subsistence
age of fifteen or growth of the pubic
- to your wives and children who
hair. The Prophet applied that rule
might spend it away freely. Rather,
on the day of Uhud. He prevented
hold it with yourself and let yourself
those boys who were less than fif-
be the one to look after their daily
teen years of age from participating
needs. Otherwise, a situation will
in the battle. There is no difference
arise when you will have to seek fi-
of opinion among the scholars over
nancial help of them” (Ibn Jarir, Ibn
this. However, whether the growth
Kathir, Shawkani).

642
Al-Nisa’ Surah 4

of pubic hair is a sign of maturity is a the age of seventeen. (That accord-

contested point. The majority believe ing to him is the age of maturity for
it is. Speaking about the Day when boys: Qurtubi. Alusi says however
Sa`d b. Mu`adh had judged about that according to Abu Hanifah it is
the Jews of Banu Qurayzah that the the completion of eighteen years of
adults be put to death and minors age for boys and seventeen for girls).
be taken slaves - `Atiyyah al-Qurazi Nonetheless, at that age his abilities
says, in a hadīth of Abu Da’ud, Ibn might be checked. If he fails the test,
Majah and Tirmidhi, who adjudged he might not be handed over his
it hasan: property. However, he must be given
the custody of his property whether
َ‫اللُ َعلَْي ِه َو َسلَّ َم يـَْوَم قـَُريْظَة‬َّ ‫صلَّى‬ َ ‫َّب‬ ِ
ِّ ‫ضنَا َعلَى الن‬ ْ ‫عُ ِر‬
ِ ِ or not he attains the ability to handle
ُ ‫ت ُخلّ َي َسبِيلُهُ فَ ُكْن‬
‫ت‬ ْ ِ‫ت قُت َل َوَم ْن َلْ يـُْنب‬َ َ‫فَ َكا َن َم ْن أَنـْب‬ it, once he is twenty-five, after which
ِ ِ ِ ِ
.‫ت فَ ُخلّ َي َسبيلي‬ ْ ِ‫م َّْن َلْ يـُْنب‬
no significant change is expected in
“We were presented to the the personality. But his students dif-
Prophet. He ordered that we be fered with him and have ruled that
checked for our pubic growth. if a man does not show maturity, he
Those who had begun to grow might never be allowed to handle af-
them were put to death and the fairs of his property (Kashshaf). This
others spared. I was one of those is also the opinion of Imām Shafe`i
who were spared.” (Razi).
Similarly, during the reign of `Umar 25. Sha`bi has said that if the trustee
when a boy falsely slandered a girl is rich then the property of the or-
in his poetry, `Umar ordered the au- phan is like blood and carrion to
thorities to check if he had grown his him (Ibn Kathir).
pubic hair, in order to determine if he
could be administered the Shari`ah 26. According to `Umar ibn al-
punishment for the crime. When the Khattab, Ibn `Abbas, Sa`id ibn
report was negative, he spared him Jubayr, Mujahid, Sha`bi, and Abu
the punishment (Ibn Kathir). al-`Aliyyah, such taking from the
property of the orphan should be
According to Abu Hanifah, some- treated as loans, payable whenev-
one who has achieved maturity er the trustee can afford. Sa`id ibn
might first be tried out with some Jubayr has added that if he can never
money (or property) to handle at repay, let him seek forgiveness of the

643
 Surah 4 Al-Nisa’

orphan before death. However, oth- that whoever looks after the property
ers such as, `A’isha, Ibn `Abbas, Abu of an orphan might draw suitably for
al-`Aliyyah, Hasan, `Ata’, and Sha`bi himself from it, as his wages, the re-
have ruled that the permission here imbursement of which is not obliga-
is for such things as are necessary tory. He is supported in this view by
for the trustee’s sustenance such as `Ata’, `Ikrimah, Ibrahim Nakha`i,
staples, fruits, vegetables, milk and `Atiyyah and Hasan al-Busri (Ibn
other dietary articles: one might Kathir). Their opinion has in sup-
partake of them to the minimum of port the hadīth (sahih: S. Ibrahim)
his needs, (as his charges for looking in Ahmad, Abu Da’ud, Nasa’i, Ibn
after the property), but he is not al- Majah, Ibn Hibban in his “Sahih”
lowed to take anything else, say gold and Ibn Marduwayh in his “Tafsir,”
or silver from the property of the or- which says that,
phan except as loans. This is based ‫ ُك ْل ِم ْن‬: ‫ فقال‬، ‫تيم‬ ‫إن فَِقريٌ َولَْي‬
ٌ َ‫س ِل َش ْيءٌ َوِل ي‬ َ ِّ
on a hadīth according to which the ‫ف َوال ُمبَ ِّذ ٍر َوالَ ُمتَأثِّل ومن‬
ٍ ‫م ِال يتِيمك عيـر مس ِر‬
uncle of Thabit b. Rifa`ah went to ْ ُ َْ َ َ َ َ
‫غري أن تقي مالك‬
the Prophet enquiring about what
was lawful to him of the property of A man enquired the Prophet: “I
the orphan. The Prophet told him: do not have any means of sus-
tenance. But I have an orphan
‫ف َوَل ُمبَ ِّذ ٍر َوَل ُمتَأَثِّ ٍل‬ٍ ‫يمك َغيـر مس ِر‬ ِِ ِ ِ
ْ ُ َْ َ ‫ُك ْل م ْن َمال يَت‬
ِ under my care.” He replied: “You
‫ك مباله‬ َ َ‫َم ًال َوِم ْن َغ ِْي أَ ْن تَق َي َمال‬ might partake of the orphan’s
“You may partake of the or- property without wasting or
phan’s wealth without wasting, squandering it, neither spending
without overspending, without away the principal itself, nor sav-
saving (for yourself) and without ing your property at the cost of
sacrificing his wealth for yours.” his.”
Accordingly, `Umar ibn al-Khattab, Nonetheless, as a precaution, if one
`Ata’ ibn abi Rabah and others have returns what he had charged, when
said that what someone in need par- he comes in possession of the means,
takes of the property of an orphan it would be better for him’ as `Umar
is not returnable, even if he subse- said, according to a report of trust-
quently becomes rich (Ibn Jarir). worthy narrators:
Imām Shafe`i is also of the opinion ‫ أن‬،‫إين أنزلت نفسي من هذا املال مبنزلة وايل اليتيم‬

644
Al-Nisa’ Surah 4

[7] Men have a share in what the parents and

the kinsmen leave.28 And (so) have women29 a ‫ب ِّمَّا تـََرَك الْ َوالِ َد ِان َواألَقـَْربُو َن‬ ِ ِ ِ
ٌ ‫لّ ِّلر َجال نَصي‬
share in what the parents and the kinsmen30 ‫يب ِّمَّا تـََرَك الْ َوالِ َد ِان َواألَقـَْربُو َن‬ ِ ِِ
ٌ ‫َوللنّ َساء نَص‬
﴾٧﴿ ‫وضا‬ ِ َ‫ِمَّا قَ َّل ِمْنه أَو َكثـر ن‬
leave31 - out of whatever little or much it be32: ً ‫صيبًا َّم ْف ُر‬ َُ ْ ُ
a share determined (by Allah).

‫ فإذا‬،‫ وإن احتجت استقرضت‬،‫استغنيت استعففت‬ erty” (Ibn Kathir). The hadīth is
.‫أيسرت قضيت‬ in Muslim. (H. Ibrahim)

“I treat what I take from the “Allah suffices”: These words imply
property of the state on the same that although it is desirable to have
basis as I treat the property of an witnesses on one’s side while the
orphan. When I have my own property is being handed over and
means, I do not draw from it. If accounts settled, it is not obligatory
I am in dire need, I take from it since “Allah suffices for a Reckoner”
as a loan. But if I have means, I (Alusi, Shabbir).
return it” (Ibn Kathir, Shawkani). 28. These verses impart knowledge
Ibn Jarir himself, who was a jurist, of the Islamic discipline known as
prefers the former opinion, i.e., what “`Ilm ‘l-Fara‘id.” It is a corner stone
the trustee takes, even if forced to of the religion of Islam and is consid-
do so because of poverty, should be ered to be one of the best and mother
treated as loans and returned later of all knowledge. Some scholars have
(Au.). said that it is one-third or even half
of the knowledge of the Shari`ah.
27. Hence the Prophet’s advice to It will also be the first discipline to
Abu Dharr: be lost by the Ummah. Ibn Mas`ud
‫ب‬ُّ ‫ك َما أ ُِح‬ َ َ‫ب ل‬ُّ ‫ضعِي ًفا َوإِِّن أ ُِح‬ َ ‫َي أ ََب َذ ٍّر إِِّن أ ََر َاك‬ has said: “Why should he, who does
‫ال يَتِي ٍم‬ ِ َْ‫لِنـَْف ِسي َل َت ََّمر َّن َعلَى اثـْنـ‬
َّ ََّ‫ي َوَل تـََول‬
َ ‫ي َم‬ not have knowledge of the Fara‘id,
َ
Divorce-rules, and Hajj, be not con-
“Abu Dharr! I perceive weakness sidered a bedouin?” (Qurtubi).
in you. Indeed, I approve for you
what I approve for myself. (I ad- Majid writes: “Says MacNaughten,
vise you), not to accept to be an the author of Principles and Prec-
amir over two people and not to edents of Mohammedan Law in his
take charge of an orphan’s prop- Preliminary Remarks:- ‘In these pro-

645
 Surah 4 Al-Nisa’

visions we find ample attention paid 30. Separate mention of women is

to the interest of all those whom na- for emphasis. Otherwise the verse
ture places in the first rank of our af- could also have been worded as
fections and indeed it is difficult to “Men and women have their share
conceive any system containing rules ...” (Ma`arif).
more strictly just and equitable.’
31. Qatadah and Ibn Zayd have said
And Rumney, the annotator of Sira-
that among pre-Islamic Arabs only
jiyya, a Muslim book of the law of
adult males inherited from a de-
inheritance, observes:- ‘The Moham-
ceased, to the exclusion of females
medan Law of Inheritance comprises
and non-adults. Allah (swt) revealed
beyond question the most refined
this verse. `Ikrimah has reported that
and elaborate system of rules for the
an Ansari woman known as Umm
devolution of property that is known
Kuhhah came to the Prophet (saws)
to the civilized world.’ (Mahmudul-
to complain that her husband had
lah, The Muslim Law of Inheritance,
died, left children behind but she
Preface, p. i, Alahabad 1934).”
was being denied any share in the
What is to be noted, as a miracle inheritance. Her cousin who was ac-
of the Qur’ān, that the basis for the companying her rejoined:
whole complicated structure per- ،‫فرسا‬
taining to the Law of inheritance, ً ‫ ال تركب‬،‫ اي رسول هللا‬:‫فقال عم ولدها‬
‫ يكسب عليها وال‬،‫عدوا‬ ًّ ‫وال حتمل كال وال تنكى‬
which bogs down the mind of even ‫ “للرجال نصيب مما ترك الوالدان‬:‫تكتسب! فنزلت‬
the mathematically educated person ‫واألقربون وللنساء نصيب مما ترك الوالدان واألقربون‬
of today, has been stated in just three ‫ خرجه احلافظ‬.”‫مفروضا‬ ‫قل منه أو كثر نصيبًا‬
ً َّ ‫مما‬
verses: two here and one at the end ‫ابن حجر يف اإلصابة يف ترمجة أم كحة‬
of the chapter (Au.).
“O Apostle of Allah, does some-
29. In inheritance, the central prin- one who does not ride a horse,
ciple is “nearness” in relationship does not carry fodder, cannot
and not the “need” of the relatives. fight the enemy, has to be laboured
Hence an orphaned grandson will for and cannot labour for herself
not get a share in the presence of the (should she be given a share)!?”
sons of the deceased. He is not as In response Allah revealed: “Men
near to the grandfather as the sons have a share in what the parents
are. If needy, he is taken care of by and ....until the end of the verse”
other means (Ma`arif). (Ibn Jarir, Qurtubi). This last re-

646
Al-Nisa’ Surah 4

[8] However, if there appear at the time of di-

vision (distant) relatives,33 orphans or (other) ‫ضَر الْ ِق ْس َمةَ أ ُْولُواْ الْ ُق ْرَب َوالْيـَتَ َامى‬
َ ‫َوإِ َذا َح‬
ً‫وهم ِّمْنهُ َوقُولُواْ َلُْم قـَْوال‬ ِ
poor persons, then make provision for them ُ ُ‫ني فَ ْارُزق‬
ُ ‫َوالْ َم َساك‬
out of it, and speak to them in a kindly man- ﴾٨﴿ ‫َّم ْع ُروفًا‬
ner.34

port is in Ibn Marduwayh as well there is no legal share for the distant-
as Ahmad (Ibn Kathir). ly related, the orphans or the poor,
but if they happen to drop in at the
Majid adds: “Women and minor
time of division, in hope of receiving
males were denied inheritance not
something as a gift, then do not turn
only in the pagan Arabia but in the
them away disappointed.
law of the Bible also, ‘women appear
to have been universally and in every (Ibn `Abbas’ opinion in Bukhari is
respect regarded minor so far as the that the verse is not abrogated, - as
rights of property went ... Only sons, some have expressed the opinion -
not daughters, still less wives, can in- rather it is muhkam: Qurtubi). Fur-
herit’ (EB, cc. 2724, 2728).” ther, the verse seems to be saying:
‘While dealing with these people
32. This implies that everything,
do not be rough, rather be kind and
however meagre of value, such as
considerate.’ Some of the Salaf used
personal belongings, must be divid-
to slaughter a goat and feed the visi-
ed (unless common consent waives
tors, while others have recommend-
them off: Au.), and not kept back by
ed that articles such as furniture or
someone undertaking the division
utensils that cannot be sold off might
(Ma`arif).
be gifted to them (Ibn Jarir).
33. If the first verse of this set barred
Ibn Kathir adds: The inheritors
the distant relatives from inheriting
should not behave like the “People of
a deceased, by the second verse they
the Orchard” whose story has been
were again brought in as deserving of
narrated (in ch. 68 verses 17-33)
at least a gift (Ma`arif).
who resolved to gather the fruits ear-
34. Although there have been sev- ly in the morning before a destitute
eral explanations, the most plausible would show up. Allah destroyed their
seems to be that even though in Al- fruit as punishment for withholding
lah’s own division of the inheritance, the right of the poor. Hence it has

647
 Surah 4 Al-Nisa’

[9] And let the people fear (destitution for oth-

ers) as they would be worried on account of ً‫ين لَ ْو تـََرُكواْ ِم ْن َخ ْل ِف ِه ْم ذُِّريَّة‬ ِ َّ ‫ولْيخ‬
َ ‫ش الذ‬ َ ْ ََ
‫اللَ َولْيـَُقولُوْا‬ ِ ِ
their own children, were they to leave them ّ ُ َ َ ْ ْ َ ْ ُ َ ‫ض َعافًا‬
‫ا‬
‫و‬ ‫ق‬ ‫ـ‬
َّ ‫ت‬ ‫ـ‬ ‫ي‬ ‫ل‬
ْ ‫ـ‬ ‫ف‬ ‫م‬ ‫ه‬ ‫ي‬َ‫ل‬ ‫ع‬ ‫ا‬
‫و‬ ‫ف‬ ‫ا‬ ‫خ‬
ً ‫قـَْوالً َس ِد‬
behind weak. Therefore, fear Allah and say ap- ﴾٩﴿ ‫يدا‬
propriate words (to the one about to die).35

been said that although no share has him if he could bequeath two-thirds
been settled by Allah in favour of the of his wealth in view of his daugh-
distantly related, the orphan or the ter being the sole heir. He said no.
poor, if they happen to be present at Sa`d asked whether he could be-
the time of division they should be queath one half. The Prophet again
given something or the other (Ibn said no. When Sa`d asked if he could
Kathir). bequeath one third, the Prophet told
him: “You could. But even one-third
Nevertheless, such bestowal has to be
is a lot.” Then he added: “That you
done out of the share of the adults,
leave behind your dependents rich
since nothing can be taken away
is better than leaving them poor
from the share of the minor without
stretching their hands before the
his or her consent obtained after at-
people.” The hadīth, as in Bukhari,
tainment of maturity alone (Than-
is as follows:
wi’s parenthetical note expanded).
ُّ ِ‫ال َجاءَ الن‬
‫َّب‬ َ َ‫اللُ َعْنهُ ق‬ َّ ‫اص َر ِض َي‬ ٍ َّ‫َس ْع ِد بْ ِن أَِب َوق‬
35. Ibn `Abbas, Qatadah, Suddi, ِ ِ َّ ‫صلَّى‬
ُ‫ودِن َوأ ََن بَ َّكةَ َوُه َو يَكَْره‬ ُ ُ‫اللُ َعلَْيه َو َسلَّ َم يـَع‬ َ
Sa`id ibn Jubayr, Dahhak and Mu- ِ ِ ‫وت ِبْل َْر‬
‫الل‬
َُّ ‫ال يـَْر َح ُم‬ َ َ‫اجَر منـَْها ق‬ َ ‫ض الَِّت َه‬ َ َُ‫أَ ْن ي‬
jahid have said that this verse is َ َ‫ُوصي ِبَ ِال ُكلِّ ِه ق‬
‫ال‬ ِ ‫الل أ‬ َِّ ‫ول‬ َ ‫ت َي َر ُس‬ ُ ‫ابْ َن َع ْفَراءَ قـُْل‬
addressing those who are present ‫ث‬ُ ُ‫ال فَالثـُّل‬
َ َ‫ث ق‬ ُ ُ‫ت الثـُّل‬ُ ‫ال َل قـُْل‬ َ َ‫الشطُْر ق‬ َّ َ‫ت ف‬ ُ ‫َل قـُْل‬
around a dying man encouraging ِ ِ
‫ك أَ ْغنيَاءَ َخيـٌْر م ْن أَ ْن‬ ِ
َ ‫ث َكثريٌ إِن‬
َ ‫َّك أَ ْن تَ َد‬
َ َ‫ع َوَرثـَت‬ ُ ُ‫َوالثـُّل‬
him to bequeath his wealth, or a part ِ ِ
‫َّاس ِف أَيْديه ْم‬
of it, to charitable works before his َ ‫تَ َد َع ُه ْم َعالَةً يـَتَ َك َّف ُفو َن الن‬
death. They are told not to do that Therefore, Ibn `Abbas used to
and fear for the man’s children what say that if the people would re-
they would fear for their own chil- main within one fourth while
dren, i.e.,, poverty (Ibn Jarir). bequeathing, it would be better
for them since the Prophet said:
Accordingly, when the Prophet visit- “Even one third is a lot.” The
ed Sa`d at his death-bed, Sa`d asked report is in Bukhari and Muslim

648
Al-Nisa’ Surah 4

[10] Lo, those who devour property of the

‫ين َيْ ُكلُو َن أ َْم َو َال الْيـَتَ َامى ظُْل ًما إَِّنَا‬ ِ َّ ِ
orphans wrongfully devour not but fire into َ ‫إ َّن الذ‬
‫صلَ ْو َن َسعِ ًريا‬ ِِ
their bellies.36 Soon they shall be roasting in a ْ َ‫َيْ ُكلُو َن ِف بُطُون ْم َن ًرا َو َسي‬
blazing Fire. ﴾١٠﴿

(Ibn Kathir, Shawkani). wrongfully devoured the wealth of

the orphans will rise from his grave
But some other scholars have said that
in a condition that flames would be
it is the opposite that is meant by the
leaping out of his mouth, ears and
verse. That is, a man might be mak-
eyes. Anyone who saw him would
ing a will in favour of the poor but
those present might discourage him know that this man used to devour
saying, ‘leave it all to your children,’ property of the orphans. Abu Sa`id
thus harming the poor. Ibn `Atiyyah al-Khudri (ra) has reported the
has said that the two opinions are Prophet as having seen (during his
reconcilable. Sometimes the situation mi`raj) some people with lips as large
demands this, sometimes that. One as those of a camel, being pulled by
has to fear Allah, and offer the best those lips. They were fed with stones
advice in every situation (Qurtubi). of fire that entered the mouth and
came out from the rear. He asked
The earlier opinion (of the first gen- Jibril about them. He was told that
eration scholars) could be influenced they were people who used to de-
by the fact that the earliest Muslims vour wealth of the orphans (Ibn Ja-
cared as much for the poor, the wid- rir, Qurtubi, Ibn Kathir, Shawkani).
ow and other weak elements of the
society, as for their own children, and The hadīth is as follows:
were likely to even forego the needs ‫ رجال كل‬، ‫« انطلق يب إىل خلق من خلق هللا كثري‬
of their own children and bequest ‫ وهو موكل‬، ‫رجل منهم له مشفران كمشفر البعري‬
the maximum the Shari`ah has al- ‫ مث جياء بصخرة من‬، ‫هبم رجال يفكون حلى أحدهم‬
lowed, in favour of others. But, with ‫وله‬، ‫انر فتقذف يف يف أحدهم حىت خترج من أسفله‬
the passage of time children became « ‫ اي جربيل من هؤالء ؟‬: ‫ فقلت‬،‫ وصراخ‬، ‫خوار‬
dearer, to the neglect of the weaker ‫ هؤالء ( الذين أيكلون أموال اليتامى ظلما‬: ‫قال‬
elements, and hence the change in ‫ (تفسري‬.‫إمنا أيكلون يف بطوهنم انرا وسيصلون سعريا‬
the opinion (Au.). )‫ابن ايب حامت‬
36. Suddi has said that a man who A hadīth in the Sahihayn narrated by

649
 Surah 4 Al-Nisa’

[11] Allah enjoins you concerning your chil-

dren:37 to the male a portion equal to that of
two females.38 But if they were to be only fe-
males above two,39 then for them two-thirds of ‫لذ َك ِر ِمثْ ُل‬ َّ ِ‫الل ِف أ َْوالَ ِد ُكم ل‬ ِ
what the person (male or female) leaves.40 But ْ ُّ ‫يُوصي ُك ُم‬
‫ي‬ِ َْ‫ي فَِإن ُك َّن نِساء فـَو َق اثـْنـَتـ‬ ِ َْ‫ظ األُنثـَيـ‬ِّ ‫َح‬
if she be the only (daughter, without any sons) ْ َ
‫اح َدةً فـَلَ َها‬ِ ‫فـلَه َّن ثـلُثَا ما تـرَك وإِن َكانَت و‬
then her share is a half.41 As for the parents, َ ْ َ ََ َ ُ ُ َ
ِ ٍ ِ ِ ِِ ِ
to each of them a sixth of what he leaves - if he ‫س‬ُ ُ ُّ َ ُ ْ ّ َ ّ ‫ف َوألَبـََويْه ل ُك‬
‫د‬ ‫الس‬ ‫ا‬ ‫م‬ ‫ه‬ ‫ـ‬ ‫ن‬ ‫م‬ ‫د‬ ‫اح‬ ‫و‬ ‫ل‬ ُ ‫ص‬ ْ ّ‫الن‬
has children.42 But if he has no children (nor ‫ِمَّا تـََرَك إِن َكا َن لَهُ َولَ ٌد فَِإن َّلْ يَ ُكن لَّهُ َولَ ٌد‬
brothers or sisters) and the parents alone are
the sole heir, then his mother shall have a third ٌ‫ث فَِإن َكا َن لَهُ إِ ْخ َوة‬ ُ ُ‫َوَوِرثَهُ أَبـََواهُ فَأل ُِّم ِه الثـُّل‬
‫وصي ِبَا‬ ِ ‫الس ُدس ِمن بـع ِد و ِصيَّ ٍة ي‬ ِِ
(and the father two-thirds).43 (However), if he ُ َ َْ ُ ُّ ‫فَأل ُّمه‬
had brothers (or sisters) then to his mother ‫آب ُؤُك ْم َوأَبنا ُؤُك ْم الَ تَ ْد ُرو َن أَيـُُّه ْم‬ َ ‫أ َْو َديْ ٍن‬
a sixth:44 after (execution of) any bequest45 ِ ‫أَقـرب لَ ُكم نـ ْفعاً فَ ِريضةً ِمن‬
that he might have bequeathed, or debts (that َ‫الل‬ّ ‫الل إِ َّن‬ ّ َّ َ َ ْ ُ َْ
he might have incurred).46 Your parents and ﴾١١﴿ ‫َكا َن َعلِيما َح ِك ًيما‬
your children: you know not which of them is
of greater benefit to you.47 These are (portions)
ordained by Allah. Verily Allah is All-know-
ing, All-wise.

Abu Hurayrah reports the Prophet as battle-field on a day of heavy

having said: fighting and slandering chaste
َِّ ‫ول‬ ِ ‫السبع الْموبَِق‬ ِ « believing women” (Qurtubi in
‫الل‬ َ ‫ َي َر ُس‬: ‫ قَالُوا‬.« ‫ات‬ ُ َ ْ َّ ‫اجتَنبُوا‬ ْ
َِّ ‫الشرُك ِب‬
ِ ‫لل و‬
ِ ‫الس ْح ُر َوقـَْتل النـَّْف‬ ِّ »: ‫ال‬ brief, Ibn Kathir).
‫س‬ ُ ّ َ ْ َ َ َّ ُ ‫َوَما‬
‫ق‬ ‫؟‬ ‫ن‬ ‫ه‬
ِ ِ ِّ ‫اللُ إِالَّ ِب ْلَ ِّق َوأَ ْكل‬
‫الرَب َوأَ ْك ُل َمال الْيَتي ِم‬ َّ ‫الَِّت َحَّرَم‬ 37. It is reported by Jabir, in the Sa-
ِ ُ
ِ ِ ِ
« ‫ف الْغَافالَت الْ ُم ْؤمنَات‬ ِ
ُ ‫الز ْحف َوقَ ْذ‬ َّ ‫َوالتـََّوِّل يـَْوَم‬ hihayn as well as all the other six ca-
nonical works, that
“Avoid the seven destructive
ones.” He was asked: “What are َّ ‫صلَّى‬
ُ‫الل‬ َ ‫َّب‬ ُّ ِ‫ال َع َادِن الن‬ َّ ‫َع ْن َجابِ ٍر َر ِض َي‬
َ َ‫اللُ َعْنهُ ق‬
they?” He replied: “Attributing ‫ي فـََو َج َدِن‬ ِ ‫علَي ِه وسلَّم وأَبو ب ْك ٍر ِف ب ِن سلِمةَ م‬
ِ َْ‫اشيـ‬ َ ََ َ َ َُ َ ََ َْ
ٍ‫الل علَي ِه وسلَّم َل أَع ِقل شيـئا فَدعا ِباء‬
partners to Allah, magic, murder َ َ َ ًْ َ ُ ْ َ َ َ ْ َ َُّ ‫صلَّى‬ َ ‫َّب‬ُّ ِ‫الن‬
of a person that Allah has for- ‫ت َما َتْ ُم ُرِن أَ ْن‬ ُ ‫ت فـَُق ْل‬ ُ ‫ش َعلَ َّي فَأَفـَْق‬َّ ‫ضأَ ِمْنهُ ُثَّ َر‬
َّ ‫فـَتـََو‬
ِ ِ َ ‫َصنَ َع ِف َم ِال َي َر ُس‬
bidden save by right, partaking of ُ‫الل‬
َّ ‫ت { يُوصي ُك ْم‬ ْ َ‫الل فـَنـََزل‬
َّ ‫ول‬ ْ‫أ‬
usury, devouring of the orphan’s ‫ِف أ َْوَلد ُك ْم } صحيح البخاري‬ ِ
wealth, running away from the

650
Al-Nisa’ Surah 4

“The Prophet and Abu Bakr vis- owns her dower-money which may
ited me on foot. I was uncon- be prompt or deferred according to
scious. The Prophet asked for her own choice, and in lieu of which
water, made ablution and sprin- she can hold possession of the whole
kled water on my face. When I of her husband’s property till pay-
came to myself I asked him: ment, the responsibility of maintain-
“What shall I do with my prop- ing her throughout her life is wholly
erty, O Messenger of Allah?” thrown on the husband.’ (Dr. Iqbal,
In response these verses were Reconstruction of Religious Thought in
revealed (Qurtubi, Ibn Kathir, Islam, pp. 236-237).”
Shawkani and others).
39. Allah has stated the rules for a
38. Note how the importance of the single female child and above two,
female’s share has been highlighted but what when they are two? The an-
by making them the basis of calcula- swer is provided by the Sunnah (Ibn
tion: “To the male twice that of the Jarir).
female” (Ma`arif).
Ahmad, Abu Da’ud, Tirmidhi and
That is, the male’s share cannot be Ibn Majah have various versions of
determined without first assessing the following hadīth:
the share of the female (Au.).
‫ت ْامَرأَةُ َس ْع ِد بْ ِن‬ ْ َ‫ال َجاء‬ َ َ‫الل ق‬َِّ ‫عن جابِ ِر ب ِن عب ِد‬
َْ ْ َ ْ َ
َّ ِ ِ ِ ٍ
َّ ‫الربِي ِع ِببـْنـَتـَيـَْها ِم ْن َس ْعد إ َل َر ُسول‬
Majid writes: “... the inequality be- ُ‫الل‬
َّ ‫صلى‬ َ ‫الل‬ َّ
tween the share of a son and that ِ
‫ات ِن ابـْنـَتَا َس ْعد بْ ِن‬ ‫ه‬ ِ
َ َ َّ َ ُ َ َ ْ َ ََ َ َ َ َْ‫َع‬
‫الل‬ ‫ول‬ ‫س‬ ‫ر‬ ‫ي‬ ‫ت‬ ‫ل‬ ‫ا‬ ‫ق‬ ‫ـ‬‫ف‬ ‫م‬ َّ
‫ل‬ ‫س‬ ‫و‬ ِ
‫ه‬ ‫ي‬ ‫ل‬
of a daughter in the law of Islam is ً ‫ُح ٍد َش ِه‬
‫يدا َوإِ َّن َع َّم ُه َما‬ ُ ‫ك يـَْوَم أ‬ ُ ُ‫الربِي ِع قُتِ َل أَب‬
َ ‫وهَا َم َع‬ َّ
more apparent than real. ‘The share ‫ان إَِّل َوَلَُما‬ ِ ‫أَخ َذ ما َلما فـلَم ي َد ْع َلما م ًال وَل تـْن َكح‬
َ ُ َ َ َُ َ ْ َ َُ َ َ
ِ ‫ك فـنـزلَت آيةُ الْ ِمري‬ ِ ِ ‫ال يـ ْق‬
of the daughter is determined not by ‫اث‬ َ َ ْ ََ َ َ ‫اللُ ِف َذل‬ َّ ‫ضي‬ َ َ َ‫ال ق‬ ٌ ‫َم‬
ِ ِ ِ
‫اللُ َعلَْيه َو َسلَّ َم إ َل َع ّم ِه َما‬ َّ ‫صلَّى‬ ِ
any inferiority inherent in her but َ ‫الل‬ َّ ‫ول‬ ُ ‫ث َر ُس‬ َ ‫فـَبـََع‬
in view of her economic opportuni- ِ ِ ٍ ِ
‫ال أ َْعط ابـْنـََ ْت َس ْعد الثـُّلُثـَْي َوأ َْعط أ َُّم ُه َما الث ُُّم َن َوَما‬َ ‫فـََق‬
‫يث َح َس ٌن‬ ِ
ٌ ‫يسى َه َذا َحد‬ ِ ِ
ties, and the place she occupies in َ ‫ال أَبُو ع‬ َ َ‫ك ق‬ َ َ‫بَق َي فـَُه َو ل‬
‫يح‬ ِ
the social structure of which she is a ٌ ‫صح‬ َ
part and parcel... While the daugh-
“The wife of Sa`d ibn al-Rabi`
ter, according to Mohammedan Law,
came to the Prophet and said,
is held to be full owner of property
‘Messenger of Allah. These two
given to her both by the father and
are the daughters of Sa`d b.
the husband at the time of her mar-
Rabi`. Their father fought with
riage; while, further, she absolutely

651
 Surah 4 Al-Nisa’

you at Uhud and was martyred 42. If the deceased leaves behind
there. Their uncle has taken away children as well as parents, then each
all that he left, sparing nothing of the parents gets one sixth of the
for them. And I do not think property. The rest is divided among
they can get married unless they the wife (or husband) and children.
have some wealth.” The Prophet In some cases, some wealth might
told her: “Allah will judge in this still be left. If so, it will go to the
affair.” Accordingly, the verses father (who becomes an `asabah) -
concerning inheritance came Ma`arif.
down. The Prophet sent for their
uncle and when he showed up 43. If the deceased leaves behind
he told him: “Hand over a third no children, no wife (or husband),
each to the two girls, an eighth brothers or sisters, then the mother
to their mother and the rest is gets a third and the father the rest.
yours” (Qurtubi, Ibn Kathir). However, if the deceased has left
either a wife or a husband (but no
40. If they are two (following the children) then the wife or husband
Sunnah: Au.) or above two (follow- get their allotted share and the rest
ing Qur’ānic text here: Au.) then is divided among the parents: one-
they will equally share two thirds third to the mother, two-thirds to
of the property. The rest of the one the father (Thanwi, Ma`arif).
third will be divided among other
closely related persons (such as par- 44. If the deceased left no children
ents, husband or wife: Ma`arif). But but had brothers and sisters (wheth-
if there are no such closely related er from the same father and mother,
people, then the rest will also be re- or from the same father but different
turned to them (Thanwi). mothers), then the mother will get a
sixth, and the father the rest (Than-
41. If the deceased left only one wi), but that on the condition that
daughter, then she gets a half of the the brothers and sisters are more than
deceased person’s property and the one in number (Ma`arif). That is, if
other half goes to other closely re- the deceased had only one brother or
lated persons. In the absence of the sister then the mother gets one-third
closely related the other half is also and the father the rest (Au.).
returned to her (Thanwi).
Obviously, in this case, since the

652
Al-Nisa’ Surah 4

brothers and sisters of the deceased َّ‫ب ُم ْقبِ ٌل َغيـُْر ُم ْدبِ ٍر ُث‬ ِ ِ ‫الل وأَنْت‬ ِ
ٌ ‫صابٌر ُْمتَس‬ َ َ َ َّ ‫َسبِ ِيل‬
are under the care of their father, he ِ َّ ‫الل صلَّى‬ ِ ُ ‫ال رس‬
‫ال‬ َ َ‫ت ق‬ َ ‫ف قـُْل‬َ ‫اللُ َعلَْيه َو َسلَّ َم َكْي‬ َ َّ ‫ول‬ ُ َ َ َ‫ق‬
gets a larger share of the wealth left, ‫ي‬ ِ َ ِ ِ ِ ِ ِ ِ
َ َ َ َ ّ َ ُ َ ُ َّ َ ُ ْ ُ ْ ‫ت‬
‫اي‬ ‫ط‬ ‫خ‬ ‫ن‬ ‫ع‬ ‫َّر‬
‫ف‬ ‫ك‬ ‫ت‬ ‫أ‬ ‫الل‬ ‫يل‬ ‫ب‬ ‫س‬ ‫ف‬ ‫ت‬ ‫ل‬ ‫ت‬ ‫ق‬ ‫ن‬ ‫إ‬ َ ْ‫أ ََرأَي‬
which again returns to his children ِ ِ
‫ت‬ َ ْ‫اللُ َعلَْيه َو َسلَّ َم نـََع ْم َوأَن‬
َّ ‫صلَّى‬ َ ‫الل‬َّ ‫ول‬ ُ ‫ال َر ُس‬ َ ‫فـََق‬
with his own death (Au.). ِ ِ ِ َِّ ٍ ِ ِ ِ َِ
َ ‫ب ُم ْقب ٌل َغِيـُْر ُم ْدبر إل الدَّيْ َن فَإ َّن ج ْب‬
‫يل‬ ٌ ‫صابٌر ُْمتَس‬
)‫ (مسلم‬.‫ك‬ َ ‫ال ِل َذل‬َ َ‫الس َلم ق‬ ِ
َّ ‫َعلَْيه‬
45. If the deceased bequeaths more
than one third of his wealth, it will Abu Qatadah (ra) says a man
not be acted upon. It will be accept- came to the Prophet and asked,
ed only for one-third (Ma`arif). “Messenger of Allah, do you
46. `Ali ibn abi Talib and Mujahid think if I am killed in the way of
have said that although bequest has Allah, would all my sins be expi-
been given precedence over debt in ated?” He replied, “Yes, on the
order of mention, it is debt which condition that you stay firm (in
will be paid off first and earlier to the battle-field), are hopeful of
acting on the bequest. This was the rewards, are advancing, and not
practice of the Prophet. That is, retreating.” A little while later he
if nothing is left after clearing the asked: “What was it you asked?”
debts then there will be no acting on The man repeated his question.
the bequest and no division among The Prophet told him, “Yes,
the heirs (Ibn Jarir). save for debts. Jibril came to me
just now and added these words
`Ali’s statement is in Ahmad, Tirmi- (to my previous answer).” The
dhi and Ibn Majah, and is fairly reli- hadīth is in Muslim, Tirmidhi
able (Ibn Kathir). and Nasa’i.
Sayyid writes: The importance of Abu Qatadah reports another hadīth
paying back people’s debts can be according to which the Prophet ar-
gauged from the following: rived (to attend the funeral of a man)
ِ َِّ ‫عن عب ِد‬ but said:
ُ‫الل بْ ِن أَِب قـَتَ َاد َة َع ْن أَِب قـَتَ َاد َة أَنَّهُ َس َعه‬ َْ ْ َ
‫اللُ َعلَْي ِه َو َسلَّ َم أَنَّهُ قَ َام‬
َّ ‫صلَّى‬ َِّ ‫ول‬
‫الل‬ ِ ‫ث َعن رس‬ ِ
َ ُ َ ْ ُ ‫ُيَ ّد‬ ‫ فإن عليه دينا ) فقال أبو‬. ‫( صلوا على صاحبكم‬
َِّ ‫الميا َن ِب‬
‫لل‬ َ ِْ ‫الل َو‬
َِّ ‫الِهاد ِف سبِ ِيل‬
َ َ َ ْ ‫َن‬ َّ ‫فِي ِه ْم فَ َذ َكَر َلُْم أ‬ ‫ قال النيب صلى هللا عليه و سلم‬. ‫قتادة أان أتكفل به‬
َِّ ‫ول‬ َ ‫َع َم ِال فـََق َام َر ُج ٌل فـََق‬
‫ت‬َ ْ‫الل أ ََرأَي‬ َ ‫ال َي َر ُس‬ ْ ‫ض ُل ْال‬ َ ْ‫أَف‬ ‫ فصلى عليه رسول هللا‬. ‫( ابلوفاء ؟ ) قال ابلوفاء‬
ِ ِ
ُ‫ال لَه‬ َ ‫ي فـََق‬ ِ
َ ‫الل تُ َكفَُّر َع ّن َخطَ َاي‬ ِ ِ
َّ ‫ت ف َسبيل‬ ِ ُ ‫إِ ْن قُت ْل‬ ‫صلى هللا عليه و سلم‬
ِ ِ َّ ‫الل صلَّى‬ ِ ُ ‫رس‬
‫ت ِف‬ َ ‫اللُ َعلَْيه َو َسلَّ َم نـََع ْم إِ ْن قُت ْل‬ َ َّ ‫ول‬ َُ “Pray over your brother. (I shall

653
 Surah 4 Al-Nisa’

[12] And for you is one-half of what your

wives leave, if they have no children.48 But if
they have children49 then for you is a fourth
‫اج ُك ْم إِن َّلْ يَ ُكن‬ ِ
of what they leave:50 (but that only) after (the ُ ‫ف َما تـََرَك أ َْزَو‬ ُ ‫ص‬ْ ‫َولَ ُك ْم ن‬
payment in accordance with) any bequest that
ُّ ‫َّلُ َّن َولَ ٌد فَِإن َكا َن َلُ َّن َولَ ٌد فـَلَ ُك ُم‬
‫الربُ ُع‬
she might have bequeathed, or debts. And for
‫ني ِبَا أ َْو‬ ِ ٍِ ِ ِ ِ
them (i.e., your wives) is a fourth of what you َ ‫مَّا تـََرْك َن من بـَْعد َوصيَّة يُوص‬
leave51 if you do not have children.52 But if you ‫الربُ ُع ِمَّا تـََرْكتُ ْم إِن َّلْ يَ ُكن لَّ ُك ْم‬
ُّ ‫َديْ ٍن َوَلُ َّن‬
have children, then for them an eighth of what ِ
‫َولَ ٌد فَِإن َكا َن لَ ُك ْم َولَ ٌد فـَلَ ُه َّن الث ُُّم ُن مَّا‬
you leave,53 after (execution of) any bequest ‫وصو َن ِبَا أ َْو َديْ ٍن‬ ٍِ ِ ِ
that you might have bequeathed, or debts. But
ُ ُ‫تـََرْكتُم ّمن بـَْعد َوصيَّة ت‬
if a man or woman who is to be inherited were ُ‫ث َكالَلَةً أَو ْامَرأَةٌ َولَه‬ ُ ‫َوإِن َكا َن َر ُج ٌل يُ َور‬
to have no one in the direct line,54 but have a ‫س‬ُ ‫الس ُد‬ُّ ‫اح ٍد ِّمنـْ ُه َما‬ ِ ‫أَخ أَو أُخت فَلِ ُك ِل و‬
َّ ٌ ْ ْ ٌ
(half)55-brother or a sister then to each of them ‫ك فـَُه ْم ُشَرَكاء ِف‬ ِ‫فَِإن َكانـواْ أَ ْكثـر ِمن َذل‬
َ ََ َُ
a sixth.56 But if they are more numerous than ِ
‫وصى بَآ أ َْو َديْ ٍن‬ ‫ي‬ ٍ َّ‫ث ِمن بـع ِد و ِصي‬
‫ة‬ ِ ُ‫الثـُّل‬
that, then they share among themselves one-
َ ُ َ َْ
third57 (equally) after (execution of) any be-
‫اللُ َعلِ ٌيم‬ّ ‫الل َو‬
ِ ‫آر و ِصيَّةً ِمن‬
ّ َّ َ ّ‫ض‬
ٍ َ ‫َغيـْر ُم‬
َ
quest that he might have bequeathed, or debts ﴾١٢﴿ ‫َحلِ ٌيم‬
without a harm (through his bequest).58 (This
is) A commandment of Allah. Allah is All-
knowing, All-clement.
[13] These are Allah’s bounds. Whoever obeys
ِ ِ ‫تِْلك ح ُدود‬
Allah and His Prophet, He shall admit him ّ ‫الل َوَمن يُط ِع‬
ُ‫اللَ َوَر ُسولَه‬ ّ ُ ُ َ
into gardens underneath which rivers flow, ٍ ‫ي ْد ِخ ْله جن‬
‫َّات َْت ِري ِمن َْتتِ َها األَنـَْه ُار‬ َ ُ ُ
dwelling in it forever. That is the great suc- ِ
﴾١٣﴿ ‫ك الْ َف ْوُز الْ َعظ ُيم‬ ِ ِ ‫خالِ ِد‬
cess. َ ‫ين ف َيها َو َذل‬
َ َ

not, since) he has left debts be- ter, when it is the nearest of kin who
hind him.” Qatadah says, I said, will intercede for another. But Muja-
“I shall pay for them, Messen- hid and Suddi have said that ‘being
ger of God.” the Prophet said: of benefit’ is in this world itself. Ibn
“Is that a firm promise?” I said, Zayd has said that both have been
“That’s a firm promise.” At that, included (Ibn Jarir).
the Prophet Prayed over him.”
48. The husband will get a half of
47. Ibn `Abbas has said that this ‘be- what the wife leaves, if she has no
ing of benefit’ will be in the Hereaf- children. The other half will go to

654
Al-Nisa’ Surah 4

her parents, brothers and sisters 53. Accordingly, the Prophet gave an
(Ma`arif). eighth to Umm Kuhhah. From what
remained he gave one half to the
49. Whether such children are by the
only son of the deceased, dividing
last husband, or a previous husband
the rest between the two daughters.
(Shabbir).
He gave nothing to the cousins of
50. If the wife leaves behind chil- the deceased who had originally tak-
dren, whether by the present hus- en away all of it forcing Umm Kuh-
band or from a previous one, he gets hah to apply to the Prophet -Alusi,
only a quarter and the rest goes to Ma`arif.
her parents and children (Ma`arif).
54. Kalalah: “Direct line” is the liter-
51. Majid observes: “In this point al meaning of the word. It is report-
at least, the Qur’ānic legislation is ed that Abu Bakr said: “I interpret
acknowledged to be ‘in advance of Kalalah as a (male or female: Au.)
not only the greater number of bar- who has no parents, no grandpar-
barous societies’ but also ‘the Bible.’ ents and no children. If I am right
For, it recognizes ‘the right of a wid- in my interpretation, it is from Al-
ow to inherit from her husband... lah, but if wrong, it is from Satan.”
The Bible was less kind to the widow. Later, when `Umar succeeded him
It does not place her among her hus- he said, “I feel ashamed that I should
band’s heirs. The Jewish widow was oppose Abu Bakr.” So he also inter-
a charge on her children, or, if she preted the word as someone with no
had none, on her own family’ (Lae- parents and no children. That is also
tourneau, Evolution of Marriage, pp. the interpretation of Ibn `Abbas,
259-260).” Sulaym b. `Abd, Hakam, Ibn Zayd
and Qatadah (Ibn Jarir, Qurtubi).
52. Sa`id b. Mansur, Hakim and This is also the opinion of `Ali, Ibn
Bayhaqi have reported Ibn Mas`ud Mas`ud, Zayd ibn Thabit, Sha`bi,
as saying that `Umar was asked about Nakha`i, Hasan, Jabir, and Zayd ibn
a deceased who had left no children. al-Hakam. It is also the opinion of
He said his wife would get one fourth the seven jurists of Madinah, of the
of the total, his mother one third of four fuqaha’, and the great majority
what was left, and the rest would go of the ancients and the moderns (Ibn
to his father (Shawkani). Kathir).

655
 Surah 4 Al-Nisa’

Notwithstanding that, there are sev- of three kinds: i) Real, (`ayni: com-
eral other minority opinions about mon father and mother); ii) Consan-
who a Kalalah is. But it might be guine (`allati: common father); and
noted that although there are sev- iii) Half, or Uterine (akhyafi: com-
eral opinions about how a Kalalah is mon mother). By common consen-
to be defined, and that even ‘Umar sus this verse is speaking of the last
was not sure who exactly a Kalalah type. And the rule is that so long as
was; in other words, of the several the `ayni or ‘allati brothers or sisters
possible applications, which one is are alive the ‘akhyafi will get noth-
to be called Kalalah .. although that ing. Again, while deciding a share, it
is true, but there is no difference in is the `ayni who get preference, then
opinion that given a case, how in- come the `allati. The share of the full
heritance should be divided. Many and consanguine brothers and sisters
people who do not understand this has been defined at the end of the
point, imagine that the inheritance Surah (Shabbir).
laws are unclear. They do not under-
56. If a person dies having left neither
stand that it is only the term which is
parents, grandparents nor children,
not clear as to whom it is applicable.
but a brother or sister from the same
In simpler ones, the term Kalalah mother, then whether it is one sister
might be applicable to one or an- or one brother they will get a sixth.
other of those mentioned, but how That is, if it is a brother he will get
the wealth is to be divided, is a thing one sixth alone (and not one third).
agreed. One might see “Fat-h al- This is by consensus of the jurists of
Mulhim” of Shabbir Ahmad `Uth- all times. Further, that the brother or
mani for clarifications (Au.). sister has to be of the same mother
is also by consensus of the scholars.
55. The following might be kept in
The proof of this is in the verse about
mind as a general rule: So long as a
inheritance that will come at the end
father or a son of the deceased is alive,
of the Surah, where it is speaking of
brothers or sisters, (real, consanguine
the share of the real and consanguine
or half ), do not have any share in the
brothers and sisters (Ma`arif).
inheritance. It is only in the absence
of the father or son that the brothers Qurtubi has stated that there is no
and sisters of the deceased become other case in the law of inheritance
eligible. Now, brothers and sisters are of the males and females getting

656
Al-Nisa’ Surah 4

[14] (As against that) whoever disobeys Allah ِ ‫َوَمن يـَْع‬

and His prophet, and transgresses His lim- َ ‫اللَ َوَر ُسولَهُ َويـَتـََع َّد ُح ُد‬
ُ‫وده‬ ّ ‫ص‬
ِ ِ ِ
its, He will usher him into a Fire in which he ٌ ‫اب ُّم ِه‬
‫ني‬ ٌ ‫يُ ْدخ ْلهُ َن ًرا َخال ًدا ف َيها َولَهُ َع َذ‬
shall dwell forever and shall face a humiliating ﴾١٤﴿
chastisement (there).59

equal share and not the usual 2:1. that Allah was not just in His divi-
sion (Ibn Jarir).
57. If the brothers and sisters are
more than one, then they will equal- Legal Points:
ly share in one third. The rest will go
• 1. The law of inheritance is not
to the husband or wife. If they are
applicable to Prophets. Abu Bakr has
absent then the rest will also be re-
related a hadīth to this effect. Hence,
turned to the brothers and sisters. In
what the Prophet left of the orchard
this specific case also the usual rule
at Fadak was not divided among
of 2:1 will not be observed, rather
his heirs (Razi, Thanwi); which is
the available amount will be divided
a point of contention of the Shi`ah
equally among the males and the fe-
against the Sunnis (Au.).
males (Thanwi).
• 2. There are three kinds of
58. Ibn `Abbas has said that it is a
heirs. The As-hab ‘l-Fara‘id, the `Asa-
major sin to try and harm an in-
bat, and the Dhu ‘l-Arham. The As-
heritor through a will. It is said that
hab ‘l-Fara‘id have the first right to
when Masruq visited a man who was
inheritance. After they have received
in his death bed and making a will,
their share, the remaining is divided
he told him: “Be just, and do not be
among the `Asabat. If there is no
misguided” (Ibn Jarir).
one from among the `Asabat, then
59. Appearing as these words do, the share is returned to the As-hab
do they imply that he who did not ‘l-Fara‘id. And, if both the As-hab ‘l-
obey Allah and His Prophet in mat- Fara‘id and `Asabat are absent, then
ters of division of inheritance stands the wealth is divided among the Dhu
condemned to everlasting punish- ‘l-Arham. Details should be seen in
ment in Hell-fire? The answer is yes, Fiqh books (Shabbir, Ma`arif).
if such disobedience is out of belief
• 3. Sometimes a person can

657
 Surah 4 Al-Nisa’

both be of the As-hab ‘l-Fara‘id as ings, to the last item, unless otherwise
well as one of the `Asabat (and might agreed to by common consent.
receive two shares: Ma`arif). The As-
• 7. Age is no bar to inheritance.
hab ‘l- Fara‘id are five: i) Children
(real brothers and sisters), ii) parents • 8. Unborn child has also a
(father and mother), iii) husband, iv) share. Therefore it is desirable that
wife, v) consanguine brothers and the division be postponed until birth
sisters (of common father) - Shabbir. (Ma`arif).
• 4. Some fiqh books state the • 9. A divorced woman, but still
combined figure of 17 as the As-hab in `iddah (waiting period) also de-
‘al-Fara‘id and `Asabat, (since one serves her share. But if a woman has
can be both in certain situations), claimed separation (khul`) then she
as follows: i) son, ii) son of son how will not get a share even if she is in
low so ever, iii) father, iv) grandfa- `iddah (Ma`arif). Obviously, a sep-
ther how high so ever, v) brother, arated husband has no right in the
vi) son of the brother, vii) uncle or property of his former wife (Au.).
brother of the father, viii) son of
such an uncle, ix) husband, x) master • 10. An unbeliever cannot in-
who freed his slave, xi) daughter, xii) herit a believer nor can a believer in-
daughter of the son of the deceased, herit an unbeliever.
xiii) mother, xiv) grandmother from • 11. If a man leaves behind
both sides, xv) sister: full, consan- more than one wife, then the share
guine or uterine, xvi) wife, and xvii) stated by the Qur’ān will be divided
freed slave girl. (Doi and Ahmad `Isa equally among them (Ma`arif). That
in Fiqh al-Muyassar) is., if one would have got one third,
• 5. Dhu ‘l-Arham would in- then the two will get one sixth each
clude daughter’s children, sister’s (Au.).
children, aunts (from both sides), • 12. A murderer by intent will
uncles from the mother’s side and get no share from his victim.
others (Ma`arif).
• 13. Apart from the very basic
• 6. The law of inheritance will needs of a coffin, nothing more can
apply to all kinds of property, mov- be spent on the funeral etc., from
able or immovable, cash, shares or the wealth of the deceased before di-
any other, including personal belong-

658
Al-Nisa’ Surah 4

vision. The prohibition would also anyone among themselves following

include the meal etc. offered to the a bequest, or otherwise, then that is
condolence visitors. Any expend- allowable. But the share of the mi-
ing from the wealth of the deceased nors cannot be reduced (Ma`arif).
needs the approval of all the inheri-
• 16. All points stated by Alusi,
tors, except the non-adults from
Thanwi, Shabbir and Ma`arif re-
whose share nothing can be taken
flect, unless mentioned otherwise,
until they achieve maturity and give
the Hanafiyy viewpoint.
their consent. It is reported that
a scholar visited a dying man. The • 17. The notes herewith are
man died even as he was there. As only to afford the reader a sketchy
soon as he was dead, he put off the idea of the Islamic law of inheri-
lamp and offered his own money for tance. A simple chart below (one of
buying another. When asked, he ex- 20 that could be presented) might
plained that the lamp belonged to offer some more help. For further
the deceased, and after his death to information the reader might con-
the heirs. It could not be used with- sult “Shari`ah the Islamic Law”
out their permission (Ma`arif). by Abdur Rahman I. Doi, or Fiqh
books. All the same, it is a fairly
• 14. Mahar (dower) is also con-
complicated subject, mastered, dur-
sidered as debt if unpaid. It will have
ing the time of the Companions by
to be given away before execution of
four: `Ali, Ibn `Abbas, Ibn Mas`ud
the will, and hence before any divi-
and Zayd. Today also only a few
sion. In fact, if the payment of dow-
scholars gain expertise in it. There-
er consumes all that was left then no
fore, no one should attempt to di-
division will take place (Ma`arif).
vide inheritance in the light of what
• 15. Bequest in favour of some- is stated here. That should only be
one who is a legal heir is inadmis- undertaken by an expert (Au.).
sible and will be ignored. A hadīth
Note that the chart below follows
in Abu Da’ud explicitly states this.
the Hanafiyy Law:
However, if all the adult inheritors
agree to an increase of the share of

659
 Surah 4 Al-Nisa’

Name of the heir

Quantity Conditions under which the particu-
whose share is to
of share lar share is due
be determined

Husband 1/2 When the deceased leaves no children

Wife 1/4 - do -

Husband 1/4 When the deceased leaves children

Wife 1/8 - do -

When the deceased leaves a single

Daughter 1/2
daughter and no son
Shared equally when the deceased
Daughters 2/3 leaves two or more daughters but no
son

Father 1/6 When the deceased leaves children

Mother 1/6 When the deceased leaves children

When the deceased leaves children but

Grandfather 1/6
no father

When the deceased does not leave

Grandmother 1/6
mother.

660
Al-Nisa’ Surah 4

[15] Such of your women60 as commit61 an in- ‫اح َشةَ ِمن نِّ َسآئِ ُك ْم‬ ِ ‫والالَِّت يْتِني الْ َف‬
َ َ َ
decency62 let four of you testify against them.63 ِ ِ ِ ِ
‫استَ ْشه ُدواْ َعلَْيه َّن أ َْربَعةً ّمن ُك ْم فَإن‬
If they do testify then detain them in the homes ْ َ‫ف‬
‫ت‬ ِ ِ
ِ ُ ‫َش ِه ُدواْ فَأ َْمس ُك‬
until death overtakes them64 or Allah appoints ََّ ‫وه َّن ف الْبـُيُوت َح‬
for them a way.65 ً‫اللُ َلُ َّن َسبِيال‬
ّ ‫ت أ َْو َْي َع َل‬ ُ َّ‫يـَتـََوف‬
ُ ‫اه َّن الْ َم ْو‬
﴾١٥﴿

60. After Allah had demonstrated known in modern legal phraseology

His kindness to women in the previ- as ‘circumstantial.’ Every possible
ous verses, He came down hard upon safeguard is taken against hasty and
(the morally corrupt ones of ) them false accusation (Majid).
in these verses so that they might
Scholars have emphasized that for a
not imagine that their waywardness
testimony to be acceptable the wit-
will be tolerated (Razi, Qurtubi,
nesses must say that they saw the
Shawkani).
very act as clearly as a piston in a cyl-
61. A literal translation of ya’tina ‘l- inder. Imām Abu Hanifah has add-
fahishata should be: “... (Such of the ed the condition that the husband
women who) go to indecency;” and cannot be one of the four witnesses
the point in the choice of words, says (Qurtubi).
Razi, suggests that indecencies are
Zuhri has said that it has been the
not easily available to women. They
practice since the time of the Proph-
have to go looking for them.
et and his two successors that wom-
62. According to Abu Muslim al- en’s testimony was not acceptable in
Asfahani, the allusion is to lesbians cases involving a capital punishment
(Razi). (Manar).
But there is no consensus of opinion Shafi` adds: It is said that as against
over this issue (Au.). the usual two in all other matters re-
quiring witnesses, four are required
63. (The four witnesses should) be
as a sure evidence for adultery. It is
males, adults (not children), free men
perhaps because adultery requires
(not slaves), of sound mind ... Mus-
two persons, and the capital punish-
lims not infidels .. (whose testimony
ment is executed on two, hence the
should be) ocular, not conjectural

661
 Surah 4 Al-Nisa’

number of witnesses has been dou- ‫اللُ َعلَْي ِه َو َسلَّ َم‬

َّ ‫صلَّى‬ َ ‫َّب‬
ِ ‫الص ِام‬
َّ ‫ت أ‬
َّ ِ‫َن الن‬ َّ ‫َع ْن عُبَ َادةَ بْ ِن‬
bled. ‫ب لَهُ َوتـََربَّ َد َو ْج ُههُ َوإِ َذا‬ ِ
َ ‫َكا َن إِ َذا نـََزَل َعلَْيه الْ َو ْح ُي َكَر‬
64. The reference is to those women, ‫ث ِمَرا ٍر قَ ْد‬ َ ‫ال ُخ ُذوا َع ِّن ُخ ُذوا َع ِّن ثََل‬ َ َ‫ي َعْنهُ ق‬ َ ‫ُسِّر‬
married or otherwise, who commit ‫ب َوالْبِك ُْر ِبلْبِ ْك ِر‬ ِ ِّ‫الل َلُ َّن َسبِ ًيل الثـَّيِّب ِبلثـَّي‬
ُ َُّ ‫َج َع َل‬
ٍ‫الرجم والْبِكْر ج ْل ُد ِمائٍَة ونـ ْفي سنَة‬ ٍ ِ ِ
adultery. At the time this verse was َ ُ ََ َ ُ َ ُ ْ َّ ‫ب َج ْل ُد مائَة َو‬ ُ ّ‫الثـَّي‬
revealed the order was to detain them Whenever revelation descended
in their homes until death overtook on the Prophet he lowered his
them. head, and so did his Compan-
Thanwi states the Hanafiyy view- ions. (On one occasion) he raised
point that the rule regarding detain- his head (after a revelation) and
ing such women retained in their said: “Allah has shown a way for
homes stands abrogated. them: for the married with the
married and the virgin with the
65. The way shown later was the cap- virgin. As for the married, she
ital punishment prescribed in verse should be given lashes and then
(24: 2) which said: stoned to death. As for the virgin
‫اح ٍد ِمنـْ ُه َما ِمائَةَ َج ْل َد ٍة‬
ِ ‫الزِان فَاجلِ ُدوا ُك َّل و‬
َ ْ َّ ‫الزانِيَةُ َو‬
َّ she should be given lashes and
then expelled” (Ibn Jarir). The
“The fornicatress and the fornica- hadīth is in Musnad Ahmad and
tor, give them a hundred lashes each,” with some variations in Muslim
which was for the unmarried (ghayr and Abu Da’ud also (Ibn Kathir,
muhsan) while it was stoning to Shawkani).
death for the married (muhsan) - Ibn
`Abbas, Mujahid, Qatadah, `Ata’, Thus, this hadīth explained that it is
Ibn Zayd and Dahhak (Ibn Jarir). speaking of the unmarried (Au.).

Suddi has added that in case of adul- It is reported of `Umar (ra), in a

tery, the husband used to claim back hadīth of Bukhari, that he said:
his dower. But when punishment “Surely, Allah commissioned the
was prescribed by the Qur’ān, he Prophet with the Truth, sending
only got what was due to him by in- down a Book to him. There used to
heritance. be verses in the revelation that or-
dered stoning to death. Accordingly,
`Ubadah b. Samit has reported: the Prophet stoned them to death
and we do that after him. The com-

662
Al-Nisa’ Surah 4

ُ ُ‫َواللَّ َذا َن َيْتِيَ ِانَا ِمن ُك ْم فَآذ‬

[16] As for the two of you66 who commit it,
‫فَِإن َت َب‬ ‫وهَا‬
punish them both.67 If they repent and make
amends, then leave them alone.68 Surely, Allah ‫اللَ َكا َن‬
ّ ‫ضواْ َعنـْ ُه َما إِ َّن‬
ُ ‫َع ِر‬
ْ ‫َصلَ َحا فَأ‬
ْ ‫َوأ‬
is Oft-turning,69 Most Merciful. ِ
﴾١٦﴿ ‫تـََّو ًاب َّرح ًيما‬

mandment for stoning to death, (in and Hasan al-Busri: Ibn Jarir). If it
the original revelation), was in the is “two men” then obviously the al-
Book of Allah, until its recitation, lusion is to sodomy, about which the
(and not the commandment itself ), Prophet has said:
was abrogated. It is applicable to the ‫الفاعل‬ ٍ ُ‫“من رأيتُموه يـعمل عمل قـوِم ل‬
‫وط فاقتلوا‬
married men and women” (Shafi`). َ َْ َ َ ُ َ ََ ُ ْ َ
)‫ ابن ماجه‬,‫ ترمذي‬,‫واملفعول بِِه” (ابوداؤد‬
Details will follow in Surah al-Nūr.
“When you discover two people
However, Ibn Jarir adds, in practice doing what the people of Lut
the Prophet did not give the married used to do, kill them both: the
lashes before stoning to death. (As active as well as the passive” (Ibn
in the case of Ma`iz Aslami and the Kathir).
Ghamidi woman: Ibn Kathir). As for
expelling the criminal, it is for one A man sodomizing his wife is also
year, with the differences in opinion strictly prohibited. A hadīth says:
whether a woman should be expelled
َّ ‫اللُ َعَّز َو َج َّل إِ َل‬
‫الر ُج ِل َيِْت ْامَرأَتَهُ ِف ُدبُِرَها‬ َّ ‫ال يـَْنظُُر‬
or not (Qurtubi).
“Allah will not look at a man who
According to a hadīth in Nasa’i’s sodomized a woman” (Shafi`).
(Abwab Shurb al-Khamr) `Umar ex-
pelled a man for drinking wine. In 67. Accordingly, they used to be
his anger the man went and joined punished either with verbal insults,
the Romans, adopting their faith. (Mujahid and Suddi) or physically
`Umar then said: “I shall not expel assaulted (Ibn `Abbas), varying from
anyone after this” (Au.). person to person. However, accord-
ing to the majority of the Salaf, this
66. There is some difference in opin- verse was also abrogated by the verse
ion whether the two alluded to are: referred to above, i.e., 24: 2 (Ibn Ja-
“two unmarried persons” (Suddi), rir).
“two men” (Mujahid), or “the pair,
man and woman” (`Ata’, `Ikrimah Nonetheless, according to many

663
 Surah 4 Al-Nisa’

[17] Surely Allah’s turning is toward those70 ِ ِ ِ ‫إَِّنَا التـَّوبةُ علَى‬

who commit evil in ignorance71 but repent َ‫الس َوء‬ َ ‫الل للَّذ‬
ُّ ‫ين يـَْع َملُو َن‬ ّ َ َْ
soon after.72 It is toward such that Allah ‫وب‬ َ ‫ِبَ َهالٍَة ُثَّ يـَتُوبُو َن ِمن قَريب فَأ ُْولَئ‬
ُ ُ‫ك يـَت‬
ِ ٍ ِ
turns.73 Allah is All-knowing, All-wise. ً‫اللُ َعلِيماً َح ِكيما‬ ّ ‫اللُ َعلَْي ِه ْم َوَكا َن‬ ّ
﴾١٧﴿

scholars of the later generation the cates, give her lashes; but subse-
verse under discussion is not abro- quent to that do not taunt her”
gated (by 24: 2), since both the pun- (Ibn Kathir).
ishments of a minor and major kind
69. That is, Allah is oft-turning to
followed by the capital punishment
His slaves with what they desire to
of stoning to death can be prescribed
receive from Him, if they are oft-
together to the same defaulter
turning to Him with what He de-
(Shawkani). However, detaining in
mands of their obedience (Ibn Jarir).
the house stands abrogated by con-
sensus (Qurtubi). Qurtubi remarks: As for the opin-
ion that he who continued in sins
So far as combining the two punish-
after repentance, did not repent
ments is concerned, we have the case
at all, well, it is the opinion of the
of Shuraha al-Hamdaniyyah who
Mu`tazilah. The Ahl al-Sunnah say
was brought before `Ali. He ordered
that repetition does not nullify ear-
that she be given a hundred lashes
lier repentance.
and then stoned to death, saying: “I
have lashed her following the Book 70. Majid writes: “Repentance has
of Allah and stoned her following for its elements:-
the Sunnah of the Prophet.” This is
(i) enlightenment of the heart,
the position adopted by Hasan al-
Busri and others (Qurtubi). (ii) detestation of the sin,
68. Accordingly, the Prophet said in (iii) a resolve to avoid it in future,
a hadīth of the Sahihayn:
(iv) an earnest crying for God’s for-
ْ ‫ي ِزَن َها فـَْليَ ْجلِ ْد َها‬
‫الَ َّد َوَل‬ ِ ‫إِ َذا زنَت أَمةُ أ‬
َ ََّ‫َحد ُك ْم فـَتـَبـ‬
َ َ ْ َ giveness.”
ْ ‫يـُثـَِّر‬
‫ب َعلَيـَْها‬
Adds Shafi`: Compensation for the
“If one of your slave girls forni-

664
Al-Nisa’ Surah 4

wrongful act is also an essential fea- up. This is in view of the hadīth of
ture of repentance. If it is the miss- Abu Qilabah (in Musnad Ahmad:
ing of salah, or fasts, the repentant Ibn Kathir) who said:
should repeat them. If the right of ِِ
other human beings is involved, it ُ ‫وعَّزتك ال َأز ُال أُ ْغ ِويهم ما دامت ْأرَو‬
‫احه ْم يف‬
‫ ال‬،‫ وعزيت وجاليل‬:‫ فقال هللا عز وجل‬.‫أجسادهم‬
should be restored, (such as, for in- ‫استـَ ْغ َفُروين‬ ِ
stance, restoration of the money or ْ ‫أزال أ ْغفُر هلم ما‬
article usurped: Au.) “(When Allah cursed Iblis) he
said, ‘By Your Greatness! I shall
71. Qatadah has said that the Com- keep deviating them so long as
panions were unanimous that every their soul is in their body.’ Allah
sin, whether intentional or unin- replied, ‘By My Greatness! I shall
tentional, falls under jahalah of the not cease forgiving them so long
original here; and hence, many have as they keep seeking My forgive-
said that so long as a man continues ness.”
in his sin, he is a jahil, until he gives
it up (Ibn Jarir, Ibn Kathir). Another hadīth (of Ibn `Umar in
Tirmidhi and Ibn Majah with the
Razi writes: Yusuf had said (12: 33): former declaring it hasan gharib:
]33 :‫ني} [يوسف‬ ِ ِ ْ ‫{ أَصب إِلَي ِه َّن وأَ ُكن ِمن‬
َ ‫الَاهل‬ َ ْ َ ْ ُ ْ Qurtubi, Ibn Kathir) makes it all the
“(Lest) I should incline toward them more clear:
and thus become of the jahilin.” ‫اللَ يـَْقبَ ُل تـَْوبَةَ الْ َعْب ِد َما َلْ يـُغَْر ِغ ْر‬
َّ ‫إِ َّن‬
In the same chapter he said (verse “Allah accepts the repentance of
89): a slave until (he starts) gurgling
ِ ‫{هل علِمتُم ما فـع ْلتُم بِيوسف وأ‬
‫َخ ِيه إِ ْذ أَنـْتُ ْم‬ (in the throat, near death)” - Ibn
َ َ ُ ُ ْ ََ َ ْ ْ َ ْ َ
]89 :‫اهلُو َن} [يوسف‬ ِ‫ج‬ Jarir.
َ
“Do you realize what you did with It is also true of nations. After they
Yusuf and his brother while you were have seen irrefutable signs, their be-
jahilun?” lief does not avail them, as said Allah
72. According to Ibn `Abbas, Dah- in (6:158):
hak, `Ikrimah, Ibn Zayd and others, ‫ك َل يـَنـَْف ُع نـَْف ًسا إِميَانـَُها‬ َ ِّ‫ت َرب‬ ِ ‫{يـوم يِْت بـعض آي‬
َ ُ َْ َ َ َْ
the time limit of min qaribin is up to } ‫ت ِف إِميَ ِانَا َخيـًْرا‬ ِ َ‫َل تَ ُكن آمن‬
ْ َ‫ت م ْن قـَْب ُل أ َْو َك َسب‬
ْ َ ْ ْ
the moment of death. Once a man ]158 :‫[األنعام‬
sees the angels of death, the time is “The day when some of the signs of

665
 Surah 4 Al-Nisa’

[18] Repentance is not of those who commit ِ ‫السيِئ‬ ِِ ِ

evils (upon evils)74 until when death appears
‫ات‬ َّ َّ ‫ين يـَْع َملُو َن‬ َ ‫َولَْي َست التـَّْوبَةُ للَّذ‬
before one of them he cries out: ‘Now I repent,’ ‫ال إِِّن‬َ َ‫ت ق‬
ُ ‫َح َد ُه ُم الْ َم ْو‬ َ ‫َح َّت إِ َذا َح‬
َ ‫ضَر أ‬
‫َّار‬ ِ َّ
nor of those who die in the state of disbelief; ٌ ‫ين يَُوتُو َن َوُه ْم ُكف‬ َ ‫ت اآل َن َوالَ الذ‬ ُ ‫تـُْب‬
for them We have prepared a painful chastise- ﴾١٨﴿ ‫ك أ َْعتَ ْد َن َلُْم َع َذ ًاب أَلِ ًيما‬ َ ِ‫أ ُْولَئ‬
ment.

your Lord appear, the belief of a soul how many people have not been mis-
that had not believed earlier, or had led to believe that they would repent
not earned a good deed in its faith, will before death, but despite prolonged
be of no avail to it” (Ibn Kathir). lives, death did not give them that
Thanwi remarks: There are two states opportunity.
before death. One in which a person 73. The meaning of Allah turning to
feels - say in a sickness - that he might them is that He guides them to good
not recover, rather might die soon. deeds and accepts their turning to
This is known as the moment of ya‘s. Him (when they repent) - Ibn Jarir.
Repentance at this stage, whether
from sins, or from Kufr itself, is ac- 74. It is not necessary that those
ceptable. Another is that state in alone are the subjects of this verse
which the Hereafter begins to (in the who commit sins upon sins. Rather,
words of Majid) unfold itself before if one commits a single sin, but does
him. This is termed as the moment not repent, he is equally counted as
of ba’s. At this stage repentance of no one of those who insist on the sin (is-
kind is acceptable. rar). As to the question about some-
one who did not repent his sins, or
In other words nearness of death is did so only in moments of ba’s, will
no bar to acceptance of repentance. he be forgiven in the Hereafter? The
It is the observation of clear signs of answer is that it will entirely depend
death which makes it unacceptable upon Allah’s mercy (Thanwi).
(Razi).
75. The kurhan of the original can
That said, says Rashid Rida in Manar,

666
Al-Nisa’ Surah 4

[19] Believers, it is not lawful for you to in-

ْ‫ين َآمنُواْ الَ َِي ُّل لَ ُك ْم أَن تَ ِرثُوا‬ ِ َّ
herit women against their will,75 nor should َ ‫َي أَيـَُّها الذ‬
you hinder them (from re-marrying) in order ‫ض‬ ِ ‫وه َّن لِتَ ْذ َهبُواْ بِبـَْع‬
ُ ُ‫ضل‬
ِ
ُ ‫النّ َساء َك ْرًها َوالَ تـَْع‬
to take away a part of what you (or your rela- ‫اح َش ٍة ُّمبـَيِّنَ ٍة‬
ِ ‫ما آتـيـتُموه َّن إِالَّ أَن يْتِني بَِف‬
َ َ ُ ُ َْ َ
tives) have given them,76 unless they commit ‫وه َّن‬ ِ ِ ِ ِ ِ
ُ ‫وه َّن بلْ َم ْع ُروف فَإن َكرْهتُ ُم‬ ُ ‫َو َعاش ُر‬
a flagrant indecency;77 (otherwise) treat them
‫اللُ فِ ِيه‬ ّ ‫فـََع َسى أَن تَكَْرُهواْ َشيـْئًا َوَْي َع َل‬
fairly.78 For if you dislike (one of) them then it
might be that you dislike a thing but Allah has ﴾١٩﴿ ‫َخيـًْرا َكثِ ًريا‬
placed a lot of good in it.79

also be understood as “forcibly.” Fur- Allah revealed this verse: Ibn `Ab-
ther, it is not the inheriting “from bas, `Ikrimah, Dahhak, Ibn Zayd,
women” that is the subject of the Hasan al-Busri (Ibn Jarir, Qurtubi,
verse, as a contemporary commenta- Shawkani). Ibn `Abbas’s opinion is
tor has thought. Rather, it is inherit- in Bukhari, Abu Da’ud, Nasa’i and
ing “them” (Au.). others (Ibn Kathir).
In the days of Ignorance, (especially (The report of Kubaysha is in Nasa’i,
in Madinah), the nearest of kin used Ibn abi Hatim and others: Shawkani;
to get the deceased man’s wife as in- as well as in Ibn Marduwayh: Ibn
heritance. He - a brother-in-law, a Kathir).
son, or a relative - claimed her as his,
Majid notes: “Even in Greco-Roman
by simply throwing a piece of cloth
civilization, the married woman
over her head as soon as her husband
at Athens ‘was part of the paternal
died (Razi), declaring her his prop-
patrimony,’ and ‘the dying husband
erty. Thereafter he treated her as he
could leave her by will to a friend,
wished, letting her marry a second
with his goods and by the same title’
time or detaining her for life, in order
(Letourneau, Evolution of Marriage,
to inherit her wealth, or alternative-
p. 261). ‘The widows ... were regard-
ly, she released herself by paying him
ed as part of the estate, and as such
some money. The case of Kubaysha
passed ordinarily into the hands of
bint Ma`mar, whose husband Abu
their husbands’ heirs’ (Roberts, So-
Qays b. al-Aslat had died, and who
cial Laws of the Qoran, pp. 62-63)
was being claimed by her son, was
... One verse of the Qur’ān was suf-
brought to the notice of the Prophet.
ficient, as by one stroke, to sweep

667
 Surah 4 Al-Nisa’

aside all such barbaric customs - a re- َِّ ‫الل ِف النِّس ِاء فَِإنَّ ُكم أَخ ْذتُُوه َّن ِبَمانَِة‬
‫الل‬ َ ُ َ ْ َ ََّ ‫اتـَُّقوا‬
form of truly revolutionary nature.” ِ َّ
‫الل َوإن لَ ُك ْم َعلَْيه َّن‬ِ ِ ِ ِ ِ
َّ ‫وج ُه َّن ب َكل َمة‬ َ ‫استَ ْحلَْلتُ ْم فـُُر‬
ْ ‫َو‬
‫َح ًدا تَكَْرُهونَهُ فَِإ ْن فـََع ْل َن‬ ِ
76. This part of the verse is address- َ ْ ُ َ ُُ َ ْ ُ ‫أَ ْن‬
‫أ‬ ‫م‬ ‫ك‬ ‫ش‬‫ر‬ ‫ـ‬‫ف‬ ‫ن‬ ‫ئ‬ ‫وط‬ ‫ي‬ ‫ال‬
ing the Muslims. They are being told ‫ض ْرًب َغيـَْر ُمبـَِّرٍح َوَلُ َّن َعلَْي ُك ْم ِرْزقـُُه َّن‬ َ ‫وه َّن‬ ُ ُ‫اض ِرب‬
ْ َ‫ف‬
ِ‫وكِسوتـه َّن ِبلْمعروف‬
that they ought not to make the lives ُ ْ َ ُُ َ ْ َ
of their wives miserable in order to “Fear Allah with respect to wom-
force them to relinquish a part of en, for, you take them as a trust of
their dower or return the articles Allah, making them lawful unto
gifted to them, to free themselves. yourselves by a word of Allah. It
This is the opinion of Ibn `Abbas, is your right that they do not al-
Qatadah, Sa`id, Suddi, Dahhak and low anyone to enter your house
others (Ibn Jarir, Ibn Kathir). someone you do not approve
77. That is, if a woman commits a of. (According to another ver-
grave indecency then it is permissible sion: ‘They do not disobey you
for the husband to claim a part or in generally recognized affairs of
whole of the dower and release her importance: al-ma`ruf). If they do
(Ibn Jarir). that then beat them - lightly. And
it is their right upon you that you
A husband can resort to this despite feed and clothe them in an equi-
the wife’s unwillingness and hence table manner” (Ibn Jarir).
the addition of the word kurhan to
the original (Qurtubi). Ibn Sirin has said that the allegation
of adultery has to be well proved for
As for the term fahisha, it has been the husband to seek khul` on that
variously understood. Ibn Mas`ud, basis (Kashshaf).
Ibn `Abbas, Dahhak, and `Ata’ have
said that if a woman detests her 78. The Prophet (saws) has said:
‫اللُ َعلَْي ِه َو َسلَّ َم‬
َّ ‫صلَّى‬ َِّ ‫ول‬ ِ
husband, or disobeys him, he can َ ‫الل‬ ُ ‫ال َر ُس‬َ َ‫ت ق‬ ْ َ‫َع ْن َعائ َشةَ قَال‬
claim back the dower. But Suddi and ‫َخيـُْرُك ْم َخيـُْرُك ْم ِل َْهلِ ِه َوأ ََن َخيـُْرُك ْم ِل َْهلِي‬
Hasan al-Busri have said that by fa-
hisha the allusion is to adultery (Ibn “The best of you are those who are
Jarir, Qurtubi). best with their wives, and I’m the
best of you in treating my women-
In this connection we have a hadīth folk.” The Prophet himself used to
of the Prophet which says: treat his wives well. He even raced

668
Al-Nisa’ Surah 4

[20] Further, if you wish to take a wife in place

‫استِْب َد َال َزْو ٍج َّم َكا َن َزْو ٍج َوآتـَيـْتُ ْم‬ ُّ ‫َوإِ ْن أ ََر‬
ْ ُ‫دت‬
of another and you have given one of them a
heap (of wealth),80 do not take back any of it. ‫إِ ْح َد ُاه َّن قِنطَ ًارا فَالَ َتْ ُخ ُذواْ ِمْنهُ َشيـْئًا‬
Will you take it by way of false slander81 and ﴾٢٠﴿ ً‫أ ََتْ ُخ ُذونَهُ بـُْهتَاانً َوإِْثاً ُّمبِينا‬
manifest sin?82

with `A’isha in the field, once losing The incident of `Umar is well known
to her and, in a re-try after a spell, in this connection. He was once de-
winning. At times he and his wives livering a sermon on the dangers of
gathered in someone’s house and high dower and recommending that
shared a dinner together. Then they the amount be limited to 400 Dir-
would depart and he would spend hams, when an old woman got up
some time conversing with the wife and told him: “Fear Allah `Umar. He
he was to spend the night with be- has said: ‘Even if you have given them
fore going to bed (Ibn Kathir). a heap (of wealth).’” `Umar retracted
his words hastily, saying: “Everyone
Also see note 3 of this Surah.
seems to know better than `Umar.”
79. The allusion is to personal reasons (According to other versions: “If not
of dislike (and not moral) - Kashshaf. for this old woman, `Umar would
Accordingly, a well known scholar, have been destroyed”: au.) - Kash-
Abu Muhammad ibn abi Zayd, had shaf, Razi, Qurtubi and Ibn Kathir.
a wife who used to mistreat him aw- Shawkani takes it from Suyuti who
fully but he would not divorce her has said that the report is of good is-
saying: “I am someone on whom Al- nad.
lah has showered His mercy in a va-
The Arabic version is as follows:
riety of ways. Now it is possible that
Allah is punishing me at her hand ‫وروي “ أن عمر خطب انهيا عن املغاالة يف‬
because of some of my sins. If that ‫الصداق زايدة على أربعمائة فقالت امرأة من قريش‬
is so then I am afraid other forms of ‫أما مسعت هللا تعاىل يقول وآتيتم إحداهن قنطارا‬
punishment will descend on me if I ”‫فقال عمر كل أحد أعلم وأفقه من عمر‬
divorced her” (Qurtubi). 81. Thanwi has pointed out that to
80. Thus the verse sets no upward demand from a woman monetary
limit to the amount of dower (Au.). compensation for separation, is it-
self a slander. Even if she is innocent,

669
 Surah 4 Al-Nisa’

[21] How can you take it when each of you has

been in privy with the other,83 and when they
‫ض ُك ْم‬ُ ‫ضى بـَْع‬ َ ْ‫ف َتْ ُخ ُذونَهُ َوقَ ْد أَف‬ َ ‫َوَكْي‬
have taken from you a solemn compact?84 ‫َخ ْذ َن ِمن ُكم ِّميثَاقًا َغلِيظًا‬ َ ‫ض َوأ‬ ٍ ‫إِ َل بـَْع‬
[22] And marry not those of the women
﴾٢١﴿
َّ‫آب ُؤُكم ِّم َن النِّ َساء إِال‬ ِ
whom your fathers (or grandfathers) took in َ ‫َوالَ تَنك ُحواْ َما نَ َك َح‬
marriage,85 except for what happened in the ‫اح َشةً َوَم ْقتًا َو َساء‬ ِ َ‫ما قَ ْد سلَف إِنَّه َكا َن ف‬
past. That surely was an indecency, a hateful
ُ َ َ َ
thing,86 and an evil way.87
﴾٢٢﴿ ً‫َسبِيال‬

people around would think that cret? (Zamakhshari).

there must be something fishy for
84. The solemn compact has been ex-
the husband to demand a sum for
plained by Qatadah, Dahhak, Suddi
her release.
and Muhammad b. Sirin as the con-
82. In pre-Islamic times when hus- ditions stated in verse (2: 229):
bands wanted to get rid of a wife and ٍ ‫اك ِبَعر‬
ٍ ‫وف أَو تَس ِريح بِِحس‬
: ‫ان [البقرة‬ ِ
at the same time make some money َْ ٌ ْ ْ ُ ْ ٌ ‫فَإ ْم َس‬
]229
out of the affair, they falsely alleged
that their wives had been unfaith- “Honorable retention or release
ful. So they sent them away on false with kindness,” understood at the
charges and impounded their dower time of betrothal. But Mujahid, Mu-
also (Razi in effect). hammad b. Ka`b and Ibn Zayd have
said that it is marriage itself which is
83. Technically, if the pair have been the solemn compact (Ibn Jarir, Qur-
alone in a room together for a while, tubi, Ibn Kathir).
then that is being in privy, whether
they went any further or not. Abu The promise made by a man that he
Hanifah has said that with that full will pay the dower is also a solemn
dower upon the man and the wait- pact made at the time of the mar-
ing period for the woman become riage (Thanwi).
obligatory, although other scholars
85. Ibn `Abbas has said that the
have modified opinions (Qurtubi).
pre-Islamic Arabs used to marry
It is said that the companionship of their fathers’ wives (though not real
anyone for 20 days converts him to mothers: Au.) and keep in their mar-
a relative. What about one’s spouse riage two real sisters at a time. Allah
from whom nothing is held in se- prohibited the practice by this verse.

670
Al-Nisa’ Surah 4

Ibn `Abbas has also added that by three kinds of “the despicable:” first,
this dictum such a woman is also declared so by reason, second‫ و‬de-
prohibited whom one’s father or son clared so by Revelations and third,
married, whether they went in or not that which is treated so by the com-
(Ibn Jarir). mon people. The word “indecency”
(fahisha) alludes to the first kind,
The rule now is that if someone mar-
the words “a hateful thing” (maqt)
ries a wife of his father, he is to be
alludes to the second kind and the
killed and his wealth transferred to
words “an evil way” (saa’a sabila) al-
the public treasury, as says a report
ludes to the third kind.
(in Ahmad) of Bara’ b. `Azib who
says his uncle was sent by the Proph- Legal Points
et (saws) to behead a man who had
• 1. Only an Islamic state can
married his father’s wife, and to con-
prescribe the capital punishment of
fiscate his wealth (Ibn Kathir). This
death. Individuals or communities
sahih report is in Ahmad, Ibn Majah,
cannot (Thanwi).
Tirmidhi, Abu Da’ud and others (S.
Ibrahim). • 2. Regarding the husband de-
manding the return of the dower
The Arabic version is as follows:
from his adulteress wife, that was the
‫ت أَيْ َن‬ َّ ُ‫يت َخ ِال َوَم َعه‬ ِ َ َ‫ع ِن الْبـر ِاء ق‬
ُ ‫الرايَةُ فـَُق ْل‬ ُ ‫ال لَق‬ ََ َ rule in the beginning of Islam. The
ِ َّ ِ
‫اللُ َعلَْيه َو َسل َم إ َل‬ َّ ‫صلى‬ َّ ِ ِ ُ ‫تُِر‬
َ ‫الل‬
َّ ‫ول‬ُ ‫ال بـََعثَن َر ُس‬ َ َ‫يد ق‬ rule now (according to the Hanafi-
ِ ِ
‫ب عُنـَُقهُ أ َْو‬ ْ ‫َر ُج ٍل تـََزَّو َج ْامَرأََة أَبِ ِيه ِم ْن بـَْعده أَ ْن أ‬
َ ‫َض ِر‬ yyah: Au.) is that dower is due to the
ُ ‫أَقـْتـُلَهُ َو‬
‫آخ َذ َمالَه‬ adulteress wife also (even if the crime
Imām Abu Hanifah has said that is proved: Au.) - Thanwi.
even that woman is prohibited to • 3. A husband can only claim
a son who ever had an affair with back a part or whole of his dower if
his father (Razi, Thanwi). the wife is recalcitrant. However, if
86. The word in the original is maqt. he disapproves her for some other
Literally it is used for a hateful thing. reason, then he cannot impose such
Marriage to the father’s wives in pre- conditions for separation (Thanwi).
Islamic times was also called mar- 88. That is, forbidden in marriage.
riage of maqt (Kashshaf).
“... Marriage with them would be
87. Imām Razi says that there are not only sinful but also illegal - null

671
 Surah 4 Al-Nisa’

[23] Forbidden unto you88 are your moth-

ers,89 daughters,90 sisters,91 paternal aunts,92 ‫ت َعلَْي ُك ْم أ َُّم َهاتُ ُك ْم َوبـَنَاتُ ُك ْم‬ ْ ‫ُحِّرَم‬
maternal aunts,93 brother’s daughters, sister’s ‫ات‬ُ َ‫َخ َواتُ ُك ْم َو َع َّماتُ ُك ْم َو َخاالَتُ ُك ْم َوبـَن‬
َ ‫َوأ‬
daughters, foster mothers who gave you suck, ‫ت َوأ َُّم َهاتُ ُك ُم الالَِّت‬ ِ ‫َخ وبـنَات األُخ‬
foster sisters by the suck,94 your mothers in ْ ُ َ َ ِ ‫األ‬
ِ ِ
َّ ‫َخ َواتُ ُكم ّم َن‬
law,95 step daughters who are in your care96 -
‫ات‬ُ ‫اعة َوأ َُّم َه‬َ‫ض‬َ ‫الر‬ َ ‫ض ْعنَ ُك ْم َوأ‬
َ ‫أ َْر‬
of those women with whom you have consum- ‫نِ َسآئِ ُك ْم َوَرَبئِبُ ُك ُم الالَِّت ِف ُح ُجوِرُكم ِّمن‬
mated the marriage,97 however, if you have not ْ‫نِّ َسآئِ ُك ُم الالَِّت َد َخ ْلتُم بِِ َّن فَِإن َّلْ تَ ُكونُوا‬
consummated the marriage, then there is no ‫اح َعلَْي ُك ْم َو َحالَئِ ُل‬ ِِ
harm,98 - wives of those of your sons who are of َ َ‫َد َخ ْلتُم ب َّن فَالَ ُجن‬
ْ‫َصالَبِ ُك ْم َوأَن َْت َمعُوا‬ ِ ‫أَبـنَائِ ُكم الَّ ِذ‬
your loins,99 and that you should bring togeth- ْ ‫ين م ْن أ‬ َ ُ ْ
er (in wedlock) two sisters,100 save for what is ‫اللَ َكا َن‬ َّ
ّ ‫ف إن‬ ِ َّ
َ َ‫ي إَال َما قَ ْد َسل‬ ِ َْ‫ُختـ‬
ْ ‫ي األ‬ َ َْ‫بـ‬
of the past. Surely Allah is All-forgiving, All- ِ
﴾٢٣﴿ ‫َغ ُف ًورا َّرح ًيما‬
merciful.

and void ab initio - creating in fact, hadīth reported by Ibn `Abbas - for
as in law, no civil rights and obliga- a man to keep together in wedlock a
tions whatsoever (Majid). woman and her aunt - maternal or
paternal, real, consanguine or uter-
89. Also included are grand mothers
ine (Qurtubi, Shawkani, Shafi`).
and above, how so high, of all kinds,
real, consanguine or uterine, both 93. Such are four in total: father’s
from the mother’s side as well as the sisters, his brother’s wives, moth-
father’s (Shawkani, Thanwi). er’s sisters and her brother’s wives
(Shawkani).
90. Also included are grand daughters
and below how so low (Shawkani). 94. “Whether it is their mothers who
As for a daughter born out of adul- have suckled you or it is your moth-
tery, except for Imām Shafe`i, the ers who have suckled them” (Majid).
rest of the three fuqaha’ are of the
A hadīth in the Sahihayn reports
opinion that she is also as unlawful
`A’isha (ra) as saying that the Proph-
as a legal daughter is (Ibn Kathir).
et said:
91. Also included are sisters by the ”‫“يُرم من الرضاعة ما َْيُرم من النسب‬
father or mother (Shawkani). َْ
“Fostering makes unlawful what
92. It is also unlawful - in view of a descent would make unlawful”

672
Al-Nisa’ Surah 4

(Kashshaf, Ibn Kathir). It is five gulps (or sucks) that make a

woman foster mother. The Prophet
That is, foster mother, grand mother,
(saws) had ordered Sahlah bint Su-
daughter, an aunt, and all others are
hayl to give Salem five sucks in order
as unlawful to the fostered person as
that he could freely enter her house.
his real mother, daughter and others
Further, the great majority of the ju-
stated herewith, except for two:
rists are of the opinion that fostering
1. A man cannot marry his brother’s is considered fostering proper, only
sister by descent (if the brother is before a child is 2 years or less of age;
by the same father but by another but after that no (Ibn Kathir). See
mother: Au.) but he can marry a Al-Baqarah verse 233 for more de-
brother’s sister by fosterage (if the tails (Au.).
brother is by the same foster father
95. Some women become perma-
but by another mother: Au.), since,
nently unlawful due to a marriage,
the barrier in case of descent is the
such as, for example, a mother in
father’s sexual intercourse with his
law. But others are unlawful only so
mother.
long as one is married to a woman,
2. He cannot marry his brother’s such as her sisters, aunts, nieces, etc.
mother by descent (if the brother These become lawful with the death
is by the same father but another or divorce of the wife (Shabbir).
mother: Au.), but he can marry a
96. There are differences in opin-
brother’s mother by fosterage (if the
ion over the exact implication of the
brother is by the same foster father
words: “in your care.” One opinion is
but by another mother: Au.), since,
that these words do not lay a condi-
in descent the barrier was his father’s
tion, rather, have been added follow-
sexual intercourse with his foster
ing the general practice, in vogue at
brother’s mother (Kashshaf).
that time, of taking step-daughters in
However, according to a hadīth one’s care after marrying her mother
quoted by `A’isha in Muslim, (accordingly, every step-daughter is
‫الحترم املصة و املصتان‬ prohibited regardless of whether she
is in one’s care or not: Au.) - Razi.
“It is not one or two gulps (or
sucks) that turn a woman into a While it is not uncommon at all in
foster mother.” the West for parents to have sex with
their step sons or daughters, cases are

673
 Surah 4 Al-Nisa’

reported of even real daughters been (Shawkani).

molested by their fathers. When a
98. In contrast, there is difference
case was brought up before the law
of opinion among the Companions,
court in southern Italy, of a man who
over those mothers whose daugh-
had been molesting his several legal
ters have been wedded but consum-
daughters, the defence lawyer ar-
mation did not take place, whether
gued that it was a common practice
they are equally unlawful. Accord-
in the social milieu of the accused,
ing to the great majority, the case is
and hence not a crime. Recently an
“unclear” and hence such alliances
American Senator described to a
should be avoided (Ibn Jarir, Ibn
hushed full House how her father
Kathir).
sexually molested her in her youth
(Au.). 99. Accordingly, adopted son’s wives
are not prohibited (Ibn Kathir,
97. Therefore, if a man marries a
Shawkani).
woman and divorces her before the
marriage is consummated, it is law- 100. Hence, if a person embraces Is-
ful for him to marry her daughter. lam and has two sisters as his wives,
In other words, merely a marriage he will be required to divorce one as
contract with a woman does not the Prophet ordered a Companion
make her daughter unlawful. It is, to do. The hadīth is in Tirmidhi, of
according to some, consummation hasan status, as also in Abu Da’ud
that makes her unlawful, while, ac- (Ibn Kathir).
cording to others, it is privy in which
the man uncovers the woman, even Adds Shafi`: The fuqaha’ have laid
if intercourse does not take place, down a formula viz., every such two
that affects it (Ibn Jarir, Ibn Kathir). women are unlawful to a man to
keep together in wedlock, where, if
Imām Malik, Abu Hanifah, Awza`i one of them were to be a male, he
and Al-Layth have said that even would be prohibited from marrying
if the man touches a woman with the other.
lust, her daughter is prohibited to
him. But other scholars have ex- 101. The term “muhsanah” signifies
pressed slightly different opinions literally “a woman who is fortified
[against unchastity]”, and carries

674
Al-Nisa’ Surah 4

[24] Also (forbidden unto you are) women

who are (already) married,101 save for what
ِ ِ َ‫والْمحصن‬
your right hands possess.102 (Such is) Allah’s ‫ت‬ ْ ‫ات م َن النّ َساء إِالَّ َما َملَ َك‬ ُ َ ُْ َ
legislation for you. However, lawful unto you ‫الل َعلَْي ُك ْم َوأ ُِح َّل لَ ُكم َّما‬ِ ‫أ َْيانُ ُكم كِتاب‬
are all (other categories) beyond those (men-
ّ َ َ ْ َ
ِ ِ ِ ِ ِ
tioned herewith) - that you might aim with َ ‫َوَراء َذل ُك ْم أَن تـَبـْتـَغُواْ ب َْم َوال ُكم ُّْمصن‬
‫ني‬
‫استَ ْمتـَْعتُم بِِه ِمنـْ ُه َّن‬ ِِ
your wealth honest wedlock, and not debauch- ْ ‫ني فَ َما‬ َ ‫َغيـَْر ُم َسافح‬
ery. Therefore, such of them as you enjoy ‫اح َعلَْي ُك ْم‬َ َ‫يضةً َوالَ ُجن‬ َ ‫ُج َورُه َّن فَ ِر‬
ُ ‫وه َّن أ‬
ُ ُ‫فَآت‬
ِ ِ ِ ِ ِ
thereby, hand them over their marriage por-
tion as a duty.103 And there is no sin upon you
ّ ‫يضة إِ َّن‬
َ‫الل‬ َ ‫اضيـْتُم بِه من بـَْعد الْ َف ِر‬ َ ‫ف َيما تـََر‬
in agreeing together (with your spouses), after
﴾٢٤﴿ ‫َكا َن َعلِ ًيما َح ِك ًيما‬
the dower (was settled).104 Surely Allah is All-
knowing, All-wise.

three senses: (1) “a married woman”, parts of the civilized world today,
(2) “a chaste woman”, and (3) “a free such practices are not as scarce as one
woman” (Asad). would imagine (Au.).
Occurring as it does, there have been 102. Abu Sa`id al-Khudri has re-
several interpretations of the word. ported (in a hadīth of Muslim, Abu
The majority opinion is that those Da’ud and Nasa’i: Ibn Kathir), that
Muslim women are meant who are the Muslims took pagan women
already married to someone (Au.). as prisoners in the battle of Awtas
(Ghazwatu Hunayn: Au.). They were
Majid adds: “This repudiates extreme
uncertain about those women being
communist doctrine that, within
lawful to them. Allah revealed this
the community, every woman may
verse. Thus sexual relationship with
be the wife of every man, and any
them was declared lawful on condi-
man could cohabit with any wom-
tion of completion of one menstrual
an, as also the custom in many sav-
cycle prior to intercourse (Ibn Jarir).
age tribes of lending and exchanging
wives. ‘The custom of lending wives 103. Ibn `Abbas, Ubayy b. Ka`b,
is wellnigh universal among savages.’ Sa`id b. Jubayr and Suddi have, on
(ERE, I, p. 125)”. the basis of this verse, argued about
the validity of mut`ah marriage. But
The use of the word “savages” by the
the rest of the Companions were of
Encyclopaedia is ironic, for in many
the opinion that mut`ah marriage,

675
 Surah 4 Al-Nisa’

which was more than once made mut`ah marriage. But Allah has
lawful and then declared unlawful now made it unlawful until the
during the life of the Prophet, is now Day of Judgment. Therefore,
invalid and unlawful. The consensus if there is anyone who has con-
is based on a Qur’ānic verse as well tracted such a marriage, let him
as several ahadīth. The verse in ques- terminate it. But do not take back
tion is (23: 5-6): whatever you have given them.”
‫) إَِّل َعلَى أ َْزَو ِاج ِه ْم‬5( ‫وج ِه ْم َحافِظُو َن‬ ِ ‫والَّ ِذين هم لُِفر‬
ُ ُْ َ َ Muslim has another report accord-
‫ني [املؤمنون‬ ِ ِ
َ ُ َ ُْ َ ْ َُّ َ ْ ُُ َْ ‫ت‬
‫وم‬ ‫ل‬ ‫م‬ ‫ر‬ ‫ـ‬ ‫ي‬ ‫غ‬ ‫م‬ ‫ه‬ ‫ـ‬ ‫ن‬ ‫إ‬ ‫ف‬ ‫م‬ ‫ه‬ ‫ـ‬ ‫ن‬ ‫ا‬ ‫َي‬
‫أ‬ ْ ‫أ َْو َما َملَ َك‬ ing to which mut`ah was declared
]6 ، 5 : unlawful during the Farewell Hajj
(Ibn Kathir). The Arabic text is as
“Those who guard their chastity, save
against their wives or what their right follows:
hands own, such indeed are free of ‫صلَّى‬ َِّ ‫ول‬ َّ ‫الربِي ِع بْ ِن َسبـَْرةَ َع ْن أَبِ ِيه أ‬
َ ‫الل‬ َ ‫َن َر ُس‬ َّ ‫َع ْن‬
blame.” ِ ِ ِ َّ ِ
.‫اللُ َعلَْيه َو َسل َم نـََهى يـَْوَم الْ َفْت ِح َع ْن ُمتـَْعة النّ َساء‬
َّ
‫صحيح مسلم‬
One of the ahadīth is in the Sahihayn
which reports `Ali as saying that, `Umar (ra) in fact is reported to have
َِّ ‫ول‬
‫الل‬ َ ‫َن َر ُس‬َّ ‫اللُ َعْنهُ أ‬ َّ ‫ب َر ِض َي‬ ٍ ِ‫َع ْن َعلِ ِي بْ ِن أَِب طَال‬ said:
ّ
‫اللُ َعلَْي ِه َو َسلَّ َم نـََهى َع ْن ُمتـَْع ِة النِّ َس ِاء يـَْوَم َخيـْبـََر‬
َّ ‫صلَّى‬
َ ُ‫َج ٍل إِالَّ َرجَْتُه‬ ِ ِ
َ ‫الَ أُوتَى بَر ُج ٍل تـََزَّو َج ْامَرأَةً إ َل أ‬
.‫النْ ِسيَّ ِة‬
ِْ ‫الُم ِر‬ ِ
‫وم‬ ‫ل‬ ‫ل‬ِ ‫ك‬ َ
‫أ‬ ‫ن‬
ُ ْ ُ ُ ْ ْ ‫َو‬
‫ع‬
َ
“I shall not find a man contract-
“The Prophet forbade mut`ah ing a mut`ah marriage but shall
marriage and meat of the domes- stone him to death.” (Kashshaf)
tic donkey on the day of Khyber
campaign.” About Ibn `Abbas himself, it is re-
ported that a little before his death
Muslim has another hadīth which he withdrew his opinion about the
reports that on the day of the fall of validity of mut`ah marriage when he
Makkah the Prophet said: came to know of the abrogating com-
‫ت لَ ُك ْم ِف ِال ْستِ ْمتَ ِاع‬ ِ ‫ي أَيـُّها النَّاس إِِن قَ ْد ُكْن‬
ُ ْ‫ت أَذن‬ ُ ّ ُ َ َ
mandment (Kashshaf, Shawkani).
‫ك إِ َل يـَْوِم الْ ِقيَ َام ِة‬ِ‫الل قَ ْد حَّرم َذل‬
َ َ َ َ َ َّ ْ َّ َّ
‫ن‬ ِ
‫إ‬‫و‬ ِ ‫ِمن النِس‬
‫اء‬ Muslim’s hadīth shows that it was
‫فَ َم ْن َكا َن ِعْن َدهُ ِمنـْ ُه َّن َش ْيءٌ فـَْليُ َخ ِّل َسبِيلَهُ َوَل َتْ ُخ ُذوا‬ `Ali who convinced him of the abro-
‫وه َّن َشيـْئًا‬ ِ gation (Shafi`).
ُ ‫مَّا آتـَيـْتُ ُم‬
“People. I used to allow you Shafi` comments: Indeed, there is a

676
Al-Nisa’ Surah 4

narration to this effect by no less a Mufti Shafi` also writes: As the

person than Ibn `Abbas himself in mut`ah marriage, in which one mar-
Tirmidhi. It goes like this: “Ibn `Ab- ries for a short while by paying a price
bas said, and spelling out the term “mut`ah”,
‫ال ْس َلِم‬ ِْ ‫ت الْمتـَْعةُ ِف أ ََّوِل‬ ِ َ َ‫اس ق‬ any temporary marriage is also un-
ُ ْ َ‫ال إَّنَا َكان‬ ٍ َّ‫َع ْن ابْ ِن َعب‬
lawful, in which a period is specified
‫س لَهُ ِبَا َم ْع ِرفَةٌ فـَيـَتـََزَّو ُج‬ َ ‫الر ُج ُل يـَْق َد ُم الْبـَْل َدِةَ لَْي‬
َّ ‫َكا َن‬
ِ (even if of several years: Au.) after
‫صل ُح‬ ْ ُ‫اعهُ َوت‬ َ َ‫ظ لَهُ َمت‬ ُ ‫الْ َم ْرأَةَ بَِق ْدر َما يـََرى أَنَّهُ يُق ُيم فـَتَ ْح َف‬
ِ
‫ت ْاليَةُ إَِّل َعلَى أ َْزَو ِاج ِه ْم أ َْو‬ which the pair would part company.
ْ َ‫لَهُ َشيـْئَهُ َح َّت إِ َذا نـََزل‬
ِ
‫اس فَ ُك ُّل فـَْرٍج س َوى‬ ٍ َّ‫ال ابْ ُن َعب‬ َ َ‫ت أ َْيَانـُُه ْم ق‬ ْ ‫َما َملَ َك‬ Misyar marriage comes close to the
‫َه َذيْ ِن فـَُه َو َحَر ٌام‬ above, and it is prohibited by con-
Muta`ah was lawful in early days sensus. In our own times, some
of Islam when a man came to a Fuqaha’ allowed a certain kind of
place where he knew no one and Misyar marriage on certain condi-
so he would marry a woman for tions, but they were widely criticized
the period of his stay so that she and so they withdrew the permission
could look after his things and at- (Au.).
tend to some of his affairs, until 104. That is, there is no sin upon ei-
the verse came down (23: 5-6): ther of the two, husband and wife, if
”... Save with their spouses and what after marriage they agree upon either
their right hands possess.”’ Ibn `Ab- increase or decrease in the dower
bas then added, “Therefore all amount, or on deferring its pay-
kind of sex save with these two ment, or the wife forgiving it alto-
categories is forbidden.” gether (Ibn Jarir).

677
 Surah 4 Al-Nisa’

[25] Any of you who has not the means to mar-

ry believing free women, (may marry) those ‫نك َح‬ِ ‫ومن َّل يستَ ِطع ِمن ُكم طَوالً أَن ي‬
of the believing slave-girls105 that your right َ ْ ْ ْ ْ َ ْ ََ
ِ ِ ِ ِ ِ ‫الْمح‬
hands possess.106 Allah is aware of your faith, ‫ت‬ ْ َ َ ّ َ َ ْ ُ ْ‫صنَات ال‬
‫ك‬ َ ‫ل‬ ‫م‬ ‫ا‬‫م‬ ‫ن‬ ‫م‬ ‫ف‬ ‫ات‬ ‫ن‬ ‫م‬‫ؤ‬ ‫م‬ َ ُْ
ِ ِ ِ ِ
some of you are of the others. So marry them ّ ‫أَْيَانُ ُكم ّمن فـَتـَيَات ُك ُم الْ ُم ْؤمنَات َو‬
‫اللُ أ َْعلَ ُم‬
‫وه َّن‬ ِ ٍ ‫بِِميَانِ ُكم بـعض ُكم ِمن بـع‬
with the leave of their masters and hand them
ُ ‫ض فَانك ُح‬ َْ ّ ُ َْ ْ
over their marriage portion honorably, (seek- ِ‫بِِ ْذ ِن أَهلِ ِه َّن وآتُوه َّن أُجوره َّن ِبلْمعروف‬
ing them in), wedlock, neither open debauch- ُْ َ ُ َ ُ ُ َ ْ
‫ات‬ ِ ‫َّخ َذ‬ ِ ‫ات والَ مت‬ ٍ ِ ٍ ‫ُْم‬
ery nor secret sexual promiscuity.107 Then, af- ُ َ ‫صنَات َغيـَْر ُم َساف َح‬ َ
ter the wedlock,108 if they commit an indecency ٍ‫اح َشة‬ ِ ‫ص َّن فَِإ ْن أَتـي بَِف‬ ِ ‫أَخ َد ٍان فَِإ َذا أُح‬
َ َْ ْ ْ
(i.e., adultery) then prescribed for them, as ‫ات ِم َن‬ ِ َ‫فـعلَي ِه َّن نِصف ما علَى الْمحصن‬
َ ُْ َ َ ُ ْ ْ ََ
punishment, is half of what is (stipulated) for ِ
‫ت مْن ُك ْم‬ ِ ِ ِ ِ
free women.109 This is for those of you who fear َ َ‫ك ل َم ْن َخش َي الْ َعن‬ َ ‫الْ َع َذاب َذل‬
ِ
(falling into) sin.110 But, were you to observe ‫ور َّرح ٌيم‬ ٌ ‫اللُ َغ ُف‬ّ ‫صِبُواْ َخيـٌْر لَّ ُك ْم َو‬ْ َ‫َوأَن ت‬
self-restraint, (and avoid marrying them) ﴾٢٥﴿
then, that would be better for you.111 Surely
Allah is All-forgiving, All-merciful.
ِ َّ ِ ِ ‫يد‬
[26] Allah desires to make clear to you and ‫ين‬ َ َِّ‫اللُ ليـُبـ‬
َ ‫ي لَ ُك ْم َويـَْهديَ ُك ْم ُسنَ َن الذ‬ ّ ُ ‫يُِر‬
guide you along the paths of those who have ‫اللُ َعلِ ٌيم‬
ّ ‫وب َعلَْي ُك ْم َو‬
ِ ِ
َ ُ‫من قـَْبل ُك ْم َويـَت‬
gone before you, and to turn toward you (in
mercy); Allah is All-knowing, All-wise. ﴾٢٦﴿ ‫َح ِك ٌيم‬
ِ َّ ُ ‫يد أَن يـتوب علَي ُكم وي ِر‬
[27] And Allah desires to turn toward you ‫ين‬
َ ‫يد الذ‬ ُ َ ْ ْ َ َ َُ ُ ‫اللُ يُِر‬ ّ ‫َو‬
while those who follow their lust, desire that ‫ات أَن َتِيلُواْ َمْيالً َع ِظ ًيما‬ ِ ‫يـتَّبِعو َن الشَّهو‬
you swerve away wholly. ََ َُ
﴾٢٧﴿

105. Majid states: “A bondwoman at erwise the proprietary rights of the

the time of her capture must be an master would be affected’” (Abdur
unbeliever. ‘Though the creation of Rahim).
the status of slavery is a public right,
Mawdudi comments: Many misun-
once it has been brought about, it
derstandings seem to persist about
becomes transmitted into a private
the right to have sexual relations
right in the nature of property. Hence
with one’s slave-girls. It is pertinent
though a Muslim cannot be made a
to call attention to the following reg-
slave, yet if an infidel becomes Mus-
ulations of Islam:
lim, he still remains a slave, for oth-

678
Al-Nisa’ Surah 4

(1) Islam does not permit soldiers of (5) Although the Law has fixed the
the Islamic army to have sexual rela- maximum number of wives at four,
tions with women they capture in it has set no limit with regard to the
war. Islamic Law requires that such slave-girls. The Law does not lay
women should first be handed over down a limit in order to encourage
to the government which then has the people to accumulate huge armies
right to decide what should be done of slave-girls, and thereby turn their
with them. It may either set them free homes into dens of sexual enjoy-
unconditionally, release them on pay- ment. Rather, the Law does not de-
ment of ransom, exchange them for fine the limit because the effects of
Muslim prisoners of war held by the war and the total number of female
enemy or distribute them among the
captives that would have to be dis-
soldiers. A soldier may have sexual re-
posed of after a certain war are un-
lations only with that woman who has
predictable” (abridged).
been entrusted to him by the govern-
ment. There are one or two other points
that are lost sight of when discus-
(2) Even then, he may not have sexu-
sions about slave-girls take place.
al relations with her until at least one
One of them is the fact that it is not
menstrual period has expired: this in
the aristocratic ladies who were tak-
order to establish that she is not al-
en captives in wars who shudder at
ready pregnant.
the idea and have a repulsive feeling
(3) Only that person to whom a fe- for a religion that allows it. The rules
male captive has been entrusted has of war in those days were well known
the right to have sexual relations and respectable ladies stayed away
with her. ... Moreover, once such a from the battlefields, never partici-
woman has given birth to a child she pating in any activity of war. In fact,
may not be sold to anyone, and on even the commoners of the female
the death of her master she automat- society stayed away. It was always
ically becomes a free person. the lowest of the low, the poorest of
the poor, the unsupported of a male,
(4) If a master allows the woman to
that agreed to accompany men to
marry someone else he ceases to have
the battle fields. (This could be a rea-
the right to sexual relations with her
son why, perhaps, Islam disapproved
but retains the right to have her serve
of Muslims marrying slave-girls). In
him in other ways.
fact, most women who went into the

679
 Surah 4 Al-Nisa’

battle-fields could already be slaves, a piece of his heart. Thus, by allow-

to whom the prospect of a change of ing masters to have sexual relations
masters would not sound dreadful with their slave-girls, prohibiting all
at all. In some cases it could even be others to have similar relations with
welcome. The oppressed ones among her, Islam took the lowest of the low
them could even be trying to “fall” - the side-walk and slum dwellers
into enemy hands so they could get of non Muslim societies - and inte-
rid of their tyrannical masters. And, grated them into a far more superior
if the enemy lands happened to be society, where they found not only a
richer, its people generally more af- permanent shelter, two square meals
fluent, and, additionally, more civi- a day, satisfaction of their sexual urg-
lized, then surely slave-girls would es, but also some respect and a little
be more than willing to fall into en- love. There was some good reason
emy hands. As for sexual relations why Islam spread so fast in its early
with their masters, little difference it days (Au.).
would make to them. Did they not
106. That is, such a man might
have sexual relation with their past
marry Muslim slave-girls owned by
masters? Were they not sent by their
others, and not - as goes the unani-
masters to visiting friends for their
mous opinion - his own slave-girls
gratification?
since if he marries one of them the
Again, the fact should be kept in two rights - of a wife and of a slave-
sight that the whole affair - of Mus- girl - will overlap and clash with each
lim masters having sex with their other (Shawkani).
slave-girls - has a human dimension
However, if he does wish to marry
to it. It is not possible that a man
his slave-girl, he should first free her
has prolonged sexual relations with a
and then marry her, if she would
woman, exclusively his, and he does
agree. The Prophet has encouraged
not find softness for her creeping in
that a man educate his slave-girl, free
his heart. And, if the slave-girl hap-
her and then marry her (Au.).
pened to adjust herself quickly to the
manners, etiquette and culture of her Shabbir writes: If a man has a free
master, surely he would not find it woman in marriage, it is unlawful
easy to part company with her. If he for him by consensus of opinion that
sold her, it would be like giving away he marries a slave-girl.

680
Al-Nisa’ Surah 4

Adds Shafi`: Slaves were technically is rescinded. This is the opinion of

only those in earlier times who were Ibn `Abbas and Sa`id b. Jubayr. She
taken prisoners in the battle-fields. might be punished by the judges in
With the abandonment of jihad by ways other than lashes (Ibn Kathir).
the Ummah, there is no way a person
109. Qurtubi writes: “This (halving
can be made a slave now. Those chil-
of the punishment) is because pun-
dren who are sold out by their par-
ishments are proportionate to bless-
ents (for economic reasons) do not
ings conferred. The Prophet’s wives
become slaves (and the transaction is
were, for instance, told (33: 30):
illegal).
‫اح َش ٍة ُمبـَيِّنَ ٍة‬
ِ ‫ت ِمْن ُك َّن بَِف‬ ِ ْ‫َّب من ي‬ ِ
107. The translation follows the ex- َ ْ َ ِّ ِ‫{ين َساءَ الن‬
َ
]30 :‫ي } [األحزاب‬ ِ
ِ ْ ‫اب ض ْع َف‬
planation offered by Ibn `Abbas, ُ َ َ ََ ْ َ َ ُ‫ي‬
‫ذ‬ ‫ع‬ْ‫ل‬ ‫ا‬ ‫ا‬ ‫ل‬ ‫ف‬ ‫اع‬ ‫ض‬
Suddi, Mujahid, Qatadah and Dah- “O wives of the Prophet, whoever of
hak who have explained (Tabari, you comes with a clear indecency shall
Ibn Kathir) muhsinat as free, chaste face a twofold punishment.” That is,
women, musafihat as prostitutes and when blessing was increased, punish-
muttakhidhat akhdan as those who ment was also increased. Following
have secret boy friends (Au.). this rule, when blessings of slave-
women were decreased, their pun-
108. There is some difference of ishment was also decreased.”
opinion among the Salaf over the
meaning of the term uhsinna: wheth- Majid states: “... (Since slave-women)
er it means their acceptance of Islam, do not have the same advantages of
which happens to be the opinion of sound education, good upbringing,
Ibn Mas`ud, Sha`bi and Suddi, (as etc., as the respectable free women
well as of Ibn `Umar, Anas, Aswad enjoy, (they) are therefore not sub-
b. Yezid, Zirr b. Hubaysh, Sa`id b. ject to the same degree of responsi-
Jubayr, `Ata’, Ibrahim Nakha`i: Ibn bility. The corruptions of life under
Kathir), or, it is their being married which a slave has to work and live
which is the opinion of Ibn `Abbas, makes it plain that, while purity is
Mujahid, Sa`id ibn Jubayr, Hasan always hard to attain, slavery makes
and Qatadah) - Ibn Jarir. it far more difficult.”

As for an unmarried slave girl, the Abu Hurayrah and Zayd b. Khalid
punishment of lashes for fornication have reported that the Prophet was

681
 Surah 4 Al-Nisa’

asked about an unmarried slave girl harm, physical or spiritual, as said

who commits fornication. He said: Allah in (3: 118):
‫ ُثَّ إِ ْن‬، ‫وها‬ ِ َ‫ ُثَّ إِ ْن زنَت ف‬، ‫إِ ْن زنَت فَاجلِ ُدوها‬
َ ‫اجل ُد‬
ْ ْ َ َ ْ ْ َ ]118 :‫َ{و ُّدوا َما َع ِنتُّ ْ } [�آل معران‬
‫ فَ َما أ َْد ِرى ِف الثَّالِثَِة أ َْو ِف‬: ‫ال‬َ َ‫وها « ق‬ ِ َ‫زنَت ف‬
َ ‫اجل ُد‬
ْ ْ َ “They desire that which will cause
‫ض ِف ٍري‬ِ‫ب‬ ‫و‬ ‫ل‬
َ‫و‬
َ َْ َ ُ ‫ا‬ ‫وه‬ ‫يع‬ِ‫ب‬‫ف‬
َ »: ‫الرابِ َع ِة‬
َّ you harm” (Ibn Jarir).
“Whip her. If she repeats, whip 111. It is reported of the Prophet by
her again. If she repeats, whip Abu Hurayrah that he said:
her again. And if she repeats” -
‫احلرائر صالح البيت واإلماء هالك البيت‬
he said either the third or fourth
time - “sell her away, even if it is “Free women build the house while
for a piece of rope” (Ibn Jarir). slave-women destroy it” (Kashshaf,
Qurtubi).
The above hadīth is in the Sahihayn
(Ibn Kathir). The above hadīth has a narrator in
the chain who allegedly lied (Au.).
As for what exactly is the punish-
ment, the answer is, it is fifty lashes Thanwi remarks: There are several
(since the punishment of stoning to problems in marrying a slave-girl.
death cannot be halved: Kashshaf). One, the offspring of a slave-girl are
According to a report in Muslim, a also slaves which would mean enslav-
slave-girl of the Prophet committed ing one’s own offspring. Two, a slave-
adultery. The Prophet ordered `Ali to girl is owned by someone else. There
whip her fifty times. He found her might be a clash of interest between
having post-pregnancy bleeding. He the master and the husband. Third,
reported it to the Prophet who or- the master might sell her off any-
dered that he wait until she recovers time to someone else. And fourth,
(Ibn Kathir). she cannot observe full hijab which
would be irksome to the husband.
110. The word used in the original
is `anata which is employed for any

682
Al-Nisa’ Surah 4

[28] And Allah desires to lighten you,112 for ‫نسا ُن‬ ِ ِ ِ ُ ‫يُِر‬
man has been created weak.113 َ ‫ف َعن ُك ْم َو ُخل َق اإل‬
َ ‫اللُ أَن ُيَّف‬
ّ ‫يد‬
﴾٢٨﴿ ‫ضعِي ًفا‬ َ

112. Ibn `Abbas is reported to have He will, anything less than that (verse
said that there are eight verses within 48).
this Surah which are better for this َّ ‫ َوَم ْن يـَْع َم ْل ُسوءًا أ َْو يَظْلِ ْم نـَْف َسهُ ُثَّ يَ ْستـَ ْغ ِف ِر‬- 7
َ‫الل‬
Ummah than everything upon which ]110 : ‫اللَ َغ ُف ًورا َرِح ًيما [النساء‬ َّ ‫َِي ِد‬
the sun rises or sets:
7) Whoever wrongs or oppresses him-
ِ َّ ‫يد‬
َ َِّ‫اللُ ليـُبـ‬
]26 : ‫ي لَ ُك ْم [النساء‬ ُ ‫ يُِر‬-1 self then seeks Allah’s forgiveness,
1) Allah desires to make things clear will find Allah very forgiving, very
for you (verse 26). kind (verse 110), and
]147 : ‫اللُ بِ َع َذابِ ُك ْم [النساء‬
َّ ‫ َما يـَْف َع ُل‬- 8
]27 : ‫وب َعلَْي ُك ْم [النساء‬ ُ ‫اللُ يُِر‬
َ ُ‫يد أَ ْن يـَت‬ َّ ‫ َو‬- 2
2) Allah desires to turn to you (verse 8) What will Allah gain by punishing
27). you? (verse 148)? - Kashshaf, Razi,
Shawkani.
ِ
َ ‫اللُ أَ ْن ُيَّف‬
]28 : ‫ف َعْن ُك ْم [النساء‬ ُ ‫ يُِر‬- 3
َّ ‫يد‬
113. This weakness is especially ap-
3) Allah desires to lighten you (verse
28). parent in matters involving wom-
en. Sa`id b. al-Musayyib has said:
‫ إِ ْن َْتتَنِبُوا َكبَائَِر َما تـُنـَْه ْو َن َعْنهُ نُ َك ِّف ْر َعْن ُك ْم‬- 4 “Shaytan never gives up the hope of
]31 : ‫َسيِّئَاتِ ُك ْم [النساء‬ destroying a man with the help of
4) If you avoid major sins which you women. I am past eighty, blind of
are being forbidden We shall expiate one eye and weak of another (‘and
your sins (verse 31). incapable of sex’: Qurtubi), yet it is
َ ‫اللَ َل يَظْلِ ُم ِمثـَْق‬
]40 : ‫ال َذ َّرٍة [النساء‬ َّ ‫ إِ َّن‬- 5 women that I fear most” (Kashshaf).
5) Allah does not do wrong even by an The Connection
atom (verse 40).
When Allah had spoken of matters
‫اللَ َل يـَ ْغ ِفُر أَ ْن يُ ْشَرَك بِِه َويـَ ْغ ِف ُر َما ُدو َن‬
َّ ‫ إِ َّن‬- 6 pertaining to a physical need, i.e.,
]48 : ‫ك لِ َم ْن يَ َشاءُ [النساء‬ ِ
َ ‫َذل‬ marriage, He followed it up with
6) Allah will not forgive that He be as- matters pertaining to material needs,
sociated with, but will forgive whom i.e., wealth and how it is used (Razi).

683
 Surah 4 Al-Nisa’

[29] Believers! Do not devour each other’s ‫ين َآمنُواْ الَ َتْ ُكلُواْ أ َْم َوالَ ُك ْم‬ ِ َّ
property wrongfully,114 save by way of trade َ ‫َي أَيـَُّها الذ‬
‫اط ِل إِالَّ أَن تَ ُكو َن ِتَ َارةً َعن‬ ِ ‫بـيـنَ ُكم ِبلْب‬
between you115 by (mutual) consent.116 And do َ ْ َْ
َّ ِ ِ ٍ ‫تـر‬
not kill one another.117 Surely Allah is Com- ‫الل‬
َّ ‫ن‬ ‫إ‬ ْ َ ُ ْ ُ َْ َ َ ْ ‫اض ّمن‬
‫م‬ ‫ك‬
ُ ‫س‬ ‫ف‬ ‫َن‬
‫أ‬ ‫ا‬
‫و‬ ‫ل‬
ُ ‫ـ‬ ‫ت‬‫ق‬ ‫ـ‬ ‫ت‬ ‫ال‬
‫و‬ ‫م‬ ‫ك‬
ُ ََ
passionate to you. ِ ِ
﴾٢٩﴿ ‫َكا َن ب ُك ْم َرح ًيما‬

114. `Ikrimah and Hasan Basri have of cloth from you now. But if I do
said that when this verse was revealed not like it, I shall return it along with
some of the Companions refused to one Dirham.” Ibn `Abbas respond-
eat in each other’s house when invit- ed, “This is the wrongful devouring
ed, on grounds that it was the right of property that Allah has alluded to
of the poor, until Allah revealed an- when He said: “Believers. Do not de-
other verse which cleared the way for vour each other’s property wrongfully”
them. It said (24: 61): (Ibn Jarir, Ibn Kathir).
ِ ‫{وَل علَى أَنـ ُف ِس ُكم أَ ْن َتْ ُكلُوا ِمن بـيوتِ ُكم أَو بـي‬
‫وت‬ ُُ ْ ْ ُُ ْ ْ ْ َ َ Qatadah said: “We used to hear (from
]61 :‫وت أ َُّم َهاتِ ُك ْم} [النور‬ ِ ‫آبئِ ُكم أَو بـي‬ our elders) that an honest trader will
ُُ ْ ْ َ
“(There is no sin) upon you that you be one of the seven in the shade of
eat from your own house, from the the `Arsh on the Day of Judgment”
house of your fathers, or the house of (Ibn Jarir).
your mothers ... until the end of the
verse (Ibn Jarir, Qurtubi, Ibn Kathir). 116. What is meant by the word ta-
radin is that the exchange of money
Majid adds: “Every believer’s proper- or goods should be by free consent
ty is his own. Islam totally rejects the in trade, gifts, etc. (Mujahid: Ibn Ja-
communistic doctrine of the state rir, Ibn Kathir). In trade taradin is
ownership of all property.” generally understood as having been
115. That is, not by way of gambling, achieved, once, after the deal is dis-
usury, theft, false testimony and the cussed, accepted, and the two, buyer
like but by trade, making, if one can, and seller, have parted company. So
a thousand out of a single Dirham long as they are in the same assembly,
(Suddi: Ibn Jarir). they have the right to withdraw from
the deal. The deal is “done” once
It is reported that Ibn `Abbas heard a they part company. Accordingly, it
man say to another, “I buy this piece is reported that once in the presence

684
Al-Nisa’ Surah 4

of `Ali (ra) a girl bought a Dirham wiped himself with dust and led
worth of grapes, but, after having re- the people in the fajr Prayers. The
ceived them, returned them saying, next day he reported the matter to
“I do not need them, give me back the Prophet. He asked, “`Amr, did
my Dirham.” The trader refused. you lead them in Prayers while you
`Ali intervened and compelled him were in the state of major impurity?”
to return the Dirham to her (Ibn Ja- `Amr replied, “Messenger of Allah,
rir). I was afraid I would kill myself in
that cold night. Has not Allah said:
In fact, there is a hadīth to this effect.
‘Do not kill yourselves?’” At that the
It says: “The two have the choice so
Prophet smiled (and did not pursue
long as they do not part company”
the matter any further) - Razi, Qur-
(Ibn Jarir). A similar hadīth is in
tubi, Ibn Kathir, Alusi.
Bukhari (Ibn Kathir).
The report is classified as authentic
117. Some scholars have understood
by Albani (S. Ibrahim).
this verse as saying: “Do not kill
yourselves.” (That is, do not commit Accordingly, the commentators have
suicide). An incident is quoted in quoted from the Prophet a hadīth of
this connection: the Sahihayn which says:
‫ت ِف لَيـْلَ ٍة َب ِرَد ٍة‬ ِ ‫َع ْن َع ْم ِرو بْ ِن الْ َع‬ ‫اللُ َعلَْي ِه‬َّ ‫صلَّى‬ َِّ ‫ول‬ َ َ‫َع ْن أَِب ُهَريـَْرَة ق‬
ُ ‫احتـَلَ ْم‬
ْ ‫ال‬ َ َ‫اص ق‬ َ ‫الل‬ ُ ‫ال َر ُس‬ َ َ‫ال ق‬
ِ ِ ‫ِف َغزوِة َذ‬ ِ ِ ِ ٍ ِ ِ
‫ت أَ ْن‬ ُ ‫ت إِ ْن ا ْغتَ َس ْل‬ُ ‫الس َلس ِل فَأَ ْش َف ْق‬ ُّ ‫ات‬ َْ ُ‫يدتُهُ ِف يَده يـَتـََو َّجأ‬َ ‫يدة فَ َحد‬ َ ‫َو َسلَّ َم َم ْن قـَتَ َل نـَْف َسهُ بَد‬
ُّ ‫َص َح ِاب‬
‫الصْب َح فَ َذ َك ُروا‬ ِ َّ ِ ِ ِ
‫ِبَا ِف بَطْنِ ِه ِف َن ِر َج َهن ََّم َخال ًدا ُمَلَّ ًدا ف َيها أَبَ ًدا َوَم ْن‬
ْ ُ ْ َ ُ ْ َّ ََ َ ‫ك‬
‫ب‬ ‫ت‬ ‫ي‬ ‫ل‬ ‫ص‬ ‫ث‬
َّ ُ ‫ت‬ ‫م‬ ‫م‬ ‫ي‬ ‫ـ‬ ‫ت‬ ‫ـ‬ ‫ف‬ َ ‫أ َْهل‬
‫ت‬َ ‫صلَّْي‬ َ ‫ال َي َع ْمُرو‬ َ ‫اللُ َعلَْي ِه َو َسلَّ َم فـََق‬
َّ ‫صلَّى‬ َ ‫َّب‬
ِّ ِ‫ك لِلن‬ ِ
َ ‫َذل‬ ‫ب َسًّا فـََقتَ َل نـَْف َسهُ فـَُه َو يـَتَ َح َّساهُ ِف َن ِر َج َهن ََّم‬ َ ‫َش ِر‬
‫َخبـَْرتُهُ ِبلَّ ِذي َمنـََع ِن ِم ْن‬ ْ ‫ب فَأ‬ ٌ ُ‫ت ُجن‬ َ ْ‫ك َوأَن‬ َ ِ‫َص َحاب‬ ْ ‫ِب‬ ‫َخالِ ًدا ُمَلَّ ًدا ف َيها أَبَ ًدا َوَم ْن تـََرَّدى م ْن َجبَ ٍل فـََقتَ َل‬
ِ ِ
‫ول { َوَل تـَْقتـُلُوا‬ ُ ‫اللَ يـَُق‬
َّ ‫ت‬ ِ
ُ ‫ت إِِّن َس ْع‬
ِ ِ ِ
ُ ‫ال ْغت َسال َوقـُْل‬ ‫نـَْف َسهُ فـَُه َو يـَتـََرَّدى ِف َن ِر َج َهن ََّم َخالِ ًدا ُمَلَّ ًدا فِ َيها‬
‫ول‬ُ ‫ك َر ُس‬ َ ‫ض ِح‬ َ َ‫يما } ف‬
ِ ِ
ً ‫اللَ َكا َن ب ُك ْم َرح‬ َّ ‫أَنـُْف َس ُك ْم إِ َّن‬ ‫ صحيح مسلم‬.‫أَبَ ًدا‬
‫سنن ايب داؤد‬. ‫اللُ َعلَْي ِه َو َسلَّ َم َوَلْ يـَُق ْل َشيـْئًا‬ َّ ‫صلَّى‬ َِّ
َ ‫الل‬ “Whoever killed himself with
It is reported of `Amr b. al-`As that steel will have that steel in his
one night, when he was leading a hand piercing his stomach with it
group of people during the Dhat in the Fire of Hell, for ever and
al-Sulasil campaign, he experienced ever, abiding therein. He who
a wet dream. It was a bitterly cold drank poison and killed himself
night. He was afraid that he would will be drinking it in the Fire of
harm himself if he bathed. So he Hell, for ever and ever, abiding

685
 Surah 4 Al-Nisa’

[30] Whoever does that118 in transgression

‫ف‬َ ‫عُ ْد َو ًان َوظُْل ًما فَ َس ْو‬ ‫ك‬ ِ
and injustice, him We shall soon admit into a َ ‫َذل‬ ‫َوَمن يـَْف َع ْل‬
ِ ‫َذلِك علَى‬
‫الل يَ ِس ًريا‬ ‫َوَكا َن‬ ‫صلِ ِيه َن ًرا‬
(great) Fire. That is easy for Allah. ّ َ َ ْ ُ‫ن‬
﴾٣٠﴿
[31] If you abstain from the major (sins) that
you are being forbidden,119 We will acquit you ‫إِن َْتتَنِبُواْ َكبَآئَِر َما تـُنـَْه ْو َن َعْنهُ نُ َك ِّف ْر‬
of your (minor) sins120 and allow you (into ‫َعن ُك ْم َسيِّئَاتِ ُك ْم َونُ ْد ِخ ْل ُكم ُّم ْد َخالً َك ِرميًا‬
Paradise) a felicitous entry. ﴾٣١﴿

therein. Whoever threw himself He asked: “Had you permission to

from a cliff and died, will be fall- come here?” He did not know how
ing (from a cliff) in the Fire of to answer that question. He said: “O
Hell, for ever and ever, abiding Leader of the believers. Some people
therein.” came to me in Egypt and wanted ex-
planation for things ordered by the
(Ibn Kathir).
Qur’ān but people not practicing
118. To what is the allusion by the them. So we came here to consult
word “that?” Ibn Jarir says it refers you.” He said: “Assemble your men.”
to all that has been prohibited verse He gathered his companions. `Umar
19 onwards: “Believers, it is not law- picked up the least prominent of
ful for you to inherit women against them and said: “Tell me, have you
their will....” read the whole of the Qur’ān?” He
said: “Yes.” He asked him: “Did you
119. It is reported that in Egypt
let your inner self live by it?” The
some people asked `Abdullah ibn
man said: “Had I said yes, surely
`Amr: “We find things ordered in
`Umar would have cross-questioned
the Qur’ān but people not practic-
me. So I said, no.” `Umar then
ing them?! (`Abdullah did not have
asked: “Did you make your sight live
an answer), so they (along with
by it? Did you live by it in your spo-
`Abdullah) decided they would ask
ken word? Did you live by it in other
`Umar (and came down to Madi-
affairs? and so on.” Then he went on
nah). While in Madinah they were
to the next man until he reached the
chanced upon by `Umar himself.
last and repeated his questions. Then
He asked `Abdullah: “When did
he said to himself: “May your moth-
you come?” He gave him the answer.
er lose you `Umar? Do you believe

686
Al-Nisa’ Surah 4

you can make people live entirely by thy: Ibn Kathir). But Ibn `Abbas has
the Qur’ān? Surely Allah had in His said that major sins are all those that
knowledge that there would be sins.” Allah has forbidden: close to seventy
Then he recited: “If you avoid major (according to another version ‘seven
(sins) that you are being forbidden, hundred:’ Shawkani); and the gen-
We will acquit you of your (minor) eral rule that he applied is: it is ev-
sins.” Then he asked: “Do the Ma- ery sin after which a threat of pun-
dinans know what you have come ishment was added, or disapproval
here for?” They said, “No.” He said: expressed in strong terms. Mujahid,
“Had they known, surely I would Sa`id ibn Jubayr, Hasan and Dahhak
have admonished them with you as are with him. The Prophet himself
an example” (Ibn Jarir). The report answered variously on various occa-
is sahih and its contents sound (Ibn sions when asked about major sins
Kathir). (Ibn Jarir).
Major Sins Ibn Kathir adds: A hadīth that is in
Nasa’i, Ibn Hibban and Hakim (who
`Abdullah ibn Mas`ud has been
said it met with the authentication
widely reported as saying that the
requirements of Bukhari and Mus-
reference by “major sins” at this
lim) reports Abu Hurayrah and Abu
point is to verses from 1 to 30 of this
Sa`id as saying:
Surah. However, others, such as `Ali,
‫ال‬َ ‫اللُ َعلَْي ِه َو َسلَّ َم يـَْوًما فـََق‬
َّ ‫صلَّى‬ َِّ ‫ول‬
`Ubaydah ibn Numayr and Muja- َ ‫الل‬ ُ ‫َخطَبـَنَا َر ُس‬
ٍ ِ ِ ِ
hid have said that the great (or ma- ‫ب ُك ُّل‬ َّ ‫ب فَأَ َك‬
َّ ‫ث َمَّرات ُثَّ أَ َك‬ َ ‫َوالَّذي نـَْف ِسي بِيَده ثََل‬
ِ ِ
jor) sins are seven: Associating part- ‫ف ُثَّ َرفَ َع‬ َ َ‫َر ُج ٍل منَّا يـَْبكي َل نَ ْد ِري َعلَى َما َذا َحل‬
ners with Allah, devouring orphans’ ‫ب إِلَيـْنَا ِم ْن حُْ ِر‬ َّ ‫َح‬
َ‫تأ‬
ِ
ْ َ‫َرأْ َسهُ ِف َو ْج ِهه الْبُ ْشَرى فَ َكان‬
ِ ‫الصلَو‬ ِ ‫ال ما ِمن عب ٍد ي‬
property, consuming usury, slander- ‫س‬ َ ‫الَ ْم‬ ْ ‫ات‬ َ َّ ‫صلّي‬ َ ُ َْ ْ َ َ َ‫النـََّع ِم ُثَّ ق‬
ing chaste women, running away َّ ‫ب الْ َكبَائَِر‬
‫السْب َع‬ ِ
ُ ‫الزَكاةَ َوَْيتَن‬َّ ‫ِج‬ُ ‫ضا َن َوُيْر‬ َ ‫وم َرَم‬
ُ‫ص‬ ُ َ‫َوي‬
ٍ‫الن َِّة فَِقيل لَهُ ْاد ُخل بِس َلم‬ ِ
ْ ‫إَِّل فـُتّ َح‬
from the battle-field, renouncing hi- َ ْ َ َْ ‫اب‬ ُ ‫ت لَهُ أَبـَْو‬
jrah and committing murder. Yet, it “One day the Prophet stood up
is also reported of Ibn Mas`ud that for a sermon. He began by say-
the major sins are four: “Associating ing, ‘By Him in whose hands
partners with Allah, to be unmindful is my soul.’ He said that three
of Allah’s makr, to despair of Allah’s times. Then he bent forward and
mercy and, to lose hope of Allah’s we all bent forward weeping,
clemency” (The report is trustwor- not knowing what it was that he

687
 Surah 4 Al-Nisa’

had sworn for. Then he raised which reports the Prophet as having
his head and his face was bright. said:
That face was dearer to us than
‫ “أال أنبئكم أبكرب‬:‫قال النيب صلى هللا عليه وسلم‬
red camels. He said, ‘There is no
‫ قال “اإلشراك‬.‫ بلى اي رسول هللا‬:‫الكبائر ؟ قلنا‬
one who Prayed five times, fasted
‫ فجلس فقال‬،ً‫ وعقوق الوالدين” وكان متكئا‬،‫ابهلل‬
in Ramadan, paid the Zakah and
‫ أال وقول الزور” فمازال يكررها‬،‫“أال وشهادة الزور‬
abstained from the seven major
.‫ ليته سكت‬:‫حىت قلنا‬
ones but the gates of Paradise
will be opened for him and he “May I not tell you about the
will be told, ‘Enter in peace.’” greatest of the great sins?” We
said, “Why not, O Messenger
The Sahihayn have another hadīth
of Allah.” He said, “They are:
that has Abu Hurayrah reporting
associating partners with Allah,
him:
mistreating the parents, and ... he
‫عن أيب هريرة؛ أن رسول هللا صلى هللا عليه وسلم‬ straightened up from the reclin-
،‫ اي رسول هللا‬:‫ات” قيل‬ ِ ‫ “اجتنِبوا السبع املوبَِق‬:‫قال‬ ing position to say ... and false
ُ َ ُ َْ
‫ وقـَْت ُل النـَّْفس اليت‬،‫رك ابهلل‬ ِ
ُ ‫“الش‬
ّ :‫وما ُه َّن؟ قال‬ testimony.” He kept repeating
‫ وأكل‬،‫ وأ ْك ُل الراب‬،‫حر‬ ِ ‫ و‬،‫حَّرم هللا إال ابحلق‬
‫الس‬ the words until the narrator, Abu
ُ ّ ََ
‫ف احملصنَات‬ ُ َْ‫ذ‬ ‫ق‬ ‫و‬ ،‫ف‬ ‫ح‬ ‫الز‬
ْ َّ ‫يوم‬ ‫ل‬ِ
‫و‬ ‫ـ‬
ّ ََّ ‫ت‬ ‫ال‬
‫و‬ ،‫اليتيم‬ ‫مال‬ Bakr, says, “I wished he would
‫املؤمنات الغافالت” خباري و مسلم‬ stop.”
”Stay away from the seven de- Imām Ahmad has recorded `Abdul-
structive ones.” It was asked: lah ibn `Amr b. al-`As as including
“What are they, O Messenger intoxicant drinks.
of Allah?” He said: “To associ-
ate partners with Allah, killing Bukhari has another hadīth which
of a person save by law, magic, reports the Prophet as having said:
partaking of usury, devouring the ‫إن أكرب الكبائر أن يسب الرجل والديه قالوا اي‬
orphan’s property, running away ‫رسول هللا وكيف يسب الرجل والديه قال يسب‬
from the battle-field and slander- ‫الرجل الرجل فيسب أابه فيسب أابه ويسب أمه‬
ing chaste women.” ‫فيسب أمه‬
Another hadīth in Ibn Marduwayh “The greatest of the major sins
has “misbehavior with the parents” is to curse one’s parents.” He was
in place of “magic.” asked: “How could a man curse
his parents?” He replied: “A man
The Sahihayn have yet another hadīth

688
Al-Nisa’ Surah 4

curses another’s father. In retali- “My intercession will be for those

ation the other man curses his of my Ummah who committed
father. He curses his mother and major sins.”
the other man curses his mother.”
The import of this hadīth has the
A sahih report in Ibn Abi Hatim support of other sahih ahadīth on
comes from `Umar. He said that to this topic.
combine two Prayers is one of the
major sins. (That is, not to do a par- Ibn Kathir’s quotation ends here.
ticular Prayer on time, intentionally, 120. Such acquitting however is
and then combine it with the follow- conditional to performing the obli-
ing one: Au.). In one sahih report Ibn gations of Islam, as says a hadīth of
`Abbas has also reckoned harming Muslim:
someone by one’s will as one of the َِّ ‫ول‬
-‫صلى هللا عليه وسلم‬- ‫الل‬ َ ‫َن َر ُس‬َّ ‫َع ْن أَِب ُهَريـَْرَة أ‬
major sins. `Ali has included part- ِ‫المعة‬
ing away from the community and َ ُ ُْ ‫الُ ُم َعةُ إِ َل‬ ْ ‫س َو‬ ُ ‫الَ ْم‬
ْ ‫ات‬ ُ ‫الصلَ َو‬
َّ :‫ول‬ ُ ‫َكا َن يـَُق‬
ِ ِ
breaking allegiance as also of major
‫ب‬َ َ‫اجتـَن‬
ْ ‫ات َما بـَيـْنـَُه َّن إ َذا‬
ٌ ‫ضا َن ُم َك ّفَر‬َ ‫ضا ُن إِ َل َرَم‬ َ ‫َوَرَم‬
ِ
.‫الْ َكبَائَر‬
sins. Accordingly, there were many
among the Companions such as Ibn “Five time Prayers, Friday to
`Abbas, who felt that major sins are Friday, and Ramadan to Ramadan
not seven, rather, more than seventy. acquit one of what is between
Dhahabi has also listed more than them provided the major sins are
seventy in his book on this subject. avoided” (Qurtubi).
Imām Malik b. Anas has even been
In fact, adds Thanwi, to neglect the
reported as saying that denigrating
obligations, such as, for example,
the Companions is Kufr.
not to Pray, is itself a major sin. And
Finally, it might be noted that there the opinion of the Ahl al-Sunnah
is no major sin with repentance and wa al-Jama`ah with regard to major
a minor sin is major if repeatedly and minor sins is as follows: “An off-
indulged in. And, before we end, chance of punishment exists for mi-
we might quote that hadīth of the nor sins (although threats have not
Prophet which is in Abdul Razzaq been explicitly stated), and an off-
and Tirmidhi, who grades it hasan chance of forgiveness exists for major
sahih, in which he said: sins (although punishment has been
‫اع ِت أل َْه ِل الْ َكبَائِِر ِم ْن أ َُّم ِت‬ explicitly promised).”
َ ‫َش َف‬

689
 Surah 4 Al-Nisa’

[32] Covet not that by which Allah has pre- ِ ‫والَ تـتَمنـَّواْ ما فَضَّل‬
ferred some of you over the others.121 For men
‫ض ُك ْم َعلَى‬ َ ‫اللُ بِه بـَْع‬ ّ َ َ ْ ََ َ
ِ ِ ِ ِ ِ ِ ٍ ‫بـع‬
is a share from what they earn, and for wom- ٌ ‫ض لّ ِّلر َجال نَص‬
‫يب ّمَّا ا ْكتَ َسبُواْ َوللنّ َساء‬ َْ
‫ضلِ ِه‬ ِ َ ِ ِ
en a share from what they earn. Ask Allah of ْ َ َّ ْ ْ َ َ ْ َ َ ْ ّ ٌ َ‫ن‬
‫ف‬ ‫ن‬ ‫م‬ ‫الل‬ ‫ا‬‫و‬ ‫ل‬
ُ ‫أ‬ ‫اس‬ ‫و‬ ‫ب‬ ‫س‬ ‫ت‬ ‫ك‬‫ا‬ ‫َّا‬
‫م‬ ‫يب‬ ‫ص‬
His bounty.122 Verily, Allah is Aware of all ﴾٣٢﴿ ‫اللَ َكا َن بِ ُك ِّل َش ْي ٍء َعلِ ًيما‬ ّ ‫إِ َّن‬
things.123

It might also be noted, as Ibn Hajr sins also.

has pointed out, that although the
121. Qaffal has said that when Al-
ancients have divided sins into major
lah forbade the taking of life and
and minor ones, they have not listed
property of the people wrongfully
the minor ones. This is because no
in the previous verses, He followed
sin is minor in comparison to Allah’s
it up by showing the way in which it
greatness. His disobedience, however
will become easy to live by the rule
minor, is a great sin. Further, the fact
as follows: it is by not coveting what
of a sin being major or minor will
others have been given. It can also be
depend on the sinner’s condition, his
said that while the previous verse for-
intention etc. Hence some have said -
bids coveting other’s wealth or prop-
such as Abu Ishaq Al-Isfara’ini, Qadi
erty physically, the following verses
Abu Bakr al-Baqilani and Imām al-
forbid the heart and soul to attempt
Haramayn - that in reality there are
it, so that both, the open and the
no major or minor sins. They are
concealed deeds, could be reformed
major and minor only in compari-
(Razi, Alusi).
son with each other. Otherwise, by
itself, every sin is a major sin (Alusi, Tamanni (coveting) in the Islamic
Shawkani). sense is to wish that one be given
what another has in his possession
Nevertheless, most scholars recog-
(in the sense of the ownership being
nize some sins as Major. According-
transferred: Au.), such as, wealth, a
ly, Mufti Shafi` has added the note
house, a beautiful wife and so on. (In
that while minor sins are acquitted
other words it is hasad: Alusi). Rath-
by good deeds, major sins have to be
er, one may pray to Allah in words:
repented for. In fact, someone who
“O Lord, grant me what will be of
does not repent his major sins, is
benefit to me in both the worlds,”
likely to be questioned for his minor
(Razi), or “Grant me the like of what

690
Al-Nisa’ Surah 4

another man has got” (Alusi). Majid comments: (The allusion in

this verse seems to be to women cov-
It is reported that Umm Salamah
eting equality with men). “That in
complained to the Prophet in words:
the scheme of life the role of the male
“O Messenger of Allah, we do not
is different in many fundamentals
take part in jihad to attain martyr-
from that of the female is recognized
dom, and get only half of the male’s
by the modern science of Biology
share in inheritance.” In response,
and Psychology alike. ‘The desires
Allah revealed this verse (Ibn Jarir,
and conduct of the two sexes are not
Kashshaf, Razi, Qurtubi). The re-
similar, but are complementary and
port is in Ahmad (Ibn Kathir). The
reciprocal. In courtship the male is
report is also in Tirmidhi, Hakim,
active; his role is to court, to pursue,
Ibn Abi Hatim, Bayhaqi and others
to possess, to control, to protect, to
(Shawkani).
love. The role of the female is passive
Further, that hadīth of Bukhari does ... Consequent on this fundamental
not contradict this verse which re- difference are certain others. For pur-
ports the Prophet as having said: suit, greater ardor is necessary than
ٍ ‫الل بن مسع‬ ِ for mere reception; and the courting
‫اللُ َعلَْي ِه‬
َّ ‫صلَّى‬ ُّ ِ‫ال الن‬
َ َ‫َّب‬ َ َ‫ود قَال ق‬ ُ ْ َ َ ْ َّ ‫َعْب َد‬
ِ َْ‫و َسلَّم َل َحس َد إَِّل ِف اثـْنـَتـ‬ activity of the male is throughout the
‫اللُ َم ًال‬ َّ ُ‫آته‬َ ‫ي َر ُج ٌل‬ َ َ َ animal kingdom, more ardent than
َ‫ْمة‬ ‫ك‬ ِ‫ال‬
ْ ‫الل‬
َّ ‫ه‬ ‫آت‬
َ ‫ل‬ ‫ج‬ ‫ر‬‫و‬ ‫ق‬ ِ ‫ال‬
ْ ‫ف‬ ِ ِ ِ‫فَسلِّ َط علَى هلَ َكت‬
‫ه‬
َ ُ ُ ٌ ُ ََ ّ َ َ َ ُ that of the female; and this greater
‫ضي ِبَا َويـَُعلِّ ُم َها‬ِ ‫فـهو يـ ْق‬
َ َ َُ ardor is connected with certain other
“Envy is not (allowed) save of differences.’ (Mercier, Conduct and
two. One, of a man whom Allah Disorders Biologically Considered, pp.
gave wealth and he is bent upon 289-290). ‘It is generally true that
destroying it for good purposes, the males are more active, energetic,
and a man whom Allah gave wis- eager, passionate, and variable; the
dom so that he judges by it and female more passive, conservative,
teaches it.” sluggish, and stable’ (Thompson and
Geddes, Evolution and Sex, p. 289).
In this hadīth hasad (envy) has actu-
‘Man perhaps even down to the pro-
ally been used in the sense of ghibtah,
tein molecules of his tissue cells, is
which is to wish for what another
biologically different from women.
has, without wishing that the other
From the very moment of sex forma-
person be deprived of the thing (Ibn
tion in the embryo, the biological
Kathir, Shawkani).

691
 Surah 4 Al-Nisa’

[33] To everyone We have appointed heirs to

‫ال ِمَّا تـََرَك الْ َوالِ َد ِان‬ ِ ِ
َ ‫َول ُك ٍّل َج َع ْلنَاِ َم َو‬
that which the parents and kinsmen leave. As
‫وه ْم‬
ُ ُ‫ت أَْيَانُ ُك ْم فَآت‬
ْ ‫ين َع َق َد‬ َّ
for those with whom you have sworn compact, َ ‫َواألَقـَْربُو َن َوالذ‬
give them their share.124 Verily Allah is wit- ‫اللَ َكا َن َعلَى ُك ِّل َش ْي ٍء‬ ِ
ّ ‫نَصيبـَُه ْم إِ َّن‬
ness over all things. ﴾٣٣﴿ ‫يدا‬ ً ‫َش ِه‬

dusting of the sexes develops along The hadīth is in Tirmidhi, (Qurtubi)

entirely divergent paths ... We must and other books and is of good status
recognize the unquestionable exis- (Ibn Kathir). Although Albani has
tence of the biological inequality of classified it da`if, (no. 492) Shawkani
the sexes. It goes deeper and is of far has stated that one version is near to
greater import than it would appear being trustworthy (Au.).
to those not familiar with natural
123. Therefore, following His com-
sciences’ (Nemilove, Biological Trag-
plete knowledge of everything, He
edy of Women, pp. 75-78).”
has bestowed upon people abilities
A recent research conducted in the and propensities, in different mea-
United States shows that while an- sures, in accordance with their needs
swering certain questions men used (Alusi).
only one side of the brain, women
124. Ibn `Abbas, `Ikrimah, Hasan
used both the sides of their brain to
al-Busri and Qatadah have said that
answer the same set of questions, al-
in pre-Islamic days some people who
though the answers did not always
were not related to each other by
vary (Au.).
blood struck a deal with each other
122. It is reported of the Prophet that they would inherit each other.
that he said: This verse initially approved of the
practice, and instructed that they be
‫ب أَ ْن يُ ْسأ ََل‬ َّ ‫ضلِ ِه فَِإ َّن‬
ُّ ‫اللَ َعَّز َو َج َّل ُِي‬ ْ َ‫اللَ ِم ْن ف‬
َّ ‫َسلُوا‬
ِ ِ ِ given their share in accordance with
َ ْ‫َوأَف‬
‫ض ُل الْعبَ َادة انْتظَ ُار الْ َفَرِج‬
their compact. However, the permis-
“Seek Allah’s bounty. He loves sion was later revoked by the verse
that He be asked. And, the best (33: 6):
of devotions is to wait for an َِّ ‫اب‬
ِ َ‫ض ِف كِت‬
opening” (Ibn Jarir).
‫الل‬ ُ ‫َوأُولُو ْال َْر َح ِام بـَْع‬
ٍ ‫ض ُه ْم أ َْوَل بِبـَْع‬
]6 : ‫[األحزاب‬

692
Al-Nisa’ Surah 4

[34] Men are the protectors and managers

(of the affairs) of women,125 for that Allah has
given some of them preference over the oth-
ُ‫الل‬
ّ ‫َّل‬ َ ‫ال قـََّو ُامو َن َعلَى النِّ َساء ِبَا فَض‬ ِّ
ُ ‫الر َج‬
ers126 and for that they expend (on them) of
‫ض َوِبَا أَن َف ُقواْ ِم ْن أ َْم َوالِِ ْم‬ٍ ‫ض ُه ْم َعلَى بـَْع‬َ ‫بـَْع‬
their wealth.127 So righteous (women) are de- ِ ِ ِ
‫ب‬ ِ ‫ات لّْلغَْي‬ ِ
votedly obedient, guardians in the (husband’s) ٌ َ‫ات َحافظ‬ ٌ َ‫ات قَانت‬ُ َ‫الصال‬ َّ َ‫ف‬
‫اللُ َوالالَِّت َتَافُو َن نُ ُش َوزُه َّن‬ ِ ِ
absence what Allah would have them guard.128 ّ ‫بَا َحف َظ‬
As for those of whom you (strongly) fear re- ‫اج ِع‬ ِ ‫فَعِظُوه َّن واهجروه َّن ِف الْمض‬
َ َ ُ ُُ ْ َ ُ
calcitrance,129 admonish them and (next),
‫وه َّن فَِإ ْن أَطَ ْعنَ ُك ْم فَالَ تـَبـْغُواْ َعلَْيه َّن‬
ِ ُ ُ‫اض ِرب‬
ْ ‫َو‬
abandon them in their beds,130 and (if that ِ
measure fails) beat them.131 If thereupon they ﴾٣٤﴿ ‫اللَ َكا َن َعليًّا َكبِ ًريا‬ ّ ‫َسبِيالً إِ َّن‬
obey you,132 then do not seek any way against
them.133 Verily, Allah is All-high, All-great.134

“And those related by womb are closer tween themselves. They should keep
to each other than others by the decree them. In this sense the verse is not
of Allah.” abrogated (Ibn Kathir).
Therefore, inheritance is now only 125. “The expression qawwam is an
possible by way of kinship as con- intensive form of qa’im (”one who is
firmed by several ahadīth (such as responsible for” or “takes care of ” a
in Muslim: Ibn Kathir) that after Is- thing or a person). Thus, qama `ala
lam there is no inheritance by way ‘l-mar’ah signifies “he undertook
of compact. Others have said that it the maintenance of the woman” or
refers to the “brotherhood” ties that “he maintained her” (see Lane VIII,
the Prophet had instituted early in 2995). The grammatical form qaw-
Madinah. In those days they inher- wam is more comprehensive than
ited each other. This verse approved qa’im, and combines concepts of
of the early practice, but later it was physical maintenance and protec-
abrogated by verse 6 of chapter 33 tion as well as of moral responsibil-
quoted above (Ibn Jarir). This last ity” (Asad).
statement is that of Ibn `Abbas and
is in Bukhari. Hasan, Qatadah, Suddi and Ibn Ju-
rayj have reported that,
Nevertheless, it is still valid for other
،‫لطم امرأته‬
َ ‫ أ ّن رجال‬:‫ حدثنا احلسن‬،‫عن قتادة قال‬
compacts that the people strike be- ِ
‫صها‬
ّ ‫ فأراد أن يُق‬،‫فأتت النيب صلى هللا عليه وسلم‬

693
 Surah 4 Al-Nisa’

‫”الرجال ّقوامون على النساء مبا فضل‬:‫هللا‬

ُ ‫ فأنزل‬،‫منه‬ the woman he said ... thy desire shall
،”‫هللا بعضهم على بعض ومبا أنفقوا من أمواهلم‬ be to thy husband, and he shall rule
:‫ وقال‬،‫النيب صلى هللا عليه وسلم فتالها عليه‬ over thee.’ (Gr. 3: 16). ‘Wives, submit
ّ ‫فدعاه‬ yourselves unto your own husbands,
)‫ (ابن جرير‬.‫غريه‬
َ ‫أمرا وأراد هللا‬
ً ‫أردت‬
ُ
as unto the Lord. For the husband is
A man slapped his wife. (It was the head of the wife, ... and he is the
Sa`d b. Rabi`: Kashshaf, Razi, Ibn saviour of the body. Therefore, as the
Kathir). She complained to the Church is subject unto Christ, so let
Prophet. He judged that she slap the wives be to their own husbands
him back. After they had left this in every thing’ (Eph. 5: 22-24).”
verse was revealed. The Prophet
called him back, recited this verse 126. Men enjoy superiority over
to him and said: “I had desired women in both aspects: mental as
something, but Allah desired well as physical (Razi).
something else” (Ibn Jarir). 127. When Umm Salamah com-
According to another version the plained that men have been given
Prophet said: “I desired something, preference over them in certain mat-
but what Allah desired is better” ters, Allah revealed this verse to tell
(Qurtubi). them that it was true, but in return
men have been given additional re-
“Hence,” Zuhri has ruled, “there is sponsibilities by making them man-
no retribution (qisas) between a man agers of their affairs and by mak-
and his wife except if the man kills ing them expend on women. Thus
her in which case he will be killed in equality was maintained (Razi).
retaliation” (Ibn Jarir).
Alusi comments: The superiority of
Ibn Kathir adds: Accordingly, a wom- men over women is by virtue of two
an cannot be the head of a state. The facts: first, by virtue of Allah’s grant
Prophet has said in a hadīth of Bukhari: (“for that Allah has given some of them
‫لَ ْن يـُْفلِ َح قـَْوٌم َولَّْوا أ َْمَرُه ْم ْامَرأًَة‬ preference over the others”), and sec-
ond, by virtue of their own efforts
“That nation will not prosper
(“for that they expend [on them] of
which is headed by a woman.”
their wealth”).
Majid notes: “Compare the attitude
Therefore, if a man cannot sup-
of the Bible toward woman:- ‘Unto
port his wife, separation would be

694
Al-Nisa’ Surah 4

ordered, except that, according to ِ ‫الن َِّة ِشْئ‬ ِ ِ ‫النَّةَ ِمن أ‬ ِ

‫ت‬ َْ ‫َي أَبـَْواب‬
ّ ْ َْ ‫ْاد ُخلي‬
Abu Hanifah, respite will be allowed
in view of verse 280 of Al-Baqarah “If a woman Prays five times,
which says: fasts in Ramadan, guards her
chastity and obeys her husband,
:‫{ َوإِ ْن َكا َن ذُو عُ ْسَرٍة فـَنَ ِظَرةٌ إِ َل َمْي َسَرٍة} [البقرة‬ she will be told to enter Paradise
]280 by the door of her choice” (Ibn
“If he were to be in straitened circum- Kathir).
stances then (allow him) respite until
easy circumstances” (Qurtubi, Alu- The hadīth is also in Abu Da’ud and
si). Tirmidhi (Ibn Ibrahim); it enjoys a
Hasan status.
128. Abu Hurayrah has reported the
Prophet: 129. If a woman begins to answer
back to her husband in a manner
‫ وإذا أمرهتا‬، ‫خري النساء امرأة إذا نظرت إليها سرتك‬
she did not earlier, or changes her
‫ وإذا غبت عنها حفظتك يف نفسها‬، ‫أطاعتك‬
attitudes toward him, then she has
.‫ومالك‬
begun to evince the first “signs” of
“The best of women is she who, nushuz (Razi).
when you look at her, pleases
Hammudah ‘Abd al-`Ati gives us
you, when you order her, she
some more details: “Nushuz is mani-
obeys, and, when you are out
fested by the wife’s aversion to her
of sight, she guards herself and
husband, hatred toward him, disin-
your property.” Then he recited
terest in his companionship ... Jurists
this verse (Ibn Jarir, Qurtubi, Ibn
differ over what exactly constitutes
Kathir).
recalcitrance (nushuz). For example,
There are varied opinions about the some hold that a fit and healthy wife
hadīth: some scholars accepting, who denies here bed to her husband
some others doubtful (Au.). is refractory and thus loses her right
to maintenance. Others are of the
It is also reported by Ahmad through
opinion that maintenance is not a
`Abdul Rahman ibn `Awf that the
function of sexual accessibility, but is
Prophet said:
the result of a marriage contract that
‫صلَّى‬ َِّ ‫ول‬ ٍ ‫الر ْح ِن ب ِن عو‬ ِ
َ ‫الل‬ ُ ‫ال َر ُس‬َ َ‫ال ق‬ َ َ‫ف ق‬ ْ َ ْ َ َّ ‫َع ْن َعْبد‬ confines her to her husband’s home.
ِ َّ
‫ت‬ َ ‫ت الْ َم ْرأَةُ خَْ َس َها َو‬
ْ ‫ص َام‬ َ ‫اللُ َعلَْيه َو َسلَّ َم إِ َذا‬
ْ َّ‫صل‬ And, so long as she confines herself,
ِ ِ
‫يل َلَا‬َ ‫ت َزْو َج َها ق‬ْ ‫اع‬ َ َ‫ت فـَْر َج َها َوأَط‬ْ َ‫َش ْهَرَها َو َحفظ‬ and does not leave the home without

695
 Surah 4 Al-Nisa’

his consent, she is obedient, and her Bukhari he said:

right to maintenance stands valid” ‫اللُ َعلَْي ِه َو َسلَّ َم إِ َذا‬
َّ ‫صلَّى‬ ُّ ِ‫ال الن‬
َ ‫َّب‬ َ َ‫ال ق‬َ َ‫َع ْن أَِب ُهَريـَْرَة ق‬
(Family Structure in Islam, p. 158). ِ ِ ِ ِ
ُ‫اش َزْوج َها لَ َعنـَتـَْها الْ َم َلئ َكة‬َ ‫ت الْ َم ْرأَةُ ُم َهاجَرةً فَر‬ ْ َ‫َبت‬
ِ
‫َح َّت تـَْرج َع‬
The fact, however, that cannot be
lost sight of is that quite a few of the “If a a woman abandons her hus-
husband and wife quarrels result not bands bed, angels curse her until
only from the wife not giving her the morning until she returns”
dues, but also from exorbitant de- (Ibn Kathir). Another report
mands made on her by the husband. adds the words: “Until she goes
Nushuz, therefore, has to be well-es- back to him and places her hand
tablished before any corrective mea- into his” (Qurtubi).
sures are resorted to. Further, disobe-
dience has to be well understood. It 130. Ibn `Abbas and some oth-
does not involve day to day affairs, ers have said that the meaning of
but major moral issues (Au.). “abandoning them in their beds” is
to abandon sex with her, even if the
The Prophet has said: two sleep together. However, Suddi,
‫ال لَ ْو‬ َ َ‫اللُ َعلَْي ِه َو َسلَّ َم ق‬
َّ ‫صلَّى‬
َ ‫َّب‬ ِ ِ
ِّ ‫َع ْن أَب ِ ُهَريـَْرةَ َع ْن الن‬ Dahhak, and even Ibn `Abbas, (ac-
ٍ ِ
‫ت الْ َم ْرأَةَ أَ ْن‬ ُ ‫َحد َل ََم ْر‬ َ ‫َح ًدا أَ ْن يَ ْس ُج َد ل‬
َ ‫ت آمًرا أ‬ ُ ‫ُكْن‬ cording to another narration), have
َ‫يث أَب ُهَريـَْرة‬ِ ِ ِ ِ ِ
ُ ‫يسى َحد‬ َ ‫قال أَبُو ع‬ َ ‫تَ ْس ُج َد لَزْوج َها‬ said that he might have sex with her,
)‫(الرتمذي‬.‫يب‬ ٌ ‫يث َح َس ٌن َغ ِر‬ ٌ ‫َح ِد‬ but not talk to her and sleep with his
back to her (Ibn Jarir, Ibn Kathir).
“If I were to allow anyone to
prostrate himself before anoth- The Prophet was asked by some peo-
er, I would order the woman to ple as to how should they deal with
prostrate herself to her husband, their women. He replied:
in view of his great rights upon ِ ِ ِ َّ ‫ك أ‬ ِ ْ‫ائ‬
her.” َ ‫ت َوأَطْع ْم َها إِ َذا طَع ْم‬
‫ت َوا ْك ُس َها‬ َ ‫َن شْئ‬ َ َ‫ت َح ْرث‬
.‫ب‬ْ ‫ض ِر‬ َ ‫إِ َذا ا ْكتَ َسْي‬
ْ َ‫ت َوَل تـَُقبِّ ْح الْ َو ْجهَ َوَل ت‬
Tirmidhi himself declared the above “Go into your tilth the way it
hadīth hasan (a kind of weak report) pleases you. Feed her when you
but a few other versions improve on feed yourself, clothe her when
its acceptability (Au.). you clothe yourself, do not find
In another hadīth preserved by fault in her face, and do not hit

696
Al-Nisa’ Surah 4

them.” The hadīth was declared the Prophet is one that will leave no
Sahih by Albani. mark. Ibn `Abbas has said: “Beat her
up lightly. Do not go about breaking
Sayyid states: “The bed is a site of at-
her bones. If she reforms herself, let
traction and seduction, where, the re-
her go. If she does not, you can claim
calcitrant wife rises to the peak of her
back your dower (and part company
power. Therefore, if the husband can
with her)” (Ibn Jarir, Ibn Kathir).
overcome his urges against the temp-
tation, then, the rebellious woman `Ata’ says he asked Ibn `Abbas about
would have lost her most effective what constitutes light beating. He
tool by which she overpowers him, replied: “For example, with a miswak
and would be - expectedly - more (tooth brush)” - Ibn Jarir.
willing thereafter to make peace with
the defiant person ... in the face of this Abu Da’ud and Ibn Majah have re-
strong will power demonstrated in ported that when the Prophet or-
the most difficult place and situation dered:
... except that there are rules for this ‫ول‬ُ ‫ال َر ُس‬َ َ‫ال ق‬َ َ‫ب ق‬ ٍ ‫الل بْ ِن أَِب ذُب‬ َِّ ‫عن إِي ِس ب ِن عب ِد‬
َ َْ ْ َ ْ َ
kind of measure also, i.e., the mea- .« ‫الل‬ َِّ ‫ض ِربوا إِماء‬ ‫ت‬ ‫ال‬
َ « -‫وسلم‬ ‫عليه‬ ‫صلى هللا‬- ‫الل‬ َِّ
ََ َُْ
sure of abandoning in the beds. Such -‫صلى هللا عليه وسلم‬- ‫الل‬ َِّ ‫ول‬ ِ ‫فَجاء عُمر إِ َل رس‬
ُ َ َُ َ َ
abandoning should not be an open ‫ض ْرِبِ َّن‬ ِ ِ ِ ‫ال َذئِر َن النِّساء علَى أَزو‬
one, nor in any other place save in the
‫ف‬
َ َ ََ‫ص‬ ‫خ‬َّ ‫ر‬ ‫ـ‬ ‫ف‬ . ‫ن‬َّ ‫ه‬ ‫اج‬ َ َ ُ َ ْ َ ‫فـََق‬
ْ
ِ َِّ ‫ول‬ ِ ‫اف ِب ِل رس‬
privacy of the two, husband and wife. ٌ‫ ن َساء‬-‫صلى هللا عليه وسلم‬- ‫الل‬ ُ َ َ َ‫فَأَط‬
‫صلى هللا عليه‬- ‫َّب‬ ِ ِ
It should not be before the children
ُّ ‫ال الن‬ َ ‫اج ُه َّن فـََق‬ َ ‫َكثريٌ يَ ْش ُكو َن أ َْزَو‬
ٍ
‫اف ِب ِل ُمَ َّمد نِ َساءٌ َكثِريٌ يَ ْش ُكو َن‬ َ َ‫ لََق ْد ط‬-‫وسلم‬
which will give rise to evil and cor-
ruption among them also, nor should
ِِ
‫ك بيَا ِرُك ْم‬ َ ِ‫س أُولَئ‬َ ‫اج ُه َّن لَْي‬
َ ‫أ َْزَو‬
it be before strangers, which will be a “Do not beat Allah’s slaves,”
cause of disgrace to the woman, stir- `Umar came to him and said,
ring her emotions and strengthening “Women have begun to take ad-
her recalcitrance. The aim is to cure vantage.’ Upon this the Prophet
recalcitrance and not to humiliate the allowed them to beat them. But
woman or spoil the children.” then women began coming in to
the Prophet’s wives with reports
131. The Prophet (saws) is reported
of brutality. The Prophet said:
to have said that such beating should
“My wives have begun to re-
be light and the face should be
ceive complaints of wife-beating.
avoided. According to `Ata’ and Haj-
Surely these men are not the best
jaj, the “light beating” spoken of by

697
 Surah 4 Al-Nisa’

of you” (Ibn Kathir). enter your home. If they do that,

then beat them up, lightly.”
Substantiating the above hadīth,
Imām Shafe`i has ruled that al- There are some reports which say
though beating (one’s recalcitrant that one may beat the women if they
wife) is mabah (permissible), not do- “disobey in the generally recognized
ing so is preferable (Razi). rights (ma`ruf): a light beating.” For
instance, the following:
Again, in case of a wife’s rebellious
attitude, the steps must be followed ‫وال يعصينكم يف معروف فإن فعلن ذلك فليس لكم‬
in the same sequence, viz., admoni- ‫عليهن سبيل وهلن رزقهن وكسوهتن ابملعروف فإن‬
tion, abandoning them in their beds ‫ضربتم فاضربوا ضرابً غري مربح‬
and finally beating, not resorting But ahadīth in such words (i.e.,
to the last, first – all in situation of disobey in the generally recog-
moral failures or completely abusive nized rights) are weak.
behaviour, not when they are in their
periods (when extra hormones are Finally, it will all depend on what
released and they are irritative, but kind of woman it is, since, for a cul-
in normal circumstances (Au.). tured woman even a mild reproach
is enough, which will not do for a
(Some of those reasons that give the coarse woman (Qurtubi).
husband the right to beat his wife
can be inferred from ahadīth. One is Alusi comments: It is said that four
in Muslim. It states: things give the husband the right
to beat his wife. First, her refusal to
‫اللَ ِف النِّ َس ِاء‬ َّ ‫ فَاتـَُّقوا‬.... ‫الل‬ َِّ ‫عن جابِ ِر ب ِن عب ِد‬
َْ ْ َ
َِّ ‫ان‬ِ adopt a pleasing look, if the husband
‫وج ُه َّن‬ ‫ر‬ ‫ـ‬‫ف‬ ‫م‬ ‫ت‬ ‫ل‬
ْ
َ ُُ ْ ُ ْ َ ْ َ ‫ل‬
َ ‫ح‬‫ت‬ ‫اس‬ ‫و‬ ‫الل‬ ‫َم‬ ِ
َ َّ ‫وه‬
‫ب‬ ‫ن‬ َ ‫فَِإنَّ ُك ْم أ‬
ُ ُُ‫َخ ْذت‬ insists on it, second, her refusal to
ِ ِ َِّ ‫بِ َكلِم ِة‬
‫َح ًدا‬َ ‫الل َولَ ُك ْم َعلَْيه َّن أَ ْن َل يُوطْئ َن فـُُر َش ُك ْم أ‬ َ come to the bed when he demands,
‫ض ْرًب َغيـَْر ُمبـَِّرٍح‬ ‫ن‬
َّ ‫وه‬ ‫ب‬
‫ر‬ِ ‫اض‬ ‫ف‬
َ ‫ك‬ ِ‫تَكْرهونَه فَِإ ْن فـع ْلن َذل‬
َ ُ ُ ْ َ َ ََ ُ ُ َ third, her refusal to Pray (according
“Fear your Lord in matters of to another version, wash herself ),
your women. It is by Allah’s trust and fourth, her sauntering outside of
that you have taken them and the house without a good reason.
made them lawful unto yourself
The above, however, is Alusi’s per-
by Allah’s word. It is your right
sonal opinion, and reflects the cul-
that they should not allow any-
ture of his times (Au.).
one that you disapprove of to

698
Al-Nisa’ Surah 4

It is also agreed that a rebellious husbands until they have received

woman loses her right to mainte- the first box on their ear; among
nance (Qurtubi); and that one might the Italian community a wife if not
not have intercourse with a wife the beaten by her husband regards him
day he beats her. as a fool’ (Havelock Ellis, quoted
in ERE. VIII, p. 156). Further, it is
The Sahihayn have a hadīth which
contended by Freud and his disciples
ends in words:
that masochism is part and parcel of
ِ ‫َل َيلِ ُد أَح ُد ُكم امرأَتَه ج ْل َد الْعب ِد ُثَّ ُي ِامعها ِف‬
‫آخ ِر‬ feminine nature. ‘Helene Dentach
َُ َ َْ َ ُ َ ْ ْ َ ْ
‫الْيـَْوِم‬ has elaborated Freud’s assumption
and generalized it in calling masoch-
“Let not one of you whip his
ism the elemental power in feminine
wife the way he would whip his
mental life. She contends that what
slave and then have intercourse
woman ultimately wants in inter-
with her at the end of the day.”
course is to be raped and violated,
The voracious reader Majid adds what she wants in mental life is to
some interesting notes that might be humiliated; menstruation is sig-
be referred to in the original. Here nificant to woman because it feeds
are a few excerpts. “In certain stages masochistic fantasies; childbirth
of society this beating is even sought represents the climax of masochistic
and keenly desired. ... ‘The spread of satisfaction’ (Horney, New Ways in
flagellation-mania among people of Psychoanalysis, p. 110).”
every rank and age in English soci-
With reference to the above, this
ety affords further evidence that it
writer would like to add the fol-
was a specific national quality and
lowing. Although it might be true
not a passion limited to a small circle
that women in general respect brute
of sensualists and the like’ (Bloch,
force, some of them unwilling to cor-
Sexual Life in England, p. 322).
rect their ways without experiencing
Nietzsche’s saying is well known:-
some harsh measures from their hus-
”When you go to a woman forget
bands, and, it could also be true that
not your whip.” “In Slavic countries
full sexual satisfaction of a minority
beating the woman is a part of man’s
of them could lie in being treated
regular love procedure.” “The peas-
violently, the following basic points
ant women in some parts of Hungary
must not be lost sight of. Firstly, ex-
do not think they are loved by their
amples that are normally cited, of

699
 Surah 4 Al-Nisa’

physical assaults on women, in and from the Islamic point of view he

out of psychoanalysis literature, are was one of the most pervert scholars
taken from non-Muslim peoples. of the twentieth century. His pervert
Secondly, they come from wild races, thinking apart, the people that he
if not savages: those who get drunk observed and whose behavior he an-
on every occasion, behave bestially, alyzed, were sick and abnormal. The
speak foul, quarrel with their drink- theories that he developed cannot be
ing mates, and, back home, beat their applied to the healthy without grave
wives. Thirdly, centuries of practices error. Hundreds of shelters for the
might lend justification to the prac- “battered wives” set up today by the
tices of wife-beating; but such justifi- state in Germany, housing tens of
cation holds good for those societies thousands of women who cannot put
alone, where they are prevalent, and up with the physical abuse they are
not for others, even if the others hap- subjected to by their husbands, are
pen to be of the same faith, share the perhaps one of the several gifts of the
same culture or are of the same ra- philosopher from his grave. The ex-
cial stock. Fourthly, such prolonged amples, practices, theories, and phi-
practices do affect the psychology of losophies, therefore, that are quoted
the victims, in this case the women, in justification of wife-beating, or
who might quite keenly look for- for masochism, are neither relevant
ward to the occasion of violence, and to Muslims, nor acceptable. Islam
feel something amiss if not given a has curbed certain violent tendencies
sound thrashing now and then. This both in the active male as well as the
phenomenon lingers in the West passive female, by self-discipline and
even now, where some women pre- a few ascetic practices (such as low
fer to be whipped before sexual in- diet, short sleep and others), or has
tercourse. Extreme cases of women sanctioned an outlet to them by way
hysterically demanding harder and of jihad and its rigors. On the social
harder strikes during those sessions level, Islam is nothing if it will not
have been reported. Yet, and de- hone down a brute into a civilized
spite all that, it cannot be said that person with aristocratic leniency.
the demand for cruel treatment or Once Muslim, the same Germans
gratification in suffering pain, is in would certainly evince very different
the nature of women. As for Sig- social attitudes. Therefore, our last
mund Freud, it is undeniable that words on the subject remain those

700
Al-Nisa’ Surah 4

of the Prophet who said, censuring Creator. It amounts to refusal to sub-

men who beat their wives, “Those mit, and leads to an opening that is
are not the best of your men” (Au.). an exit from the domain of faith into
the domain of disbelief.”
132. Thawri has said that if she re-
sponds to the call to the bed, she 133. That is, do not find fault with
has obeyed, even if she hates her her (Ibn `Abbas, Qatadah: Ibn Jarir).
husband. Sufyan has added: “If they
Yusuf Ali states a point: “Temper,
obey you that is enough. Do not
nagging, sarcasm, speaking at each
seek to be loved also, because that is
other in other people’s presence,
something beyond their power (Ibn
reverting to past which should be
Jarir).
forgiven and forgotten, - all this is
Yusuf Ali sums up: “In case of fam- forbidden. And the reason given
ily jars four steps are mentioned, to is characteristic of Islam. You must
be taken in that order: (1) perhaps live all your life as in the presence
verbal advice or admonition may of Allah (swt), Who is high above
be sufficient; (2) if not, sexual rela- us, but Who watches over us. How
tions may be suspended; (3) if this petty and contemptible will our little
is not sufficient, some light physical squabbles appear in His presense!”
correction may be administered: but
134. That is, if you have an upper
Imām Shafe`i considers this inadvis-
hand over women, do not take un-
able, though permissible, and all au-
due advantage of it. After all, Allah
thorities are unanimous in deprecat-
has the upper hand over you, yet He
ing any sort of cruelty, even of the
does not overload you, forgives you
nagging kind, as mentioned in the
your sins, and does not expose your
next clause; (4) if all this fails, a fam-
fault to the people (Razi).
ily council is recommended.”
Sayyid adds: In all surprise, when
Sayyid writes: “With regard to what
there was neither any demand from
has been ordained as the corrective
the new adherents, men or women,
measures, they are from none else
nor was there any ideas about lib-
but Him who has created and who
eration of women being aired by
knows His creation better than any-
any rightist group, anywhere on the
one else. Therefore, every argument
globe, Islam gave women the rights
after the words of the All-knowing
that no other system has given them.
is rebellion against the choice of the

701
 Surah 4 Al-Nisa’

Blind to divine guidance, the West swered, “She, who pleases him
merely made them equal to men in (the husband) when he look at
law, completely ignoring the fact of her; who obeys when ordered,
they being the weaker of the two sex- and, does not oppose him in (af-
es need special protective measures, fairs concerning) herself or his
declared as law. wealth.”
The most that Islam has demanded That is, she keeps herself as good
of a wife is to allow her husband free looking as possible, obeys him in
access to her. Said the Prophet: what is commonly recognized as
َِّ ‫وال تـؤِدي الْمرأَةُ ح َّق‬ good and virtuous, and does not an-
‫الل َعَّز َو َج َّل َعلَيـَْها ُكلَّهُ َح َّت‬ َ ْ َ ّ َُ َ tagonize him over her own up-keep,
‫ي َح َّق َزْوِج َها َعلَيـَْها ُكلَّهُ َح َّت لَ ْو َسأَ َلَا نـَْف َس َها‬ ِ
َ ‫تـَُؤّد‬
ٍ َ‫وِهي َعلَى ظَ ْه ِر قـَت‬ nor spends off unnecessarily from his
‫ رجاله رجال‬- ُ‫َعطَْتهُ إِ َّيه‬ ْ ‫ب أل‬ َ َ wealth.
‫ جممع الزوائد‬:‫الصحيح خال املغرية بن مسلم وهو ثقة‬
)565 /4( Much is made of “obedience to the
husband.” But it is loose cotton.
A woman would not be consid-
When the cotton stuff is lifted from
ered as having fully discharged
hadīth and Fiqh books, it is turned
Allah’s right on her, until she
into iron filings by the pseudo-ma-
discharges her husband’s rights
cho king-husband who could not
upon her to the extent that if he
build his empire outside, and so, tries
asks for her, and she is on a beast,
to build it at home. Rarely does this
she offers herself to him.
class seems to be wanting to know
On the other hand, a hadīth much what exactly ‘obedience’ involves.
quoted but not as much understood
Obedience to the husband does not
says:
involve day to day affairs, but rather,
ِ َ َ‫َّب صلَّى هللا علَي ِه وسلَّم ق‬
ُّ ِ‫ ُسئ َل الن‬:‫ال‬
‫َّب‬ َِ َ َ ْ َ ُ َ ِّ ِ‫َع ِن الن‬ moral issues. Does a wife’s refusal to
‫ “الَِّت‬:‫ال‬ َ َ‫َي النِّ َساء َخيـٌْر؟ ق‬ُّ ‫ أ‬:‫صلَّى هللاُ َعلَْي ِه َو َسلَّ َم‬
َ change window drapes following the
‫يما‬ ِ ِ ِ ِ ِ ِ
َ ُ ُ َ َ َ َ َ ُ ُ ُ َ َْ َ ََ َ َ ُُّ ُ َ‫ت‬
‫ف‬ ‫ه‬ ‫ف‬ ‫ال‬‫ت‬ُ ‫ال‬
‫و‬ ، ‫ر‬ ‫َم‬‫أ‬ ‫ا‬ ‫ذ‬ ‫إ‬ ‫ه‬‫يع‬ ‫ط‬ ‫ت‬‫و‬ ،‫ا‬ ‫ه‬ ‫ـ‬ ‫ي‬ ‫ل‬ ‫إ‬ ‫ر‬ ‫ظ‬ ‫ن‬ ‫ا‬ ‫ذ‬ ‫إ‬ ‫ه‬
‫ر‬ ‫س‬ husband’s command constitute dis-
‫ َوال ِف َمالِه” (تعليق الذهيب قي‬،‫يَكَْرهُ ِف نـَْف ِس َها‬ obedience? Does her refusal to go out
)‫ على شرط مسلم‬:‫التلخيص‬ with her husband visiting his friends
The Prophet was asked, “What or kin constitute disobedience? Is she
woman is the best?” He an- supposed to obey her husband if he
tells her that he does not approve of

702
Al-Nisa’ Surah 4

her attending an Islamic lecture? In ٍ ‫جتب هلا السكىن يف بيت‬

‫خال عن أهله وأهلها‬
all cases, the answer is an emphatic ‫بقدر حاهلما كطعام وكسوة وبيت منفرد من دار له‬
no. ) ‫ بيت خالء‬: ‫غلق ومرافق ومراده لزوم كنيف (أي‬
It must be clearly understood that ‫ وعلق ابن‬- .‫هـ‬.‫أ‬. ‫ومطبخ كفاها حلصول املقصود‬
`Ita’ah (obedience) to the husband, ‫ واملراد من ( الكنيف واملطبخ ) أي‬: ‫عابدين فقال‬
is always accompanied by ‘fi al- ‫ بيت اخلالء وموضع الطبخ أبن يكوان داخل البيت‬:
ma`ruf (in goodly matters). So, if the ‫ الغرفة ) أو يف الدار ال يشاركهما فيهما أحد‬: ‫(أي‬
husband demands that she does not ‫ فتاوى اإلسالم سؤال وجواب‬- ‫هـ‬.‫أ‬. ‫من أهل الدار‬
watch films, or play music, or loiter )6028 :‫(ص‬
about engaged in window shopping Haskafi of the Ahnaf said: The ac-
in the commercial centres unveiled, commodation that is her right should
then alone it is that she is bound by be in a house without any of his or
the Shair`ah to obey him. her relatives sharing it, of the qual-
Wife’s Rights ity that both can afford, like (what
they can afford of ) food and clothes.
The following from a Fiqh book It has to be a separate quarter with
needs attention: its own entrance, with amenities like
‫ على الزوج‬:‫حقوق النكاح الواجبات لزوجة‬ washroom, kitchen etc. to serve the
‫ طعام وأدم مث سكىن وكسوة‬:‫ابلتمكني سبع لوازم‬ basic needs. Ibn `Abideen added that
:‫ (بغية املسرتشدين ص‬.‫وآلة تنظيف متاع وخادم‬ the washroom and kitchen should be
‫ عبد الرمحن بن حممد بن حسني بن عمر‬- 513 within the house, others of the (ex-
)‫ابعلوي – دار الفكر‬ tended) family not sharing it.

Duties incumbent (upon the hus- The following is from the most ex-
band) after marriage in favor of tensive, universally acknowledged,
the wife are seven of obligatory powerful book of Fatwas ever pro-
nature: Food, side-dish, housing, duced. Titled as Fatawa `Alamgiri-
clothes, cleansing articles, some yyah, alternatively Fatawa Hindi-
furnishing, and a servant. yyah, this is a massive compendium
produced on the request of Aurang-
Hanafiyy scholars have further clari- zeb, the Moghul Emperor of the 17-
fied: 18th century:
‫ وكذا‬: - ‫ من األحناف‬- ‫قال احلصكفي رمحه هللا‬ ِ َ‫ال ِف الْ ِكت‬
: ‫اب‬ َ َ‫َخبُِز ق‬ ْ َ‫َوإِ ْن قَال‬
ْ ‫ َوال أ‬، ‫ ال أَطْبُ ُخ‬: ‫ت‬

703
 Surah 4 Al-Nisa’

‫الزْو ِج أَ ْن َيْتِيـََها‬ َّ ‫ َو َعلَى‬، ‫الَْب ِز‬ ْ ‫ال ُْتبـَُر َعلَى الطَّْب ِخ َو‬ family, then it is not an obligation
ْ ‫ْف َيها َع َم َل الطَّْب ِخ َو‬
‫الَْب ِز‬ ِ ‫بِطَع ٍام مهيٍَّإ أَو يْتِيـها ِبن يك‬ upon her husband to bring her
َ ْ َ ََ َ ْ َ ُ َ
ِ ِ ِ َ َ‫ق‬ ready-made meals. This is how it
‫ت‬ ْ ََ َ ْ ْ َ ََ َُّ ُ َ ‫ َر‬- ‫ال الْ َفقيهُ أَبُو اللَّْيث‬
‫ع‬‫ـ‬ ‫ن‬ ‫ـ‬ ‫ت‬ ‫ام‬ ‫ن‬ ‫إ‬ - ‫ال‬ ‫ع‬ ‫ـ‬ ‫ت‬ ‫الل‬ ‫ه‬ ‫ح‬
ِ َّ ْ ‫الْمرأَةُ َعن الطَّْب ِخ و‬ is stated in Zahiriyyah’ (an impor-
‫الزْو ِج أَ ْن‬ َّ ‫ب َعلَى‬ ُ ‫الَْب ِز إنَا َي‬ َ ْ َْ
tant Fiqh book).’
ِ
‫ت ِم ْن بـَنَات األَ ْشَراف ال‬ ِ ٍ ٍ ِ
ْ َ َ َ َّ َ ُ َ َ‫َيْتيـََها بِط‬
‫ن‬ ‫ا‬ ‫ك‬ ‫ا‬ ‫ذ‬ ‫إ‬ ‫أ‬ ‫ي‬ ‫ه‬ ‫م‬ ‫ام‬ ‫ع‬
‫ات‬ِ َ‫ وإِ ْن َل تَ ُكن ِمن بـن‬، ‫َتْ ُدم بِنـ ْف ِسها ِف أَهلِها‬
َ ْ ْ ْ َ َْ َ َ ُ The scholars said, ‘These duties
‫الَْب ِز أ ََّما‬ ْ ‫اف لَ ِك َّن ِبَا ِعلَّةً تَْنـَعُ َها ِم ْن الطَّْب ِخ َو‬ ِ ‫األَ ْشر‬
َ (cooking and baking) are obliga-
‫الزْو ِج أَ ْن َيْتِيـََها‬ َّ ‫ب َعلَى‬ َِ ‫ك فَال‬
‫ي‬ ِ‫إ َذا َل تَ ُكن َك َذل‬
ُ َ ْ ْ tory on her from the point of view
‫ال‬َ ‫َع َم‬ ‫أل‬ ‫ا‬ ِ ‫إن ه ِذ‬
‫ه‬ َّ : ‫ا‬‫و‬ُ‫ل‬ ‫ا‬َ‫ق‬ ِ
‫ة‬ ‫ي‬
َِّ
‫ري‬ ‫ه‬ِ َّ
‫ظ‬ ‫ال‬ ‫ف‬ ِ ‫ا‬ ‫ذ‬
َ ‫ك‬َ ٍَّ‫بِطَع ٍام مهي‬
‫أ‬
ْ َ َُ َ religiousness (morality). A Qadi can-
‫اضي َك َذا‬ ِ ‫ وإِ ْن َكا َن ال ُيِبها الْ َق‬، ً‫و ِاجبةٌ علَيـها ِدينَة‬
َُ ْ َ َ َْ َ َ َ not force her to do it. This is how
‫الَْب ِز َلْ َيُْز‬ ْ ‫استَأْ َجَرَها لِلطَّْب ِخ َو‬ ْ ‫ َولَ ْو‬، ‫الرائ ِق‬
ِ َّ ‫ِف الْبح ِر‬
َْ it is stated in Bahr al-Ra’iq (another
ِ
‫ك َك َذا ِف‬ َ ‫ُجَرِة َعلَى َذل‬ ْ ‫َخ ُذ األ‬ ْ ‫وز َلَا أ‬ ُ ُ‫ َوال َي‬، ‫َلَا‬ Hanafiyy Fiqh book). If he hires her
)378 /11( ‫ الفتاوى اهلندية‬- .‫الْبَ َدائِ ِع‬ (although a wife) for cooking and
If she said, ‘I shall not cook nor baking, it is not right of her to do
will I bake bread; it is stated in that, nor is it right on her part to ac-
the book (but it is not clear which cept wages for it.’
book: Au.) that: She cannot be Wife’s services to the Husband
forced to cook or bake. It is the
duty of the husband to bring her The jurists have differed over the
ready-made food or bring her obligation of a wife serving her hus-
someone who can do the cook- band. The following is from a prod-
ing and baking for her. Abu al- uct of long years, the Encyclopedia of
Layth, the Faqih said, ‘If the wife Fiqh prepared in Kuwait:
refuses to cook and bake, it is . ‫الزْو َج ِة لَِزْوِج َها‬ َّ ‫وب ِخ ْد َم ِة‬ ِ ‫ف الْ ُف َقهاء ِف وج‬
ُ ُ ُ َ َ َ‫اختـَل‬ ْ
obligatory upon the husband ِ ِ ِ ِ
َ‫ض الْ َمالكيَّة إ َل أَنَّهُ ال‬ ‫ع‬‫ـ‬ ‫ب‬‫و‬ ‫ة‬ ‫ل‬ِ‫ب‬ ‫ا‬ ‫ن‬ ‫ال‬ ‫و‬ ‫ة‬ ‫ي‬ِ‫ع‬ ِ
‫َّاف‬
‫الش‬ ‫ب‬
َ
ُ َْ َ ُ ََ َ ُ ْ َّ َ َ َ َ‫ف‬
‫ه‬ ‫ذ‬
to fetch her ready-made food. ِ َ ِ
‫ َواألْ ْوَل َلَا ف ْعل‬، ‫الزْو َجة خ ْد َمةُ َزْوج َها‬ ِ ِ َّ ‫ب َعلَى‬ ِ
ُ ‫َي‬
This is the case if she is of an ‫وب‬ِ ‫النَ ِفيَّةُ إِ َل وج‬ ِِ ِ
ُُ َْ ‫ب‬ َ ‫ َو َذ َه‬. ‫َما َجَرت الْ َع َادةُ به‬
affluent family amongst whom ُ‫ب الْ َمالِ ِكيَّة‬َ ‫ َو َذ َه‬.ً‫ضاء‬
ِ ِ ِِ ِ ِ
َ َ‫خ ْد َمة الْ َم ْرأَة لَزْوج َها د َينَةً الَ ق‬
she was not used to serving; or, ‫ب َعلَى الْ َم ْرأ َِة ِخ ْد َمةُ َزْوِج َها ِف األَْ ْع َمال‬ ِ
ُ ‫إ َل أَنَّهُ َي‬
ِ
alternatively, if she is not of an َّ ‫ت الْ َع َادةُ بِِقيَ ِام‬
‫الزْو َج ِة بِِثْلِ َها إِالَّ أَ ْن‬ ِ ‫اطنَ ِة الَِّت جر‬
ََ
ِ ‫الْب‬
َ
affluent family, but suffers some ، ُ‫الِ ْد َمة‬ْ ‫ب َعلَيـَْها‬ َِ َ‫َّاس فَال‬
‫ت‬ ِ ‫ن‬ ‫ال‬ ِ
‫اف‬ ‫ر‬ ‫ش‬ْ َ
‫أ‬ ‫ن‬ ِ ‫تَ ُكو َن‬
‫م‬
ُ َ ْ
deficiency which prevents her ‫ املوسوعة الفقهية‬- ‫الَال‬ ْ ‫إِالَّ أَ ْن يَ ُكو َن َزْو ُج َها فَِق َري‬
from cooking and baking. On the )126 /30( ‫الكويتية‬
other hand if she is from a poor
The Shafi`iyyah, the Hanabilah,

704
Al-Nisa’ Surah 4

[35] And if you fear a breach between the two,

‫اق بـَْينِ ِه َما فَابـَْعثُواْ َح َك ًما‬
َ ‫َوإِ ْن ِخ ْفتُ ْم ِش َق‬
then send forth an arbiter from his family and ِ
an arbiter from her family.135 If the two desire َ ‫ِّم ْن أ َْهل ِه َو َح َك ًما ِّم ْن أ َْهلِ َها إِن يُِر‬
‫يدا‬
ِ
to set things right, Allah will cause their rec- ّ ‫اللُ بـَيـْنـَُه َما إِ َّن‬
‫اللَ َكا َن‬ ّ ‫صالَ ًحا يـَُوفّ ِق‬ ْ ِ‫إ‬
onciliation. Verily Allah is All-knowing, All- ﴾٣٥﴿ ‫َعلِ ًيما َخبِ ًريا‬
Aware.

and a few of the Malikiyyah have 135. The two will have the power to
ruled that a woman is not obliged bind or release. It is said that `Ali ap-
to serve her husband (i.e. attend pointed two arbiters and told them
to his personal needs). The bet- that the remaining together of the
ter course is that she follows the disputants or splitting them up de-
customs (of her society). The pended on their judgment. Upon
Hanafiyyah say that it is a de- this the woman said she was prepared
mand of religiousness (morality) to accept what they decided. But the
not enforceable by law. The Ma- man said he would accept their deci-
likiyyah have thought that a wife sion only if they judged in favor of
is bound to serve her husband in the two remaining together, but if
affairs concealed (from public), they advised that they be separated,
such as those which the custom he would not accept the decision.
of her society dictates. However, `Ali refused the man’s condition and
if she belongs to an affluent fam- said he will have to accept their de-
ily, then she is not bound to serve cision either way, just as the woman
her husband, unless the husband had accepted. (Qurtubi says this is a
is too poor (to employ a servant). sahih report. But he also points out
that Abu Hanifah has drawn the
In both instance above, the ‘reli-
implication that the two cannot be
giousness’ refers to, not a religious
separated without the consent of
duty, but an act which is evidence of
both). Ibn `Abbas, Muhammad b.
a person’s efforts to be as close to the
Sirin, Sa`id b. Jubayr, Shurayh are
word and spirit of religious require-
also of the same opinion (Ibn Jarir,
ments as possible, especially where a
Qurtubi, Ibn Kathir).
specific command has not been is-
sued (Au.). Yusuf Ali comments: “An excellent
plan for settling family disputes,

705
 Surah 4 Al-Nisa’

[36] Worship Allah136 and associate not aught

‫اللَ َوالَ تُ ْش ِرُكواْ بِِه َشيـْئًا َوِبلْ َوالِ َديْ ِن‬
ّ ْ‫َو ْاعبُ ُدوا‬
with Him.137 Do good to the parents, the kins-
ِ ِ‫ان وبِ ِذي الْ ُقرَب والْيـَتَ َامى والْمساك‬
‫ني‬ ِ
folk,138 the orphans, the destitute, the neighbor ََ َ َ ْ َ ً ‫إ ْح َس‬
who is of kin, the neighbor who is not of kin,139 ‫ب‬ ِ ‫اح‬ ِ ‫الص‬ َّ ‫ب َو‬ ِ ُ‫الُن‬
ْ ‫الَا ِر‬ْ ‫الَا ِر ِذي الْ ُق ْرَب َو‬ ْ ‫َو‬
the companion at your side,140 the wayfarer141 ‫ت أَْيَانُ ُك ْم‬ ْ ‫السبِ ِيل َوَما َملَ َك‬ َّ ‫نب َوابْ ِن‬ ِ َ‫ِبجل‬
ُّ ‫اللَ الَ ُِي‬
and those whom your right hands possess.142
Surely, Allah loves not such as him who is
‫ب َمن َكا َن مُْتَاالً فَ ُخ ًورا‬ ّ ‫إِ َّن‬
proud, boastful. ﴾٣٦﴿

without too much publicity or mud- on from the narrower confines of the
throwing, or resort to the chicaneries closed society - the family - to the
of the law... The arbiters from each open and wider society - the human-
family would know the idiosyncra- ity in general” (Sayyid Qutb).
sies of both parties, and would be
136. When Allah spoke of the hus-
able, with Allah’s help to effect a rec-
band and wife affairs, and how their
onciliation.”
affairs could be set right, He fol-
The Connection lowed it up with ten of those com-
mandments that pertain to the gen-
“The previous verses were concerned
eral welfare (Au.: with a point taken
with the family, its organization, the
from Razi).
means of its preservation and those
links and ties that strengthen it and Shirk and Riya’
lend firmness to its foundations. The
Qurtubi writes: The statement,
present set of verses turn their atten-
“Worship Allah alone” implies that
tion to the human relations within
everything that is attempted should
the Muslim society, whose scope is
be done for Him alone. Some of
larger than the scope of the family,
our scholars have said that if a man
starting with the rights of the par-
bathes to cool his body or fasts to
ents, on to relationship with the oth-
give rest to his stomach and intends
ers of the society, in order that the
to please Allah by these actions, it
feelings of love and understanding
will not please Allah, for he adulter-
that are generated within the family,
ated his intention. It has to be purely
may spill out into the larger family,
for Allah. The Prophet has said in a
that of the humankind, expanding
hadīth qudsi:

706
Al-Nisa’ Surah 4

‫الش ْرِك َم ْن َع ِم َل َع َمالً أَ ْشَرَك فِ ِيه‬ ِ

ِّ ‫أ ََن أَ ْغ َن الشَُّرَكاء َع ِن‬ Ibn Hibban trusted one of the nar-
ِ ِ rators whom a few others did not.
ُ‫َمعى َغ ِْيى تـََرْكتُهُ َوش ْرَكه‬
Otherwise, the hadīth has a good
“Allah says, ‘I am the least in need chain of narrators: Haythami (Au.).
of associates. If someone carries
out a deed hoping to please Me Another report in Daraqutni says
and, along with Me, someone that:
else, I relinquish My share also to َّ ‫صلَّى‬
ُ‫الل‬ َ - ‫ال َر ُسول هللا‬ َ َ‫ ق‬: ‫َعن أنس بن َمالك‬
the associate.’” ِ
‫َ “ جياء يـَْوم الْقيَ َامة بصحف خمتمة‬: - ‫َعلَْي ِه َو َسلَّم‬
Dahhak b. Qays al-Fihri has report- ‫ فـَيـَُقول تـََع َال‬- ‫ تـََع َال‬- ‫فتنصب بَني يَدي هللا‬
ed another hadīth. The Prophet said: ‫ فـَتَقول الْ َم َلئِ َكة‬. ‫ ألقوا َه َذا واقبلوا َه َذا‬: ‫ل ْل َم َلئ َكة‬
‫ َوُه َو‬- ‫ فـَيـَُقول تـََع َال‬. ‫عزتك َما َرأينَا إَِّل خريا‬ َّ ‫ َو‬:
‫عن الضحاك بن قيس رضي هللا عنه قال قال رسول‬ ‫ َوَل أقبل الْيـَْوم من‬، ‫ إِن َه َذا َكا َن لغريي‬: - ‫أعلم‬
‫هللا صلى هللا عليه وسلم ( إن هللا تعاىل يقول أان‬ . “ ‫َع َمال إَِّل َما [ َكا َن] ابْتغِي بِِه َو ْجهي‬
ْ ‫ْال‬
‫خري شريك من أشرك يب فهو لشريكي اي أيها الناس‬
‫أخلصوا أعمالكم هلل فإن هللا ال يقبل من العمل إال‬ A sealed record of deeds will
‫ما خلص وال تقولوا هذا هلل والرحم فإنه للرحم وليس‬ be brought before Allah on the
‫هلل منه شيء وال تقولوا هذا هلل ولوجوهكم فإمنا هو‬ Judgment Day. He will say to the
‫لوجوهكم وليس هلل فيه شيء‬ angels, “Accept this and reject
this.” Angels will say, “O Lord.
“Allah says, ‘I am the best of as- By Your Might, we do not see
sociates. If someone associates except good.” He will say, and
Me with another in a deed, I re- He knows best, “It was for other
linquish My share to the associ- than Me; and today, I shall not
ate.’ People! Seek Allah’s pleasure accept any of the deeds except
alone with your deeds. Allah does that which was carried out for
not accept but the pure. Do not My approval.”
say, ‘This is for Allah and for my
kinsfolk,’ for what is for kinsfolk Association then, continues Qurtu-
is for them, without a share in it bi, is of three levels and all of them
for Allah. And do not say, ‘This are forbidden. First, to associate with
is for Allah and for the sake of Allah’s Person. (To assert that there
your pleasure,’ for what is for are more than one God). This will
your pleasure is for your pleasure, not be forgiven. Allah has said (4:
without a share in it for Allah.” 48):

707
 Surah 4 Al-Nisa’

‫ك لِ َم ْن‬ ِ ِ ِ
َ ‫اللَ َل يـَ ْغفُر أَ ْن يُ ْشَرَك بِِه َويـَ ْغف ُر َما ُدو َن َذل‬
َّ ‫إِ َّن‬ to the end, not wishing that anyone
]48 : ‫يَ َشاءُ [النساء‬ know about it, yet Allah (Himself )
exposes it to the people, and they ad-
“Verily, Allah will not forgive that He mire him for it, then, if the man feels
be associated with, but might forgive
pleasure at having been guided by
whomsoever He will in anything less
Allah to something that meets with
than that.”
the general approval, then that is not
A second level of association is to as- riya’. Allah has said (10: 58):
sociate with Allah in His acts. That ‫ك فـَْليـَْفَر ُحوا ُه َو َخيـٌْر ِمَّا‬ ِ َِّ ‫ض ِل‬
َ ‫الل َوبَِر ْحَتِ ِه فَبِ َذل‬ ْ ‫قُ ْل بَِف‬
is, to believe that others besides Allah ]58 : ‫َْي َمعُو َن [يونس‬
can create or produce things, events,
or effects. And the third level is to as- “Say, ‘(this is) by Allah’s grace and
kindness.’ So let them rejoice therein.
sociate with Him in deeds, (one of
It is better than what they amass.”
whose kinds) is to do things to show
off to the people (riya’). This destroys 137. According to a hadīth of
one’s deeds. Again, Sahal b. Tustari Bukhari, Mu`adh b. Jabal reports
has said, riya’ itself is of three lev- that the Prophet asked him:
els. First: to do something to please َِّ ‫هل تَ ْد ِري ما ح ُّق‬
ُ‫الل‬
َّ ‫ت‬ ُ ‫ال قـُْل‬ َ َ‫الل َعلَى الْعِبَ ِاد ق‬ َ َ َْ
someone else but declare that it is ِ ‫الل علَى الْعِب‬ َِّ ‫ال فَِإ َّن ح َّق‬
‫وه‬
ُ َُ‫د‬ُ ‫ب‬ ‫ع‬
ْ ‫ـ‬‫ي‬ ‫ن‬ْ َ
‫أ‬ ‫اد‬ َ َ َ َ ‫ق‬
َ ‫م‬
ُ ُ ُ ‫َوَر‬
‫ل‬
َ ‫َع‬
ْ ‫أ‬ ‫ه‬ ‫ل‬
ُ‫و‬‫س‬
for Allah. This is hypocrisy, pure and ِ ِ
simple. Second: to start doing some-
‫ال َي ُم َعا َذ بْ َن‬ َ َ ً َ َ َ َ َُّ ًْ َ ‫َوَل يُ ْش ِرُكوا‬
‫ق‬ ‫ة‬ ‫اع‬ ‫س‬ ‫ار‬ ‫س‬ ‫ث‬ ‫ا‬ ‫ئ‬ ‫ـ‬‫ي‬ ‫ش‬ ‫ه‬ ‫ب‬
‫ال َه ْل تَ ْد ِري‬ َِّ ‫ول‬
thing for Allah, but upon finding َ َ‫ك ق‬ َ ْ‫الل َو َس ْع َدي‬ َ ‫ك َر ُس‬ َ ‫ت لَبـَّْي‬ُ ‫َجبَ ٍل قـُْل‬
ِ ِ ِ ِ
someone observing him, attempt to ُ‫الل‬
َّ ‫ت‬ ُ ‫ال قـُْل‬ َ َ‫ك ق‬َ ‫الل إِ َذا فـََعلُوا َذل‬َّ ‫َما َح ُّق الْعبَاد َعلَى‬
ِ
.‫ صحيح مسلم‬.‫ال أَ ْن َل يـَُع ّذبـَُه ْم‬ َ َ‫َوَر ُسولُهُ أ َْعلَ ُم ق‬
do it better. The third is to start doing
something purely for Allah, to termi- “Do you know what is Allah’s
nate it with that purity of intention, right on the people?” He replied:
but when praised by the people for “Allah and His messenger know
the deed, feel pleased about it. best.” The Prophet said: “That
Luqman was asked about the cure they should not associate aught
for riya’. He replied that it is in the with Him.” Then, after a while he
concealment of deeds. As for Tus- asked: “And do you know what is
tari’s second level definition of riya’, their right on Him if they com-
it can be qualified, says Qurtubi, in ply with that?” Mu`adh replied:
the following manner: If a man does “Allah and His Messenger know
a thing for Allah from the beginning best.” He said: “That He should

708
Al-Nisa’ Surah 4

not chastise them” (Ibn Kathir). sari say:

138. The Prophet has said (in a ‫يد‬
ُ ‫ت من أهلي أر‬ ُ ‫ َخَر ْج‬:‫َع ْن َر ُج ٍل من األنصار قال‬
hadīth of Tirmidhi, Ibn Majah and ِ
‫ فإ َذا به قَائ ٌم ورجل‬،‫النيب صلى هللا عليه وسلم‬
Ahmad: H. Ibrahim): ‫ال‬
َ َ‫ق‬- ‫َن هلما َحاجة‬ َّ ‫ت أ‬ ُ ‫ فَظَنـَْن‬،‫َم َعهُ ُم ْقبِل َعليه‬
‫صلَّى‬ َِّ ‫ول‬ ِِّ‫َع ْن َس ْل َما َن بْ ِن َع ِام ٍر الض‬
‫ لقد قام رسول هللا صلى هللا عليه وسلم‬:‫ي‬ ُّ ‫صا ِر‬
َ ْ‫األن‬
َ ‫الل‬ ُ ‫ال َر ُس‬ َ َ‫َّب ق‬
َ َ‫ال ق‬ ّ ِ ِ ِ ِ
‫حىت جعلت أ َْرثي لَر ُسول هللا صلى هللا عليه وسلم‬
‫ص َدقَةٌ َوِه َي‬
َ ‫ني‬ِ ‫الص َدقَةُ َعلَى الْ ِمس ِك‬
َّ ‫اللُ َعلَْي ِه َو َسلَّ َم‬َّ
‫ مسند امحد‬.ٌ‫ص َدقَة‬
ْ
‫و‬ ‫ة‬ ‫ل‬ ِ
‫ص‬ ِ
‫ان‬ ‫ت‬ ‫ـ‬ ‫ن‬ ‫ـ‬ ‫ث‬ ‫ا‬ ِ
‫ة‬ ‫اب‬
‫ر‬ ‫ق‬ ‫ل‬ ‫ا‬ ‫ي‬ ِ
‫ذ‬ ‫ى‬
،‫ اي رسول هللا‬:‫ت‬ ُ ‫رف قـُْل‬ َ ‫ص‬ َ ْ‫لما ان‬َّ َ‫ ف‬،‫ول الْ ِقيَ ِام‬ِ ُ‫من ط‬
َ َ ٌ َ ََ ْ َ َ َ ْ َ‫َع‬
‫ل‬
‫ت أ َْرثِي لَك من‬ ُ ‫الر ُج ُل حىت َج َع ْل‬ َّ ‫لقد قام بك هذا‬
:‫ال‬
َ َ‫ ق‬.‫ نعم‬:‫لت‬ ُ ُ‫“ولََق ْد َرأَيتَه؟” ق‬ ِ ِ ِ
Salman b. `Amir narrated: “Ex- َ :‫ قال‬.‫طُول الْقيَام‬
pending on the poor is one char- ‫ما‬،‫ “ َذ َاك ِج ِْبيِ ُل‬:‫ قَال‬.‫ ال‬:‫ت‬ ُ ‫“أَتَ ْد ِري َمن ُه َو؟” قـُْل‬
ِ ِ
ity. But your expending on the :‫ ُثَّ قال‬.‫ت أَنَّه َسيُورثُه‬ ُ ‫زال يُوص ِين ِبجلا ِر حىت ظَنـَْن‬
poor who is related is twice the ‫ رد عليك السالم” املسند‬،‫ت عليه‬ َ ‫أ ََما إِنَّك لَو َسلَّ ْم‬
charity: one of joining the kin, .”‫ “رجاله رجال الصحيح‬:‫وقال اهليثمي يف اجملمع‬
and the other of common char-
Once I went to see the Prophet. I
ity” (Ibn Kathir).
found him talking to a man. The
According to Shu`ayb al-Arna’ut, two stood together so long that I
the above hadīth is Sahih li-Ghayrihi feared the Prophet would develop
(Au.). pain in his legs. At last when the
man left, I said, “Messenger of Al-
139. The translation of this phrase is lah, the man had detained you so
based on the opinion of Ibn `Abbas, long that I feared you would devel-
Qatadah, Suddi, Mujahid and oth- op pain in your legs. The Prophet
ers (Au.). Ibn Jarir has added that the asked: “Did you see him?” I said
non-Muslim is also included, even if yes. He asked: “Did you know
he is a pagan. who he was?” I said no. He said:
“That was Jibril. He was admon-
The Sahihayn have recorded the ishing me about the rights of
Prophet as having said that: the neighbour until I thought he
‫ت أَنَّهُ َسيـَُوِرثُه‬ ْ ‫ما زال ِج ِربيل يوصيين‬
ُ ‫ابلَا ِر َح ِّت ظَنـَْن‬ would include him in inheritance.
As for you, had you said salam to
Jibril kept on admonishing him him, he would have returned your
about the rights of the neigh- salam.”
bour until, “I thought he would
include him in inheritance.” Ahmad has another hadīth reported
by Miqdad b. al-Aswad according
Another report in Ahmad has an An-

709
 Surah 4 Al-Nisa’

to which once the Prophet asked his rights) on the Day of Judgment
Companions would be neighbours.”
َّ ‫صلَّى‬ َِّ ‫ول‬ ُ ‫َس َوِد يـَُق‬ ِ
ُ‫الل‬ َ ‫الل‬ ُ ‫ال َر ُس‬َ َ‫ول ق‬ ْ ‫الْم ْق َد َاد بْ َن ْال‬ As to which of the neighbours de-
ِّ ‫َص َحابِِه َما تـَُقولُو َن ِف‬ ِ ِ
ُ‫الزَن قَالُوا َحَّرَمه‬ ْ ‫َعلَْيه َو َسلَّ َم ل‬ serves priority, Bukhari has a hadīth
‫ال‬َ ‫ال فـََق‬ َ َ‫اللُ َوَر ُسولُهُ فـَُه َو َحَر ٌام إِ َل يـَْوِم الْ ِقيَ َام ِة ق‬ َّ which says that `A’isha (ra) asked
ِ ِ ِ
‫َص َحابه َلَ ْن يـَْز‬ ِ َّ ِ َّ ِ
َ‫ن‬ ْ ‫اللُ َعلَْيه َو َسل َم ل‬ َّ ‫صلى‬ َ ‫الل‬
َّ ‫ول‬ ُ ‫َر ُس‬ him:
ِ‫الرجل بِع ْشرِة نِسوٍة أَيسر علَي ِه ِمن أَ ْن يـزِن ِبمرأَة‬
َ ْ َ َْ ْ ْ َ ُ َ ْ َ ْ َ َ ُ ُ َّ َِّ ‫ول‬
‫الل إِ َّن ِل‬ َ ‫ت َي َر ُس‬ َّ ‫َع ْن َعائِ َشةَ َر ِض َي‬
ِ َ َ‫َجا ِرِه ق‬ ُ ‫اللُ َعنـَْها قـُْل‬
َُّ َ ََّ َ ُ َ َ‫الس ِرق‬
‫الل‬ ‫ا‬ ‫ه‬ ‫م‬‫ر‬ ‫ح‬ ‫ا‬‫و‬ ‫ل‬ ‫ا‬ ‫ق‬ ‫ة‬ َّ ‫ال َما تـَُقولُو َن ِف‬ َ ‫ال فـََق‬
‫ك َب ًب‬ ِ ِ
ِ ‫ال إِ َل أَقـرِبما مْن‬ ِ
َ َ‫َج َاريْ ِن فَِإ َل أَيِِّه َما أ ُْهدي ق‬
ِ
‫الر ُج ُل م ْن َع ْشَرِة‬ َّ ‫ال َلَ ْن يَ ْس ِر َق‬َ َ‫َوَر ُسولُهُ فَ ِه َي َحَر ٌام ق‬ َ َْ
ِ ٍ ‫أَبـي‬
‫ات أَيْ َسُر َعلَْي ِه ِم ْن أَ ْن يَ ْس ِر َق م ْن َجا ِرِه‬ “I have two neighbours. To
َْ
whom should I send a gift?” The
“What do you think of fornica-
Prophet replied: “One whose
tion?” They said it was unlaw-
door is nearer” (Ibn Kathir).
ful declared so by Allah and His
Messenger, to remain so until the Adds Qurtubi: As to who is a neigh-
Day of Judgment. He said: “That bour and who not, since the opin-
a man should commit fornication ions vary, it can be said in general
with ten women is better than he terms that those who can hear the
should do so with his neighbour’s adhan of the community mosque are
wife.” Then he asked, “What do neighbours of each other.
you think of theft. They said it
`Ali, Ibn Mas`ud, Ibn `Abbas, Sa`id
was unlawful, declared so by Al-
b. Jubayr, Mujahid, Suddi and Dah-
lah and His Messenger and to
hak have said that by the phrase “the
remain so until the Day of Judg-
companion at your side,” the allusion
ment. He said: “That a man
is: a) to the companion in a journey:
should steal from ten homes is
Someone with whom one goes hand
better than he should steal from
in hand, b) to one’s wife; and, c) to
the house of his neighbour.”
one’s friend (Ibn Jarir, Ibn Kathir).
Finally, Ahmad has another report
However, most commentators have
by Ibn Lahiy`ah which records the
pointed out that every companion
Prophet (saws) as having said:
has his rights, even if he were to be
‫إن أول خصمني يوم القيامة جاران‬ in company for a couple of minutes
“The first two to dispute with (Au.).
each other (over each other’s 141. Ibn al-sabil is anyone who is

710
Al-Nisa’ Surah 4

on a journey, without access to his ‫يت‬ ِ ِِ ِ ِ

ُ ‫ فـَلَق‬-‫صلى هللا عليه وسلم‬- ‫َّب‬ ّ ‫فَ َش َكان إ َل الن‬
wealth, even if he is rich (Ibn Jarir). ‫ال « َي أ ََب َذ ٍّر‬ َ ‫ فـََق‬-‫صلى هللا عليه وسلم‬- ‫َّب‬ َّ ِ‫الن‬
ِ ِ ِ ِ
142. That is, slaves (Ibn Jarir). Ibn ‫الل َم ْن‬َّ ‫ول‬ َ ‫ت َي َر ُس‬ ُ ‫ قـُْل‬.« ٌ‫يك َجاهليَّة‬ َ ‫َّك ْام ُرٌؤ ف‬ َ ‫إِن‬
Kathir adds: The Prophet kept ad- َ ‫ال « َي أ ََب َذ ٍّر إِن‬
‫َّك‬ َ َ‫ ق‬.ُ‫ال َسبُّوا أ ََبهُ َوأ ُُّمه‬ ِّ ‫ب‬
َ ‫الر َج‬ َّ ‫َس‬
‫ت‬ ِ
َّ ‫يك َجاهليَّةٌ ُه ْم إِ ْخ َوانُ ُك ْم َج َعلَ ُه ُم‬ِ ِ
monishing about Prayers and slaves َ ‫اللُ َْت‬ َ ‫ْام ُرٌؤ ف‬
ِ ِ ِ ِ
on his death-bed until his tongue ُ ‫وه ْم مَّا َتْ ُكلُو َن َوأَلْبِ ُس‬
‫وه ْم مَّا تـَْلبَ ُسو َن‬ ُ ‫أَيْدي ُك ْم فَأَطْع ُم‬
ِ ِ ِ
could move. (The report is in « ‫وه ْم‬
ُ ُ‫وه ْم فَأَعين‬ُ ‫وه ْم َما يـَ ْغلبـُُه ْم فَِإ ْن َكلَّ ْفتُ ُم‬
ُ ‫َوالَ تُ َكلّ ُف‬
Bukhari: H. Ibrahim). Ibn Suwayd said, “We passed by
Muslim has a hadīth which says: Rabdha where Abu Dharr was
residing. He was wearing a cloak
‫ وال يكلَّف من العمل إال‬،‫للمملوك طعامه وكِ ْسوتُه‬ (that happened to be one part of
‫ما يُطيق‬ a two-piece suit), and the other
“Upon the master is the food worn by his slave. We suggested,
and clothing of a slave and that “It would have been better if you
he should not be loaded with had worn the two together.” He
work beyond his strength.” replied, “An argument arose be-
tween me and one of my brother
Bukhari has a narration which re- Companions. His mother was a
ports the Prophet as having said: non-Arab and I taunted him over
ِ ِِ ِ
ُ‫َح َد ُك ْم َخاد ُمهُ بِطَ َعامه فَِإ ْن َلْ ُْيل ْسهُ َم َعه‬ َ ‫إ َذا أَتَى أ‬
ِ it. He complained to the Proph-
ُ‫ي فَِإنَّه‬ ِ َْ‫فَليـُنَا ِولْهُ لُْقمةً أ َْو لُْقمتـ‬
ِ َْ‫ي أ َْو أُ ْكلَةً أ َْو أُ ْكلَتـ‬
َ َ
et. When I met him he said, ‘Abu
ِ ِ‫و‬ Dharr. You are a man in whom
ُ‫ل ع َل َجه‬ ََ
there are traces of jahiliyyah.’ I said
“When a servant of yours brings that it was normal that if a man
in food, then, if he cannot share insulted a people they insulted
the table with him, give him, at his parents. He said, “Abu Dharr.
least, a gulp or two for the trou- You are a man in whom there are
ble he took.” traces of jahiliyyah. These are your
Qurtubi writes: Muslim has narrat- brothers who have been placed
ed: under you by Allah. Therefore,
feed them out of what you feed
‫ال َمَرْرَن ِبَِب َذ ٍّر ِب َّلربَ َذ ِة‬ َ َ‫َع ِن الْ َم ْعُروِر بْ ِن ُس َويْ ٍد ق‬ yourself, and clothe them out of
ِ ِِ ِ
‫ت‬ َ ‫َو َعلَْيه بـُْرٌد َو َعلَى غُالَمه مثـْلُهُ فـَُق ْلنَا َي أ ََب َذ ٍّر لَ ْو َجَ ْع‬ what you clothe yourself.”
‫ي َر ُج ٍل‬ َ َْ‫ال إِنَّهُ َكا َن بـَْي ِن َوبـ‬َ ‫ فـََق‬.ً‫ت ُحلَّة‬ْ َ‫بـَيـْنـَُه َما َكان‬
ِ‫ِمن إِخو ِان َكالَم وَكانَت أ َُّمه أ َْعج ِميَّةً فـعيـَّرتُه ِب ُِمه‬ Some scholars have, in fact, contin-
ّ ُ ْ ََ َ ُ ْ َ ٌ َْ ْ

711
 Surah 4 Al-Nisa’

[37] (Nor) Those who are niggardly,143 bid

‫َّاس ِبلْبُ ْخ ِل‬ ِ َّ
other men to be niggardly, and conceal what َ ‫ين يـَْب َخلُو َن َو َيْ ُمُرو َن الن‬َ ‫الذ‬
Allah has bestowed on them of His bounty. We ‫ضلِ ِه َوأ َْعتَ ْد َن‬
ْ َ‫اللُ ِمن ف‬
ّ ‫آت ُه ُم‬
َ ‫َويَكْتُ ُمو َن َما‬
have prepared for the unbelievers an ignoble ﴾٣٧﴿ ‫ين َع َذ ًاب ُّم ِهينًا‬ ِ ِ
chastisement.144 َ ‫ل ْل َكاف ِر‬

ues Qurtubi, gone to the extent of er man possesses however it might

saying that a slave is superior to a free come, lawfully or unlawfully (Ibn
man in view of the hadīth (declared Jarir).
Sahih: Au.):
Adds Thanwi: Since the usurpation
ِ
ُ‫أحسن عبادة ربه له أجره‬
َ ‫نصح لسيده و‬
َ ‫العب َد إذا‬
ْ ‫إن‬ of other’s rights occurs either out of
‫مرتني‬
َّ pride or out of niggardliness, Allah
“If a slave is loyal to his master, censured the two.
and does well in his devotions to 144. Ibn `Abbas has said that this
Allah, he shall have double the verse and the next two were specifi-
reward.” cally applicable to the Jews contem-
Muslim has another hadīth reported porary to the Prophet who advised
by Abu Hurayrah which says: the Ansar not to spend on the Proph-
et or his Companions, and concealed
‫صلَّى‬ َِّ ‫ول‬ َّ ‫ال أَبُو ُهَريـَْرةَ َر ِض َي‬
َ ‫الل‬ ُ ‫ال َر ُس‬َ َ‫اللُ َعْنهُ ق‬ َ َ‫ق‬ the knowledge of his advent impart-
ِ
‫َجَر ِان َوالَّذي‬ ‫أ‬ ‫ح‬ ِ
‫ال‬‫الص‬ ‫وك‬ِ ‫م‬ ‫ل‬ ‫ا‬ ‫د‬ِ ‫ب‬ ‫ع‬ ‫ل‬ِ‫ل‬ ‫م‬ َّ
ُ ْ َ ْ َْ ْ َ َ َ ََْ ُ‫الل‬
‫ل‬ ‫م‬ ‫ل‬ ‫س‬ ‫و‬ ‫ه‬ِ ‫ي‬ ‫ل‬ ‫ع‬
ْ ِ َّ َّ ed to them by their Scriptures (Ibn
ِ
‫الَ ُّج َوبُِّر أ ُّمي‬ ‫و‬ ِ
‫الل‬ ِ
‫يل‬ ِ
‫ب‬ ‫س‬ ‫ف‬ ِ
ْ َ َّ َ ُ َ ْ َْ َ َ َْ‫نـ‬ ‫اد‬ ‫ه‬ ِ
‫ال‬ ‫ل‬ ‫و‬ ‫ل‬ ِ
‫ه‬ ِ
‫د‬ ‫ي‬ِ‫ب‬ ‫ي‬ ‫س‬ِ ‫ف‬ Jarir).
‫وك‬
ٌ ُ‫وت َوأ ََن مَْل‬ َ ‫ت أَ ْن أ َُم‬ ُ ‫َحبـَْب‬ْ ‫َل‬
Nevertheless, adds Ibn Kathir, the
“The Prophet said, ‘A righteous verse is open in application to any-
slave shall have twofold rewards.’ one who is niggardly and bears the
Therefore, were it not for jihad in other qualities that have been men-
the way of Allah, Hajj and doing tioned in these verses.
good to my mother, I would pre-
fer that I (Abu Hurayrah) die as Yusuf Ali has a good point: “Nig-
a slave.” gardly is the worldly wise man who
not only refuses to spend himself in
143. Bukhl is to be niggardly with service, but by example and precept
what one possesses. In contrast shuhh prevents others from doing so, as
is to desire for oneself what anoth- otherwise he would be made odious

712
Al-Nisa’ Surah 4

[38] (Nor) those who expend their wealth to َ‫َّاس َوال‬ِ ‫ين يُ ِنف ُقو َن أ َْم َوا َلُْم ِرَئء الن‬ ِ َّ
َ ‫َوالذ‬
show off to the people, believing not in Allah ِ ‫لل والَ ِبلْيـوِم‬
‫اآلخ ِر َوَمن يَ ُك ِن‬ ِ ِ ِ
and the Last Day. And whoso has Shaytan as َْ َ ّ ‫يـُْؤمنُو َن ب‬
his companion - an evil companion he is.145 ﴾٣٨﴿ ‫الشَّْيطَا ُن لَهُ قَ ِرينًا فَ َساء قِ ِرينًا‬
[39] What would befall them if they were to ِ ‫لل والْيـوِم‬
‫اآلخ ِر‬ ِ ِ ِ
َْ َ ّ ‫َوَما َذا َعلَْيه ْم لَ ْو َآمنُواْ ب‬
believe in Allah and the Last day, and spend
‫اللُ بِِم َعلِ ًيما‬ ِ
from what Allah has provided them? Allah has ّ ‫اللُ َوَكا َن‬
ّ ‫َوأَن َف ُقواْ مَّا َرَزقـَُه ُم‬
full knowledge of them. ﴾٣٩﴿
[40] Surely, Allah does not wrong (anyone)
even so much as by the weight of an atom.146
‫ك‬ ُ َ‫ت‬ َ ‫اللَ الَ يَظْلِ ُم ِمثـَْق‬
‫ال َذ َّرٍة َوإِن‬ ّ ‫إِ َّن‬
ِ ِ ِ ‫حسنَةً ي‬
Rather, if there were to be a good (deed) He ‫َجًرا‬
ْ‫أ‬ ُ‫ضاع ْف َها َويـُْؤت من لَّ ُدنْه‬ َُ ََ
shall double it up and shall bestow from Him ﴾٤٠﴿ ‫َع ِظ ًيما‬
a great reward.

by comparison, before his fellow- Allah has said (31: 16):

creatures. So he either makes a vir- ‫ال َحبَّ ٍة ِم ْن َخ ْرَد ٍل فـَتَ ُك ْن ِف‬
َ ‫ك ِمثـَْق‬
ُ َ‫ن إِنـََّها إِ ْن ت‬ََُّ‫{يبـ‬
َ
tue of his caution, or hides the gifts ِ ِ ِ
ِ ‫الس َم َاوات أ َْو ِف ْال َْر‬ ِ ٍ
َّ ‫ض َيْت بَا‬
}ُ‫الل‬ َّ ‫ف‬ ‫َو‬ْ َْ ‫ص‬
‫أ‬ ‫ة‬‫ر‬ ‫خ‬ َ
which have been given him - wealth, ]16 :‫[لقمان‬
position, talent, etc.”
“My son. If it were to be a mustard
145. Qurtubi quotes a poetical line seed hidden between the rocks, or in
from an ancient poet whose hemis- the heavens, or inside the earth, Allah
tich says: shall bring it forth.”
‫عن املرء ال تسأل وسل عن قرينه‬ In another chapter He said (99: 7-8):
‘Ask not what a man is. Ask what َ ‫{فَ َم ْن يـَْع َم ْل ِمثـَْق‬
‫) َوَم ْن يـَْع َم ْل‬7( ُ‫ال َذ َّرٍة َخيـًْرا يـََره‬
company he keeps.’ ]8 ،7 :‫ال َذ َّرٍة َشًّرا يـََرهُ} [الزلزلة‬ َ ‫ِمثـَْق‬
146. Yezid b. Harun has said that the “Then, whosoever did an atom’s
weight of good shall see it. And who-
dharrah of Arabic refers to something
soever did an atom’s weight of evil
that is weightless. It is also used for shall see it (also)” - Ibn Kathir).
a tiny red ant. Ibn `Abbas has been
reported to have thrust his hand in `Ata’ b. Yasar has reported the Proph-
sand and then blowing off the dust et as having said:
saying, ‘Each of them is a dharrah‘ ‫ول‬
ُ ‫ال َر ُس‬َ َ‫ال ق‬ ٍ ِ‫عن عطَ ِاء ب ِن يسا ٍر عن أَِب سع‬
َ َ‫يد ق‬ َ َْ ََ ْ َ َْ
(Ibn Jarir, Kashshaf, Razi, Qurtubi). ‫ص الْ ُم ْؤِمنُو َن ِم ْن‬ ِ َّ ِ َّ ‫الل صلَّى‬ ِ
َ َ َ َ ‫اللُ َعلَْيه َو َس‬
‫ل‬
َ ‫خ‬ ‫ا‬‫ذ‬ ‫إ‬ ‫م‬ ‫ل‬ َ َّ

713
 Surah 4 Al-Nisa’

‫احبِ ِه ِف‬ ِ ‫النَّا ِر يـوم الْ ِقيام ِة وأ َِمنُوا فَما ُمادلَةُ أَح ِد ُكم لِص‬ faces. They will find a man burnt
َ ْ َ ََ َ َ َ َ َ َْ
ِ ِ ِ up to the middle of his calves,
َ ‫َش َّد ُمَ َادلَةً لَهُ م ْن الْ ُم ْؤمن‬
‫ني‬ َ ‫الدنـْيَا ِب‬
ُّ ‫الَ ِّق يَ ُكو ُن لَهُ ِف‬ ْ
‫ال يـَُقولُو َن َربـَّنَا‬ ‫ق‬ ‫َّار‬
‫ن‬ ‫ال‬ ‫ا‬
‫و‬ ‫ل‬ ‫خ‬ِ ‫ُد‬
‫أ‬ ‫ين‬ ‫ذ‬ِ َّ
‫ل‬ ‫ا‬ ‫م‬ِِ
‫ان‬‫و‬ ‫خ‬ ِ
‫إ‬ ‫ف‬ ِ ‫م‬ ِِ ِ and another up to his knees.
َ َ َ ُ ْ َ ْ َْ ْ ّ‫لَر‬
‫ب‬
They will say, ‘Our Lord, we have
‫ومو َن َم َعنَا َوَيُ ُّجو َن‬ ُ‫ص‬ ُ َ‫صلُّو َن َم َعنَا َوي‬ َ ُ‫إِ ْخ َوانـُنَا َكانُوا ي‬
‫َخ ِر ُجوا َم ْن‬ brought out those You ordered
ْ ‫ول ا ْذ َهبُوا فَأ‬ ُ ‫ال فـَيـَُق‬ َ َ‫َّار ق‬
َ ‫َم َعنَا فَأ َْد َخ ْلتـَُه ْم الن‬
ِ ِ ُ ِ‫َعرفـْتُ ْم فـَيَأْتُونـَُه ْم فـَيـَْع ِرفُونـَُه ْم ب‬ us.’ They will be told, ‘Go in and
ُ ‫ص َوره ْم َل َتْ ُك ُل الن‬
‫َّار‬ َ bring out anyone with a good
ِ‫اف ساقـيه‬ ِ ‫صورهم فَ ِمنـهم من أَخ َذتْه النَّار إِ َل أَنْص‬
َْ َ َ ُ ُ َ ْ َ ْ ُْ ْ ُ َ َ ُ (deed) the size of a gold coin.’ It
‫َخ َذتْهُ إِ َل َك ْعبـَْي ِه فـَيُ ْخ ِر ُجونـَُه ْم فـَيـَُقولُو َن‬ ِ
َ ‫َومنـْ ُه ْم َم ْن أ‬
‫َخ ِر ُجوا َم ْن َكا َن ِف‬ will go on until He will say, ‘Go
ْ ‫ول أ‬ ُ ‫َخَر ْجنَا َم ْن أ ََم ْرتـَنَا ُثَّ يـَُق‬ْ ‫َربـَّنَا أ‬
ِ
‫قـَْلبِ ِه َوْز ُن دينَار م ْن ْالميَان ُثَّ َم ْن َكا َن ف قـَْلبه َوْز ُن‬
ِ ِ ِ ِ ِ ٍ ِ and bring out anyone with (faith)
‫ال َذ َّرٍة‬ ُ ‫ول َم ْن َكا َن ِف قـَْلبِ ِه ِمثـَْق‬ َ ‫ف ِدينَا ٍر َح َّت يـَُق‬ ِ‫ص‬ ِ equal to that of a dharrah.’” Abu
ْ‫ن‬
:َ‫ص ِّد ْق ِبَ َذا فـَْليـَْقَرأْ َه ِذ ِه ْاليَة‬ ٍِ Khudri added, “If you do not
َ ُ‫ال أَبُو َسعيد فَ َم ْن َلْ ي‬ َ َ‫ق‬
ِ ‫ك حسنَةً يض‬ ِ ِ believe, read this ayah: ‘Surely, Al-
‫اع ْف َها‬ َ ُ َ َ ُ َ ْ َ َّ َ َ َْ ُ ْ َ َ ََّ ‫إِ َّن‬
‫ت‬ ‫ن‬ ِ
‫إ‬‫و‬ ٍ
‫ة‬‫ر‬ ‫ذ‬ ‫ال‬ ‫ق‬ ‫ـ‬‫ث‬ ‫م‬ ‫م‬ ‫ل‬ ‫ظ‬ ‫ي‬ ‫ل‬ ‫الل‬
‫يما‬ ِ ِ ِ lah does not wrong even so much as by
ً ‫َجًرا َعظ‬ ْ ‫َويـُْؤت م ْن لَ ُدنْهُ أ‬
an atom. Rather, if there were to be
Abu Sa`id (al-Khudri) reported a good (deed) He shall double it up
the Prophet: “When the believ- and shall bestow from Him a great re-
ers would have escaped the Fire ward’” (Ibn Jarir, Qurtubi).
on the Day of Judgment, and
come into peace, then none of A report close to this is in the Sahi-
you will be more persistent than hayn (Ibn Kathir).
they were in the world seeking Ibn Jarir and Qurtubi also relate the
his right, in comparison to those following: `Abdullah ibn Mas`ud is
of the believers who will plead reported to have said: “On the day of
for their compatriots in Hell-fire. Judgment a man or a woman would
They will say, ‘O our Lord. They be held by his or her hand and it will
used to Pray with us, fast with us, be announced, ‘People. This is so
do Hajj with us and participate and so, son (or daughter) of so and
in jihad with us. But You have as- so. Anyone who has a claim on him/
signed them to the Fire!’ Allah her may come forward.’ A woman
will tell them, ‘Go in and bring (for instance) will joyfully come
out those you recognize.’ They forward to claim her rights from
will go up to them and recognize her father, son, brother or husband.
them by their faces because the Ibn Mas`ud then recited (23: 101),
Fire would not have eaten their ‘That day there will be no kinship be-

714
Al-Nisa’ Surah 4

[41] How then will it be when We shall bring

forward a witness from every nation, and ‫يد َوِجئـْنَا‬
ٍ ‫فَ َكيف إِ َذا ِجئـنا ِمن ُك ِل َّأم ٍة بِش ِه‬
َ ّ َْ َ ْ
bring you (O Prophet) to witness against ﴾٤١﴿ ‫يدا‬ ِ
ً َ ُ َ ‫ك َع‬
‫ه‬ ‫ش‬ ‫الء‬ ‫ؤ‬ ‫ه‬ ‫ى‬ ‫ل‬
َ َ ِ‫ب‬
those (people)?147

tween them nor will they help out each Fire.” Ibn Kathir adds: Ahadīth of
other.’ That day Allah will forgive of this meaning can be found in Sahih
His own rights whatever He will, but compilations.
not those of the rights of the people.
147. Suddi has said that on the Judg-
However, when a man will be told to
ment Day Prophets would arrive
give the people their rights, he will
with followers in various numbers,
say, ‘O Lord. The world has been
some with only one, others with two,
destroyed. How can these people be
or ten. Lut will come with only two
paid back their rights?’ It will be said,
of his daughters. The Messengers
‘Take away his good deeds (and give
will be asked: ‘Did you deliver your
them away to those he wronged).’
message?’ They will say, ‘Yes. We
Accordingly, the people will be paid
did.’ They will be asked, ‘Who will
for the wrongs they suffered in equal
bear witness?’ They will say, ‘Follow-
measure. However, if the man hap-
ers of Muhammad.’ The followers
pened to be a waliyy of Allah, his
of Muhammad will be asked, ‘Will
(remaining) dharrah of virtue will
you bear witness that these Proph-
be multiplied manifold until with
ets transmitted the message given
its help the man will enter Paradise.
them?’ They will say, ‘Our Lord. We
Ibn Mas`ud then recited, ‘Surely, Al-
bear witness that they transmitted
lah does not wrong even so much as
the message.’ It will be asked, ‘Will
by an atom. Rather, if there were to
someone testify to the truth of what
be a good (deed) He shall double it
you are saying?’ They will say, ‘Yes.
and shall bestow from Him a great
Muhammad, on him be peace.’ So
reward.’ But, if the man were to be a
the Prophet will be called. He will
wretched one (shaqiyy), the angel will
testify that his Ummah spoke the
say, ‘O Lord. His good deeds have
truth and that the Messengers before
exhausted but the claimants remain.’
him transmitted the messages. It is in
It will be said, ‘Take their evil deeds
this reference that Allah said: ‘How
and dump them upon him.’ Thereaf-
then will it be when We shall bring
ter the man will be thrown into the

715
 Surah 4 Al-Nisa’

[42] On that day when those who disbelieved

‫ول‬
َ ‫الر ُس‬
َّ ْ‫ص ُوا‬ ِ َّ ٍِ
and disobeyed the Messenger, will wish that َ ‫ين َك َف ُرواْ َو َع‬
َ ‫يـَْوَمئذ يـََوُّد الذ‬
ِِ
they were levelled with the earth. And they َ‫الل‬
ّ ‫ض َوالَ يَكْتُ ُمو َن‬ ُ ‫لَ ْو تُ َس َّوى ب ُم األ َْر‬
shall not be able to hide a word from Allah.148 ﴾٤٢﴿ ‫َح ِديثًا‬

forward a witness from every nation, verse, he looked up to find the

and bring you (O Muslims) to wit- Prophet in tears (Ibn Jarir, Kash-
ness against those (people)?’ - Ibn shaf, Razi).
Jarir.
The hadīth is in Bukhari and Muslim
Here is another report in this con- (Ibn Kathir).
text:
Qurtubi adds: It is said that the
َ َ‫اللُ َعلَْي ِه َو َسلَّ َم َوق‬
َّ ‫صلَّى‬ ٍ
‫ال‬ َ ‫َّب‬َّ ِ‫ أَ ّن الن‬،‫َع ِن ابْ ِن َم ْسعُود‬ Prophet cried on that occasion so
ٍ ‫ال ابن مسع‬
‫ول‬
َ ‫ َي َر ُس‬:‫ود‬ ُ ْ َ ُ ْ َ ‫ فـََق‬،”‫ “اقـَْرأْ َعلَ َّي الْ ُق ْرآَ َن‬:ُ‫لَه‬ hard that his beard was wet. It was
ِ ِ َ َ‫ك أُنْ ِزَل؟ ق‬ َِّ
‫ “فَإ ّن‬:‫ال‬ َ ‫ أقـَْرأُ َعلَْي‬،‫الل‬
َ ‫ك الْ ُق ْرآَ َن َو َعلَْي‬ the thought of heavy responsibil-
:‫ فـََقَرأَ َعلَْي ِه َح َّت بـَلَ َغ‬،”‫َسَ َعهُ ِم ْن َغ ِْيي‬ ْ ‫ب أَ ْن أ‬ ُّ ‫أ ُِح‬ ity on him - of testimony - in a case
ِ ٍ ِ
‫ك‬َ ِ‫ف إِ َذا جئـْنَا ِم ْن ُك ِّل أ َُّم ٍة بِ َش ِهيد َوجئـْنَا ب‬ َ ‫“فَ َكْي‬ involving Prophets and Messengers,
‫ت َعيـْنَا‬ ‫ق‬
‫ر‬ ‫و‬ ‫ر‬ ‫غ‬ ‫ا‬ ‫ف‬ ]41 :‫[النساء‬ ”‫ا‬ ‫يد‬ ِ ِ
ْ ََ ْ َ ْ َ ً َ ُ ‫َعلَى َه‬
‫ه‬ ‫ش‬ ‫الء‬ ‫ؤ‬ that made him cry.
ِ
‫اللُ َعلَْيه َو َسلَّ َم‬
َّ ‫صلَّى‬ َِّ ‫ول‬ ِ ‫رس‬
َ ‫الل‬ َُ 148. Ibn `Abbas has said that when
Ibn Mas`ud reports that once the unbelievers will see the faithful
the Prophet said to him (they entering Paradise on the strength of
were then among the Banu Zu- their belief in Allah, they will say to
far, sitting on a rock along with themselves that they shall not admit
Mu`adh ibn Jabal and others: that they ever ascribed partners to
Qurtubi): “Recite the Qur’ān for Allah. So when asked, they would re-
me.” Ibn Mas`ud asked, ‘Messen- fuse to admit that they ever ascribed
ger of Allah, should I recite the partners unto Allah. At this Allah
Qur’ān to you, while the Qur’ān will seal their mouths and give their
was revealed to you?’ He replied, limbs the power of speech. Thus they
‘Yes. It pleases me to hear it from will not be able to hide a word from
someone other than me.’ So Ibn Allah and they will wish that they
Mas`ud began to recite Surah al- were swallowed by the earth (Ibn Ja-
Nisa’, until when he reached this rir, Qurtubi, Ibn Kathir).

716
Al-Nisa’ Surah 4

[43] Believers! Draw not near to Prayer while

ِ َّ
you are in a state of drunkenness, until you َ‫الصالَة‬ َّ ْ‫ين َآمنُواْ الَ تـَْقَربُوا‬ َ ‫َي أَيـَُّها الذ‬
know what you are saying,149 nor (in a state) َ‫ت تـَْعلَ ُمواْ َما تـَُقولُو َن َوال‬ َ َّ ‫َوأَنتُ ْم ُس َك َارى َح‬
requiring major ablution - unless trespassing ‫ت تـَ ْغتَ ِسلُواْ َوإِن‬ ٍ ِ ِ ِ َّ ِ
ََّ ‫ُجنـُبًا إال َعابري َسبيل َح‬
(a mosque)150 - until you have cleansed your-
self. And, if you are sick151 or journeying, or
‫َح ٌد‬ َ ‫ضى أ َْو َعلَى َس َف ٍر أ َْو َجاء أ‬ َ ‫ُكنتُم َّم ْر‬
one of you has come from the privy,152 or you ‫ِّمن ُكم ِّمن الْغَآئِ ِط أ َْو الََم ْستُ ُم النِّ َساء فـَلَ ْم‬
have been in contact with women (requiring ْ‫يدا طَيِّبًا فَ ْام َس ُحوا‬ ً ِ‫صع‬
َ ْ‫َت ُدواْ َماء فـَتـَيَ َّم ُموا‬
ِ
ِ ِ
ّ ‫بُِو ُجوه ُك ْم َوأَيْدي ُك ْم إِ َّن‬
major ablution),153 but do not find water, then ‫اللَ َكا َن َع ُف ًّوا‬
resort to wiping your faces and hands with
clean soil.154 Verily Allah is All-pardoning,
﴾٤٣﴿ ‫َغ ُف ًورا‬
All-forgiving.155

The connection prohibited all intoxicants (Ibn Jarir,

Ibn Kathir and others).
After Allah spoke of those measures
that introduce peace in the family Sayyid Qutb points out that wine
and society, now He speaks of an evil was so common among the Arabs,
that can destroy the peace of both the that the word samar which is, liter-
family as well as the society (Au.). ally, ‘to trade in any commodity,’ had
become synonymous with trading in
149. Several incidents have been re-
wine. He quotes several pre-Islamic
ported as context of revelation. One
poetical pieces to prove the point.
in Tirmidhi, rated hasan sahih, says
that ‘Abdul Rahman b. al-`Awf in- Prohibition of wine was effected
vited friends for dinner. ‘Ali was one gradually, in stages, with `Umar
of them. As usual, it was followed seeking a clearer injunction after ev-
by drinks since wine had not been ery previous ruling pronounced by
prohibited until then. Subsequently, the Qur’ān. This verse is the third in
they stood up for Prayers. However, the sequence. See note 455 of Surah
the leader recited the Qur’ān wrong Al-Baqarah for detailed description.
and Allah revealed this verse. Accord-
Says Ibn Kathir: One of the impli-
ingly, they used to avoid drinking
cations of this verse is that a person
before the Prayers after the revelation
should know what he is reciting in
of this verse, until Allah completely
his Prayer. Accordingly, precaution

717
 Surah 4 Al-Nisa’

must be observed in situations where Prophet had ordered all doors lead-
similar causes produce similar effects. ing to his mosque shut, save that of
Bukhari and Ahmad have a hadīth Abu Bakr.
which reports the Prophet (saws) as
As for trespassing by someone who
having said:
needs a major ablution, or a woman
ْ ‫ص ِر‬
‫ف فـَْليـَنَ ْم‬ ِ ‫وسلَّم إِ َذا نـعس أَح ُد ُكم وهو ي‬
َ ‫صلّي فـَْليـَْن‬
َ ُ َ ُ َ ْ َ َ ََ َ َ َ in her periods, Abu Hanifah, Shafe`i
‫ول‬
ُ ‫َح َّت يـَْعلَ َم َما يـَُق‬ and Malik have ruled that they
“When one of you feels sleepy might pass through without tarry-
during the Prayer, let him go ing. If they have to perforce tarry,
(home) and sleep, until he knows they must at least make a tayammum
what he is reciting.” before doing so. Imām Ahmad, how-
ever, basing his opinion on the prac-
150. The translation “unless tres- tice of some of the Companions, has
passing (a mosque)” is that of the ruled that if one requiring major ab-
phrase “illa `abiri sabilin” and is lution performs wudu he can even sit
based on the interpretation of Ibn in the mosque (Ibn Kathir).
Mas`ud, Ibn `Abbas, Hasan, Ibra-
him al-Nakha`i, Sa`id b. Jubayr, Abu 151. According to Ibn Mas`ud, Sud-
`Ubaydah, `Ikrimah, Hasan Busri di, Sa`id ibn Jubayr, Mujahid, Dah-
and many others who have said that hak and others it is those who have a
the verse purports to say: ‘Do not broken bone or suffer wounds or the
come near Prayers (and therefore do like who have been exempted from
not enter the mosques: Au.) if you ablution (Ibn Jarir).
are in a state of major impurity, un- 152. That is, if you have attended to
less you have to, out of necessity, a nature’s call (Ibn Jarir).
trespass a mosque if it happens to be
the only way through, in which case 153. `Ali, Ibn `Abbas, Mujahid and
you might hurry by without tarrying others have said that the allusion by
there.’ “having been in contact with wom-
en” is to sexual intercourse. A vari-
It was so revealed because some of ant opinion, that of Ibn Mas`ud, Ibn
the people’s doors opened into the `Umar, Abu `Ubaydah, and some
Prophet’s mosque (Ibn Jarir). others, is that merely being in physi-
The above is confirmed by that re- cal contact with women entails ablu-
port in Bukhari which says that the tion. But the earlier interpretation is

718
Al-Nisa’ Surah 4

stronger, in the light of reports that • 4. According to the Hanafi-

the Prophet kissed his wives and yyah if water is not available within
then offered Prayers without making (roughly) a radius of 1.5 km., tayam-
fresh ablution. `A’isha told `Urwah mum is permissible, irrespective of
that once the Prophet kissed one of the point whether the man is a trav-
his wives, went out and Prayed with- eller or not (Thanwi).
out making an ablution. `Urwah
• 5. Except ashes, tayammum is
asked her, ‘Who was it? Yourself?’
possible with anything which the fire
She smiled (Ibn Jarir).
will not burn or melt (Thanwi).
Ibn Kathir adds: Although the hadīth
• 6. There is no difference, save
is in Abu Da’ud, Tirmidhi and Ibn
of intention, between tayammum
Majah, some have doubted one of
made in lieu of wudu and tayam-
the narrators in the chain. Neverthe-
mum made in lieu of ghusl (Thanwi).
less, there are several reports coming
from `A’isha as well as Umm Sala- 154. `A’isha was the cause of revela-
mah to this effect. tion of these verses. It is narrated by
her that once she was accompanying
Legal Points:
the Prophet in a campaign, known
• 1. What entails a major impu- as the Dhat al-Jaysh campaign. On
rity is not intercourse per se, rath- the way (at a place called Sulul: Qur-
er, coming into contact of the two tubi), she lost a necklace she had
sexual organs, even if the man and borrowed from someone. She re-
the woman do not climax. There are ported to the Prophet. He ordered
ahadīth to this effect in the Sahihayn a search but it could not be found.
(Qurtubi). (That delayed their departure and)
the Prophet ordered that they camp
• 2. It is also prohibited to recite
there for the night. (It was not a wa-
the Qur’ān - save for one or two vers-
tering place. By the morning, when
es - while one is in the state of major
water could not be found: Au.), some
impurity (Qurtubi).
people began to blame `A’isha for
• 3. A man in a state of major the crisis. Abu Bakr entered the tent
impurity is himself clean. He is only and found the Prophet sleeping with
in that “state” (remaining physically his head in `A’isha’s lap. In his an-
clean) - Qurtubi, Ibn Kathir. ger Abu Bakr began to poke `A’isha

719
 Surah 4 Al-Nisa’

in her ribs with a stick. `A’isha says: “Clean dust is a source of purity
“It hurt me so badly, really. But I did for a Muslim, even if you do not
not move from fear of disturbing the find for ten consecutive years.”
Prophet.” So Abu Bakr went away.
The Prophet has said in a hadīth of
When the Prophet woke up he was
Muslim,
informed about the non-availability
ِ ‫ث جعِلَت ص ُفوفـنَا َكص ُف‬ ٍ
of water around. Allah revealed this ‫وف‬ ُ ُ ُ ْ ُ َ‫َّاس بِثَال‬ ِ ‫ض ْلنَا َعلَى الن‬ ِّ ُ‫ف‬
ِ ِ ِ ِ ِ
verse (legalizing tayammum) and Us- ‫ت‬ْ َ‫ض ُكلُّ َها َم ْسج ًدا َو ُجعل‬
ُ ‫ت لَنَا األ َْر‬ْ َ‫الْ َمالَئ َكة َو ُجعل‬
ِ ِ ِ
ayd b. Hudayr greeted Abu Bakr in َ‫تـُْربـَتـَُها لَنَا طَ ُه ًورا إ َذا َلْ َند الْ َماء‬
words: “This is not the first blessing “We have been given preference
that you have caused to descend, O over other people in three things:
house of Abu Bakr” (Ibn Jarir). Our (Prayer) rows have been
Ibn Kathir notes: The above report is given the same form as those
in Bukhari, who adds that Abu Bakr of the angels, the whole of the
also said some harsh things to `A’isha earth has been allowed us to pray
in that tent while prodding her with on, and its dust has been made a
a stick. Later, the necklace was found cleaning agent for us if we do not
under the very camel she was riding. find water.”
According to another version, Usayd Another report in the Sahihayn lists
b. Hudayr told `A’isha: “May Allah five specialties. It says:
reward you well. There is not a thing
‫اللُ َعلَْي ِه‬َّ ‫صلَّى‬ َّ ‫الل أ‬َِّ ‫أَخبـرَن جابِر بن عب ِد‬
that happens to you causing you dis- َ ‫َّب‬ َّ ِ‫َن الن‬ َْ ُ ْ ُ َ ََ ْ
comfort but Allah makes it a cause of ‫َح ٌد قـَْبلِي‬ َ ُ ُْ ْ ً ‫يت‬
‫أ‬ ‫ن‬َّ ‫ه‬ ‫ط‬
َ ‫ع‬‫ـ‬‫ي‬ ‫ل‬َ ‫ا‬ ‫س‬ ‫خ‬
َْ ِ َ َ‫وسلَّم ق‬
ُ ‫ال أ ُْعط‬ َ ََ
‫ض‬ ‫َر‬ ‫ال‬ ‫ل‬ ِ ‫ت‬ ‫ل‬ ِ‫ب م ِسريةَ َشه ٍر وجع‬ ِ ‫ع‬ ‫لر‬ ِ
‫ب‬ ‫ت‬ ِ
some good to you and to the believ- ُ ْ ْ ْ َ َُ ْ َ َ ْ ُّ ُ ‫نُص ْر‬
ers.” ُ‫الص َلة‬ َّ ُ‫َم ْس ِج ًدا َوطَ ُه ًورا فَأَُّيَا َر ُج ٍل ِم ْن أ َُّم ِت أ َْد َرَكْته‬
‫َح ٍد قـَْبلي‬
ِ ِ ِ ِ ِ
َ ‫ت ِل الْ َمغَانُ َوَلْ َت َّل ل‬ ْ َّ‫ص ِّل َوأُحل‬
َ ُ‫فـَْلي‬
155. Abu Dharr has reported the ِ ِ
َّ ‫ث إِ َل قـَْومه َخ‬ ِ
ً‫اصة‬ ُّ ِ‫اعةَ َوَكا َن الن‬
ُ ‫َّب يـُبـَْع‬ َ ‫الش َف‬
َّ ‫يت‬ ُ ‫َوأ ُْعط‬
Prophet, in a hasan sahih hadīth of ِ ‫ت إِ َل الن‬
ً‫َّاس َع َّامة‬ ِ
ُ ْ‫َوبُعث‬
Tirmidhi, and sahih of Ibn Hibban,
that “I have been given five things
that no one was given before me:
ِ ُ
ُ ‫الصعيد الطَّيّب طَ ُه‬
‫ وإن مل جتد املاء‬،‫ور املسلم‬ I have been helped with fright to
‫حجج‬
ٍ ‫عشر‬ the distant of a month’s travel; the
earth has been declared clean and
its soil a cleaning agent for me,

720
Al-Nisa’ Surah 4

so that any of my Ummah arrives ablution, we do not need it in this

into the Prayer-time may Pray form.
(wherever he is) war spoils have
been made lawful to me while it “Similar are the things said about
was not so for anyone before me; salah. Sometimes it is said that it has
I have been given the grace of in- many physical movements that put
tercession; and, Prophets used to all the limbs of the body to use. Or,
be sent to a particular people, I that people get accustomed to or-
have been sent to the entire man- ganizing their affairs: for instance,
kind” (Ibn Kathir). their time, movements, or that of
the group by lining up in rows in a
Sayyid comments: “There is some- congregation, or following a leader,
thing that needs attention here. and so on. Sometimes it is said that it
Many people - who are undoubt- is an occasion to meet the Lord with
edly good-intentioned - present the the help of recitations and supplica-
teachings of Islam assigning to them tions. Now, it is possible that some of
the wisdom that they perceive be- these things might have been aimed
hind them, either those that are of at when salah was prescribed. But to
practical nature, or those that mod- say that this or that “is” the wisdom
ern knowledge has revealed. This of behind salah, is to trespass grounds
course is alright; but only within overlaid with dangers. Some people
certain limits. For instance, quite have already appeared who say that
often it is said that cleanliness is the they have no need for salah since
wisdom behind ablution. Now, that modern ways of exercise suffice.
might be so. But if it is said with cer- Some others say that they do not
tainty that, that “is” the reason, to need the salah as they can organize
the exclusion of other reasons, then, their lives without it. There are even
that is not free of risks and dangers. those who say that we do not need
Someone might turn up and say that the salah, for sufficient unto us is the
we do not stand in need of this old- meditation in privacy and peace of
fashioned practice. Today cleanliness our homes... The dangers, therefore,
is common. It is part of everyday (of such an approach in religion), are
routine. If this is the wisdom behind obvious.”

721
 Surah 4 Al-Nisa’

[44] Have you considered those who were giv- ِ َ‫صيبا ِمن الْ ِكت‬ ِ ِ َّ ِ
en a portion of the Book?156 They purchase er-
‫اب‬ َ ّ ً َ‫ين أُوتُواْ ن‬ َ ‫أََلْ تـََر إ َل الذ‬
ْ‫ضلُّوا‬ ِ َ‫يدو َن أَن ت‬ُ ‫الضالَلَةَ َويُِر‬
َّ ‫يَ ْشتـَُرو َن‬
ror (at the price of guidance)157 and desire that
﴾٤٤﴿ ‫يل‬ ِ َّ
you should also lose the (right) way. َ ‫السب‬
[45] Allah is aware of your enemies. Allah is ‫لل َولِيًّا‬ ِ ‫والل أَعلَم ِبَع َدائِ ُكم وَك َفى ِب‬
ّ َ ْ ْ ُ ْ ُّ َ
sufficient as a Protector, and Allah is suffi-
﴾٤٥﴿ ‫ص ًريا‬ ِ ‫وَك َفى ِب‬
ِ َ‫لل ن‬
cient as a Helper. ّ َ
[46] Of those who have adopted Judaism they
displace the words (of the Tawrah) out of their
‫اضعِ ِه‬ِ ‫ِمن الَّ ِذين هادواْ ُي ِرفُو َن الْ َكلِم عن َّمو‬
context158 and, say, ‘We have heard (but whis- َ ََ َّ ُ َ َ َ ّ
per), ‘We shall not obey,’ (and say), ‘Hear (us) ْ َ َْ َ ‫َويـَُقولُو َن َِس ْعنَا َو َع‬
‫اسَ ْع َغيـَْر ُم ْس َم ٍع‬ ‫و‬ ‫ا‬ ‫ن‬ ‫ـ‬ ‫ي‬‫ص‬
- and may you not hear,159 and (say) ‘Ra`ina’ ‫اعنَا لَيًّا ِبَلْ ِسنَتِ ِه ْم َوطَ ْعنًا ِف ال ِّدي ِن َولَ ْو‬
ِ ‫ور‬
ََ
with a twist of their tongue160 reviling the ‫اسَ ْع َوانظُْرَن‬ ‫و‬ ‫ا‬ ‫ن‬ ‫ع‬ ‫ط‬ ‫أ‬‫و‬ ‫ا‬ ‫ن‬ ‫ع‬ ِ
ْ َ َ ْ َ َ َ ْ َ ْ ُ َ ْ َُّ‫أَنـ‬
َ ‫س‬ ‫ا‬
‫و‬ ‫ل‬ ‫ا‬ ‫ق‬ ‫م‬ ‫ه‬
(true) religion. Had they said, ‘We hear and ِ
shall obey,’ and ‘Hear and regard us,’ it would ّ ‫لَ َكا َن َخيـًْرا َّلُْم َوأَقـَْوَم َولَكن لَّ َعنـَُه ُم‬
ُ‫الل‬
have been better for them and more upright; ﴾٤٦﴿ ً‫بِ ُك ْف ِرِه ْم فَالَ يـُْؤِمنُو َن إِالَّ قَلِيال‬
but Allah has cursed them for their disbelief,
so they believe not but a little.161

156. “By a portion of the Book” is the reference could also be to quot-
meant Torah. The word ‘Book’ is ing the Tawrah out of context (Ibn
used here in a generic sense” (Majid). Kathir).
157. The verse refers to the Jews of 159. That is, ‘may you (O Muham-
the Prophet’s time, who, despite rec- mad) lose the hearing power’ - Ibn
ognizing the truth, opted to deny the `Abbas (Ibn Jarir). The words “ghay-
Prophet and Allah’s message (Ibn Ja- ru musma`in” has two connotations.
rir). One, “may you not hear anything
untoward,” and the other, “may you
Opting to live as Jews, despite a new
not be able to hear.” The Jews meant
prophet’s appearance, amounted to
to use the word in the latter sense
purchasing error (Shawkani).
(Kashshaf).
158. Mujahid has said that it refers
160. They twisted the word ra`ina
to tampering with the Tawrah by
which means, “Pay attention to us,”
the Jewish scholars (Ibn Jarir). But
or “hearken to us,” in such a way that

722
Al-Nisa’ Surah 4

[47] O those who have been given the Scrip-

‫اب ِآمنُواْ ِبَا نـََّزلْنَا‬ ِ ِ َّ
tures, believe in that We have (now) revealed َ َ‫ين أُوتُواْ الْكت‬َ ‫َي أَيـَُّها الذ‬
ِ ِ ِ ِ ِ ‫م‬
confirming that which is with you before We ‫س‬َ ‫ص ّدقًا لّ َما َم َع ُكم ّمن قـَْبل أَن نَّطْم‬ َُ
obliterate some faces162 and turn them upon ‫وها فـَنـَُرَّد َها َعلَى أ َْد َب ِرَها أ َْو نـَْل َعنـَُه ْم‬
ً ‫ُو ُج‬
their backs,163 or lay Our curse upon them as ِ ‫ت وَكا َن أَمر‬
‫الل‬ ِ َّ ‫َكما لَعنَّا أَصحاب‬
We laid Our curse upon the Sabbath-break-
ّ ُ ْ َ ‫السْب‬ َ َْ َ َ
﴾٤٧﴿ ً‫َم ْفعُوال‬
ers.164 And Allah’s intent is done.165

it would sound like they were saying, anyone did against Islam in its entire
“O our shepherd.” See Al-Baqarah, history, including that of the Chris-
note 212 for further explanation. tian and the imperialistic world, in
any kind or class, but either the Jews
161. ‘But such little faith is not
were behind it, or had a share in it.”
enough for salvation’ (Qurtubi).
162. Tamasa of the original is for
Another possible meaning is that the
wiping out traces of something from
Jews do not believe save for a few of
a surface. Hence (77: 8):
them. Sayyid offers his comments :
]8 :‫ت} [املرسالت‬ ِ ‫{فَِإ َذا النُّج‬
“Allah spoke the truth. In the long ْ ‫وم طُم َس‬
ُ ُ
history of Islam, the Jews did not “When the stars will be effaced,”
enter into Islam save in a very small
number: those for whom Allah allot- or (36: 66):
ted a share in the blessings and willed ]66 :‫{ولَ ْو نَ َشاءُ لَطَ َم ْسنَا َعلَى أ َْعيُنِ ِه ْم} [يس‬
َ
for them guidance because of the ef- “Had We wished We could have
forts they put in, in the way of bless- blinded their eyes.”
ing and guidance. As for the main
body of Jews, fourteen centuries of Here, in the verse in question, the
war against Islam and Muslims have word alludes to wiping the face of
passed over their heads: from the all traces of the nose, eyes, lips, etc.
time they were in the neighbour- (Qurtubi).
hood of Islam at Madinah, until this 163. Some scholars have interpreted
day. Their plotting against Islam has these words to mean that they, the
been a plotting that has no end, their Jews, ought to believe in this new
hatred has never ceased, changing Message, failing which Allah will
only in style, method and measures. make them blind of eye and turn
There has not been a plotting that them away from guidance. But since

723
 Surah 4 Al-Nisa’

[48] Verily Allah will not forgive that He is

associated with, but (might) forgive whomso- ‫اللَ الَ يـَ ْغ ِف ُر أَن يُ ْشَرَك بِِه َويـَ ْغ ِف ُر َما‬
ّ ‫إِ َّن‬
ِ ‫دو َن َذلِك لِمن يشاء ومن ي ْش ِرْك ِب‬
‫لل‬
ever He will in whatever is less than that.166 ّ ُ ََ َ َ َ َ ُ
Whoever associated aught with Allah, has de- ِ ِ
﴾٤٨﴿‫فـََقد افـْتـََرى إْثًا َعظ ًيما‬ ِ
vised a heinous sin indeed.167

the Qur’ān is addressing those who 166. There is consensus of opinion

are already away from guidance, the that just as shirk is unforgivable, so
straight-forward meaning of disfig- is Kufr (Thanwi).
uring their faces by turning them
Ibn `Umar has been reported as say-
backwards, as offered by Ibn `Abbas,
ing:
`Atiyyah and Qatadah seems to be
more plausible (Ibn Jarir). ‫ كنا أصحاب النيب صلى هللا عليه‬:‫عن ابن عمر قال‬
،‫ وآكل مال اليتيم‬،‫وسلم ال نشك يف قاتل النفس‬
Some scholars have said that since ‫ حىت نزلت هذه‬،‫ وشاهد الزور‬،‫وقاذف احملصنات‬
the disfiguring and turning of the ‫اللَ ال يـَ ْغ ِف ُر أَ ْن يُ ْشَرَك بِِه َويـَ ْغ ِف ُر َما ُدو َن‬
َّ ‫ { إِ َّن‬:‫اآلية‬
faces backward has not happened, ‫ك لِ َم ْن يَ َشاءُ } فأمسك أصحاب النيب صلى هللا‬ ِ
َ ‫َذل‬
it has to happen to the Jews before ‫عليه وسلم عن الشهادة‬
the Day of Judgment (Qurtubi, Ibn
Kathir). But Thanwi says that it is “We, the Companions of the
not stated in the Qur’ān that such Prophet, were never in any doubt
disfiguring will surely occur. It has about a murderer, a person who
only stated the possibility. The pun- devours the property of the
ishment itself has been pronounced orphan, someone who bears
to emphasize the seriousness of their false witness and he who severs
crime (Thanwi). the kinship (that they will be in
the Fire, and were ready to tes-
164. That is, transform them into tify against them) until Allah re-
apes: Qatadah, Hasan, Suddi and vealed: ‘Verily Allah will not forgive
Ibn Zayd (Ibn Jarir). that He be associated with, but (might)
165. That is, if Allah had willed it forgive to whomsoever He will in what-
that they be transformed into apes, ever is less than that” (Ibn Jarir).
Allah’s intent would be done, and no This is a trustworthy report
power would be able to avert His de- (Shawkani).
cision (Au.).

724
Al-Nisa’ Surah 4

According to one version, Ibn ciation with Him. Allah has said,
`Umar said after the verse was re- ‘Verily Allah will not forgive that He
vealed: “When we heard this verse, be associated with but (might) forgive
we gave up saying anything about to whomsoever He will in whatever is
such people, leaving the affair to Al- less than that.’ The one that is of
lah for judgment.” Also, the Prophet no concern to Allah are the kinds
is reported to have said: “My inter- of deeds involving Allah and His
cession will be in favor of those who slave such as Prayers, fasts, etc.
committed major sins” (Ibn Kathir). Out of these Allah might for-
give whatsoever He wishes. The
Ibn Kathir also quotes the following third is the kind which involves
ahadīth in clarification of the subject a man’s oppression of another.
at hand. Ahmad has a hadīth report- Retribution will be the only re-
ed by `A’isha (ra) which says that the course in this case. There will be
Prophet said: no escape.”
‫الدواوين عند هللا عز و جل ثالثة ديوان ال يعبأ هللا‬
(Although, a study of the corpus
‫به شيئا وديوان ال يرتك هللا منه شيئا وديوان ال يغفره‬
of Qur’ān and hadīth will lead to
‫هللا فأما الديوان الذي ال يغفره هللا فالشرك ابهلل قال‬
the same conclusion, this particu-
‫هللا عز و جل { إنه من يشرك ابهلل فقد حرم هللا‬
lar report has been termed weak by
‫عليه اجلنة } وأما الديوان الذي ال يعبأ هللا به شيئا‬
Shu`ayb al-Arna’u: Au.).
‫فظلم العبد نفسه فيما بينه وبني ربه من صوم يوم‬
‫تركه أو صالة تركها فان هللا عز و جل يغفر ذلك‬ Another hadīth in Ahmad (also in
‫ويتجاوز ان شاء وأما الديوان الذي ال يرتك هللا منه‬ Muslim: Ibn Ibrahim), reports Abu
‫شيئا فظلم العباد بعضهم بعضا القصاص ال حمالة‬ Dharr as saying that the Prophet
‫ إسناده ضعيف لضعف‬: ‫(تعليق شعيب األرنؤوط‬ (saws) said:
)‫صدقة بن موسى‬ ِ
‫ك إَِّل‬ َ ‫ات َعلَى َذل‬ َّ ‫ال َل إِلَهَ إَِّل‬
َ ‫اللُ ُثَّ َم‬ َ َ‫َما ِم ْن َعْب ٍد ق‬
“There are three categories of ‫ال َوإِ ْن َز َن َوإِ ْن‬
َ َ‫ت َوإِ ْن َز َن َوإِ ْن َسَر َق ق‬ ُ ‫الَنَّةَ قـُْل‬
ْ ‫َد َخ َل‬
registers with Allah. First in ِ ِ
‫ال َوإ ْن َز َن َوإ ْن َسَر َق‬ ِ ِ
َ َ‫ت َوإ ْن َز َن َوإ ْن َسَر َق ق‬ ُ ‫َسَر َق قـُْل‬
which there is nothing that is ‫ال َوإِ ْن َز َن َوإِ ْن َسَر َق َعلَى‬ َ َ َ َ َ ْ َ َ َ ‫ت َوإِ ْن‬
‫ق‬ ‫ق‬ ‫ر‬ ‫س‬ ‫ن‬ِ
‫إ‬ ‫و‬ ‫ن‬ ‫ز‬ ُ ‫قـُْل‬
of concern to Allah: a second ‫ال‬ ِ
َ َ‫َّث بَ َذا ق‬ َ ‫ف أَِب َذ ٍّر َوَكا َن أَبُو َذ ٍّر إِ َذا َحد‬ ِ ْ‫ر ْغ ِم أَن‬
َ
ِ
in which there is nothing that ‫ف أَِب َذ ٍّر‬ُ ْ‫َوإِ ْن َرغ َم أَن‬
He will leave unsettled; and a
“There is not a man who said,
third which He will never for-
‘There is no deity save Allah,’
give. Now, the one which He will
and died on it but Allah will ad-
never forgive is any kind of asso-

725
 Surah 4 Al-Nisa’

mit him into Paradise.” I asked, ‫يل َوإِ ْن َسَر َق‬ ِ ِ ُ ‫الَنَّةَ قـُْل‬ َِّ ‫ي ْش ِرُك ِب‬
“Even if he committed adultery ُ ‫ت َي ج ْب‬ ْ ‫لل َشيـْئًا َد َخ َل‬ ُ
َ َ‫ت َوإِ ْن َسَر َق َوإِ ْن َز َن ق‬
‫ال‬ ُ ‫ال قـُْل‬ َ َ‫َوإِ ْن َز َن ق‬
َ َ‫ال نـََع ْم ق‬
and theft?” He replied: “Even ‫الَ ْمَر‬
ْ ‫ب‬ َ ‫نـََع ْم َوإِ ْن َش ِر‬
if he committed adultery and
theft.” I repeated: “Even if he “One night when I came out of
committed adultery and theft?” my house I found the Proph-
He replied: “Even if he commit- et strolling alone. I guessed he
ted adultery and theft.” I repeat- wanted to be alone. So I kept
ed: “Even if he committed adul- walking in the shadows of the
tery and theft?” He responded: moonlight. But the Prophet
“Even if he committed adultery spotted me and enquired, ‘Is
and theft.” Then the fourth time that Abu Dharr?’ I said, ‘Yes,
the Prophet added: “Even if Abu may I sacrifice my life for you.’
Dharr has some qualms about it.” He said, ‘Come.’ We strolled to-
gether quietly for a while when
Bukhari and Muslim have another he said, ‘The richest will be the
version of this hadīth which reports poorest on the Day of Judgment,
Abu Dharr as saying: save he whom Allah gave wealth
‫ت لَيـْلَةً ِم ْن‬ ُ ‫ال َخَر ْج‬ َ َ‫اللُ َعْنهُ ق‬ َّ ‫َع ْن أَِب َذ ٍّر َر ِض َي‬ and he spent it in every direction:
ِ ِ
‫اللُ َعلَْيه َو َسلَّ َم يَْشي‬ َّ ‫صلَّى‬ َِّ ‫ول‬ ُ ‫اللَّيَ ِال فَِإ َذا َر ُس‬ left, right, front, back doing good
َ ‫الل‬
‫ت أَنَّهُ يَكَْرهُ أَ ْن‬ ُ ‫ال فَظَنـَْن‬ َ َ‫س َم َعهُ إِنْ َسا ٌن ق‬ َ ‫َو ِْح َدهُ َولَْي‬
things therewith.’ We strolled
ِ
‫ت أ َْمشي ِف ظ ِّل الْ َق َم ِر‬ ِ again quietly for a while. Then he
ُ ‫ال فَ َج َع ْل‬ َ َ‫َح ٌد ق‬َ ‫يَْش َي َم َعهُ أ‬
‫ت أَبُو َذ ٍّر َج َعلَِن‬ ُ ‫ال َم ْن َه َذا قـُْل‬ َ ‫ت فـََر ِآن فـََق‬ َ ‫فَالْتـََف‬ said, ‘Be seated here.’ He made
ُ‫ت َم َعه‬ ُ ‫ال فَ َم َشْي‬ ٍ
َ َ‫ال َي أ ََب َذ ّر تـََعالَ ْه ق‬ َ َ‫اللُ فِ َداءَ َك ق‬ َّ a circle with the help of stones
ِ‫ال إِ َّن الْمكْثِ ِرين هم الْم ِقلُّو َن يـوم الْ ِقيامة‬ َ ‫اعةً فـََق‬ and said: ‘Remain in here until I
َ َ َ َِْ ُ ُْ َ ُ َ ‫َس‬
‫ي‬ ِ ِ ِ َّ ُ‫إَِّل َم ْن أ َْعطَاه‬ return.’ He walked ahead into the
َ َْ‫اللُ َخيـًْرا فـَنـََف َح فيه َيينَهُ َوشَالَهُ َوبـ‬
ً‫اعة‬َ ‫ت َم َعهُ َس‬ ُ ‫ال فَ َم َشْي‬ َ َ‫يَ َديِْه َوَوَراءَهُ َو َع ِم َل فِ ِيه َخيـًْرا ق‬ craggy field until he disappeared.
ِ ‫ال ِل‬
ُ‫َجلَ َس ِن ِف قَ ٍاع َح ْولَه‬ ْ ‫ال فَأ‬ َ َ‫س َها ُهنَا ق‬ ْ ‫اجل‬ ْ َ ‫فـََق‬ He remained unseen for quite a
ِ ِ َ ‫ِح َج َارةٌ فـََق‬
‫ال‬ َ َ‫ك ق‬ َ ‫س َها ُهنَا َح َّت أ َْرج َع إِلَْي‬ ْ ‫اجل‬ ْ ‫ال ِل‬ while. Then I heard him saying
‫ث‬ َ ‫ال اللُّْب‬ َ َ‫ث َع ِّن فَأَط‬ َ ِ‫الََّرِة َح َّت َل أ ََراهُ فـَلَب‬
ْ ‫فَانْطَلَ َق ِف‬ as he approached me, ‘Even if he
‫ول َوإِ ْن َسَر َق َوإِ ْن َز َن‬ ُ ‫ُثَّ إِِّن َِس ْعتُهُ َوُه َو ُم ْقبِ ٌل َوُه َو يـَُق‬ committed adultery and theft!’
‫الل َج َعلَِن‬ َِّ ‫ال فـلَ َّما جاء َل أَصِب ح َّت قـ ْلت ي نَِب‬ When he reached me I could
َّ َ ُ ُ َ ْ ْ ْ َ َ َ َ َ‫ق‬
‫َح ًدا‬َ‫تأ‬
ِ
ُ ‫الََّرِة َما َس ْع‬ ْ ‫ب‬ ِ ِ‫الل فِ َداء َك َم ْن تُ َكلِّم ِف َجان‬ not restrain myself. I asked him,
ُ َ َُّ
ِ ِ ِ ِ
‫ض‬ َ ‫الس َلم َعَر‬ َّ ‫يل َعلَْيه‬ ِ
ُ ‫ك ج ْب‬ َ ‫ال َذل‬ َ َ‫ك َشيـْئًا ق‬ َ ‫يـَْرج ُع إِلَْي‬ ‘O Apostle of Allah. May I sac-
‫ات َل‬ َ ‫ك أَنَّهُ َم ْن َم‬ َ َ‫ال بَ ِّش ْر أ َُّمت‬َ َ‫الََّرِة ق‬
ْ ‫ب‬ ِ ِ‫ِل ِف َجان‬ rifice my life for you. Who was

726
Al-Nisa’ Surah 4

it speaking to you there in the den.” The Prophet enquired:

craggy field, for I did not hear “What’s his religion?” The man
anyone replying to you?’ He said, answered: “Well, he Prays and
‘That was Jibril. He met me a testifies to the oneness of Allah.”
little beyond that stony field. He The Prophet told him: “Try and
told me to give the good news get him to give up his religion. If
that whoever died in a state in he declines then try and buy off
which he associated not aught his religion from him.” The man
with Allah will enter Paradise.’ tried but without success. He
I asked him, ‘Jibril! Even if he came back to report: “I found
committed adultery and commit- that the man clings hard to his
ted theft?’ He said, ‘Yes.’ At that I religion.” At that Allah revealed:
again enquired, ‘Even if he com- “Verily Allah will not forgive
mitted adultery and theft?!’ Jibril that He be associated with but
said, ‘Yes’! I repeated, ‘Even if he (might) forgive whomsoever He
committed adultery and theft?’ will in whatever is less than that.”
He said, ‘Yes. And even if he
Finally, Imām Ahmad has preserved
drank wine.’”
another report which says that once
There is another report in Ahmad Abu Hurayrah told Ibn Jaws al-Ya-
which has Abu Ayyub al-Ansari mami,
as saying that a man came to the ‫صلى هللا عليه‬- ‫الل‬ َِّ ‫ول‬ ِ
َ ‫ت َر ُس‬ ُ ‫ال أَبُو ُهَريـَْرَة َس ْع‬ َ َ‫ق‬
Prophet (saws) and complained: ِ‫آخيـَْي‬ ِ َ‫ول « َكا َن رجالَ ِن ِف ب ِن إِسرائِيل مت‬
ُ َ َْ َ َُ ُ ‫ يـَُق‬-‫وسلم‬
ِ ِ ِ ِ ِ ِ ِ
‫َّب‬
ِّ ‫“جاءَ رجل إ َل الن‬ َ :‫ال‬ َ َ‫ي ق‬ ِّ ‫صا ِر‬َ ْ‫وب األَن‬ َ ُّ‫َع ْن أَِب أَي‬ ‫اآلخُر ُْمتَه ٌد ف الْعبَ َادة فَ َكا َن‬ َ ‫ب َو‬ ُ ‫َح ُد ُهَا يُ ْذن‬
َ ‫فَ َكا َن أ‬
ِ ِ ِ
ٍ ‫ إ َّن ل ابْ َن أ‬:‫ال‬ َّ ِ َّ ‫صلَّى‬ ‫ول‬ ِ َّ
ُ ‫اآلخَر َعلَى الذنْب فـَيـَُق‬ ِ
‫َخ ال يـَنـْتَهي‬ َ ‫ فـََق‬،‫اللُ َعلَْيه َو َسل َم‬ َ َ ‫الَ يـََز ُال الْ ُم ْجتَه ُد يـََرى‬
‫صلِّي َويـَُو ِّح ُد‬ َُ ‫ي‬ : ‫ال‬
َ ‫ق‬
َ ‫؟‬ ‫ه‬ ‫ين‬
ُ
ُ ََ
ِ ‫ وما‬:‫ال‬
‫د‬ َ ‫ق‬
َ ، ِ
‫ام‬‫ر‬ََ ‫َع‬
‫ال‬
ْ ِ
‫ن‬ ‫ال‬ ِ
َ ‫ال لَهُ أَقْص ْر فـََق‬ ٍ
َ ‫ فـََو َج َدهُ يـَْوًما َعلَى َذنْب فـََق‬.‫ص ْر‬ ِ ْ‫أَق‬
ِ ِ ِ ِ ِ ‫الل الَ يـَ ْغ ِف ُر‬ َِّ ‫ال و‬ ِ ِ ِ
،ُ‫اعهُ مْنه‬ ْ َ‫ فَإ ْن أ ََب فَابـْت‬،ُ‫ب مْنهُ دينَه‬ ْ ‫استـَْوه‬ْ :‫ال‬ َ َ‫ ق‬.َ‫الل‬
َّ َ َ ‫ت َعلَ َّى َرقيبًا فـََق‬ َ ْ‫َخلِّن َوَرِّب أَبُعث‬
ِ ِ َ ُ‫ك أ َْو الَ يُ ْد ِخل‬
‫صلَّى‬ َ َّ ِ
‫َّب‬‫ن‬ ‫ال‬ ‫ى‬ ‫ت‬َ
َ َ َْ َ َ َ ُ ْ َ َ ُ ُ َّ َ ََ َ‫ف‬
‫أ‬ ‫ف‬ ، ‫ه‬ ‫ي‬ ‫ل‬ ‫ع‬ ‫َب‬ ‫أ‬‫ف‬ ‫ه‬ ‫ن‬ ‫م‬ ‫اك‬ ‫ذ‬ ‫ل‬ ‫ج‬‫الر‬ ‫ب‬ ‫ل‬ ‫ط‬ ‫اح ُه َما‬ ُ ‫ض أ َْرَو‬ َ ِ‫ فـَُقب‬.َ‫الَنَّة‬ ْ ُ‫الل‬َّ ‫ك‬ َ َ‫اللُ ل‬
َّ
ِ ِ َّ ِ‫ال ِل َذا الْمجت ِهد‬ ِ ِ ِ
ً‫ َو َج ْدتُهُ َشحيحا‬:‫ال‬ َ ‫ فـََق‬،ُ‫َخبـََره‬ْ ‫ فَأ‬،‫اللُ َعلَْيه َو َسلَّ َم‬ َ ْ ُ َ َ ََ َ َ َ ْ ّ َ َ ْ َ َ َ ْ َ‫ف‬
‫ق‬ ‫ـ‬ ‫ف‬ ‫ني‬ ‫م‬ ‫ل‬ ‫ا‬ ‫ع‬ ‫ل‬ ‫ا‬ ‫ب‬ ‫ر‬ ‫د‬ ‫ن‬ ‫ع‬ ‫ا‬‫ع‬ ‫م‬ ‫ت‬ ‫اج‬
‫اللَ ال يـَ ْغ ِفُر أَ ْن‬ َّ ‫ “ إِ َّن‬:‫ت‬ ْ َ‫ َونـََزل‬:‫ال‬ َ َ‫ ق‬،‫َعلَى ِدينِ ِه‬ ‫ال‬َ َ‫ت َعلَى َما ِف يَ ِدى قَ ِاد ًرا َوق‬ ِ
َ ‫ت ِب َعال ًما أ َْو ُكْن‬ َ ‫أَ ُكْن‬
‫ك لِ َم ْن يَ َشاءُ “(وأخرج‬ ِ ِ
َ ‫يُ ْشَرَك بِِه َويـَ ْغفُر َما ُدو َن َذل‬ ‫آلخ ِر‬
َ ‫ال ل‬
ِ َ َ‫الَنَّةَ بَِر ْحَِت َوق‬ ْ ‫ب فَ ْاد ُخ ِل‬ ْ ‫ب ا ْذ َه‬ ِ ِ‫لِْلم ْذن‬
ُ
‫ابن الضريس وأبو يعلى وابن املنذر وابن عدي بسند‬ ‫ال أَبُو ُهَريـَْرَة َوالَّ ِذى نـَْف ِسى‬ َ َ‫ ق‬.« ‫ا ْذ َهبُوا بِِه إِ َل النَّا ِر‬
)‫ فتح القدير‬- ‫صحيح عن ابن عمر‬ .ُ‫آخَرتَه‬ِ ‫بِي ِد ِه لَتَ َكلَّم بِ َكلِم ٍة أَوبـ َقت دنـياه و‬
َ ُ َْ ُ ْ َ ْ َ َ َ
“I have a brother. He does not “There were two people among
give up committing the forbid- the Israelites brotherly to each

727
 Surah 4 Al-Nisa’

[49] Have you considered those who claim pu-

ِ َّ ِ
rity for themselves?168 Rather, Allah purifies ّ ‫ين يـَُزُّكو َن أَن ُف َس ُه ْم بَ ِل‬
ُ‫الل‬ َ ‫أََلْ تـََر إ َل الذ‬
whom He will. And they shall not be wronged ﴾٤٩﴿ ً‫يـَُزّكِي َمن يَ َشاء َوالَ يُظْلَ ُمو َن فَتِيال‬
by a thread.169

other. One of them was given word wherewith he destroyed both

to sins while the other given to this world and the Hereafter.”
devotions. Now, never would
the devoted one see the other Quotes from Ibn Kathir end here.
in sins but say to him, ‘Look. 167. “Just as in an earthly kingdom
Do not attempt that.’ The other the worst crime is that of treason, as
man would reply, ‘Let me and my it cuts at the very existence of the
Lord. Have you been appointed state, so in the Divine Kingdom, the
an overseer over me?’ One day unforgivable sin is that of contuma-
the devoted one saw him doing cious treason against Allah by put-
something wrong. He told him, ting up Allah’s creatures in rivalry
‘Woe unto you. Give up that, against Him. This is rebellion against
man.’ He replied, as usual, ‘Let the Creator. It is what Plato would
me and my Lord. Have you been call “the lie in the soul” (Yusuf Ali).
appointed an overseer over me?’
The man told him, ‘By Lord. Al- 168. The Jews and Christians used to
claim that they were Allah’s chosen peo-
lah will never forgive you,’ or he
ple, beloved of Him, and as sinless as
said, ‘will never admit you into children. Allah refuted them with these
Paradise.’ words: Qatadah, Hasan, Dahhak and
The two died and they were brought others (Ibn Jarir, Ibn Kathir, Shawkani).
before Lord of the worlds. He said to The verse could also be applicable to
the devoted, ‘Did you know Me? Or, those who attest to their own purity
had you any power over what My and are praised in their faces. It is
hands posses? Then He said to the disapproved of in Islam that some-
sinner, ‘Enter into Paradise by My one should attest to the piety of a
mercy.’ He said to the other, ‘Take person before Allah. (Allah has com-
him away to the Fire.’ plete knowledge of every individual:
Abu Hurayrah added, “By Him in Au.). Sahih Muslim has Miqdad b.
whose hands is my life, he uttered a al-Aswad as saying:

728
Al-Nisa’ Surah 4

‫ أَ ْن َْنثِ َى ِف‬-‫صلى هللا عليه وسلم‬- ‫الل‬ َِّ ‫ول‬

ُ ‫أ ََمَرَن َر ُس‬ Fire.” A similar report is in Ibn
.‫اب‬ ِ ِ Marduwayh (Ibn Kathir).
َ ‫ني التـَُّر‬
َ ‫ُو ُجوه الْ َمدَّاح‬
“The Prophet ordered us that we Adds Thanwi: Many sufi shuyukh
throw dust in the face of those seem to be suffering from this ail-
who praises (others in their ment (of overrating themselves).
face).” Sayyid has the contemporary Mus-
The Sahihayn have another report lim in mind. He says: “The case of
which says that the Prophet heard a those who claim Islam for them-
man praise another in his face. The selves in our contemporary world is
Prophet told him: not dissimilar from that of the Jews.
They believe that since they are of the
َ ِ‫احب‬ِ ‫ك قَطَعت عنُق ص‬ ِ ‫ك قَطَعت عنُق‬
‫ك‬ َ َ ُ َ ْ َ ِ‫صاحب‬ َ َ ُ َ ْ َ َ‫َويـْل‬ Ummah of Prophet Muhammad (on
َ‫َخاهُ َل َمَالَة‬ ِ ِ َ َ‫ِمَر ًارا ُثَّ ق‬
َ ‫ال َم ْن َكا َن مْن ُك ْم َماد ًحا أ‬ whom be peace), there is no doubt
َِّ ‫الل ح ِسيبه وَل أَُزّكِي علَى‬
‫الل‬ ِ ‫فـ ْليـ ُقل أ‬
َ َ ُ ُ َ َُّ ‫ب فَُل ًن َو‬ ُ ‫َحس‬ ْ ْ ََ that Allah will help them, that He
‫ك ِمْن ُه‬ ِ‫أَح ًدا أَح ِسبه َك َذا وَك َذا إِ ْن َكا َن يـعلَم َذل‬
َ ُ َْ َ ُُ ْ َ will drive the Jews out of their lands,
“Woe unto you man. You have even if they keep flouting the rules
slaughtered your companion.” of Islam, rejecting its way of life, re-
Then he added: “If someone has fusing to submit to the Book of Al-
to perforce praise another, let lah: in their judicial, economic and
him make it conditional, saying, social affairs, as also in the domain of
‘I believe he is so and so,’ and not habits and manners. This, while all
attest his righteousness before that they have as their share of Islam
Allah.” is that they carry Muslim names and
that they were born in dwellings that
Ahmad has reported `Umar as say- were once inhabited by Muslims:
ing: those inhabitants who used to live by
‫ إنه عامل‬:‫ ومن قال‬،‫ فهو كافر‬،‫ إنه مؤمن‬:‫فمن قال‬ Islam and accept Islam as their way
‫ فهو يف النار‬،‫ إنه يف اجلنة‬:‫ ومن قال‬،‫فهو جاهل‬ of life. Allah expresses His surprise
over the Jews of the Prophet’s time
“Whoever claimed that he is a who claimed purity for themselves.
believer, is an unbeliever, who- But the affair of Muslims is more be-
ever claimed that he is a scholar, wildering: touching the borders of
is an ignorant man, and whoever amazement and astonishment.”
thought he is in Paradise is in

729
 Surah 4 Al-Nisa’

[50] Look then how they fasten lies upon Al- ِ ِ ‫انظُر َكيف يـ ْفتـرو َن علَى‬
lah.170 And that is enough of a manifest sin.
‫ب‬َ ‫الل ال َكذ‬ ّ َ َُ َ َ ْ
ِ ِ ِ ِ
﴾٥٠﴿ ‫َوَك َفى به إْثًا ُّمبينًا‬
ِ َ‫صيبا ِمن الْ ِكت‬ ِ ِ َّ ِ
‫اب‬ َ ‫أََلْ تـََر إ َل الذ‬
َ ّ ً َ‫ين أُوتُواْ ن‬
[51] Have you considered those that were
given a portion of the Book (but) they believe ِ ُ‫ت والطَّاغ‬ ِ ِ ِ ِ
in sorcery171 and taghut172 and say about the
‫وت َويـَُقولُو َن‬ َ ‫يـُْؤمنُو َن ب ْلْب‬
ِ َّ ِ ِِ
pagans that they are better guided on the Way ْ‫ين َآمنُوا‬ َ ‫للَّذ‬
َ ‫ين َك َف ُرواْ َه ُؤالء أ َْه َدى م َن الذ‬
than the believers?173 ﴾٥١﴿ ً‫َسبِيال‬

169. The word in the original is “fa- ِ ‫الِب‬ ِ ِ ِ

‫ت‬ ْ ْ ‫الْعيَافَةُ َوالطَّْر ُق َوالطّيـََرةُ م َن‬
til” which is used both for the little
dirt that collects at the joint between “To divine things by the flight of
the fingers as well as for the thin fi- birds, or by drawing lines, consti-
bre that is found in the groove of the tutes jibt” (Ibn Kathir and oth-
date stone (Ibn Jarir). ers).

170. The Jews and the Christians fas- 172. `Umar, Ibn `Abbas, Mujahid,
ten a lie upon Allah when they say `Ata’, `Ikrimah, Sa`id b. Jubayr,
that they are His beloved, or will not Sha`bi, Hasan and `Atiyyah have said
enter Hell but for a couple of days, that the jibt of the original alludes to
or that they are as sinless as a new sorcery and taghut to Shaytan. How-
born babe (Ibn Jarir, Qurtubi). ever, in view of other interpretations
offered by others of the Salaf, jibt
171. Opinions vary over the word and taghut can be interpreted as any
jibt of the original as to its exact con- object, living or non-living, that is
notation. `Ikrimah has said that jibt worshipped besides Allah (as Imām
is used for Shaytan in the Abyssin- Malik has said: Ibn Kathir), be they
ian language. Ibn Jarir summarizes sorcerers, soothsayers, idols or Shay-
various opinions by saying that jibt tan. Thus, at the time of revelation
(and the following word) taghut are the words were applicable to Huyyiy
generic terms by which are meant ev- b. Ukhtab, Ka`b b. al-Ashraf and
erything that is worshipped besides others, which is another interpreta-
Allah. Abu Da’ud has a hadīth which tion coming rom Ibn `Abbas (Ibn
says: Jarir, Ibn Kathir). For taghut see also
Al-Baqarah note 553 (Au.).

730
Al-Nisa’ Surah 4

173. Ibn `Abbas, `Ikrimah, Suddi Au.).” The Jews told them that they
and others have reported that when were certainly better guided and that
Ka`b b. al-Ashraf visited Makkah the their religion was better than that of
Quraysh asked him about themselves Muhammad (Qurtubi, Ibn Kathir,
and the Prophet and his followers as Shawkani, Ma`arif).
to who was better guided, he said
It might be noted that neither the
emphatically that they, the pagans,
Quraysh nor the Jews were unaware
were better guided than the Muslims
of the true nature of the religion that
and that their religion was superior
the Prophet was preaching and the
to Islam (Ibn Jarir, Ibn Kathir). It is
religion that the Quraysh were fol-
also reported that (in a second inci-
lowing (Au.).
dent: Au.) Huyyiy b. Ukhtab (and
30 other Jews went to Makkah, Sayyid comments: “There is not
seeking alliance with the Makkans much variation in the theme. The
against the Prophet: Ma`arif). Dur- Jews say today: the pagans are bet-
ing the talks (the Makkans insisted ter guided than the Muslims. They
that the Jews prostrate themselves use all the means of media and pro-
before their idols to prove their fidel- paganda that their hands possess, to
ity, and the Jews complied: Ma`arif), plant doubts about Islamic move-
the Makkans asked them what they ments appearing anywhere on the
thought of them and the Prophet globe. They offer their unconditional
saying, “We are illiterate while you support to the misguided people in
read the holy Scriptures. Give us their efforts to destroy those move-
your opinion of us and Muham- ments, exactly as they offered their
mad.” The Jews enquired: “What are whole-hearted help and support to
you and what is Muhammad?” The the pagans of Quraysh against the
Makkans said: “Well, We join the Islamic movement of that time. Al-
blood relations, sacrifice for God, though in the modern times they
water the pilgrims, free the slaves.” have - following their perverted and
The Jews asked: “And what is Mu- cunning nature and guileful meth-
hammad?” The Makkans replied: ods of the contemporary world -
“He is a weak man who cuts asunder discreetly changed their techniques.
blood relationship and has as his fol- Now they do not openly praise false-
lowers thieves of Ghifar tribe (mean- hood and its followers, rather, con-
ing perhaps Abu Dhar Ghifari: tent themselves with planting doubts

731
 Surah 4 Al-Nisa’

[52] They are the ones upon whom Allah has ِ َّ ِ‫أُولَئ‬
laid His curse. And you shall not find a helper ّ ‫اللُ َوَمن يـَْل َع ِن‬
ُ‫الل‬ ّ ‫ين لَ َعنـَُه ُم‬َ ‫ك الذ‬ َ ْ
for him whom Allah has cursed.174 ﴾٥٢﴿ ‫ص ًريا‬ ِ َ‫فـلَن َِت َد لَه ن‬
ُ َ

and cynicism about the truth and 174. Mufti Shafi` writes the fol-
its followers, in order to indirectly lowing: La`nah (curse) implies that
help falsehood in the destruction the one cursed is away from Allah’s
and defeat of the truth. For, in the mercy and so has ignominy attached
contemporary world, open praise to his neck. We might enquire as
and commendation of falsehood is to what other kind of people (apart
looked at with suspicion and might from those mentioned in these vers-
cast doubts on the conniving sup- es) earn Allah’s curse. A hadīth of
porters of falsehood... Indeed, their Muslim says that the Prophet cursed
cunning is of such order, that some- those who accept usury, give usury,
times they even express their dislike register it, or bear testimony for it.
and enmity of their own friends and In another hadīth he said that the
affiliates speaking out hollow words homosexuals stand accursed. In a
against them in order to drive away third hadīth he cursed those who
all doubts about their own sincerity manufacture wine, drink it, serve it
and impartiality. (But at heart they or buy it. There are other acts that
are with them, aiding them by all have earned the same kind of rebuke.
means possible)... It is the same plan,
Since la`nah is a thing of such fear-
the same scheme, same methods and
ful consequence, Muslims have been
same objectives, because of which
advised not to curse. In a hadīth of
Allah loves them - but with curse,
Mishkat the Prophet said:
and anger, and lack of divine support
ِ ‫ وال ِبلْ َف‬، ‫ان‬
ِ ِ ِ ِ ِ
- so that victory will never be theirs, ِ ‫اح‬
‫ش‬ َ ‫ َوال بللَّ َّع‬، ‫س الْ ُم ْؤم ُن بلطَّ َّعان‬ ‫لَْي‬
even if they were to be able to muster ِ‫ وَال ِبلْب ِذيء‬،
َ َ
the help of the whole world in their
“A believer is not given to vitu-
cause: ‘These are the ones upon whom
peration, cursing, ill-tongued,
Allah has laid His curse. And you shall
nor obscene.”
not find a helper for him whom Allah
has cursed.’” In this context, there is another
hadīth in Abu Da’ud. It says,

732
Al-Nisa’ Surah 4

[53] Or, have they a share in sovereignty? If ِ ‫صيب ِمن الْم ْل‬
‫ك فَِإ ًذا الَّ يـُْؤتُو َن‬ ِ
that had been so they would not have given the ُ َ ّ ٌ َ‫أ َْم َلُْم ن‬
people even so much as a particle.175 ﴾٥٣﴿ ‫َّاس نَِق ًريا‬
َ ‫الن‬
[54] Or, are they jealous of the people for
what Allah has bestowed upon them out of ُ‫الل‬
ّ ‫آت ُه ُم‬
َ ‫َّاس َعلَى َما‬ َ ‫أ َْم َْي ُس ُدو َن الن‬
ِ ِ َ ‫ضلِ ِه فـََق ْد آتـَيـْنَآ‬
His grace?176 Yet We gave Ibrahim’s family َ َ‫آل إِبـَْراه َيم الْكت‬
‫اب‬ ْ َ‫ِمن ف‬
﴾٥٤﴿ ‫اهم ُّم ْل ًكا َع ِظ ًيما‬ ِْ ‫و‬
the Book and the Wisdom and conferred upon َ ‫الك‬
ُ َ‫ْمةَ َوآتـَيـْن‬ َ
them a great kingdom.177

‫الس َم ِاء‬
َّ ‫ت اللَّ ْعنَةُ إِ َل‬ ِ ‫إِ َّن الْعب َد إِ َذا لَعن َشيـئا‬
ْ ‫صع َد‬
َ ًْ َ َ َْ
only curse in general terms, such as
‫ض‬ِ ‫ط إِ َل ْال َْر‬ ُ ِ‫الس َم ِاء ُدونـََها ُثَّ تـَْهب‬ َ
َّ ُ َْ ‫فـَتـُْغلَ ُق‬
‫اب‬ ‫و‬ ‫ـ‬ ‫ب‬ ‫أ‬ to say, ‘May Allah curse the unbe-
ِ ِ ِ ِ
‫فـَتـُْغلَ ُق أَبـَْوابـَُها ُدونـََها ُثَّ َتْ ُخ ُذ َيينًا َوشَ ًال فَإ َذا َلْ َت ْد‬ lievers,’ or ‘May Allah curse the liars,’
ِِ ِ
‫ك أ َْه ًل‬َ ‫ت إِ َل الَّذي لُعِ َن فَِإ ْن َكا َن ل َذل‬ ْ ‫َم َسا ًغا َر َج َع‬
etc. Once, winds blew away a man’s
ِ ِ
‫ سنن ايب داؤد‬.‫ت إِ َل قَائل َها‬ mantle. He cursed the winds. The
ْ ‫َوإَِّل َر َج َع‬
Prophet told him:
When a man curses something
َّ ِ ِ
(undeserving of it: Au.), his curse ‫س‬َ ‫ َوإن َم ْن لَ َع َن َشيـْئًا لَْي‬، ٌِ‫ فَإِنـََّها َمأْ ُم َورة‬، ‫ال تـَْل َعنـَْها‬
rises up to the heavens but, find- ‫لَهُ ِب َْه ٍل َر َج َعت اللَّ ْعنَةُ إِلَْيه‬
ing its doors locked, turns back “Do not curse it, for it follows
toward the earth where it finds the orders given to it. If it is un-
doors shut for it, then it goes to deserving of a curse, the curse
the right and left, but not find- will come back to the originator.”
ing an opening returns to the one
cursed. But if it is not deserving 175. The naqir of the original is for
of it, returns to the originator. a tiny dot on a date pit stone (Ibn
Jarir).
Hence, one should exercise great
control over the use of the word. In 176. According to Mujahid and Qa-
fact, cursing even an unbeliever is tadah, the allusion by ‘those who
not allowed, unless it is known for were jealous’ was to the Jews, while
certain that he died on disbelief, such Ibn `Abbas, Mujahid, `Ikrimah add-
as Abu Jahl, Abu Lahab and others ed that by the word, ‘the people’ the
of their kind. Accordingly, it is stated allusion was to the Prophet. Some
in Shami (a standard Hanafiyy fiqh have thought they were jealous of
book) that Yezid cannot be cursed. the Arabs; although it seems to be
Further, if one has to curse, he might appropriate that the allusion was to

733
 Surah 4 Al-Nisa’

the Prophet’s Companions. Further, Note that the previous verse spoke of
the word “fadl” (grace) refers to the the Jewish people’s miserliness and
Prophet and the revelation given him this one of jealousy: both attributes
(Ibn Jarir). However, materially, the highly damageable to the human
allusion could be to the Jewish jeal- soul (Alusi).
ousness of the Muslims over victo-
One has to appreciate the accuracy
ries and upper hand granted to them
of the Qur’ān. To this day the Jews
(Kashshaf).
are miserly, both in the material as
Some commentators have remarked well as spiritual sense. The state of
that the reference is to the Jewish Israel receives billions of dollars ev-
jealousness of Muslims of all time ery year from several countries, but
for having received the grace of the never gives out a penny to any other
Qur’ān and the Final Prophet (Alu- state; and, they bar people to the
si). Lord of the world on pretext that He
is the God of the Jews alone (au.).
It is said that jealousy is the first sin
committed in the heavens, when 177. Apart from prophethood, the
Shaytan showed it in the heavens progeny of Ibrahim was also given
against Adam (asws) and the first sin temporal powers and great king-
on the earth when Habil fell jealous doms, such as that granted to Da’ud,
to Qabil: one led to Kufr and the Sulayman and Yusuf. Now, if that
other to murder. The Prophet has was not strange, then, why another
said, descendant’s temporal powers trou-
)241 /5( ‫تفسري القرطيب‬ ble the Jews? (Thanwi).

‫وهو أيكل احلسنات كما أتكل النار احلطب رواه‬ Ibn Kathir writes: Despite the fact
‫أنس‬ that the Jews claim to be descendants
of Ibrahim and his progeny, they dif-
i.e., “Jealousy eats away good fered among themselves. So that,
deeds as the fire eats away while some believed, others denied
wood.” And, as a poetical piece and refused to believe in prophets
say, “Leave the jealous to himself, raised out of Ibrahim’s progeny. How
for jealousy is fire, and fire eats then can you, O Muhammad, expect
itself when there is nothing for it to be believed in by these people,
to eat (Qurtubi). when you are not even an Israelite?

734
Al-Nisa’ Surah 4

[55] Yet, there were some among them who be- ِ ِ ِ

lieved in him (i.e., in Ibrahim) but some who َ ‫فَمنـْ ُهم َّم ْن َآم َن بِه َومنـْ ُهم َّمن‬
ُ‫ص َّد َعْنه‬
averted their faces from him. Jahannum suf- ﴾٥٥﴿ ‫َوَك َفى ِبَ َهن ََّم َسعِ ًريا‬
fices for a Blaze.
[56] Surely, those who denied Our signs, We
shall soon roast them in a Fire. As often as
‫صلِي ِه ْم َن ًرا‬
ْ ُ‫ف ن‬ َ ‫ين َك َفُرواْ ِب َيتِنَا َس ْو‬ ِ َّ ِ
َ ‫إ َّن الذ‬
ِ
their skins are burned, We shall replace them ‫ودا‬
ً ُ‫اه ْم ُجل‬ ُ َ‫ود ُه ْم بَ َّدلْن‬
ُ ُ‫ت ُجل‬ ْ ‫ُكلَّ َما نَض َج‬
ِ
with other skins so that they may (wholly) ّ ‫اب إِ َّن‬
‫اللَ َكا َن َع ِز ًيزا‬ َ ‫َغيـَْرَها ليَ ُذوقُواْ الْ َع َذ‬
taste the torment.178 Verily Allah is Powerful, ﴾٥٦﴿ ‫َح ِك ًيما‬
Wise.
[57] As for those who believed and did good ‫ات َسنُ ْد ِخلُ ُه ْم‬ ِ ‫ال‬ ِ َّ ْ‫والَّ ِذين آمنواْ وع ِملُوا‬
works, We shall surely admit them into gar- َ ‫الص‬ َ َ َُ َ َ
ِ ِ ِ ِ ٍ
dens underneath which rivers flow, dwelling َ ‫َجنَّات َْت ِري من َْتت َها األَنـَْه ُار َخالد‬
‫ين‬
‫اج ُّمطَ َّهَرةٌ َونُ ْد ِخلُ ُه ْم‬ ِ ِ
therein forever and ever. For them shall be ٌ ‫ف َيها أَبَ ًدا َّلُْم ف َيها أ َْزَو‬
therein spouses cleansed, and We shall admit ﴾٥٧﴿ ً‫ِظالًّ ظَلِيال‬
them into shades ever deepening.179

Thanwi points out: The verse implies for a hundred years will not be
that there is no conflict between able to cross it” (Ibn Jarir, Ibn
spiritual and temporal powers. Kathir).
178. The choice of words, “that they Thanwi adds: It cannot be said with
may (truly) taste the torment,” in- reference to the statement in the
dicates that burning of the skin and Qur’ān (76: 13): “They shall not ex-
its replacement will be real (and not perience therein the sun nor extreme
symbolic: Au.) - Razi. cold,” that if there will be no sun,
then what need for a shade? One of
179. Anas has reported that the the answers is, why should it be sup-
Prophet (saws) said: posed that the sun can be the only
‫صلَّى‬ َّ ‫ك َر ِض َي‬
ِ ِ‫اللُ َعْنهُ َع ْن الن‬ ٍ ِ‫ح َّدثـنَا أَنَس بن مال‬
َ ‫َّب‬
ّ َ ُْ ُ َ َ source of light?
‫ب‬ ِ‫الراك‬ ‫ري‬ ِ
‫س‬ ‫ي‬ ‫ة‬
‫ر‬ ‫ج‬ ‫ش‬ ‫ل‬ ِ
‫َّة‬‫ن‬ ‫ال‬ ‫ف‬ِ َّ
‫ن‬ ِ
‫إ‬ َ َ‫اللُ َعلَْي ِه َو َسلَّ َم ق‬
‫ال‬
ُ َّ ُ َ ًَ َ َ َ َْ َّ
Further, what the verse quoted by
‫ِف ِظلِّ َها ِمائَةَ َع ٍام َل يـَْقطَعُ َها‬
Thanwi perhaps implies is that they
“There is a tree in Paradise, the shall not experience excessive heat
Khuld tree, that is so huge that (Au.).
a rider riding through its shade

735
 Surah 4 Al-Nisa’

[58] Surely, Allah commands you to deliver ِ ‫ان‬

the Trusts back to those they are due;180 and ‫ت إِ َل‬ ُّ ُ‫اللَ َيْ ُمُرُك ْم أَن ت‬
َ ‫ؤدواْ األ ََم‬ ّ ‫إِ َّن‬
ِ
that, when you judge between the people, you ِ ‫ي الن‬
ْ‫َّاس أَن َْت ُك ُموا‬ َ َْ‫أ َْهل َها َوإِ َذا َح َك ْمتُم بـ‬
ِ ِ ِ ِ ‫ِبلْع ْد ِل إِ َّن‬
judge fairly.181 Noble is that to which Allah
ّ ‫اللَ نع َّما يَعظُ ُكم بِه إِ َّن‬
َ‫الل‬ ّ َ
exhorts you. Surely, Allah is All-hearing, All- ﴾٥٨﴿ ‫ص ًريا‬ ِ ‫َكا َن َِسيعا ب‬
observing. َ ً

180. The prevalent opinion is that it al-Mundhir: Shawkani). It is said

is the people in authority who have that, that led `Uthman b. Talha to
been addressed and the exhortation is embrace Islam (Kashshaf, Razi). Fur-
that they return the trusts, bestowed ther, the Prophet is reported to have
on them by their subjects, by judging said:
between them by what Allah has re- ِ
‫ك‬ َ َ‫أ َّد األ ََمانَةَ إِ َل َم ِن ائـْتَ َمن‬
َ َ‫ َوال َتُ ْن َم ْن َخان‬، ‫ك‬
vealed. If they do that, then it is their
right that the people listen to them “Return the trust to him who
and obey them. This is the opinion trusted you, and do not deceive
of `Ali. Hence we find the Prophet him who deceives you” - Ibn Ja-
reciting this verse while handing rir. (The hadīth is in Ahmad: Ibn
back the keys of the Ka`bah to `Uth- Kathir; also in Tirmidhi, Abu
man b. Talha on the day Makkah Da’ud and Albani: Shawkani, S.
was subdued. (That he did after he Ibrahim).
had entered the House of Allah and
Also see note 399 of Surah Al-Baqa-
smashed the idols therein. Further, it
rah of this work.
is said that `Abbas, though accord-
ing to some other reports `Ali, had Shafi` adds: Before Islam, the door
aspired that the keys of the House be of the Ka`bah used to be opened ev-
handed over to him. But the Prophet ery Monday and Thursday. And, it
recited this verse and gave it back might be interesting to note that it
to `Uthman b. Talha from whom was the same `Uthman b. Talha who
he had taken it to open the House: had once tried - before hijrah - to
Qurtubi, Ibn Kathir). `Umar says he rudely obstruct the Prophet’s entry
did not hear the Prophet recite this into the Ka`bah.
verse on any earlier occasion. (The
Later, adds Razi `Uthman b. Talha
hadīth is in Ibn Marduwayh: Ibn
emigrated, handing over the key to
Kathir; and in Ibn `Asakir and Ibn

736
Al-Nisa’ Surah 4

his brother Shaybah, in whose prog- it (Qurtubi).

eny it remains until this day (600
181. “When you judge between the
A.H.).
people, judge fairly ...’ thus goes the
Again, the amanah that has been text. The behest is to ‘judge (fairly)
spoken of here would apply to all of between the people’ ... all the people
its kinds, be they those mentioned ... not between Muslims alone, nei-
above, or those that each human has ther when dealing with the people of
been endowed with, which will mean the Book alone ... rather, between all
to do everything the way it has been the peoples. Justice is the right of all
prescribed, with the right conditions the peoples, so long as they are hu-
of heart and mind. Therefore, one man beings. Human beings enjoy a
should do his ablution well, since special status with the Lord of the
that is an amanah, one should pre- worlds, and have a special place in
vent the entry of the obscene into the system dictated by Him. Fur-
his house since that is amanah, et al ther, every human is covered by the
(Razi). term “people”: be they believers or
unbelievers, friends or foes, blacks
In fact, the above is the understand-
or whites, Arabs or non-Arabs. This
ing of some of the Companions such
Ummah has been raised in order to
as Ibn Mas`ud, Ibn `Abbas, Bara’ b.
administer justice - whenever it has
`Azib and Ubayy b. Ka`b (Qurtubi).
the power to do so - and it is a special
Moreover, it should be noticed that kind of justice: a kind of justice the
the word amanat here is in the plural humankind has never experienced,
form which implies that the applica- at least not in the form and fashion
tion is general (Shafi`). that it once experienced ... in the
heyday of Islam ... in the heyday of
A judicial point might also be made Muslims, at those times when they
note of. Jurists differ over what hap- were at the helm of affairs. It was a
pens when one has been entrusted kind of justice that the humankind
with something as amanah, but los- has since been missing, since the
es it, despite his care, whether he is times the Muslims lost a say in the
obliged to return it or not. Abu Han- running of the state” (Sayyid Qutb).
ifah has said no, but Imām Shafe`i
has said that he is obliged to replace

737
 Surah 4 Al-Nisa’

[59] Believers!182 Obey Allah, obey the Mes- ِ ‫َطيعواْ الل وأ‬ ِ ِ َّ
senger,183 and those in authority among you.184 ْ‫َطيعُوا‬ َ َّ ُ ‫ين َآمنُواْ أ‬ َ ‫َي أَيـَُّها الذ‬
Should you have a dispute concerning any- ‫ول َوأ ُْوِل األ َْم ِر ِمن ُك ْم فَِإن تـَنَ َاز ْعتُ ْم‬
َ ‫الر ُس‬
َّ
ِ ِ ِ ِ ٍ
thing, refer it to Allah and the Messenger185 if ‫الر ُسول إن ُكنتُ ْم‬ ّ ‫ِف َش ْيء فـَُرُّدوهُ إ َل‬
َّ ‫الل َو‬
you truly believe in Allah and the Last Day.186 ِ ِ ‫لل والْيـوِم‬ ِ ِ ِ
Such a course is better and fairest in conclu-
‫ك َخيـٌْر‬ َ ‫اآلخ ِر َذل‬ َْ َ ّ ‫تـُْؤمنُو َن ب‬
sion. ﴾٥٩﴿ ً‫َح َس ُن َتْ ِويال‬ ْ ‫َوأ‬

182. The previous verse addressed ٌ ‫يسى َه َذا َح ِد‬

‫يث‬ ِ
َ ‫ال أَبُو ع‬
َِّ ‫اب‬
َ َ‫ ق‬.ُ‫الل اتـَّبـَْعنَاه‬ ِ َ‫ِف كِت‬
the leaders. This verse addresses the ‫يح‬ ِ ‫حسن‬
ٌ ‫صح‬ َ ٌَ َ
followers.
“May I not find one of you reclin-
183. It is generally understood by ing on his couch receiving one of
the scholars that the Prophet was to my commandments, ordering a
be obeyed during his life-time, and thing or prohibiting another, but
now, after his death, it is his Sunnah he saying in response, ‘Well, I do
that takes his place (Ibn Jarir). not know! We shall follow what
Muslim has a tradition which says: we find in the Book of Allah.’”

‫اللُ َعلَْي ِه‬

َّ ‫صلَّى‬ َِّ ‫ول‬ َ ‫ث أَنَّهُ َِس َع َر ُس‬ ِ There are, in fact, several ahadīth on
َ ‫الل‬ ُ ‫أَبُو ُهَريـَْرةَ ُيَ ّد‬
‫اجتَنِبُوهُ َوَما أ ََم ْرتُ ُك ْم بِِه‬
ْ َ‫ول َما نـََهيـْتُ ُك ْم َعْنهُ ف‬ ُ ‫َو َسلَّ َم يـَُق‬ this subject, but the strongest is a
‫ين ِم ْن قـَْبلِ ُك ْم‬ ِ َّ َ‫فَافـعلُوا ِمْنه ما استطَعتم فَِإَّنَا أَهل‬
َ ‫ك الذ‬ َ ْ ْ ُ ْ َ ْ َ ُ َْ
verse of the Qur’ān itself which says,
‫ صحيح‬.‫اختِ َلفـُُه ْم َعلَى أنْبيَائه ْم‬
ِ ِ ِ ِِ
َ ْ ‫َكثـَْرةُ َم َسائل ِه ْم َو‬ (24: 63):
‫مسلم‬ ‫صيبـَُه ْم فِتـْنَةٌ أ َْو‬
ِ ُ‫فـ ْليح َذ ِر الَّ ِذين ُيَالُِفو َن عن أَم ِرِه أَ ْن ت‬
ْ َْ َ ْ ََ
“Avoid what I forbid you, do ]63 : ‫اب أَلِ ٌيم [النور‬ ٌ َ ْ َُ ‫يُصي‬
‫ذ‬
َ ‫ع‬ ‫م‬ ‫ه‬ ‫ـ‬ ‫ب‬ ِ
what I order you, to the best of “Then let those who disobey his (the
your strength, for nations before Prophet’s) commands beware that a
you were destroyed by their ex- tribulation befalls them or a painful
cessive questioning and argu- torment is inflicted on them” (Qur-
mentation with their prophets.” tubi).

In another hadīth he said: 184. Obeying those in authority is

no different from obeying Allah and
‫َّكئًا َعلَى أَ ِري َكتِ ِه َيْتِ ِيه أ َْمٌر ِمَّا‬ ِ ‫أَح َد ُكم مت‬
ُ ْ َ َّ َ ‫َل أُلْ ِف‬
‫ي‬ His Messenger. Says a hadīth:
‫ول َل أ َْد ِري َما َو َج ْد َن‬ ُ ‫ت َعْنهُ فـَيـَُق‬ُ ‫أ َْو نـََهْي‬ ‫ت بِِه‬ ُ ‫أ ََم ْر‬

738
Al-Nisa’ Surah 4

‫ال َم ْن‬ َ َ‫اللُ َعلَْي ِه َو َسلَّ َم ق‬

َّ ‫صلَّى‬ ِ ِ‫َع ْن أَِب ُهَريـَْرةَ َع ْن الن‬
َ ‫َّب‬
ّ
In fact, the third part of the verse,
ِ “obey those in authority” is refer-
َ‫الل‬
َّ ‫صى‬ َ ‫اللَ َوَم ْن يـَْعص ِن فـََق ْد َع‬ َّ ‫اع‬ َ َ‫اع ِن فـََق ْد أَط‬َ َ‫أَط‬
‫ص ْال َِم َري فـََق ْد‬ ِ ‫اع ِن َوَم ْن يـَْع‬ ِ ِ
َ َ‫َوَم ْن يُط ْع ْالَم َري فـََق ْد أَط‬
ring to the ijma` (consensus of the
‫ صحيح مسلم‬.‫ص ِان‬ scholars) whose obedience is uncon-
َ ‫َع‬
ditionally obligatory on the people,
“Whoever obeyed me, obeyed as against those who hold the reins of
Allah, and whoever obeyed political power, whose obedience is
someone appointed by me, only conditionally obligatory, since,
obeyed me. Further, whoever what they order can have elements
disobeyed me, disobeyed Allah, of error and sin, while the opinion
and whoever disobeyed someone reached by consensus has no such el-
appointed by me, disobeyed me.” ements in it. Hence, the obedience
(The hadīth is in Bukhari, Mus- to the scholars is included by default
lim, Ibn Majah and others: H. (Razi).
Ibrahim).
Obedience to the Authorities
Yet, by consensus of Ibn `Abbas, Mu-
jahid, `Ata’, Hasan and Ibn Abi Nu- Since this is an important topic, Ibn
jayh, people of knowledge are also Kathir deals with it extensively. He
included among those who ought to says that the obedience to those in
be obeyed. Abu al-`Aliyyah has sub- authority, or others, is conditional
stantiated this with another verse of to they ordering in accordance with
this Surah (4: 83): the Qur’ān and Sunnah. If they do
ِ ِ ِ ‫الرس‬ not follow this principle, there is no
ِ ‫ول َوإِ َل أ‬
ُ‫ُول ْال َْم ِر منـْ ُه ْم لَ َعل َمه‬ ِ
ُ َّ ‫{ولَ ْو َرُّدوهُ إ َل‬
َ
ِ ِ َّ listening and no obeying. The Sahi-
]83 :‫ين يَ ْستـَْنبِطُونَهُ منـْ ُه ْم } [النساء‬
َ ‫الذ‬ hayn and Abu Da’ud have the fol-
“And, had they referred the matter lowing tradition:
to the Messenger and to those in au- ِ ِ ِ
thority in them, surely those of them ‫ب َوَك ِرَه‬ َ ‫اعةُ َعلَى الْ َم ْرء الْ ُم ْسل ِم ف َيما أ‬
َّ ‫َح‬ َ َّ‫الس ْم ُع َوالط‬
َّ
ٍ ِ ِ ِ ٍ ِ ِ
‫ فَال سَْ َع‬، ‫ إالَّ أَ ْن يـُْؤَمَر بَْعصيَة فَإ َذا أ ََمَر بَْعصيَة‬، ِ
who have understanding, would have
grasped the issue (better)” - Ibn Jarir, َ‫اعة‬
َ َ‫َوال ط‬
Ibn Kathir.
“A Muslim has to listen and obey,
Jabir b. `Abdullah has been re- in all matters, those which he
ported by Hakim, in a trustworthy likes as well as those he does not,
report, that he held similar views so long as he is not ordered a sin-
(Shawkani). ful thing. But if he is ordered a

739
 Surah 4 Al-Nisa’

sinful thing, then there is no lis- ‫ال « فُوا بِبـَيـَْع ِة األ ََّوِل فَاأل ََّوِل‬
َ َ‫ قَالُوا فَ َما َتْ ُم ُرَن ق‬.«
tening, no obeying.” ‫اه ْم‬ ِ َّ ‫وأ َْعطُوهم حقَّهم فَِإ َّن‬
ُ ‫استـَْر َع‬
ْ ‫اللَ َسائلُ ُه ْم َع َّما‬ ُْ َ ُْ َ
Another Sahihayn narration reports “The Israelites were led by
`Ubadah ibn Samit as saying: prophets. Every time a prophet
‫اع ِة ِف َمْن َش ِطنَا َوَمكَْرِهنَا‬ َ َّ‫الس ْم ِع َوالط‬ َّ ‫َبيـََعنَا َعلَى‬ died, Allah replaced him with an-
ُ‫ع ْال َْمَر أ َْهلَه‬َ ‫َوعُ ْس ِرَن َويُ ْس ِرَن َوأَثـََرةً َعلَيـْنَا َوأَ ْن َل نـُنَا ِز‬ other. However, there would be
‫الل فِ ِيه بـُْرَها ٌن‬
َِّ ‫إَِّل أَ ْن تـروا ُك ْفرا بـواحا ِعْن َد ُكم ِمن‬
ْ ْ ً ََ ً ْ ََ no prophet after me, rather khu-
lafa`: many of them.” They asked
“We pledged ourselves to the him, “Messenger of Allah. What
Prophet on hearing and obey- do you advise us do then?” He
ing: in affairs we liked as well as said: “Remain true to the pledge
those we did not; in ease and in given to the first one, and then to
difficulties; that we shall give him the next one. (i.e., in the same or-
preference over ourselves; and der: Au.). Give them their rights,
that we shall not dispute with for Allah is going to question
those in authority.” “Unless,” them about their subjects.”
(the Prophet added, “You notice
clear disbelief (in the authorities) (The oath of allegiance to a ruler is
- something against which you an essential part of a Muslim’s faith
have a very clear argument from and religion: Au.). The Sahihayn
Allah.” have another hadīth which says:
Bukhari has another hadīth reported ‫صلَّى‬َ ‫َّب‬ ِ َّ ‫اس َر ِض َي‬
ِّ ‫اللُ َعِنـْ ُه َماِ َعِْن الن‬
ٍ َّ‫(عن) ابْ َن َعب‬
by Anas which says: ُ‫ال َم ْن َرأَى م ْن أَم ِريه َشيـْئًا يَكَْرُهه‬ َ َ‫اللُ َعلَْي ِه َو َسلَّ َم ق‬
َّ
‫ات إَِّل‬ ِ ِ
ْ ‫صِ ْب َعلَْيه فَِإنَّهُ َم ْن فَ َار َق‬
َّ ‫استـُْع ِم َل َحبَ ِش ٌّي َكأ‬ ِ َ ‫اعةَ شبـًْرا فَ َم‬ َ ‫الَ َم‬ ْ َ‫فـَْلي‬
ٌ‫َن َرأْ َسهُ َزبِيبَة‬ ْ ‫اسَعُوا َوأَطيعُوا َوإِ ْن‬
ْ ِ ِ ِ
ً‫ات ميتَةً َجاهليَّة‬ َ ‫َم‬
“Listen and obey even if a tiny- “Whoever sees something in
headed Abyssinian is appointed an amir which he does not ap-
amir over you.” prove of, let him bear it with pa-
Muslim has another hadīth reported tience, for none will part with the
by Abu Hurayrah. It says: jama`ah, even as much as by the
ِ‫َكانَت بـنُو إِسرائ‬ span of a hand, and die in that
ٌّ َِ‫ك ن‬
‫ب‬ َ َ‫وس ُه ُم األَنْبِيَاءُ ُكلَّ َما َهل‬
ُ ‫يل تَ ُس‬
َ َْ َ ْ state, but will die in the state of
‫ب بـَْع ِدى َو َستَ ُكو ُن ُخلَ َفاءُ فـَتَ ْكثـُُر‬ َّ َ َ ُ‫ب َوإِنَّه‬
ِ‫ن‬ ‫ال‬ ٌّ َِ‫َخلَ َفهُ ن‬ jahiliyyah.”

740
‫’‪Al-Nisa‬‬ ‫‪Surah 4‬‬

‫‪Muslim has another hadīth which‬‬ ‫الل آنْ ِ‬ ‫«‪ .‬فَ َدنـو ِ‬
‫ت‬ ‫ت َس ْع َ‬ ‫ت لَهُ أَنْ ُش ُد َك ََّ َ‬ ‫ت مْنهُ فـَُق ْل ُ‬ ‫َْ ُ‬
‫‪says:‬‬ ‫الل ‪-‬صلى هللا عليه وسلم‪ -‬فَأ َْه َوى‬ ‫ول َِّ‬ ‫ه َذا ِمن رس ِ‬
‫َ ْ َُ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫اللَ يـَْوَم الْ ِقيَ َام ِة الَ ُح َّجةَ‬
‫اع ٍة لَِق َى َّ‬ ‫ِ‬
‫َم ْن َخلَ َع يَ ًدا م ْن طَ َ‬ ‫ى َوَو َعاهُ قـَْلِب‪.‬‬ ‫إ َل أُذُنـَْيه َو َْ َ َ ْ َ َ َ َ َْ ُ ُ َ َ‬
‫ن‬ ‫ذ‬ ‫ُ‬
‫أ‬ ‫ه‬ ‫ت‬ ‫ع‬ ‫س‬ ‫ال‬ ‫ق‬‫و‬ ‫ه‬ ‫ي‬ ‫د‬ ‫ي‬ ‫ب‬ ‫ه‬ ‫ب‬ ‫ل‬‫ـ‬‫ق‬
‫ِ‬
‫اهلِيَّةً‬
‫لَه ومن مات ولَيس ِف عن ِق ِه بـيـعةٌ مات ِميتةً ج ِ‬
‫ُ َ َ ْ َ َ َ ْ َ ُُ َ ْ َ َ َ َ َ‬
‫ك ُم َعا ِويَةُ َيْ ُمُرَن أَ ْن َنْ ُك َل‬ ‫ت لَهُ َه َذا ابْ ُن َع ّم َ‬ ‫فـَُق ْل ُ‬
‫(ي‬ ‫ِ‬
‫أ َْم َوالَنَا بـَيـْنـَنَا ِبلْبَاط ِل َونـَْقتُ َل أَنـُْف َسنَا َو َّ‬
‫‪“Whoever withdrew his pledge‬‬ ‫ول َ‬ ‫اللُ يـَُق ُ‬
‫ِ‬
‫ين َآمنُوا الَ َتْ ُكلُوا أ َْم َوالَ ُك ْم بـَيـْنَ ُك ْم ِبلْبَاط ِل إِالَّ‬ ‫َّ ِ‬
‫‪of obedience will meet Allah in‬‬ ‫أَيـَُّها الذ َ‬
‫اض ِمْن ُك ْم َوالَ تـَْقتـُلُوا أَنـُْف َس ُك ْم‬ ‫أَ ْن تَ ُكو َن ِتَ َارةً َع ْن تـََر ٍ‬
‫‪a state in which he will have no‬‬ ‫ال‬‫اعةً ُثَّ قَ َ‬ ‫اللَ َكا َن بِ ُك ْم َرِح ًيما) قَ َ‬ ‫إِ َّن َّ‬
‫ت َس َ‬ ‫ال فَ َس َك َ‬
‫‪argument in his favour. And he‬‬ ‫صي ِة َِّ‬ ‫ِ‬ ‫َطعه ِف طَاع ِة َِّ ِ ِ‬ ‫ِ‬
‫‪who died in a state in which he‬‬
‫الل‪.‬‬ ‫الل َو ْاعصه ِف َم ْع َ‬ ‫َ‬ ‫أ ُْ‬
‫‪had not pledged his hand (to an‬‬ ‫‪“I entered the Holy mosque to‬‬
‫”‪amir) died in a state of jahiliyyah.‬‬ ‫‪find `Abdullah ibn `Amr ibn al-‬‬
‫‪`As sitting in the shade of the‬‬
‫‪Muslim has another long report on‬‬ ‫‪Ka`bah with people around him.‬‬
‫‪the issue. It reports `Abdul Rahman‬‬ ‫‪He was saying, ‘We were with‬‬
‫‪bin `Abd Rabb Ka`bah as saying:‬‬ ‫‪the Prophet in a campaign. We‬‬
‫ب الْ َك ْعبَ ِة قَ َ‬ ‫ِ‬ ‫َع ْن َعْب ِد َّ‬
‫ت‬‫ال َد َخ ْل ُ‬ ‫الر ْحَ ِن بْ ِن َعْبد َر ِّ‬ ‫‪camped at a place. Some of us‬‬
‫س ِف‬ ‫ِ ِ‬ ‫ِ‬ ‫الْمس ِج َد فَِإ َذا عب ُد َِّ‬
‫الل بْ ُن َع ْمرو بْ ِن الْ َعاص َجال ٌ‬ ‫َْ‬ ‫َْ‬ ‫‪began to pitch their tents, some‬‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ت‬‫ظ ِّل الْ َك ْعبَة َوالن ُ َُْ ُ َ َ َْ َ َ ْ ُُ ْ َ َ َ ْ ُ‬
‫س‬ ‫ل‬ ‫ج‬ ‫ف‬ ‫م‬ ‫ه‬ ‫ـ‬ ‫ت‬ ‫ـ‬ ‫ي‬ ‫ـ‬ ‫ت‬‫َ‬‫أ‬ ‫ف‬ ‫ه‬ ‫ي‬ ‫ل‬‫ع‬ ‫ن‬ ‫و‬ ‫ع‬ ‫م‬ ‫ت‬ ‫م‬ ‫َّاس‬ ‫‪overhauling their arms and oth-‬‬
‫الل ‪-‬صلى هللا عليه وسلم‪-‬‬ ‫ول َِّ‬ ‫ال ُكنَّا مع رس ِ‬ ‫ِِ‬ ‫‪ers attending to their beasts‬‬
‫إلَْيه فـََق َ َ َ َ ُ‬
‫صلِ ُح ِخبَاءَهُ َوِمنَّا‬ ‫ِ‬
‫ِف َس َف ٍر فـَنـََزلْنَا َمْن ِزالً فَمنَّا َم ْن يُ ْ‬ ‫‪when a caller sent by the Proph-‬‬
‫ض ُل َوِمنَّا َم ْن ُه َو ِف َج َش ِرِه إِ ْذ َن َدى ُمنَ ِادى‬ ‫من يـنـتَ ِ‬
‫َ ْ َْ‬ ‫‪et called us for salah al-jama`ah.‬‬
‫الصالَةَ َج ِام َعةً‪.‬‬ ‫الل ‪-‬صلى هللا عليه وسلم‪َّ -‬‬ ‫ول َِّ‬ ‫رس ِ‬ ‫‪We gathered around him. He‬‬
‫َُ‬
‫الل ‪-‬صلى هللا عليه وسلم‪-‬‬ ‫ول َِّ‬ ‫فَاجتَمعنَا إِ َل رس ِ‬ ‫‪said, ”There was not a prophet‬‬
‫َُ‬ ‫ْ َْ‬
‫ب قـَْبلِى إِالَّ َكا َن َحقًّا َعلَْي ِه أَ ْن‬ ‫ال « إِنَّهُ َلْ يَ ُك ْن نَِ ٌّ‬ ‫فـََق َ‬ ‫‪before me but it was incumbent‬‬
‫ِ‬
‫يَ ُد َّل أ َُّمتَهُ َعلَى َخ ْي َما يـَْعلَ ُمهُ َلُْم َويـُْنذ َرُه ْم َشَّر َما‬
‫ِ‬ ‫‪upon him to lead his people to‬‬
‫يـَْعلَ ُمهُ َلُْم َوإِ َّن أ َُّمتَ ُك ْم َه ِذ ِه ُجعِ َل َعافِيـَتـَُها ِف أ ََّوِلَا‬ ‫‪what according to him was good‬‬
‫ور تـُْن ِك ُرونـََها َوَِتىءُ فِتـْنَةٌ‬ ‫يب آخَرَها بَالَءٌ َوأ ُُم ٌ‬
‫ِ‬ ‫ِ‬
‫َو َسيُص ُ‬ ‫‪for them and warn them of what‬‬
‫ِ‬
‫ول الْ ُم ْؤم ُن‬ ‫ِ‬
‫ضا َوَتىءُ الْفتـْنَةُ فـَيـَُق ُ‬ ‫ِ‬ ‫ِ‬ ‫‪was harmful. This Ummah has‬‬
‫ض َها بـَْع ً‬ ‫فـَيـَُرقّ ُق بـَْع ُ‬
‫ف َوَِتىءُ الْ ِفتـْنَةُ فـَيـَُق ُ‬
‫ول‬ ‫ِ‬
‫َهذه ُم ْهل َك ِت‪ُ .‬ثَّ تـَْن َكش ُ‬
‫ِِ ِ‬ ‫‪been allotted her well-being in‬‬
‫ب أَ ْن يـَُز ْحَز َح َع ِن النَّا ِر‬ ‫َح َّ‬ ‫ِ ِِ ِِ‬ ‫‪the first generation. The last of it‬‬
‫الْ ُم ْؤم ُن َهذه َهذه‪ .‬فَ َم ْن أ َ‬
‫لل َوالْيـَْوِم‬‫النَّةَ فـ ْلتأْتِِه منِيـَّته وهو يـؤِمن ِب َِّ‬
‫َويَ ْد ُخ َل َْ َ َ َ ُ ُ َ ُ َ ُْ ُ‬ ‫‪is going to face the worst - things‬‬
‫ب أَ ْن يـ ْؤتَى إِلَيهِ‬
‫ْ‬ ‫ُ‬ ‫َّاس الَّ ِذى ُِي ُّ‬ ‫ت إِ َل الن ِ‬ ‫اآلخ ِر ولْيأْ ِ‬
‫ََ‬
‫ِ‬ ‫‪that it will detest. Tribulations‬‬
‫ِ ِ‬ ‫ِِ‬
‫ص ْف َقةَ يَده َوَثََرةَ قـَْلبِه فـَْليُط ْعهُ‬ ‫َعطَاهُ َ‬ ‫َوَم ْن َبيَ َع إِ َم ًاما فَأ ْ‬ ‫‪will descend hand in hand (i.e.,‬‬
‫ِ‬
‫اآلخ ِر‬
‫اض ِربُوا عُنُ َق َ‬ ‫آخ ُر يـُنَا ِزعُهُ فَ ْ‬ ‫اع فَِإ ْن َجاءَ َ‬ ‫استَطَ َ‬ ‫إِن ْ‬ ‫‪together: Au.). A tribulation will‬‬

‫‪741‬‬
 Surah 4 Al-Nisa’

descend and the believer will say, not kill one another. Surely Allah is
‘Oh me! This one will destroy Compassionate to you!” `Abdul Rah-
me.’ When it is gone, it will be man says `Abdullah ibn `Amr
followed by another, about which fell silent for a moment. Then he
he will say, ‘This one!? Good raised his head and said, ‘Obey
Lord!’ Therefore, whoever wish- him in the obedience to Allah
es to be spared the Fire and en- and disobey him in the disobedi-
ter Paradise, let him be in a state ence to Allah.’”
of firm belief in Allah and the
(This point, that is, that those in au-
Hereafter at the time death vis-
thority are to be obeyed only in obe-
its him. Let him go to the people
dience to Allah and not otherwise,
with what he would approve that
is brought out by another incident:
he himself be brought to. And,
Au.). Bukhari records `Ali as saying:
anyone pledged his allegiance to
a ruler, giving him a piece of his َّ ‫صلَّى‬
ُ‫الل‬ َ ‫َّب‬ ُّ ِ‫ث الن‬َ ‫ال بـََع‬ َّ ‫َع ْن َعلِ ٍّي َر ِض َي‬
َ َ‫اللُ َعْنهُ ق‬
ِ ِ
heart, let him obey him to the ex- ‫صا ِر‬ َ ْ‫َعلَْيه َو َسلَّ َم َس ِريَّةً َوأ ََّمَر َعلَْي ِه ْم َر ُج ًل م ْن ْالَن‬
َ َ‫ب َعلَْي ِه ْم َوق‬ ِ ِ
tent possible. If another claimant ‫س قَ ْد‬ َ ‫ال أَلَْي‬ َ ‫َوأ ََمَرُه ْم أَ ْن يُطيعُوهُ فـَغَض‬
arises, entering into a tussle with ‫اللُ َعلَْي ِه َو َسلَّ َم أَ ْن تُ ِطيعُ ِون قَالُوا بـَلَى‬ َّ ‫صلَّى‬ ُّ ِ‫أ ََمَر الن‬
َ ‫َّب‬
the first one, behead the second ‫ت َعلَْي ُك ْم لَ َما َجَ ْعتُ ْم َحطَبًا َوأ َْوقَ ْد ُْت َن ًرا‬ ُ ‫ال قَ ْد َعَزْم‬ َ َ‫ق‬
one.”’ `Abdul Rahman says, “On ِ
‫ُثَّ َد َخ ْلتُ ْم ف َيها فَ َج َمعُوا َحطَبًا فَأ َْوقَ ُدوا َن ًرا فـَلَ َّما َهُّوا‬
hearing that I pushed forward and ‫ض ُه ْم‬ُ ‫ال بـَْع‬ َ َ‫ض ق‬ ٍ ‫ض ُه ْم إِ َل بـَْع‬ُ ‫ول فـََق َام يـَْنظُُر بـَْع‬ ِ ‫ِبلدُّخ‬
ُ
enquired, ‘By Allah, did you hear ‫اللُ َعلَْي ِه َو َسلَّ َم فَِر ًارا ِم ْن النَّا ِر‬َّ ‫صلَّى‬ َ َّ َ ْ ‫إَِّنَا تَب‬
ِ
‫َّب‬ ‫ن‬ ‫ال‬ ‫ا‬ ‫ن‬ ‫ع‬ ِ
ِ ِ
that yourself from the Prophet?’ ‫َّار َو َس َك َن‬ُ ‫ت الن‬ ْ ‫ك إ ْذ َخَ َد‬ َ ‫أَفـَنَ ْد ُخلُ َها فـَبـَيـْنَ َما ُه ْم َك َذل‬
`Abdullah ibn `Amr pointed to ‫ال لَ ْو‬ َّ ِ
َ ‫اللُ َعلَْيه َو َسل َم فـََق‬ َّ ‫صلَّى‬ َ ‫َّب‬ ِ ِ‫ضبُهُ فَ ُذكَِر لِلن‬
ّ َ ‫َغ‬
his ears and his heart and said, ِ‫دخلُوها ما خرجوا ِمنـها أَب ًدا إَِّنَا الطَّاعةُ ِف الْمعروف‬
ُْ َ َ َ َْ ُ َ َ َ َ َ َ
‘My ears heard this and my heart
“The Prophet sent a group of
preserved it.’ I said, ”Now, here is
people in a campaign appoint-
your cousin Mu`awiyyah. He or-
ing an Ansari as their amir in-
ders that we devour each other’s
structing them to obey him. On
property wrongfully and slaugh-
the way the man he became an-
ter each other. While Allah says
gry with them. He asked them,
(4: 29): “Believers! Do not devour
‘Did not the Prophet order you
each other’s property wrongfully, save
to obey me?’ They replied, ‘Yes.’
(legally, such as) by way of trade be-
He told them, ‘Alright. I have
tween you by (mutual) consent. And do
decided that when you collect

742
Al-Nisa’ Surah 4

firewood and lit a fire, then enter fire, he was perhaps merely subject-
into it. So, they collected together ing them to a practical joke (Au.).
firewood and lit a fire. But when
they decide to enter into it, they 185. That is, refer to Allah’s Book
began to look into each other’s and the Messenger’s Sunnah: Muja-
faces. Some of them said, ‘It is hid, Qatadah, Maymun b. Mahran
to escape the Fire that we went and Suddi (Ibn Jarir, Ibn Kathir).
to the Prophet. Should we enter Insofar as the “Principles of Islamic
into it now?’ While they were in Law” are concerned, this is a key
this discussion, the fire cooled verse since, Islamic Law is based on
off and the man’s anger had sub- four: The Qur’ān, the Sunnah, Ijma`
sided. It was mentioned to the (consensus) and Qiyas (analogy).
Prophet who said, ‘Had you en- “The Qur’ān” as the first basis is de-
tered the Fire, you would have rived from the words, ‘Obey Allah’,
never come out of it. Obedience “the Sunnah” as the second principle
is only in approved matters.” of Law has its basis in the words,
Quotations from Ibn Kathir end ‘Obey the Messenger’, “Ijma`” is de-
here. rived from the words, ‘And those in
authority among you,’ and, finally,
The leader of the above incident was the fourth principle Qiyas is derived
`Abdullah b. Hudhafa b. Qays about from the words, ‘Refer it (the mat-
whom it is well known that although ter) to Allah and the Messenger’,
a Badri Companion, he was a man since, analogy is nothing but deduc-
given to jokes. Abu Sa`id al-Khudri tion of a rule, not explicitly stated
has testified this. It is in fact reported in the Qur’ān or the Sunnah, on the
that once he loosened the reins of basis of what is explicitly stated in
the Prophet’s mule during one of his them. Now, if, by the words, ‘If you
campaigns. Ibn Wahab says he asked are in dispute’ it was meant that the
the narrator, “Did he do that to Qur’ān and Sunnah be referred to, in
make the Prophet laugh?” Sa`d said, matters that had already been explic-
“Yes. The man loved to create fun” itly stated in the Qur’ān and Sun-
(Qurtubi). nah (what are known as the nusus)
then, differences in opinion would
What Qurtubi is trying to say is that
not arise. Therefore, the only mean-
when `Abdullah b. Hudhafa asked
ing that the last phrase lends is that
his companions to jump into the

743
 Surah 4 Al-Nisa’

[60] Have you considered those who profess ِ َّ ِ

to believe in what has been sent down to you ‫ين يـَْزعُ ُمو َن أَنـَُّه ْم َآمنُواْ ِبَا‬
َ ‫أََلْ تـََر إ َل الذ‬
ِ
and what was sent down before you, but they ‫يدو َن‬ ُ ‫ك يُِر‬ َ ‫ك َوَما أُن ِزَل ِمن قـَْبل‬ َ ‫أُن ِزَل إِلَْي‬
desire to resort to judgment by the taghut,187 ْ‫وت َوقَ ْد أ ُِم ُروا‬ ِ ُ‫أَن يـتحا َكمواْ إِ َل الطَّاغ‬
ُ َ ََ
while they have been ordered to deny it?!188 ِ ‫يد الشَّيطَا ُن أَن ي‬
‫ضلَّ ُه ْم‬ ِ ِ ِ
And, Shaytan intends to lead them astray: far ُ ْ ُ ُ َ ْ‫أَن يَ ْك ُف ُروا‬
‫ر‬ ‫ي‬‫و‬ ‫ه‬ ‫ب‬
away in error.189 ﴾٦٠﴿ ‫يدا‬ ً ِ‫ضالَالً بَع‬
َ

if you do not have a clear injunction of the Juhaynah tribe. Allah (swt) re-
about an affair in the Qur’ān or Sun- vealed this verse. According to some
nah, nor have your scholars arrived versions, they referred to Ka`b b. al-
at a consensus of opinion, then, re- Ashraf (Ibn Jarir, Razi, Qurtubi, Ibn
sort to analogy. Therefore, the four Kathir, Shawkani).
basic principles of Islamic jurispru-
189. Sayyid Qutb writes: “Have you
dence have their basis in this single
considered this wonder of wonders
verse (Razi).
... a people lay claim to faith ... and
186. The implication is clear. Who- then, the next moment they nullify
ever does not agree with judgment that claim. A people who profess to
by Allah and His Messenger, does believe in ‘what has been sent down
not believe in Allah and the Last Day to you and what was sent down be-
(Ibn Kathir). fore you,’ but they do not resort to
judgment by ‘what has been sent
187. Taghut here stands for any un-
down to you and what was sent
Islamic tribunal (Majid).
down before you!’ Rather, they de-
188. `Amir and Qatadah have re- sire to be judged by another entity,
ported that there was a dispute be- by another set of laws, by another
tween a Jew and a hypocrite. The authority ... they want to be judged
hypocrite wanted the case to be re- by none other than the taghut him-
ferred to the Jews because he knew self ... one who will not draw inspira-
that he would be able to bribe them. tion from what ‘has been sent down
The Jew wanted the case to be re- to you and what was sent down be-
ferred to Muslims because he knew fore you’ ... who neither accepts to
that they could not be bribed. Finally be regulated nor ruled by ‘what has
they decided to refer to a soothsayer been sent down to you and what was

744
Al-Nisa’ Surah 4

[61] When it is said to them, ‘Come to (be

‫اللُ َوإِ َل‬ ِ‫وإِ َذا ق‬
judged by) what Allah has revealed, and (by) َ ‫يل َلُْم تـََعالَ ْواْ إِ َل َما أ‬
ّ ‫َنزَل‬ َ َ
‫نك‬ ِ ِ ِ
the Messenger, you see the hypocrites barring َ ‫صدُّو َن َع‬ ُ َ‫ني ي‬
َ ‫ت الْ ُمنَافق‬ َ ْ‫الر ُسول َرأَي‬
َّ
the way to you in total aversion.190 ﴾٦١﴿ ‫ودا‬ ً ‫ص ُد‬ُ

sent down before you!’ In addition, ers about whom Allah said (24: 51):
the authority they want to refer to is ‫الل َوَر ُسولِِه‬
َِّ ‫{ إَِّنَا َكا َن قـوَل الْمؤِمنِني إِ َذا دعوا إِ َل‬
a taghut ... by more than one defini- ُ ُ َ ْ ُ َْ
:‫لِيَ ْح ُك َم بـَيـْنـَُه ْم أَ ْن يـَُقولُوا َِس ْعنَا َوأَطَ ْعنَا } [النور‬
tion: taghut because he claims some- ]51
thing that is only the right of God-
head, and taghut because he does not “When the faithful they are called to
Allah and His Messenger to judge be-
follow a well-established set of rules
tween them, then their only saying is,
or a criterion. And they do not do
‘We have heard and we shall obey’”
it out of ignorance, or because of an (Ibn Kathir).
erroneous judgment. Rather, in full
knowledge. It is intentional, and Qurtubi, Ibn Kathir and Shawkani
a deliberate step ... They are fully also quote a report according to
aware of the fact that it is unlawful which `Umar Faruq beheaded a man
for them to resort to judgment by who had received the judgment from
this taghut: ‘while they have been or- the Prophet but had come to him
dered to deny it!’ ... Surely Shaytan hoping that he might offer him some
has deluded them. And ‘Shaytan in- concession - because of (his tough-
tends to lead them astray: far away ness with the unbelievers and) his
in error.’” strong faith in Islam. But Ibn Kathir
and Shawkani state that the nar-
190. This attitude is in line with ration is not too trustworthy. One
the attitude of the polytheists about narrator Ibn Lahi`ah is considered
whom Allah said in (24: 48): “weak” and, additionally, the chain
ِ ِِ َِّ ‫{وإِ َذا دعوا إِ َل‬
ٌ ‫الل َوَر ُسوله ليَ ْح ُك َم بـَيـْنـَُه ْم إِ َذا فَ ِر‬
‫يق‬ ُُ َ of narrators is discontinuous. A simi-
ِ
]48 :‫ضو َن} [النور‬ ُ ‫منـْ ُه ْم ُم ْع ِر‬ lar report comes from the tafsir work
of Hafiz Abu Ishaq, which strength-
“And when they are called to Allah
ens the above, but which also does
and to His Messenger to judge be-
tween them, then lo! a party of them
not meet with the requirements of
refuses to come and turns away,” and
authenticity either. Allah knows best.
in total contrast to that of the believ-

745
 Surah 4 Al-Nisa’

[62] How then, when they are seized by a mis- ِ ِ

fortune because of what their own hands have
‫ت‬ْ ‫َّم‬ َ ‫ف إِ َذا أ‬
َ ‫َصابـَتـْ ُهم ُّمصيبَةٌ بَا قَد‬ َ ‫فَ َكْي‬
ِ ‫وك َيلِ ُفو َن ِب‬
‫لل إِ ْن أ ََرْد َن‬ ِ
forwarded, they come to you swearing by Al- ّ ْ َ ‫آؤ‬ُ ‫أَيْدي ِه ْم ُثَّ َج‬
lah (saying), ‘We intended nothing but good- ﴾٦٢﴿ ‫ان َوتـَْوفِي ًقا‬
ً ‫إِالَّ إِ ْح َس‬
will and conciliation?!’191
‫اللُ َما ِف قـُلُوبِِ ْم‬ ِ َّ ِ‫أُولَئ‬
[63] Those, about them Allah knows what is in
ّ ‫ين يـَْعلَ ُم‬
َ ‫ك الذ‬ َ
their hearts, so keep them at an arm’s length, ِ
‫ض َعنـْ ُه ْم َوعظْ ُه ْم َوقُل َّلُْم ِف‬
(yet) admonish them and say to them penetrat- ْ ‫َع ِر‬
ْ ‫فَأ‬
ِ
﴾٦٣﴿ ‫أَن ُف ِس ِه ْم قـَْوالً بَليغًا‬
ing words about themselves.

Asad notes: “The classical commen- this case, the Qur’ān) contain “cer-
tators see in verses 60-64 a reference tain verities”, they instinctively re-
to the hypocrites of Medina who, at coil from those teachings whenever
the time of the Prophet, outwardly they conflict with what their own
professed to be his followers but did idiosyncrasies represent to them as
not really believe in his teachings. It desirable: and so they become guilty
seems to me, however, that this pas- of hypocrisy in the deepest, religious
sage goes far beyond the possible connotation of the term.”
historical occasion of its revelation,
191. “The excuses of the hypocrites
inasmuch as it touches upon an of-
on such occasions amounted to this:
ten-encountered psychological prob-
the prerogative of decision certainly
lem of faith. People who are not fully
belongs to the Prophet; we never
convinced that there exists a reality
meant to question that. Our object
beyond the reach of human percep-
in going to someone else was not to
tion (al-ghayb ...), find it, as a rule,
secure exactly a judicial pronounce-
difficult to disassociate their ethical
ment, but to bring about mutual
views from their personal predilec-
agreement, conciliation somehow or
tions and morally questionable de-
the other, between the parties” (Ma-
sires - with the result that they are
jid).
only too often “willing to defer to
what the powers of evil tell them”. Sayyid comments: “Its an embarrass-
Although they may half-heartedly ing situation for them .. when they
concede that some of the moral return ... aware of the implications
teachings based on revelation (in of what they did ... hence unable to

746
Al-Nisa’ Surah 4

[64] Never did We192 send a Messenger but

(with the incumbency) that he be obeyed by ‫اع بِِ ْذ ِن‬ ِ ٍ ‫وما أَرس ْلنَا ِمن َّرس‬
the leave of Allah.193 Therefore, had they, after َ َ‫ول إِالَّ ليُط‬ ُ َ ْ ََ
َّ ِ َ ِ
they had wronged themselves (by consulting ‫وك‬ ‫آؤ‬ ‫ج‬ ‫م‬ ‫ه‬ ‫س‬
َ ُ َ ْ ُ َ ُ ْ َُ‫ف‬ ‫َن‬
‫أ‬ ‫ا‬
‫و‬ ‫م‬ ‫ل‬ ‫ظ‬ ‫ذ‬‫إ‬ ْ َُّ ‫الل َولَ ْو‬
‫م‬ ‫ه‬ ‫ـ‬‫ن‬ ‫أ‬ ّ
the taghut), come to you and sought Allah’s ‫ول‬
ُ ‫الر ُس‬َّ ‫استـَ ْغ َفَر َلُُم‬
ْ ‫اللَ َو‬
ّ ْ‫استـَ ْغ َفُروا‬
ْ َ‫ف‬
ِ
﴾٦٤﴿ ‫اللَ تـََّو ًاب َّرح ًيما‬
forgiveness, and the Messenger sought for-
ّ ْ‫لََو َج ُدوا‬
giveness for them,194 surely they would have
found Allah Relenting, Merciful.195

face the Prophet and therefore have 193. “This is to impress upon us
to resort to false oaths to the effect that Prophets are not sent so that
that they did not go to the taghut, people may pay lip-service to their
(a term perhaps of wide use in the prophethood, and then obey who-
pre-Islamic times also), save in the ever they wish. The purpose of send-
hope of reconciliation! That is the ing Prophets is that people should
excuse of all those, in all times, who follow the laws of God as brought
swerve away from judgment by the and expounded by them, rather than
Law of Allah and desire to reconcile laws devised by man, and that they
- somehow - between different ele- should obey the commands of God
ments, between different trends, and as revealed to the Prophets to the ex-
between different faiths. That is the clusion of the commands of others”
argument of those who claim to be (Mawdudi).
faithful, while they are not, and such
194. Thanwi comments: Since they
is the argument of the hypocrites.”
had displeased the Prophet by going
192. Asad comments: “As so often to the taghut, it became necessary
in the Qur’ān, the sudden change, for them that they go back to him
within one and the same sentence, in repentance and he respond with
from the pronoun “We” to “I” or a clean heart and pray for their for-
“He” to “God”, is meant to impress giveness. (Otherwise, as we know, it
upon the listener or reader of the was not necessary for his followers to
Qur’ān the fact that God is not a go to him. They could directly sup-
“person” but an all-embracing Power plicate to Allah: Au.).
that cannot be defined or even ade-
195. “Note that it is not the Prophet
quately referred to within the limited
who is empowered to forgive the sin-
range of human language.”

747
 Surah 4 Al-Nisa’

ners, he can only beseech on their et when a bedouin showed up.

behalf. Forgiveness is entirely in the He said, ‘Peace unto you O Mes-
hands of God” (Majid). senger of Allah. I have heard Al-
lah say, ‘Had they, after they had
Ibn Kathir quotes an incident which wronged themselves, come to
is entirely out of his line, considering you and sought Allah’s forgive-
his master, Ibn Taimiyyah’s influence ness, and the Messenger sought
on him: forgiveness for them, surely they
‫وقد ذكر مجاعة منهم الشيخ أبو نصر بن الصباغ‬ would have found Allah Relent-
:‫ قال‬،‫يف كتابه الشامل احلكاية املشهورة عن العتيب‬ ing, Merciful.’ Now, I have come
،‫كنت جالساً عند قرب النيب صلى هللا عليه وسلم‬ to you (O Messenger) seeking
،‫ السالم عليك اي رسول هللا‬:‫فجاء أعرايب فقال‬ forgiveness for my sins (from Al-
َ ُ‫{ولَ ْو أَنـَُّه ْم إِ ْذ ظَلَ ُموا أَنـُْف َس ُه ْم َجاء‬
‫وك‬ َ ‫مسعت هللا يقول‬ lah) and your intercession with
ً‫اللَ تـََّوااب‬
َّ ‫ول لََو َج ُدوا‬
ُ ‫الر ُس‬
َّ ‫استـَ ْغ َفَر َلُُم‬ ْ ‫اللَ َو‬
َّ ‫استـَ ْغ َف ُروا‬
ْ َ‫ف‬ my Lord.’ Then, he recited a cou-
‫َرِحيماً} وقد جئتك مستغفراً لذنيب مستشفعاً بك‬ plet praising the Prophet he left.’
:‫ مث أنشأ يقول‬.‫إىل ريب‬ He said,
‫اي خري من دفنت ابلقاع أعظمه‬ O ye who is buried at the august spot
‫فطاب من طيبهن القاع واألكم‬ The desert and the hills purified thereby
‫نفسي الفداء لقرب أنت ساكنه‬ My life be sacrificed for the chamber of
your residence
‫فيه العفاف وفيه اجلود والكرم‬
Therein is chastity, therein generosity,
‫ فغلبتين عيين فرأيت النيب صلى‬،‫مث انصرف األعرايب‬ nobility.
‫ احلق‬،‫ “اي عتيب‬:‫ فقال‬،‫هللا عليه وسلم يف النوم‬
`Utabi says he fell asleep and saw
‫ تفسري ابن كثري‬-”‫األعرايب فبشره أن هللا قد غفر له‬
the Prophet in his dream saying:
Quite a few people have quoted “`Utabi, seek the bedouin and
the following, including Sheikh tell him Allah has forgiven him.”
Abu Mansur b. al-Sabbagh, who
196. If the above verse exhorted the
writes in his book Al-Shamil, the
hypocrites to present themselves to
famous incident coming down
the Prophet, the present one adds
from `Utabi. He said: “I was sit-
that their physical reversion and ex-
ting near the grave of the Proph-
ternal submission is not adequate. At

748
Al-Nisa’ Surah 4

[65] No, by your Lord,196 they will not (truly)

‫يما‬ ِ َ ‫فَالَ وربِك الَ يـؤِمنو َن ح َّت ُي ِّكم‬
believe until they accept you as the judge197 َ ‫وك ف‬ ُ َ َ َ ُ ُْ َ َّ َ
in matters of dispute between themselves, ‫َش َجَر بـَيـْنـَُه ْم ُثَّ الَ َِي ُدواْ ِف أَن ُف ِسه ْم َحَر ًجا‬
ِ
and then, find no displeasure in their hearts ﴾٦٥﴿ ‫ت َويُ َسلِّ ُمواْ تَ ْسلِ ًيما‬ ِ
at your judgment, and submit themselves in َ ‫ضْي‬ َ َ‫ّمَّا ق‬
total submission.198

heart also they will have to submit the decision). He said: “(Do
themselves wholly to feel no aversion you say that) because he is your
therein whatsoever (against judg- cousin?” The Prophet’s counte-
ments pronounced by him in affairs nance changed. He said: “Water
of their concern) - Thanwi. your plants, Zubayr. Then hold
the water until the level reaches
197. After the Prophet, the position the embankment. After that let
is now occupied by the Qur’ān and it overflow (into the Ansari’s
the Sunnah, as understood by the ju- lands),” (and Allah revealed this
rists and scholars. And the judgments verse). According to another ver-
they pronounce will be imposed on sion, “until water reaches your
the people by the rulers (Shawkani). ankles” (Ibn Jarir).
198. It is related by `Urwah b. Qurtubi adds: The name of the Ansa-
Zubayr that: ri varies from Hatib b. Abi Balta`ah,
‫صا ِر ِف‬ ِ
َ ْ‫الزبـَيـُْر َر ُج ًل م ْن ْالَن‬ُّ ‫اص َم‬َ ‫ال َخ‬ َ َ‫َع ْن عُْرَوَة ق‬ to mere Hatib, to Tha`labah b. Hat-
‫اس ِق‬ ِ ْ ‫يج ِم ْن‬
َ ‫الََّرِة فـََق‬
ْ ‫اللُ َعلَْيه َو َسلَّ َم‬
َّ ‫صلَّى‬ َ ‫َّب‬ُّ ِ‫ال الن‬ ٍ ‫َش ِر‬ ib. Bukhari and Muslim have not
‫ي َي‬ ُّ ‫صا ِر‬ ِ ِ
َ ‫َي ُزبـَيـُْر ُثَّ أ َْرس ْل الْ َماءَ إ َل َجا ِرَك فـََق‬
َ ْ‫ال ْالَن‬ named him, and therefore, the per-
ِ‫الل‬ َِّ ‫ول‬
ِ
َّ ‫ك فـَتـَلَ َّو َن َو ْجهُ َر ُسول‬ َ ِ‫الل أَ ْن َكا َن ابْ َن َع َّمت‬ َ ‫َر ُس‬ son remains unidentified.
‫س‬ ِ ِ َّ ِ َّ ‫صلَّى‬
ْ ‫احب‬ ْ َّ‫اسق َي ُزبـَيـُْر ُث‬ ْ ‫ال‬ َ َ‫اللُ َعلَْيه َو َسل َم ُثَّ ق‬ َ Thus we see that the Prophet first
‫الَ ْد ِر ُثَّ أ َْرِس ْل الْ َماءَ إِ َل َجا ِرَك‬ْ ‫الْ َماءَ َح َّت يـَْرِج َع إِ َل‬
asked Zubayr to grant concession to
Zubayr ibn al-`Awwam and the Ansari by not watering his plants
an Ansari disagreed over wa- to their entire need, rather, to let it
ter rights; (when they took the flow through his fields as it came in
matter to the Prophet) he said: (so that both could benefit from it
“Zubayr, water your plants and before the source went dry: Au.). But
then let it flow (on).” The An- when the Ansari did not appreciate
sari (was not well pleased with that decision, he allowed Zubayr

749
 Surah 4 Al-Nisa’

to water his plants well enough, to them. In the absence of this (i.e. no
his satisfaction, before allowing it submission at heart) a man is a kafir
to overflow into the adjacent fields. in the knowledge of Allah even if a
The incident has been recorded by believer in the opinion of the people.
Bukhari, Nasa’i and Ahmad (Ibn
Second, it is also a requirement that
Kathir, Shawkani).
he admit the rightfulness and just-
The above is the legal position, i.e., ness of the Shari`ah with his tongue.
one might stop the flow of natu- Without this he is an unbeliever in
ral water until it reaches the ankles the sight of the people (even if suc-
and then let it spill over to the lower cess at the first level renders him a
lands (Razi). Muslim in the sight of Allah: Au.).
However, meeting this condition,
Qurtubi points out that it can be de-
and failing the first, renders him a
duced from the above hadīth that the
munafiq.
Qadi can, if the disputants would
agree, offer a compromise solution Third, insofar as deed-level is con-
(in which one gets a little more than cerned it is enough - for one to be
his due). declared a believer - if one takes his
disputes for judgment to the reli-
Thanwi, with his characteristic brev-
gious authorities, even if he feels
ity, solves a problem that some of
some aversion to it at level of his
the modern thinkers seem to have
heart (realizing that the case might
fumbled with. What follows is an
not go his way: Au.). This third level
expanded form: In trying to under-
is the lowest level of taqwa and righ-
stand various implications of the
teousness.
verse, one might keep in mind that,
of resorting to (un-Islamic) judg- The above discussion, continues
ment, non-aversion and submission, Thanwi, resolves the problem of a
there are three levels or three kinds: person who does not bring up his
1) of faith in it, 2) by the tongue case before the Shar`i authorities,
and, 3) by deeds. even if he admits the invalidity of
the non-Shar`i law. Is he an unbe-
First, so far as faith is concerned, it
liever? Or a hypocrite? The answer
is enough if a man submits to the
is, he is none. He is a fasiq, for he
Laws of the Shari`ah at the level of
does not meet with the requirements
the heart, without any aversion to
of Kufr by meeting with the second

750
Al-Nisa’ Surah 4

[66] Had we decreed for them: ‘Slay your-

selves,’199 or, ‘Flee your homes,’ surely they ‫َولَ ْو أ ََّن َكتـَبـْنَا َعلَْي ِه ْم أ َِن اقـْتـُلُواْ أَن ُف َس ُك ْم‬
ِ ِ ِ ِ ِ ْ ‫أَ ِو‬
would not have done that, save a few of them.200 ٌ ‫اخ ُر ُجواْ من د َيرُكم َّما فـََعلُوهُ إالَّ قَل‬
‫يل‬
Yet, were they to do as they were exhorted, ‫وعظُو َن بِِه لَ َكا َن‬ ِ
َ ُ‫ّمنـْ ُه ْم َولَ ْو أَنـَُّه ْم فـََعلُواْ َما ي‬
it would have been better for them and more ﴾٦٦﴿ ‫َش َّد تـَثْبِيتًا‬
strengthening (for their faith).201 َ ‫َخيـًْرا َّلُْم َوأ‬

condition stated above, nor of nifaq Prophet when he appointed Usamah

by meeting with the requirement of b. Zayd as the leader over several se-
the first condition. Rather, he merely nior Companions for a campaign.
fails to meet with the requirements When some people protested the
of taqwa and righteousness, by re- Prophet said: “If you are not happy,
sorting to judgment by non-religious then I know that you were not happy
tribunals. And someone who does when his father (Zayd b. Haritha)
not meet with the requirements of had been appointed amir over you.”
taqwa and righteousness is a fasiq Or, in a second incident, when the
(and not a kafir). Prophet signed the peace treaty at
Hudaybiyyah, many senior Com-
(The above should also make clear,
panions were upset about it. But it
that one is a Muslim, even if he has
was not said that they had no faith:
some reservations at the intellec-
Au.).
tual level about say a Shari`ah law,
because of his failure to sort out 199. As, for example, the followers
some problems at that level. In other of Musa, who were ordered to kill
words, he might say, “Truly speaking, each other in verse 53 of Surah Al-
I do not understand the reasonable- Baqarah: Mujahid, Suddi (Ibn Jarir).
ness of this (or that ruling), but all
The following is worthy of note:
the same, I submit to it, and I know
that in some way or the other it is ‫{ولَ ْو أ ََّن‬
َ ‫ ملا نزلت‬:‫ قال‬،‫عن أيب إسحاق السبيعي‬
the right thing.” Such mental reser- :‫ قال رجل‬،‫َكتـَبـْنَا َعلَْي ِه ْم أ َِن اقـْتـُلُوا أَنـُْف َس ُك ْم} اآلية‬
vation would be, insha Allah, forgiv- ‫ فبلغ ذلك‬،‫ واحلمد هلل الذي عافاان‬،‫لو أمران لفعلنا‬
able in view of the fact that he met ‫ “إن من أميت‬:‫ فقال‬،‫النيب صلى هللا عليه وسلم‬
with both the first and the second ”‫لرجاالً اإلميان أثبت يف قلوهبم من اجلبال الرواسي‬
conditions. An example of this is the
Abu Ishaq al-Subay`i has report-
Companions’ disagreement with the

751
 Surah 4 Al-Nisa’

ed that when this verse (4: 66): that. At Badr, for instance, they un-
“Had we decreed for them (i.e., the hesitatingly fought against their kin,
Jews and the hypocrites): ‘Slay your- slaying some of them. Earlier to that,
selves,’ or, ‘Flee your country,’ surely, they had abandoned their homes in
they would not have done it, save a Makkah, to settle down penniless,
few of them” was revealed, some- first in Abyssinia, and then in Madi-
one said, ‘Had Allah ordered us nah (Au.).
do that, we would have done it,
but He be praised, He spared 201. “Had these people been able to
us.’ When the report reached the free themselves of uncertainty, hesita-
Prophet he said, ‘There are some tion and ambivalence, and to resolve
among my followers whose faith firmly to follow and obey His (Al-
is as firm as the mountains’ (Razi, lah’s) Prophet (peace be upon him),
Qurtubi, Ibn Kathir). their lives would have been spared
the instability from which they suf-
In fact, several Companions had fer. Their way of thinking, their
made this sort of statement (Ibn morals and their practical dealings
Kathir). would all have found permanent and
stable foundations, and they would
Similar reports are in Ibn al-Mundhir,
have enjoyed the blessings granted
Ibn Abi Hatim and Shurayh b.
only to those who follow the only
`Ubayd (Shawkani).
one straight path with firmness and
200. According to reports, when this resolution. For one who is subject to
verse was revealed the Prophet sig- indecision and hesitation, who keeps
nalled at `Abdullah ibn Rawaha and changing from one direction to an-
said, “Had Allah ordered that, this other in a state of uncertainty, life
man would have been of those few is a continuous exercise in futility”
who would have complied.” Similar (Mawdudi).
reports have come about `Abdullah
202. “By giving up uncertainty, and
ibn Mas`ud (Ibn Kathir).
deciding with complete faith and
In fact, many of the followers of our conviction to follow the Prophet
Prophet had already accomplished (peace be on him), the straight path

752
Al-Nisa’ Surah 4

‫َجراً َع ِظ ًيما‬ ِ َ‫وإِذاً َّلتـيـن‬

[67] And, in that case, We would have granted
them from Us, a grand reward.
ْ ‫اهم ّمن لَّ ُد َّن أ‬ ُ َْ َ
﴾٦٧﴿
[68] Further, We would have guided them to a
Straight Path.202 ﴾٦٨﴿ ‫اه ْم ِصَراطًا ُّم ْستَ ِق ًيما‬ ُ َ‫َوَلََديـْن‬
ِ َّ
[69] And whosoever obeys Allah and His Mes- ‫ين‬
َ ‫ك َم َع الذ‬ َ ِ‫ول فَأ ُْولَئ‬
َ ‫الر ُس‬
َّ ‫اللَ َو‬ ِ
ّ ‫َوَمن يُط ِع‬
senger, they are with those whom Allah has ‫ني‬ ِ ِ ِ ‫أَنـعم الل علَي ِهم ِمن النَّبِيِني و‬
favored: the Prophets, Siddiqun,203 the mar- َ ‫الص ّديق‬ّ َ َ ّ َ ّ ْ َ ُّ َ َ ْ
tyrs and the righteous:204 good companions are ‫ك َرفِي ًقا‬
َ ِ‫ني َو َح ُس َن أُولَئ‬ ِِ َّ ‫والشُّه َداء و‬
َ ‫الصال‬ َ َ َ
they.205 ﴾٦٩﴿
ِ ِ ِ ِ ‫ضل ِمن‬ ِ
[70] That is the bounty from Allah. And Allah ً ‫الل َوَك َفى ب ّلل َعل‬
‫يما‬ ّ َ ُ ْ ‫ك الْ َف‬ َ ‫َذل‬
suffices as One who knows. ﴾٧٠﴿

of their endeavours would have (Razi).

opened up before them. They would
204. Sa`id ibn Jubayr, Qatadah,
have been able to perceive clearly the
Suddi and Ibn Rabi` have said that,
channels into which their energies
should be directed, so that each step ‫جاء رجل من األنصار إِىل رسول هللا صلى هللا عليه‬
they took would be a step towards ‫ فقال له النيب صلى هللا عليه‬،‫وسلم وهو حمزون‬
the true goal” (Mawdudi). ‫ اي‬:‫ “اي فالن ما يل أراك حمزوانً ؟” فقال‬:‫وسلم‬
‫ حنن‬:‫ ما هو ؟ قال‬:‫ فقال‬،‫نيب هللا شيء فكرت فيه‬
203. (Sadiq is someone who speaks
ً‫نغدو عليك ونروح ننظر إِىل وجهك وجنالسك وغدا‬
the truth and proves himself true to ‫ فلم يرد النيب صلى‬،‫ترفع مع النبيني فال نصل إِليك‬
what he claims as true: Au.). Siddiq is ‫{وَم ْن‬
its intensive form. It is also said that َ ‫ فأاته جربيل هبذه اآلية‬،ً‫هللا عليه وسلم شيئا‬
ِ َّ
‫اللُ َعلَْي ِه ْم‬
َّ ‫ين أَنـَْع َم‬ َ ِ‫ول فَأُولَئ‬
َ ‫ك َم َع الذ‬ َ ‫الر ُس‬ َّ ‫يُ ِط ِع‬
َّ ‫اللَ َو‬
the best of the followers of a Prophet ِ
are known as Siddiqun (Shawkani).
‫ فبعث النيب صلى هللا عليه وسلم فبشره‬.}‫ني‬ َ ِّ‫م َن النَّبِي‬
Once, an Ansari came to the
It is also said that Siddiq is someone Prophet with a gloomy face. The
who has a firm belief that everything Prophet asked him the reason.
of the religion of Islam is true, with- He said: “Apostle of Allah. I was
out any doubt or reservation whatso- thinking about something.” He
ever. Yet another opinion is that it is asked what it was. He said, “We
he who outstrips others in testifying come to you morning and eve-
to the truthfulness of a Messenger ning and sit in your company. To-

753
 Surah 4 Al-Nisa’

morrow you will be taken away the Prophet. Once I brought him
into the company of Prophets. water for ablution and for cleans-
We will not be able to reach you.” ing himself. He said: “Ask.” I said,
The Prophet did not say anything “Messenger of Allah, I seek your
in reply. Then Jibril came down companionship in Paradise.” He
with this verse. The Prophet sent said, “Ask for something else.”
for him and gave him the good I said, “That’s for me.” He said:
news (Ibn Jarir). “Then help me for yourself with
plenty of prostrations.”
The report seems to have good nar-
rators (Ibn Kathir). Dia’ Maqdisi has Ahmad has a tradition related by
said that the report is of hasan status `Amr b. al-Juhanni who says a man
(Shawkani). came to the Prophet and said:
Kashshaf, Razi and Qurtubi have named ‫اي رسول هللا شهدت أن ال إله إال هللا وأنك رسول‬
Thawban as the Ansari of the above re- ‫هللا وصليت اخلمس وأديت زكاة مايل وصمت شهر‬
port or of others of similar content. ‫ “من‬:‫ فقال رسول هللا صلى هللا عليه وسلم‬.‫رمضان‬
‫مات على هذا كان مع النبيني والصديقني والشهداء‬
It is reported of another Ansari that
‫ ما مل يعق‬-‫ ونصب أصبعيه‬- ‫يوم القيامة هكذا‬
when he was told of the death of the
”‫والديه‬
Prophet, he prayed to Allah that He
blind him because he had lost inter- “Apostle of Allah. I testify that
est in everything and wished to see there is no deity save Allah, and
nothing after him. It is said that that you are His messenger. I do
he became blind on the spot (Razi, my five daily Prayers, offer my
Qurtubi). zakah and fast 30 days of Rama-
dan.” the Prophet replied: “Who-
Ibn Kathir adds few more ahadīth.
ever died on this would be (and
One is in Muslim in which Ka`b b.
pressing his two fingers) with
al-Aslami says:
those whom Allah has favoured:
‫كنت أبيت عند النيب صلى هللا عليه وسلم فأتيته‬ Prophets, Siddiqun, martyrs and
‫ اي‬:‫ فقلت‬.”‫“س ْل‬ َ :‫ فقال يل‬،‫بوضوئه وحاجته‬ the righteous so long as he did
‫ “أو‬:‫ فقال‬.‫ أسألك مرافقتك يف اجلنة‬،‫رسول هللا‬ not mistreat his parents.”
ِ ‫ “فَأ‬:‫ قال‬.‫ هو ذاك‬:‫َغيـر ذلك؟” قلت‬
‫َع ِّن على‬ َْ In another hadīth of Tirmidhi, rated
‫ صحيح مسلم‬.”‫نفسك بكثرة السجود‬
hasan by him, the Prophet said:
“I used to spend the night nearby
‫التاجر الصدوق األمني مع النبيني والصديقني‬

754
Al-Nisa’ Surah 4

‫والشهداء‬ .”‫وصدقوا املرسلني‬

“The honest and trustworthy “The dwellers of Paradise will
trader will be with those whom see the people of the ghuraf
Allah has favoured: the Prophets, from high above as you see the
Siddiqun, and the martyrs.” stars in the horizon. That (dis-
tance) because of the rank and
However, the best hadīth is that
level difference between them.”
which almost reaches the mutawatir
They said: “Messenger of Al-
status
lah. Those must be the dwelling
‫ أن رسول‬:‫من طرق متواترة عن مجاعة من الصحابة‬ places of Prophets.” He replied:
‫هللا صلى هللا عليه وسلم سئل عن الرجل حيب القوم‬ “No, by Him in whose hands
‫ “املرء مع من أحب” قال‬:‫وملا يلحق هبم؟ فقال‬ is my life. Those would be for
.‫ فما فرح املسلمون فرحهم هبذا احلديث‬:‫أنس‬ people who believed in Allah and
‫صحيحني‬ His messengers.”
The Prophet was asked about Quotation from Ibn Kathir ends
a man who loves a people but here.
is not able to join them. The
Prophet said: “A man will be with 205. According to a report of `A’isha
those he used to love.” It is said in Bukhari and Muslim, when she
that the Companions were rarely heard these words from the Proph-
seen as happy as when they heard et: “In the company of those whom
this. Allah has favoured: the Prophets,
Siddiqun, the martyrs and the righ-
Again, we have a hadīth of the Sa- teous,” in his final sickness, she knew
hihayn which reports the Prophet as that the Prophet would shortly die
having said: (Qurtubi, Ibn Kathir).
،‫“إن أهل اجلنة ليرتاءون أهل الغرف من فوقهم‬ 206. What it means is, do not sit
‫كما ترتاءون الكوكب الدري الغابر من األفق من‬ back and relax, rather prepare your-
‫ اي‬:‫ قالوا‬.”‫اض ِل ما بينهم‬ ِ
ُ ‫املشرق أو املغرب لتـََف‬ self against the enemies of Islam
‫ تلك منازل األنبياء ال يبلغها غريهم؟‬،‫رسول هللا‬ (Ruh).
‫ رجال آمنوا ابهلل‬،‫ والذي نفسي بيده‬،‫ “بلى‬:‫قال‬

755
 Surah 4 Al-Nisa’

[71] Believers! Take your precautions (against ِ َ‫ي أَيـُّها الَّ ِذين آمنواْ خ ُذواْ ِح ْذرُكم ف‬
ْ‫انف ُروا‬
the unbelievers);206 then go forward (in small) َْ ُ َُ َ َ َ
ِ ِ
﴾٧١﴿ ‫ات أَو انف ُرواْ َج ًيعا‬ِ ٍ ‫ثـب‬
detachments or go forward all together.207 َُ

Mawdudi writes: “This discourse was must be ready for hostility on the
revealed after the battle of Uhud, part of groups or nations opposed
when the tribes living around Ma- to the world-view and the social sys-
dina had been greatly encouraged by tem of Islam and, conceivably, bent
the defeat of the Muslims. The dan- on its destruction: consequently, the
gers seemed to surround the Mus- concept of a defensive war in God’s
lims on all sides. Day in and day out cause (jihad) plays a very prominent
news poured in about the hostile in- role in the socio-political scheme of
tentions of some tribe after another Islam and is frequently alluded to
... Beyond Madina neither their life throughout the Qur’ān.”
nor property was secure. Conse-
Since the concept that Islam sanc-
quently, the Muslims had to prepare
tions only a defensive war is com-
themselves for a fierce struggle for a
monly prevalent, the above requires
tremendous all out effort to ensure
a slight modification. The words
that the Islamic movement would
“defensive war,” destroy the objec-
not be crushed.”
tive “in God’s cause” stated in the
207. The meaning hidden in the same sentence. Jihad can only be
words “go forward all together” is that “in God’s cause,” if it is waged to
a man must try and take part in ev- uphold the Word of God and put
ery good activity before his appoint- down the Word of taghut. Helping
ed term ends (Ruh). the oppressed Muslims, is only sub-
sidiary and an additional cause, and
Asad writes: “The problem of war as
cannot be called “God’s cause” per
such arises from the principles of ide-
se. Also see note 212 below. Though
ological statehood postulated in verse
of course, this is all theory. In actual
59 of this Surah. Since the Muslims
fact, Muslims will have to keep con-
are expected to organize their com-
ducting the Jihad of self-defence be-
munal life within the framework of a
cause never will they be spared the
state based on the ideological prem-
enemy-sword (Au.).
ises laid down in the Qur’ān, they

756
Al-Nisa’ Surah 4

[72] Surely, there are some among you who ِ ِ

drag their feet;208 then, if an affliction befalls َ ‫َوإِ َّن من ُك ْم لَ َمن لَّيـُبَطّئَ َّن فَِإ ْن أ‬
‫َصابـَْت ُكم‬
‫اللُ َعلَ َّي إِ ْذ َلْ أَ ُكن‬ ِ ‫ُّم‬
you, he says: ‘Allah favored me that I was not ّ ‫ال قَ ْد أَنـَْع َم‬َ َ‫صيبَةٌ ق‬
present with them.’ ﴾٧٢﴿ ‫يدا‬ ً ‫َّم َع ُه ْم َش ِه‬
[73] But if a good fortune from Allah visits ‫ض ٌل ِّم َن هللا لَيـَُقولَ َّن َكأَن‬ ْ َ‫َصابَ ُك ْم ف‬ ِ
you, he says - as if there was no affection be- َ ‫َولَئ ْن أ‬
tween you and him209 - ‘How I wish I was ُ ‫َّلْ تَ ُكن بـَيـْنَ ُك ْم َوبـَيـْنَهُ َم َوَّدةٌ َي لَيتَِن ُك‬
‫نت‬
with them. I would have then made a great ﴾٧٣﴿ ‫َم َع ُه ْم فَأَفُ َوز فـَْوًزا َع ِظ ًيما‬
fortune.’210
ِ َّ ِ ‫فـ ْليـ َقاتِل ِف سبِ ِيل‬
[74] Let those then, who (will readily) sell the َ ‫الل الذ‬
‫ين يَ ْشُرو َن‬ ّ َ ْ َُ
life of this world for the next, fight in the way ‫آلخَرِة َوَمن يـَُقاتِ ْل ِف َسبِ ِيل‬
ِ ‫الدنـيا ِب‬
ُّ
َْ ‫الَيَا َة‬ ْ
of Allah.211 Whoso fights in the way of Allah ِ ِ ِ ِ
and is slain, or overcomes (the enemy), We
‫َجًرا‬
ْ ‫ف نـُْؤتيه أ‬َ ‫ب فَ َس ْو‬ ْ ‫الل فـَيـُْقتَ ْل أَو يـَ ْغل‬
ّ
shall surely bestow on him a mighty reward.212 ﴾٧٤﴿ ‫َع ِظ ًيما‬

208. Such as those who do not pre- of being ashamed of himself for de-
pare themselves - with arms and pro- sertion. If the general body wins a
visions - for the battles that are an- success, he does not rejoice for the
ticipated (Ibn Kathir). common cause, but only regrets for
himself that he was not there to share
209. There was, in fact, no love and
in the glory and the gains.”
affection between the hypocrites and
Muslims, but this is what they used 211. Depending on how yashruna is
to claim (and these words were added understood, whether in the sense of
to refute their claim) - Zamakhshari. selling, or, alternatively, in the sense
of buying, which both are gram-
210. Mujahid, Qatadah and Ibn Ju-
matically possible, the verse can also
rayj have said that the allusion is to
be translated as: “Let (the believers)
the hypocrite in this verse (Ibn Jarir,
fight in the way of Allah, those (un-
Ibn Kathir).
believers) who sell their Hereafter for
Yusuf Ali explains: “The doubter de- this present one...” But most of the
taches himself in thought and action commentators have understood it as
from the community. If the general adopted here (Au.).
body has a reverse, he blesses Allah
212. So, for a believer fighting in the
that he was not among them, instead

757
 Surah 4 Al-Nisa’

[75] How is it with you, that you do not fight ِ ‫وما لَ ُكم الَ تـ َقاتِلُو َن ِف سبِ ِيل‬
‫الل‬
in the way of Allah, and in the way of op- ّ َ ُ ْ ََ
ِ ِ
‫الر َجال َوالنّ َساء‬ ِ ِ ِ
pressed men, women and children pleading: ّ ‫ني م َن‬ َ ‫ض َعف‬ْ َ‫َوالْ ُم ْست‬
ِ
‫َخ ِر ْجنَا م ْن‬ ِ
‫َوالْ ِولْ َد ِان الَّذ‬
‘Our Lord, rescue us from the people of this ْ ‫ين يـَُقولُو َن َربـَّنَا أ‬
َ
‫اج َعل لَّنَا ِمن‬ ِ ِ ِِ
tyrannous town, and appoint for us a protec-
ْ ‫َهذه الْ َق ْريَة الظَّال أ َْهلُ َها َو‬
ِ
َ ‫اج َعل لَّنَا ِمن لَّ ُد‬
tor from You, and appoint to us a helper from ِ َ‫نك ن‬
You.213
‫ص ًريا‬ ْ ‫نك َوليًّا َو‬ َ ‫لَّ ُد‬
﴾٧٥﴿
ِ َّ ِ ‫الَّ ِذين آمنواْ يـ َقاتِلُو َن ِف سبِ ِيل‬
[76] The believers fight in the way of Allah, َ ‫الل َوالذ‬
‫ين‬ ّ َ ُ َُ َ
while the unbelievers fight in the way of ta- ِ ِ
ْ‫َك َفُرواْ يـَُقاتِلُو َن ِف َسب ِيل الطَّاغُوت فـََقاتلُوا‬
ِ
ghut.214 Fight you, then, against the friends of
‫ان َكا َن‬ ِ َ‫ان إِ َّن َكي َد الشَّيط‬ ِ َ‫أَولِياء الشَّيط‬
Shaytan. Shaytan’s guile is weak indeed.215 ْ ْ ْ َْ
﴾٧٦﴿ ‫ضعِي ًفا‬ َ

way of Allah, it is either martyrdom 214. For explanation of the word ta-
or victory. Defeat is out of the ques- ghut see note 172 of this Surah and
tion (based on Majid’s note). 553 of Al-Baqarah.
213. Thus, there are two reasons that 215 ‘Thus the Qur’ān implies that
entail the necessity of jihad: one, to “evil” is not an independent, esoteric
establish the religion of Allah, and factor of life, but rather a result of
the other to help the oppressed Mus- a man’s succumbing to the tempta-
lims (Shabbir). tions arising from his own moral
weakness and thereby “denying the
Ibn `Abbas, Mujahid, Suddi, Hasan
truth”. In other words, the “power”
and Ibn Zayd say that the situation
of the negative principle symbol-
refers to the early days after hijrah
ized by Satan has no intrinsic real-
when weak men, women and chil-
ity (“Satan’s guile is weak indeed”):
dren were left back in Makkah and
it becomes real only through man’s
were the target of persecution (Ibn
wilfully choosing a wrong course of
Jarir).
action’ (Asad).
Ibn `Abbas has said in a report of
216. Ibn `Abbas has said that once,
Bukhari: “I and my mother were the
tired of persecution in Makkah,
“oppressed ones” that Allah spoke of
`Abdul Rahman ibn `Awf and oth-
in this verse (Ibn Kathir).
ers complained to the Prophet: “As

758
Al-Nisa’ Surah 4

[77] Have you considered those who were told,

‘Restrain yourselves. And, (in the meantime), ‫يل َلُْم ُك ُّفواْ أَيْ ِديَ ُك ْم‬ ِ ‫أََل تـر إِ َل الَّ ِذ‬
َ ‫ين ق‬ َ ََ ْ
establish the Prayers and pay the zakah?;’216 ‫ب‬ ِ‫الزَكاةَ فـلَ َّما ُكت‬َّ ‫ا‬‫و‬ ‫ت‬ ‫آ‬‫و‬ ‫ة‬ ‫ال‬ ‫الص‬ ‫ا‬‫و‬ ‫يم‬ ِ
but as soon as fighting was prescribed for them, َ َ ْ َُ َ َ َّ ْ ُ ‫َوأَق‬
a party of them began to fear the people as they
‫َّاس‬ ِ ‫ال إِ َذا فَ ِر‬
َِ ‫يق ّمنـْ ُه ْم َيْ َش ْو َن الن‬ ٌ ُ َ‫َعلَْي ِه ُم الْ ِقت‬
ِ ‫َكخ ْشي ِة‬
ought to fear Allah, or even more, and began َ‫َش َّد َخ ْشيَةً َوقَالُواْ َربـَّنَا ل‬ َ ‫الل أ َْو أ‬ ّ َ َ
‫َج ٍل‬ ‫أ‬ ‫ل‬ َِ ‫َخرتـنَا إ‬ ِ
to plead, ‘O Our Lord. Why did you prescribe
َ َ ْ َّ ْ َ َ َ ْ َْ‫ت َعلَيـ‬
‫أ‬ ‫ال‬
‫و‬ ‫ل‬ ‫ال‬ ‫ت‬ ‫ق‬ ‫ل‬ ‫ا‬ ‫ا‬ ‫ن‬ َ ‫َكتـَْب‬
fighting for us? Why did You not grant us re- ِ ‫الدنـيا قَلِيل و‬ ٍ
spite for a short while?!’217 Say, ‘Short are the
‫اآلخَرةُ َخيـٌْر‬ َ ٌ َْ َّ ُ‫قَ ِريب قُ ْل َمتَاع‬
enjoyments of the world, and the Hereafter is
﴾٧٧﴿ ً‫لِّ َم ِن اتـََّقى َوالَ تُظْلَ ُمو َن فَتِيال‬
better for him who fears (his Lord).218 And you
shall not be wronged (even) by a thread.219

polytheists, we were people of hon- things. But we might be right, we

our. But, after Islam we are being hu- might be wrong. There might have
miliated.” the Prophet told them: “I been reasons that are not clear to
have been ordered to forgive. There- us, known by Allah alone. There-
fore, do not retaliate” (Ibn Jarir). fore, a believer’s attitude should be,
whether it is the question of jihad, or
Ibn Kathir adds: A similar report is
other matters such as the wisdom be-
in Nasa’i. And, one of the reasons
hind Prayers, zakah and so on, that
for restraining the Muslims was that
whatever his own reason and logic
they were in the holy precincts where
lead him on to, he only takes them
fighting was unlawful.
as possibilities and fair guesses, but
The above report is also in Hakim no more. He is never certain about
who has declared it trustworthy them, and will never assure himself
(Shawkani). that there is nothing beyond them.
Thus disciplining ourselves, we can
On the question of why Islam did look into some of what we think
not reply force with force in Makkah, could have been the reasons for not
Sayyid Qutb has the following to say legislating jihad in Makkah:
in summary:
a) It was a phase involving discipline,
“First of all, we need to realize that training and preparation of an assort-
in these matters we are speaking on ment of people, in a particular atmo-
behalf of Allah. We might assume sphere, overruled by certain factors:

759
 Surah 4 Al-Nisa’

being trained especially in patience f ) Fewness of Muslims could have

and perseverance, and in the obedi- been another reason. The non-
ence to a leadership ... that leader- Makkan Arabs treated the struggle
ship itself of a more profound order, between the Quraysh and the early
and not the tribal order. Muslims as a family quarrel in which
they would not interfere. Had the
b) Probably because a pacifist meth-
Muslims clashed with the Quraysh
od suited the milieu in which Islam
... and lost ... Islam would have end-
appeared: the milieu and culture of
ed there.
the Quraysh, the proud men, who
would not bow down to force, rath- g) The central figure, that of Prophet
er, fight on. Muhammad, on whom be peace,
was himself well-protected by Banu
c) To avoid turning every home into
Hashim. Their protection gave
a battle-ground, especially when an
him freedom to preach among the
organized authority was also lacking
Makkans and the adjoining tribes.
that could restore order after the cha-
So long as the freedom to propagate
os. Islam would have been squarely
was there, there was no pressing rea-
blamed for the resulting chaos. In
son to opt for the use of force.
fact, even without any retaliation by
the persecuted Muslims, Islam was 217. The words in the original
being blamed for dividing homes are ‘ila ajalin qaribin‘ which have
and putting sons against fathers. been interpreted as meaning, ‘until
our deaths’ (Ibn Jarir, Ibn Kathir,
d) It was from the knowledge that
Shawkani).
many of those who were then tortur-
ing Muslims and persecuting them, These were the words of the hypo-
would themselves later turn into ar- crites (Qurtubi, Alusi).
dent soldiers of Islam.
Some commentators have attributed
e) The sense of honour that the Arabs this behaviour to the weak Muslims.
were endowed with worked in favour Although nothing has been said by
of Islam. If there were some of them way of substantiation, the possibility
who were torturing weak Muslims, exists of some weak-hearted Muslims
there were others who sympathized being unhappy over the ordinance to
with them, and felt guilty about it. fight. Thanwi has said that since such
of those as alluded to here did not

760
Al-Nisa’ Surah 4

[78] Wheresoever you may be, death will over-

take you,220 although you should be in forti- ‫ت َولَ ْو ُكنتُ ْم ِف‬ ُّ ‫أَيـْنَما تَ ُكونُواْ يُ ْد ِر‬
ُ ‫كك ُم الْ َم ْو‬ َ
fied castles.’221 And, if a good thing happens to ‫صبـْ ُه ْم َح َسنَةٌ يـَُقولُوْا‬ ِ ُ‫وج ُّم َشيَّ َد ٍة وإِن ت‬ ٍ ‫بـُُر‬
َ
them, they say, ‘This is from Allah.’ But when ِ ِ
ِ ُ‫هذه ِمن ِعند الل وإِن ت‬
ْ‫صبـْ ُه ْم َسيِّئَةٌ يـَُقولُوا‬ ِ ِ
an evil befalls them they say, ‘This is from َ ّ ْ َ
ِ ‫ند‬
‫الل فَ َما‬ ِ ‫ند َك قُل ُك ًّل ِمن ِع‬ ِ ‫ه ِذ ِه ِمن ِع‬
you.’222 Tell them, ‘Everything is from Allah.’ ّ ّْ ْ ْ َ
ِ
‫ادو َن يـَْف َق ُهو َن َحديثًا‬ ِ ِ
What then is the matter with these people that ُ ‫لَُؤالء الْ َق ْوم الَ يَ َك‬
they come nowhere near to understanding the ﴾٧٨﴿
discourse?

shy away from jihad when the actual 219. For an explanation of the fatil
occasions arose, their initial aversion of the original, see note 169 above.
to fight - something very natural -
220. A man will die on a prescribed
did not entail any sin.
day, neither earlier nor later, whether
Majid adds: “This verse gives lie di- he took part in jihad or not. Khalid
rect to the imaginary eagerness of the ibn Walid said on his death bed: “I
early Muslims for warfare from love have been into such and such battles.
of booty. The truth of the matter is There is not a part in my body but
that they felt hesitant, and very natu- there is a mark of a wound that I re-
rally so, considering the heavy odds ceived. Yet, here I am, dying on my
against them and the obvious risks bed” (Ibn Kathir).
involved, and went to the battle-
In our own times we have witnessed
field only when impelled by a sense
or heard several incidents that con-
of duty.”
firm our faith in this verse. For ex-
218. Hasan once recited this verse ample, once a worker slipped off
and said: ‘May Allah show mercy to the roof of a high rise building un-
a man who treated this world accord- der construction in Kuwait. People
ingly. The whole of this world, from rushed down but no amount of
the beginning to the end, is no more search would yield his body. He just
than a man going in for a nap dur- disappeared. An hour or so later, he
ing which he saw things in a dream appeared. They thought he was a
and then woke up with a start’ (Ibn ghost. He explained that he fell right
Kathir). into an open truck carrying foam
sheets. Then he said he would buy

761
 Surah 4 Al-Nisa’

them all cool drinks in celebration of the profession of a prostitute. Once,

a new life granted. As he was cross- she was near a port and the man hap-
ing the street a vehicle struck him pened to land there (i.e., the former
and he died on the spot. In another servant). He was laden with great
case, in Bangalore a hawk was carry- amount of wealth. He enquired in
ing a snake. Perhaps it lost the hold the town about the most beautiful
and dropped it to the ground. The woman whom he could marry. He
snake fell on a man riding the back was told of her as the most beautiful
seat of a scooter. It bit him immedi- woman of the town, but was warned
ately and he died. In a third incident that she was in the evil profession.
police fired into a crowd of Muslims He ordered that she be brought to
protesting against attacks on them. A him. When she appeared she said,
bullet passed through a man’s stom- ‘I’ve given up prostitution and if you
ach and went into another. The first want to marry me I think I’m ready.’
man survived while the latter died. He married her.
One could go on adding similar sto-
One day, as they were talking, the
ries (Au.).
man revealed the story. She told him
221. Mujahid has the following story she was that girl and showed him
to narrate: “A woman gave birth to a the mark on her stomach. She also
child. She told her servant, ‘Go and told him, ‘And I used to be a pros-
look for some fire.’ As the man was titute, but I am not sure if my cus-
going out, he met another man at the tomers numbered a hundred, less,
door. The man asked him, ‘What has or more.’ Upon that the man said,
that woman brought?’ He replied, ‘A ‘The man (at the door) also told me
girl.’ The man said, ‘This girl is not that she will be killed by a spider.’
going to die until she has fornicated Subsequently he built her a fortified
with a hundred, and her (present) castle in the desert. One day, as they
servant marries her. And she is going were sitting together, she spotted a
to die by a spider.’ The servant told spider clinging to the roof. She cried
himself, ‘Will I marry her after she out, ‘This spider will kill me.’ She
has been in bed with a hundred?’ He chased it until it fell down. She tried
turned back and cut open the stom- to stamp it with her toe. It bit her
ach of the infant girl with a knife below the nail. Her foot blackened
(and ran away). The baby survived. from the poison and she died. Hence
She grew into a woman and entered the verse: ‘Wheresoever you might

762
Al-Nisa’ Surah 4

[79] Whatever good happens to you, it is from

‫الل َوَما‬ ِ ‫َّما أَصابك ِمن حسن ٍة فَ ِمن‬
Allah. And whatever evil befalls you, it is from ّ َ ََ َ ْ َ َ َ
yourself.223 And surely, We have sent you as a ‫اك‬ َ ‫ك ِمن َسيِّئَ ٍة فَ ِمن نـَّْفس‬
َ َ‫ك َوأ َْر َس ْلن‬ ِ َ َ‫َصاب‬
َ‫أ‬
Messenger to the people. And Allah suffices as ﴾٧٩﴿ ‫يدا‬ ِ ِ ‫لِلن‬
ً ‫َّاس َر ُسوالً َوَك َفى ِب ّلل َش ِه‬
a witness.

be, death will overtake you, although you deserving it: Au.), but when a
you should be in fortified castles’” misfortune visits you, O man, it has
(Ibn Jarir). The story is also reported your sins as a cause’ (Ibn Jarir).
by Ibn Abi Hatim (Ibn Kathir).
As for the misfortunes that befall a
222. Ibn Zayd has said that what virtuous man, they are meant to pu-
they alleged was: ‘You did not do rify him, and hence they are no mis-
it well,’ or ‘You did not execute it fortunes at all (Thanwi).
well,’ and hence this misfortune took
Shafi` quotes a hadīth from Tirmi-
place (Ibn Jarir). Ibn `Abbas, Abu al-
dhi. The Prophet said:
`Aliyyah and Suddi have, however,
said that the hypocrites blamed the ‫ال يصيب عبدا نكبة فما فوقها أو دوهنا إال بذنب‬
Prophet for anything untoward hap- ‫وما يعفو هللا عنه أكثر‬
pening to them, whether a natural
“Nothing strikes a believer, be it
calamity or a personal misfortune;
a minor mishap or something se-
exactly like the people of Fir`awn
rious, but it is because of his sins;
about whom the Qur’ān said (7:
although much of it (i.e., his sins)
131):
goes forgiven.”
ِ ُ‫السنَةُ قَالُوا لَنَا ه ِذ ِه وإِ ْن ت‬
‫صبـْ ُه ْم‬ ِ
َ َ َ َْ ‫{فَإ َذا َجاءَتـْ ُه ُم‬ Tirmidhi declared the above hadīth
ِ
]131 :‫وسى َوَم ْن َم َعهُ} [األعراف‬ َ ُ‫َسيِّئَةٌ يَطَّيـَُّروا ب‬ weak. However, a Sahih report says:
“Whenever a good thing happened to
ِ
them they said, ‘This is from us’, but if َ ‫يب ُم ْؤِمنًا نَكْبَةٌ ِم ْن َش ْوَك ٍة فَ َما فـَْو َق َذل‬
‫ك إَِّل‬ ِ
ُ ‫َل يُص‬
an evil befell them they would ascribe ً‫ت بِِه َعْنهُ َخ ِطيئَةٌ َوُرفِ َع ِبَا َد َر َجة‬
ْ َّ‫ُحط‬
it as an evil omen coming from Musa
“A believer is not pricked by a
and his followers” (Ibn Kathir).
thorn or anything above it, but
223. Qatadah has said, ‘Although ev- his sins fall off thereby and his
erything is from Allah, and it is Allah rank is raised.”
who sends you good things (without
Asad paraphrases the Islamic view-

763
 Surah 4 Al-Nisa’

َّ ‫َّم ْن يُ ِط ِع‬
[80] Whosoever obeys the Messenger, thereby
‫اللَ َوَمن تـََوَّل‬ َ َ‫ول فـََق ْد أَط‬
ّ ‫اع‬ َ ‫الر ُس‬
obeys Allah.224 As for him who turns away:
We have not sent you a watcher over them. ﴾٨٠﴿ ‫اك َعلَْي ِه ْم َح ِفيظًا‬ َ َ‫فَ َما أ َْر َس ْلن‬

point in a neat manner: “There is no concerned, and this in accordance

contradiction between this statement with the natural law of cause and ef-
and the preceding one that “all is fect which God has decreed for all
from God”. In the world-view of the His creations, and which the Qur’ān
Qur’ān, God is the ultimate source describes as “the way of God” (Sun-
of all happenings: consequently, all nat Allah). For all such suffering man
good that comes to man and all evil has only himself to blame, since “God
that befalls him flows, in the last re- does not wrong anyone by as much as
sort, from God’s will. However, not an atom’s weight” (4: 40).”
everything that man regards as “evil
224. This is one of the strongest of
fortune” is really, in its final effect,
verses to prove that the Prophet was
evil - for, “It may well be that you hate
sinless, and that he is to be obeyed
a thing the while it is good for you, and
in all matters without any excep-
it may well be that you love a thing
tion, unless the exception is proven.
the while it is bad for you: and God
The latter part is also a statement of
knows, whereas you do not know” (2:
Imām Shafe`i which he made in his
216). Thus, many an apparent “evil”
Al-Risalah, wherein he stated that,
may sometimes be no more than a
“since the details of the Shari`ah
trial and a God-willed means of spir-
have not been expounded by the
itual growth through suffering, and
Qur’ān, there is no recourse but to
need not necessarily be the result of
the sunan of the Prophet.” The verse
a wrong choice or a wrong deed on
also proves that obedience in truth
the part of the person thus afflict-
is due to Allah alone. If the Prophet
ed. It is, therefore, obvious that the
is obeyed, it is because he is the me-
“evil” or “evil fortune” of which this
dium of instruction between us and
verse speaks has restricted connota-
Allah Most High (Razi).
tion, inasmuch as it refers to evil in
the moral sense of the word: that is 225. Being busy during the day with
to say, to suffering resulting from the various activities, it is at night that a
actions or the behavior of the person man can collect himself and ponder

764
Al-Nisa’ Surah 4

[81] They say, ‘Obedience (is the word).’ But

ِِ ِ
when they leave you, a party of them spends ‫ت‬َ َّ‫اعةٌ فَِإ َذا بـََرُزواْ م ْن عند َك بـَي‬
َ َ‫َويـَُقولُو َن ط‬
‫ب‬ ِ
ُ ‫طَآئَِفةٌ ِّمنـْ ُه ْم َغيـَْر الَّذي تـَُق‬
the night pondering over options other than
ُ ُ‫اللُ يَكْت‬
ّ ‫ول َو‬
that you stated.225 Allah writes down their ِ ‫ما يـبـيِتو َن فَأَع ِرض عنـهم وتـوَّكل علَى‬
‫الل‬
nightly resolutions. Therefore, ignore them226 ّ َ ْ ََ َ ْ ُ ْ َ ْ ْ َُُّ َ
ِ ِ
﴾٨١﴿ ً‫َوَك َفى ب ّلل َوكيال‬ ِ
and place your trust in Allah. Surely, Allah
suffices as a Guardian.
[82] Do they not ponder the Qur’ān?227 Had it ِ ‫أَفَالَ يـت َدبـَّرو َن الْ ُقرآ َن ولَو َكا َن ِمن ِع‬
‫ند َغ ِْي‬ ْ َْ ْ ُ ََ
been from other than Allah, surely they would
﴾٨٢﴿ ‫اختِالَفًا َكثِ ًريا‬ ِ ِ‫الل لَوج ُدواْ ف‬
‫يه‬ ِ
have found many inconsistencies in it.228 ْ ََ ّ

over the affairs of the day (Razi). some scholars have the property or
intellectual rights over the Qur’ān,
226. “Ignore them”, i.e., neither re-
that is, the rights of interpretation
proach them, nor humiliate them in
or legal deduction, to the exclusion
any way, nor yet, identify them to
of others. Rather, what is being said
others (Razi).
is that such a task has a prerequisite
227. We are thus invited not merely of a long study, in institutions run
to read and recite the Qur’ān but for that purpose, wherein one might
also to ponder it. It is by way of also be examined and certified by a
pondering and study that many of group of senior scholars to ensure
its hidden meanings are discovered. that what he has learnt is right and
However, this is not a license for a adequate for certain purposes. It is
free interpretation, or for anyone to just the same, for example, as in the
work out the Shari`ah from it for field of medicine. No one can say
himself or for others. That is some- that the doctors, medical men and
thing for the experts to do. Now, in the specialists alone have the intel-
response to what we have stated, no- lectual rights over medicine. No one
body can say: ‘No one has the prop- can say, ‘I should also have the rights
erty rights over the Qur’ān. I, being to study on my own, make judg-
equally intelligent and knowledge- ments and then prescribe medicines
able in many ways, must have the as I think fit. After all, I am no less in-
right to interpret.’ He would be an- telligent than the doctors.’ He would
swered that it is not being said that be told that nobody has the rights of

765
 Surah 4 Al-Nisa’

medical prescription reserved in his material supporters go cold before

favor. He also has as much rights to his sad eyes. Left with not a penny
prescribe medicine as any other. But in the pocket, and three daughters to
he will have to undergo a systematic feed and protect, with no clue about
course of study and training under what would happen next, he was
the supervision of a group of medi- ordered to stand long hours before
cal experts, before he can be given his Lord during the best part of the
the licence to practice (Shafi`: para- night while conspiracies were being
phrased). hatched by his adversaries discussing
the best way of spilling the blood of
228. A contemporary Western new
a man who, under a new leadership
Muslim has pointed out that far
of the clan, had been denied tribal
from finding many inconsistencies
support and asked to fend for him-
in the Qur’ān, even the word ‘incon-
self the best way he could in a violent
sistencies’ has no second instance in
world dangerously hostile to him.
the Qur’ān. It occurs only once, at
this point. He migrates on order, hides him-
self in a cave, is chased right up to
Lack of any inconsistency is an
his destination, to be greeted by the
amazing quality of the Qur’ān and
wealthy Jews at Madinah with acidic
a proof of the Prophet’s authenticity.
smiles and threatening looks, to re-
During the 23 years of Qur’ānic dic-
ceive messages from his enemies back
tation, the Prophet passed through
home to either give up or watch them
a tempestuous period that covered
tear the town of his refuge in less time
every day and night of his life creat-
than a goat could be milked. Arrest
ing a new crisis every new morning.
warrant arrives from the Persian Em-
He was persecuted, had his honor at-
peror, and the Romans gather forces
tacked, denied food, shelter; abused
at the borders of the desert. Raids af-
in the streets of Makkah, and chased
ter raids, battles after battles, his tired
by urchins and bootleggers out of
and aging feet tread 50,000 km chas-
the town of Ta’if. He conducted his
ing the enemy out or subduing the
gatherings in hideouts, was molested
wild tribes – during the intervals he
in the Grand Mosque, and instruct-
fights, winning and losing, defend-
ed his followers to migrate in secret
ing his town from enemy onslaught
while he remained in the abusive
of such ferocity that believers in him
town to watch his dearest moral and
sweat from their teeth. Attempts at

766
Al-Nisa’ Surah 4

his life, guards at the tent, poison ً‫فَ َك ِرْهنَا أَ ْن نـَُفِّر َق بـَيـْنـَُه ْم فَ َجلَ ْسنَا َح ْجَرةً إِ ْذ ذَ َك ُروا آيَة‬
in the food, and risk of his mount ‫َص َواتـُُه ْم فَ َخَر َج‬ ِ ِ ‫ِمن الْ ُقر‬
ْ ‫تأ‬ ْ ‫آن فـَتَ َم َارْوا ف َيها َح َّت ْارتـََف َع‬ ْ ْ
while he prays on its back in the ِ َّ ‫الل صلَّى‬ ِ ُ ‫رس‬
ُ‫احََّر َو ْج ُهه‬ْ ‫ضبًا قَ ْد‬ َ ‫اللُ َعلَْيه َو َسلَّ َم ُم ْغ‬ َ َّ ‫ول‬ َُ
darkness of night, being sent tum- ‫ت‬ ِ ِ ِ ِ ‫يـرِمي ِهم ِبلتـُّر‬
ْ ‫ول َم ْه ًل َي قـَْوم بَ َذا أ ُْهل َك‬ ُ ‫اب َويـَُق‬ َ ْ َْ
bling into a ravine from hilltop by ‫ض ْرِبِ ْم‬ ‫و‬ ‫م‬ ِ
‫ه‬ ِ‫ْالُمم ِمن قـبلِ ُكم ِبختِ َلفِ ِهم علَى أَنْبِيائ‬
ََ ْ َ َ ْ ْ ْ َْ ْ ُ َ
the goad of hypocrites, unsettle his ‫ب‬ ِّ ‫ض إِ َّن الْ ُقرآ َن َل يـْن ِزْل ي َك‬
‫ذ‬ ٍ ‫ض َها بِبـَْع‬
ُ ُ َ ْ ْ َ ‫ب بـَْع‬ َ ُ‫الْ ُكت‬
peace as much as slander against his ِ ِ
ُ‫ضا فَ َما َعَرفـْتُ ْم مْنه‬ ً ‫ضهُ بـَْع‬ ُ ‫ص ّد ُق بـَْع‬
َ ُ‫ضا بَ ْل ي‬ ً ‫ضهُ بـَْع‬
ُ ‫بـَْع‬
wife, death of his daughters, a bite by ِ‫اعملُوا بِِه وما ج ِه ْلتُم ِمْنه فـرُّدوه إِ َل عالِ ِمه‬
َ ُ َُ ُ ْ َ َ َ َ ْ َ‫ف‬
a scorpion, a fall from a horse, loss of
a tooth, a chilling stare in disbelief “I and my brother took part in
at the corpse of his dear uncle, and, an assembly which I would not
in ordinary times, ‘no money, no exchange with red camels. Once
food, no nothing,’ chorus announce- I visited the Prophet where we
ment of his wives and treacherous found some senior Companions
murder of 70 of his Companions sitting by his door. We did not
– disturbing events a mere fraction wish to divide their assembly, so
stated here, leads one to wonder how we sat at the edge. They quoted
at all he could have maintained his a verse. But they disagreed over
balance, far from dictating an ever- its meaning and began to argue.
lasting masterpiece, never to be imi- Voices rose high. At that, the
tated, without a single inconsistency? Prophet emerged. His face was
The adversaries of Islam, the blind of red with anger. He threw dust at
truth may ask themselves, “could he them and said, ‘Take it easy, my
have been a Prophet?’ instead of the people, for this is what destroyed
firm dissolve to destroy his followers, the nations before you: it was by
even if at the risk of destruction of disagreeing with their prophets
the world (Au.) and misquoting parts of their
books to counter other parts of
Ibn Kathir presents a tradition from it. The Qur’ān has not been re-
Ahmad as reported by Shu`ayb’s vealed for some parts of it to be
grandfather. It says: refuted with the others, rather,
‫ال لََق ْد‬ َ َ‫ب َع ْن أَبِ ِيه َع ْن َج ِّد ِه ق‬
ٍ ‫َع ْن َع ْم ِرو بْ ِن ُش َعْي‬ its parts testify (support and ex-
ِ
‫َن ِل بِه حَُْر النـََّع ِم‬ ُّ ‫َخي َْملِ ًسا َما أُح‬
َّ ‫ب أ‬ ِ ِ ‫جلَست أ ََن وأ‬
َ ُ ْ َ
plain) each other. Therefore, live
َِّ ‫ول‬
‫الل‬ ِ ‫َخي وإِ َذا م ْشيخةٌ ِمن صحاب ِة رس‬ ِ ‫أَقـبـ ْلت أ ََن وأ‬ by what you understand. As for
ُ َ َ َ َ ْ َ َ َ َ َ ُ َْ
‫ب ِم ْن أَبـَْوابِِه‬ ٍ ‫الل َعلَْي ِه وسلَّم جلُوس ِعْن َد ب‬
َ ٌ ُ َ ََ َُّ ‫صلَّى‬ َ what you cannot understand,

767
 Surah 4 Al-Nisa’

[83] When a matter of security or fear comes

ِ ‫الو‬ ِ
to them, they broadcast it.229 If they had re- ‫ف‬ َْْ ‫اءه ْم أ َْمٌر ّم َن األ َْم ِن أَ ِو‬ ُ ‫َوإِ َذا َج‬
‫ول َوإِ َل أ ُْوِل‬ ِ ‫الرس‬ ِ ِِ
ferred it to the Messenger and to those who
ُ َّ ‫أَ َذاعُواْ به َولَ ْو َرُّدوهُ إ َل‬
hold command among them,230 surely those of ‫ين يَ ْستَنبِطُونَهُ ِمنـْ ُه ْم‬ ِ َّ ِ ِ
them who can determine231 the matter would َ ‫األ َْم ِر منـْ ُه ْم لَ َعل َمهُ الذ‬
ِ ‫ضل‬
‫الل َعلَْي ُك ْم َوَر ْحَتُهُ الَتـَّبـَْعتُ ُم‬
have known (the truth) it.232 And, but for Al- ّ ُ ْ َ‫َولَ ْوالَ ف‬
lah’s grace and mercy with you, surely, all but ﴾٨٣﴿ ً‫الشَّْيطَا َن إِالَّ قَلِيال‬
a few would have followed Shaytan.

leave it to the experts.’” In a false, is one of the fabricators”

shorter form the essence of the (Ibn Kathir).
hadīth is in a report of Muslim
230. The words in parenthesis are
also (Ibn Kathir).
based on the interpretation of Suddi,
229. Suddi and Ibn Jurayj have said: although according to Hasan, Qata-
What happened was that when a dah and Ibn abi Layla, it is scholars
Muslim battalion encountered an alone who are alluded to. The verse
enemy force the news spread about also implies that the common people
so and so of the unbelievers having have no recourse but to follow the
been killed or so and so of the Mus- scholars in matters where textual
lims having been killed (without any instruction (nass) is lacking (Shafi`
verification of the reports) - Ibn Jarir. from Jassas).
In a report of Muslim and Abu Da’ud Imām Razi adds that since the appli-
the Prophet said: cation of the verse cannot be restrict-
‫كفى ابملرء كذاب أن ُي ِّدث بكل ما مسع‬ ed to jihad affairs (for the reasons
that it speaks of matters concerning
“It is enough of a lie for a Muslim both security as well as fear), it can
to reproduce all that he hears.” be used for substantiating the valid-
ity of qiyas (analogy).
In another sahih hadīth (of Muslim
and Tuhfah: Hussein) he said:
‫من َحدَّث حبديث وهو يرى أنه كذب فهو أحد‬ 231. The word in the original is
‫الكاذبـَْي‬ “yestambi-tunahu” with its root
“Whoever reports something in nabt which is used for the “first
about which he knows that it is pail of water that is extracted from

768
Al-Nisa’ Surah 4

[84] Therefore,233 fight in the way of Allah. ِ ‫فـ َقاتِل ِف سبِ ِيل‬
You are not responsible, but for yourself.234
‫ك‬ َ ‫ف إِالَّ نـَْف َس‬
ُ َّ‫الل الَ تُ َكل‬
ّ َ ْ َ
‫ف‬ َّ ‫اللُ أَن يَ ُك‬ ِِ ِ ‫َو َحِّر‬
And urge on the believers (to fight).235 It might ّ ‫ني َع َسى‬ َ ‫ض الْ ُم ْؤمن‬
ِ َّ ْ‫ب‬
be that Allah will restrict the might of the un- َ ‫َش ُّد َبْ ًسا َوأ‬
‫َش ُّد‬ َ ‫اللُ أ‬ ّ ‫ين َك َف ُرواْ َو‬
َ ‫س الذ‬ َ َ
believers. Allah is stronger in might and more ﴾٨٤﴿ً‫نكيال‬ ِ َ‫ت‬
terrible in punishment.236

a well being dug” (Razi, Qurtubi, cue us from this town whose people are
Shawkani). tyrannical, and appoint for us a pro-
tector from You, and appoint to us a
232. It is reported in sahih ahadīth
helper from You.” That is, ‘Fight you,
that when the news spread that the
therefore, O Muhammad, in the way
Prophet had divorced his wives,
of Allah, since such is the cry of the
`Umar went to the mosque. Some
helpless ones’ (Razi, Qurtubi).
people had already gathered there.
They attested to the news. But `Umar 234. Accordingly, after the battle of
would not believe them. He sought Uhud when the Prophet decided to
permission to see the Prophet. When chase Abu Sufyan and announced his
he was allowed in, the first question intentions, only a few were inclined
he asked was, ‘Have you divorced to follow him. That was perhaps be-
your wives?’ When the Prophet said, cause of want of time for preparation
‘No,’ `Umar cried out Allahu Akbar, and the injuries that they had earlier
went down to the entrance of the received. However, the Prophet was
mosque and shouted in a loud voice: not discouraged at all. He declared:
‘The Prophet has not divorced his “I am going, even if alone” (Thanwi).
wives.’ “At this”, says `Umar, “this
235. Bukhari has preserved a hadīth
verse was revealed, and I am one of
of Abu Hurayrah’s narration in
those who determined (the truth of
which the Prophet said:
the matter)” - Ibn Kathir.
،‫ وآتى الزكاة‬،‫“من آمن ابهلل ورسوله وأقام الصالة‬
233. The “therefore” (fa of the origi- ،‫ كان حقا على هللا أن يدخله اجلنة‬،‫وصام رمضان‬
nal) returns to verse 75 above: “And ”‫هاجر يف سبيل هللا أو جلس يف أرضه اليت ولد فيها‬
how is it with you that you do not fight :‫الناس بذلك؟ فقال‬
in the way of Allah, while the (weak َ ‫ أفال نبشر‬،‫ اي رسول هللا‬:‫قالوا‬
‫ أعدَّها هللا للمجاهدين‬،‫“إن يف اجلنة مائةَ درجة‬
and the) oppressed men, women and ‫ بني كل درجتني كما بني السماء‬،‫يف سبيل هللا‬
children are pleading: ‘Our Lord. Res- ‫ فإذا سألتم هللا فاسألوه الفردوس فإنه أوسط‬،‫واألرض‬

769
 Surah 4 Al-Nisa’

‫ ومنه تـَُف َّجر‬،‫وفوقه عرش الرمحن‬،‫ وأعلى اجلنة‬.‫اجلنة‬ ‫ وما هي اي رسول‬:‫كما بني السماء واألرض” قال‬
”‫أهنار اجلنة‬ ”‫ “اجلهاد يف سبيل هللا‬:‫هللا؟ قال‬
“Whoever believed in Allah, did “Abu Sa`id. Whoever is satisfied
the Prayers well, paid the zakah with Allah as his Lord, with Islam
and fasted ... it is due from Allah as his religion, and Muhammad
that He admit him into Paradise as a Prophet, has Paradise written
whether he migrated in the way for him.” Those words pleased
of Allah, or remained in the place Abu Sa`id. “Can you repeat them
of his birth.” The people asked for me?” he asked. The Prophet
him, “Shall we not give this good did that and added: “Then there
news to the people, O Apostle is something else by which Allah
of Allah?” He said, “Paradise has raises a man by a hundred levels
a hundred levels that Allah has in Paradise with each level be-
prepared for the mujahidin in ing at a distance from the other
His path. Between each level is a equal to the distance between the
distance equal to the distance be- earth and the heaven.” Abu Sa`id
tween the earth and the heaven. asked: “What is it, O Apostle of
Therefore, when you ask, ask for Allah?” He replied: “Jihad in the
Jannatu al-Firdaws, for it is in the way of Allah” (Ibn Kathir).
best part of Paradise and in the
236. Surely, Allah had power over
loftiest area, directly under the
them but, as He said (in 47: 4):
`Arsh of al-Rahman ... from there
‫ض ُك ْم‬ ِ ِ ِ َ‫الل َلنـت‬
it is that the rivers of Paradise َ ‫صَر منـْ ُه ْم َولَك ْن ليـَبـْلَُو بـَْع‬
َ ْ َُّ ُ‫{ولَ ْو يَ َشاء‬
َ
spring out.” ]4 :‫ض } [حممد‬ ٍ ‫بِبـَْع‬

Muslim has another hadīth accord- “Had Allah desired, He would have
punished them, but (if He did not, it
ing to which the Prophet addressed
was because) He wants to try some of
Abu Sa`id al-Khudri and said:
you with others” (Ibn Kathir).
،‫ وابإلسالم دينا‬،‫ من رضي ابهلل راب‬،‫“اي أاب سعيد‬
‫ فعجب هلا أبو‬:‫ وجبت له اجلنة” قال‬،‫ومبحمد نبيًا‬ 237. The connection between this
‫ مث‬.‫ ففعل‬.‫علي اي رسول هللا‬ and the previous verse should be
َّ ‫ أعدها‬:‫سعيد فقال‬ obvious. The Prophet was ordered
‫ “وأخرى يرفع‬:‫قال رسول هللا صلى هللا عليه وسلم‬
‫ ما بني كل درجتني‬،‫هللا هبا العبد مائة درجة يف اجلنة‬ in the previous verse to urge on the
believers to fight. This verse spells

770
Al-Nisa’ Surah 4

[85] Whoso intercedes in a good cause237 shall ِ

have a portion of it (in rewards); and whoso ٌ ‫اعةً َح َسنَةً يَ ُكن لَّهُ نَص‬
‫يب‬ َ ‫َّمن يَ ْش َف ْع َش َف‬
ِ
intercedes in a bad cause shall have a share238 ُ‫اعةً َسيِّئَةً يَ ُكن لَّه‬ َ ‫ّمنـَْها َوَمن يَ ْش َف ْع َش َف‬
of it in the burden.239 Allah has power over ev- ‫اللُ َعلَى ُك ِّل َش ْي ٍء ُّم ِقيتًا‬ ِ ِ
ّ ‫ك ْف ٌل ّمنـَْها َوَكا َن‬
erything.240 ﴾٨٥﴿

out the reward and the punishment Zamakhshari explains: A good in-
for those who discouraged believers tercession is one in which a person
from joining the jihad (Razi). Con- recommends the case of another, de-
versely, adds Sayyid, those who en- serving person, in order that the man
courage others to join in jihad, will might obtain his rights, or acts to
have their rewards for such encour- spurn away an evil from him, for the
agement. sake of Allah, without a wage taken
for it, with the additional condition
238. The word in the original is kifl,
that the affairs themselves be of the
which stands for a share, portion, al-
lawful nature. What does not meet
lotment etc. But it also has the con-
with these conditions is an evil in-
notation of evil in it, while nasib is
tercession. It is said that once Mas-
free of such connotation (Ibn Jarir,
ruq interceded for another man. Af-
Shawkani).
ter the affair the man sent Masruq a
Imām Razi, however, points out that slave-girl as a gift. Masruq was upset.
as against nasib, which is for any He said, ‘Had I known your inten-
share, earned or not, kifl is used for tion, I would not have interfered in
that share for which one has put in your affairs, nor shall I ever do after
some efforts. Hence the beauty in this.’
the choice of the two words at those
Mufti Shafi` remarks: Recommen-
particular points.
dations have been taken to their ex-
239. Ibn Jarir thinks that although tremes (in the sub-continent) and
the application is general, this spe- turned into leverage for the applica-
cifically refers to the recommenda- tion of personal power and influence.
tions of the Companions to wage a So that, if someone’s recommenda-
battle against the unbelievers, while tion is not accepted, he is angered.
the hypocrites recommended a non- Whereas, someone to whom a case
confrontational attitude. or person has been recommended,

771
 Surah 4 Al-Nisa’

[86] And when you are greeted with a greet-

‫َح َس َن ِمنـَْها أ َْو‬ ٍِ
ْ ‫َوإِ َذا ُحيِّيـْتُم بِتَحيَّة فَ َحيُّواْ ِب‬
ing, greet with a better one, or return it (in
similar words).241 Surely Allah keeps a watch- ‫اللَ َكا َن َعلَى ُك ِّل َش ْي ٍء َح ِسيبًا‬ ّ ‫وها إِ َّن‬ َ ‫ُرُّد‬
ful account of everything. ﴾٨٦﴿

is free to either accept or reject the ‘Wa `alaykum al-salam’, or add some
recommendation. When Barirah words of your own to say, for ex-
(`A’isha’s freed slave girl) obtained ample, ‘Wa `alaykum al-salam wa
divorce, her husband, being in love rahmatullahi wa barakatuhu.’ Many
with her, used to go about lamenting kinds of responses have been report-
over her. The Prophet recommended ed of the Prophet - Ibn Jarir.
that she re-marry him. Barirah asked
The connection between the verses
the Prophet if that was an order from
is as follows. Sometimes when the
him or a recommendation. When
Muslims marched out against the
he said that it was merely a recom-
unbelievers, they came across some-
mendation, she said that she had
one who greeted them with the
no liking for the person whatsoever,
Islamic greeting. The Muslims at-
and therefore, was not ready to ac-
tached no weight to his greeting and
cept the Prophet’s recommendation.
considered him an unbeliever out-
The Prophet let her do as she wished
right, because he lived in the enemy
without feeling being snubbed by
territory. (Hijrah to Madinah was
the refusal.
then an obligation: Au.). Sometimes
240. The muqita of the original has they even killed him. They were or-
been variously interpreted as mean- dered to return the greeting and re-
ing: ‘one who has power (over ev- spect the person, rather than attempt
erything)’; ‘one who is a witness’; as at his life (Razi).
well as, ‘one who guards; or, ‘has an
Ibn Kathir adds: The rule in the verse
account (of a thing)’ - Ibn Jarir, Razi, applies to Muslims. Abu Da’ud has a
Qurtubi and others. tradition – evaluated Sahih - which says:
It also means “the Provider” (Lughat). ‫ ال تدخلوا اجلنة حىت تؤمنوا وال‬،‫والذي نفسي بيده‬
241. That is, if someone says, ‘Al- ‫تؤمنوا حىت حتابوا أفال أدلكم على أمر إذا فعلتموه‬
salamu `alaykum,’ either you re- ‫حتاببتم ؟ أفشوا السالم بينكم‬
spond with the same words saying, “By Him in whose Hands is my

772
Al-Nisa’ Surah 4

life, you shall not enter Paradise may not be said to those playing
until you believe. And you will chess, or to a singer, one attending
not believe until you love each to a nature’s call, one flying pigeons,
other. And, shall I not lead you or one naked. It is also said that a
to something, that, if you did, man should say Salam to his wife,
you would begin to love each but not to a strange Muslim woman
other?: spread Salam between (unless she be quite old: Qurtubi).
yourselves.” Also, a rider should greet the pedes-
trian, the pedestrian, the one sitting,
As for the non-Muslims, the Prophet
the one riding a horse should greet
is reported to have said in a hadīth
the man on a donkey, the younger
preserved by Muslim:
should greet the older, (although the
‫ وإذا لقيتموهم‬،‫ال تبدؤوا اليهود والنصارى ابلسالم‬ Prophet used to greet even children:
‫يف طريق فاضطروهم إىل أضيقه‬ Qurtubi) and a smaller group should
“Do not take the initiative in say- greet a larger group.
ing Salam to the Jews or Chris- It is also reported of the Prophet that
tians. Rather, if you encounter he said that if the Jews and Christians
them on the way, force them into say “Peace be upon you,” say in return,
its narrower area.” “`Alayka” i.e., ‘And upon you’ (Za-
makhshari). A single person returning
Hasan has said that initiating the the greeting on behalf of a group is ad-
Salam to Muslims is recommenda- equate (Alusi). The Companions used
tory. But its reply is wajib (Ibn Ja- to greet each other even if, during a
rir). That is also the opinion of Imām walk together, they were separated for
Nakha`i. But it is not obligatory to a few seconds by a tree (Qurtubi).
reply during the Friday sermon, or if
one is reciting the Qur’ān in a loud Adds Shafi` from Muwatta’: It is
voice, or is narrating a hadīth, or reported that `Abdullah ibn `Umar
when people are in a study circle, or sometimes visited the market place
during Prayer-calls or when Iqamah with no other intention but to say
is being said. Salam to the people there.
Further, Abu Yusuf has ruled that if Majid quotes an English lady: “`As-
someone tells another, ‘Give so and salam-alaikum’, these gentle words
so my greetings,’ then conveying it of greeting each other as they pass,
is wajib. He has also said that Salam is a music to the ear. It is amusing

773
 Surah 4 Al-Nisa’

[87] Allah, there is no god but He. He shall

‫اللُ ال إِلَهَ إِالَّ ُه َو لَيَ ْج َم َعنَّ ُك ْم إِ َل يـَْوِم‬
ّ
surely bring you all together on the Day of ِ‫الْ ِقيام ِة الَ ريب فِ ِيه ومن أَص َد ُق ِمن الل‬
Judgment. (There is) no doubt about it. And ّ َ ْ ْ َ َ َ َْ َ َ
who is truer than Allah in a statement?! ﴾٨٧﴿ ‫َح ِديثًا‬
[88] What is the matter with you that you are
two groups with regard to the hypocrites,242 ِ َْ‫ني فِئـَتـ‬
ّ ‫ي َو‬
‫اللُ أ َْرَك َس ُهم‬ ِِ
َ ‫فَ َما لَ ُك ْم ِف الْ ُمنَافق‬
while Allah has thrust them back because of ‫َض َّل‬
َ ‫يدو َن أَن تـَْه ُدواْ َم ْن أ‬ ُ ‫ِبَا َك َسبُواْ أَتُِر‬
what they have earned?!243 Would you guide
ً‫اللُ فـَلَن َِت َد لَهُ َسبِيال‬ ِ ْ ‫الل ومن ي‬
him whom Allah has led astray? You shall not ّ ‫ضل ِل‬ ُ َ َ ُّ
find a way for him whom Allah has led astray. ﴾٨٨﴿

to watch the dexterity with which ‫إهنا طيبة وقال إهنا تنفي اخلبيث كما تنفي النار‬
two friends will sustain a competi- ‫خبث الفضة‬
tion in greeting: each endeavouring
to outdo the other in compliments... “This (i.e., Madinah) is Taybah.”
Master and the servant, the rich and He also said, “It rejects the im-
the poor, the learned and the unlet- pure as fire separates out the im-
tered, greet each other with the same purities from silver” (Qurtubi,
dignity on both sides, leading to no Shawkani).
loss of self-respect to either.” Another opinion, that of Mujahid,
242. Although there are several in- is that the verse referred to some of
terpretations offered to the verse, the those who had come to Madinah
one in Bukhari and Muslim (as also as Muslims, but after some time re-
in Ahmad: Ibn Kathir) seems to be turned to Makkah on the pretext of
the nearest to being correct. It is re- trade and then stayed back.
ported by Zayd b. Thabit that when However, in view of the following
the Prophet (saws) was marching verse which instructs Muslims not to
out to Uhud, some people fell back take them friends, Ibn Jarir favours
and returned to their dwellings. The the opinion of Ibn `Abbas who said
Companions of the Prophet were that the verse was speaking of a cou-
divided over them: some said they ple of men in Makkah (two, accord-
should be fought and killed. Others ing to Qatadah) who had started to
said no. Allah revealed this verse and speak favourably of Islam but stayed
the Prophet said: back while others migrated.

774
Al-Nisa’ Surah 4

[89] They wish that you also disbelieve as they

have disbelieved so that you two might be on ‫َوُّدواْ لَ ْو تَ ْك ُف ُرو َن َك َما َك َفُرواْ فـَتَ ُكونُو َن َس َواء‬
the same level. Therefore, do not take for your- ‫اج ُرواْ ِف‬ ِ ‫َّخ ُذواْ ِمنـهم أَولِياء ح َّت يـه‬ ِ ‫فَالَ تـت‬
َُ َ َ َ ْ ْ ُ ْ َ
ِ ِ
ّ ‫َسبِ ِيل‬
selves friends from them, until they emigrate َّ
in the way of Allah.244 And if they refuse, then
‫وه ْم‬ ُ ‫الل فَإن تـََول ْواْ فَ ُخ ُذ‬
ُ ُ‫وه ْم َواقـْتـُل‬
seize them and slay them wherever you find
‫َّخ ُذواْ ِمنـْ ُه ْم َولِيًّا‬
ِ ‫دتُوهم والَ تـت‬
َ َ ْ ُ َّ ‫ث َو َج‬ ُ ‫َحْي‬
them, and take not for yourselves friends or ﴾٨٩﴿ ‫ص ًريا‬ ِ َ‫والَ ن‬
َ
helpers from their ranks.245

243. That is, Allah has placed them is about such a hijrah that the Proph-
on the same footing as the ordinary et has said:
unbelievers (Kashshaf).
ُ‫َل تـَنـَْق ِط ُع ا ْلِ ْجَرةُ َح َّت تـَنـَْق ِط َع التـَّْوبَةُ َوَل تـَنـَْق ِط ُع التـَّْوبَة‬
Rakasa is to give back something its ‫س ِم ْن َم ْغ ِرِبَا‬ ُ ‫َّم‬
ْ ‫َح َّت تَطْلُ َع الش‬
original shape or position. Here it “Hijrah will never cease until the
has been used in the sense of sending time of invalidation of repen-
back the hypocrites to their original tance; and the time for repen-
position of disbelief where the same tance will not cease until the sun
rulings and laws would apply to appears from its West” (based on
them as those applied to the rest of Ma`arif).
the unbelievers (Razi).
245. In other words, these hypo-
244. In early Islam, hijrah became crites were to be treated as any other
mandatory for every Muslim after Makkan. And the situation between
the Prophet’s own hijrah. A man’s Is- the Makkans and the Muslims at
lam was not considered genuine if he that time was that, initiated by the
did not migrate. In the event of his Makkans, they were at war with each
death he could not even be inherited other, raiding each other’s territory,
by his relatives in Madinah, if there and killing anyone they could lay
were any. These rules remained in their hands on. For instance, Khu-
force until the fall of Makkah when bayb b. `Adiyy was captured those
the Prophet declared: “There is no days by the Makkans and killed him
hijrah after the fall.” However, the in Makkah in a cold-blooded man-
rule still remains in force for Mus- ner (Au.).
lims living in a land where they are
not free to practice their religion. It 246. Abu Da’ud has a narration re-

775
 Surah 4 Al-Nisa’

[90] Except for such of them as those who join

up with those between whom and you is a ‫ل قـَْوٍم بـَيـْنَ ُك ْم َوبـَيـْنـَُهم‬ ِ ِ ‫إِالَّ الَّ ِذ‬
ََ ‫ين يَصلُو َن إ‬ َ
treaty,246 or they come to you in a state of heart ‫ورُه ْم أَن‬ ‫د‬ ‫ص‬ ‫ت‬ ‫ر‬ ‫ص‬ِ
ُ ُ ُ ْ َ َ ْ ُ ُ َ ْ ‫اق أ‬
‫ح‬ ‫م‬ ‫ك‬‫و‬‫آؤ‬ ‫ج‬ ‫َو‬ ٌ َ‫ِّميث‬
that they feel constricted to fight you or their ِ ِ
own people. (Yet) had Allah given them pow- ُ‫الل‬
ّ ‫يـَُقاتلُوُك ْم أ َْو يـَُقاتلُواْ قـَْوَم ُه ْم َولَ ْو َشاء‬
er over you, surely they would have attacked ‫لَ َسلَّطَ ُه ْم َعلَْي ُك ْم فـَلَ َقاتـَلُوُك ْم فَِإ ِن ْاعتـََزلُوُك ْم‬
you.247 However, if they avoid (fighting) you, ‫السلَ َم فَ َما‬ َّ ‫فـَلَ ْم يـَُقاتِلُوُك ْم َوأَلْ َق ْواْ إِلَْي ُك ُم‬
and do not attack, rather, send you peace over- ﴾٩٠﴿ ً‫اللُ لَ ُك ْم َعلَْي ِه ْم َسبِيال‬ ّ ‫َج َع َل‬
tures, then Allah has not allowed you a way
against them.248
[91] You will find others who wish to be safe
ِ
from you and safe from their own people, (but) ‫يدو َن أَن َيَْمنُوُك ْم‬ ُ ‫ين يُِر‬ َ ‫آخ ِر‬
َ ‫َستَج ُدو َن‬
every time they are exposed to a temptation ‫َو َيَْمنُواْ قـَْوَم ُه ْم ُك َّل َما ُرُّد َواْ إِ َل الْ ِفْتنِ ِة‬
(of war), they plunge headlong into it.249 If
they do not avoid (fighting) you, do not send
‫أ ُْركِ ُسواْ فِيِ َها فَِإن َّلْ يـَْعتَ ِزلُوُك ْم َويـُْل ُقواْ إِلَْي ُك ُم‬
‫وه ْم‬ ِ
peace overtures to you, and, do not restrain ُ ُ‫وه ْم َواقـْتـُل‬ ُ ‫السلَ َم َويَ ُكف َُّواْ أَيْديـَُه ْم فَ ُخ ُذ‬
َّ
ِ
‫وه ْم َوأ ُْولَئ ُك ْم َج َع ْلنَا لَ ُك ْم‬ ِ ِ
themselves, then seize them and slay them ُ ‫ث ثق ْفتُ ُم‬ ُ ‫َحْي‬
wherever you find them. Such are the people ﴾٩١﴿ ‫ان ُّمبينًا‬ ِ ً َ‫َعلَْي ِه ْم ُس ْلط‬
against whom Allah has provided you a clear
argument.250

porting Ibn `Abbas that this verse were abrogated by the first five verses
has been abrogated by the fifth verse of al-Tawbah - Ibn Jarir. Abu Da’ud
of al-Tawbah which allowed the (in his Nasikh), Ibn al-Mundhir, Ibn
pagans respite until the Hajj of the Abi Hatim, Nuhhas and Bayhaqi
ninth year after hijrah, a deadline af- have maintained a similar opinion
ter which their presence would not (Shawkani).
be tolerated (Shawkani).
249. It seems there were several peo-
247. “(The implication is) that the ple whom the verse was referring to:
lack of requisite power, and not true a tribe in Tihama that sued for peace,
good will, causes them to refrain Nu`aym b. Mas`ud Thaqafi, and
from making war on the believers” some others from Makkah who used
(Asad). to come to Madinah expressing their
desire to remain neutral. However,
248. `Ikrimah, Hasan, Qatadah and
whenever there were armed clashes
Ibn Zayd have said that these verses

776
Al-Nisa’ Surah 4

[92] It is not for a believer to kill a believer, un-

less it be by accident.251 If someone kills a be-
liever accidentally, (then the expiation is) free- ‫َوَما َكا َن لِ ُم ْؤِم ٍن أَن يـَْقتُ َل ُم ْؤِمنًا إِالَّ َخطَئًا‬
ing of a believing slave252 and blood-wit paid ‫َوَمن قـَتَ َل ُم ْؤِمنًا َخطَئًا فـَتَ ْح ِر ُير َرقـَبَ ٍة ُّم ْؤِمنَ ٍة‬
to his family,253 unless they forgive by way of
ْ‫ص َّدقُوا‬ َّ َ‫َوِديَةٌ ُّم َسلَّ َمةٌ إِ َل أ َْهلِ ِه إِالَّ أَن ي‬
charity. However, if (the dead) belonged to a
people at war with you, but he was a believer,
‫فَِإن َكا َن ِمن قـَْوٍم َع ُد ٍّو لَّ ُك ْم َوُه َو ْم ْؤِم ٌن‬
then (upon you is only) the freeing of a believ- ‫فـَتَ ْح ِر ُير َرقـَبَ ٍة ُّم ْؤِمنَ ٍة َوإِن َكا َن ِمن قـَْوٍم‬
ing slave. But if he belonged to a people with ‫اق فَ ِديَةٌ ُّم َسلَّ َمةٌ إِ َل‬ ٌ َ‫بـَيـْنَ ُك ْم َوبـَيـْنـَُه ْم ِّميث‬
whom you have a compact, then, (incumbent ‫صيَ ُام‬ ِ َ‫أَهلِ ِه وَْت ِرير رقـب ٍة ُّم ْؤِمنَةً فَمن َّل َِي ْد ف‬
is) the blood-wit paid to his family as well as ْ َ ََ َ ُ َ ْ
ِ ِ
freeing of a believing slave. Nonetheless, for ُ‫الل‬ّ ‫الل َوَكا َن‬ ّ ‫َش ْهَريْ ِن ُمتـَتَابِ َع ْي تـَْوبَةً ّم َن‬
ِ
such as him who does not find the means, it ﴾٩٢﴿ ‫َعلِ ًيما َح ِك ًيما‬
is two month’s consecutive fasts254 by way of
repentance to Allah. Allah is All-knowing,
All-wise.

they threw their weight on one or 3) Those who had made a treaty of
the other side (Ibn Jarir, Shawkani). expediency with the Muslims. They
remained true to the treaty as long as
250. In short there were, at that time
it suited them. But whenever a battle
in the history of Islam, three classifi-
erupted between Muslims and oth-
cations of people outside the fold of
ers, they threw in their lot with the
Islam:
enemies of the Muslims. Pre-emptive
1) Those who had the ability to mi- attacks on these were also allowed
grate but did not, or migrated but (Ma`arif).
ultimately returned to their disbe-
251. That is, it is not conceivable
lieving people. They held the same
that a believer should intentionally
status as the common unbelievers.
kill another believer.
2) Those who had entered into a
Several incidents became the cause of
no-war treaty with the Muslims, or
revelation of this verse. It is said that
had made a pact with those who had
when `Umar (ra) migrated to Madi-
made a similar treaty with the Mus-
nah he was accompanied by `Ayyash
lims. They could not be attacked.
ibn Abi Rabi`ah al-Makhzumi, who

777
 Surah 4 Al-Nisa’

was the most beloved of his moth- become a Muslim. These verses were
er’s sons. Abu Jahl followed him in revealed (Ibn Jarir).
his tracks to Madinah (while the
Some details of the above narration
Prophet was still at Makkah), in the
are from Ibn Is-haq (Au.).
company of Harith b. Yezid and in-
formed `Ayyash that his mother had Another of such accidental murders
vowed that she would lie in the sun that took place during the Prophet’s
until `Ayyash came to see her. They time is recorded in Muslim and nar-
assured him that once his mother rated by Usama b. Zayd. He says that
had broken her vow he could return. once, out in a campaign, he came
`Umar suspected foul play and tried across a man who said la ilaha illa
to dissuade him from returning. But Allah, but he killed him all the same.
when he found that `Ayyash had When he reported to the Prophet
made up his mind he told him to he asked him: “Did you kill him af-
take one of his own camels, a very ter he had said la ilaha illa Allah?”
fast one, and never to dismount Usama replied: “O Messenger of Al-
come what may. If he suspected foul lah, he had said that out of fear of
play at any point, all that he had to the sword.” The Prophet said: “Why
do was to turn her around and let did you not open his chest to find
her loose. So `Ayyash started back out if he had said that out of fear?”
in their company. On the way Abu (Qurtubi).
Jahl and Harith managed to bring
him down from the camel, tied him The narration is as follows:
َ َ‫يث ابْ ِن أَِب َشيـْبَةَ ق‬ ِ ٍ
up and rode back to Makkah. Harith ‫ال‬ ُ ‫ُس َامةَ بْ ِن َزيْد َوَه َذا َحد‬ َ ‫َع ْن أ‬
ٍ ِ ِ
even whipped `Ayyash. `Ayyash َ َ‫اللُ َعلَْيه َو َسلَّ َم ِف َس ِريَّة ف‬
‫صبَّ ْحنَا‬ َّ ‫صلَّى‬ َ ‫الل‬ َّ ‫ول‬ُ ‫بـََعثـَنَا َر ُس‬
‫ال َل إِلَهَ إَِّل‬ َ ‫ت َر ُج ًل فـََق‬ ِ ِ ْ
vowed to himself that he would kill ُ ‫الَُرقَات م ْن ُج َهيـْنَةَ فَأ َْد َرْك‬
‫َّب‬ِِ ِ
َ ‫اللُ فَطَ َعنـْتُهُ فـََوقَ َع ِف نـَْف ِسي ِم ْن َذل‬
him at the first opportunity. How- ِِّ ‫ك فَ َذ َك ْرتُهُ للن‬ ِ ِ
َّ
ever, for the moment under guard, َّ ‫صلَّى‬
‫اللُ َعلَْيه‬ َ ‫الل‬ َّ ‫ول‬ُ ‫ال َر ُس‬ َ ‫اللُ َعلَْيه َو َسلَّ َم فـََق‬ َّ ‫صلَّى‬ َ
‫ول‬َ ‫ت َي َر ُس‬ ‫ل‬ ‫ـ‬‫ق‬ ‫ال‬ ‫ق‬ ‫ه‬ ‫ت‬ ‫ل‬ ‫ـ‬‫ت‬ ‫ـ‬‫ق‬‫و‬ ‫الل‬ ‫ل‬ َِّ‫إ‬ ‫ه‬ ‫ل‬ِ‫إ‬ ‫ل‬ ‫ال‬ ‫ق‬َ
‫أ‬ ‫م‬ َّ
he stayed in Makkah until it fell to ُ ُ ْ َ َ ْ
ُ َ ََ َ ُ َّ َ َ َ َ َ َ َ ‫َو‬
‫ل‬ ‫س‬
َ ‫ال أَفَ َل َش َق ْق‬ َ َ‫الس َل ِح ق‬ ِ ِ َِّ َِّ
the Muslims eight years later. Then, ‫ت َع ْن‬ ّ ‫الل إنَا قَا َلَا َخ ْوفًا م ْن‬
as `Ayyash was returning to Madi- ‫قـَْلبِ ِه َح َّت تـَْعلَ َم أَقَا َلَا أ َْم َل فَ َما َز َال يُ َكِّرُرَها َعلَ َّي َح َّت‬
nah, he met Harith b. Yezid on the ‫ت يـَْوَمئِ ٍذ‬ ُ ‫َسلَ ْم‬ ْ ‫َن أ‬ِّ‫ت أ‬ ُ ‫تََنـَّْي‬
way and killed him without knowing
According to other reports Abu
that in the meanwhile Harith had
al-Darda’ also happened to kill a

778
Al-Nisa’ Surah 4

man during a campaign. When has done.” Subsequently he sent `Ali

he raised his sword the man cried to pay them the blood-wit and com-
out la ilaha illa Allah. But, de- pensate for any other loss they had
spite that, Abu Darda’ killed him. suffered (Ibn Kathir).
When he returned and was asked
about the affair, he said that it 252. Most of the early scholars have
was nothing but fear that had led said that since the Qur’ān often
that man to utter those words. He states the freeing of a slave as expia-
enquired the Prophet: granted he tion, but in some instances makes it
had committed an error, what conditional that they be believing
was his own position now? The slaves, it is necessary, in such cases,
Prophet answered: “And what to free only an adult, believing slave,
about the words la ilaha illa Al- who has begun to Pray and fast (Ibn
lah?” Abu al-Darda’ sought clear- Jarir). However, the majority opin-
ance for himself several times ion is that even a believing child-
but the Prophet repeated the slave can be enfranchised as expia-
same words. Then these verses tion (Ibn Kathir).
were revealed (Ibn Jarir). 253. Those days blood-wit used to
But other reports, such as one in be a hundred adult camels of various
Bukhari, have named the person as ages, or a 1000 Dinars, due from the
Khalid ibn al-Walid and not Abu `Aqilah (male blood relatives, friends
Darda’. The story of Khalid ibn al- and supporters) of the murderer.
Walid himself is that he was leading (This is also the blood-wit for an em-
in a campaign when they come across bryo: Ibn Kathir).
a people, who, when confronted, be- Further, Abu Bakr, `Uthman, Ibn
gan to say: “Saba’na, saba’na” (i.e., Mas`ud, Ibrahim Nakha`i, Sha`bi,
we have abandoned our old religion Zuhri, and many others maintained
and adopted the new one). But since that the blood-wit amount for a Jew
that did not mean they had become or a Christian is the same as that for
Muslims, Khalid attacked them. a Muslim. But `Umar granted the
Some were killed. When the inci- Dhimmi only one-half the blood-wit
dent was reported to the Prophet, he (Ibn Jarir).
raised his hands in supplication and
said: “O Allah, I disown what Khalid 254. So that, if one fasts for 40 con-
secutive days but does not on the

779
 Surah 4 Al-Nisa’

[93] As for him who kills a believer willful-

ly,255 his reward is Jahannum, abiding therein ‫َوَمن يـَْقتُ ْل ُم ْؤِمنًا ُّمتـََع ِّم ًدا فَ َجَز ُآؤهُ َج َهن َُّم‬
‫َع َّد‬ ِ ِ ِ ِ
forever.256 Allah is angry with him, His curse َ ‫اللُ َعلَْيه َولَ َعنَهُ َوأ‬
ّ ‫ب‬ َ ‫َخال ًدا ف َيها َو َغض‬
is upon him And He has prepared for him a ﴾٩٣﴿ ‫لَهُ َع َذ ًاب َع ِظ ًيما‬
great chastisement.

41st day, he will have to begin anew has prepared a great chastisement for
and fast 60 consecutive days. him.” But the final decision will be
Allah’s.
255. An intentional murder in Is-
lam (is not simply one that has been However, Ibn `Abbas’ opinion is well
premeditated, rather: Au.), one in known that there is no repentance
which a person uses a weapon, a for such a man. He used to say: “This
rope, a large stone, a heavy stick, or was the last thing Allah revealed on
anything that can kill. If these, and the subject. He did not reveal any-
other circumstantial evidences are thing subsequently to abrogate it.”
absent, then the slaying will be con- Kharijah b. Zayd and Dahhak were
sidered shibh `amd (quasi-deliberate of the same opinion. Yet, Mujahid
intent), in which case the blood-wit used to add: “unless he repented”
is suitably adjusted [by the judge], (in (Ibn Jarir).
addition, of course, to two month’s
As for the verses 68-70 of Surah
fasts: Au.). This is the opinion of the
al-Furqan, Zayd bin Thabit’s opin-
great majority. This has been derived
ion was that they were revealed six
from the judgment of the Prophet
months before Surah al-Nisa’. (Ac-
in a case involving a Jew who killed
cording to another opinion, 8 years
a woman by placing her head on a
earlier. See al-Furqan, v. 68 in Ibn Ja-
rock and dropping another on it
rir). And, the verses (68-70) of Surah
(Ibn Jarir).
al-Furqan are:
256. Abu Mijlaz and Abu Salih’s َِّ ‫والَّ ِذين َل ي ْدعو َن مع‬
opinion is that the punishment de-
‫س‬ َ ‫الل إِ َلًا‬
َ ِ‫آخَر َوَل يـَْقتـُلُو َن النـَّْف‬ ََ ُ َ َ َ
‫ك‬ َ َ ْ َ َْ ْ َ َ َ ُ َْ ََ ّ َ ‫اللُ إَِّل ِب‬
‫ل‬ ‫ذ‬ ‫ل‬ ‫ع‬ ‫ف‬ ‫ـ‬‫ي‬ ‫ن‬ ‫م‬‫و‬ ‫ن‬ ‫و‬ ‫ن‬
‫ز‬ ‫ـ‬‫ي‬ ‫ل‬‫و‬ ‫ق‬ ِ ‫ل‬ْ َّ ‫الَِّت َحَّرَم‬
served by the intentional killer of a ِ‫ف لَه الْع َذاب يـوم الْ ِقيامة‬
َ َ َ َْ ُ َ ُ ْ ‫اع‬ َ‫ض‬ َ ُ‫) ي‬68( ‫يـَْل َق أَ َث ًما‬
believer is as stated in this verse, i.e., ِ
‫ب َو َآم َن َو َعم َل‬ َ ‫) إَِّل َم ْن َت‬69( ‫ان‬ ً ‫َوَيْلُ ْد فِ ِيه ُم َه‬
“His reward is Jahannum, abiding ٍ َ‫الل سيِئاتِِم حسن‬ ِ ِ ‫عم ًل‬
‫ات‬ َ َ ْ َّ َ َُّ ‫ك يـُبَ ّد ُل‬ َ ِ‫صالًا فَأُولَئ‬ َ ََ
therein for ever. Allah is angry with ]70 - 68 : ‫اللُ َغ ُف ًورا َرِح ًيما [الفرقان‬ َّ ‫َوَكا َن‬
him, His curse is upon him; and He

780
Al-Nisa’ Surah 4

“And those who invoke not any oth- “The destruction of the world is
er deity besides Allah, nor slay such of less concern to Allah that the
souls as Allah has forbidden, except killing of a believer.”
for a just cause, nor commit an ille-
gal sexual intercourse - and whoever Another hadīth says that:
does that shall meet the price of sin; ِ ‫الس َم ِاء َوأ َْهل األ َْر‬
‫ض َعلَى قـَْت ِل ْام ِر ٍئ‬ َّ ‫اجتَ َم َع أ َْه ُل‬ ْ ‫لَ ِو‬
his punishment will be doubled on the ُ
َّ ‫ُم ْؤِم ٍن لَ َع َّذبـَُه ُم‬
ُ‫الل‬
Day of Judgment, and he shall abide
there in disgrace; except for him who “Were the people of the heaven
repented, and believed, and worked and earth to unite over the killing
righteous deeds, Allah will change of a single Muslim, Allah would
their evil deeds with good ones. Allah surely hurl them all into Fire.”
is Ever-forgiving, Ever-merciful.” (But the report is weak: Au.).
(In other words, the statement of Yet another report (of Ibn Majah: H.
Surah al-Nisa’ has not been abrogat- Ibrahim) says:
ed by the verses of Surah al-Furqan
quoted herewith) - Ibn Jarir. َّ ‫َعا َن َعلَى قـَْت ِل ُم ْسلٍِم بِ َشطْ ِر َكلِ َم ٍة لَِق َى‬
‫اللَ يـَْوَم‬ َ ‫َم ْن أ‬
ِ‫الل‬ ِ ِ
َّ ‫س م ْن َر ْحَة‬ ِ ِ ِ ِ ِ
ٌ ‫وب َعلَى َجبـَْهته آي‬ ٌ ُ‫الْقيَ َامة َمكْت‬
Thus, Ibn Zayd’s information sup-
ports Ibn `Abbas’ opinion that the “Whoever helped in the slaying
verses of Surah al-Nisa’ were the last of a Muslim, even if it be by a
thing revealed on the subject (Au.). word, will appear on the Day of
Judgment with the words: ‘De-
Ibn Kathir adds: Slaying of a believ- spaired of Allah’s mercy’ written
er, is a heinous crime. The Prophet on his forehead.”
has said, in a report of the Sahihayn:
The report is very weak (Albani).
‫َّاس ِف ال ِّد َم ِاء‬
ِ ‫ي الن‬
َ َْ‫ضى بـ‬
َ ‫أ ََّو ُل َما يـُْق‬
Ibn `Abbas’ well-known opinion is in
“The first (of the disputes) to be Bukhari, Muslim, Abu Da’ud, Nasa’i
settled on the day of Judgment and Ahmad. It is reported about
would be that of the (crimes) of him in Nasa’i and Ibn Majah that
bloodshed.” a man came to him and asked him:
Another hadīth (of Ibn Majah: H. “What do you have to say about a
Ibrahim) says that, man who murdered a Muslim?” In
reply Ibn `Abbas quoted this verse
‫الل ِم ْن قـَْت ِل ُم ْسلٍِم‬
َِّ ‫الدنـيا أَهو ُن علَى‬
َ َ ْ َْ ُّ ‫لََزَو ُال‬ and said: “These were the last words

781
 Surah 4 Al-Nisa’

on this subject that were revealed to souls, yet he was forgiven. In fact,
the Prophet.” The man asked: “What Abu Hurayrah’s opinion itself is that
have you to say if he repented, and the punishment of a believer’s mur-
led a good life there onward?” Ibn derer is as stated in these verses. But,
`Abbas said: “Where is repentance it is not necessary that such a punish-
for him? I have heard the Prophet ment be delivered to him. Again, so
say: far as the demand of the murdered
‫ول يـَْوَم الْ ِقيَ َام ِة ُمتـََعلِّ ٌق بَِرأْ ِس‬ person that the murderer be asked
ُ ُ‫َِييءُ الْ َقاتِ ُل َوالْ َم ْقت‬
ِ why he murdered him, well, that is
‫ب َس ْل َه َذا لَ قـَتـَلَِن‬ ِّ ‫ول َر‬
ِ‫ص‬
ُ ‫احبِ ِه يـَُق‬ َ his right which he would be raising
“The murderer and the murdered and which he will be compensated
will come on the day of Judg- for. That in fact also applies to all
ment, holding the (murderer) by such cases where other’s rights have
his head, saying: “O Lord. Ask been usurped, such as theft, deceit,
this man why did he kill me?’” etc.
Ibn `Abbas is not alone in this opin- Quotation from Ibn Kathir ends
ion. Ibn Mas`ud, Abu Hurayrah, here.
`Abdullah ibn `Amr, Mu`awiyyah,
and many others were with him. Interestingly, some reports suggest
that Ibn `Abbas admitted the possi-
However, all said, the opinion of the bility of repentance for an intention-
great majority of scholars, both clas- al murder. It is said that once a man
sical as well as modern, is that the fi- came to him and asked him about
nal say with regard to the murderer an intentional murderer. Ibn `Abbas
of a believer will be Allah’s. He might told him that there was no chance of
forgive if He will. As for the fact that him being forgiven. When the man
nothing was revealed on the subject was gone his companions and stu-
after the verses of Surah al-Nisa’ in dents asked him if he had not said
question, that should not be of a earlier that an intentional murderer
great concern, for the verses which of a believer had a chance of forgive-
promise forgiveness, even if revealed ness. He replied that although he
earlier, are general in their applica- had said that earlier, but in this pres-
tion. Further, we also have in a well- ent case he suspected that the man
known tradition the story of an Isra- appeared to him as one meditating
elite who had murdered a hundred a murder and wanted to be sure that

782
Al-Nisa’ Surah 4

[94] Believers!257 When you are journeying

ِ َّ
in the way of Allah, be discriminating (before ‫ضَربـْتُ ْم ِف َسبِ ِيل‬ َ ‫ين َآمنُواْ إِ َذا‬َ ‫َي أَيـَُّها الذ‬
you attack), and - out of a desire for the fleet- ‫الل فـَتـَبـَيـَّنُواْ َوالَ تـَُقولُواْ لِ َم ْن أَلْ َقى إِلَْي ُك ُم‬
ِ
ّ
ing gains of this worldly life - do not say to ِ‫الياة‬ ِ
him who offers you an Islamic greeting, ‘You ََْ ‫ض‬ َ ‫ت ُم ْؤمنًا تـَبـْتـَغُو َن َعَر‬ َ ‫السالَ َم لَ ْس‬ َّ
ِ ِ ِ ِ ِ ُّ
are not a believer.’258 For with Allah are gains
‫ك ُكنتُم‬ َ ‫الل َمغَانُ َكث َريةٌ َك َذل‬ ّ ‫ند‬ َ ‫الدنـْيَا فَع‬
ِ
abundant. So were you aforetime, then Allah ّ ‫اللُ َعلَْي ُك ْم فـَتـَبـَيـَّنُواْ إِ َّن‬
َ‫الل‬ ّ ‫ّمن قـَْب ُل فَ َم َّن‬
favored you.259 Therefore, be discriminating.260 ﴾٩٤﴿ ‫َكا َن ِبَا تـَْع َملُو َن َخبِ ًريا‬
Surely, Allah is Aware of what you do.

if he committed it, he would be for- to us as those occasioning the rev-

given. Accordingly, the people sent elation of these verses, but the most
someone on the heels of the man to reliable one is in Tirmidhi, who
find out whether that was true, and declared it hasan sahih of status, as
found that the case was as Ibn `Ab- well as in Hakim, who has called it
bas had suspected (Qurtubi). a trustworthy narration although
Bukhari and Muslim have not re-
Alusi adds: It is reported of many
corded it. According to these reports
scholars that they ordinarily ruled
a group of Companions went out in
that there was no repentance for a
a campaign. They met a shepherd
killer, but when somebody actually
who greeted them in the Islamic way.
came to them admitting the crime,
But they thought he was doing that
they asked him to repent.
only to save his life. They killed him
257. The previous verses spoke of the and seized his cattle. Allah revealed
heinousness of the crime of a Mus- this verse (Ibn Kathir).
lim’s murder. The following verses
259. It is said that the man who
tell us that for the rules of Islam to
was slain used to conceal his Islamic
be applicable to a man, all that he
identity from his people out of fear
has to meet by way of a condition is
of persecution. Allah, therefore, re-
his verbal assertion that he is a Mus-
minded those who had slain him
lim. A detailed enquiry is not to be
that once you were in the same state,
conducted to check the bona fides of
concealing your faith from your own
a man’s claim (Thanwi).
people out of fear of persecution at
258. Several stories have come down their hands (Ibn Jarir).

783
 Surah 4 Al-Nisa’

Bukhari has a short report about throws hints at the fact that they
Miqdad ibn al-Aswad that he killed themselves were in the same state
someone who cried out la ilaha illa some time back: concealing their
Allah when he advanced toward him, faith from their enemies, on account
but, despite that, Miqdad killed him. of fear and vulnerability, not making
The Prophet told him: it known except when in peace with
‫ فأظهر‬،‫إذا كان رجل مؤمن خيفي إميانه مع قوم كفار‬ the Muslims. This man too, who
‫ فكذلك كنت أنت ختفي إميانك مبكة‬،‫إميانه فقتلتَه‬ was killed, used to conceal his faith
‫من قبل‬ from his people, and disclosed it to
the Muslims by greeting them in the
“If the believing man was con- manner of Islamic greeting. Said Al-
cealing his faith from his unbe- lah, ‘So were you aforetime, but Allah
lieving people; he disclosed his has been gracious to you.’”
faith but you killed him, so were
you aforetime, concealing your Legal Points
faith in Makkah” (Ibn Kathir). • 1. While blood-wit is due from
Sayyid Qutb writes: “Allah reminds himself and the family (aqilah) of the
the believers of the recent days of murderer, fasts are to be observed by
ignorance: of the rashness and fri- him alone (Ma`arif).
volity that prevailed then. He re- • 2. Where there is no inheri-
minds them of His grace by which tor of the slain, the blood-wit will
He cleansed their hearts and guided be returned to the public treasury
them to loftier objectives, so that (Ma`arif).
now they can not think of returning
to battles and wars with the inten- • 3. According to the Hanafi-
tion of loot and plunder as was their yyah, blood-wit amount of a dhim-
wont in the days of ignorance. He mi is the same as that of a Muslim
impresses upon them His favor in (Ma`arif).
that He has set for them the limits • 4. The blood-wit amount, in
and bounds, and has given them a the case of a murder of a man be-
new system (that organizes their af- longing to a people with whom the
fairs). So let not the final verdict Islamic state has a treaty, will depend
be influenced by the first impulses on the clauses of the treaty (Mawdu-
(of anger), as it used to be during di from Jassas).
the days of jahiliyyah. The text also

784
Al-Nisa’ Surah 4

[95] Not equal are the believers who sit back ِِ ِ ِ

- other than the disabled261 - and those who
‫ني َغيـُْر‬َ ‫الَّ يَ ْستَ ِوي الْ َقاع ُدو َن م َن الْ ُم ْؤمن‬
ِ ‫اه ُدو َن ِف سبِ ِيل‬
‫الل‬ ِ ‫أُوِل الضَّرِر والْمج‬
fight in the way of Allah with their possessions ّ َ َُ َ َ ْ
and their selves. Allah has preferred by a rank ‫ين‬ ِ ‫اه‬
‫د‬ ِ ‫ِبَموالِِم وأَن ُف ِس ِهم فَضَّل الل الْمج‬
َ َ ُ ُّ َ ْ َ ْ َْ
those who fight in the way of Allah with their ً‫ين َد َر َجة‬ ِ ِ ِ ِ ِِ ِ
possessions and their selves, over those who
َ ‫ب َْم َوال ْم َوأَن ُفسه ْم َعلَى الْ َقاعد‬
sit back; although, to each Allah has promised ُ‫الل‬ّ ‫َّل‬ َ ‫الُ ْسَِن َوفَض‬ ْ ُ‫الل‬ ّ ‫َوُكالًّ َو َع َد‬
‫َجًرا َع ِظ ًيما‬ ِ ِِ
the (ultimate) good. But Allah has preferred ْ ‫ين أ‬ َ ‫ين َعلَى الْ َقاعد‬ َ ‫الْ ُم َجاهد‬
- with a great reward - those who fight, over ﴾٩٥﴿
those who sit back.

260. The words “Be discriminating” Companions, according to reports in

imply that although a man becomes Bukhari and Abu Da’ud:
a Muslim by his very assertion to ‫ َوال أَنـَْف ْقتُ ْم‬، ‫لََق ْد تـََرْكتُ ْم ِبلْ َم ِدينَ ِة أَقـَْو ًاما َما ِس ْرُْت َم ِس ًريا‬
that effect, it is also necessary that he ‫ َوال قَطَ ْعتُ ْم ِم ْن َو ٍاد إِالَّ َوُه ْم َم َع ُك ْم فِ ِيه‬، ‫ِم ْن نـََف َق ٍة‬
should “not” at least do what the un- ‫ف يَ ُكونُو َن َم َعنَا َوُه ْم‬ َِّ ‫ول‬
believers do. For instance, if he says َ ‫ َكْي‬، ‫الل‬ َ ‫ َي َر ُس‬: ‫ قَالُوا‬،
‫ َحبَ َس ُه ُم الْعُ ْذ ُر‬: ‫ال‬ َ َ‫ِبلْ َم ِدينَ ِة ؟ ق‬
he is a Muslim, but worships idols,
then he has invalidated his own “You have left behind you some
claim. In fact, Musaylimah the Liar, people in Madinah who are with
used to pray and order the adhan you wherever you go, in what-
said in the Islamic manner, without ever you spend, and whenever
any alteration. But he also claimed you cross through a valley.”
that he was a Prophet. That nullified They asked: “How could that be,
his claim to Islam of the standard Messenger of Allah?” He said:
definition (Ma`arif). “Nothing held them back but
a reason beyond their control”
261. It is said that when this verse was (Qurtubi, Ibn Kathir).
revealed `Abdullah ibn Umm Mak-
tum, the blind, came to the Prophet Alusi adds: It is reported of `Abdul-
and asked: “What about people like lah ibn Maktum by Ibn al-Mundhir
me, O Messenger of Allah?” The rev- through Ibn abi Layla, that he used
elation then added: “unless they suf- to participate in jihad saying: “Give
fer a disability” (Ibn Jarir). me the flag and place me in the mid-
dle, for, (being blind) I cannot run
Hence the Prophet once said to his away.”

785
 Surah 4 Al-Nisa’

[96] (To each are separate) ranks from Him,262 ِ ِ ٍ

forgiveness and mercy. And Allah is Ever-for- ّ ‫َد َر َجات ّمْنهُ َوَم ْغفَرةً َوَر ْحَةً َوَكا َن‬
‫اللُ َغ ُف ًورا‬
giving, Ever-merciful.263 ﴾٩٦﴿ ‫َّرِح ًيما‬

262. Qatadah has said: “It used to be Jihad

said: ‘Islam is one rank; hijrah in Is-
At this point, Sayyid Qutb has the
lam another rank; jihad in hijrah yet
following to write on the subject of
another rank. And, being killed in a
jihad: “Jihad is not one of the several
jihad in hijrah, another rank’” (Ibn
passing phenomenon of the early
al-Qayyim and others).
Islam. It is a necessary outfit that
263. The Sahihayn have preserved accompanies the caravan and the
the Prophet’s words: mission. The point is not - as some
‫ين ِف َسبِيلِ ِه‬ ِ ِ ِ ‫الن َِّة ِمائَةَ درج ٍة أَعد‬ ِ ِ well-wishing Muslims feel - that Is-
َ ‫َّها ل ْل ُم َجاهد‬
َ َ َ ََ َْ ‫إ َّن ف‬ lam grew in an age that was domi-
ِ
ِ ‫الس َماء َواأل َْر‬ ِ َْ‫ي ُك ِل َدر َجتـ‬
‫ض‬ َّ ‫ي‬ َ َْ‫ي َك َما بـ‬ َ ّ َ َْ‫َما بـ‬ nated by Imperial Powers. Therefore,
“There are a hundred levels in the concept, as if to say, was thrust
Paradise that Allah has prepared upon the value system of its follow-
for the mujahidin. Between each ers, by the surrounding milieu. That
level is the distance as there is be- is, there was no alternative to a dom-
tween the heaven and the earth” inating force for the maintenance of
(Qurtubi, Ibn Kathir). a just balance.
Bukhari has the following words in The least that these sacerdotal ideas
addition: and wild guesses do is to speak of the
‫الَن َِّة‬
ْ ‫ط‬ ُ ‫س فَِإنَّهُ أ َْو َس‬ ِ َّ ‫فَِإ َذا َسأَلْتُ ُم‬ poor understanding of the true na-
َ ‫اللَ فَ َسلُوهُ الْف ْرَد ْو‬
‫الَن َِّة‬ َِّ ‫الن َِّة وفـوقَه عرش‬
ْ ‫الل َوِمْنهُ تـََف َّج ُر أَنـَْه ُار‬ ture of Islam.
ُ ْ َ ُ َْ َ َْ ‫َوأ َْعلَى‬
“Therefore, when you ask Allah, Had jihad been a passing phenom-
ask for Firdaws for it is in the enon in the lives of the believers, the
center of Paradise and the best Qur’ān would not have devoted so
part of it. Above it is the `Arsh much space, in its best parts, and in
of the Rahman and from there the style that it reserves, for it. Nor
spring out the rivers of Paradise would the Sunnah of the Prophet
(Shawkani). have granted it so much space, and
reserved for it such a style.

786
Al-Nisa’ Surah 4

Had jihad been a passing phenom- phenomenon because of the peculiar

enon the Prophet would not have situations; and that the situation has
addressed every believer who will fol- now changed.
low him until the Last day in words:
That is not so. And if it is not so, it
‫ات َعلَى‬ ْ ‫ات َوَلْ يـَ ْغ ُز َوَلْ ُيَ ِّد‬
َ ‫ث نـَْف َسهُ بِغَْزٍو َم‬ َ ‫َم ْن َم‬ is not because Islam desires its ad-
ٍ‫ُشعب ِة نَِفاق‬
َْ herents to saunter in the streets and
“Whoever died without fighting highways with a naked sword chop-
and without intending to fight, ping off heads. Rather, it is because
died on a branch of hypocrisy.” the realities of life and the nature of
this mission require that it hold the
Yes, the Prophet turned away a few sword and be on its guard every mo-
individual mujahidin, because of ment.
their special circumstances - as it is
reported in the Sahih books that a Allah was aware that this mission
man sought the Prophet’s permission will be disapproved of by the kings
to fight. The Prophet asked him: “Do and rulers of the lands, and that it
you have parents?” He replied, “Yes.” is natural that those in power should
The Prophet ordered him: “Serve oppose it, for its ways are not the
them.” But if incidents of this sort ways of the rulers. Its framework is
have been reported, they were con- not the framework of the kings: not
cerning specific persons who were only yesterday, but even today and
spared jihad for specific reasons. tomorrow - in every place and in ev-
They do not lay down the general ery epoch.
rule for all. Obviously, the absence Allah knew that evil is a braggart;
of an individual does not affect a that it will never be fair; that it will
whole body of mujahidin. It is quite never allow virtue to flourish, how-
possible that the Prophet - as was his ever safe and non-conflicting a path
wont - knew the conditions of every it might choose for itself, for the very
one of his follower. Perhaps he knew growth of virtue is a thing of dan-
the conditions of this particular per- ger to evil; and the very existence of
son’s parents, and therefore, advised truth is a threat to falsehood. There-
him to stay back. fore, there is no option for evil but a
But nobody can say, basing his argu- resort to oppression, and there is no
ment on it, that jihad was a passing option for falsehood but to attempt
to exterminate truth and destroy it

787
 Surah 4 Al-Nisa’

[97] Behold, the angels who withdraw the souls

of those who continued to wrong themselves ‫اه ُم الْ َمآلئِ َكةُ ظَالِ ِمي‬ ُ َّ‫ين تـََوف‬
ِ َّ ِ
َ ‫إ َّن الذ‬
ask: ‘In what circumstances were you?’ They ‫أَنـُْف ِس ِه ْم قَالُواْ فِ َيم ُكنتُ ْم قَالُواْ ُكنَّا‬
reply: ‘We were oppressed in the land.’264 They ‫ض قَالْ َواْ أََلْ تَ ُك ْن‬ِ ‫ني ِف األ َْر‬ ِ ْ ‫مست‬
ask: ‘But was not Allah’s earth vast enough َ ‫ض َعف‬ َْ ُ
ِ ِ ِ ِ ِ
in which you could have emigrated?’265 Such
‫ك‬َ ‫الل َواس َعةً فـَتـَُهاج ُرواْ ف َيها فَأ ُْولَئ‬ّ ‫ض‬ ُ ‫أ َْر‬
ِ ‫اءت م‬
people then, their resort is Jahannum, an evil ﴾٩٧﴿ ‫ص ًريا‬ َ ْ ‫َمأْ َو ُاه ْم َج َهن َُّم َو َس‬
retreat.266

with brute force. even after the Prophet’s emigration.

This is the nature of things, and not Muhammad ibn `Abdul Rahman re-
a passing phenomenon. ports: “A contingent was being raised
against the Syrians (during the Kh-
This is the instinctive tendency and
ilafah of `Abdullah ibn al-Zubayr)
not a temporary phase.
and my name was included. I met
Therefore, there is no option to jihad `Ikrimah and told him about myself.
- no choice for Islam but to sanction He discouraged me in very strong
it - in all its forms. It is incumbent, terms from joining the contingent
however, that it should begin in and related Ibn `Abbas as saying,
the world of conscience (within the ‘Some people who had borne testi-
self ); then it should grow strong and mony to the faith were in the pagan
appear in full light of life and action. ranks and (were forced to: Au.) par-
There is no alternative but for the ticipate in battles against the Mus-
evil in arms to be faced up by virtue, lims. Arrows flew and kill them, or
also in arms. There is no choice but they fell to a sword. It is in reference
for armed truth to confront the evil to such that Allah revealed, “The an-
goaded on by its swollen numbers. If gels who withdraw the souls of those
that does not happen, then the affair who continued to wrong themselves
is no more than suicide; or a horse- ask: ‘In what circumstances were
play that does not deserve the atten- you?’” (Ibn Jarir).
tion of the believers.”
The above report is in Bukhari (Qur-
264. The verse refers to those who tubi). Another report in Ibn Abi Ha-
embraced Islam secretly in Makkah tim identifies the battle in the above
and did not emigrate to Madinah hadīth as that of Badr (Ibn Kathir).

788
Al-Nisa’ Surah 4

[98] Except the truly helpless: men, women

‫الر َج ِال َوالنِّ َساء‬ِّ ‫ني ِم َن‬ ِ ْ ‫إِالَّ الْمست‬
and children267 who do not find the means (to َ ‫ض َعف‬َْ ُ
ِ ِ
‫َوالْ ِولْ َد ِان الَ يَ ْستَطيعُو َن حيلَةً َوالَ يـَْهتَ ُدو َن‬
escape) and are not guided to a way.268
﴾٩٨﴿ ً‫َسبِيال‬
[99] It is hoped of such that Allah will forgive ‫اللُ أَن يـَْع ُف َو َعنـْ ُه ْم َوَكا َن‬
ّ ‫ك َع َسى‬ َ ِ‫فَأ ُْولَئ‬
them.269 Allah is ever Pardoning, Forgiving. ﴾٩٩﴿ ‫اللُ َع ُف ًّوا َغ ُف ًورا‬
ّ

265. Mawdudi writes: “Those people be counted as a good excuse (Than-

who had willingly acquiesced to liv- wi).
ing under an un-Islamic order would
268. Ibn `Abbas is widely reported
be called to account by God and
as saying: “I and my mother were of
would be asked: If a certain territory
the helpless ones who did not have
was under the dominance of rebels
the means nor were guided to a way”
against God, so that it had become
(Ibn Jarir).
impossible to follow His Law, why
did you continue to live there? Why 269. According to reports, the Proph-
did you not migrate to a land where et used to supplicate for the deliver-
it was possible to follow the law of ance of these people in his Prayers,
God?” even naming some, such as `Ayyash
ibn Rabi`ah, Salamah ibn Hisham
266. Abu Da’ud has a hadīth which
and others (Ibn Jarir). Such reports
records the Prophet as having said:
are in Bukhari also (Ibn Kathir).
‫من جامع املشرك وسكن معه فإنه مثله‬
270. The word in the original is mu-
“Whoever intermingled with a ragham which can also be explained
pagan and lived with him is like as one who leaves his people against
him” (Ibn Kathir). their will (Zamakhshari).
267. Although the inclusion of chil- 271. Mawdudi writes: “Some people
dren sounds superfluous, it is per- have misunderstood the tradition
haps to say that the inability to mi- which says: ‘There is no hijrah after
grate should be of the order of that the conquest of Makka’. This tradi-
suffered by the children, in order to tion is specifically related to the peo-

789
 Surah 4 Al-Nisa’

[100] Whoso emigrates in the way of Allah

‫ض‬ ِ ‫الل َِي ْد ِف األ َْر‬ ِ ‫اجر ِف سبِ ِيل‬ ِ
will find many refuges270 and vast expanses in ّ َ ْ ‫َوَمن يـَُه‬
the eart.271 Further, whoso abandons his home, ‫ُمَرا َغ ًما َكثِ ًريا َو َس َعةً َوَمن َيُْر ْج ِمن بـَْيتِ ِه‬
ِِ ِ ‫اجرا إِ َل‬ِ
as an immigrant to Allah and His Messenger, ‫ت‬ُ ‫الل َوَر ُسوله ُثَّ يُ ْد ِرْكهُ الْ َم ْو‬
ّ ً ‫ُم َه‬
but death overtakes him, surely, his reward ِ ‫فـ َق ْد وقَع أَجره على‬
ّ ‫الل َوَكا َن‬
‫اللُ َغ ُف ًورا‬ ّ َ ُُ ْ َ َ َ
is due with Allah.272 Allah is ever Forgiving,
﴾١٠٠﴿‫َّرِح ًيما‬
Merciful.

ple of Arabia of that time and does A.H., the spiritual exodus from the
not embody a permanent injunc- domain of evil to that of righteous-
tion. At the time when the greater ness continues to be a fundamental
part of Arabia constituted the Do- demand of Islam.”
main of Unbelief (Dar al-Kufr) or
272. Sa`id ibn Jubayr, Qatadah,
the Domain of War (Dar al-Harb),
`Ikrimah, Dahhak and Suddi have
and Islamic laws were being enforced
reported that when the previous
only in Madina and its outskirts, the
verse was revealed (no. 97) a man
Muslims were emphatically enjoined
of Banu Khuza`ah called Damurah,
to join and keep together. But when
who was sick, and was living among
unbelief lost its strength and elan
the Makkans, ordered that he be
after the conquest of Makka, and
put on a stretcher and carried to the
almost the entire peninsula came
Prophet. He was in Tan`im when
under the dominance of Islam, the
death overtook him. Some Muslims
Prophet (peace be upon him) de-
felt sorry that he did not die in Ma-
clared that migration was no longer
dinah. The Makkans made fun of
needed. This does not mean, howev-
him saying: ‘The fellow neither died
er, that the duty to migrate was abol-
among his people, nor among those
ished for Muslims all over the world
he wished to be with.’ In response
for all time to come, regardless of the
this verse was revealed (Ibn Jarir).
circumstances in which they live.”
The report is also in Ibn abi Hatim
Also see note 243 above.
(Ibn Kathir); and also in Haythami’s
Asad adds: “While the physical exo- Majma` al-Zawa‘id (who judged it
dus from Mecca to Medina ceased to trustworthy) and in Ibn Hajr’s Al-
be obligatory for the believers after Matalib (S. Ibrahim).
the conquest of Mecca in the year 8

790
Al-Nisa’ Surah 4

[101] There is no sin upon you that when you

journey in the land you shorten the Prayer, if
‫س َعلَْي ُك ْم‬ َ ‫ض فـَلَْي‬ َ ‫َوإِ َذا‬
ِ ‫ضَربـْتُ ْم ِف األ َْر‬
you are apprehensive that the unbelievers will ‫الصالَِة إِ ْن ِخ ْفتُ ْم‬ َّ ‫ص ُرواْ ِم َن‬ُ ‫اح أَن تـَْق‬ ٌ َ‫ُجن‬
ِ ِ ِ َّ ِ
attack you.273 Admittedly, the unbelievers are ْ‫ين َكانُوا‬ َ ‫ين َك َفُرواْ إ َّن الْ َكاف ِر‬
َ ‫أَن يـَْفتنَ ُك ُم الذ‬
your manifest foes. ﴾١٠١﴿ ‫لَ ُك ْم َع ُد ًّوا ُّمبِينًا‬

273. Mujahid says that once the tack or not, despite Allah having
Prophet was in `Usfan. A group of made it conditional to the fear of at-
pagans chanced to be around. When tack? The Prophet replied: “This is a
the Muslims did their noon Prayers, charitable gift from your Lord, so ac-
it occurred to them that they could cept it as that” (Ibn Jarir).
have attacked and plundered them
This report about `Umar is in Mus-
while they were thus engaged. Al-
lim, Tirmidhi and Musnad Ahmad.
lah revealed this verse between the
In fact, the Prophet is reported in
noon and the afternoon Prayers.
sahih ahadīth as having Prayed two
Accordingly, when the Prophet did
rak`at in his journey to Madinah af-
his afternoon Prayers he made two
ter the fall of Makkah, although that
rows of them, all joining the con-
was not a situation of fear. As for the
gregation. However, when he did his
story about shortening of Prayers
prostration, only one row prostrat-
in `Usfan, it is well reported, with
ed itself with him. The other stood
a version close to it in Bukhari also
guard (although still in Prayers). At
(Ibn Kathir).
the time of the second rak`ah pros-
tration, those of the rear row ad- Qurtubi adds: The Prophet is re-
vanced and prostrated themselves ported to have offered Prayers with
with him while those of the first row the impeding fear of attack scores of
retreated standing guard (while still times, praying differently on differ-
in Prayers). “Thus,” Ibn `Abbas said, ent occasions, which indicates that
“the Prayers are: four rak`ah within there is much latitude in the exact
towns, two in journey and one when manner of this Prayer.
in danger of attack.” And `Umar
has been reported as saying that he Fiqh Points
wondered aloud before the Prophet The following points are from Mufti
as to why they were shortening their Shafi`:
Prayers in every journey, fear of at-

791
 Surah 4 Al-Nisa’

[102] If you (O Prophet) happen to be among ِ ‫وإِ َذا ُك‬

them and conduct the Prayer, then, let a group
‫الصالََة فـَْلتـَُق ْم‬ َّ ‫ت َلُُم‬ َ ‫نت في ِه ْم فَأَقَ ْم‬َ َ
ِ ْ ِ ِ
of them join up with you, wearing their weap- ‫َسل َحتـَُه ْم‬ ْ ‫ك َولْيَأ ُخ ُذواْ أ‬ َ ‫طَآئ َفةٌ ّمنـْ ُهم َّم َع‬
ons on them. When they have completed a cy- ِ‫فَِإ َذا سج ُدواْ فـ ْلي ُكونُواْ ِمن ورآئِ ُكم ولْتأْت‬
َ َ ْ ََ ََ َ َ
cle, let them withdraw to your rear while the ‫ك‬َ ‫صلواْ َم َع‬ ُّ ُّ ِ
َ ُ‫صلواْ فـَْلي‬ َ ُ‫ُخَرى َلْ ي‬ ْ ‫طَآئ َفةٌ أ‬
other group that has not Prayed join up and
‫ين‬ ِ َّ ِ ‫ولْيأْخ ُذواْ ِح ْذرهم وأ‬
Pray with you, observing every precaution َ ‫َسل َحتـَُه ْم َوَّد الذ‬ ْ َ ْ َُ ُ ََ
ِ ِ ِ
‫َسل َحت ُك ْم َوأ َْمت َعت ُك ْم‬ ِ
and wearing their weapons on them. The un- ْ ‫َك َف ُرواْ لَ ْو تـَ ْغ ُفلُو َن َع ْن أ‬
‫اح‬ ِ ِ
believers wish that if you neglect your weapons َ َ‫فـَيَميلُو َن َعلَْي ُكم َّميـْلَةً َواح َد ًة َوالَ ُجن‬
and equipment, they launch upon you a single ‫َعلَْي ُك ْم إِن َكا َن بِ ُك ْم أَ ًذى ِّمن َّمطَ ٍر أ َْو‬
ْ‫َسلِ َحتَ ُك ْم َو ُخ ُذوا‬
massive attack. However, there is no sin upon
you if you are inconvenienced by the rain,274 or ْ ‫ضعُواْ أ‬ َ َ‫ضى أَن ت‬ َ ‫ُكنتُم َّم ْر‬
‫ين َع َذ ًاب ُّم ِهينًا‬ ِ ِ ‫ِح ْذرُكم إِ َّن الل أ‬
because you are sick, that you lay aside your َ ‫َع َّد ل ْل َكاف ِر‬
َ َّ ْ َ
weapons (while Praying). Nevertheless, take ﴾١٠٢﴿
your precaution. Allah has prepared for the
unbelievers a humiliating chastisement. ‫اللَ قِيَ ًاما‬
ّ ْ‫الصالَةَ فَاذْ ُك ُروا‬َّ ‫ضيـْتُ ُم‬ َ َ‫فَِإ َذا ق‬

• 1. The minimum travelling Prayers, even if he has to re-extend

distance for shortening the Prayers several times over (Au.).
is, according to the Hanafiyyah,
• 5. It is only the Zuhr, `Asr and
three manazil (about 48 miles, or
`Isha’ Prayers that are shortened. (In
about 80 km.: Au.)
actual fact, adds Alusi, all Prayers are
• 2. There is no option in short- four rak`ah. The Fajr Prayer has been
ening. That is, one has to necessarily shortened because of the long recita-
shorten the Prayers when in a jour- tion in it and the Maghrib because it
ney. is the witr of the day-Prayers).
• 3. If one reaches his destina- • 6. Prayers should be shortened
tion and intends to stay there for 15 in every journey even if there is no
or less number of days then he short- fear of any sort.
ens the Prayers, otherwise completes
• 7. There is no shortening of
them.
the sunan, if one wishes to perform
• 4. If someone extends the stay them.
by less than 15 days, over the first
• 8. In the situations of actual
15 days, then too he shortens the
combat, the Prayers might either be

792
Al-Nisa’ Surah 4

[103] When you have terminated the Prayer

(then, thereafter) remember Allah standing, ‫ودا َو َعلَى ُجنُوبِ ُك ْم فَِإ َذا اطْ َمأْنَنتُ ْم‬ ً ُ‫َوقـُع‬
‫ت َعلَى‬ ِ
َّ ‫الصالََة إ َّن‬ ِ
sitting and on your sides. Then, when you ْ َ‫الصالََة َكان‬ َّ ْ‫يموا‬ ُ ‫فَأَق‬
feel secure, offer the Prayer (un-shortened).275
Verily, Prayer is a timed prescription for the
﴾١٠٣﴿ ‫وت‬ ً ُ‫ني كِتَ ًاب َّم ْوق‬ِِ
َ ‫الْ ُم ْؤمن‬
believers.276

deferred, or, as Qurtubi and others towns. Therefore, the two rak`ah of
have said, might be done individu- the journey are complete and hence
ally by signs (Au.). the words of the Qur’ān:
ِ ِ
• 9. Salah al-Khawf is still statu- ]103 : ‫الص َل َة [النساء‬ ُ ‫فَإ َذا اطْ َمأْنـَنـْتُ ْم فَأَق‬
َّ ‫يموا‬
tory, even though the Prophet is not “When you feel secure, offer the
amongst us. (The Companions used Prayers (i.e., un-shortened).”
to Pray Salah al-Khawf in the battle-
276. Majid quotes Dr. Iqbal: “The
fields: Au.).
timings of the daily prayer which ac-
274. That is, if you think weapons cording to the Qur’ān restores self-
will be damaged by exposure to possession to the ego by bringing it
rains, then you can lay them aside in into closer touch with the ultimate
a protected place. source of life and freedom, is intend-
ed to save the ego from the mecha-
275. The verse covers both the situ-
nizing effects of sleep and business.
ations of security (within the towns)
Prayer in Islam is the ego’s escape
as well as that of travel. In both situa-
from mechanism to freedom.”
tions one completes his Prayers: four
rak`ah in the towns and two rak`ah 277. As it happened at Uhud that
in the journeys. As for the shortened when the Muslims were defeated,
two rak`ah of the journey, the schol- the Prophet climbed a hill. Abu Su-
ars are unanimous that since they are fyan came to the foot of the hill and
shortened by Allah’s commandment, shouted out:
they are complete. In fact, `A’isha ‫يوم بيوم بدر األايم دول و احلرب سجال فقال عمر‬
has been reported as saying that the ‫ ال سواء قتالان يف اجلنة و قتالكم يف النار‬:
Prayers were originally two rak`ah
only, that were increased to four in “Today it was retaliation for the

793
 Surah 4 Al-Nisa’

[104] And weaken not in pursuing the (en-

‫َوالَ َتِنُواْ ِف ابْتِغَاء الْ َق ْوِم إِن تَ ُكونُواْ َتْلَ ُمو َن‬
emy) people. If you have experienced pain,
then, surely, they also experience pain just as ‫فَِإنـَُّه ْم َيْلَ ُمو َن َك َما َتْلَمو َن َوتـَْر ُجو َن ِم َن‬
you experience pain. But you are hoping of ‫اللُ َعلِ ًيما َح ِك ًيما‬ّ ‫الل َما الَ يـَْر ُجو َن َوَكا َن‬
ِ
ّ
your Lord what they do not hope for.277 Allah ﴾١٠٤﴿
is ever Knowing, Wise.
[105] Verily, We have sent down the Book to ِ ِ َ ‫إِ َّن أَنزلْنَا إِلَي‬
you with the truth so that you might judge َ َْ‫اب ِب ْلَ ِّق لتَ ْح ُك َم بـ‬
‫ي‬ َ َ‫ك الْكت‬ ْ َ
‫ني‬ ِِ ِ ِ ِ ‫الن‬
between the people by what Allah has shown َ ‫اللُ َوالَ تَ ُكن لّْل َخآئن‬ ّ ‫َّاس بَا أ ََر َاك‬
you.278 Therefore, plead not in favor of those ﴾١٠٥﴿ ‫ص ًيما‬ ِ‫خ‬
َ
who betray.279

day of Badr! Days are exchange- that the Prophet had Allah’s permis-
able. War is a (water) pail (that sion for ijtihad and that his ijtihadat
goes up and down a well).” `Umar (legal rulings) had the status of Shar`i
replied: “(Not equal are we). Our law, since, if he erred Allah corrected
dead are in Paradise while yours him, even if it was a minor issue, as
are in Hell.” in the case discussed in the following
verses. Again, the verse also implies
278. With reference to the words:
that the Prophet did not have knowl-
“By what Allah has shown you,” (i.e.,
edge of all things: he knew only what
“of the truth,”) `Umar has said: “Let
“Allah showed him.”
none of you say, I did this or that by
what Allah showed me (as the right 279. Although the application is
thing). Because such a ”showing” by common, a widely quoted incident
Allah was only to his Prophet. As for was the initial cause of revelation of
us, our opinions can both be right as this verse. Qatadah bin Nu`man is
well as wrong” (Razi). In fact, when the narrator. He says: “Dates and bar-
someone told `Umar in a case that ley were staple food of the Madinans
he judge by what “Allah shows him,” in pre-Islamic times. The richer ones
`Umar reprimanded him and said among them bought refined flour,
that that was the prerogative of the breads made of which would only be
Prophet (Shafi`). eaten by the head of the family to the
exclusion of others. It so happened
Mufti Shafi` adds: The verse proves
that my uncle bought a sack of it

794
Al-Nisa’ Surah 4

from the Syrian markets and stored turned in response to these verses.
it along with some weapons. Now, The Prophet got them delivered to
there was a hypocrite named Bashir my uncle Rifa`ah.”
among the Banu Ubayraq. One night
Qatadah b. Nu`man added: “My un-
he tunnelled into the house and stole
cle was blind and somehow I had all
the sack along with the weapons. My
along suspected that he was also not
uncle Rifa`ah reported to me and we
sincere in his faith. However, when
began to spy around. We were led to
the weapons were returned to him
this family which was reported to be
he said: ‘O my nephew. Give away
eating out of refined flour. I report-
(these weapons) as charity in the way
ed to the Prophet, informing him
of Allah.’ Then I knew that he was
about the person we suspected. We
a true Muslim.” It is also reported
also told him that we did not care
that after that incident Bashir went
for the flour but wanted the weapons
and joined the Makkan pagans. Sev-
back. When Banu Ubayraq came to
eral other versions of the story have
know that they were being suspect-
been reported, according to some of
ed, they came to the Prophet and
which Bashir had placed the blame
complained that I was slandering a
on a Jew as the one who had stolen
people whose Islam and uprightness
the weapons (Ibn Jarir).
nobody could doubt. They laid the
blame for the theft upon others. The The incident is widely reported, in-
Prophet repeated to me what they cluding one by Hakim who has said
had said, ending, ‘Do you slander a that it meets with the critical re-
people whose Islam and uprightness quirements of Muslim (Ibn Kathir,
is beyond suspicion?’ I regretted that Shawkani).
I had brought the affair to his notice.
When I told my uncle of the out- There are reports that suggest that
come he said: ‘Allah is the Helper.’ another incident involving a man
Then came down these verses which called To`mah b. Ubayraq also took
told the Prophet not to side with place around that time. He had sto-
those who betray the trust. They len a coat of mail and tried to lay the
said: ‘Therefore, be not an advocate blame on others (Au.).
for those that betray (the trust).’ The 280. The forgiveness that the Proph-
allusion was to his defense of Banu et was asked to implore was the is-
Ubayraq. The weapons were also re- tighfar by way of dhikr which does

795
 Surah 4 Al-Nisa’

‫اللَ َكا َن َغ ُف ًورا َّرِح ًيما‬ ِ ‫واستـ ْغ ِف ِر‬

ّ ‫الل إِ َّن‬
[106] Implore Allah’s forgiveness, surely Al-
lah is All-forgiving, All-kind.280
ّ َْ َ
﴾١٠٦﴿
[107] And dispute not on behalf of those who
‫ين َيْتَانُو َن أَن ُف َس ُه ْم إِ َّن‬ ِ َّ ِ
are dishonest to their own souls.281 Surely, Al- َ ‫َوالَ ُتَاد ْل َع ِن الذ‬
lah does not approve of one given to dishon- ﴾١٠٧﴿‫ب َمن َكا َن َخ َّو ًان أَثِ ًيما‬ ُّ ‫اللَ الَ ُِي‬
ّ
esty and sins.282
[108] They hide (their crime) from the people, ‫َّاس َوالَ يَ ْستَ ْخ ُفو َن ِم َن‬ِ ‫يَ ْستَ ْخ ُفو َن ِم َن الن‬
ِ
but cannot hide (them) from Allah. He is with ‫ضى‬ َ ‫الل َوُه َو َم َع ُه ْم إِ ْذ يـُبـَيِّتُو َن َما الَ يـَْر‬
ّ
ِ ِ
‫اللُ بَا يـَْع َملُو َن ُميطًا‬ ِ ِ
them when they plot at nights in words He
ّ ‫م َن الْ َق ْول َوَكا َن‬
does not approve of.283 Allah is ever encom- ﴾١٠٨﴿
passing the things they do.

not necessarily presume the occur- behind him. In Madinah he used to

rence of a sin (Qurtubi). utter scandalous poetry against Mus-
lims and when questioned, attribute
Thanwi states: Because of the high
them to other poets. In keeping with
status of the Prophet, his saying to
his character, when he joined up
Qatadah b. Nu`man that he ought
with the Makkans after his exposure
not to suspect practicing good Mus-
by the Qur’ān, he committed sev-
lims, amounted to an error for which
eral thefts there also. In fact, he died
he was asked to implore Allah’s for-
when a wall under which he was dig-
giveness.
ging a tunnel to creep into a house
It has also been suggested that the caved in on him.
Prophet was being asked to implore
283. It is said that when Bashir (or
forgiveness on behalf of others (Au.).
To`mah) felt sure of being exposed,
281. The verse refers to those who he plotted with some people that
sided with or spoke on behalf of he would conceal it in the yard of a
Banu Ubayraq (Ibn Jarir). Jew and then lead the people to it to
shift the blame to him. This verse re-
282. The word in the original, “khaw- fers to his plotting in the night (Za-
wan,” is in its intensive form. It re- makhshari). According to some ver-
fers to Bashir’s unremitting dishon- sions in Ibn Jarir and others, Bashir
esty. It is reported of the man that he (or To`mah) actually accomplished
had a long history of dishonest acts what he had plotted.

796
Al-Nisa’ Surah 4

[109] Here you are, disputing on behalf of

‫الَيَ ِاة‬
ْ ‫َهاأَنتُ ْم َه ُؤالء َج َادلْتُ ْم َعنـْ ُه ْم ِف‬
them in the life of this world, but who will
dispute with Allah on their behalf on the Day ‫اللَ َعنـْ ُه ْم يـَْوَم الْ ِقيَ َام ِة‬ ِ ُّ
ّ ‫الدنـْيَا فَ َمن ُيَاد ُل‬
of Judgment? Or, who will be their defender ِ
﴾١٠٩﴿ ً‫أَم َّمن يَ ُكو ُن َعلَْي ِه ْم َوكيال‬
(that Day)?284

284. The reference is to Banu out attack plans for them, spread-
Ubayraq who had sided with their ing rumours, puzzling the minds,
man although they knew that he was ridiculing the Prophet’s leadership,
guilty. planting doubts about the revelation
and messengership and attempting
Sayyid comments: The verses in
to disintegrate the Muslim society
question speak of an incident which
from within - during those very days
has no parallel in human history and
of constriction and danger, these
is a proof by itself that this Qur’ān
verses came down, absolving a Jew of
is a revelation of Allah. Humans,
a false allegation of theft, while the
however lofty their thoughts might
conspirers were no less than a family
be, and however purified their souls,
of the Ansar: those Ansar who were
could not have risen to these heights.
the very backbone of the Prophet’s
These verses rise to a level that is like
strength in Madinah.
a line drawn in the horizon that hu-
mans have never and will never aspire What human discourse could have
to reach. It happened at a time when reached this height? It could only be
the Jews were up against Islam leav- Allah’s revelation.
ing no poisoned arrow in their quill
285. It is said that a woman came to
un-shot toward Islam and Muslims.
`Abdullah b. Mughaffal and asked:
This chapter, as well as the previous
“What do you have to say of a wom-
two chapters of the Qur’ān, speak in
an who committed obscenity, be-
detail of their machinations and con-
came pregnant and killed the child
spiracies.
when she gave birth?” Ibn Mughaffal
Nonetheless, during those very told her: “She shall be in the Fire.”
days when they were spreading lies, The woman retreated weeping. At
joining hands with the pagans, en- that Ibn Mughaffal called her back
couraging the hypocrites, charting and said: “I think your case cannot

797
 Surah 4 Al-Nisa’

[110] Yet, whoever does an evil, or wrongs ‫َوَمن يـَْع َم ْل ُسوءًا أ َْو يَظْلِ ْم نـَْف َسهُ ُثَّ يَ ْستـَ ْغ ِف ِر‬
himself, but seeks Allah’s forgiveness, he shall ِ
find Allah ever Forgiving, Merciful.285
﴾١١٠﴿ ‫اللَ َغ ُف ًورا َّرِح ًيما‬ ّ ‫اللَ َِيد‬ ّ
[111] Whoever earns an evil, earns it only ‫ْسبُهُ َعلَى نـَْف ِس ِه‬ ِ ‫ْسب إِْثًا فَِإَّنَا يك‬
َ
ِ
ْ ‫َوَمن يَك‬
against himself. Allah is ever Knowing, Wise. ﴾١١١﴿‫اللُ َعلِ ًيما َح ِك ًيما‬ ّ ‫َوَكا َن‬
[112] And, whoever earns an error, or a sin,286
and then casts it upon an innocent one, there- ‫ب َخ ِطيئَةً أ َْو إِْثًا ُثَّ يـَْرِم بِِه بَِريئًا‬ ِ
ْ ‫َوَمن يَكْس‬
﴾١١٢﴿ ‫ان َوإِْثًا ُّمبِينًا‬ ً َ‫احتَ َم َل بـُْهت‬ ِ
by burdens (himself) with a slander and a ْ ‫فـََقد‬
manifest sin.
[113] But for the grace of Allah on you and His ِ ‫ضل‬
mercy, a party of them had proposed to lead
‫ك َوَر ْحَتُهُ َلََّمت‬ َ ‫الل َعلَْي‬
ّ ُ ْ َ‫َولَ ْوالَ ف‬
ُّ‫ضلُّو َن إِال‬ِ ‫وك وما ي‬ ِ ِ
you (O Muhammad) astray;287 but they lead ُ َ َ َ ُّ‫طَّآئ َفةٌ ُّمنـْ ُه ْم أَن يُضل‬
‫َنزَل‬ ٍ ِ َ َ‫أَن ُفسهم وما يضُّرون‬
not astray save themselves; and they will not َ ‫ك من َش ْيء َوأ‬ ُ َ ََ ْ ُ َ
َّ ِ ِ َ ‫الل علَي‬
harm you in the least. Allah has sent upon you ‫ك‬ َ ‫الك‬
َ ‫ْمةَ َو َعل َم‬ ْ ‫اب َو‬ َ َ‫ك الْكت‬ ْ َ ُّ
the Book and the Wisdom288 and has taught ِ
you what you knew not.289 Surely, great has
‫ك‬ ‫ي‬ ‫ل‬‫ع‬ ‫الل‬ ‫ل‬‫ض‬
َ ََْ ّ ُ ْ َ َ َ َ ُ َ َْ ْ ُ َ‫َما َلْ ت‬
‫ف‬ ‫ن‬ ‫ا‬ ‫ك‬‫و‬ ‫م‬ ‫ل‬ ‫ع‬‫ـ‬‫ت‬ ‫ن‬ ‫ك‬
been Allah’s grace upon you.
﴾١١٣﴿‫َع ِظ ًيما‬

be any different from the two kinds Ubayriq (Ibn Jarir, Ibn Kathir).
(mentioned in this verse): ‘Whoever
Imām Razi’s searching mind adds:
does an evil, or wrongs himself, but
The fadl (Grace) of the original man-
seeks Allah’s forgiveness, he shall find
ifested itself in the grant of prophet-
Allah Forgiving, Kind.’” At that the
hood, while rahmah (mercy) in Al-
woman wiped her tears and went her
lah’s protection of him from sins.
way (Ibn Jarir, Ibn Kathir).
288. The meaning of the word hik-
286. The words in the original for
mah as used in the Qur’ān will de-
“error” and “sin” are “khati’atan” and
pend on the context. It might ap-
“ithman.” The former alludes to an
pear along with the word Qur’ān
inadvertent sin while the latter to a
or without it. If it appears un-jux-
deliberate one (Ibn Jarir).
taposed with the word Qur’ān, then
287. The allusion is to those who it has been interpreted as meaning
tried to conceal the truth from the “prophethood.” Sometimes it is in-
Prophet in the affair concerning the terpreted as the knowledge of the
theft of the armor by one of the Banu Qur’ān. Some others have said that

798
Al-Nisa’ Surah 4

[114] Not much good there is in most of their

‫الَّ َخيـَْر ِف َكثِ ٍري ِّمن َّْن َو ُاه ْم إِالَّ َم ْن أ ََمَر‬
conspiring,290 except for him who exhorts to ٍ ٍ ِ‫ب‬
charity, the good, or, conciliation between the ِ ‫ي الن‬
‫َّاس‬ َ َْ‫صالَ ٍح بـ‬ ْ ِ‫ص َدقَة أ َْو َم ْعُروف أ َْو إ‬
َ
people.291 Whoever does that seeking Allah’s ِ ‫ات‬
‫الل‬ ِ ‫ك ابـتـغَاء مرض‬ ِ‫ومن يـ ْفعل َذل‬
ّ َ َْ َْ َ ْ َ َ َ َ
good Pleasure, surely, We shall in time grant ﴾١١٤﴿ ‫َجًرا َع ِظ ًيما‬ ِ ِ َ ‫فَسو‬
him a mighty reward.
ْ ‫ف نـُْؤتيه أ‬ َْ

hikmah in such contexts means the norant Sufis teach in secret is false, if
Qur’ān itself, its knowledge, under- it goes against the Qur’ān and Sun-
standing, etc. Alternatively, the word nah (Thanwi).
hikmah can appear juxtaposed to
291. Except for Ibn Majah the six
the word Qur’ān (as in the present
Sihah have the following narration
case). In such a context it is normally
recorded in them. Umm Kulthum
interpreted either as the Sunnah, or,
bint `Uqbah reports the Prophet as
generally speaking, knowledge of the
having said:
truth, deeds that compare well with
that knowledge, and, in addition, ً‫يقول َخريا‬
ُ َ‫صلح بَني النَّاس ف‬
ُ ُ‫ذاب الذي ي‬
ُ ‫لَيس ال َك‬
the ability to say and do the right ً‫أَو يُنمي َخريا‬
things in right measure, at the right
“He is not a liar who attempts at
time (wisdom, in one word: Au.) -
exaggerating or fabricating sto-
Ibn al-Qayyim.
ries in order to make peace be-
289. That is, He taught you, O tween the people.”
Prophet, the Shari`ah, the lawful
She added:
and the unlawful, vice and virtue,
the good and the evil (Ibn Jarir, ‫َّاس إِالَّ ِف‬ ُ ‫ص ِف َش ْى ٍء ِمَّا يـَُق‬
ُ ‫ول الن‬
ِ
ُ ‫َسَ ْعهُ يـَُر ّخ‬
ْ ‫َلْ أ‬
ِ‫َّاس وح ِديث‬ ِ ‫الر‬ ِ ٍ
Shawkani). َ َ ِ ‫ي الن‬َ َْ‫صالَ ِح بـ‬ ْ ‫ب َوا ِإل‬ َْْ ‫ثَالَث ف‬
ِ ‫الرج ِل امرأَتَه وح ِد‬
‫يث الْ َم ْرأ َِة َزْو َج َها‬ َ َ ُ َ ْ ُ َّ
290. Since all meetings that have an
evil agenda on the cards, are normal- “I have not heard him (the
ly held in secret, Allah used the word Prophet) allow people go about
najwa which is for a secret meeting saying (lies to each other) except
(Au.). in three affairs: a) in war, b) mak-
ing peace between the people,
This verse proves that all that the ig-

799
 Surah 4 Al-Nisa’

[115] (In contrast) Whosoever makes a breach ِ ِ َ ‫الرس‬ ِ

with the Messenger,292 after the guidance has ُ‫ي لَه‬ َ ََّ‫ول من بـَْعد َما تـَبـ‬ ُ َّ ‫َوَمن يُ َشاق ِق‬
become clear to him, and follows other than ‫ني نـَُولِِّه‬ ِِ
َ ‫ا ْلَُدى َويـَتَّبِ ْع َغيـَْر َسبِ ِيل الْ ُم ْؤمن‬
‫ص ًريا‬ ِ ‫اءت م‬ ِ ِ ُ‫ما تـوَّل ون‬
the way of the believers,293 We shall let him َ ْ ‫صله َج َهن ََّم َو َس‬ ْ َ ََ َ
do what he chooses, then roast him in Jahan- ﴾١١٥﴿
num,294 an evil destination.

and c) reporting to the man what ment, in the hope that the two par-
(good things about him) the wife ties might settle the matter between
has said, and to the wife what themselves. A judgment imposed
(good things about her) the hus- from outside gives birth to acrimony.
band has said.”
292. The words in the original for
In a hadīth of Abu Da’ud, the Proph- “make a breach” is “yushaaqiq.” It
et said: draws the following comment from
،‫ والصالة‬،‫أال أخربكم أبفضل من درجة الصيام‬ Sayyid: “Linguistically the word
‫ “إصالح‬:‫ قال‬.‫ بلى اي رسول هللا‬:‫والصدقة ؟” قالوا‬ stands for taking sides other than
”‫ذات البني‬ the side taken by another person.
With reference to the Prophet, it
“May I not tell you about some- would mean to take a side opposed
thing that is better than fasts, to his, or to fall in a line not taken by
Prayers and charity?” They said: him. On a broader plane, it would
“Sure, do it, O Messenger of Al- mean to oppose him in his ways and
lah.” He said: “Make peace be- choose for oneself a path not shown
tween people.” by him. The message that the Proph-
And he said, et has brought consists of a complete
system of life. It includes doctrines
‫وفساد ذات البني هي احلالقة‬ and creeds for the individual, as well
“To create discord between the as the Law both for the individual as
people is the all-erasing one” well as the community. It also em-
(Ibn Kathir). bodies general directions for social,
economic and political activities of
Qurtubi adds: `Umar used to write the state. It is one whole body. Who-
to his governors not to be in a haste ever took a part of it and rejected a
while judging between the people. part, tore the body into two. It will
Rather, they should delay the judg-

800
Al-Nisa’ Surah 4

[116] Surely, Allah will not forgive that He

‫اللَ الَ يـَ ْغ ِف ُر أَن يُ ْشَرَك بِِه َويـَ ْغ ِف ُر َما‬
ّ ‫إِ َّن‬
is associated with, but shall forgive less than ِ ‫دو َن َذلِك لِمن يشاء ومن ي ْش ِرْك ِب‬
that for whom He will,.295 And whosoever as- ‫لل‬
ّ ُ ََ َ َ َ َ ُ
sociated (aught) with Allah, surely, strayed ﴾١١٦﴿‫يدا‬ ِ
ً َ ً َ َ َّ َ ْ ََ‫فـ‬
‫ع‬ ‫ب‬ ‫ال‬ ‫ال‬ ‫ض‬ ‫ل‬ ‫ض‬ ‫د‬ ‫ق‬
far away (from Truth).

never work. One who took a ‘side time affected by its spirit. A civiliza-
other than the side taken by the tion is not an empty form only, but
Prophet,’ or believed in a part and a living energy. The moment we be-
disbelieved in a part, in fact shred- gin to accept its form, its internal
ded the whole.” currents and its dynamic influences
set to work in ourselves and mould
293. Imām Shafe`i has used this
slowly, imperceptibly our whole
verse to prove the validity of ijma`
mental attitude.”
(consensus) - Razi, Ibn Kathir.
295. The immediate reference was
Thanwi states: The implication is as
to To`mah, who, had he not gone
follows. For the mind to keep the
and joined the pagans, still had the
entire body of the Sunnah of the
chance of being forgiven (Razi). But,
Prophet present before itself, is not
instead of seeking Allah’s forgiveness,
easy. Therefore, alternatively, another
he preferred to worship female dei-
way to find out whether one is going
ties (Au.).
against the “ways of the Prophet” or
not, would be to check up with the 296. According to Suddi, Ibn Zayd
ways of the “true” believers. and others the allusion is to Lat,
`Uzza, Manat, Isaf and Na’ilah: all
294. In this context Majid quotes
female deities. (They used to even
Asad from his Road to Makkah: “The
adorn them with jewellery: Thanwi).
imitation of outward appearance
However, the opinion of Ibn `Abbas
leads, by degrees, to a corresponding
and Qatadah is that the word inath is
assimilation of the mental disposi-
also used for inanimate objects that
tion... Only very superficial people
have no souls, and thus the allusion
can believe that it is possible to imi-
is to idols. A third opinion is that the
tate a civilization in its external ap-
allusion is to the belief of the pagans
pearance, without being at the same
who claimed that their deities were

801
 Surah 4 Al-Nisa’

[117] Indeed, they invoke not besides Him, but

‫إِن يَ ْدعُو َن ِمن ُدونِِه إِالَّ إِ َن ًث َوإِن يَ ْدعُو َن‬
female (deities).296 (But) in truth, they invoke
none other than a rebellious Shaytan. ﴾١١٧﴿ ‫يدا‬ ً َ‫إِالَّ َشْيط‬
ً ‫ان َّم ِر‬
[118] (Whom) Allah has cursed, and who ِ َ‫َت َذ َّن ِمن ِعب ِاد َك ن‬ َِّ ‫ال َل‬
vowed that, ‘Assuredly I will take of Your
‫صيبًا‬ َ ْ ّ ُ‫لَّ َعنَه‬
َ َ‫اللُ َوق‬
slaves an appointed portion.’297
﴾١١٨﴿ ‫وضا‬ ً ‫َّم ْف ُر‬

originally angels which, in their be- 1000 souls. Says a tradition of Mus-
lief, were females (Ibn Jarir, Razi). lim:
‫اللُ َعلَْي ِه‬
َّ ‫صلَّى‬ َِّ ‫ول‬ ٍ ِ‫عن أَِب سع‬
Thanwi adds: Not that they did not َ ‫الل‬ ُ ‫ال َر ُس‬ َ َ‫ال ق‬ َ َ‫يد ق‬ َ َْ
worship male deities. It was to set a ‫ك‬ َ ‫ول لَبـَّْي‬ُ ‫آد ُم فـَيـَُق‬ ‫ي‬
َ َ ََ َ ُ ‫ل‬
َّ ‫ج‬‫و‬ ‫ز‬
َّ ‫ع‬ ‫الل‬
َّ ‫ول‬
ُ ‫ق‬
ُ َّ
َ َ َ ‫َو‬
‫ـ‬‫ي‬ ‫م‬ ‫ل‬ ‫س‬
point about their abundant idiocy ‫ث‬ َ ‫َخر ِْج بـَْع‬ْ ‫ول أ‬ ُ ‫ال يـَُق‬َ َ‫ك ق‬ ِ
َ ْ‫الَيـُْر ف يَ َدي‬ ْ ‫ك َو‬ َ ْ‫َو َس ْع َدي‬
ٍ‫ف تِسع ِمائَة‬ ٍ ْ‫ال ِمن ُك ِل أَل‬ ِ َ َ‫النَّا ِر ق‬
that their worship of female deities َْ ّ ْ َ َ‫ث النَّار ق‬ ُ ‫ال َوَما بـَْع‬
was made note of. . ُ‫الصغِري‬ َّ ‫يب‬ ِ ‫ال فَ َذ َاك ِح‬
ُ ‫ني يَش‬ َ َ َ‫ني ق‬ ِ ِ ِ
َ ‫َوت ْس َعةً َوت ْسع‬
‫صحيح مسلم‬
Majid writes: “It was not only the
Arabs who worshipped as ‘daughters “Allah will say to Adam on the
of God’ angels and certain of their Day of Judgment, ‘O Adam.’ He
images, but many divinities through- will answer, ‘Here I am O our
out the world, including the sun, the Lord. Good is in Your Hand.’ He
moon, and the ‘Great Mother,; have will say, ‘Send across the assort-
been construed as feminine, and the ment of the Fire.’ He will ask,
cult of goddesses has been almost ‘And what is the assortment of
universal”. He quotes The Encyclo- the Fire?’ It will be said, ‘From
paedia of Religion: “Among many every thousand, nine hundred
primitive peoples, and at the present and ninety-nine.’ The Prophet
time in a large number of less devel- added, ‘That will be the time
oped cults, goddesses occupy impor- when a little one will become
tant places in the pantheon.” old.’” (Qurtubi).

Lakshmi Devi, Durga Bai and Mary- 298. The pagans used to slit, pierce,
am are some of the other names that or cut the ear lobes of the cattle for
easily come to mind (Au.). various superstitious reasons, as well
as, sometimes, in dedication to a de-
297. That portion is 999 from every

802
Al-Nisa’ Surah 4

[119] ‘Indeed, I shall lead them astray, and

‫آلمَرنـَُّه ْم فـَلَيـُبـَتِّ ُك َّن‬ ِ ِ
surely, I will arouse in them false hopes, and ُ ‫َوألُضلَّنـَُّه ْم َوأل َُمنّيـَنـَُّه ْم َو‬
assuredly, I shall command them so that they ِ ‫آ َذا َن األَنـع ِام وآلمرنـَّهم فـلَيـغَِي َّن خ ْلق‬
‫الل‬
shall slit the ears of the cattle,298 and indeed, I
ّ َ َ ُ ّ ُ َ ْ ُ َ ُ َ َْ
ِ ‫ون‬ ِ ِ ِ ِِ
shall order them so that they shall deface the ّ ‫َوَمن يـَتَّخذ الشَّْيطَا َن َوليًّا ّمن ُد‬
‫الل‬
creation of Allah.’299 And whoever took Shay- ﴾١١٩﴿ ‫فـََق ْد َخ ِسَر ُخ ْسَر ًان ُّمبِينًا‬
tan for a patron, instead of Allah, surely suf-
fered a manifest loss.300

ity (Au). َِّ ‫علَيـها َل تـب ِديل ِل ْل ِق‬

]30 : ‫الل [الروم‬ َ َ َْ َْ َ
299. The pagans used to also castrate “So set thy face to the pure incorrupt
the cattle. Ibn `Abbas disapproved religion, Allah’s original (fitrah) upon
of the practice and used to say that which He originated mankind.”
to castrate an animal is tantamount Further, `Abdullah (ibn Mas`ud)
to defacing a creation of Allah. (In and Hasan have mentioned tattoo
fact there is a hadīth also - sahih, ac- as also included in the disapproved
cording to Haythami: Syed Ibrahim defacing alluded to here (Ibn Jarir).
- which says that the Prophet pro-
hibited castration of domesticated Qurtubi comments: A hadīth of the
animals: Shawkani). `Ikrimah, Abu Prophet (saws) in Muslim says:
Salih and Anas b. Malik held the ‫لعن هللا الوامشات واملستومشات والنامصات‬
same opinion. ،‫واملتنمصات‬
However, according to another opin- “Allah has cursed those women
ion of Ibn `Abbas, the khalq of the who add artificial hair, those who
original (translated herewith as “cre- help them in that, those who tat-
ation”), is to be understood as “re- too themselves and those who
ligion.” Scholars such as Mujahid, help them in that.”
Ibrahim, Qatadah, Suddi and Dah-
hak are with him in this opinion. Another hadīth, also in Muslim, pro-
They have argued with the verse 30 hibits dressing up of the teeth because
of ch. 30 as the basis, which says: all these acts amount to defacing the
ِ ِ ِ ِ ‫فَأَقِم وجه‬ creation of Allah. Accordingly, if one
َّ َِّ ‫ت‬
َ ‫الل ال ِت فَطََر الن‬
‫َّاس‬ َ ‫ك لل ّدي ِن َحني ًفا فطَْر‬
َ َْ َ ْ has, for example, an extra finger, he

803
 Surah 4 Al-Nisa’

[120] He will promise them and lend them َّ‫يَعِ ُد ُه ْم َويَُنِّي ِه ْم َوَما يَعِ ُد ُه ُم الشَّْيطَا ُن إِال‬
hopes. But Shaytan does not promise them
save delusions.301 ﴾١٢٠﴿ ‫غُُر ًورا‬
[121] Their end shall be Jahannum from which ‫ك َمأْ َو ُاه ْم َج َهن َُّم َوالَ َِي ُدو َن َعنـَْها‬ َ ِ‫أ ُْولَئ‬
they shall find no escape. ِ
﴾١٢١﴿‫يصا‬ ً ‫َم‬
[122] Whereas, those who believe and do righ- ِ ‫ال‬
‫ات َسنُ ْد ِخلُ ُه ْم‬ ِ َّ ْ‫والَّ ِذين آمنواْ وع ِملُوا‬
teous deeds, We shall surely admit them into َ ‫الص‬ َ َ َُ َ َ
ِ ِ‫َّات َت ِري ِمن َتتِها األَنـهار خال‬
gardens underneath which rivers flow, abid- ‫ين‬ ‫د‬
َ َ ُ َْ َ ْ ْ ٍ ‫َجن‬
‫َص َد ُق ِم َن‬ ِ ‫فِيها أَب ًدا وع َد‬
ing therein forever. Allah’s promise is true. ْ ‫الل َحقًّا َوَم ْن أ‬
ّ َْ َ َ
And who is truer to his word than Allah? ﴾١٢٢﴿ ً‫الل قِيال‬ ِ
ّ

might not get it removed, unless it Shaytan deluded them by saying (8:
hurts him to have that extra finger. 48):
Application of henna, or use of rib- ِ
‫ب لَ ُك ُم‬َ ‫ال َل َغال‬ َ َ‫{وإِ ْذ َزيَّ َن َلُُم الشَّْيطَا ُن أ َْع َما َلُْم َوق‬
َ
bon in the hair, and other such prac- ‫ان‬ ِ ِ
ِ َ‫َّاس وإِِن جار لَ ُكم فـلَ َّما تـراءت الْفئـت‬ ِ ‫ن‬ ‫ال‬ ‫ن‬ ‫م‬ِ ‫الْيـوم‬
َ ََ َ َ ْ ٌ َ ّ َ َ َْ َ
tices for beautification purposes, are ‫ال إِِّن بَِريءٌ ِمْن ُك ْم إِِّن أ ََرى‬ َ َ‫ص َعلَى َع ِقبـَْي ِه َوق‬ َ ‫نَ َك‬
not prohibited, as they do not disfig- ِ
ِ ‫يد الْع َق‬ ِ
ure the creation of Allah. In fact, the
}‫اب‬ ُ ‫اللُ َشد‬ َّ ‫اللَ َو‬
َّ ‫اف‬ ُ ‫َخ‬ َ ‫َما َل تـََرْو َن إِِّن أ‬
]48 :‫[األنفال‬
Prophet once suggested to a woman
that she apply henna to her hand. “When Shaytan beautified their deeds
and said, ‘Today no one can overcome
The lady took it so serious that she
you. Moreover, I am by your side.’
continued to use henna until the age
But when he saw the two forces, (i.e.,
of ninety. the believers and the angels) he turned
Some scholars have said that shaving on his back and said, ‘I have nothing
off the beard also falls in the category to do with you. I see what you can-
not see. I fear Allah. Surely, Allah is
of “defacing the creation of Allah”
severe in punishment.’”
(Thanwi).
However, his delusion will truly be
300. Whoever followed Shaytan and
apparent on the Day of Judgment
obeyed him, took him for a patron
when Shaytan will say:
and abandoned Allah’s protection
َّ ‫ض َي ْال َْم ُر إِ َّن‬
‫اللَ َو َع َد ُك ْم َو ْع َد‬ ِ ُ‫ال الشَّيطَا ُن لَ َّما ق‬
(Razi). ْ َ َ‫َوق‬
ِ
‫ل َعلَْي ُك ْم م ْن‬ ِ
َ ‫َخلَ ْفتُ ُك ْم َوَما َكا َن‬ ْ ‫الَ ِّق َوَو َع ْدتُ ُك ْم فَأ‬
ْ
301. As it happened at Badr when ِ ِ َِّ ٍ
‫ومون‬ ُ ُ‫استَ َجبـْتُ ْم ل فَ َل تـَل‬ ْ َ‫ُس ْلطَان إل أَ ْن َد َع ْوتُ ُك ْم ف‬

804
Al-Nisa’ Surah 4

[123] Not by your desires (O Muslims), nor

ِ َ‫ان أ َْه ِل الْ ِكت‬ِ ِِ ِ ‫لَّْي‬
by the desires of the People of the Book (are the ‫اب َمن‬ ِّ ‫س ب ََمانيّ ُك ْم َوال أ ََم‬
affairs judged).302 Rather, whosoever does evil, ِ ‫يـعمَل سوءا ُيز بِِه والَ َِي ْد لَه ِمن د‬
‫ون‬ ُ ُ َ َ ْ ً ُ ْ َ َْ
will be recompensed for it.303 and will not find ﴾١٢٣﴿ ‫ص ًريا‬ ِ َ‫الل ولِيًّا والَ ن‬
ِ
for himself, besides Allah, anyone as a sup- َ َ ّ
porter or a helper.
‫ات ِمن ذَ َك ٍر أ َْو‬ ِ َّ ‫ومن يـعمل ِمن‬
[124] And whosoever does righteous deeds,
َ َ‫الصال‬ َ ْ َ َْ َ َ
َ ‫أُنثَى َوُه َو ُم ْؤِم ٌن فَأ ُْولَئ‬
ِ
whether male or female, and he be a believer,
such shall enter Paradise. They shall not be َ‫الَنَّة‬
ْ ‫ك يَ ْد ُخلُو َن‬
wronged by a speck. ﴾١٢٤﴿ ‫َوالَ يُظْلَ ُمو َن نَِق ًريا‬

‫ص ِرِخ َّي‬ ِ ِ ُ‫ولُوموا أَنـ ُفس ُكم ما أ ََن ِب‬

ْ ُ‫ص ِرخ ُك ْم َوَما أَنـْتُ ْم ب‬
ْ َ ْ َ ْ ُ َ
their Prophet was the seal of Proph-
‫ني َلُْم‬ ِ ِ‫ون ِمن قـبل إِ َّن الظَّال‬
‫م‬ ِ ‫إِِن َك َفرت ِبَا أَ ْشرْكتُم‬ ets. In response Allah revealed this
َ ُ َْ ْ ُ َ ُْ ّ
]22 : ‫اب أَلِ ٌيم [إبراهيم‬ٌ ‫َع َذ‬
verse.
“And Shaytan will say when the af- However, Mujahid holds a differ-
fairs are decided, ‘Verily, Allah made ent and weightier opinion. He said
you a true promise. I also promised that the first part of the verse (i.e.,
you but I did not keep it. (Further), “Not by your desires”) addressed the
I did not have any power over you, pagans. In other words, the verse is
except that I invited you and you
saying: “Not by your desires (O pa-
answered. Therefore, do not blame
gans), nor by the desires of the People
me, rather, blame yourselves. I can-
not help you (now) nor can you me. I of the Book..” (Ibn Jarir, Ibn Kathi).
disown your earlier acts of worship to Hasan al-Busri has said:
me” (Ibn Jarir).
‫ليس اإلميان ابلتمين ولكن ما وقر يف القلب وصدقه‬
302. Ibn `Abbas, Qatadah, Suddi, ‫العمل إن قوما أهلتهم اماين املغفرة حىت خرجوا يف‬
Abu Salih and Dahhak have said that ‫الدنيا وال حسنة هلم وقالوا حنسن الظن ابهلل وكذبوا‬
some Muslims, Christians and Jews, ‫لو احسنوا الظن ابهلل ألحسنوا العمل له‬
argued among themselves. The Jews
said: “Our Book is better than yours. Faith is not the name of dreams
It came down before yours and our or vain desires, rather, what takes
Prophet was the best of Prophets.” root in the heart and good deeds
The Christians said similar things. confirm it. Vain hopes of for-
The Muslims said their Book had giveness led a people to neglect,
abrogated the previous ones and that so that they left the world with-

805
 Surah 4 Al-Nisa’

out a good deed in their account. words: “including the little scare
They said, ‘We fasten good hopes that one suffers, when, having
in Allah.’ They lied. Had they tru- placed a thing in one pocket,
ly fastened good hopes in Allah, searches for it in another but
they would have attempt good does not find it”: Qurtubi).
deeds (Kashshaf).
There are several other reports to this
303. `A’isha, Ubayy b. Ka`b and effect with Abu Bakr as the enquirer
Mujahid have said that the principle (Ibn Jarir). According to some sourc-
enunciated in this verse holds good es, Abu Bakr felt his back broken
for the believers also save that the when this verse said: “Whosoever
believers are recompensed for their does evil, will be recompensed for it”
minor sins by whatever unpleas- (Shafi`). The report about Abu Bakr
ant things that happen to them, al- is in Muslim also, as in other com-
though Allah forgives much. As for pilations. Bukhari and Muslim have
the unbelievers, Hasan and Dahhak Abu Sa`id and Abu Hurayrah also
have said that they will be recom- relating that the Prophet said:
pensed for all that they do, major ٍ‫ص‬ ٍ‫ص‬ ِ ِ ِ
‫ب َوَل َه ٍّم َوَل‬ َ ‫ب َوَل َو‬ َ َ‫يب الْ ُم ْسل َم م ْن ن‬ُ ‫َما يُص‬
or minor (in the Hereafter). In fact,
‫ُح ْزٍن َوَل أَ ًذى َوَل َغ ٍّم َح َّت الش َّْوَك ِة يُ َشا ُك َها إَِّل َكفََّر‬
this meaning goes back right to the ِ ِ َّ
Prophet. It is reported that when ُ‫اللُ بَا م ْن َخطَ َايه‬
this verse was revealed, Muslims felt “Nothing befalls a Muslim,
it hard upon themselves. They spoke whether it is a hardship, discom-
to the Prophet. He told them: fort, illness or grief, including a
‫ فإن يف كل ما يصاب به املسلم كفارة‬،‫َس ِّددوا وقاربوا‬ distress that might strike him, but
‫ والنَّكْبَة يـَْن ُكبـَُها‬،‫حىت الشوكة يُ َشاكها‬ it expiates his sins” (Ibn Kathir).

“Set your objectives right and try 304. The word in the original for up-
to be as near as (the ideal) as pos- right is hanif. See ch.2 n. and ch.3 n.
sible, for all that a Muslim suffers 113 for explanation.
is by way of expiation, includ- 305. Allah took Ibrahim for a friend
ing a minor misfortune that be- because of Ibrahim’s extreme love
falls him, or a thorn that pricks for Allah and complete submission
him.” (This hadīth is in Muslim, to Him. In a report of Muslim the
Tirmidhi, Nasa’i and others: Ibn Prophet said:
Kathir. Some ahadīth add the

806
Al-Nisa’ Surah 4

[125] And who can be on a better religion than

‫َسلَ َم َو ْج َههُ هلل َوُه َو‬ ِ ِ
him who submitted his will to Allah, did righ- ْ ‫َح َس ُن دينًا ّم َّْن أ‬ ْ ‫َوَم ْن أ‬
ِ ِ ِ ِ
teous deeds, and followed the ways of Ibrahim, ّ ‫ُْمس ٌن واتـَّبَ َع ملَّةَ إِبـَْراه َيم َحني ًفا َو َّاتَ َذ‬
ُ‫الل‬
the upright?304 And Allah took Ibrahim for a ﴾١٢٥﴿ ً‫إِبـَْر ِاه َيم َخلِيال‬
friend.305

Plenty are a man’s friends,

‫صلى‬- ‫َّب‬ ِ ِ ِ َِّ ‫ص َع ْن َعْب ِد‬ ِ ‫َح َو‬ْ ‫َع ْن أَِب األ‬
ِّ ‫الل َعن ِالن‬ But in distress few
‫ت ُمتَّخ ًذا م ْن أ َْه ِل‬
ُ ‫ال « لَ ْو ُكْن‬
َ َ‫ ق‬-‫هللا عليه وسلم‬
ِ ِ ِ ِ ‫األَر‬ Be not misled by the friendship of those you
ِ ُ ‫ض َخليالً الَ َّتَ ْذ‬
‫ت ابْ َن أَب قُ َحافَةَ َخليالً َولَك ْن‬ ْ befriend
َِّ ‫احب ُكم خلِيل‬
‫الل‬ ِ‫ص‬ Every brother says I am trustworthy
َ
ُ ْ ُ َ
But not everyone does what he says, exactly
“Were I to take a Friend from
`cept for the well-bred, religious friend
the peoples of the earth, I would
have taken Abu Quhafah’s son `Tis he who is true to his declaration.
(Abu Bakr) as a friend. But your (Translator unknown)
companion (himself) is Allah’s
friend.” 306. When Allah said that He took
Ibrahim as a friend, someone might
According to another report: imagine that perhaps He needed
ً‫ كما اختذ إبراهيم خليال‬،ً‫إن هللا اختذين خليال‬ him. Allah emphatically asserted His
Self-sufficiency by stating: “To Allah
“Verily Allah took me for a belongs all that is in the heavens and in
friend, as He took Ibrahim for a the earth..” (Razi).
friend” (Ibn Kathir).
307. Sayyid writes: It is apparent
Qurtubi adds: A tradition of the from the many enquiries that the
Prophet says: Companions of the Prophet were
.‫َح ُد ُك ْم َم ْن ُيَالِ ُل‬ ِِ ِ ِ
َ ‫الر ُج ُل َعلَى دي ِن َخليله فـَْليـَْنظُْر أ‬
َّ making about women during the
) ‫(ترمذي‬.‫يب‬ ِ ِ ِ
ٌ َ ٌ َ َ ٌ َ َ َ َ ُ َ َ‫ق‬
‫ر‬ ‫غ‬ ‫ن‬‫س‬ ‫ح‬ ‫يث‬ ‫د‬ ‫ح‬ ‫ا‬‫ذ‬ ‫ه‬ ‫ى‬ ‫يس‬‫ع‬ ‫و‬‫َب‬‫أ‬ ‫ال‬ early phase of life at Madinah, that
it was nothing but their newly ac-
“A man is on the religion of his
quired sensitivity about what is right
friend. So check on yourself as to
and what is wrong that invoked
whom do you befriend.”
them to ask those questions. They
Tirmidhi evaluated it as Hasan. suspected everything that they had
inherited from the days of jahiliyyah,
And Hassan b. Thabit has said:

807
 Surah 4 Al-Nisa’

[126] To Allah belongs all that is in the heav- ِ ‫السماو‬

ِ ‫ات َوَما ِف األ َْر‬ ِ ِ
ens and the earth.306 And Allah encompasses
‫ض َوَكا َن‬ َ َ َّ ‫َو ّلل َما ف‬
everything. ﴾١٢٦﴿ ‫اللُ بِ ُك ِّل َش ْي ٍء ُِّميطًا‬
ّ
[127] They ask you for a pronouncement
concerning women.307 Tell them, Allah in- ‫اللُ يـُْفتِي ُك ْم‬ ِ
ّ ‫ك ِف النّ َساء قُ ِل‬ َ َ‫َويَ ْستـَْفتُون‬
structs you about them, and about what is ‫اب ِف‬ ِ َ‫فِي ِه َّن وما يـتـْلَى َعلَْي ُكم ِف الْ ِكت‬
ْ ُ ََ
being recited to you in the Book308 concern- ‫ب‬ ِ‫الت الَ تـ ْؤتُونـه َّن ما ُكت‬ ِ َّ
‫ل‬ ‫ا‬ ‫اء‬ ‫يـَتَ َامى النِّ َس‬
ing the orphaned girls, to whom you give not َ َ َُ ُ
ِ ْ ‫نكحوه َّن والْمست‬
what is prescribed for them yet you desire to ‫ني‬
َ ‫ض َعف‬ َ ْ ُ َ ُ ُ ِ َ‫َلُ َّن َوتـَْر َغبُو َن أَن ت‬
marry them309 .. (Allah admonishes you about ‫ومواْ لِْليـَتَ َامى ِبلْ ِق ْس ِط‬ ِ
ُ ‫م َن الْ ِولْ َدان َوأَن تـَُق‬
ِ
ِ ِِ ِ
them)... and about the oppressed children,310 ‫يما‬
ً ‫اللَ َكا َن به َعل‬ ّ ‫َوَما تـَْف َعلُواْ م ْن َخ ٍْي فَِإ َّن‬
and that you stand firm for justice to the or- ﴾١٢٧﴿
phan.311 Surely, whatever you do of the good,
Allah is well-acquainted therewith.

and expected that the newest guid- lamic Arabs did not allot a share to
ance would either modify the old women in inheritance. When Islam
practices, or annul them altogether. came, some men enquired about
what was due to them and Allah an-
This reflects among the new Muslims
swered them to the effect that what
who enquire about some very simple
is due has already been stated at the
cultural practices of non-Muslim so-
beginning of this chapter, which, as
cieties, whether they are allowed in
a matter of fact, you have not been
Islam or not (Au.).
giving them (Ibn Jarir).
308. “In accordance with the system
Some have said that even after the
prevailing throughout the Qur’ān, a
revelation of earlier verses, some peo-
lengthy passage dealing with purely
ple remained in doubts, thought that
moral or ethical questions is usually
the instructions were not adequate,
- as in the present case - followed by
and made more enquiries, respond-
verses relating to social legislation,
ing to which Allah revealed this and
and this with a view to bringing out
the last few verses of this chapter
the intimate connection between
(Razi, Qurtubi and others).
man’s spiritual life and his social be-
havior” (Asad). 309. The phrase is so constructed in
the original, that it can be under-
Ibn `Abbas has said that the pre-Is-
stood either way: as adopted by us,

808
Al-Nisa’ Surah 4

viz., “you desire to marry them” or, for the young, and specially for such
alternatively, “you are, in fact, averse as have been deprived of their nat-
to marrying them” (Zamakhshari, ural guardians. Again and again he
Razi and others). insists upon a kind and just treat-
ment being accorded to children.
According to `A’isha, this later part
And working upon his words, the
of the verse refers to those girls
Muhammedan doctors have framed
who were orphaned, who inherited
a system of rules concerning the ap-
wealth, and their guardians them-
pointment and duties of guardians
selves wanted to marry them, in or-
which is more complete, and extend-
der to lay hands on their wealth. (This
ing to the most details’ (Roberts)” -
report is in Bukhari: Ibn Kathir).
Majid.
Sa`id b. Jubayr has a more complete
311. It has been generally understood
explanation. He says that in pre-Is-
that the reference by the “orphans” is
lamic days the Arabs did not allot a
to those girls who inherited wealth.
share to women and children in the
If they happened to be beautiful their
inheritance. When Allah revealed the
guardians themselves took them in
earlier parts of this chapter, which
wedlock, but if they were not, they
included women and children as
prevented their marriage to others
the inheritors, they felt it a bit hard
until they died, after which they in-
upon them, wondering how could
herited their wealth. The guardians
those who did not contribute to the
were admonished by this verse to be
creation of wealth, be given a share.
fair with them, as well as with the
They hoped the rules would be abro-
oppressed children, not only in mat-
gated by fresh revelations. But when
ters of inheritance, but in every other
that did not happen, they spoke to
affair. Accordingly, whenever a case
the Prophet and Allah responded
was brought up before the second
with these verses (Ibn Jarir).
caliph `Umar, he advised the guard-
310. “Taking the Holy Qur’ān as the ian to look for a better suitor than
work, not of God but of the Prophet, himself to marry off the orphaned
says a Christian writer: ‘One of the girl, if she happened to be beautiful
most commendable things which and wealthy. However, if she hap-
one finds in reading the Qoran is the pened to be not so good looking and
solicitude which Muhammed shows poor, then `Umar told the guardian

809
 Surah 4 Al-Nisa’

[128] And, if a woman fears unkind treatment

‫ت ِمن بـَْعلِ َها نُ ُش ًوزا أ َْو‬ ْ َ‫َوإِ ِن ْامَرأَةٌ َخاف‬
or aversion from her husband, then there is no
sin for them to seek an amicable settlement be- ‫صلِ َحا‬ْ ُ‫اضا فَالَ ُجنَاْ َح َعلَْي ِه َما أَن ي‬ ً ‫إِ ْعَر‬
‫ت‬ِ ‫ضر‬ ِ ‫الص ْلح خيـر وأ‬
tween themselves.312 And an amicable settle- َ ‫ُح‬ ْ َ ٌْ َ ُ ُّ ‫ص ْل ًحا َو‬ ُ ‫بـَيـْنـَُه َما‬
ِ
ment is better.313 (Although) souls are prone
to avarice,314 if you do good and observe self-
ّ ‫ُّح َوإِن ُْتسنُواْ َوتـَتـَُّقواْ فَِإ َّن‬
َ‫الل‬ َّ ‫س الش‬ ُ ِ ‫األَن ُف‬
﴾١٢٨﴿ ‫َكا َن بَا تـَْع َملُو َن َخبِ ًريا‬
restraint then, surely, Allah is Aware of all
that you do .315

that he had greater rights to her and others (Ibn Kathir, Shawkani).
therefore ought to take her into wed-
Shafi` expands upon a point from
lock (Ibn Jarir, Zamakhshari).
Thanwi: In case of a husband and
312. According to the great majority wife working out a compromise deal,
the verse purports to say that if a man the wife will lose for good only that
does not approve of his wife, because right which is of the past, such as, for
of lack of charm, ill manners, old example, mahr (dower). If she par-
age, infertility, or whatever, and in- dons a part or whole of it in a deal
tends to divorce her, but she on her with her husband, she loses it for
part does not want a separation, then good. In contrast, those of the rights
they can work out a compromise by that are of the future, such as, for
which she forgoes some of her rights, instance, her maintenance, she does
such as the right of equal visits, or not lose them permanently, if she
of maintenance, and, in return he re- forgoes a part or whole of them in
tains her. Such amicable settlement a deal with her husband. Whenever
is, according to the revelation, better she wants she can rescind, and the
than separation. Suddi has pointed husband will have the choice either
out that this happened in the case to give her the full share, or divorce
of Sawdah bint Zam`ah whom the her.
Prophet wished to divorce, but she
Further, adds Shafi`, the emphasis
requested that she be retained and
on a settlement between themselves,
in return she would relinquish the
without outside interference, may
right of her day to `A’isha (Ibn Jarir,
be made not of, because, it is such
Razi). The report about Sawdah is in
a settlement that is expected to last.
Bukhari, Tirmidhi, Abu Da’ud and

810
Al-Nisa’ Surah 4

Thanwi has another point: It might an unlawful has been made law-
occur to some that relinquishing a ful or a lawful has been made un-
part of her rights by a wife in return lawful.”
of her husband not divorcing her,
Mawdudi writes: “In order to appre-
is tantamount to bribing. To others
ciate the response fully one would do
it might look as if the husband ex-
well to consider the query itself. In
ploited the situation. To remove the
the days of Ignorance a man was free
doubts, which might be cast upon ei-
to marry an unlimited number of
ther of the parties, Allah said: “There
women, who had virtually no rights.
is no sin...”
When the preliminary verses of the
313. That is, an amicable settlement present Surah were revealed (see es-
is better than divorce which, accord- pecially verse 3) this freedom was
ing to a hadīth (in Abu Da’ud and circumscribed in two ways. First,
Ibn Majah: Hussein): the maximum number of wives was
َِّ ‫ال َلل إِ َل‬ fixed at four. Second, justice (that is,
‫الل الطََّل ُق‬ َْ ‫ض‬ُ َ‫أَبـْغ‬ equal treatment of wives) was laid
“The most hateful of the lawful down as a necessary condition for
things in the sight of Allah is di- marrying more than one. This gives
vorce” (Ibn Kathir). rise to the question whether a person
is obliged by Islam to feel equally to-
But the hadīth has been declared as
wards each of his wives, to love each
of Hasan status (Au.).
to an equal degree, and treat them
Also, adds Shafi`, the verse gives equally even in respect of sexual re-
a wide latitude to the Muslims to lationship. Such questions are espe-
work out the kind of settlements and cially relevant with regard to a hus-
agreements between themselves that band one of whose wives might be,
will suit the most number of people, say, afflicted with either sterility, per-
regardless of what the ideal demands. manent sickness or who is incapable
The Prophet has said in a report of of sexual intercourse. Does justice
Hakim: demand that if he fails to live up to
the standards of equality mentioned
‫الصلح جائز بني املسلمني إال صلحا حرم حالال‬
above that he should renounce his
‫أو أحل حراما‬
first wife in order to marry the sec-
“Every agreement between the ond? Moreover, where the first wife
Muslims is lawful except when is disinclined to agree to annulment

811
 Surah 4 Al-Nisa’

[129] Indeed, you will never manage (perfect)

‫ي النِّ َساء َولَ ْو‬ ِ ِ
equality between the wives, however eager َ َْ‫َولَن تَ ْستَطيعُواْ أَن تـَْعدلُواْ بـ‬
ِ
you might be.316 But do not turn completely َ ‫صتُ ْم فَالَ َتيلُواْ ُك َّل الْ َمْي ِل فـَتَ َذ ُر‬
‫وها‬ ْ ‫َحَر‬
ِ ِ
ّ ‫صل ُحواْ َوتـَتـَُّقواْ فَِإ َّن‬ ْ ُ‫َكالْ ُم َعلَّ َقة َوإِن ت‬
away from one and leave her, as it were, sus-
pended.317 If you set things right and observe َ‫الل‬
self-restraint, then, surely, Allah is Ever-for-
﴾١٢٩﴿ ‫َكا َن َغ ُف ًورا َّرِح ًيما‬
giving, Ever-kind.

of her marriage, is it appropriate for dise.” He asked: “And how is that?”

the spouses to agree to make a vol- She replied, “You got a person like
untary accord between themselves, me and thank Allah. I got a person
according to which the wife, towards like you and observe sabr. And Allah
whom the husband feels relatively has promised Paradise to the shakirin
less attracted, voluntarily surren- and sabirin” (Zamakhshari).
ders some of her rights, prevailing
316. This has generally been under-
upon her husband not to repudiate
stood to be referring to the inclina-
the marriage? Would such an act be
tion of the heart. A man will never
against the dictates of justice?”
be able to love his two or more wives
314. The generality of the statement equally or show passion in equal
implies that we should not be sur- measure. The Prophet himself did
prised or disappointed to observe his best to treat his several wives eq-
a minor failing in those whom we uitably, but Prayed:
consider perfect, since, after all, cer- ‫ فال تلمين فيما متلك‬،‫اللهم هذا قَ ْسمي فيما أملك‬
tain traits and tendencies have been ‫وال أملك‬
placed in the human soul (Thanwi,
reworded). “O Allah. This is the best I could
do within what is in my power.
315. It is said that `Imran b. Hitan Do not blame me for what is in
was an ugly dark man, but his wife Your power, but not in my pow-
a beautiful one. One day she looked er.” (This hadīth is in Abu Da’ud
hard in his face and said, “Allah be with good isnad: Ibn Kathir,
praised.” He asked, “What’s the mat- Shawkani).
ter.” She said, “Well, I thanked Al-
lah, for both of us shall be in Para- In another hadīth, (in Tirmidhi: Ibn

812
Al-Nisa’ Surah 4

Kathir) narrated by Abu Hurayrah, the famous Syrian plague, he buried

the Prophet said: them in the same grave.
‫ جاء يوم‬،‫من كانت له امرأاتن فمال إىل إحدامها‬ 317. Thus, extending the logic, one
‫القيامة وأحد شقيه ساقط‬ should not give up attempting what
“Whoever had two wives and is within one’s power, despite the fear
inclined wholly toward one of of inadequacy, in the hope that later,
them, will appear on the Day of he might be able to summon enough
Judgment with one half of the power to do it adequately, for, it
body drooping down” (Ibn Jarir, might so prove, that never would he
Kashshaf, Razi, Qurtubi). have power to do it in a manner that
fully justifies the attempt. Procrasti-
The hadīth is in Tirmidhi (Shawkani), nation might deprive him of what-
and in Nasa’i, Ibn Majah, and Albani ever little that he could immediately
(Syed Ibrahim). accomplish (Thanwi).
Zamakhshari adds: It is reported that 318. That is, it is an old admonition
`Umar sent something expensive to that has been repeated over the ages,
`A’isha. She asked the bearer: “Did and not exclusively addressed to you
`Umar send the same thing to all of (Zamakhshari).
the Prophet’s wives?” The man said:
“No. Rather, he sent similar things 319. Some scholars have said that
to his Qurayshi wives, but some oth- this verse is the axis of the Qur’ān.
er things to non-Qurayshi wives.” Everything else of the revelation re-
She told him: “Take it back, for the volves around this verse (Qurtubi).
Prophet used to treat his wives equal- 320. Sayyid writes: “To Allah be-
ly.” At that `Umar sent all of them longs all that is in the heavens and
similar gifts. the earth”: this is a commonly occur-
And, it is reported of Mu`adh ibn ring refrain. At this point it means
Jabal, who had two wives, that when to say that the family laws that are
he was in the house of one, he would being dictated are part of one whole
not make ablution in the house of system that governs this universe,
the other. When the two died in and therefore, there has to be harmo-

813
 Surah 4 Al-Nisa’

[130] But if they separate, Allah will enrich

‫اللُ ُكالًّ ِّمن َس َعتِ ِه َوَكا َن‬ّ ‫َوإِن يـَتـََفَّرقَا يـُْغ ِن‬
each of them with His bounty. Allah is All-
embracing, All-wise. ﴾١٣٠﴿ ‫اللُ َو ِاس ًعا َح ِك ًيما‬ ّ
[131] To Allah belongs all that is in the heav- ِ ‫ات َوَما ِف األ َْر‬ِ ‫السماو‬ ِ ِ
ens and in the earth. We charged those who
‫ض َولََق ْد‬ َ َ َّ ‫َو ّلل َما ف‬
were given the Book before you, as (We have
‫اب ِمن قـَْبلِ ُك ْم‬ ِ
َ َ‫ين أُوتُواْ الْكت‬
ِ َّ َّ ‫و‬
َ ‫صيـْنَا الذ‬ َ
ِ ِ ‫وإِ َّي ُكم أ َِن اتـَُّقواْ الل وإِن تَ ْك ُفرواْ فَِإ َّن‬
‫ل‬
charged) you,318 that you fear Allah.319 But if ّ ُ َ َّ ْ َ
ِ ِ
you disbelieve, then to Allah belongs all that is ‫الل‬ ‫ن‬
ُّ َ َ َ ْ ‫ا‬ ‫ك‬
‫و‬ ‫ض‬ِ ‫َر‬‫أل‬ ‫ا‬ ‫ف‬ ‫ا‬ َ َ َ َ َّ ‫َما ِف‬
‫م‬‫و‬ ‫ات‬ ‫او‬ ‫م‬ ‫الس‬
in the heavens and in the earth. Allah is All- ﴾١٣١﴿ ‫يدا‬ ً‫ح‬ َِ ‫َغنِيًّا‬
sufficient, All-laudable.
ِ ‫السماو‬
ِ ‫ات َوَما ِف األ َْر‬
‫ض‬ ِ ِِ
َ َ َّ ‫َو ّل َما ف‬
[132] To Allah belongs all that is in the heav-
ens and in the earth.320 And Allah suffices for ِ ‫وَك َفى ِب‬
﴾١٣٢﴿ ً‫لل َوكِيال‬
a Guardian. ّ َ
ِ ِ ِ ِ
َ ‫َّاس َو َيْت ب َخ ِر‬
[133] If He will, O people, He can put you
away, and bring others (in your place).321
‫ين‬ ُ ‫إن يَ َشأْ يُ ْذهْب ُك ْم أَيـَُّها الن‬
Surely, Allah has power over that.
﴾١٣٣﴿ ‫ك قَ ِد ًيرا‬ ِ
َ ‫اللُ َعلَى َذل‬ ّ ‫َوَكا َن‬

ny between the two - the system that 322. The same thing has been stated
governs the world and the system elsewhere more explicitly. For in-
that governs family life. (Otherwise stance, (in 11: 15) Allah said:
there would be conflict, and conflict
ِّ ‫الدنـْيَا َوِزينـَتـََها نـَُو‬
‫ف إِلَْي ِه ْم‬ ُّ ‫الَيَا َة‬ ُ ‫َم ْن َكا َن يُِر‬
ْ ‫يد‬
would result in tension and unhap- ِ ِ ِ
‫ك‬َ ‫) أُولَئ‬15( ‫أ َْع َما َلُْم ف َيها َوُه ْم ف َيها َل يـُْب َخ ُسو َن‬
piness: Au.). ِِ ِ ِ َّ
‫صنـَعُوا‬ َ ‫َّار َو َحبِ َط َما‬ُ ‫س َلُْم ِف ْالخَرة إَّل الن‬ َ ِ ‫ين لَْي‬
َ ‫الذ‬
321. This applies to anyone who ]16 ، 15 : ‫فِ َيها َوَبط ٌل َما َكانُوا يـَْع َملُو َن [هود‬
has been given wealth, power, influ- “Whoso desires this life and its adorn-
ence, knowledge, or any other bless- ment, We will recompense them fully
ing, that if he does not expend it in for their deeds in this world, and they
the way of Allah, does not do what shall not suffer any loss. But, they will
is expected of him, or does not live have nothing for them in the Hereaf-
by it, then Allah might take away the ter except the Fire. There, their efforts
blessing from him and give it to oth- will be lost, and vain all that they were
doing” (Ibn Jarir).
ers (Qurtubi).
Thanwi points out: This applies
equally to the signs of spiritual gains

814
Al-Nisa’ Surah 4

[134] Whosoever desires the reward of this ِ ‫ند‬ ِ ُّ ‫يد ثـواب‬

world, (should know that) with Allah are the ُ ‫الل ثـََو‬
‫اب‬ ّ َ ‫الدنـْيَا فَع‬ َ ََ ُ ‫َّمن َكا َن يُِر‬
‫ص ًريا‬ِ ‫اآلخرِة وَكا َن الل َِسيعا ب‬ ِ ُّ
rewards of this world as well as the next.322 َ ً ُّ َ َ ‫الدنـْيَا َو‬
And Allah is All-hearing, All-seeing.323 ﴾١٣٤﴿
[135] Believers! Be you upholders of justice,324 ‫ني ِبلْ ِق ْس ِط‬ ِ
َ ‫ين َآمنُواْ ُكونُواْ قـََّوام‬
ِ َّ
َ ‫َي أَيـَُّها الذ‬
bearers of testimony for Allah,325 even if it is
against yourselves, or your parents and kins- ‫ل َولَ ْو َعلَى أَن ُف ِس ُك ْم أَ ِو الْ َوالِ َديْ ِن‬ِ ِ ‫شه َداء‬
ّ َُ
ِ ِ
men, whether the person concerned be rich ‫اللُ أ َْوَل‬ّ َ‫ني إن يَ ُك ْن َغنيًّا أ َْو فـََق ًريا ف‬ َ ِ‫َواألَقـَْرب‬
or poor; Allah is closer to both.326 Follow not ْ‫بِِ َما فَالَ تـَتَّبِعُواْ ا ْلََوى أَن تـَْع ِدلُواْ َوإِن تـَْل ُووا‬
caprice, lest you swerve; for if you twist (the ‫اللَ َكا َن ِبَا تـَْع َملُو َن َخبِ ًريا‬ ّ ‫ضواْ فَِإ َّن‬ ُ ‫أ َْو تـُْع ِر‬
facts) or refuse (to bear the testimony),327 then,
surely, Allah is Aware of what you do. ﴾١٣٥﴿

in this present life, which some peo- wamin, an intensive form, implying
ple eagerly await. that the quality of justice should be
of a high order, a permanent phe-
323. “The section ends with the as-
nomenon, and not a passing one
sertion that God is All-Seeing and
(Kashshaf, Razi, Qurtubi and oth-
All-Hearing. This means that God is
ers).
fully aware of the action of His cre-
ations and is unlike those negligent 325. Ibn Jarir states: “To stand out
sovereigns who are blind in lavishing firmly for justice should be a part of
their favours. God governs the uni- your character and a necessary qual-
verse with full knowledge and aware- ity. And the meaning of the whole
ness. He has an eye on the capacities verse is: ‘Stand out firmly for justice,
and ambitions of all human beings and bear testimony for the sake of Al-
and knows their qualities exactly. lah.’”
He is fully aware for the purposes to
Ibn Jarir also quotes Ibn Shihab
which people devote their efforts and
(al-Zuhri) as saying that the righ-
energies. Anyone who wilfully de-
teous men of the first few genera-
cides to be dishonest to God should
tions (the Salaf al-Salih) were people
therefore not cherish hopes of re-
of such quality that they could be
ceiving the favours reserved for those
trusted for testimony in cases involv-
who obey Him” (Mawdudi).
ing their parents, brothers, wives or
324. The word in the original is qaw- other kinsmen. But, after them came

815
 Surah 4 Al-Nisa’

a people who could not be trusted who did not accept the testimony
to that degree. Therefore, their tes- of a person when his close relatives
timony, where their kinsmen were were involved, although there are
involved, became unacceptable. others who allowed it on condition
that the man meet with the condi-
It happened in India once, during the
tion of an “`adool” (i.e., one who is
time of the British, that there arose
trustworthy, religious and without
a dispute among Muslims and Hin-
any of those minor blemishes that
dus over a piece of land. Neither of
are unbecoming of a gentleman).
them possessed valid documents in
Imām Malik and Abu Hanifah do
support of their claims. Finally, the
not allow a husband’s or wife’s testi-
Hindus suggested that the testimony
mony in favor or against each other.
of an aged trusted Muslim scholar
Further, according to a tradition of
of the town may be sought because
Abu Da’ud, the Prophet had refused
he knew the truth of the matter. But
to accept the testimony of a dishon-
the problem was that after the failed
est person, of a person against an-
1857 insurrection against the British
other with whom he bore a grudge,
rule, spearheaded by Muslims, the
and of the head of a family, in favor
said scholar had sworn that he would
of the family members, which leads
not look at the face of a British again.
us to the rule that wherever a person
The magistrate laughed and said that
stands to gain something, in some
he could testify without looking at
way or the other, his testimony is not
his face. His condition accepted,
acceptable.
the aged man came in, stood with
his back to the magistrate and tes- 326. That is, poverty of one, or rich-
tified that the land belonged to the ness of another, should have no bear-
Hindus. Another version says that ing upon your testimony, for Allah is
the magistrate actually went to the a better Protector of either, than you
Sheikh’s house who testified from be- can be (`Ali, Ibn `Abbas, Qatadah
hind a half-open door that the land and others: Ibn Jarir).
belonged to the Hindus (Au.).
When `Abdullah ibn Rawaha had
Fiqh Point gone to Khyber to collect jizyah and
the Jews tried to bribe him, he said:
Qurtubi states that Hasan, Nakha`i,
“By God. I have come to you from
Sha`bi, Shurayh, Malik, Thawri,
a man who is the dearest to me on
Shafe`i and Ibn Hanbal were of those

816
Al-Nisa’ Surah 4

[136] O those who have believed!328 Believe

‫لل َوَر ُسولِِه‬
ِ ‫ي أَيـُّها الَّ ِذين آمنواْ ِآمنواْ ِب‬
ّ ُ َُ َ َ َ
in Allah and His Messenger, in the Book He
ِ‫اب الَّ ِذي نـَّزَل َعلَى رسولِِه والْ ِكتَاب‬ ِ َ‫والْ ِكت‬
has revealed unto His Messenger and in the َ َُ َ َ
Book He revealed earlier.329 Whoso disbelieved ِ ‫الَّ ِذي أَنزَل ِمن قـبل ومن ي ْك ُفر ِب‬
‫لل‬ّ ْ َ َ َ ُ َْ َ َ
in Allah, His angels,330 His Books, His Mes- ِ ِ ِ ِ
‫َوَمالَئِ َكتِ ِه َوُكتُبه َوُر ُسله َوالْيـَْوم اآلخر فـََق ْد‬
ِ ِ ِ
ً ِ‫ضالَالً بَع‬
sengers, and the Last Day, surely, fell into a
﴾١٣٦﴿ ‫يدا‬ َ ‫ض َّل‬ َ
distant error.331

earth. And you are the most hateful is “revealed” for both the occasions,
to me as the descendants of pigs and the original text has nazzala for the
monkeys. But, neither his love nor Qur’ān and anzala for the previous
your hatred, can prevent me from Scriptures. Nazzala implies a gradual
being just to you”. They said, “The revelation, little by little, in pieces,
heavens and the earth are in their whereas anzala implies a one time
place because of this” (Ibn Kathir). revelation, in one whole (Kashshaf,
Razi and others).
327. The translation is based on the
opinions of Ibn `Abbas, Mujahid, Asad adds: “What is meant here is
Qatadah, Ibn Zayd and others as belief in the fact of earlier revelations,
found in Ibn Jarir. and not in the earlier-revealed scrip-
tures in their present form, which -
328. Ibn Jarir’s opinion is that by the
as repeatedly stated in the Qur’ān - is
words, “O those who have believed”
the outcome of far-reaching corrup-
it is the Jews and Christians who
tion of the original text”.
have been addressed who are being
told: ‘O those who have believed in 330. Since Allah conveys His mes-
the earlier Prophets, believe in this sages to the Prophets and Messen-
latest Prophet Muhammad and his gers through the medium of angels,
mission also.’ belief in angels is co-related with
belief in Allah and His Messengers.
But the opinion of most of the other
This explains the placement of the
commentators is that the address is
statement concerning belief in the
to the Muslims, who are being asked
angels, between belief in Allah on
to seek reaffirmation, purification
the one hand, and His Messengers
and a full realization of their faith.
on the other (based on Razi’s and
329. Although the rendering here Asad’s notes).

817
 Surah 4 Al-Nisa’

[137] Surely, those who believed, then they ِ َّ ِ

disbelieved, then they believed, and then again
ْ‫ين َآمنُواْ ُثَّ َك َفُرواْ ُثَّ َآمنُواْ ُثَّ َك َف ُروا‬ َ ‫إ َّن الذ‬
disbelieved, and then went on increasing in َ‫اللُ لِيـَ ْغ ِفَر َلُْم َوال‬ ّ ‫ُثَّ ْازَد ُادواْ ُك ْفًرا َّلْ يَ ُك ِن‬
disbelief, Allah will not forgive them, nor will ﴾١٣٧﴿ً‫لِيـَْه ِديـَُه ْم َسبِيال‬
guide them to (the right) path.332
[138] Give good tidings to the hypocrites that ‫َن َلُْم َع َذ ًاب أَلِ ًيما‬ َّ ‫ني ِب‬ ِِ
َ ‫بَ ّش ِر الْ ُمنَافق‬
ِ
for them awaits a painful chastisement. ﴾١٣٨﴿
[139] Those who take the unbelievers for ‫ون‬ِ ‫َّخ ُذو َن الْ َكافِ ِرين أَولِياء ِمن د‬ ِ ‫الَّ ِذين يـت‬
friends instead of the believers.333 Do they seek
ُ َْ َ َ َ
power in them?334 (If so) Then, all power be-
‫ند ُه ُم الْعَِّزَة فَِإ َّن العَِّزَة‬
َ َ ُ َ ْ َ َ ِ‫الْ ُم ْؤِمن‬
ِ
‫ع‬ ‫ن‬ ‫و‬ ‫غ‬ ‫ـ‬ ‫ت‬ ‫ـ‬ ‫ب‬ ‫ـ‬ ‫ي‬َ‫أ‬ ‫ني‬
﴾١٣٩﴿ ‫ج ًيعا‬ َِ ‫ل‬ِِ
longs to Allah. ّ

331. That is, whoso disbelieved in seek help of a pagan” (Qurtubi).

any of articles mentioned in the
334. A hadīth of Abu Rayhana re-
verse, is an unbeliever (Alusi).
ported in Ahmad says:
332. Although the apparent refer- ،‫وفخرا‬
ence is to the hypocrites, Qatadah’s ً ‫عزا‬ًّ ‫ يريد هبم‬،‫من انتسب إىل تسعة آابء كفار‬
‫فهو عاشرهم يف النار‬
opinion is that the allusion is to the
Jews who believed in Musa and then “Whosoever sought to connect
disbelieved in him, to Christians himself with nine of his unbe-
who believed in `Isa and then dis- lieving fathers and forefathers,
believed in him - their disbelief was out of pride and in search of
expressed in their abandoning of the honor, shall be tenth of them in
Tawrah and Injil - and then they in- the Fire” (Ibn Kathir).
creased their disbelief by not believ- 335. Some Muslims used to sit in the
ing in Muhammad (Ibn Jarir). company of Jews who poked fun at
333. It is reported by `A’isha that Islam. This verse was revealed to for-
when a pagan wished to fight along bid them.
with the believers, the Prophet re- Abu Wa’il is reported to have said:
fused to accept him, telling him: “Sometimes a man utters a single
.‫ني ِبُ ْش ِرٍك‬ِ ِ
ُ ‫ إِ َّن الَ نَ ْستَع‬.‫ْارج ْع‬ word just to make his companions
laugh. But it evokes Allah’s anger.”
“(You may) Return. We do not

818
Al-Nisa’ Surah 4

[140] He has already revealed to you in the

Book that when you hear Allah’s verses being ‫اب أَ ْن إِ َذا َِس ْعتُ ْم‬ِ َ‫وقَ ْد نـَّزَل َعلَْي ُكم ِف الْ ِكت‬
ْ َ َ
denied and made mockery of, then, do not sit ‫ال‬ ‫ف‬ ‫ا‬‫ب‬ِ ُ
َ َ َ َ َْ ْ ُ َ َ ُ َ َ ُ ّ ‫ت‬
‫أ‬‫ز‬ ‫ه‬ ‫ـ‬‫ت‬ ‫س‬‫ي‬‫و‬ ‫ا‬‫ب‬ِ ‫ر‬ ‫ف‬ ‫ك‬ ‫ي‬ ِ
‫الل‬ ِ ‫آي‬
َ
with them until they engage themselves in an- ‫يث َغ ِْيِه‬ ٍ ‫تـ ْقع ُدواْ معهم ح َّت َيُوضواْ ِف ح ِد‬
َ ُ َ ْ ََُ ُ َ
other topic.335 (If you do not) Then surely, you ‫ني‬ ‫ق‬ِ ِ‫إِنَّ ُكم إِ ًذا ِمثـلُهم إِ َّن الل ج ِامع الْمناف‬
shall be like them.336 Surely, Allah will gather َ َ ُ ُ َ َّ ُْ ّْ ْ
ِ
﴾١٤٠﴿ ‫ين ِف َج َهن ََّم َج ًيعا‬ ِ
together the hypocrites and the unbelievers - َ ‫َوالْ َكاف ِر‬
all of them - in Hell.

When Ibrahim Nakha`i was told (Ibn Kathir).

about Abu Wa’il’s statement he said:
Dahhak has said that the rule applies
“He spoke the truth.”
to all innovators and habitual sinners
Khawhirzadah has said: “To have no of all times (Qurtubi).
objections to the Kufr of a Kafir is
337. The meaning is: “Did we not
itself a kind of Kufr” (Alusi).
manage to get the upper hand over
336. It is said that a group of peo- you, yet, despite that, we identified
ple were caught drinking during the ourselves with you and helped you in
time of `Umar ibn `Abdul `Aziz. He your efforts to overcome the believ-
had them all whipped including one ers, until you achieved your objec-
who was actually fasting. `Umar re- tives” (Shawkani).
cited this verse when they protested
338. When `Ali had suffered the
that the man was fasting. His point
setbacks he suffered, a man came
was that he had brought the punish-
to him and reciting the second half
ment on himself by being in their
of the verse “And He will not grant
company (Ibn Jarir, Qurtubi).
the unbelievers any way (of triumph)
In fact, a hadīth of the Prophet says: over the believers,” asked him how he
ِ ِِ ِ ِ ِ ِ would explain it. `Ali told him to
‫س َعلَى‬
ْ ‫َم ْن َكا َن يـُْؤم ُن ب َّلل َوالْيـَْوم ْالخر فَ َل َْيل‬ get closer. Then he recited the whole
‫َمائِ َد ٍة يُ َد ُار َعلَيـَْها ِب ْلَ ْم ِر‬
verse to him: “Allah will judge be-
“Let not him who believes in Al- tween you on the Day of Judgment.
lah and His Messenger, sit on a And (that day) He will not grant the
table on which wine is served” unbelievers any way (of triumph)

819
 Surah 4 Al-Nisa’

[141] Those who wait upon you so that if a

‫صو َن بِ ُك ْم فَِإن َكا َن لَ ُك ْم فـَْت ٌح‬ ِ َّ
victory comes to you from Allah, they ask: ُ َّ‫ين يـَتـََرب‬
َ ‫الذ‬
‫الل قَالُواْ أََلْ نَ ُكن َّم َع ُك ْم َوإِن َكا َن‬ ِ ‫ِمن‬
‘Were we not with you?’ But if the unbeliev- ّ َّ
ers get a share of it they say (to them): ‘Did we ‫يب قَالُواْ أََلْ نَ ْستَ ْح ِو ْذ َعلَْي ُك ْم‬ ِ َ‫لِْل َكافِ ِرين ن‬
‫ص‬
ٌ َ
not gain the mastery over you,337 and protect ‫اللُ َْي ُك ُم بـَيـْنَ ُك ْم‬ َ‫ف‬ ‫ني‬ ِ‫ن‬ ِ
‫م‬‫ؤ‬ْ ‫م‬ ‫ل‬
ْ ‫ا‬ ‫ن‬ ِ ‫ونَْنـع ُكم‬
‫م‬
ّ َ ُ َ ّ َْ َ
you from the believers?’ Allah will judge be-
‫ين َعلَى‬ ِ
‫ر‬ ِ‫يـوم الْ ِقيام ِة ولَن َيعل الل لِْل َكاف‬
tween you on the Day of Judgment. And He َ ُّ َ َ ْ َ َ َ َ َْ
﴾١٤١﴿ ً‫ني َسبِيال‬ ِِ
will not grant the unbelievers any way over َ ‫الْ ُم ْؤمن‬
the believers.338

over the believers.” That is, the verse The whole hadīth runs something
is applicable to the situation in the like this. The Prophet made three
Hereafter (Ibn Jarir, Qurtubi, Ibn supplications for the Ummah. Two
Kathir, and Shawkani). were accepted, third was rejected. He
asked that the Ummah never be com-
Qurtubi and Ibn Kathir, however,
pletely overpowered by its enemies.
add that the verse could equally
It was granted. He asked that starva-
hold good for this life, as Allah will
tion does not destroy this Ummah. It
never allow the unbelievers a total
was granted. Finally, he prayed that
dominance over the believers, even
they do not fight among themselves.
though temporary setbacks are not
This supplication was rejected (Au.).
ruled out, as said Allah in (40: 51):
ُّ ‫الَيَ ِاة‬ ِ َّ However, Qurtubi adds the opinion
‫الدنـْيَا َويـَْوَم‬ ْ ‫ين َآمنُوا ِف‬ ُ ‫إِ َّن لَنـَْن‬
َ ‫ص ُر ُر ُسلَنَا َوالذ‬ of Ibn al-`Arabi, that excluded is the
]51 : ‫اد [غافر‬ ُ ‫وم ْالَ ْش َه‬ُ ‫يـَُق‬ situation in which the Muslims do
“Verily, We shall grant victory to our not counsel good deeds, do not pro-
Messengers and those who believed
hibit evil deeds, and do not repent
in them in the life of this world and
their own misdeeds, in which case
on the Day when witnesses will stand
forth (for testimony).” the unbelievers might be granted
dominance over them.
In fact, according to a report in Mus-
lim, the Prophet supplicated to Allah 339. Allah does not deceive anyone.
that He may not give the unbelievers It is nothing but parity of words, the
total dominance over this Ummah meanings are different. See ch. 2,
and the supplication was accepted. note 25 and ch. 86, note 14 (both

820
Al-Nisa’ Surah 4

[142] Verily, the hypocrites (seek to) deceive

‫اللَ َوُه َو َخ ِادعُ ُه ْم‬ ِ ِِ
Allah while it is He who is deceiving them.339 ّ ‫ني ُيَادعُو َن‬ َ ‫إِ َّن الْ ُمنَافق‬
When they stand up to Pray, they stand up ‫الصالَِة قَ ُامواْ ُك َس َال يـَُر ُآؤو َن‬
َّ ‫َوإِ َذا قَ ُامواْ إِ َل‬
lazily,340 putting up a show for the people, and ﴾١٤٢﴿ ً‫اللَ إِالَّ قَلِيال‬ ّ ‫َّاس َوالَ يَ ْذ ُك ُرو َن‬
َ ‫الن‬
do not remember Allah but a little.341

works of this series) for fuller expla- 340. A hadīth preserved by the Sahi-
nation (Au.). hayn records the Prophet as having
said:
Here, in this world, they are allowed
ُ‫ص َلة‬ ِ ِ ِِ ٍ ‫إِ َّن أَثـ َقل‬
to do what they want to, as a result َ ‫ص َلةُ الْع َشاء َو‬ َ ‫ني‬َ ‫ص َلة َعلَى الْ ُمنَافق‬ َ َ ْ
of which they make some worldly ‫الْ َف ْج ِر َولَ ْو يـَْعلَ ُمو َن َما فِي ِه َما َلَتـَْو ُهَا َولَ ْو َحبـًْوا َولََق ْد‬
gains which leads them to believe ‫صلِّ َي‬َ ُ‫آمَر َر ُج ًل فـَي‬
ِ َّ ‫َهمت أَ ْن آمر ِب‬
ُ َّ‫لص َلة فـَتـَُق َام ُث‬ َُ ُ َْ
that what they are doing is right. ‫ب‬ ٍ َ‫َّاس ُثَّ أَنْطَلِ َق َمعِي بِ ِر َج ٍال َم َع ُهم ُحَزٌم ِم ْن َحط‬ ِ ‫ِبلن‬
ْ
They will be treated in the Hereafter ‫ُحِّر َق َعلَْي ِه ْم بـُيُوتـَُه ْم‬ َّ ‫إِ َل قـَْوٍم َل يَ ْش َه ُدو َن‬
َ ‫الص َلةَ فَأ‬
in the like manner. See ch. 57, verse .‫ِبلنَّا ِر‬
12-15. A hadīth of Bukhari says: “The most difficult of the
َّ ‫اللُ بِِه َوَم ْن يـَُرائِي يـَُرائِي‬
‫اللُ بِه‬ َّ ‫َم ْن َسَّ َع َسَّ َع‬ Prayers for the hypocrites is that
of Fajr and `Isha’. But, if they
“He who tried to make people
knew what is there in them, they
hear (of his knowledge), Allah
would respond, even if they had
will expose him (to the people
to drag themselves. Indeed, I in-
on the Day of Judgment) and he
tend to order the Prayer begun,
who tried to show off, Allah will
ask another person to lead in the
show the truth about him there-
Prayer, and myself go around
of.” (Ibn Kathir).
with a group of people with
Suddi, Hasan and Ibn Jurayj have some wood in search of those
said however, that the true decep- who do not come to the Prayer
tion would be in the Hereafter when and burn down their homes.”
they would be given light along with
In another report of Muslim he said:
the believers, but, a little later, their
ِ ِِ
light will be withdrawn, they will be ‫س َح َّت إِ َذا‬ َ ‫َّم‬
ْ ‫ب الش‬ ُ ُ‫س يـَْرق‬ ُ ‫ َْيل‬،‫صالَةُ الْ ُمنَافق‬ َ ‫ك‬ َ ‫تِْل‬
ٍ َ‫ت بـي قـرن َشيط‬
‫ الَ يَ ْذ ُك ُر‬، ‫ان قَ َام فـَنـََقَرَها أ َْربـًَعا‬
left in darkness, and a wall would be ْ َْ َْ َ َْ ْ َ‫َكان‬
placed, separating them from the be- ً‫اللَ َعَّز َو َج َّل فِ َيها إِال قَليال‬
ِ َّ َّ
lievers (Ibn Jarir).

821
 Surah 4 Al-Nisa’

[143] Wavering between the two: neither with

‫ك الَ إِ َل َه ُؤالء َوالَ إِ َل‬ ِ ‫ُّم َذب َذبِني بـ‬
these, nor with those.342 And whomsoever Al- َ ‫ي َذل‬ َ َْ َ ْ
ِ ِ
ً‫اللُ فـَلَن َت َد لَهُ َسبيال‬ ِ ِ
lah leads astray, you shall not find a way for ّ ‫ضلل‬ ْ ُ‫َه ُؤالء َوَمن ي‬
him.343 ﴾١٤٣﴿

“That is the Prayer of a hypo- similar to a goat wandering be-

crite. He sits down watching the tween two herds. It wanders
sun, until, when it is about to set, sometimes to one, at other times
he gets up and offers four rak`ah to another” (Ibn Jarir, Qurtubi).
of Prayers, striking the ground,
343. Mawdudi comments: “No hu-
bird-like (with his forehead), not
man being can proceed along any
remembering Allah therein, but a
path, whether it be good or evil, un-
little” (Qurtubi with Ibn Kathir
less God lets him proceed along it,
in greater detail).
and bestows upon him the means to
341. Zamakhshari observes: It is the do so. However, it is up to the man
same attitude that you will observe himself to choose his own path, and
in many of those who claim to be after he has made the choice, God
Muslims (but whose hearts are en- will let him proceed along it, and
amoured with worldly things). If you will even pave the way for him. If a
happen to be in their company, you person really cares about God, genu-
will find them endlessly talking of inely seeks the truth and earnestly
this world and its affairs, seldom glo- tries to pursue the path charted by
rifying Allah or praising Him: They God, God permits him to follow his
do not remember Allah, but little. choice, and even provides the means
necessary to proceed along his cho-
342. The hypocrite - with his physi-
sen path. On the other hand, God
cal body with the believers, but the
shuts the door of true guidance on
heart with the unbelievers - wavers
the person who chooses error and
between the two. The Prophet has
strives to proceed only along wrong
said about him (in a hadīth of Mus-
paths, and further enables him to
lim: Ibn Kathir):
follow the path of his choice. It is be-
‫ي تَعِريُ إِ َل‬
ِ ْ ‫ي الْغَنَم‬ ِِ ِ ِِ
َ َ َْ‫َمثَ ُل الْ ُمنَافق َك َمثَ ِل الشَّاة الْ َعائَرة بـ‬ yond the power of any human being
‫َه ِذ ِه َمَّرًة َوإِ َل َه ِذ ِه َمَّرًة‬ to prevent such a person from think-
ing wrongly, acting wrongly and us-
“The example of a hypocrite is

822
Al-Nisa’ Surah 4

[144] Believers! Do not take the unbelievers ِ ِ ِ َّ

as friends344 instead of the believers. Do you َ ‫ين َآمنُواْ الَ تـَتَّخ ُذواْ الْ َكاف ِر‬
‫ين‬ َ ‫َي أَيـَُّها الذ‬
‫يدو َن أَن‬ ُ ‫ني أَتُِر‬ ِِ ِ ِ ِ
want to offer Allah a clear argument against َ ‫أ َْوليَاء من ُدون الْ ُم ْؤمن‬
﴾١٤٤﴿ ‫ان ُّمبِينًا‬ ً َ‫ل َعلَْي ُك ْم ُس ْلط‬ ِ ِ ْ‫َتعلُوا‬
yourselves? ّ َْ
[145] Surely, the hypocrites will be in the low- ‫َس َف ِل ِم َن النَّا ِر‬ ِ ِِ
est region of the Fire.345 And you will not find ْ ‫ني ِف الد َّْرك األ‬ َ ‫إِ َّن الْ ُمنَافق‬
﴾١٤٥﴿ ‫ص ًريا‬ ِ َ‫ولَن َِت َد َلم ن‬
for them a helper. ُْ َ

ing his energies in wrong directions. darj. But if one wants to express the
If a man loses the road to his success meaning of ‘one level below the oth-
and is subsequently deprived of true er,’ then the word is durk. It is said
guidance by God, in whose power it that of Hell there are various levels
lies, then, to restore to him his lost (adrak). The first is known as Jahan-
treasure”? num, the one below it is Laza, the
next al-Hutamah, the next Al-Sa`ir,
344. “Friends” is not the right word
the next Saqar, the next al-Jahim and
for “waliyy” (pl. awliya’), rather, only
finally al-Hawiyyah, which is the
convenient to use. Waliyy is one in
lowest region. However, sometimes
whom one places his full trust, from
all the seven are referred to by the
whom he conceals nothing, and who
name of the top most, i.e., Jahan-
will protect him as he will himself
num (Qurtubi).
(Au.).
346. The Prophet has said:
345. It is widely reported of the
Companions and their followers that ‫أخلص دينك يكفك القليل من العمل‬
the hypocrites will be in the lowest “Make your religion purely for
region of Hell, in special chambers, Allah, then a little deed will suf-
constructed of steel, with lids from fice you” (Ibn Kathir).
the top firmly locked and sealed from
all around with no chance of escape But the hadīth has been questioned
(Ibn Jarir, Ibn Kathir, Shawkani). for its chain of narration (Au.).
When one wishes to express the 347. Allah’s displeasure that they
meaning of ‘one level above the earned in the past because of their
other,’ the word in Arabic would be evil deeds is apparent in that He did

823
 Surah 4 Al-Nisa’

[146] Except for those who repented, made ِ ‫إِالَّ الَّ ِذين َتبواْ وأَصلَحواْ واعتصمواْ ِب‬
‫لل‬
amends, held fast to Allah and made their re- ّ ُ َ َْ َ ُ ْ َ ُ َ
ِِ ِ ِ ِ َ‫وأَخل‬
ligion sincerely Allah’s,346 such indeed shall ‫ني‬
َ ‫ك َم َع الْ ُم ْؤمن‬َ ِ‫صواْ دينـَُه ْم ّل فَأ ُْولَئ‬
ُ ْ َ
‫َجًرا َع ِظ ًيما‬ ِ‫ت الل الْم ْؤِمن‬ ِ ‫ف يـؤ‬
be with the believers.347 And Allah will soon ْ َ ُ ُّ ُْ َ ‫َو َس ْو‬
‫أ‬ ‫ني‬
grant the believers an immense reward. ﴾١٤٦﴿
[147] What would Allah do with chastising
you, if you are thankful348 and believe? And ‫اللُ بِ َع َذابِ ُك ْم إِن َش َك ْرُْت َو َآمنتُ ْم‬
ّ ‫َّما يـَْف َع ُل‬
Allah is ever Appreciative,349 Knowing. ﴾١٤٧﴿ ‫اللُ َشاكًِرا َعلِ ًيما‬ ّ ‫َوَكا َن‬

not say: “They are the believers,” about the hypocrites. But sometimes,
rather: “They shall be with the believ- when the person is a transgressor, it
ers” (Qutaybi: Qurtubi, Shawkani). becomes necessary. Hence He said:
“Allah does not approve of an evil word
348. “The attitude of gratefulness to
(spoken) aloud, unless a man has been
God consists in acknowledging His
wronged” (Razi).
benefaction in one’s heart, in confess-
ing it in one’s speech and by mani- 350. It is another way of saying that
festing it in one’s deeds” (Mawdudi). Allah is angry with them (Razi, Alu-
si).
349. “The word used here is shakir
... In the context of the God-man 351. Although the words are, “spo-
relationship, when the word shukr ken aloud,” perhaps the meaning is,
is used in respect of God, it denotes “(Allah does not approve of the evil
‘appreciation of services’. When it is word) ‘spoken out’ (even if it is not
used in respect of man, it denotes spoken aloud)” - Alusi.
his acknowledgement of God’s bene-
352. Ibn `Abbas has said that the
faction and his sense of gratitude to
prohibition concerns a man sup-
Him” (Mawdudi).
plicating against another, unless he
The Relationship were to be wronged by him. But if he
forgives, then that’s better for him.
When Allah spoke of the evil ways of
Mujahid and others have illustrated
the hypocrites, He followed it up to
it this way. Supposing a man is mis-
say that He does not approve of the
treated as a guest. When he leaves he
evil word spoken aloud: including
can complain that he was not treated
some of such things as were spoken

824
Al-Nisa’ Surah 4

[148] Allah does not approve350 of an evil َّ‫لس َوِء ِم َن الْ َق ْوِل إِال‬
ُّ ‫الَ ْهَر ِب‬
ْ ُ‫الل‬
ّ ‫ب‬ ُّ ‫الَّ ُِي‬
word (spoken) aloud,351 unless a man has been
wronged.352 Allah is ever Hearing, ever Know- ﴾١٤٨﴿ ‫اللُ َِس ًيعا َعلِ ًيما‬ ِ
ّ ‫َمن ظُل َم َوَكا َن‬
ing.

well (Ibn Jarir, Ibn Kathir). by the other (Ibn Jarir).

Ibn Kathir quotes a hadīth from At one time when someone stole
the Sahihayn to show that Muja- something from `A’isha’s house, she
hid’s statement has a basis. Once, began to supplicate against him. The
the Companions complained to the Prophet told her: “Do not lighten his
Prophet that sometimes when they burden” (Qurtubi, Ibn Kathir).
stopped at a village, they were not
A variant reading however, has been
treated well. He told them that they
zalama (he wronged) instead of zu-
could go to the extent of forcing
lima (he was wronged) which was
the host to treat them well. Accord-
the opinion of Zayd b. Aslam, Ibn
ing to another hadīth in Ahmad, a
Abi Is-haq, Dahhak, Ibn `Abbas,
night’s shelter and food are the rights
Ibn Jubayr, `Ata’ ibn Sa’ib. The in-
of every guest. If he is mistreated he
terpretation in that case would be
might seek the help of those in the
as follows. Firstly, the answer to the
neighborhood against the host.
‘except’ should be assumed, and then
The above shows how important, the the whole to be understood as, ‘(Ex-
rights of a guest upon a host are in an cept for him who commits a wrong)
Islamic system of life. (Au.) ... against such a person one can
speak evil aloud.’ Yet another pos-
Hasan al-Busri has advised that if a
sible meaning in view of this second
man is wronged, he should, instead
reading is that it is only the oppressor
of supplicating against the oppressor,
who will speak evil aloud (Qurtubi).
say, “O Allah, help me against him
to get back my right” (Qurtubi, Ibn 353. Mawdudi writes: “.... If a
Kathir). wronged person speaks out against
a wrong-doer, he is quite justified in
A more general meaning is, Allah
doing so. Even though this is a per-
does not approve that someone speak
son’s right, it is more meritorious to
ill of another, unless he be wronged
continue to do good both in pub-

825
 Surah 4 Al-Nisa’

[149] Whether you do good openly or conceal

‫إِن تـُْب ُدواْ َخيـًْرا أ َْو ُتْ ُفوهُ أ َْو تـَْع ُفواْ َعن ُس َوٍء‬
it, or forgive an evil, surely Allah is ever-Par-
doning, ever-Powerful.353 ﴾١٤٩﴿‫اللَ َكا َن َع ُف ًّوا قَ ِد ًيرا‬ ّ ‫فَِإ َّن‬
[150] Verily, those who deny Allah and His ‫يدو َن‬ ِ ‫إِ َّن الَّ ِذين ي ْك ُفرو َن ِب‬
ُ ‫لل َوُر ُسلِ ِه َويُِر‬ ّ ُ َ َ
messengers and wish to make division between ِ ِ ِ
‫الل َوُر ُسله َوي ُقولُو َن نـُْؤم ُن‬ ِ ‫أَن يـ َف ِرقُواْ بـي‬
Allah and His messengers and say, ‘We shall ّ َ َْ ّ ُ
‫َّخ ُذوْا‬ِ ‫يدو َن أَن يـت‬ ُ ُ َ ‫ض َونَ ْك ُف ُر بِبـَْع‬
ِ
‫ر‬ ‫ي‬‫و‬ ٍ
‫ض‬ ٍ ‫بِبـَْع‬
believe in some and deny others,’ wishing to َ
﴾١٥٠﴿ ً‫ك َسبِيال‬ ِ ‫بـ‬
take between this and that a way,354 َ ‫ي َذل‬ َ َْ

lic and in private, and to ignore the between the two: Zamakhshari).
misdeeds of others. For one’s ideal
In explanation, Alusi quotes the
should be to try to approximate to
verse (10: 32):
God’s ways as far as possible. God
with whom one wants to be close is َ ‫الَ ِّق إَِّل الض‬
]32 : ‫َّل ُل [يونس‬ ْ ‫فَ َما َذا بـَْع َد‬
lenient and forbearing; He provides
“And what (is left) after the truth, but
sustenance even to the worst crimi-
falsehood?”
nals and seeks mitigating circum-
stances in even the most serious of- Alternatively, it could mean: a way by
fenses. In order to become close to which they believe in some prophets
God, one ought to be generous in and deny others.
spirit and full of tolerance.”
It could also mean that they wish to
Mufti Shafi` comments: Thus, we find a way by which they believe in
see that Islam establishes justice by God but not in His messengers.
giving the oppressed the right to seek
Although the immediate reference
revenge. However, court rulings nor-
was (as pointed out by Qatadah and
mally create a bitter feeling among
Suddi: Ibn Jarir) to the Jews and
the contentious parties. Therefore, it
Christians, of whom the former be-
recommends the oppressed that he
lieved in Musa but denied `Isa and
forgive his right. This creates peace
Muhammad, while the latter be-
and harmony in the society.
lieved in Musa and `Isa, but denied
354. Several allusions are possible. It Muhammad – peace on them all
could mean a way in between belief (Au.).
and unbelief. (But they erred because
Majid’s comment on “they wish to
there is no relationship whatsoever

826
Al-Nisa’ Surah 4

[151] Such are the true unbelievers.355 We

‫ك ُه ُم الْ َكافُِرو َن َحقًّا َوأ َْعتَ ْد َن‬ َ ِ‫أ ُْولَئ‬
have prepared a humiliating chastisement for ِ ِ
the unbelievers. ﴾١٥١﴿ ‫ين َع َذ ًاب ُّم ِهينًا‬
َ ‫ل ْل َكاف ِر‬
[152] As for those who believed in Allah and ِ َّ
ِِ ِ
His messengers and made no division between ‫ي‬َ َْ‫ين َآمنُواْ ِب ّلل َوُر ُسله َوَلْ يـَُفِّرقُواْ بـ‬ َ ‫َوالذ‬
ِ َ ‫ك سو‬ ِ ٍِ ‫أ‬
any of them - those, He shall give them their ُ ‫ف يـُْؤتي ِه ْم أ‬
‫ُج َورُه ْم‬ ْ َ َ ‫َحد ّمنـْ ُه ْم أ ُْولَئ‬َ
reward. And Allah is ever-Forgiving, ever- ﴾١٥٢﴿ ‫اللُ َغ ُف ًورا َّرِح ًيما‬ ّ َ ‫َوَك‬
‫ن‬ ‫ا‬
Merciful.356
[153] The people of the Book ask you to bring
‫اب أَن تـُنـَِّزَل َعلَْي ِه ْم‬ ِ َ‫ك أ َْهل الْ ِكت‬
down upon them a Book from the heaven.357 ُ َ ُ‫يَ ْسأَل‬
Indeed they asked Musa for (something) great- ‫وسى أَ ْكبـََر‬ َ ‫الس َماء فـََق ْد َسأَلُواْ ُم‬ َّ ‫كِتَ ًاب ِّم َن‬
er than that. They said, ‘Show us God openly.’ ِ ‫ِمن َذلِك فـ َقالُواْ أَ ِرَن‬
A thunderbolt struck them for their evildo- َ ‫الل َج ْهَرًة فَأ‬
‫َخ َذتـْ ُه ُم‬ ّ َ َ
ِ ِ َّ ِ
‫اع َقةُ بِظُْلمه ْم ُثَّ اتَ ُذواْ الْع ْج َل من‬
ِ ِ ‫الص‬َّ
ing. Then they took for themselves the calf (for
ِ ِ
worship) - after the clear signs had come to ‫ك‬ َ ‫ات فـََع َف ْو َن َعن َذل‬ ُ َ‫بـَْعد َما َجاءتـْ ُه ُم الْبـَيِّن‬
them. Yet We pardoned them that (crime), and ﴾١٥٣﴿ ‫ان ُّمبِينًا‬ ً َ‫وسى ُس ْلط‬ َ ‫َوآتـَيـْنَا ُم‬
bestowed upon Musa a manifest authority.358

make division between Allah and Others demanded separate writs to

His messengers” is: “By professing to several of them. Allah revealed these
believe in Him in the abstract, but verses in response (Ibn Jarir, Za-
rejecting His law as propounded by makhshari, Razi).
His prophets and apostles.”
Thanwi adds: “The verse refutes the
355. That is, those whose disbelief belief of those who assume that it
is beyond any doubt (Zamakhshari, is in the power of their Shuyukh to
Razi). bestow spiritual benefits on their fol-
lowers.”
356. So He will forgive their minor
sins. 358. It was because of the authority
and power which Musa was granted
357. Muhammad b. Ka`b al-Qurazi
that he was able to enforce his obe-
has said that some Jews went to the
dience and execute the punishment
Prophet and said: “Musa was given
ordered subsequent to the crime of
inscribed tablets. If you are a true
heifer-worship committed by the
Prophet, bring something similar.”

827
 Surah 4 Al-Nisa’

[154] We raised above them (Mount) Tur

‫َوَرفـَْعنَا فـَْوقـَُه ُم الطُّ َور بِِيثَاقِ ِه ْم َوقـُْلنَا َلُُم‬
because of the covenant359 and ordered them,
‘Enter at the gate, prostrating (yourselves).’360 ْ‫اب ُس َّج ًدا َوقـُْلنَا َلُْم الَ تـَْع ُدوا‬ َ َ‫ْاد ُخلُواْ الْب‬
ِ ِ ِ
‫َخ ْذ َن منـْ ُهم ّميثَاقًا َغليظًا‬ ِ َّ ‫ِف‬
We also told them, ‘Do not transgress in the َ ‫السْبت َوأ‬
matter of the Sabbath.’ And We took from ﴾١٥٤﴿
them a solemn compact.

Israelites: viz., slaughtering of those injunctions. The reference here is to

who had worshipped the heifer at that historical event (Au.).
the hands of those who had not (Za-
360. See Al-Baqarah, note 141 of
makhshari).
this work for explanation.
A hint is also hidden in the verse that
361. See Al-Baqarah, note 186 of
such will be the power that Muham-
this work for explanation.
mad (saws) will be given in the face
of the opposition (Razi). Mawdudi comments: “In fact, like all
ignorant worshippers of falsehood,
359. The Israelites had made a de-
these people also boasted that their
mand on Musa that they also be
faith in the ideas and prejudices, cus-
given a Law as had been given to
toms and usages of their forefathers
other nations. They were discour-
was so firm that they could never be
aged from persisting in their demand
made to forsake them. Whenever
on grounds that if given, they might
the Messengers of God tried to ad-
not live by it. However, when they
monish them, they have been told
insisted, a firm compact was taken
point-blank that no matter what ar-
from them to the effect that if given
gument or evidence the latter might
they would receive it well. Yet, when
adduce in support of their message,
the Tawrah was revealed, contain-
they would never be prepared to al-
ing the Law, they refused to accept
ter their viewpoint.”
it on grounds that it contained harsh

828
Al-Nisa’ Surah 4

[155] Therefore, because of their breaking the ِ ‫ت‬ ِ ِ ِ ِ

compact, their denial of Allah’s signs, their ّ ‫فَبِ َما نـَْقض ِهم ّميثَاقـَُه ْم َوُك ْف ِرهم َب َي‬
‫الل‬
slaughtering of the prophets without right, ‫َوقـَْتلِ ِه ُم األَنْبِيَاء بِغَ ِْي َح ًّق َوقـَْولِِ ْم قـُلُوبـُنَا‬
and their utterance, ‘Our hearts are insulated َ‫اللُ َعلَيـَْها بِ ُك ْف ِرِه ْم فَال‬ّ ‫ف بَ ْل طَبَ َع‬ ٌ ‫غُْل‬
- ‘361 rather, Allah has set a seal upon them be- ﴾١٥٥﴿ ً‫يـُْؤِمنُو َن إِالَّ قَلِيال‬
cause of their unbelief; therefore, they will not
believe but a few.
[156] And because of their unbelief362 and ً َ‫َوبِ ُك ْف ِرِه ْم َوقـَْولِِ ْم َعلَى َم ْرَيَ بـُْهت‬
‫ان َع ِظ ًيما‬
their uttering against Maryam a mighty cal- ﴾١٥٦﴿
umny.363

362. Why did Allah repeat the words cording to the Hebrews,’ p. 35). The
“because of their disbelief,” when the courageous slander is supported by
same thing was stated in the previous the Talmud.”
verse? It was because of their recur-
See the allegation in the following
ring disbelief (Zamakhshari).
note also (Au.).
363. That is, by denying the mirac-
364. Majid comments: “It was not
ulous birth of Jesus, they imputed
only the Christians who made the
moral impropriety on the part of
Jews accountable for the ‘death’
Maryam.
of Jesus, but the Jews themselves
Majid writes: “In the ancient ‘Life spoke with pride and delight of their
of Jesus’ (the Toldoth Jeshu) occurs achievement. ‘... Then all the men
the following:- ‘Now over against of Jerusalem being well-armed and
the door of her house there dwelt a mailed, captured Jesus. And when
man of fair appearance (a warrior), his disciples saw that he was captive
Joseph the son of Pandra: he cast his in their hands, and that it was in
eyes upon her. [Seven verses are here vain to fight, they took to their legs,
omitted which relate the seduction and lifted up their voice, and wept
of Mary by Joseph, she being under bitterly. And the men of Jerusalem
the impression that he was her be- waxed stronger and conquered the
trothed, until he came in later, and bastard, the son of a woman in her
the mistake was discovered].’ (Ac- separation, with his multitude, slay-

829
 Surah 4 Al-Nisa’

[157] And because of their saying, ‘Surely we

slew the Messiah,364 `Isa son of Maryam, Al- ِ ‫وقـولِِم إِ َّن قـتـ ْلنَا الْم ِس‬
lah’s Messenger!’365 But they did not slay him,
َ‫يسى ابْ َن َم ْرَي‬َ ‫يح ع‬ َ َ َ َ ْ َْ َ
‫صلَبُوهُ َولَ ِكن‬ ِ ‫ول‬
neither crucify him.366 Rather, it appeared so َ َ َ ُ‫الل َوَما قـَتـَلُوه‬
‫ا‬ ‫م‬ ‫و‬ ّ َ ‫َر ُس‬
ِ ِ ِ َّ ِ
unto them.367 Surely those who are at vari- ‫ك‬ٍّ ‫اختـَلَ ُفواْ ف ِيه لَفي َش‬ْ ‫ين‬ ِ
َ ‫ُشبّهَ َلُْم َوإ َّن الذ‬
ِ ِ ِِ ِ
ance concerning him are in a doubt regarding َ َ‫ّمْنهُ َما َلُم بِه م ْن ع ْل ٍم إِالَّ اتّب‬
‫اع الظَّ ِّن َوَما‬
him.368 They have no knowledge of the affair ﴾١٥٧﴿ ‫قـَتـَلُوهُ يَِقينًا‬
except the following of surmise. They slew him
not on a certainty.369

ing many of them, while the rest fled slaves and rebels, amongst the Ro-
to the mountains’ (According to the mans, under whose government
Hebrews, p. 46 f.n.).” Jesus and his prosecutors, the Jews
lived” (Majid).
365. There are two explanations for
the addition of the words: “Allah’s 367. Qatadah, Suddi, Ibn abi Buz-
Messenger.” First, the Jews added zah and many others have said that
those words despite their disbelief when the Jews came to seize `Isa
out of derision, as Fir`awn had said ibn Maryam, he asked his disciples:
(26: 27): “Which of you will accept to be
‫إِ َّن َر ُسولَ ُك ُم الَّ ِذي أ ُْرِس َل إِلَْي ُك ْم لَ َم ْجنُو ٌن [الشعراء‬ transformed into my physical fea-
]27 : tures on the promise of Paradise?”
One of them volunteered. He was
“The Messenger that has been sent to taken away and crucified while Allah
you is surely mad.”
raised `Isa to the heavens (Mujahid
Second, it might be by way of rev- added: “alive”).
erence to ‘Isa (asws) in contrast to
Wahab b. Munabbih has said how-
his belittling by his adversaries (Za-
ever that when the Jews came, all of
makhshari, Razi). In Majid’s words:
the disciples of `Isa (asws) were trans-
“The epithet is appended to empha-
formed in their physical features into
size the true rank and status of Je-
that of `Isa (Ibn Jarir).
sus...”
Zamakhshari says some reports say
366. “Crucifixion is the act of put-
that the very disciple who had be-
ting to death by nailing to a cross.
trayed `Isa was transformed into his
It was in use, generally restricted to
physical features.

830
Al-Nisa’ Surah 4

Majid adds: “... Jesus was substituted bites, all the three of whom hold
by another ... for him. This true doc- different opinions about the death
trine regarding Jesus is shared by an and crucifixion of Jesus Christ.
early Christian sect. The Basilidian
Mawdudi writes: “The Christians
maintained that Jesus ‘changed form
have dozens of different versions,
with Simon of Cyrene who actually
rather than one universally agreed
suffered in place.’ (EBr. III, p. 176).
view regarding the crucifixion of the
‘Irenaeus says that Basilidians’ ac-
Messiah. ... (Some) were of the opin-
count of the crucifixion was that Si-
ion that the one who was crucified
mon of Cyrene was crucified by mis-
was certainly Jesus himself, but that
take, and Jesus himself took the form
he did not die on the cross and was
of Simon, and stood by and laughed
still alive when brought down from
at them’ (ERE. IV, p. 833).”
it. Others asserted that though Jesus
368. The Jews knew that `Isa ibn died on the cross, he later returned
Maryam was in the company of to life, met his disciples and con-
12 of his disciples that night in the versed with them about ten times.
house in which they had assembled. Again, some believe that the human
But by the time they forced their en- body of Jesus suffered death and was
try into the house `Isa had already buried, while the spirit of godhead in
been raised up and so they found him was taken up on high. Yet others
only twelve people there (instead of believe that after his death the Mes-
thirteen). Although they arrested the siah was resurrected physically and
one who resembled `Isa, the fact that was subsequently taken up to heaven
one person was missing cast a doubt in physical form.”
over the person they had captured,
It is singularly interesting to note
whether he was truly the man they
that the best of Christians, includ-
were looking for or not (Ibn Jarir).
ing the priestly class, is never very
Majid writes: “(The verse refers to) comfortable about the fate of Jesus
... the Jews and the various Christian and therefore, the beliefs arising out
sects disputing among themselves re- of the event. A few minutes of argu-
specting Jesus and his fate.” ment shakes even a knowledgeable
Christian to the core. The words of
Imām Razi comments: Major Chris-
Allah therefore, “Surely those who are
tian divisions are three: The Nesto-
at variance concerning him are in a
rians, the Evangelists and the Jaco-

831
 Surah 4 Al-Nisa’

[158] Rather, Allah raised him to Himself.370

‫اللُ َع ِز ًيزا َح ِك ًيما‬ ِ
ّ ‫اللُ إِلَْيه َوَكا َن‬ ّ ُ‫بَل َّرفـََعه‬
Allah is Almighty,371 Wise.
﴾١٥٨﴿
[159] There is none of the people of the Book ‫اب إِالَّ لَيـُْؤِمنَ َّن بِِه قـَْب َل‬
ِ َ‫وإِن ِمن أ َْه ِل الْ ِكت‬
ّْ َ
but will assuredly believe in him before his ِ
death,372 and on the Day of Judgment he (Je- ً َ ْ ََْ ُ ُ َ َ َ َ َْ ‫َم ْوتِِه َو‬
‫يدا‬ ِ
‫ه‬ ‫ش‬ ‫م‬ ِ
‫ه‬ ‫ي‬ ‫ل‬‫ع‬ ‫ن‬ ‫و‬ ‫ك‬ ‫ي‬ ِ
‫ة‬ ‫ام‬ ‫ي‬ ‫ق‬ ‫ل‬
ْ ‫ا‬ ‫م‬‫و‬ ‫ـ‬ ‫ي‬
sus) shall be a witness against them.373 ﴾١٥٩﴿

doubt regarding him,” have another 371. See Aal-`Imran, notes 100-102
dimension (Au.). of this work for an explanation.
369. The emphasis in, “They slew 372. Ibn `Abbas, Hasan, Qatadah,
him not on a certainty,” is not on Abu Malik and others have said that
“him” (i.e., `Isa) as it is widely pre- (since `Isa did not die, rather was
sumed (Au.). Ibn `Abbas, Juwaybar taken up to the heavens and will de-
and Suddi have said that the empha- scend again) none would be left of
sis is on “on a certainty.” That is to say, the people of the Book at the time of
they were not at all certain that they his second coming, but would have
had crucified the right man. A doubt believed in him before his death,
lingered because of the fact that they that is, before `Isa’s death. Hasan has
had found only twelve men in that said: “By God. He is alive with Allah
house although they were pretty sure even now. When he descends, every-
there should have been thirteen (Ibn one will believe in him.” (He is alive
Jarir, Qurtubi, Ibn Kathir). and is in the second firmament, as
declared in the tradition of Mi`raj:
370. It was His Might that He sent
Alusi).
Butros the Roman over them. He
massacred a large number of them However, a second opinion from the
(Qurtubi). same authorities is that none of the
people of the book dies, before he
Qurtubi is referring perhaps to Ti-
has believed in the messengership of
tus, the Roman Governor who, in-
`Isa (asws) - Ibn Jarir, Ibn Kathir.
furiated by the Jewish revolt of the
70 C.E, slaughtered them in tens of Zamakhshari, Razi and Qurtubi
thousands and razed Jerusalem to have stated that Shahr ibn Hawshab
the ground (Au.). voiced this opinion before Hajjaj bin

832
Al-Nisa’ Surah 4

Yusuf, who had expressed his puzzle reach the tawatur status. (Rejection
over the verse. Apparently, Hajjaj of a mutawatir hadīth entails Kufr:
was impressed by the interpretation Au.). At this point he quotes some of
and asked Shahr whom he had taken them. We shall present a few.
it from. Shahr replied: “From Mu-
The Sahihayn report Abu Hurayrah.
hammad ibn `Ali ibn Hanafiyyah.”
The Prophet said:
Hajjaj began to draw lines on the
ground with a twig in his hand and ‫والذي نفسي بيده لَيُوش َك ّن أن ينزل فيكم ابن مرمي‬
then said after a while: “You took it ‫ ويضع‬،‫ ويقتل اخلنزير‬،‫َح َك ًما عدال فيكسر الصليب‬
from a crystalline eye.” ‫ حىت تكون‬،‫ ويفيض املال حىت ال يقبله أحد‬،‫اجلزية‬
‫ مث يقول أبو‬.”‫السجدة خريا من الدنيا وما فيها‬
Zamakhshari adds: Kalbi asked ‫اب‬ِ َ‫ { وإِ ْن ِمن أ َْه ِل الْ ِكت‬:‫ اقرؤوا إن شئتم‬:‫هريرة‬
Shahr why he had spelt that name ْ َ
‫إِال لَيـُْؤِمنَ َّن بِِه قـَْب َل َم ْوتِِه َويـَْوَم الْ ِقيَ َام ِة يَ ُكو ُن َعلَْي ِه ْم‬
when he had not taken it from him. } ‫يدا‬ ً ‫َش ِه‬
Shahr replied: “I wanted to provoke
his anger. He did not like to hear “By Him in whose hands is my
that name.” life, surely `Isa son of Mary will
come down among you. He will
Referring to the second interpreta- fill the land with justice. He will
tion, to the effect that every indi- break the Cross, destroy the hog,
vidual of the people of the Book will annul the jizyah and distribute
believe in `Isa before his own death, so much wealth that there would
Shafi` states that with the arrival of be no one to accept, until a time
the angels of death, everyone begins will come when a man will pre-
to see a part of the ghayb (and there- fer a single prostration over all
fore, in case of the Christians, the that the heaven and earth con-
dying man realizes that God is one, tain.” Abu Hurayrah then recited
and Jesus could not have been God). this verse: “There is none of the
Although Ibn Jarir prefers the former people of the Book but will as-
opinion, the two are, obviously, rec- suredly believe in him before his
oncilable (Au.). death.” According to another re-
port in Ahmad and Muslim, `Isa
The Second Coming of Jesus will come down to Rawha’ to
Ibn Kathir says that the second com- perform Hajj, `Umrah, or both.
ing of `Isa is proven by ahadīth that Another report in Muslim records

833
 Surah 4 Al-Nisa’

Abu Hurayrah reporting the Prophet them. Another third will be mar-
as having said: tyred. They would be the best of
ِ ‫َعم‬ the martyrs. The last third will
‫اق أ َْو بِ َدابِ ٍق‬ َ ْ ‫وم بْل‬
ِ ُ ‫الر‬ ُّ ‫اعةُ َح َّت يـَْن ِزَل‬ َ ‫الس‬َّ ‫وم‬ ُ ‫َل تـَُق‬
ِ ِ ِ ِ ِ ِ ِ ِ overcome them, and Allah will
‫ش م ْن الْ َمدينَة م ْن خيَار أ َْه ِل‬ ٌ ‫فـَيَ ْخ ُر ُج إلَْيه ْم َجْي‬
ٍ ِ ِ ‫ْالَر‬ never test them again. They will
ُّ
‫وم َخلوا بـَيـْنـَنَا‬ ُ ‫الر‬ُّ ‫ت‬ ْ َ‫صافُّوا قَال‬ َ َ‫ض يـَْوَمئذ فَِإ َذا ت‬ ْ move on and capture Constanti-
‫ول الْ ُم ْسلِ ُمو َن َل‬ ُ ‫ين َسبـَْوا ِمنَّا نـَُقاتِْل ُه ْم فـَيـَُق‬ ِ َّ‫وبـي ال‬
‫ذ‬
َ َ َْ َ
ِ َِّ ‫و‬ nople. But, while they would be
‫ي إِ ْخ َوانِنَا فـَيـَُقاتِلُونـَُه ْم فـَيـَنـَْه ِزُم‬
َ َْ‫الل َل ُنَلّي بـَيـْنَ ُك ْم َوبـ‬ َ busy dividing the spoils of war,
‫ض ُل‬ َ ْ‫اللُ َعلَْي ِه ْم أَبَ ًدا َويـُْقتَ ُل ثـُلُثـُُه ْم أَف‬ َّ ‫وب‬ ُ َ ُ‫ت‬ ‫ـ‬‫ي‬ ‫ل‬ َ ‫ث‬
ٌ ُ‫ل‬
ُ‫ثـ‬ with their swords hung by the
‫ث َل يـُْفتـَنُو َن أَبَ ًدا‬ ِ ِ ِ ِ
ُ ُ‫الل َويـَْفتَت ُح الثـُّل‬ َّ ‫ُّه َداء عْن َد‬ َ ‫الش‬ olive trees, Satan will cry out
ِ‫فـيـ ْفتَتِحو َن قُسطَْن ِطينِيَّةَ فـبـيـنَما هم يـ ْقتَ ِسمو َن الْغَنَائم‬
َ ُ َ ْ ُ َ ْ ََ ْ ُ ََ from the rear, ”The Antichrist
‫اح فِي ِه ْم الشَّْيطَا ُن‬ َ َ ‫ص‬ ‫ذ‬
ْ ِ
‫إ‬ ِ ُ‫قَ ْد علَّ ُقوا سيوفـهم ِب َّلزيـت‬
‫ون‬ ْ ْ َُ ُ ُ َ
ِ‫إِ َّن الْم ِسيح قَ ْد خلَ َف ُكم ِف أَهلِي ُكم فـيخرجو َن و َذل‬ is behind you among your kin.”
‫ك‬ َ َ ُ ُ ْ ََ ْ ْ ْ َ َ َ They will turn back. But the news
‫الشأْ َم َخَر َج فـَبـَيـْنَ َما ُه ْم يُعِدُّو َن‬ َّ ‫َب ِط ٌل فَِإ َذا َجاءُوا‬
ِ would be false. However, by the
‫الص َلةُ فـَيـَْن ِزُل‬َّ ‫ت‬ ْ ‫وف إِ ْذ أُق َيم‬ َ ‫الص ُف‬ ُّ ‫لِْل ِقتَ ِال يُ َس ُّوو َن‬
ِ َّ ‫ِعيسى ابن مرَي صلَّى‬ time they reach Syria, he would
ُ‫اللُ َعلَْيه َو َسلَّ َم فَأ ََّم ُه ْم فَِإ َذا َرآه‬ َ َ َْ ُ ْ َ be out. And while they would be
‫وب الْ ِم ْل ُح ِف الْ َم ِاء فـَلَ ْو تـََرَك ُه‬ ُ َ ‫اب َك َم‬
‫ذ‬
ُ ‫ي‬ ‫ا‬ َ ‫الل َذ‬
َِّ ‫ع ُد ُّو‬
َ readying themselves in rows for
‫اللُ بِيَ ِد ِه فـَُِيي ِه ْم‬َّ ُ‫ك َولَ ِك ْن يـَْقتـُلُه‬ ِ
َ ‫اب َح َّت يـَْهل‬ َ َ‫ذ‬َ ْ‫ن‬‫ل‬
a battle with him, Prayer will be
.‫َد َمهُ ِف َح ْربَتِ ِه‬
commenced. At that moment
“The Hour will not be called be- `Isa son of Mary will descend.
fore the Romans come down to He will lead them in the Prayers.
A`maaq or Dabiq. Muslim forces As soon as Allah’s enemy (the
will come out to meet them. The Antichrist) sees him he would
best of the people of the earth of begin to dissolve as salt dissolves
that day will come out of Madi- in water. So that, were he to leave
nah. When they face each other, him alone, he would still dissolve
the Romans will say, ‘Hand over himself and be destroyed. But
back to us those of our men who he will kill him with his hands
were taken prisoners.’ The Mus- and show them his blood on his
lims will say, ‘No. By Allah, We weapon.”
shall not hand over our breth-
A tradition in Ahmad says:
ren to you.’ A battle will ensue.
A third of the Muslim forces ِ ‫ت أ َُّمهاتـهم َش َّت وِدينـهم و‬
‫اح ٌد‬ ٍ ‫ْالَنْبِياء إِخوةٌ لِع َّل‬
َ ْ ُُ َ ْ ُُ َ َ َْ ُ َ
will flee. Allah will never forgive ‫يسى ابْ ِن َم ْرَيَ ِلَنَّهُ َلْ يَ ُك ْن بـَْي ِن‬ ِ‫َّاس بِع‬
َ ِ ‫َوأ ََن أ َْوَل الن‬

834
‫’‪Al-Nisa‬‬ ‫‪Surah 4‬‬

‫‪snakes unharmed. He will remain‬‬

‫وعا‬‫اع ِرفُوهُ َر ُج ًل َم ْربُ ً‬ ‫ب َوإِنَّهُ َن ِزٌل فَِإ َذا َرأَيـْتُ ُموهُ فَ ْ‬ ‫َوبـَيـْنَهُ نَِ ٌّ‬
‫صَر ِان َكأ َّ‬ ‫اض َعلَْي ِه ثـَْوَب ِن مَُ َّ‬ ‫الُ ْمَرِة َوالْبـَيَ ِ‬ ‫إِ َل ْ‬ ‫‪for forty years and die. Muslims‬‬
‫َن َرأْ َسهُ‬
‫الِْن ِز َير‬
‫يب َويـَْقتُ ُل ْ‬ ‫ِ‬ ‫صْبهُ بـَلَ ٌل فـَيَ ُد ُّق َّ‬ ‫يـ ْقطُر وإِ ْن َل ي ِ‬ ‫”‪will pray over him.‬‬
‫الصل َ‬ ‫َ ُ َ ُْ‬
‫الل‬ ‫ك‬ ‫ِ‬
‫ل‬ ‫ه‬ ‫ـ‬ ‫ي‬ ‫ـ‬ ‫ف‬ ‫م‬‫ِ‬‫ل‬ ‫س‬ ‫ِ‬ ‫ِ‬ ‫ويضع ِْ‬
‫َ َ ْ ْ َ َ ُْ ُ َُّ‬ ‫ال‬ ‫ل‬ ‫إ‬ ‫َّاس‬ ‫ن‬ ‫ال‬ ‫و‬ ‫ال ْزيَةَ َ َ ْ ُ‬
‫ع‬ ‫د‬ ‫ي‬ ‫و‬ ‫ََ َ ُ‬ ‫‪An-Nawwas b. Sam`an relates the‬‬
‫اللُ ِف َزَمانِِه‬ ‫ك َّ‬ ‫الس َلم ويـهلِ‬ ‫ِ‬ ‫ْ‬ ‫ل‬ ‫َّ‬‫ِ‬‫إ‬ ‫ا‬‫ه‬ ‫َّ‬
‫ل‬ ‫ك‬ ‫ل‬ ‫ل‬ ‫ِ‬
‫م‬ ‫ل‬
‫ْ‬ ‫ا‬ ‫ِ‬
‫ه‬ ‫ِ‬‫ان‬‫ِف َزَم‬
‫ْ َ َ ُْ ُ‬ ‫ََ ُ َ‬ ‫‪Prophet in Muslim:‬‬
‫ض َح َّت تـَْرتَ َع‬ ‫ال َوتـََق ُع ْال ََمنَةُ َعلَى ْال َْر ِ‬ ‫َّج َ‬
‫يح الد َّ‬ ‫ِ‬
‫الْ َمس َ‬ ‫صلَّى َّ‬ ‫ول َِّ‬ ‫اس بْ ِن سَْ َعا َن قَ َ‬ ‫َع ْن النـََّّو ِ‬
‫ب َم َع الْغَنَِم‬ ‫ِ‬ ‫ْالُسود مع ِْ ِ ِ‬
‫الب ِل َوالنّ َم ُار َم َع الْبـََق ِر َوال ّذ َئ ُ‬ ‫ُ ُ ََ‬ ‫اللُ‬ ‫الل َ‬ ‫ال ذَ َكَر َر ُس ُ‬
‫ني‬ ‫ث أَربعِ‬ ‫ك‬ ‫م‬ ‫ي‬ ‫ـ‬ ‫ف‬ ‫م‬ ‫ه‬ ‫ر‬ ‫ض‬ ‫ت‬ ‫ل‬ ‫ات‬‫ِ‬ ‫ي‬ ‫ل‬ ‫ب‬‫ِ‬ ‫ن‬ ‫ا‬ ‫ِ‬ ‫َّض فِ ِيه َوَرفَّ َع َح َّت‬ ‫ات َغ َداة فَ َخف َ‬
‫ٍ‬
‫ال َذ َ‬ ‫َّج َ‬‫َعلَْي ِه َو َسلَّ َم الد َّ‬
‫َ ُ ُ ْ ََ ْ ُ ْ َ َ‬ ‫ُ‬ ‫ُّ‬ ‫َ‬ ‫َّ‬‫َ‬ ‫ْ‬ ‫ُ‬ ‫ب ّ َْ‬
‫ي‬ ‫ـ‬ ‫ب‬ ‫الص‬ ‫َويـَْل َع َ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِِ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ك فينَا‬ ‫ف َذل َ‬ ‫َّخ ِل فـَلَ َّما ُر ْحنَا إِلَْيه َعَر َ‬ ‫ظَنـَنَّاهُ ِف طَائ َفة الن ْ‬
‫صلّي َعلَْيه الْ ُم ْسل ُمو َن‬ ‫َسنَةً ُثَّ يـُتـََو َّف َويُ َ‬ ‫ول َِّ‬
‫ال‬ ‫َّج َ‬‫ت الد َّ‬ ‫الل ذَ َك ْر َ‬ ‫ال َما َشأْنُ ُك ْم قـُْلنَا َي َر ُس َ‬ ‫فـََق َ‬
‫‪“Prophets are brothers, sons of‬‬ ‫َّضت فِ ِيه ورفـَّعت ح َّت ظَنـنَّاه ِف طَائَِفةِ‬
‫َُ‬ ‫ََ ْ َ َ‬ ‫َغ َدا ًة فَ َخف ْ َ‬
‫‪one father, of divergent mothers.‬‬ ‫َخ َوفُِن َعلَْي ُك ْم إِ ْن َيُْر ْج َوأ ََن‬ ‫ِ‬
‫َّجال أ ْ‬ ‫ال َغيـُْر الد َّ‬ ‫َّخ ِل فـََق َ‬‫الن ْ‬
‫‪Their religion is one. I am closer‬‬ ‫ت في ُك ْم‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫يجهُ ُدونَ ُك ْم َوإ ْن َيُْر ْج َولَ ْس ُ‬ ‫في ُك ْم فَأ ََن َحج ُ‬
‫‪to `Isa than anyone else, for there‬‬ ‫اللُ َخلِي َف ِت َعلَى ُك ِّل ُم ْسلٍِم‬ ‫يج نـَْف ِس ِه َو َّ‬ ‫ِ‬
‫فَ ْام ُرٌؤ َحج ُ‬
‫‪was no Prophet between him‬‬ ‫ُشبِّ ُههُ بِ َعْب ِد الْعَُّزى‬ ‫َن أ َ‬
‫ِ‬
‫ط َعيـْنُهُ طَافئَةٌ َكأِّ‬ ‫اب قَطَ ٌ‬ ‫إِنَّهُ َش ٌّ‬
‫‪and me. He is going to descend‬‬ ‫بْ ِن قَطَ ٍن فَ َم ْن أ َْد َرَكهُ ِمْن ُك ْم فـَْليـَْقَرأْ َعلَْي ِه فـََواتِ َح ُس َورِة‬
‫‪again. You will recognize him on‬‬ ‫اث‬‫الشأِْم َوالْعَِر ِاق فـََع َ‬ ‫ي َّ‬ ‫ِج َخلَّةً بـَْ َ‬ ‫ِ‬
‫الْ َك ْهف إِنَّهُ ِ َخار ٌ‬
‫‪sight. A man of medium height,‬‬ ‫ول‬ ‫الل فَاثـْبـُتُوا قـُْلنَا َي َر ُس َ‬ ‫َيِينا وعاث ش ًال ي ِعباد َِّ‬
‫ً ََ َ َ َ َ َ‬
‫‪he will be between fair and red-‬‬ ‫ال أَربـعو َن يـوما يـوم َكسنَةٍ‬ ‫الل َوَما لَبـْثُهُ ِف ْال َْر ِ‬ ‫َِّ‬
‫ض قَ َ ْ َُ َْ ً َْ ٌ َ‬
‫‪complexioned, with two pieces‬‬ ‫َويـَْوٌم َك َش ْه ٍر َويـَْوٌم َك ُج ُم َع ٍة َو َسائُِر أ ََّي ِم ِه َكأ ََّي ِم ُك ْم قـُْلنَا‬
‫‪of reddish color cloaks on. His‬‬ ‫ْفينَا فِ ِيه‬ ‫الل فَ َذلِك الْيـوم الَّ ِذي َكسن ٍة أَتَك ِ‬
‫ََ‬ ‫َ َْ ُ‬
‫ول َِّ‬ ‫َي َر ُس َ‬
‫‪hair would look like it was let-‬‬ ‫اللِ‬
‫ول َّ‬ ‫ال َل اقْ ُد ُروا لَهُ قَ ْد َرهُ قـُْلنَا َي َر ُس َ‬ ‫ٍ‬
‫ص َلةُ يـَْوم قَ َ‬ ‫َ‬
‫‪ting down droplets of water, al-‬‬ ‫يح‬ ‫ِ‬
‫الر‬ ‫ه‬ ‫ت‬‫ر‬ ‫ـ‬ ‫ب‬ ‫د‬ ‫ت‬ ‫اس‬ ‫ث‬ ‫ِ‬ ‫ي‬ ‫غ‬ ‫ل‬ ‫ا‬ ‫ك‬ ‫ال‬ ‫ق‬ ‫ض‬‫ِ‬ ‫َر‬ ‫ال‬ ‫ف‬ ‫ِ‬ ‫ِ‬
‫ْ‬
‫َْ ْ َ ْ ََ ُ ّ ُ‬ ‫ْ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫ْ‬ ‫ْ‬ ‫َوَ ْ َ ُ ُ‬
‫ه‬ ‫اع‬ ‫ر‬ ‫س‬ ‫إ‬ ‫ا‬ ‫م‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫‪though not wet. He will break‬‬ ‫وه ْم فـَيـُْؤمنُو َن به َويَ ْستَجيبُو َن لَهُ‬ ‫فـَيَأِْت َعلَى الْ َق ْوم فـَيَ ْدعُ ُ‬
‫ِ‬
‫‪the Cross, destroy the hog, annul‬‬ ‫وح َعلَْي ِه ْم‬ ‫ت فـَتـَُر ُ‬ ‫ض فـَتـُْنبِ ُ‬ ‫الس َماءَ فـَتُ ْمطُر َو ْال َْر َ‬ ‫فـَيَأْ ُمُر َّ‬
‫‪the jizyah and invite the people to‬‬ ‫وعا َوأ ََمدَّهُ‬ ‫ض ُر ً‬ ‫َسبـَغَهُ ُ‬ ‫ت ذًُرا َوأ ْ‬ ‫َسا ِر َحتـُُه ْم أَطْ َوَل َما َكانَ ْ‬
‫ِ‬ ‫ِ‬
‫‪Islam. In his time Allah will de-‬‬ ‫وه ْم فـَيـَُرُّدو َن َعلَْيه قـَْولَهُ‬ ‫َخ َواصَر ُثَّ َيِْت الْ َق ْوَم فـَيَ ْدعُ ُ‬
‫‪stroy all religions except Islam. In‬‬ ‫س ِبَيْ ِدي ِه ْم‬ ‫َ‬ ‫ني لَْي‬ ‫ِِ‬
‫صبِ ُحو َن مُْحل َ‬ ‫ف َعنـْ ُه ْم فـَيُ ْ‬ ‫ص ِر ُ‬
‫فـَيـَْن َ‬
‫‪his time too Dajjal the Antichrist‬‬ ‫َخ ِرجي ُكنُ َوزِك‬ ‫ِ‬ ‫ِ‬ ‫ِِ‬ ‫ِ‬
‫َش ْيءٌ م ْن أ َْم َوال ْم َويَُُّر ِب ْلَِربَة فـَيـَُق ُ‬
‫ول َلَا أ ْ‬
‫‪will be destroyed. Subsequent‬‬ ‫ِ‬
‫َّح ِل ُثَّ يَ ْدعُو َر ُج ًل مُْتَلئًا‬ ‫اس ِ‬ ‫فـتـتـبـعه ُكنُوزها َكيـع ِ‬
‫يب الن ْ‬ ‫َ َ ْ َُ ُ ُ َ ََ‬
‫‪to that total peace would reign‬‬ ‫ض‬ ‫ي َرْميَةَ الْغََر ِ‬ ‫ف فـَيـَْقطَعُهُ َج ْزلَتـَْ ِ‬ ‫لسْي ِ‬‫ض ِربُهُ ِب َّ‬ ‫َشبَ ًاب فـَيَ ْ‬
‫‪over the earth so that camels will‬‬ ‫ك فـَبـَيـْنَ َما ُه َو‬ ‫ض َح ُ‬ ‫ُثَّ يَ ْدعُوهُ فـَيـُْقبِ ُل َويـَتـََهلَّ ُل َو ْج ُههُ يَ ْ‬
‫ِ‬ ‫ث َّ ِ‬ ‫ِ‬
‫‪graze alongside tigers, cheetahs‬‬ ‫يح ابْ َن َم ْرَيَ فـَيـَْن ِزُل عْن َد‬ ‫اللُ الْ َمس َ‬ ‫ك إِ ْذ بـََع َ‬ ‫َك َذل َ‬
‫‪alongside cows, wolves alongside‬‬ ‫يوِ‬ ‫ي َم ْهر َ ِ‬ ‫الْمنارِة الْبـي ِ ِ ِ‬
‫اض ًعا‬ ‫ودتـَْ َ‬ ‫ضاء َش ْرق َّي د َم ْش َق بـَْ َ ُ‬ ‫َ َ َ َْ َ‬
‫‪sheep, and children will play with‬‬ ‫ي إِ َذا طَأْطَأَ َرأْ َسهُ قَطََر َوإِ َذا‬ ‫َجنِ َح ِة َملَ َك ْ ِ‬ ‫ِ‬
‫َكفَّْيه َعلَى أ ْ‬

‫‪835‬‬
 Surah 4 Al-Nisa’

ِ ِ ِ ِ ِ ِ ‫رفـعه َتد‬ When we went to him (later in

َ ‫َّر مْنهُ ُجَا ٌن َكاللُّ ْؤلُ ِؤ فَ َل َي ُّل ل َكاف ٍر َي ُد ر‬
‫يح‬ َ َ ُ ََ َ the day) he sensed our concern
ِِ
ُ‫ث يـَنـْتَهي طَْرفُه‬ ِ ِ
ُ ‫ات َونـََف ُسهُ يـَنـْتَهي َحْي‬ َ ‫نـََفسه إَِّل َم‬
ِ ِ ٍ ِ ِ ِ from our faces. He asked what
‫يسى ابْ َن‬ َ ‫فـَيَطْلُبُهُ َح َّت يُ ْدرَكهُ ببَاب لُ ّد فـَيـَْقتـُلُهُ ُثَّ َيْت ع‬ the matter was. We told him that
ِ
‫اللُ مْنهُ فـَيَ ْم َس ُح َع ْن ُو ُجوه ِه ْم‬ ِ َّ ‫ص َم ُه ْم‬ َ ‫َم ْرَيَ قـَْوٌم قَ ْد َع‬
‫ك إِ ْذ‬ ِ ِ ِِ
ْ ‫َوُيَ ِّدثـُُه ْم بِ َد َر َجات ْم ِف‬ the way he raised his voice and
َ ‫الَنَّة فـَبـَيـْنَ َما ُه َو َك َذل‬
‫ت ِعبَ ًادا ِل َل‬ ِ ِ َّ ‫أَوحى‬ lowered it we thought Dajjal was
ُ ‫َخَر ْج‬ ْ ‫يسى إِِّن قَ ْد أ‬ َ ‫اللُ إ َل ع‬ َْ
‫ث‬ ‫ع‬ ‫ـ‬ ‫ب‬ ‫ـ‬ ‫ي‬‫و‬ ِ
‫ر‬ ‫و‬ ُّ
‫ط‬ ‫ال‬ ‫ل‬ َ ِ
‫إ‬ ‫ي‬ ِ ‫ي َد ِان ِلَح ٍد بِِقتالِِم فَح ِرْز ِعب‬
‫اد‬ hiding right there in the date-
ُ َْ َ َ َ َّ ْ َ َ َ
‫ب يـَْن ِسلُو َن‬ ٍ ‫الل يْجوج ومأْجوج وُهم ِمن ُك ِل ح َد‬ َّ palm groves. He said, ‘As far as
َ ّ ْ ْ َ َ ُ ََ َ ُ َ ُ
‫فـَيَ ُمُّر أ ََوائِلُ ُه ْم َعلَى ُبَيـَْرِة طََِبيَّةَ فـَيَ ْشَربُو َن َما فِ َيها َويَُُّر‬ you are concerned it is not Daj-
ِِ ِ ِ jal whose appearance I am con-
‫ب‬ُّ َِ‫ص ُر ن‬ َ ‫آخُرُه ْم فـَيـَُقولُو َن لََق ْد َكا َن بَذه َمَّرةً َماءٌ َوُْي‬
‫َح ِد ِه ْم‬ ِ ِ َِّ cerned with, while I am with you.
َ ‫س الثـَّْوِر ل‬ ُ ْ‫َص َحابُهُ َح َّت يَ ُكو َن َرأ‬ ْ ‫يسى َوأ‬ َ ‫الل ع‬
َِّ ‫خيـرا ِمن ِمائَِة ِدينا ٍر ِلَح ِد ُكم الْيـوم فـيـر َغب نَِب‬
‫الل‬ (If he appears in my presence) I
ُّ ُ َْ َ َ َْ ْ َ َ ْ ًْ َ
‫ف ِف ِرقَابِِ ْم‬ ِ ِ ِ shall suffice him on your behalf.
َ ََّ ْ َْ َ َُّ ُ ُْ َ ُُ َ ْ َ ‫يسى‬
‫غ‬ ‫ـ‬ ‫ن‬ ‫ال‬ ‫م‬ ‫ه‬ ‫ي‬ ‫ل‬ ‫ع‬ ‫الل‬ ‫ل‬ ‫س‬ ‫ر‬ ‫ـ‬ ‫ي‬ ‫ـ‬ ‫ف‬ ‫ه‬ ‫اب‬ ‫ح‬ ‫َص‬ ‫أ‬‫و‬ َ ‫ع‬
‫ط‬ُ ِ‫س َواح َدة ُثَّ يـَْهب‬ ٍ ِ ِ
ٍ ‫صبِ ُحو َن فـَْر َسى َك َم ْوت نـَْف‬ But if he appears and I am not
ْ ُ‫فـَي‬
‫ض فَ َل َِي ُدو َن ِف‬ ِ ‫َص َحابُهُ إِ َل ْال َْر‬ ِ ِ with you then let each of you take
ْ ‫يسى َوأ‬ َ ‫الل ع‬ َّ ‫ب‬ ُّ َِ‫ن‬
َِّ ٍ ِ ِ ِ ‫ْال َْر‬ care of himself, although Allah is
‫ب‬ ُ ‫ض َم ْوض َع ش ْب إل َم َلَهُ َزَهُ ُه ْم َونـَتـْنـُُه ْم فـَيـَْر َغ‬ the Khalifah of every Muslim in
ِ ِ ِ ِ ِ
‫اللُ طَيـًْرا‬ َّ ‫الل فـَيـُْرس ُل‬ َّ ‫َص َحابُهُ إ َل‬ ْ ‫يسى َوأ‬ َ ‫الل ع‬ َّ ‫ب‬ ُّ َِ‫ن‬
ِ ِ ِ my absence.
ُ‫الل‬ َّ َ‫ث َشاء‬ ُ ‫َعنَاق الْبُ ْخت فـَتَ ْحملُ ُه ْم فـَتَطَْر ُح ُه ْم َحْي‬ ْ ‫َكأ‬
ٍ‫ت َم َد ٍر َوَل َوبَر‬ ِ ِ
ُ ‫اللُ َمطًَرا َل يَ ُك ُّن مْنهُ بـَْي‬ َّ ‫ُثَّ يـُْرس ُل‬ “(Let me tell you about him). He
ِ‫ال لِ ْل َْرض‬ ِ
ُ ‫الزلََفة ُثَّ يـَُق‬ َّ ‫ض َح َّت يـَتـُْرَك َها َك‬ ِ
َ ‫فـَيـَ ْغس ُل ْال َْر‬ will be a young man with short
‫صابَةُ ِم ْن‬ ِ ٍِ ِ ِ ِ
َ ‫أَنْبِِت َثََرتَك َوُرّدي بـََرَكتَك فـَيـَْوَمئذ َتْ ُك ُل الْع‬ curled hair. One of his eyes
‫َن‬َّ ‫الر ْس ِل َح َّت أ‬ ِّ ‫الرَّمانَِة َويَ ْستَ ِظلُّو َن بِِق ْح ِف َها َويـُبَ َارُك ِف‬ ُّ would be sightless. He will be
ِ
‫َّاس َواللّ ْق َح َة‬ ِ ‫ْفي الْ ِفئَ َام ِم ْن الن‬ ِ ‫البِ ِل لَتك‬ ِ ِ ِ
َ ْ ْ َ َ ْ ّ‫الل‬ ‫ن‬ ‫م‬ ‫ة‬ ‫ح‬ ‫ق‬ quite similar-looking to `Abdul
‫َّاس َواللِّ ْق َحةَ ِم ْن الْغَنَِم‬ ِ ‫ْفي الْ َقبِيلَةَ ِم ْن الن‬ ِ ‫ِمن الْبـ َق ِر لَتك‬
َ َ ْ `Uzza b. Qatan. Let anyone of
‫ث‬ ‫ع‬ ‫ـ‬ ‫ب‬ ‫ذ‬ ِ‫إ‬ ‫ك‬ ِ
‫ل‬ ‫ذ‬ ‫ك‬ ‫م‬ ‫ه‬ ‫ا‬ ‫م‬ ‫ن‬ ‫ـ‬ ‫ي‬ ‫ـ‬ ‫ب‬ ‫ـ‬ ‫ف‬ ِ
‫َّاس‬ ‫ن‬ ‫ال‬ ‫ن‬ ِ ِ ِ
َ ََ ْ َ َ َ ْ ُ َ َْ َ َ ْ َ ‫لَتَكْفي الْ َف‬
‫م‬ ‫ذ‬ ‫خ‬ you who encounters him recite
ِ ‫الل ِرحيا طَيِبةً فـتَأْخ ُذهم َْتت‬
‫وح‬َ ‫ض ُر‬ ُ ِ‫آبط ِه ْم فـَتـَْقب‬ َ َ ْ ُ ُ َ َّ ً َُّ the first few verses of Surah al-
‫َّاس يـَتـََه َار ُجو َن‬ ِ ‫ُك ِّل ُم ْؤِم ٍن َوُك ِّل ُم ْسلٍِم َويـَبـَْقى ِشَر ُار الن‬ Kahaf. He will first appear on a
ُ‫اعة‬َ ‫الس‬ َّ ‫وم‬ ُ ‫الُ ُم ِر فـََعلَْي ِه ْم تـَُق‬ ْ ‫فِ َيها تـََه ُار َج‬ deserted road between Syria and
“One day the Prophet spoke of Iraq creating tumult on his left
Dajjal. During his talk he raised and on his right. (The Prophet
his voice and lowered it (to whis- then added), ‘People. Be stead-
pers) in such a manner that we fast.’ We asked him, ‘How long
began to suspect that he was right will he reign on the earth?’ He
there in the date-palm groves. replied: ‘Forty days: a day will be
like a year, another like a month,

836
Al-Nisa’ Surah 4

another like a week and the rest of pieces apart. Then he will beckon
his days like your ordinary days.’ his head and the torso and the
We asked: ‘Messenger of Allah. man will rise up smiling.
The day you say will be like a year,
“While he will be engaged in
will our five Prayers be sufficient
such affairs, Allah will send the
in it?’ He replied, ‘No. Rather,
Messiah, son of Maryam. He
assess the time (as best as you
will descend down near the
can).’ We asked him, ‘Messenger
white minaret in the east of Je-
of Allah. How fast will he move
rusalem, wearing two pieces of
about?’ He replied, ‘Like the rain-
reddish-coloured cloaks, resting
clouds moved by the winds. He
his hands on the wings of two
will come to a people, invite them
angels. When he lowers his head,
to himself and they will believe
it would let fall droplets (of wa-
in him. So he will order the heav-
ter), and when he raises it, they
ens to rain down on them and it
would roll down as pearl-like
will rain. The earth will throw out
silver pieces. An unbeliever will
its produce. Their cattle will feed
not be touched by his breath but
on the longest stalk that the earth
will die (of its effects). And his
has thrown out. Those cattle will
breath will reach the distance his
be the most filled of udders and
sight will reach.
widest of thighs. Then he will
go to another people and invite He will start off until he meets
them to (believe in) him. They Dajjal at the gate of Ludd (pres-
will refuse. He will leave them ent day Lydda in the state of Is-
to themselves and move on. But rael: Au.). He will kill him there.
they will experience famine and Then `Isa, the Prophet of Allah,
will be left with no wealth of any will meet a people whom Allah
sort in their hands. He will pass would have saved (from the evils
by a waste patch of land and or- of Dajjal). He will wipe their fac-
der: “Throw out your treasures.” es and talk to them about their
The treasures would begin to place in Paradise. He will be in
follow him like bees follow the such affairs when Allah will re-
queen-bee. He will beckon a man veal unto him, ‘O `Isa, I have let
in the prime of his youth. He will loose a people that no one can
cut him into two and throw the resist. Therefore take your fol-

837
 Surah 4 Al-Nisa’

lowers to (Mount) Tur.’ Then Al- “Those days a whole group of

lah will let free Yajuj and Majuj, people will eat out of one pome-
who, as Allah Himself has said granate, and it will suffice them.
“will come (rushing) down from They will rest under its shell.
every hill.” Their forerunners People will drink out of a single
will pass by Lake Tabariyyah and udder of a camel and it will be
drink off its water. When their enough for a large crowd. The
tail-enders arrive at the spot, they udder of a cow will suffice a
will say, ‘Once there used to be a whole tribe, and the udder of a
lake here.’ goat will suffice a whole clan.
Such will be the state when Allah
“`Isa and his followers will re-
will send through them a fragrant
main (on Tur. They will run short
breeze which will affect them un-
of food) until the head of an
der their arm pits. That will take
oxen will be dearer to them than
away the life of every believer.
a hundred Dinars of today. `Isa
Those alone would be left who
and his followers will pray to Al-
would copulate as the asses do. It
lah. Allah will cause a tumor to
is upon such that the Hour will
grow in their necks and they will
be struck.”
fall down dead, rank and file. `Isa
and his followers will then come A hadīth of Ibn Majah is reported by
down. They will not find a space Abu Umamah al-Bahili. He says,
equal to the span of a hand but ‫صلَّى‬ َ ‫الل‬
َِّ ‫ول‬ ُ ‫ال َخطَبـَنَا َر ُس‬ َ َ‫اهلِ ِّي ق‬ِ ‫عن أَِب أُمامةَ الْب‬
َ ََ َْ
filled with their dead and blood ‫اللُ َعلَْي ِه َو َسلَّ َم فَ َكا َن أَ ْكثـَُر ُخطْبَتِ ِه َح ِديثًا َح َّدثـَنَ ُاه‬ َّ
with foul smell all around. They ِ ِ ِ ِ َّ ِ
ْ‫ال إنَّهُ َل‬ َ َ‫َّجال َو َحذ َرَنهُ فَ َكا َن م ْن قـَْوله أَ ْن ق‬ َّ ‫َع ْن الد‬
will again pray to Allah. He will ‫آد َم أ َْعظَ َم‬ ِ
َ َ‫اللُ ذُّريَّة‬َّ َ‫تَ ُك ْن فِتـْنَةٌ ف ْال َْرض ُمْن ُذ َذ َرأ‬
ِ ِ
send birds with necks as huge as ‫ث نَبِيًّا إَِّل َح َّذ َر‬ ْ ‫اللَ َلْ يـَبـَْع‬ َّ ‫َّج ِال َوإِ َّن‬ َّ ‫ِم ْن فِتـْنَ ِة الد‬
those of camels. They will lift ‫آخ ُر ْال َُم ِم َوُه َو‬ ِ
ِ ‫آخر ْالَنْبِياء وأَنـتُم‬ ِ
them up and throw them where ْ ْ َ َ ُ ‫ال َوأ ََن‬ َ ‫َّج‬
َّ ‫أ َُّمتَهُ الد‬
ِ ‫خار‬
Allah will. Then He will send
‫ي ظَ ْهَرانـَْي ُك ْم‬ َ َْ‫ِج في ُك ْم َل َمَالَةَ َوإِ ْن َيُْر ْج َوأ ََن بـ‬ ٌ َ
‫يج لِ ُك ِّل ُم ْسلٍِم َوإِ ْن َيُْر ْج ِم ْن بـَْع ِدي فَ ُك ُّل‬ ٌ َ ‫ج‬ِ ‫فَأ ََن ح‬
down rains that will wash ev- ‫اللُ َخلِي َف ِت َعلَى ُك ِّل ُم ْسلٍِم َوإِن َُّه‬ ِ ٍ
َّ ‫يج نـَْف ِس ِه َو‬ُ ‫ْام ِرئ َحج‬
ery home, whether of bricks or ‫يث‬ُ ِ‫يث َيِينًا َويَع‬ ُ ِ‫َّام َوالْعَِر ِاق فـَيَع‬ ِ ‫ي الش‬ ٍ ِ
َ َْ‫َيُْر ُج م ْن َخلَّة بـ‬
mud, and render them clean like ِ ِ َِّ ‫ِش ًال ي ِعباد‬
a mirror. Then it will be said to ْ‫الل فَاثـْبـُتُوا فَِإِّن َسأَص ُفهُ لَ ُك ْم ص َفةً َل‬ ََ َ َ
ِ ِ
‫ب‬َّ َ ٌّ َ َ َ َ َْ ُ َْ ٌّ َ‫يَص ْف َها إِ َّيهُ ن‬
ِ َ‫ن‬ ‫ل‬ َ‫و‬ ‫ب‬ِ‫ن‬
َ ‫َن‬ ‫أ‬ ‫ول‬
ُ ‫ق‬
ُ ‫ـ‬‫ي‬ ‫ـ‬‫ف‬ ُ‫أ‬ ‫د‬ ‫ب‬ ‫ـ‬‫ي‬ ‫َّه‬
‫ن‬ ِ
‫إ‬ ‫ي‬ ‫ل‬ ‫ب‬ ‫ـ‬‫ق‬ ‫ب‬ ِ
the earth: ‘Grow your fruits and ‫ول أ ََن َربُّ ُك ْم َوَل تـََرْو َن َربَّ ُك ْم َح َّت‬ ُ ‫بـَْع ِدي ُثَّ يـُثـَِّن فـَيـَُق‬
bring out your blessings.’

838
‫’‪Al-Nisa‬‬ ‫‪Surah 4‬‬

‫س ِب َْع َوَر َوإِنَّهُ َمكْتُ ٌ‬

‫وب‬ ‫َ‬ ‫تَُوتُوا َوإِنَّهُ أ َْع َوُر َوإِ َّن َربَّ ُك ْم لَْي‬ ‫ت الْ َم ْق ِد ِس َوإِ َم ُام ُه ْم َر ُج ٌل‬ ‫هم يـومئِ ٍذ قَلِيل وجلُّهم بِبـي ِ‬
‫ٌ َ ُ ُ ْ َْ‬ ‫ُ ْ َْ َ‬
‫ب‬ ‫ب أ َْو َغ ِْي َكاتِ ٍ‬ ‫ي َعيـْنـَْي ِه َكافِر يـَْقرُؤهُ ُك ُّل ُم ْؤِم ٍن َكاتِ ٍ‬
‫ٌ َ‬ ‫بـَْ َ‬ ‫الصْب َح‬ ‫صلِّي بِِ ْم ُّ‬ ‫ي‬
‫َ َ َُ‬ ‫َّم‬ ‫د‬ ‫ق‬
‫َ‬ ‫ـ‬ ‫ت‬ ‫د‬‫ْ‬ ‫َ‬‫ق‬ ‫م‬ ‫ِ‬
‫صال ٌح َ َ َ َ ُ ُ ْ‬
‫ه‬ ‫ام‬ ‫م‬ ‫إ‬ ‫ا‬ ‫م‬ ‫ن‬
‫َ‬‫ْ‬‫ـ‬ ‫ي‬‫ـ‬ ‫ب‬ ‫ـ‬ ‫ف‬ ‫ِ‬
‫َ‬
‫َوإِ َّن ِم ْن فِتـْنَتِ ِه أ َّ‬ ‫ك‬ ‫ِ‬ ‫إِ ْذ نـزَل علَي ِهم ِ‬
‫َن َم َعهُ َجنَّةً َو َن ًرا فـَنَ ُارهُ َجنَّةٌ َو َجنـَّتُ ُه‬ ‫الصْب َح فـََر َج َع َذل َ‬ ‫يسى ابْ ُن َم ْرَيَ ُّ‬ ‫ْ َ‬ ‫ع‬ ‫ْ‬ ‫َ‬ ‫َ‬‫َ‬
‫لل َولْيـَْقَرأْ فـََواتِ َح‬ ‫ث ِب َِّ‬ ‫َنٌر فَ َم ْن ابـْتُلِ َي بِنَا ِرِه فـَْليَ ْستَغِ ْ‬ ‫صلِّي‬ ‫يسى يُ َ‬ ‫َ‬
‫المام يـْن ُكص يَْ ِشي الْ َقه َقرى لِيـتـ َقدَّم ِ‬
‫ع‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫ْ‬ ‫ُ‬ ‫َ‬ ‫ُ‬ ‫ِْ َ‬
‫ِ‬ ‫الْ َك ْه ِ‬ ‫َّم‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِبلن ِ‬
‫َّار‬
‫ت الن ُ‬ ‫ف فـَتَ ُكو َن َعلَْيه بـَْرًدا َو َس َل ًما َك َما َكانَ ْ‬ ‫ول لَهُ تـََقد ْ‬ ‫ي َكت َفْيه ُثَّ يـَُق ُ‬ ‫يسى يَ َدهُ بـَْ َ‬ ‫ض ُع ع َ‬ ‫َّاس فـَيَ َ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫صلّي ب ْم إِ َم ُام ُه ْم فَِإ َذا‬ ‫ِِ‬ ‫ِ‬ ‫ِ‬
‫ت‬‫اب أ ََرأَيْ َ‬ ‫َعَرٍِّ‬ ‫ول ل ْ‬ ‫َعلَى إِبـَْراه َيم َوإِ َّن م ْن فتـْنَته أَ ْن يـَُق َ‬ ‫ت فـَيُ َ‬ ‫ك أُق َيم ْ‬ ‫ص ِّل فَِإنـََّها لَ َ‬ ‫فَ َ‬
‫ِ‬ ‫ِ‬
‫ول‬
‫ك فـَيـَُق ُ‬ ‫َن َربُّ َ‬ ‫ك أَتَ ْش َه ُد أِّ‬ ‫ك أ ََب َك َوأ َُّم َ‬ ‫ت لَ َ‬ ‫إِ ْن بـََعثْ ُ‬ ‫اب فـَيـُْفتَ ُح‬‫الس َلم افـْتَ ُحوا الْبَ َ‬ ‫يسى َعلَْيه َّ‬ ‫ال ع َ‬ ‫ف قَ َ‬ ‫صَر َ‬ ‫انْ َ‬
‫ص َورِة أَبِ ِيه َوأ ُِّم ِه فـَيـَُق َول ِن‬ ‫نـعم فـيـتَمثَّل لَه َشيطَ َ ِ‬ ‫ِ‬
‫انن ِف ُ‬ ‫ََ ْ َ َ َ ُ ُ ْ‬ ‫ي ُكلُّ ُه ْم ذُو‬ ‫ف يـَُهود ٍّ‬ ‫ال َم َعهُ َسبـْعُو َن أَلْ َ‬ ‫َّج ُ‬‫َوَوَراءَهُ الد َّ‬
‫ك َوإِ َّن ِم ْن فِتـْنَتِ ِه أَ ْن يُ َسلَّ َط َعلَى‬ ‫ن اتَّبِ ْعهُ فَِإنَّهُ َ َ‬
‫ب‬
‫ر‬
‫ُّ‬ ‫َي بـََُّ‬ ‫اب َك َما‬ ‫ال َذ َ‬ ‫َّج ُ‬ ‫ِ‬ ‫ِ‬
‫اج فَإ َذا نَظََر إلَْيه الد َّ‬ ‫ِ‬ ‫ف ُمَلًّى َو َس ٍ‬ ‫سْي ٍ‬
‫َ‬
‫ِ‬ ‫ِ‬ ‫ِ‬
‫س َواح َدة فـَيـَْقتـُلَ َها َويـَْن ُشَرَها بلْمْن َشار َح َّت يـُْل َقى‬ ‫ٍ‬ ‫ِ‬ ‫نـَْف ٍ‬ ‫يسى‬ ‫ع‬‫ول ِ‬ ‫ُ‬ ‫ق‬
‫ُ‬ ‫ـ‬ ‫ي‬‫و‬ ‫ب‬ ‫ر‬‫ِ‬ ‫ا‬ ‫ه‬ ‫ق‬ ‫ي ُذوب الْ ِم ْلح ِف الْم ِاء ويـْنطَلِ‬
‫َ‬ ‫َ ََ ُ َ ً ََ‬ ‫ُ‬ ‫َ ُ‬
‫ِ‬ ‫ِش َّقتـَْ ِ‬ ‫ض ْربَةً لَ ْن تَ ْسبِ َق ِن ِبَا فـَيُ ْد ِرُك ُه‬ ‫ِ‬ ‫َعلَْي ِه َّ‬
‫ول انْظُُروا إِ َل َعْبدي َه َذا فَِإِّن أَبـَْعثُهُ‬ ‫ي ُثَّ يـَُق َ‬ ‫يك َ‬ ‫الس َلم إِ َّن ِل ف َ‬
‫ول لَهُ‬ ‫اللُ َويـَُق ُ‬ ‫َن لَهُ َرًّب َغ ِْيي فـَيـَبـَْعثُهُ َّ‬ ‫ْال َن ُثَّ يـَْزعُ ُم أ َّ‬ ‫ود فَ َل‬ ‫اللُ الْيـَُه َ‬ ‫ب اللُّ ِّد الش َّْرقِ ِّي فـَيـَْقتـُلُهُ فـَيـَْه ِزُم َّ‬ ‫ِعْن َد ب ِ‬
‫َ‬
‫ِ‬ ‫ي إَِّل أَنْطَ َق‬ ‫ِ‬
‫اللُ يـَتـََو َارى بِِه يـَُهود ٌّ‬ ‫ِ‬
‫ت‬ ‫الل أَنْ َ‬ ‫ت َع ُد ُّو َّ‬ ‫اللُ َوأَنْ َ‬
‫ب َّ‬ ‫ول َرَِّ‬ ‫ك فـَيـَُق ُ‬ ‫يث َم ْن َربُّ َ‬ ‫الَبِ ُ‬ ‫ْ‬ ‫يـَبـَْقى َش ْيءٌ مَّا َخلَ َق َّ‬
‫ك م ِّن الْيـَْوَم‬ ‫ِ‬ ‫ِ‬
‫ب‬ ‫ة‬‫ري‬ ‫ِ‬
‫ص‬ ‫ب‬ ‫َّ‬
‫د‬ ‫َش‬ ‫أ‬ ‫د‬ ‫ع‬ ‫ـ‬‫ب‬ ‫ت‬ ‫ن‬ ‫ك‬ ‫ا‬ ‫م‬ ‫ِ‬
‫الل‬ ‫و‬ ‫ال‬ ‫َّج‬ ‫الد‬ ‫َّيءَ َل َح َجَر َوَل َش َجَر َوَل َحائِ َط َوَل‬ ‫ك الش‬ ‫َّ ِ‬
‫َّ ُ َ َّ َ ُ ْ ُ َْ ُ َ َ ًَ َ‬ ‫ْ‬ ‫اللُ َذل َ‬
‫ب َح َّدثـَنَا‬ ‫الَ َس ِن الطَّنَافِ ِس ُّي فَ َح َّدثـَنَا الْ ُم َحا ُّ‬
‫ِ‬‫ر‬‫ِ‬ ‫ال أَبُو ْ‬ ‫قَ َ‬ ‫ال‬‫َدابَّةَ إَِّل الْغَْرقَ َد َة فَِإنـََّها ِم ْن َش َج ِرِه ْم َل تـَْن ِط ُق إَِّل قَ َ‬
‫اف عن ع ِطيَّةَ عن أَِب سعِيدٍ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫الل الْمسلِم ه َذا يـه ِ‬ ‫ِ‬
‫ص ِ ُّ َ ْ َ َ ْ َ‬ ‫الل بْ ُن الْ َوليد الْ َو َّ‬ ‫عُبـَْي ُد َّ‬ ‫ال‬‫ال اقـْتـُْلهُ قَ َ‬ ‫ي فـَتـََع َ‬ ‫ود ٌّ‬ ‫َي َعْب َد َّ ُ ْ َ َ َُ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫اللُ َعلَْي ِه َو َسلَّ َم َوإِ َّن أ ََّي َمهُ أ َْربـَعُو َن‬ ‫ول َِّ‬
‫الر ُج ُل‬ ‫ك َّ‬ ‫اللُ َعلَْيه َو َسلَّ َم َذل َ‬ ‫صلَّى َّ‬ ‫الل َ‬ ‫ول َّ‬ ‫ال َر ُس ُ‬ ‫ال قَ َ‬ ‫قَ َ‬ ‫صلَّى َّ‬ ‫الل َ‬ ‫َر ُس ُ‬
‫ِ‬ ‫ٍ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫الل َما‬ ‫ال أَبُو َسعيد َو َّ‬ ‫ال قَ َ‬ ‫الَنَّة قَ َ‬ ‫أ َْرفَ ُع أ َُّم ِت َد َر َجةً ف ْ‬ ‫َّهُر‬ ‫َّه ِر َوالش ْ‬ ‫السنَةُ َكالش ْ‬ ‫السنَة َو َّ‬ ‫صف َّ‬ ‫السنَةُ َكن ْ‬ ‫َسنَةً َّ‬
‫الَطاب َح َّت‬ ‫ِ‬ ‫َّ‬ ‫الر ُج َل إل عُ َمَر بْ َن ْ‬ ‫َّ‬‫ِ‬ ‫ك َّ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫َك ْ ِ‬
‫ُكنَّا نـَُرى َذل َ‬ ‫َح ُد ُك ْم َعلَى‬ ‫صب ُح أ َ‬ ‫الُ ُم َعة َوآخ ُر أ ََّيمه َكالشََّرَرة يُ ْ‬
‫ب ُثَّ رجعنَا إِ َل ح ِد ِ‬ ‫ضى لِ َسبِيلِ ِه قَ َ‬ ‫ِ ِ‬ ‫ِ ِ ِ‬
‫يث‬ ‫َ‬ ‫ال الْ ُم َحا ِرِ ُّ َ َ ْ‬ ‫َم َ‬ ‫يل‬
‫َبب الْ َمدينَة فََِل يـَبـْلُ ُغ َببـََِها ْال َخَر َح َّت يُْس َي ِفَق َ‬
‫ِ‬
‫الس َماءَ أَ ْن تُْطَر‬ ‫ْ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ال َوإن م ْن فتـْنَته أَ ْن َي ُمَر َّ‬ ‫ِ‬ ‫َّ‬ ‫ِ‬ ‫ِ‬
‫أَِب َراف ٍع قَ َ‬ ‫صا ِر‬ ‫ف نُصلّي ِف تِْل َ ِ‬
‫ك ْال ََّيم الْق َ‬ ‫الل َكْي َ َ‬ ‫ول َّ‬ ‫لَهُ َي َر ُس َ‬
‫ت َوإِ َّن ِم ْن فِتـْنَتِ ِه‬ ‫ت فـَتـُْنبِ َ‬ ‫ض أَ ْن تـُْنبِ َ‬ ‫فـَتُ ْمطَر َو َيْ ُمَر ْال َْر َ‬
‫ِ‬ ‫الص َلةَ َكما تـ ْق ُدرونـها ِف ه ِذهِ‬
‫َ‬ ‫َ َ ُ ََ‬
‫ِ‬
‫ال تـَْق ُد ُرو َن ف َيها َّ‬ ‫قَ َ‬
‫ِ‬
‫أَ ْن يََُّر ِب ْلَ ِّي فـَيُ َك ّذبُونَهُ فَ َل تـَبـَْقى َلُْم َسائِ َمةٌ إَِّل‬ ‫اللُ َعلَْي ِه‬ ‫ى‬ ‫َّ‬
‫ل‬ ‫ص‬ ‫ِ‬
‫ْال َّ َّ َُّ َ َ َ َ ُ ُ َّ َ َّ‬
‫الل‬ ‫ول‬ ‫س‬ ‫ر‬ ‫ال‬ ‫ق‬ ‫ا‬
‫و‬ ‫ُّ‬
‫ل‬ ‫ص‬ ‫ث‬ ‫ِ‬
‫ال‬ ‫و‬ ‫ِ‬
‫ط‬ ‫ال‬ ‫م‬‫ِ‬‫َي‬
‫ص ِّدقُونَهُ فـَيَأْ ُمَر‬ ‫ِ ِ ِِ‬
‫ت َوإِ َّن م ْن فتـْنَته أَ ْن يََُّر ِب ْلَ ِّي فـَيُ َ‬ ‫َهلَ َك ْ‬ ‫الس َلم ِف أ َُّم ِت‬ ‫يسى ابْ ُن َم ْرَيَ َعلَْي ِه َّ‬ ‫ِ‬
‫َو َسل َم فـَيَ ُكو ُن ع َ‬
‫َّ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫َح َك ًما َع ْدًل َوإِ َم ًاما ُم ْقسطًا يَ ُد ُّق َّ‬
‫ت‬ ‫ض أَ ْن تـُْنبِ َ‬ ‫الس َماءَ أَ ْن تُْطَر فـَتُ ْمطَر َو َيْ ُمَر ْال َْر َ‬ ‫َّ‬ ‫يب َويَ ْذبَ ُح‬ ‫الصل َ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫الِْزيَةَ َويـَتـُْرُك َّ‬ ‫ِْ‬
‫َسَ َن َما‬ ‫فـَتـُْن َ َ َُ َ َ َ ْ ْ َْ ْ َ َ ْ‬
‫أ‬ ‫ك‬ ‫ل‬ ‫ذ‬ ‫م‬ ‫ه‬ ‫م‬ ‫و‬ ‫ـ‬‫ي‬ ‫ن‬ ‫م‬ ‫م‬ ‫ه‬ ‫ي‬ ‫اش‬ ‫و‬ ‫م‬ ‫وح‬ ‫ر‬ ‫ـ‬‫ت‬ ‫ت‬ ‫َّ‬ ‫ح‬ ‫ت‬ ‫ب‬ ‫الص َدقَةَ فَ َل يُ ْس َعى َعلَى‬ ‫ض ُع ْ‬ ‫الْن ِز َير َويَ َ‬
‫ِ‬ ‫َكانَت وأ َْعظَمه وأَمدَّه خو ِ‬ ‫ِ‬ ‫ٍ‬
‫وعا َوإنَّهُ َل‬ ‫ض ُر ً‬ ‫اصَر َوأ ََد َّرهُ ُ‬ ‫ْ َ َ ُ َ َ ُ ََ‬ ‫ض َوتـُنـَْزعُ ُحَةُ‬ ‫َّحنَاءُ َوالتـَّبَاغُ ُ‬ ‫َشاة َوَل بَع ٍري َوتـُْرفَ ُع الش ْ‬
‫ض إَِّل َو ِطئَهُ َوظَ َهَر َعلَْي ِه إَِّل َم َّك َة‬ ‫يـَبـَْقى َشيءٌ ِم ْن ْال َْر ِ‬ ‫الَيَّ ِة‬ ‫ِ‬ ‫ُك ِل َذ ِ‬
‫يد يَ َدهُ ِف ِف ْ‬ ‫ات ُحٍَة َح َّت يُ ْد ِخ َل الْ َول ُ‬
‫ب ِم ْن نَِقابِِ َما إَِّل لَِقيـَْت ُه‬ ‫والْم ِدينَةَ َل َيْتِي ِهما ِم ْن نـَْق ٍ‬
‫ْ‬
‫ضُّرَها َويَ ُكو َن‬ ‫ي‬ ‫ل‬ ‫َ‬ ‫ف‬
‫َ‬ ‫د‬ ‫َس‬ ‫ال‬‫ْ‬ ‫ة‬
‫ُ‬ ‫يد‬ ‫فَ َلّ تَضَّره وتُِفَّر الْولِ‬
‫َ‬ ‫َ َ‬ ‫َُ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫ُُ َ‬
‫ب‬ ‫ص ْلتَةً َح َّت يـَْن ِزَل ِعْن َد الظُّريْ ِ‬ ‫وف‬‫لسي ِ‬ ‫ُّ‬ ‫ب‬‫ِ‬ ‫ُ‬‫ة‬ ‫ك‬
‫َ‬ ‫الْم َلئِ‬ ‫ال ِّذئْب ِف الْغَنَِم َكأَنَّه َك ْلبـها وتَُْلُ ْالَرض ِمن ِ‬
‫الس ْل ِم‬
‫َ‬ ‫َ‬ ‫ُ‬ ‫َ‬ ‫ْ ُ ْ ّ‬ ‫ُ َُ َ‬ ‫ُ‬
‫ف الْ َم ِدينَةُ ِب َْهلِ َها‬ ‫َح ِر ِعْن َد منـ َقطَ ِع َّ ِ‬ ‫اح َدةً فَ َل‬ ‫ال َنء ِمن الْم ِاء وتَ ُكو ُن الْ َكلِمةُ و ِ‬ ‫ِ‬ ‫ل‬ ‫ي‬ ‫َك َما‬
‫السبَ َخة فـَتـَْر ُج ُ‬ ‫ُْ‬ ‫َ‬ ‫ْ‬ ‫ْال‬ ‫َ َ‬ ‫ُ ْ َ َ‬ ‫ْ‬ ‫ُ‬ ‫َ‬ ‫ُْ‬
‫َّ‬‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ٍ‬ ‫َّ‬‫ِ‬
‫ث َر َج َفات فَ َل يـَبـَْقى ُمنَاف ٌق َوَل ُمنَاف َقةٌ إل َخَر َج‬ ‫ثََل َ‬ ‫اللُ‬
‫يـُْعبَ ُد إل َّ‬
‫ال ِد ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِِ‬
‫يد‬ ‫إلَْيه فَ َْ ََْ َ َْ َ َ َْ ْ ُ َ َ َ َْ‬
‫ث‬ ‫ب‬ ‫خ‬ ‫ري‬ ‫ك‬ ‫ل‬ ‫ا‬ ‫ي‬ ‫ف‬ ‫ن‬ ‫ـ‬ ‫ي‬ ‫ا‬ ‫م‬ ‫ك‬ ‫ا‬ ‫ه‬ ‫ـ‬ ‫ن‬ ‫م‬ ‫ث‬ ‫ب‬ ‫ال‬ ‫ي‬ ‫ف‬ ‫ن‬ ‫ـ‬ ‫ت‬ ‫ـ‬
‫‪“Once, the Prophet delivered‬‬
‫ت أ ُُّم َش ِر ٍ‬ ‫الََل ِ‬ ‫ك الْيـَْوُم يـَْوَم ْ‬ ‫ِ‬
‫يك‬ ‫ص فـََقالَ ْ‬ ‫َويُ ْد َعى َذل َ‬ ‫‪a speech. (Those days) most of‬‬
‫ٍ‬ ‫ِ‬ ‫ِ‬
‫ال‬ ‫ب يـَْوَمئذ قَ َ‬ ‫الل فَأَيْ َن الْ َعَر ُ‬ ‫ول َّ‬ ‫ت أَِب الْ َع َك ِر َي َر ُس َ‬ ‫بِْن ُ‬

‫‪839‬‬
 Surah 4 Al-Nisa’

his speeches were about Dajjal, tations will be that he will carry
warning us about him. Of the with him the Fire and Paradise.
things he said on this occasion However, his Fire will be Para-
was: ‘No tribulation has been of dise and his Paradise Fire. There-
great dimension for the children fore whoever is tried out with
of Adam since he was created, his Fire, let him seek Allah’s help
than that of Dajjal. Allah did not and recite the opening verses of
send a prophet but he warned his Surah al-Kahaf. It will cool down
followers of him. I am last of the for him, as it cooled down for
prophets and you are the last of Ibrahim. Another of his tempta-
the nations. Therefore he has to tion will be that he will beckon
appear amongst you. If he ap- a bedouin and say to him, “Will
pears while I’m with you, then I you testify that I am your Lord if
am a protector of every Muslim. I quicken your parents?” He will
If he appears after me, then let say, “Yes.” Shaytan will then put
each soul take care of itself. And on the appearance of his parents.
Allah is the protector of every They will say, “Son! Follow him.
Muslim after me. He will appear He is your Lord.” Another of his
on a road between Syria and Iraq enticement will be that he will
and spread corruption on his left order a saw through a man from
and right. People! O slaves of Al- the head downward splitting him
lah! Stay firm. into two. Then he will say, “Look
at this slave of mine. I am going
‘Let me describe him to you the
to quicken him but he is going
way no prophet has described him
to deny me.” Allah will quicken
before. He will begin by claiming,
him. Dajjal will ask him, “Who’s
“I am a prophet,” whereas I am
your Lord?” He will reply, “My
the last of the prophets. Then he
Lord is Allah, and you are Al-
will say, “I am your Lord.” But
lah’s enemy Dajjal. By God, I was
you cannot see your Lord un-
never as sure about you as I am
til you die. He will be one-eyed.
now.” That person (interjected
But your Lord is not one-eyed. It
the Prophet) will be the highest
will be written on his forehead,
of position in Paradise among
“Kafir,” that every believer will
my followers. [And, Abu Sa`id,
be able to read: whether lettered
interjected], our belief was that it
or unlettered. One of his temp-

840
Al-Nisa’ Surah 4

was `Umar ibn al-Khattab he had lah?” Where will the Arabs be
alluded to, until he died. that day?” He replied, “They will
be few; mostly in Jerusalem.”
‘Another of his temptations will
(Then he continued), their leader
be that he will order the heavens
will be a pious person. He will be
to rain down, and it will rain. He
about to lead them in a morn-
will order the earth to throw out
ing Prayer when Jesus Christ
its produce and it will. Another
will descend. The Imām would
ordeal would be that he will pass
retreat backwards but Jesus will
by a village. They will declare
place his hands on his shoulders
their belief in him and he will or-
and say, “Lead them. For the
der the heavens and it will rain.
Prayers had been called out for
He will order the earth to pro-
you as the leader.” So their lead-
duce and it will. Their cattle will
er will lead them in the Prayers.
be the fattest of body with ud-
When he would have left, Jesus
ders filled with milk.
will say, “Open the gate.” It will
‘No part of the earth will be be opened and lo, Dajjal will be
left which he would not have right there with 70,000 Jews: all
trampled and overcome except of them with swords, well or-
Makkah and Madinah, for he namented and wearing crowns.
will not try to enter into them by However, when Dajjal will spot
any cleavage but he will find an- Jesus, he will start melting as
gels with swords guarding them, salt melts in water and begin to
until he will encamp near the retreat in a hurry. Jesus will tell
red hill near the barren patch. him, “You are destined to receive
Thereupon Madinah will shake a blow from me that you cannot
three times, so that no hypocrite escape.” He will overtake him
man or woman would be left but near the eastern gate of Ludd
would have joined him. Thus and kill him. Allah will hand out
Madinah will throw out its dirt as defeat to the Jews so that, none of
the smith’s hearth throws up the Allah’s creation, neither a stone,
dirt. That day will be called the tree, wall, nor a beast - except the
Day of Deliverance.’ Gharqad tree (extensively grown
nowadays in Israel: Au.), for it is
At that Umm Shurayk bint Abi a the tree of the Jews - behind
al-`Akr asked, “Prophet of Al-

841
 Surah 4 Al-Nisa’

which a Jew will be taking shelter and no one will be worshipped

but it will cry out, “Here is a Jew. except Allah’” (shortened).
Come and kill him.”
The Musnad of Ahmad and Muslim
‘Those days every day will be have another hadīth on the subject.
equal to 40 years. (Of which) a Narrated by Hudhyfah (ra), it says:
year will be equal to half a year. ِ ٍ ِ
A year like a month; a month like
‫صلَّى‬ َ ‫َّب‬ ُّ ِ‫ال اطَّلَ َع الن‬َ َ‫ي ق‬ ِّ ‫َع ْن ُح َذيـَْفةَ بْ ِن أَسيد الْغ َفا ِر‬
‫ال َما تَ َذا َكُرو َن‬ َ ‫اللُ َعلَْي ِه َو َسلَّ َم َعلَيـْنَا َوَْن ُن نـَتَ َذا َكُر فـََق‬
َّ
a week. Its last days will be like ‫وم َح َّت تـََرْو َن قـَبـْلَ َها‬ ِ
sparks. A man will start off in َ َُ ْ َ ََّ َ َ َ َ َّ ُ ُ َ ُ‫قَا‬
‫ق‬ ‫ـ‬ ‫ت‬ ‫ن‬ ‫ل‬ ‫ا‬ ‫ه‬ ‫ـ‬ ‫ن‬‫إ‬ ‫ال‬‫ق‬ ‫ة‬ ‫اع‬ ‫الس‬ ‫ر‬ ‫ك‬ ‫ذ‬ْ ‫ن‬ ‫ا‬
‫و‬ ‫ل‬
‫وع‬ ٍ ‫ع ْشر‬
the morning from the gate of a َ ُ‫ال َوالدَّابَّةَ َوطُل‬ َ ‫َّج‬
َّ ‫ُّخا َن َوالد‬ َ ‫آيت فَ َذ َكَر الد‬ َ َ َ
‫صلَّى‬ ‫ي‬ ‫ر‬ ‫م‬ ‫ن‬ِ ‫اب‬ ‫ى‬ ‫يس‬ ِ
‫ع‬ ‫ول‬ ‫ز‬ ِِ ِ ِ ‫َّم‬
city and would not have reached َ ََ ْ َ ْ َ َ ُُ َ َ ْ َ ْ ‫س‬
‫ـ‬ ‫ن‬‫و‬ ‫ا‬ ‫ب‬ ‫ر‬ ‫غ‬ ‫م‬ ‫ن‬ ‫م‬ ْ ‫الش‬
ٍ‫الل علَي ِه وسلَّم ويَجوج ومأْجوج وثََلثَةَ خسوف‬
another gate but it will be eve- ُُ َ َ ُ َ َ َ ُ َ َ َ َ َ ْ َ َُّ
ِ‫ف ِبَ ِزيرة‬ ِ ِ ِ ٌ ‫ف ِبلْم ْش ِرِق و َخس‬
ning. He was asked, “How shall َ ٌ ‫ف بلْ َم ْغرب َو َخ ْس‬ ْ َ َ ٌ ‫َخ ْس‬
ِ ِ ِ‫بو‬ ِ
we Pray in those short days?” He َ ‫ك َنٌر َتُْر ُج م ْن الْيَ َم ِن تَطُْرُد الن‬
‫َّاس‬ َ ‫آخُر َذل‬ َ ‫الْ َعَر‬
‫ صجيح مسلم‬.‫إِ َل َْم َش ِرِه ْم‬
replied, “By approximation.”
“Once we were sitting together
‘Then he continued, ‘Jesus Christ and talking amongst ourselves
will establish order and justice. about the Last Hour when the
He will break the cross, slaugh- Prophet appeared. He asked us
ter the hog, annul jizyah, and will what it was that we were talking
not accept zakah, neither of the about. We told him we were talk-
camels nor of goats (because ing about the Hour. He said: ‘It
there will be no one to accept it). will not be called until ten signs
Hatred and envy will be removed have appeared: Smoke, Dajjal,
from the people and the poison the Animal (that will speak to the
of every poisonous thing will be people), rising of the sun from
withdrawn. So that, a child will the West, descending down of
put his hand into the mouth of a `Isa, appearance of Yajuj and
python, but it will not hurt. Chil- Majuj, and three sinking inci-
dren will play with tigers and they dents: one in the East, another in
will not hurt them. Wolves will the West and a third in the Ara-
live among sheep as if dogs. The bian Peninsula. The last (sign)
earth will be filled with peace as will be that of the Fire that will
a vessel is filled with water. All start from the Yemen and drive
the people will be on one religion the people toward the Field of

842
Al-Nisa’ Surah 4

[160] Therefore, because of the transgressions

‫ادواْ َحَّرْمنَا َعلَْي ِه ْم‬ ِ َّ ِ ٍ ِ
of those who Judaized themselves, We made ُ ‫ين َه‬ َ ‫فَبظُْلم ّم َن الذ‬
some of those good things unlawful to them ‫ص ِّد ِه ْم َعن َسبِ ِيل‬ َ ِ‫ت َلُْم َوب‬
ِ ٍ
ْ َّ‫طَيِّبَات أُحل‬
that were (originally) declared lawful, and be- ِ
cause of their hindering many from the path
﴾١٦٠﴿ ‫الل َكثِ ًريا‬ ّ
of Allah.374

Reckoning.” Thanwi says, in effect: The verse im-

plies that sins of a believer can cause
The hadīth literature also says that the
cessation or diminution of spiritual
dwellers in Paradise will look simi-
gains.
lar to Adam and will be of the same
age as `Isa (asws), that is, thirty-three The words, “Judaized themselves” al-
years. Ibn `Asakir has stated that af- ludes to the fact that Allah had not
ter his death, `Isa will be buried in revealed Judaism, but the religion of
the house (hujrah) of our Prophet. surrender (Islam) through Musa and
the Prophets who followed him; but,
Quote from Ibn Kathir ends here.
over time, the Jewish scholars created
Alusi states that about his burial site a new religion called Judaism several
there are two opinions: i) he will be centuries after Musa.
buried in the hujrah of the Prophet
375. Majid quotes the Bible: “`But
and ii) he will be buried in Jerusa-
fear thy God: that thy brother may
lem.
live with thee. Thou shalt not give
373. `Isa ibn Maryam will testify him thy money upon usury, nor lend
against his people to the effect that him thy victuals for increase’ (Le. 25:
he had delivered to them Allah’s mes- 36, 37).”
sage (Ibn Jarir, Ibn Kathir).
376. The word in the original for
374. The phrase can both be ren- “without right” is batil. Zamakhshari
dered as “their hindering many from has explained it as “graft” or “bribe
the path of Allah,” as well as, “their money,” that their rabbis would ac-
frequent hindering from the path of cept for interpolations in the Taw-
Allah” (Zamakhshari). rah.

843
 Surah 4 Al-Nisa’

[161] And, because of their acceptance of

َ ‫الرَب َوقَ ْد نـُُهواْ َعْنهُ َوأَ ْكلِ ِه ْم أ َْم َو‬
usury, although they were prohibited,375 ‫ال‬ ِّ ‫َخ ِذ ِهم‬
ُ ْ ‫َوأ‬
and consuming the wealth of the people ‫ين ِمنـْ ُه ْم‬ ِ ِ ِ ِ ِ ‫الن‬
َ ‫َّاس بلْبَاط ِل َوأ َْعتَ ْد َن ل ْل َكاف ِر‬
without right And We have prepared ﴾١٦١﴿ ‫َع َذ ًاب أَلِ ًيما‬
376

for the unbelievers among them a painful

chastisement.377

377. Mawdudi writes: “The severe that meets a people who, despite en-
punishment that has befallen the joying the guidance of the Book of
Jews in this world is unique and God, dare to defy Him.”
should serve as a lesson for all. Two
378. For explanation of the term
thousand years have gone by and
“well-grounded in knowledge” see
they have remained scattered all over
Aal-`Imran, note 15 of this work.
the world and have been treated
everywhere as outcasts. There has According to a report in Ibn Ishaq,
been no period during the last two the opinion of Ibn `Abbas is that
millennia when they have not been here the reference is to `Abdul-
looked down on ignominiously and lah ibn Sallam, Usayd b. Sho`bah
there is no part of the world where and Tha`labah b. Sho`bah who had
they are respected despite their enor- abandoned Judaism and joined Is-
mous riches. What is more, this na- lam (Ibn Kathir, Shawkani).
tion has been left dangling between
life and death, ... Their condemna- 379. Reports say that some Jews,
tion to this state of suspension makes notably Sukayn and `Adiy b. Thab-
them a lesson for all nations till the it (`Adiy b. Zayd: Qurtubi, Alusi),
end of time. It marks the tragic fate claimed before the Prophet that God

844
Al-Nisa’ Surah 4

[162] But those of them who are well- ‫الر ِاس ُخو َن ِف الْعِْل ِم ِمنـْ ُه ْم َوالْ ُم ْؤِمنُو َن‬
grounded in knowledge,378 and the believ-
َّ ‫لَّ ِك ِن‬
‫يك َوَما أُن ِزَل ِمن‬ َ َ‫يـُْؤِمنُو َن ِبَا أُن ِزَل إِل‬
ers believe in what has been revealed to you
َّ ‫الصالََة َوالْ ُم ْؤتُو َن‬
‫الزَكا َة‬ َّ ‫ني‬ ِ ِ َ ِ‫قـبل‬
and what was revealed before you, attend َ ‫ك َوالْ ُمقيم‬ َْ
ِ ِ ِ ِ ِ ِ ِ
to the Prayers, pay the zakah, and those ‫ك‬ َ ‫َوالْ ُم ْؤمنُو َن ب ّلل َوالْيـَْوم اآلخر أ ُْولَئ‬
﴾١٦٢﴿ ‫َجًرا َع ِظ ًيما‬ ِ
who believe in Allah and the Last Day - ْ ‫َسنـُْؤتي ِه ْم أ‬
on such (of them) We shall surely bestow a
mighty reward.
[163] Assuredly, We have revealed unto ٍ ُ‫ك َك َما أ َْو َحيـْنَا إِ َل ن‬
‫وح‬ َ ‫إِ َّن أ َْو َحيـْنَا إِلَْي‬
you (O Muhammad) as we (earlier) re- ‫ني ِمن بـَْع ِد ِه َوأ َْو َحيـْنَا إِ َل إِبـَْر ِاه َيم‬ َ ِّ‫َوالنَّبِي‬
vealed unto Nuh and the prophets after ِ ‫اعيل وإْسحق ويـع ُقوب واألَسب‬ ِ ِ
‫اط‬ َ ْ َ َ َْ َ َ َ ْ َ َ َ‫َوإ ْس‬
him; as (We also) revealed unto Ibrahim, ِ
Isma`il, Is-haq, Ya`qub, the tribes, `Isa, ‫س َوَه ُارو َن َو ُسلَْي َما َن‬ َ ُ‫وب َويُون‬ َ ُّ‫يسى َوأَي‬ َ ‫َوع‬
Ayyub, Yunus, Harun and Sulayman.379 ﴾١٦٣﴿ ‫ود َزبُ ًورا‬ َ ‫َوآتـَيـْنَا َد ُاو‬
And We gave Da’ud the Zabur.380

did not reveal anything to anybody be a remnant of the Zabur given to

after Musa. Allah revealed this verse Da’ud (asws) - Au.
in refutation. Another report, that
381. In all, Allah spoke in the
of Ka`b al-Qurazi, says that when
Qur’ān of the following (twenty-
the Jews heard the previous verses,
four) Prophets and Messengers:
describing their corruption, some
Adam, Idris, Nuh, Hud, Salih, Ibra-
of them denied that anything had
him, Lut, Isma`il, Is-haq, Ya`qub,
ever been revealed to anyone in the
Yusuf, Ayyub, Shu`ayb, Musa, Ha-
world: neither to Musa, `Isa, nor to
run, Yunus, Da’ud, Sulayman, Ilyas,
anyone else (Ibn Jarir, Ibn Kathir).
Al-Yasa`, Zackariyyah, Yahya, `Isa
380. Zabur is the name of the Book and Dhu al-Kifl, with Muhammad
revealed to Da’ud just as Al-Qur’ān as (the twenty-fifth, and) the most
is the name of the Book revealed to prominent of them all (Ibn Kathir).
our Prophet Muhammad (Ibn Jarir).
A long report in Ahmad has come
Some parts, or the whole of what is from Abu Dharr. He says, ‘Once
known as the Psalms of David in the I entered the mosque to find the
Old Testament, might or might not Prophet alone there. I asked him:

845
 Surah 4 Al-Nisa’

[164] Messengers of the past, some of ‫قـَْب ُل‬ ‫ك ِمن‬

whom We have spoken of to you, while
َ ‫اه ْم َعلَْي‬
ُ َ‫صن‬
ْ‫ص‬ َ َ‫َوُر ُسالً قَ ْد ق‬
others We have not.381 And Allah spoke to ُ‫الل‬
ّ ‫ك َوَكلَّ َم‬َ ‫ص ُه ْم َعلَْي‬
ْ‫ص‬ُ ‫َوُر ُسالً َّلْ نـَْق‬
Musa directly.382 ﴾١٦٤﴿ ‫وسى تَكْلِ ًيما‬ َ ‫ُم‬

“Messenger of Allah. (How about) best?” He said: “The efforts of the

the Prayers that you have command- least possessed and the handing over
ed?” He said: “Prayer is the best thing in secrecy to the needy.” I asked him:
(to do). Therefore, Pray as much as “Which is the most magnificent
you can.” I asked him: “Which is the verse revealed to you?” He replied:
most virtuous deed.” He said: “Be- “Ayah al-Kursyyi.”
lief in Allah and jihad in His path.” I
Then he added: “Abu Dharr. The
asked: “Which believer is the best?”
seven heavens are no more before
He replied: “The best of them in
the Kursiyy than a grain of sand in a
his morals.” I asked him: “Which
patch of land. And the Kursiyy is no
Muslim is the most submitted?” He
more before the `Arsh than a grain of
said: “One from whose tongue and
sand in a patch of land.”
hands other Muslims feel secure.” I
asked him: “Which emigration is the I asked him: “How many Prophets
best?” He replied: “He who gave up have there been?” He said: “One
evil deeds.” I asked him: “Which is hundred and twenty-four thousand.”
the best Prayer?” He said: “The one I asked: “How many of them were
in which the standing is the longest.” Messengers?” He replied: “Three
I asked: “Which fast is the best?” He hundred and thirteen: a great lot and
replied: “The obligatory ones which a good lot.” I asked him: “Who was
are best rewarded. And Allah has the first?” He said: “Adam.” I asked:
great quantities of reward.” I asked “Was he a Messenger too?” He re-
him: “Which jihad is the best?” He plied: “Yes. Allah created him with
said: “He who slaughtered his beast His Hand, blew into him His spir-
and shed his own blood.” I asked it, and then straightened him up.”
him: “Which freeing (of a slave) is Then he added: “Abu Dharr. Four
the best?” He replied: “The most ex- of them were Syrians: Adam, Shith,
pensive and the best among his folk.” Khanukh, i.e., Idris who was the first
I asked him: “Which charity is the to write with a pen, and Nuh. Four

846
Al-Nisa’ Surah 4

from the Arabs: Hud, Shu`ayb, Sa- gage himself except in three things:
lih and your own Prophet, O Abu Preparing for the Hereafter, work-
Dharr. The first Prophet among the ing for the livelihood or enjoying
Israelites was Musa and the last `Isa. that which is not forbidden.’ And,
The first Messenger was Adam and ‘An intelligent man ought to well
the last Muhammad.” understand his times, busy himself
with his own affairs, safeguard his
I asked: “O Messenger of Allah.
tongue; and surely, whoever realized
How many books did Allah reveal?”
that his words are equal to his deeds,
He replied: “A hundred and four
will speak little but about affairs of
books: to Shith fifty, to Khanukh
importance.’”
thirty, to Ibrahim ten. To Musa He
revealed ten books before He re- I asked him, “What was in the
vealed the Tawrah. And He revealed Scriptures of Musa?” He said, “Alert
the Tawrah, the Injil, the Zabur and words (`ibar) such as: ‘I wonder at
the al-Furqan.” him who is certain of death yet opts
for pleasure...’” I asked him, “And
I asked: “What was in the Scriptures
do we have such things in our Scrip-
of Ibrahim.” He replied: “(Allegories
ture?” He said, “Yes,” and recited
and paradigms) such as, ‘O proud,
these verses (87: 14-19),
tyrannous, conceited king! I have
ِ
not appointed you to amass wealth ‫صلَّى‬ َ َ‫اس َم َربِّه ف‬
ْ ‫) َوذَ َكَر‬14( ‫قَ ْد أَفـْلَ َح َم ْن تـََزَّكى‬
upon wealth. I have placed you there ِ
‫) َو ْالخَرةُ َخيـٌْر‬16( ‫الدنـْيَا‬ ْ ‫) بَ ْل تـُْؤثُِرو َن‬15(
ُّ ‫الَيَا َة‬
ِ ‫الصح‬ ِ ِ
so that you may attend to the com- )18( ‫ُول‬ َ ‫ف ْال‬ ُ ُّ ‫) إ َّن َه َذا لَفي‬17( ‫َوأَبـَْقى‬
]19 ، 14 : ‫وسى [األعلى‬ ِ ِ ِ
plaints of the oppressed. I myself َ ‫ص ُحف إبـَْراه َيم َوُم‬ُ
do not reject the petition of the op- ‘Surely he prospered who cleansed,
pressed, even if it were to be from an remembered his Lord’s Name and
unbeliever.’ And, ‘An intelligent man Prayed. But you prefer the life of this
should divide his time into parts: A world, whereas, the Hereafter is bet-
part in which he will address himself ter and longer lasting. This is in the
to his Lord. A part in which he will Scriptures of old - Scriptures of Ibra-
take stock of his deeds, another in him and Musa.’”
which he will ponder over the cre- “I said: “Messenger of Allah. Ad-
ation of God, and a part devoted vise me.” He said: “I direct you to
to earning his livelihood...’ And, observe taqwa, for it is the pinnacle
‘An intelligent man might not en- of all your affairs.” I said: “Tell me

847
 Surah 4 Al-Nisa’

[165] Messengers as heralds of glad tidings

ِ ‫ين لِئَالَّ يَ ُكو َن لِلن‬
and as warners, so that the people might ‫َّاس‬ ِِ
َ ‫ين َوُمنذر‬
ِ
َ ‫ُّر ُسالً ُّمبَ ّش ِر‬
have no argument against Allah after the ‫اللُ َع ِز ًيزا‬ ِ ‫علَى‬
ّ ‫الر ُس ِل َوَكا َن‬
ُّ ‫الل ُح َّجةٌ بـَْع َد‬ّ َ
Messengers.383 And Allah is All-mighty, ﴾١٦٥﴿ ‫َح ِك ًيما‬
All-wise.

more.” He said: “Recite the Qur’ān Ibn Kathir presents several reports of
and remember Allah much, for you this nature but points out that all of
will be remembered in the heavens them may not be too trustworthy.
and it will be a source of light in this
382. The words “spoke to Musa di-
life.” I said: “Tell me more.” He said:
rectly” are to emphasize the fact, and
“Avoid much laughter, for it deadens
to leave no room for any conjecture,
the heart and takes away the light of
that the speaking was only allegorical
your face.” I said: “Tell me more, O
(Shawkani).
Messenger of Allah.” He said: “Ob-
serve silence for it drives away Satan 383. The Sahihayn have preserved a
and helps you in religious causes.” I hadīth which says:
said: “Tell me more.” He said: “Look ِ ِ ِ َِّ ‫َل أَح َد أَ ْغيـر ِمن‬
‫ش َما ظَ َهَر‬
َ ‫ك َحَّرَم الْ َف َواح‬ َ ‫الل َول َذل‬ ْ َُ َ
at him who is below you and not at َِّ ‫ب إِلَي ِه الْم ْدح ِمن‬ ِ
‫الل‬ ْ ُ َ ْ َ َ ْ َ َ ‫منـَْها َوَما بَطَ َن‬
ُّ ‫َح‬‫أ‬ ‫ء‬ ‫ي‬ ‫ش‬ ‫ل‬ ‫و‬
َ
him above you, for it is hoped that ِِ
this way you will not belittle Allah’s ُ‫ك َم َد َح نـَْف َسه‬
َ ‫َول َذل‬
favors to you.” I said: “Tell me more.” “No one has greater sense of
He said: “Love the poor (masakin) honor than Allah. Accordingly,
and keep their company. This way it He has forbidden the obscene,
is less likely that you will belittle Al- both the open as well as the
lah’s blessings on you.” I said: “Tell concealed. No one loves to be
me more.” He said: “Join the kin praised more than Him. Accord-
even if they cut you off.” I said: “Tell ingly, He has praised Himself.”
me more.” He said: “Speak out the
Another version of Bukhari adds:
truth, even if it were to sound bitter.”
ِ ِ َِّ ‫ب إِلَي ِه الْع ْذر ِمن‬
I said: “Tell me more.” He said: “Do َ ‫َج ِل َذل‬
‫ك‬ ْ ‫الل َوم ْن أ‬ ْ ُ ُ ْ ُّ ‫َح‬ َ ‫َح َد أ‬ َ ‫َوَل أ‬
‫ين‬ ِ ِ ِ ِ
not fear the censure of the critics in َ ‫ين َوالْ ُمْنذر‬َ ‫ث الْ ُمبَ ّشر‬
َ ‫بـََع‬
matters of religion” – shortened.
“And no one loves to complete

848
Al-Nisa’ Surah 4

[166) But Allah bears witness384 that ‫ك ِن الل يشهد ِبا أَنزل إِليك أَنزله بِعِْل ِم ِه‬
ُ ََ َ َْ َ َ َ ُ َ ْ َ ُّ ِ َّ‫ل‬
whatever He sent to you, He sent with His ِ ‫والْمآلئِ َكةُ ي ْشه ُدو َن وَك َفى ِب‬
‫لل ش ِهيدا‬
knowledge. The angels also bear witness, ً َ ّ َ َ َ َ َ
although Allah suffices for a witness. 385 ﴾١٦٦﴿
ِ ‫إِ َّن الَّ ِذين َك َفرواْ وص ُّدواْ عن سبِ ِيل‬
[167] Surely, those who disbelieved, and ‫الل قَ ْد‬
ّ َ َ ََ ُ َ
bar (others) from the way of Allah, strayed ﴾١٦٧﴿ ‫يدا‬ ً ِ‫ضلُّواْ ضالَالً بع‬
far away in error. َ َ َ
[168] Surely, those who disbelieved, and ‫إِ َّن الَّ ِذين َك َفرواْ وظَلَمواْ َل ي ُك ِن الل لِيـ ْغ ِفر‬
committed evil, Allah is not such as to for- َ
َ ُّ َ ْ ُ َ ُ َ
﴾١٦٨﴿ ً‫َلُْم َوالَ لِيـَْه ِديـَُه ْم طَ ِريقا‬
give them or show them the way.
[169] Except the way to Jahannum, dwell- ‫يها أَبَ ًدا وَكا َن‬ِ ‫إِالَّ طَ ِريق جهنَّم خالِ ِد‬
َ َ ‫ين ف‬
َ َ َ ََ َ
ing therein for ever. And this is easy for ِ ‫َذلِك علَى‬
﴾١٦٩﴿ ‫الل يَ ِس ًريا‬
ّ َ َ
Allah.

the argument more than Him. to it (Ibn Jarir, Ibn Kathir).

Hence He sent the Prophets
and Messengers, giving glad tid- 386. Everything has its limits, over-
ings and warnings” (Ibn Kathir, stepping which is evil. Mutarrif b.
Shawkani). `Abdullah has said that virtue lies
between two vices (Qurtubi).
384. The verse starts with a “but” as
if to say that people might deny the 387. Our own Prophet Muhammad
sending down of Messengers, but Al- (saws) feared that his followers might
lah bears witness (Zamakhshari). also commit excesses of the same sort
as the previous nations with their
385. Ibn `Abbas has said that when prophets, hence he said, in effect,
a group of Jews visited the Prophet in reports preserved in several books
he told them: “I think you know in including Bukhari: “(In your venera-
your heart that I am a Messenger of tion of me) Do not commit excesses
Allah.” The Jews denied this and Al- of the sort the Christians committed
lah revealed this verse, which meant with regard to `Isa ibn Maryam. I
to say that even if the Jews denied am no more than a slave, therefore,
the fact, Allah Himself bears witness refer to me as a slave of Allah and His

849
 Surah 4 Al-Nisa’

[170] O people! Surely the Messenger

has now come to you with the truth from ‫ول ِب ْلَ ِّق‬ ُ ‫الر ُس‬
َّ ‫َّاس قَ ْد َجاء ُك ُم‬ ُ ‫َي أَيـَُّها الن‬
your Lord, so believe, that will be better for ْ‫ِمن َّربِّ ُك ْم فَ ِآمنُواْ َخيـًْرا لَّ ُك ْم َوإِن تَ ْك ُف ُروا‬
you. However, if you reject, then to Allah ِ ‫السماو‬
ِ ‫ات َواأل َْر‬ ِ ِِ ِ
‫ض َوَكا َن‬ َ َ َّ ‫فَإ َّن َّل َما ف‬
belongs all that is in the heaven and the ﴾١٧٠﴿ ‫اللُ َعلِ ًيما َح ِك ًيما‬ ّ
earth. And Allah is All-knowing, All-wise.
[171] O people of the Book! Do not overstep
the bounds of your religion,386 and utter
not aught concerning Allah save the truth.
َ‫اب الَ تـَ ْغلُواْ ِف ِدينِ ُك ْم َوال‬ ِ َ‫ي أ َْهل الْ ِكت‬
َ َ
ِ ‫ال ِق إَِّنَا الْم‬ َّ ِ ِ
‫الل‬
Surely Masih, `Isa the son of Maryam, was
‫يح‬
ُ َ ‫س‬ ّ َْ ‫ال‬ ‫إ‬ ّ ََ ْ‫تـَُقولُوا‬
‫ى‬ ‫ل‬ ‫ع‬
ِ ِ ‫ول‬ ِ
(no more than) a Messenger of Allah,387 His َ ‫الل َوَكل َمتُهُ أَلْ َق‬
‫اها‬ ّ ُ ‫يسى ابْ ُن َم ْرَيَ َر ُس‬ َ ‫ع‬
word that He conveyed unto Maryam,388 َ‫لل َوُر ُسلِ ِه َوال‬ ِ ‫إِ َل مري وروح ِمْنه فَ ِآمنواْ ِب‬
ّ ُ ُ ّ ٌ ُ َ ََ ْ َ
and a spirit from Him.389 Therefore, believe ِ
ٌ‫اللُ إلَه‬ َِّ
ّ ‫تـَُقولُواْ ثَالَثَةٌ انتـَُهواْ َخيـًْرا لَّ ُك ْم إنَا‬
in Allah and His Messengers. Do not say ‫اح ٌد ُسْب َحانَهُ أَن يَ ُكو َن لَهُ َولَ ٌد لَّهُ َما‬ ِ‫و‬
َ
(God is) ‘three.’390 Desist. It is better for ِ ‫ض وَك َفى ِب‬ ِ
you. Surely Allah is One God. Exalted is
‫لل‬
ّ َ ْ ِ ‫َر‬‫أل‬ ‫ا‬ ‫ف‬ ‫ا‬ َ َ َ َ َّ ِ
‫م‬‫و‬ ‫ات‬ ‫او‬ ‫م‬ ‫الس‬ ‫ف‬
﴾١٧١﴿ ً‫َوكِيال‬
He above having a son. To Him belongs all
that is in the Heavens and the earth. And
Allah suffices for a Guardian.391

Messenger” (Ibn Kathir). allusion by the word here is to “the

signs” of Allah, as in Surah al-Tah-
As the Christians committed excesses
rim, verse 12 which says,
with regard to Jesus, so did the Jews,
ِ ‫وص َّدقَت بِ َكلِم‬
]12 : ‫ات َرِّبَا [التحرمي‬
who said (slanderous) things about َ ْ ََ
him (Zamakhshari, Shawkani). “She (Maryam) believed in the signs
(kalimat) of her Lord”
388. The “kalimah” of the original
either stands for “Messengership,” Or, as in Surah Luqman, verse 27,
or, as Qatadah has said, the allusion َِّ ‫ما نَِف َدت َكلِمات‬
]27 : ‫الل [لقمان‬
is to the “Word” “kun” (i.e., “be”) ُ َ ْ َ
by which Maryam became pregnant “Allah’s signs would never end”
(Qurtubi, Shawkani).
with `Isa (asws) - Ibn Jarir.
But there is room to believe that the 389. Various views have been ex-

850
Al-Nisa’ Surah 4

pressed about the original words “ru- Asad adds: “As regards the expres-
han minhu” (i.e., a Spirit from Him). sion ”a soul from Him” ... it is to be
One opinion is that it means “a blow noted that among the various mean-
from Him,” since life was blown into ings that the word ruh bears in the
the womb directly, without the part Qur’ān (e.g., “inspiration” in 2: 87
played by a sire. Others have said and 253), it is also used in its pri-
that it means “a life from Him” (Ibn mary significance of “breath of life”,
Jarir). “soul”, or “spirit”: thus, for instance,
in 32: 9, where the ever-recurring
To be sure, there is no strangeness
evolution of the human embryo is
in the combination: “a spirit from
spoken of: “and then He forms him
Him.” It is in the same vein as: “Al-
[i.e., man] ... and breathes into him
lah’s camel” in al-Shams, verse 13, or
of His spirit” - that is, endows him
“Cleanse My House” in Al-Baqarah,
with a conscious soul which repre-
verse 125 (Ibn Kathir).
sents God’s supreme gift to man and
It is said that a Christian physician in is, therefore, described as “a breath
the court of Harun al-Rashid argued of His spirit”. In the verse under
that the Qur’ān confirmed that Jesus discussion, which stresses the purely
Christ is part of God. He used this human nature of Jesus and refutes
verse to substantiate his claim. Hus- the belief in his divinity, the Qur’ān
sein al-Waqidi al-Marwazi was pres- points out that Jesus, like all other
ent. He rejoined that if that was so human beings, was “a soul created by
then all of the creations have a part Him”.
of God in them, in view of the verse
Rashid Rida writes: (If by the word
(45: 13):
Ruh we understand Ruh al-Qudus,
َِ ‫ض‬
‫ج ًيعا‬ ِ ‫السماو‬
ِ ‫ات َوَما ِف ْال َْر‬ ِ
َ َ َّ ‫َو َس َّخَر لَ ُك ْم َما ف‬ (Holy Ghost) then the usage of the
]13 : ‫ِمْنهُ [اجلاثية‬ word is wide and varied in the New
“And He subjected to you what is in Testament. It has been used both in
the heavens and what is in the earth, association with and without Jesus
all together, from Him.” That con- Christ. Matthew 1: 18 for instance,
vinced the man and he embraced Is- says: “Now the birth of Jesus Christ
lam pleasing Harun so much that he was on this wise: When as his mother
rewarded Waqidi heftily (Alusi). Mary was espoused to Joseph, before
they came together, she was found

851
 Surah 4 Al-Nisa’

with child of the Holy Ghost.” Or, Trinity

in Luke 1: 34-35: “Then said Mary
Rashid Rida writes: The belief in
unto the angel, How shall this be,
Trinity is not a novelty of the Chris-
seeing I know not a man? And the
tians. Researches undertaken by
angel answered and said unto her, the
Western scholars show the idea prev-
Holy Ghost shall come upon thee ...”
alent among many peoples of the
Or, in Luke 2: 25 it says: “And, be-
past. The Hindus, for instance, be-
hold, there was a man in Jerusalem,
lieve in the Trinity of Brahma, Vish-
whose name was Simeon, and the
nu and Shiva. They call it “Trimur-
same man was just and devout, wait-
thy.” The Chinese Buddhists believe
ing for the consolation of Israel, and
in a Trinity of their own. The basis
the Holy Ghost was upon him.” The
of Tau beliefs and philosophy is also
first two quotes above clearly show
in trinity. Ancient Egyptian religious
that Jesus Christ was created through
system, whose most holy temple was
the agency of the Ruh al-Qudus (or
at Memphis, started the initiation
Jibril).
of the freshers with the catechism
390. The belief in Trinity is one of that originally there was one God.
the several variant beliefs that vari- He created the second. Then the
ous Christians hold as true. There are two created the third and thus the
numerous such groundless notions. “Holy Trinity” achieved completion.
For example, some of them believe In fact, when their ruler asked the
that Jesus was the son of God, oth- chief priest about God, he replied
ers that He was God Himself, and that the Godhead constituted of a
so on. In fact, someone has put it Triad consisting of God, the Word
aptly when he said that if ten Chris- and the Holy Ghost. Ancient Per-
tians were to get together (and ex- sians had their own trinity of Gods:
press their opinions about God) they Ozmerd, Matrat and Ahraman, al-
would do it in eleven contradictory though later they developed duality,
ways (Ibn Kathir). with a god of good and a god of evil.
Similarly, the writer of “The Devel-
Thanwi adds: “The verse also refutes
opment of Religious Thoughts” details
the entirely baseless notion of hulul
that the ancient Greeks believed that
held by the ignorant Sufis.”
god has three hypostasis. Therefore,
when their chief priest offered the
sacrifices of the worshippers to the

852
Al-Nisa’ Surah 4

deities they sprayed the sacrifice with whom thou hast sent.” And in Mark,
three holy sprinkles, sprinkling those ch.12, v.29, when Jesus was asked
present three times, drawing incense about God’s commandments, re-
with the help of three fingers, under plied: “The first of all his command-
the belief that everything holy has an ment is, Hear O Israel: The Lord,
aspect of three in it. The Hebrew dic- our God, is one Lord.”
tionary says that the barbarians who
To the above, this author would like
lived in the north of Prussia wor-
to add the following:
shipped a deity that had three heads.
It was called “Triclave,” where “Tri” Although the importance of the sub-
is three and “Clave” perhaps for god. ject demands an exhaustive presenta-
Likewise the ancient Scandinavians tion, we shall for the moment con-
worshipped three gods called Odin, tent ourselves with a few remarks.
Thor and Freyr which they believed Any unprejudiced person who looks
were three aspects of one reality. into the Gospels, will be amazed to
Their temples as well as those found find no support whatsoever for the
in Denmark used to be decorated concept of Trinity or the nature and
with the figures of these three gods. mission of Jesus Christ as incorporat-
ed in the Christian creed. Nowhere
With these findings before us, can
does Christ claim himself a son of
we ask: Did the Europeans accept
God, or possessed with divinity, or
the religion of the Prophets of Is-
claim a part in a trinity of gods. It is
rael who believed in One God, or
true that he refers to God as the Fa-
did they continue with their ancient
ther, and to himself as the Son, but
religions, adding Jesus Christ to the
the Scriptures use the terms in ref-
long list of deities?!
erence to many others. As for Trin-
Surely, had the Christians nothing ity, the word does not find mention
else to check their beliefs against, once in the Gospels. A single verse
except the Gospels, even then they on which the Church rests its argu-
should have been led to One God. ment, could be speaking of anything
The Gospel of John says, in ch.17, but Trinity and which Biblical schol-
v.3: “(Jesus spoke thus) And this ars have shown as of later introduc-
life is eternal, that they might know tion. The concept of Trinity, there-
thee, the true God, and Jesus Christ fore, has its origin in anything but

853
 Surah 4 Al-Nisa’

the Gospels. Western scholars have Expectedly, the ideas introduced

shown that early adherents of the by Paul were never accepted whole-
Christian church from the northern heartedly by the Christians anytime
sphere, were already familiar with in their entire history. Early Church
the concept as a creed of their pagan was as divided over the nature of
religions, and so it was readily ac- Christ, as the fingers of a hand. From
cepted by them when adopted by the the beginning, there was a strong
Church, but opposed by the Eastern faction opposed to Paul’s ideas. They
churches. Gibbon feels that Greek held the belief that Christ was no
philosophy had influenced the early more than a human and a Prophet.
churchmen. This faction came to be symbolized
in the fourth century by a learned re-
Whatever the origin, one or many,
ligious figure called Arius, whose pi-
historical accounts tell us that it was
ety no one ever questioned; it was of
Paul of Jerusalem, formerly a Jew and
such order that he declined to con-
persecutor of the Christians, who
test for the grand office of the epis-
was the first to introduce the concept
copal throne. He stood firm against
into Christian thought and non-
Pauline ideas. He and his followers
Gospel Scriptures. Although initially
waged a struggle against the estab-
a disciple of the disciples of Christ, he
lished Church. A large majority of
later claimed independence follow-
the bishops of Asia appeared to sup-
ing revelations and inspirations to
port or favor his cause. In fact, the
him. Ultimately he parted ways with
most learned seemed to be on his
a disciple, but not without a quarrel.
side.
Significantly, there must have been
something seriously wrong, for a dis- Arius’ ideas however, were not the
ciple of Christ, one who shared the only ones that were different from
Last Supper with his Master, whose those of the established Church. Hill-
feet his Master had washed, and ary, a Bishop of the fourth century,
who, after him, journeyed across the lamented that in the ten provinces of
lands spreading his message on his Asia that he had visited, “there could
bidding, should have disapproved be found very few prelates who had
of Paul. But, at least on this score, preserved the knowledge of the true
Paul, who never saw Christ, has been God.” The statement implies that
dearer to the Catholic Church than either the prelates subscribed to the
an Apostle of Christ. Arian creed, which refused to ac-

854
Al-Nisa’ Surah 4

cept Jesus Christ as the son of God, fore, such terms of definitions must
or believed in Trinity. If we assume be avoided which could not be found
that the bishop was referring to Ari- in the Scriptures. Could he have
an creeds, then we get some idea of asked for less? Yet, despite the plea,
the popularity of his beliefs. But if Homoousion (consubstantiality in a
he was referring to the prevalence different guise) of the Father, the Son
of Trinity, then his words acquire a and the Holy Ghost was established
chilling note, “there could be found in the council of Nicea and declared
very few prelates who had preserved a fundamental article of Christian
the knowledge of the true God.” faith. Arian was declared a heretic -
for claiming oneness of Divinity!
Such were the conditions when
churchmen from over the world, A modern scholar Brenton wrote:
gathered in Nicene in 325 A.C., to “Official Christianity finally accept-
agree on a Christian creed. Arius ed in 325 at the Council of Nicaea,
was there. There are differences in near Constantinople, the Trinitarian,
opinion as to how many supported or Athanasian, position. According
the Arian creed. Some accounts say to this the persons of the Trinity,
they were in minority, while one or God the Father, Jesus Christ the Son,
two accounts say they were actually and the Holy Ghost are real persons,
in majority. Perhaps the confusion three in number, and yet they are
about the numbers is because of the also one. Christianity remained a
fact that several such conferences monotheism, its Trinity well above
were held and votes counted. Ac- Mathematics.” And, “... But the
cording to one account, supporters point must be made again firmly,
to Arian cause at Nicene included for if Christianity is so regarded one
two Bishops, seven presbyters, twelve would expect the triumphant Chris-
deacons, and, as Gibbon mentioned, tianity of the Council of Nicaea, the
seven hundred virgins. official faith of the world’s greatest
empire, to be quite different from
The stand taken by the Arians was
Christianity of the fishermen of Gal-
that since the nature of controversy
ilee. On the other hand, if one takes
was too complicated and, in fact, in-
the New Testament as the final asser-
comprehensive to most who spoke
tion of Christian truth, one is bound
on it in passionate terms, modera-
to conclude, not just that the Chris-
tion was to be observed, and there-
tianity of the fourth century was

855
 Surah 4 Al-Nisa’

different from that of the first, but moousion was therefore hurriedly
that the Christianity of the fourth and more firmly replanted into the
century was not Christian” (Ideas churches of the West.
and Men, Brinton, Prentice Hall, p.
Yet, the issue was far from settled
127).
and had not gained popularity. Thir-
Arian’s cause however did not die ty years after the council, even Hill-
out. When the next Council met ary the important religious figure
in Rimini, forty of the bishops, of we have quoted above, was himself
the total of four hundred bishops unaware of the exact requirements
were Arians. Most of the non-Arians of the Nicene Creed. The following
were, significantly, from the north- excerpt from him gives us a view of
ern regions, who for the first time the then Christian world’s confusion
in their history, after emerging from over its creeds: “It is a thing, equal-
their forests and caves as pagans, ly deplorable and dangerous that
had embraced a divinely revealed there are so many creeds as opinions
religion. In contrast, Arian bishops among men, as many doctrines as
were highly learned men of the East, inclinations, and as many sources of
from a region where Jesus Christ blasphemy as there are faults among
had appeared about whom the con- us; because we make creeds arbitrari-
troversy was raging. In truth, the ly and explain them as arbitrarily.
Western bishops, docile followers of The Homoousion (consubstantiali-
the commands of the Latin Church, ty: Au.) is rejected, and received, and
ignorant of the language of the explained away by successive synods.
texts, should have been disqualified The partial or total resemblance of
from voting. Nevertheless, it seems the Father and of the Son is a subject
the Arians seem to have had a bet- of dispute for these unhappy times.
ter field day, and a more persuasive Every year, nay every moon, we
turn. The word “Homoousion” was make new creeds to describe invis-
dropped by common consent. It was ible mysteries. We repent of what we
only when the Western bishops had have done, we defend those who re-
returned home, and perhaps held pent, and anathematize those whom
discussions with the lower clergy in we defended. We condemn either
the respective regions, that they real- the doctrine of others in ourselves, or
ized that they had all become Arians our own in that of others; and, recip-
by agreeing to expel the word. Ho- rocally tearing one another to piec-

856
Al-Nisa’ Surah 4

es, we have been the cause of each and threatened those who disagreed
other’s ruin” (The Decline and Fall of with him with exile and confiscation
the Roman Empire, Edward Gibbon, of all property. The Arian votes im-
abridged version, p. 397). mediately dropped down from sev-
enteen to two. If majority counts in
The divisions among the Christians,
religion, the Nicene creed was recon-
the infighting, the struggle to con-
firmed by the majority. Arius himself
trol the Church, were threatening to
was banished to a distant province,
tear apart the Roman Empire in the
his writings put to flame and capital
fourth century. The emperor, Con-
punishment pronounced for anyone
stantine, could not sit idle while the
in possession of them.
inner turmoil weakened the strength
of his empire. He decided to act. He However, the edict ink had hardly
called for another conference and dried when the Emperor discovered
got three hundred bishops assembled that his own sister was an Arian. We
together for a fresh attempt at the do not know of the happenings, dis-
resolution of the problem of creed. cussions and talks within the palace,
This time, the recent convert to the but, to be sure, Arian was recalled
faith – the Emperor - decided to be and reinstated in Royal favor. He was
the arbiter and the judge. What was received in court respectfully and his
to many a question of life and death, creed approved by the synod of Je-
hell or heaven, he attributed its ori- rusalem, the seat of Christian learn-
gins to a trifle point, at best a subtle ing, if not of political power. But the
question but incomprehensible to day he was to be readmitted into the
the best minds. Ignorant, not of the Church of Constantinople, Arius
language of the holy texts, but of suddenly collapsed and died while
the text itself, and disadvantaged by walking through the streets of the
translations into erroneous Latin, he capitol. It was suspected that the holy
was far from qualified to judge over Church personalities had done more
a credal matter and its metaphysical than merely praying for his death.
dimensions. While the issue was be- Three principal enemies of Arius,
ing debated hotly, he must have lis- who had opposed him tooth and nail
tened more with curiosity than with for decades, Athanasius, Eusthatius
a sharp sense of right and wrong. Yet, and Paul (of Constantinople) were
in his resolve to end all controversies, deposed by the Church councils on
he ratified the older Nicene creed various counts and banished to dis-

857
 Surah 4 Al-Nisa’

[172] Masih would never disdain to be a ِ ِ ً‫نكف الْم ِسيح أَن ي ُكو َن عبدا‬ ِ
slave of Allah, neither would the angels
‫ل‬ ّّ َْ َ ُ َ َ َ‫لَّن يَ ْست‬
‫ف‬ ْ ‫نك‬ ِ َ‫والَ الْمآلئِ َكةُ الْم َقَّربو َن ومن يست‬
nearest (to Allah).392 Whosoever disdained ْ َ ََ ُ ُ َ َ
to worship Him and waxed proud, He shall ‫ْب فَ َسيَ ْح ُشُرُه ْم إِلَ ِيه‬
ِ‫َعن ِعب َادتِِه ويستَك‬
ْ ْ ََ َ ْ
surely muster them together to Himself. ﴾١٧٢﴿ ‫ج ًيعا‬ َِ

tant lands. Constantine himself, the 392. The “angels nearest” have, at
first Christian Emperor of the Ro- various times in history, been wor-
man Empire, who was the author of shipped by men, hence their inclu-
the Christian creed as held true by sion (Ibn Kathir).
the Catholic Church, received the
Some scholars have argued that since
rites of baptism from an Arian bish-
in the Arabic language a well-known
op shortly before his death. His sons
rule of rhetoric is that the superior
who ascended the throne, and grand-
(afdal) is always mentioned after the
sons, remained Arian and the faith of
inferior, the verse proves by implica-
the royals spilled into the following
tion that the angels nearest to Allah
centuries. But the ultimate triumph,
are superior to Prophets. This, how-
thanks for the numbers in the West,
ever, is a minority opinion, since
was for the Nicene Creed, and for
there can be several explanations to
consubstantiality. Such are the ironic
the order in the verse. Nonetheless,
historical details of a Creed held dear
the best thing in such matters, where
and true by the Roman Catholic
reason does not play a role, rather,
Church (Au.).
the dependence is entirely on the re-
391. That is, Jesus is not the Guard- ceived reports, and since, in this case,
ian of the people, rather, it is Allah there is no report (from the Prophet
who is the Guardian, and One who or the Companions), the best course
suffices as a Guardian. is silence. The sensitiveness of the is-
sue also demands extreme care (Alu-
(Nevertheless, the word “wakil” can
si).
also lend the meaning of “a Disposer
of affairs.” In that case the interpreta- 393. A hadīth of Muslim says:
tion would be: Au.): Allah does not
ُ ‫الَنَّةَ َم ْن َكا َن ِف قـَْلبِ ِه ِمثـَْق‬
‫ال َذ َّرٍة‬ ْ ‫ال « الَ يَ ْد ُخ ُل‬ َ َ‫ق‬
need a son to dispose off His affairs.
ُ‫ب أَ ْن يَ ُكو َن ثـَْوبُه‬
ِ ِ َ َ‫ ق‬.« ‫ِم ْن ك ْب‬
َّ ‫ال َر ُج ٌل إ َّن‬
ُّ ‫الر ُج َل ُي‬ ٍ ِ
He suffices for that Himself (Alusi). ‫ال‬َ ‫الَ َم‬
ْ ‫ب‬ ُّ ‫يل ُِي‬ ِ َّ ‫ إِ َّن‬:‫ال‬
ٌ ‫اللَ َج‬ َ َ‫ ق‬.ً‫َح َسنًا َونـَْعلُهُ َح َسنَة‬

858
Al-Nisa’ Surah 4

[173] Then, as for those who believed and

‫ات‬ِ ‫ال‬ ِ َّ ْ‫فَأ ََّما الَّ ِذين آمنواْ وع ِملُوا‬
worked righteousness, He shall award َ ‫الص‬ َ َ َُ َ
ِ‫ضلِه‬ ِ ِ
them their wages in full - granting them ْ َ‫يد ُهم ّمن ف‬ ُ ‫فـَيـَُوفّي ِه ْم أ‬
ُ ‫ُج َورُه ْم َويَز‬
more out of His grace. As for those who ‫استَ ْكبـَُرواْ فـَيـَُع ِّذبـُُه ْم‬
ْ ‫استَن َك ُفواْ َو‬
ْ ‫ين‬
ِ َّ
َ ‫َوأ ََّما الذ‬
ِ ‫ون‬ ِ ِ
ّ ‫يما َوالَ َِي ُدو َن َلُم ّمن ُد‬
disdained and waxed proud, He shall chas- ‫الل‬ ً ُ‫َع َذ ًاب أَل‬
tise them with a painful chastisement.393 ﴾١٧٣﴿ ‫ص ًريا‬ ِ َ‫ولِيًّا والَ ن‬
And they shall not find for themselves be- َ َ
sides Allah, a friend or helper.
[174] O Mankind! Verily, a convincing
‫َّاس قَ ْد َجاء ُكم بـرها ٌن ِمن َّربِ ُكم‬
ُ ‫َي أَيـَُّها الن‬
proof has come to you from your Lord.394 ْ ّ ّ َ ُْ
And We have sent down to you a clear
﴾١٧٤﴿ ‫َنزلْنَا إِلَْي ُك ْم نُ ًورا ُّمبِينًا‬
َ ‫َوأ‬
Light.395

ْ ‫الْ ِكبـُْر بَطَُر‬

ُ ‫الَ ِّق َو َغ ْم‬
ِ ‫ط الن‬
.‫َّاس‬ existence (Au.).

“Whoever harboured pride equal 395. Qatadah and Ibn Jurayj have
to a mustard seed in his heart said that by the word “nur” (light)
will not enter Paradise.” Upon the allusion is to the Qur’ān (Ibn Ja-
this someone asked: “Messen- rir).
ger of Allah. A man wishes that 396. Ibn Jurayj has said that the
his clothes be good, his shoes be pronoun in the “bihi” of the origi-
good (is that pride)?” He replied: nal refers to the Qur’ān (Ibn Jarir).
“Allah is beautiful and loves the Therefore a variant translation could
beautiful. Pride is to counter the be: “Those who hold fast unto it,” i.e.,
truth haughtily and look down “unto the Qur’ān.”
upon the people” (Alusi).
397. The expression “Guide them to
394. The “burhan” of the original, Himself ” means He will guide them
translated as “proof ” here, has been to the ways of His worship (Za-
widely interpreted as alluding to the makhshari).
Prophet, since it is his personality
which demands an explanation and 398. “The seemingly abrupt transi-
is, consequently, a proof of Allah’s tion from the preceding passages -

859
 Surah 4 Al-Nisa’

[175] Those then who believed in Allah and ‫ص ُمواْ بِِه‬ ِ ِ َّ

held fast unto Him,396 He shall admit them َ َ‫ين َآمنُواْ ِب ّلل َو ْاعت‬ َ ‫فَأ ََّما الذ‬
‫ض ٍل َويـَْه ِدي ِه ْم‬ ْ َ‫فَ َسيُ ْد ِخلُ ُه ْم ِف َر ْحٍَة ِّمْنهُ َوف‬
into a mercy from Himself and grace, and
shall guide them unto Himself397 (along) a ﴾١٧٥﴿ ‫إِلَْي ِه ِصَراطًا ُّم ْستَ ِق ًيما‬
Straight Path.
[176] They consult you (O Prophet).398
Tell them Allah directs you thus in the
matter of a person without a heir in the di- ‫اللُ يـُْفتِي ُك ْم ِف الْ َكالَلَِة إِ ِن‬
rect line:399 If a man dies without leaving ّ ‫ك قُ ِل‬ َ َ‫يَ ْستـَْفتُون‬
a child, but he has a sister, then her share
‫ت فـَلَ َها‬ ٌ ‫ُخ‬ ْ ‫س لَهُ َولَ ٌد َولَهُ أ‬ َ ‫ك لَْي‬َ َ‫ْام ُرٌؤ َهل‬
‫ف َما تـََرَك َوُه َو يَِرثـَُهآ إِن َّلْ يَ ُكن َّلَا‬ ِ
will be one half of what he leaves.400 And ُ ‫ص‬ ْ‫ن‬
(conversely) he would inherit her (wholly) ‫ان ِمَّا‬ ِ َ‫ي فـلَهما الثـُّلُث‬ ِ ِ
َ ُ َ َْ‫َولَ ٌد فَإن َكانـَتَا اثـْنـَتـ‬
if she were (to die) childless.401 However, if َّ ِ‫تـَرَك وإِن َكانُواْ إِ ْخوًة ِّر َجاالً ونِساء فَل‬
‫لذ َك ِر‬ َ َ َ َ َ
there be two (sisters, to the deceased), then ‫اللُ لَ ُك ْم أَن‬ ‫ي‬ِ ‫ـ‬ ‫ب‬‫ـ‬ ‫ي‬ ِ
‫ي‬ ‫ـ‬ ‫ي‬ ‫ـ‬ ‫ث‬ ‫ُن‬
‫أل‬ ‫ا‬ ِّ ‫ِمثْل ح‬
‫ظ‬
ّ ُ َُّ َْ َ َ ُ
they share two-thirds of what he leaves. ﴾١٧٦﴿ ‫اللُ بِ ُك ِّل َش ْي ٍء َعلِ ٌيم‬ ِ
ّ َ ْ‫تَضلُّوا‬
‫و‬
But, if they be brothers and sisters then the
share of the male shall be twice that of the
females. Allah makes clear to you so that
you might not run into error. Allah has
knowledge of all things.402

dealing with questions of theology alized” (Asad).

- to this one is in accord with the
399. For an explanation of the term
Qur’ānic principle of deliberately
Kalalah see note 54 above.
interweaving moral exhortation with
practical legislation: and this in pur- Ibn `Umar has reported that (when
suance of the teaching that man’s `Umar was asked about Kalalah
life - spiritual and moral, individual when he was on the pulpit), he re-
and social - is one integral whole, plied, “People! I wish I had asked the
and therefore requires simultaneous Prophet about three things: (Share
consideration of all its aspects if the of ) the grandfather, (who) Kalalah
concept of ‘the good life’ is to be re- (is) and details about riba.” Several

860
Al-Nisa’ Surah 4

other reports say that he had on was brought before Zayd b. Thabit
several occasions asked the Prophet of a man who had left a wife and a
about who Kalalah is, but he only sister by the same father and mother.
directed him to refer to the last verse He ruled that both the wife and sister
of Surah al-Nisa’. (It was `Umar’s ex- will get one half each and remarked
treme caution in matters of religion that that is how the Prophet had also
that without sufficient grounds, he judged (Ibn Kathir).
refused to lend the weight of his per-
401. However, if she has a father, and
sonality to an opinion: Manar).
is childless, then the father inherits
And Jabir b. `Abdullah reports that all, to the exclusion of the brother(s)
he became the cause of revelation - Ibn Kathir.
of this verse. He says he was seri-
402. Bara’ ibn al-`Azib has said (in
ously ill. The Prophet visited him.
a report in Muslim) that this was
He was unconscious. The Prophet
the last verse of the Qur’ān to be re-
made ablution and then sprinkled
vealed, although, the last complete
water on him from his mouth (some
Surah to be revealed was al-Tawbah
reports say he asked others also to
(Ibn Jarir, Ibn Kathir).
do it). With that Jabir recovered.
He asked the Prophet: “How should The report about this is in the Sahi-
my wealth be divided?” (According hayn.
to other versions, he had nine sisters
but no brother). Allah revealed this And, Jalaluddin Suyuti has point-
verse (Ibn Jarir, Qurtubi). ed out that it is significant to note
that the last verse to be revealed is
The first and the last of the above concerned with what the last thing
mentioned reports are in the Sahi- a man is concerned with before he
hayn while the middle one is in Mus- dies (Alusi).
lim and others (Ibn Kathir).
400. The other half will go to distant
relatives known as “`asabah” (Ibn Ja-
rir); which of course, if the man is
parentless (Ibn Kathir).
It is reported in Ahmad that a case

861
 Surah 4 Al-Nisa’

862
Al-Ma’idah Surah 5

Surah 5
Al-Ma’idah
(The Table Spread)
Madinan

IN THE NAME OF ALLAH, THE KIND, THE COMPAS-

SIONATE

Introductory Notes chapter to be revealed was that this

Imām Ahmad has recorded Asma’ b. was the last whole chapter that dealt
Yazid: with the lawful and the unlawful,
after which no chapter was revealed
‫ضبَ ِاء‬ ِ ‫يد قَالَت إِِن‬
ْ ‫آلخ َذةٌ بِ ِزَم ِام الْ َع‬ ِ
ّ ْ َ ‫َسَاءَ بِْنت يَِز‬ ْ ‫َع ْن أ‬ discussing these subjects.
ِ‫الل علَي ِه وسلَّم إِ ْذ أُنْ ِزلَت علَيه‬ َّ َِّ ‫َنقَِة َر ُسول‬
ِ
َْ ْ َ َ َ ْ َ َُّ ‫صلى‬ َ ‫الل‬ Ibn Hibban has written however
‫ض ِد النَّاقَِة‬ ِ ِ ِ ‫الْمائِ َدةُ ُكلُّها فَ َكاد‬
ُ ‫ت م ْن ث َقل َها تَ ُد ُّق بِ َع‬
َْ َ َ that some parts of this surah were re-
“I was holding the rein of the vealed during the Prophet’s Huday-
Prophet’s camel `Adba’, when al biyyah journey; some parts during
Ma’idah was revealed to him – the Makkah campaign, while others
the whole of it. It appeared as if during Hajjatu al Wada` (Shafi`).
its weight would break down the
Qurtubi also writes: This surah was
forelegs of the camel.”
not revealed in one piece, rather, its
Other versions have it that unable to parts were revealed at different times:
bear, the camel collapsed down. Fi- but all of them after the hijrah. And
nally, the Prophet (saws) dismounted whatever was revealed after hijrah
to unburden her. There are reports even if out of the town of Madinah
that this is the last chapter of the is called Madinan.
Qur’ān to be revealed as one whole,
Naqqash has reported that once al
although other chapters have also
Kindi (the renowned Muslim philos-
been named (Ibn Kathir).
opher of the 3rd century) was asked
With special reference to verse 3 by some people: “Wise man. Why
Qurtubi writes that what they meant do you not produce for us some-
when they said that this was the last thing equal to the Qur’ān.” He said

863
 Surah 5 Al-Ma’idah

[1] Believers! Fulfill your commitments.1 Law- ِ ِ ِ َّ

ful unto you are all beasts of the flock2 except
‫ت‬ ْ َّ‫ين َآمنُواْ أ َْوفُواْ ِبلْعُ ُقود أُحل‬ َ ‫َي أَيـَُّها الذ‬
that which is now recited to you (and) except ‫لَ ُكم َبِ َيمةُ األَنـَْع ِام إِالَّ َما يـُتـْلَى َعلَْي ُك ْم‬
ِ َّ ‫َغيـر ُِملِّي‬
for the (hunting of) game animals when you ّ ‫الصْيد َوأَنتُ ْم ُح ُرٌم إِ َّن‬
‫اللَ َْي ُك ُم‬ َْ
are in a state of consecration. Verily, Allah de- ﴾١﴿ ‫يد‬ ِ
ُ ‫َما يُر‬
crees what He will.

he would and shut himself up in his are also warned not to take the Jews
house for several days. He came out and the Christians for their ‘allies’ in
to say: “By God! I can not. I came the moral sense of the word: that is,
across the first verse of al Ma’idah. It not to imitate their way of life and
advised to keep the pledges, ordered their social concepts at the expense
a thing, then stated an exception, of the principles of Islam (verses 51
and then an exception over the ex- ff.) ... The crowning statement of
ception, then described Allah’s pow- the whole surah is found in verse 3,
er and will: all in a line. No human which was revealed to the Prophet
could have done it.” shortly before his death: ‘Today have
Asad writes: “The surah begins with I perfected ...’”
a call to the believers to fulfill their 1. That is, O Muslims, be true to
spiritual and social responsibilities, your pledges given to Allah, to His
and ends with a reminder of man’s Prophet, your vows that you will fol-
utter dependence on God... Being low Allah’s commandments, and the
one of the last revelation vouchsafed word of promises that you give to
to the Prophet, it lays down a series each other (Ibn Jarir).
of ordinances relating to religious Hasan has stated that it includes
rites and social obligations; but, at all kinds of pledges: those that one
the same time, it warns the follow- makes to Allah, those that one makes
ers of the Qur’ān not to enlarge the to His creatures, and those that one
area of divine ordinances by means makes to himself such as, for exam-
of subjective deductions (verse 101), ple, to promise oneself to practice Is-
since this might make it difficult lam more faithfully (Qurtubi).
for them to act in accordance with
God’s Law, and might ultimately Asad adds: “The term `aqd (“cov-
lead them to denying the truth of enant”) denotes a solemn undertak-
revelation as such (verse 102). They ing or engagement involving more

864
Al-Ma’idah Surah 5

than one party. According to Raghib, Ibn Jarir.

the covenant referred to in this verse Qurtubi adds: If it emerges alive, it
‘are of three kinds: the covenants must be slaughtered. As for the dead,
between God and man, [i.e., man’s Imām Malik has conditioned it to
obligations towards God], between one which has completed its growth
man and his own soul, and between and has fully achieved its physical
the individual and his fellow men’ features. If not, it cannot be con-
thus embracing the entire area of sumed (Qurtubi).
man’s moral and social responsibili-
ties.” In fact, there is a hadīth in Tirmi-
dhi (who declares it as hasan sahih),
In yet simpler words: commitments with another in Abu Da’ud of similar
of all kinds, including those a man meaning, which says that when the
makes to himself (Au.). Prophet was asked about the fetus of
Ibn `Abbas, Mujahid, Mutarrif, a slaughtered animal, he said that it
Rabi`, Dahhak and others have said might be eaten because slaughtering
that `uqud of the original is equiva- of her mother was the slaughter of its
lent of `uhud, i.e., pacts and pledges fetus (Qurtubi, Ibn Kathir).
(Ibn Jarir). Mawdudi writes: “.. the permission
2. Although the authorities have ... embraces all grazing quadrupeds
understood camels, cows, goats and of the cattle type, i.e., which do
the like as alluded to, according to not posses canine teeth, which feed
some scholars, the words “bahimatu on plants rather than animals, and
al an`am” include antelopes, wild which resemble the cattle... This
cows, wild asses, etc. (Ibn Jarir). implies that the flesh of those ani-
excludes all canine animals, while mals which have canine teeth and
the addition of bahimah includes are carnivorous is not permissible.
all quadrupeds that feed on plants This implication was elucidated by
(Qurtubi). the Prophet (peace be on him) and
is embodied in a tradition in which
Nevertheless, Ibn `Umar, Ibn `Ab- he prohibited those beasts which kill
bas and others have held the opinion and eat other animals. Likewise, the
that it is the dead fetus found in an Prophet (peace be on him) also pro-
animal’s wombs that has been allud- hibited birds with claws and those
ed to, making it lawful to eat, (if the that feed on carrion.”
mother has been duly slaughtered)

865
 Surah 5 Al-Ma’idah

[2] Believers! Violate not the consecrated

of Allah3 nor the Sacred month,4 neither the
ِ ‫ي أَيـُّها الَّ ِذين آمنواْ الَ ُِتلُّواْ شعآئِر‬
‫الل‬
consecrated (animal),5 nor the collared ones ّ َ ََ َُ َ َ َ
ِ
‫ي َوالَ الْ َقآلئ َد‬
(marked out for sacrifice),6 nor those (pil-
َ ‫الََر َام َوالَ ا ْلَْد‬
ْ ‫َّهَر‬ ْ ‫َوالَ الش‬
grims) repairing7 to the Holy House seek- ِ
ing Allah’s bounty8 and (His) good pleasure.
ً‫ضال‬ ْ َ‫الََر َام يـَبـْتـَغُو َن ف‬
ْ ‫ت‬ َ ‫َوال ّآم‬
َ ‫ني الْبـَْي‬
However, after you are out of the state of con- ْ‫ادوا‬ُ َ‫اصط‬ ْ َ‫ض َو ًان َوإِ َذا َحلَْلتُ ْم ف‬ ْ ‫ِّمن َّرّبِِ ْم َوِر‬
ٍ
secration, you might hunt. Also, detestation ‫صدُّوُك ْم‬َ ‫َوالَ َْي ِرَمنَّ ُك ْم َشنَآ ُن قـَْوم أَن‬
for a people - who had prevented you from the ْ‫الََرِام أَن تـَْعتَ ُدواْ َوتـََع َاونُوا‬ْ ‫َع ِن الْ َم ْس ِج ِد‬
Holy Mosque9 - might not urge you to commit ‫َعلَى الْ ِّرب َوالتـَّْق َوى َوالَ تـََع َاونُواْ َعلَى ا ِإل ِْث‬
aggression (against them). Rather, co-operate
in matters of piety and godfearing,10 and do
‫اب‬ِ ‫يد الْعِ َق‬ ُ ‫اللَ َش ِد‬ ّ ‫اللَ إِ َّن‬
ِ
ّ ْ‫َوالْعُ ْد َوان َواتـَُّقوا‬
not co-operate in matters involving sin and ﴾٢﴿
aggression.11 Fear Allah. Verily Allah is se-
vere in retribution.

3. Ibn `Abbas and Mujahid have is “a mark.” Sometimes a camel to

said that it is the rites of Hajj that is be slaughtered was marked with a
meant by Sha`a’ir Allah (symbols of (minor) wound in its hump. Such
Allah) Ibn Jarir. of them were known as Sha`a’ir and
Another opinion coming from him, the allusion seems to be to them. Ac-
as reported by Ibn Jarir and Ibn abi cording to Imām Abu Hanifah, the
Hatim, is that whatever becomes un- practice is now undesirable, because,
lawful after a man dons the pilgrim if it was resorted to by the Prophet
garb is Sha`a’ir Allah (Shawkani). But himself, as recorded in a hadīth of
‘Ata’ seems to be more apt when he Muslim, it was because that was the
says that “Sha`a’ir” (sing. Sha`irah) only way in practice then to mark
linguistically being “the well known out a beast for sacrifice. It is said that
things,” would mean those of the Abu Hanifah feared its misuse and
commandments of Allah that, by suffering it causes to the animal.
their nature, are well known by the 4. That is, do not fight in the Sacred
people. Muslims should not violate month: Ibn `Abbas, `Ikrimah (Ibn
them (Ibn Jarir). Jarir).
Qurtubi states that another opinion However, according to the great
is that Sha`a’ir is from Ish-`ar which majority (the rule is now abrogated

866
Al-Ma’idah Surah 5

and), the Muslims can begin a battle others, the rule stands abrogated
in the Sacred months (which are: (Qurtubi). Mutarrif b. Shikhkhir has
Dhu al Qa`idah, Dhu al Hijjah, Mu- however said that the practice there-
harram and Rajab) - Ibn Kathir. of of collaring oneself has itself been
It should be obvious, that of the two declared unlawful by the verse (and
parameters, time and space, with thus it is not abrogated) Ibn Jarir.
which Allah controls this world, He The Prophet himself however, had
has declared some as sacrosanct, and thus got his camels marked, as con-
Muslims are required to treat them firmed by reports in the Sahihayn.
as such. Also see note 448 of surah al Nevertheless, a general meaning that
Baqarah (Au.). can be derived is: Do not make law-
5. Although the “hadyu” of the origi- ful unto yourself those animals that
nal primarily refers to the animals you intend to slaughter in the Ha-
that have been intended for slaughter ram area, nor those others that you
in the Haram area, some commenta- (or others) have collared for such
tors have said that anything that one purposes (Au.).
intends to give out in charity in the 7. “’Ammina” has ammama in its
way of Allah such as a piece of cloth root, which means to intend (Ibn
is hadyu. It is forbidden for the own- Jarir, Qurtubi); and, although the
er to put the article to personal use application is general, as Ibn `Abbas
after the intention (Qurtubi). has said, to include anyone heading
6. The allusion by the qala’id (sing: to the Haram, the verse came down
qaladah) could either be to the ani- in particular reference to Hutam
mals that were collared as a mark by b. Hind who came to the Prophet
the pilgrims who drove them along enquiring about Islam. When the
to the Hajj sites for sacrifice, or, to Prophet told him about the mes-
the people in the days of ignorance sage he had brought, Hutam (who,
who used to tear down the skin of a according to some sources had em-
Makkan tree and collar themselves as braced Islam) said: “That is a bit
the mark of a pilgrim to escape being tough. However, I shall present it to
harmed until they returned home. If my people. If they accept it, I shall
the word has been used in the latter come back with them. If they do not
sense, then, according to Ibn `Ab- I will stay back.” The Prophet said
bas, Mujahid, Sha`bi, Qatadah and about him: “The man came in with

867
 Surah 5 Al-Ma’idah

the face of an unbeliever and went 10. Abu al `Aliyyah has said that
out with the face of a deceiver.” On with the birr of the original, the allu-
his way back, Hutam (became an sion is to what has been ordered and
apostate and) stole some Madinan by Taqwa to what has been prohib-
cattle. Although given a chase, he ited (Ibn Jarir).
managed to reach his tribe in Najd Qurtubi quotes al Mawardi that
safely. The next year he came down piety involves deeds that please the
to Makkah, as a trader (he was a people while godfearing involve
fabulously rich businessman) and in- those deeds that please Allah alone;
tending Hajj. He had collared him- someone who combined the two,
self and his beasts. The Companions achieved salvation.
sought the Prophet’s permission to
capture and punish him. But this Accordingly, when the Prophet said,
verse was revealed which prevented as in a hadīth of Bukhari and others:
them. Nevertheless, at a later stage, َّ ‫صلَّى‬ َِّ ‫ول‬ َّ ‫س َر ِض َي‬ ٍ َ‫َع ْن أَن‬
ُ‫الل‬ َ ‫الل‬ ُ ‫ال َر ُس‬ َ َ‫ال ق‬ َ َ‫اللُ َعْنهُ ق‬
as Ibn `Abbas, Suddi and many oth- ‫ال َر ُج ٌل‬ َ ‫وما فـََق‬ ِ َ ‫علَي ِه وسلَّم انْصر أَخ‬
ً ُ‫اك ظَال ًما أ َْو َمظْل‬ َ ُْ َ َ َ ْ َ
ers named above have pointed out, ‫ت إِ َذا َكا َن‬ َ ِ َِّ ‫ول‬
َ ْ ََ ً ُْ َ َ َ َ ُ‫صُره‬
‫َي‬
‫أ‬‫ر‬ ‫ـ‬ ‫ف‬ ‫أ‬ ‫ا‬ ‫وم‬‫ل‬ ‫ظ‬ ‫م‬ ‫ن‬ ‫ا‬‫ك‬ ‫ا‬‫ذ‬ ‫إ‬ ُ ْ‫الل أَن‬ َ ‫َي َر ُس‬
this verse was abrogated by the verses ‫ال َْت ُج ُزهُ أ َْو تَْنـَعُهُ ِم ْن الظُّْل ِم فَِإ َّن‬ ِ
ُ ْ‫ف أَن‬
َ َ‫ص ُرهُ ق‬ َ ‫ظَال ًما َكْي‬
of surah al Tawbah which ordered the )‫ص ُرهُ (خباري‬ ِ
ْ َ‫ك ن‬ َ ‫َذل‬
Muslims to fight all kinds of unbe-
lievers and prevent the pagans from “Help thy brother, be he the op-
entering the Holy Haram (Ibn Jarir). pressor or the oppressed,” the
Companions reacted: “Messen-
Qurtubi adds that Hutam was killed ger of Allah! The oppressed yes,
during the sedition of the apostates but how can we help the oppres-
of Yamamah. sor?” The Prophet replied: “By
8. The term bounty (fadl) has gener- restraining him from his oppres-
ally been understood to mean trade sion. That’s the way to help him.”
and business opportunity (Ibn Jarir, Another hadīth, in Ahmad, Tirmidhi
Ibn Kathir). and Ibn Majah records the Prophet
9. The Muslims were generally pre- as having said:
vented by the pagans from entering ‫اللُ َعلَْي ِه‬
َّ ‫صلَّى‬ َِّ ‫ول‬ َ َ‫َع ِن ابْ ِن عُ َمَر ق‬
َ ‫الل‬ ُ ‫ال َر ُس‬َ َ‫ال ق‬
Makkah after their emigration and ِ
‫صبُ َعلَى أَ َذ ُاه ْم‬ ْ َ‫َّاس َوي‬
َ ‫ط الن‬ُ ‫َو َسلَّ َم الْ ُم ْؤِم ُن الَّ ِذي ُيَال‬
ِ
specifically on the occasion of the ‫َّاس َوال‬ َ ‫ط الن‬ ُ ِ‫َجًرا ِم ْن الْ ُم ْؤِم ِن الَّ ِذي ال ُيَال‬ ْ ‫أ َْعظَ ُم أ‬
treaty of Hudaybiyyah. ‫صِبُ َعلَى أَ َذ ُاه ْم‬ْ َ‫ي‬

868
Al-Ma’idah Surah 5

“A believer who intermingles Muslim, Tirmidhi and others have

with the people and is patient also recorded the Prophet as saying:
over the inconveniences (that it
causes) is better rewarded than َ ‫اك ِف نـَْف ِس‬
َ ‫ك َوَك ِرْه‬
‫ت‬ ْ ‫الِْ ُّب ُح ْس ُن‬
َ ‫الُلُ ِق َوا ِإل ْثُ َما َح‬
he who does not intermingle ُ ‫أَ ْن يـَْعلَ َمهُ الن‬
‫َّاس‬
with them and does not bear the “Virtue is good behavior and sin
inconveniences with patience.” is what pricks your heart, and you
The Prophet has also said (Qurtubi), dislike that people should know
in a hadīth preserved by Abu Bakr al about it.”
Bazzar: 11. In this context Tabarani has a
ُُّ hadīth which says:
ُّ ‫الد‬
‫َّال على اخلري كفاعله‬
‫ فـََق ْد‬، ٌ‫َم ْن َم َشى َم َع ظَ ٍِال لِيُعِينَهُ َوُه َو يـَْعلَ ُم أَنَّهُ ظَ ِال‬
“He who leads to a good deed is ِ ‫َخرج ِمن ا ِإل ْس‬
‫الم‬ َ ََ
like the doer.”
Shawkani adds: Ahmad, Ibn Hu- “Whoever strove with an oppres-
mayd and Bukhari in his Tarikh, sor to help him, while he knew
have recorded the Prophet as saying: that the man is an oppressor, de-
parted from the fold of Islam”
َ ‫ص ْد ُرَك َوا ِإل ْثُ َما َح‬
‫اك ِف‬ ِ َ ‫فـ َق‬
َ ُ‫ال الْ ُّب َما انْ َشَر َح لَه‬ َ (Ibn Kathir).
‫َّاس‬‫ن‬ ‫ال‬ ‫ه‬ ‫ن‬
ْ ‫ع‬
َ ‫اك‬
َ ‫ت‬
َ ‫ـ‬ ‫ف‬َ‫أ‬ ‫ن‬
ْ ِ
‫إ‬‫و‬ ‫ك‬
َ ِ
‫ر‬ ‫د‬
ْ ‫ص‬
ُ ُ ْ َ َ According to Haythami, the isnād of
“Virtue is what satisfies the heart the above report has one or two un-
and the soul while sin is that known narrators (Au.).
which pricks your heart, even if
12. The pagans ate carrion (and jus-
the people assure you of its law-
tified their beastly act by) saying:
fulness.” (The hadīth is sahih: S.
“Will you eat the slaughtered by
Ibrahim).
yourselves but not the slaughtered of

869
 Surah 5 Al-Ma’idah

[3] Forbidden unto you are carrion,12 blood,13

swine’s flesh, what has been consecrated to oth-
er than Allah, a (beast) strangled (to death),14
or (died) by a violent blow,15 or by a fall from a ‫الِْن ِزي ِر‬
ْ ‫َّم َو َلْ ُم‬ ُ ‫ت َعلَْي ُك ُم الْ َميـْتَةُ َوالْد‬ ْ ‫ُحِّرَم‬
ِ ‫وما أ ُِه َّل لِغَ ِي‬
ُ‫الل بِِه َوالْ ُمْن َخنِ َقةُ َوالْ َم ْوقُو َذة‬
height, or one gored with the horns (to death), ّ ْ ََ
and (that which was killed and) devoured by ِ
َّ‫السبُ ُع إال‬ ‫ك‬َ َ
َّ َ َ َ ُ َ َ ُ َ ّ ََ ُ ‫َوا‬
‫ل‬ ‫أ‬ ‫ا‬ ‫م‬ ‫و‬ ‫ة‬ ‫يح‬ ِ
‫َّط‬‫ن‬ ‫ال‬‫و‬ ‫ة‬ ‫ي‬ ِ
‫د‬‫ر‬ ‫ـ‬ ‫ت‬ ‫م‬ْ‫ل‬
ُ ‫َما ذَ َّكيـْتُ ْم َوَما ذُبِ َح َعلَى الن‬
the wild beasts16 - unless you slaughtered ‫ب َوأَن‬ ِ ‫ُّص‬
them duly17 - and what is slaughtered on the
altars,18 (or) that you seek shares (in disputed ‫تَ ْستـَْق ِس ُمواْ ِبأل َْزالَِم َذلِ ُك ْم فِ ْس ٌق الْيـَْوَم‬
‫ين َك َف ُرواْ ِمن ِدينِ ُك ْم فَالَ َتْ َش ْوُه ْم‬ ِ َّ ِ‫يئ‬
divisions) by the divining arrows.19 All that َ ‫س الذ‬ َ
is impiety. This day the unbelievers have de- ‫ت لَ ُك ْم ِدينَ ُك ْم‬ ‫ل‬
ْ ‫م‬ ‫ك‬ْ َ
‫أ‬ ‫م‬‫و‬ ‫ـ‬ ‫ي‬ْ‫ل‬ ‫ا‬ ِ ‫واخَ َشو‬
‫ن‬
ُ َ َ َْ ْ ْ َ
spaired of your religion.20 Therefore, fear them ‫يت لَ ُك ُم‬ ‫ض‬ِ ‫وأَْتَمت علَي ُكم نِعم ِت ور‬
not. Rather, fear Me. This day I have perfected ُ ََ َ ْ ْ ْ َ ُ ْ َ
your religion for you,21 have completed My fa- ‫صة َغيـَْر‬ ٍ
َ ‫اضطَُّر ِف مَْ َم‬ ْ ‫ا ِإل ْسالَ َم ِدينًا فَ َم ِن‬
﴾٣﴿ ‫ور َّرِح ٌيم‬ ّ ‫ف ِِّل ٍْث فَِإ َّن‬ ٍ ِ‫متَجان‬
vor unto you,22 and have approved for you as ٌ ‫اللَ َغ ُف‬ َ ُ
religion al-Islam.23 However, whoever is forced
in extreme hunger (to resort to the unlawful)
without any inclination for a sin,24 then, Allah
is All-forgiving, All-kind.

God?” (Razi) Ibn Kathir says that in pagan days

13. It is the running blood that when a man was hungry and had
is meant (even if it solidifies after nothing to eat, he would stab a
slaughter), in the light of the verse wound in a camel and suck its blood.
(6: 145): Christians, who joyously relish
ِ ِ ‫قُل َل أ َِج ُد ِف ما أ‬ blood, might note the prohibition in
ََّ ِ‫ُوح َي إ‬
ُ‫ل ُمََّرًما َعلَى طَاع ٍم يَطْ َع ُمه‬ َ ْ
ِ the New Testament. Majid quotes:
]145 : ‫وحا [األنعام‬ ً ُ ْ َ ً َ ْ ً َْ‫إَّل أَ ْن يَ ُكو َن َميـ‬
‫ف‬ ‫س‬ ‫م‬ ‫ا‬ ‫م‬ ‫د‬ ‫َو‬
‫أ‬ ‫ة‬ ‫ت‬
“Ye abstain from meat offered to
“Say, I do not find anything forbidden idols, and from blood, and from
in that which has been revealed to me things strangled” (Ac. 15: 29).
for one wishing to eat, unless it were
to be carrion, or running blood ...” Ibn Kathir also presents the fol-
This means lever and spleen are not lowing. Abu Umamah, whose real
prohibited. name was Sudayy b. ‘Ajalan, has an
incident to narrate of which various
Also see notes 336 340 of surah al
parts are recorded by Ibn Abi Hatim,
Baqarah of this work.

870
Al-Ma’idah Surah 5

Ibn Marduwayh and Hakim. Here is not even give him a drink!’ So they
a combined report. Abu Umamah presented me with some water mixed
says he was commissioned by the with milk. I told them, ‘I do not need
Prophet to preach his people. While your drink, for Allah fed me and gave
he was speaking to them about Islam me a drink.’ Then I showed them my
and its message, they brought up a stomach. At that they became Mus-
tray filled with (cooked) blood. They lims, to the last of them.”
gathered around it and invited him The earlier part of the report is in
to join in. He told them that he was Hakim who has declared it sahih
coming from a man who had prohib- (Shawkani).
ited it. They wanted to know what
exactly the prohibition was about 14. This includes one that gets stuck
and Abu Umamah recited this verse between two rocks and dies. Qata-
to them. He continued to invite dah has said that the pagans used to
them to Islam. But they would not kill the animals by strangling them
accept. Then he asked them for some and then devour them (Ibn Jarir,
water as he was extremely thirsty. Qurtubi).
They refused, saying that they would 15. In pre Islamic times the pagans
rather leave him there until he died beat an animal until it died. Then
of thirst. Abu Umamah says: “I had they ate it. Those killed in such a
a piece of cloth with me. I covered manner are unlawful now (Ibn Jarir,
my head with it and lay down in Ibn Kathir).
that terrible heat. As I dozed off, And the scholars have differed over
someone came to me with a crystal the animal killed by a bullet or a
bowl that was more beautiful than stone of a catapult, some saying it is
anyone can imagine. It had a drink lawful, but the majority saying no.
tastier than anyone could think of. Muslim has recorded that ‘Adiyy b.
He helped me with it and I drank Hatim asked the Prophet: “(How
out of it. With that I woke up. And about what) I hunt with a broad bod-
by God, I was not thirsty anymore ied arrow.” He replied: “If it pierces
and was never in want of clothes af- the body, you might eat of it, but if
ter that drink.” it hits it length wise, do not” (Qur-
“Then I heard them say to each other, tubi). That is because the important
‘Look. The man came to you from function of removal of blood is not
the people of the uplands but you did achieved (Razi). An added condition

871
 Surah 5 Al-Ma’idah

is that the hunter should have shot life they might be Islamically slaugh-
the weapon in the name of Allah tered and eaten thereof. This is the
(Shafi`). opinion of ‘Ali, Ibn `Abbas, Hasan,
Shafi` also writes that Jassas has re- Qatadah and others (Ibn Jarir). This
ported Ibn `Umar’s opinion that is also the opinion of the great ma-
what is killed by the bunduqah (an jority of jurists including Abu Hani-
improvised weapon that fired a bul- fah, Shafe`i and Ibn Hanbal.
let without fire power: Au.) is unlaw- 18. Ibn Jurayj, Mujahid, Qatadah
ful. Imām Abu Hanifah, Shafe`i and and others have said that nusub of
Malik are of the same opinion. the original refers not to idols, which
Mawdudi adds: “The disadvantage of had a facial feature, rather to those
killing an animal by either guillotine stones and rocks that were placed
or strangulation is that the greater upright, worshipped and offered sac-
part of the blood remains within the rifices to, but which had no facial
body, and at various places it sticks features (Ibn Jarir). They dotted the
to the flesh and forms congealed entire town of Makkah and whole of
lump. If an animal is slaughtered the country (Qurtubi). There were
by slitting the throat, on the other three hundred and sixty of them sur-
hand, the connection between mind rounding the Ka`bah itself (Razi, Ibn
and body remains intact for a short Kathir).
while, with the result that the blood 19. According to Ibn `Abbas, Muja-
is thoroughly drained out from all hid, Hasan and many others azlam
the veins and the flesh becomes fully were divining arrows that were used
cleansed of blood.” during the days of paganism. When-
16. If pre Islamic Arabs found an an- ever a person was in doubt over an
imal killed by the beasts and partly affair, whether he should attempt
devoured by them, they ate the rest it or not, he would go to a temple
(Ibn Jarir). wherein they stocked these arrows
for consultation. The arrows had
17. This exception is applied to all various writings on them, such as:
kinds of animals, otherwise lawful, “Yes,” “No,” “My Lord orders it,”
that if they are found alive after a “My Lord disapproves of it,” and so
fall, after being gored etc., and even forth. If one in doubt, for instance
if just wagging their tails as a sign of over a journey, received the arrow

872
Al-Ma’idah Surah 5

saying: “My Lord disapproves of it,” In contrast, the Prophet disapproved

he would cancel his trip. The Hubal of bad omen, known in Arabic as
temple had seven such sets of divin- “tiyarah,” which were drawn from a
ing arrows: separately for journeys, flying bird or a passing woman, etc.
battles, trade, digging of a well etc. The Prophet preferred to fasten good
(Ibn Jarir, Ibn Kathir) hope on Allah rather than show a
During the 2010 Football World lack of trust in Him.
Cup, an octopus was often used to In other words, the Prophet ap-
predict the winner (Au.). proved of a state of optimism and
Qurtubi adds: Rather, every kahin disapproved of pessimism, a key el-
had in stock these seven sets of ar- ement in turn of good fortune that
rows. It were the same divining ar- has now been proven true after thou-
rows that Suraqa b. Malik was car- sands of scientifically satisfying tests
rying and which he had consulted conducted in American and Euro-
while chasing the Prophet during his pean research centers (Au.).
Hijrah journey. Ibn Kathir writes: The Prophet re-
Az-hari has written in Taj al Masadir: placed the divine arrows with salah
“Istiqsam is to seek whatever God has al istikharah. Bukhari has a hadīth in
in store with Him, hidden from the which Jabir b. `Abdullah says:
people, of their share: whether it is َِّ ‫ول‬
‫الل‬ ُ ‫ال َكا َن َر ُس‬ َ َ‫السلَ ِم ُّي ق‬َّ ‫الل‬ َِّ ‫عن جابِ ِر ب ِن عب ِد‬
َْ ْ َ
life or death, good or bad fortune, or ‫َص َحابَهُ ِال ْستِ َخ َارةَ ِف‬ ‫م‬ ِ‫الل علَي ِه وسلَّم يـعل‬
ْ ُ َُ َ َ َ ْ َ َُّ ‫صلَّى‬
‫أ‬ ّ َ
whatever else.” The people endeav- ِ
‫ول إ َذا‬ ِ ِ
ُ ‫الس َورةَ م ْن الْ ُق ْرآن يـَُق‬ ُّ ‫األ ُُموِر ُكلِّ َها َك َما يـَُعلِّ ُم ُه ْم‬
َّ‫يض ِة ُث‬ ِ ِ ‫ه َّم أَح ُد ُكم ِبألَم ِر فـ ْليـرَكع رْكعتـ‬
ored in pre Islamic days to seek their َ ‫ي م ْن َغ ِْي الْ َف ِر‬ َْ َ ْ َ َ ْ ْ َ َ
ِ ‫لِيـ ُقل اللَّه َّم إِِن أَست ِخ ْري َك بِ َعِْل ِمك وأ‬
share through God’s own judgment ‫ك‬ َ ِ‫َستـَْقد ُرَك بِ ُق ْد َرت‬ ْ َ َ ُ َْ ّ ُ ْ َ
ِ ِ
‫َّك تـَْقد ُر َوال أَقْد ُر َوتـَْعلَ ُم‬ ِ ِ ْ َ‫وأَسأَلُك ِمن ف‬
by consulting the arrows (Lughat). َ ‫ك فَإن‬ َ ‫ضل‬ ْ َ ْ َ
ِ َّ ِ َّ
Qurtubi also writes that the Prophet ‫ت تـَْعلَ ُم‬ ‫ن‬ ‫ك‬ ‫ن‬
َ ْ ُ ْ َ َّ ُ‫إ‬ ‫ف‬ ‫م‬ ‫ه‬ ‫ل‬ ‫ال‬ ‫وب‬ ُُ ْ ُ َ َ ْ‫َوال أ َْعلَ ُم َوأَن‬
‫ي‬ ‫غ‬‫ل‬ ‫ا‬ ‫م‬ ‫ال‬ ‫ع‬ ‫ت‬
ِ
‫َه َذا األ َْمَر ُثَّ تُ َس ِّم ِيه بِ َعْينِ ِه َخيـًْرا ِل ِف َعاج ِل أ َْم ِري‬
approval of fa’l has no relationship ِِ
with the divining methods. Fa’l is
ِ
ُ‫ال أ َْو ِف د ِين َوَم َعاشي َو َعاقبَة أ َْم ِري فَاقْ ُد ْره‬
ِ َ َ‫آجلِ ِه ق‬
ِ‫و‬
َ
ِ َّ ِ ِ ِ ِ
simply to draw a good omen from ‫ت تـَْعلَ ُم‬ ‫ن‬ ‫ك‬ ‫ن‬
َ ْ ُ ْ َ َّ ُ ‫إ‬‫و‬ ‫م‬ ‫ه‬ ‫ل‬ ‫ال‬ ‫يه‬ ‫ف‬ ‫ل‬ ِ ‫ك‬ ْ ‫ر‬ ‫ب‬َ ‫ث‬
َُّ ‫ل‬ ِ ُْ ّ َ َ ِ
‫ه‬‫ر‬ ‫س‬ ‫ي‬‫و‬ ‫ل‬
‫ال‬ ِ ِ ِ
َ َ‫أَنَّهُ َشٌّر ِل ِف د ِين َوَم َعاشي َو َعاقبَة أ َْم ِري أ َْو ق‬ ِ
a good word that one hears, such as, ِِ ِ ِ
when a sick man is addressed as “O ْ ‫اص ِرفِْن َعْنهُ َواقْ ُد ْر ِل‬
‫الَيـَْر‬ ْ َ‫ِف َعاج ِل أ َْم ِري َوآجله ف‬
Salim” (which means “O the hale and )‫ض ِن بِِه (خباري‬ ِّ ‫ث َكا َن ُثَّ َر‬ ُ ‫َحْي‬
healthy one”), he draws a good omen “The Prophet used to teach us
from it and hopes to get well soon. istikharah over every affair, in

873
 Surah 5 Al-Ma’idah

the manner he used to teach us Ibn Kathir adds: It is in this sense

Qur’ānic chapters. He would say, that the Prophet said:
‘When one of you intends to ِ َّ ِ
‫صلُّو َن ِف َج ِز َيرِة‬
َ ‫س أَ ْن يـَْعبُ َدهُ الْ ُم‬
َ ‫إن الشَّْيطَاِ َن قَ ْد أَي‬
do something, let him offer two ِ ‫الْعر‬
rak`ah of Prayers and then say
)‫يش بـَيـْنـَُه ْم (مسلم‬ ْ ‫ب َولَك ْن ِف الت‬
ِ ‫َّح ِر‬ ََ
in supplication: “O Allah! I seek “Shaytan is despaired that he will
your help by Your knowledge, ever be worshipped again in the
seek Your help by Your power, Arabian Peninsula, but hopes to
and seek Your great favor, for create dissension between them.”
You have Power and I have no 21. Suddi has said that this verse
power, and You know what I do was revealed in `Arafah after which
not know. You are the Knower nothing was revealed about the law-
of the Unseen. O Allah! If You ful and the unlawful. It is also said
know that this affair (let the sup- that when this verse was revealed it
plicant name it) is good for me: brought tears into the eyes of `Umar.
for my religion, my providence The Prophet asked him the reason
and the ultimate end of my af- and he said: “So far we were experi-
fairs, (or, the Prophet said, ‘in encing a continuous rise of this reli-
the short or the long term’), then gion. Now that it has been complet-
give me power over it, make it ed, it can only experience decline.”
easy for me, and place barakah in The Prophet said: “You spoke the
it for me. But, if You know that truth” (Ibn Jarir, Qurtubi).
this affair will be an evil one for
me: in my religion, providence, Majid quotes Asad (perhaps from
or the ultimate end of my affairs, his “The Road to Makkah”): “The
(or, the Prophet said, ‘in the short world,” says an European convert to
or the long term’), then turn it Islam, “has not been able to produce
away from it, turn me away from a better system of ethics than that ex-
pressed in Islam: it has not been able
it, and give me power over what
to put the idea of human brother-
is better - wherever it might be
hood on a practical footing as Islam
- and then assign me satisfaction
did in its supernational conception
(of heart) in it.”
of ‘Ummat’: it has not been able to
20. That you will ever return to pa- create a social structure in which the
ganism (Ibn Jarir). conflicts and conflictions between the
members are as efficiently reduced to

874
Al-Ma’idah Surah 5

a minimum as in the social plan of where it was revealed. It was revealed

Islam: it has not been able to enhance in ‘Arafat on the day of `Arafah (the
the dignity of man: his feeling of se- ninth day of Dhu al Hijjah).” Ac-
curity: his spiritual hope: and last, but cording to another report he said,
surely not least: his happiness. In all “on Friday; and both Friday as well
these things the present achievements as the day of `Arafah are the days of
of the human race fall considerably celebration for us” (Ibn Jarir). There
short of the Islamic programme. are ahadīth to this effect in Muslim
Where, then is the justification for (Qurtubi).
saying that Islam is ‘out of date?’”
24. That is, the person constrained
22. Ibn `Abbas, Qatadah, Sha`bi is not at all inclined at heart towards
and others have said that after the partaking of the unlawful. It is only
revelation of this verse the pagans the need that forces him. Such a per-
were barred from performing Hajj, son incurs no sin (Ibn Jarir).
thus drawing a line between them
Ibn Kathir adds: As to when it be-
and the believers in one God, and
come lawful to partake of the unlaw-
this was the completion of the favor
ful, the answer is, it is not necessary
that Allah spoke of (Ibn Jarir).
to wait for three days, as believed
Razi says that at Makkah nothing was by the common people. Rather, it
declared obligatory. With migration, will depend on the circumstances. If
obligations began to be imposed, someone fears death, it becomes wa-
until by the ninth year after Hijrah, jib. Yet, one need not wait until then
when Hajj was made obligatory. It is either. Whenever it becomes unbear-
to this that the verse alludes. Qur- able, one might resort to the un-
tubi is also very near to this. lawful as prescribed by a hadīth ac-
23. The Prophet lived for 81 days af- cording to which when the Prophet
ter the revelation of this verse (Qur- was asked about when the unlawful
tubi, Shawkani and others). could be eaten, he replied:
Tariq b. Shihab reports that a Jew ‫ ومل َتتفئواب ْقال فشأنكم‬،‫ ومل تـَ ْغتَبِ ُقوا‬،‫صطَبِحوا‬
ْ َ‫إذا مل ت‬
said to `Umar that had the verse, ‫هبا‬
“This day I have perfected your religion “When you have nothing for the
...,” revealed to them they would morning, nothing for the eve-
have declared it a day of celebration. ning, and cannot manage to lay
`Umar told him: “I know when and hands on some vegetables, then

875
 Surah 5 Al-Ma’idah

[4] They ask you (concerning) what is lawful

unto them.25 Tell them, all things good and ‫ك َما َذا أ ُِح َّل َلُْم قُ ْل أ ُِح َّل لَ ُك ُم‬ َ َ‫يَ ْسأَلُون‬
clean have been made lawful to you;26 (as also ِ ِ
what is seized by) the animals of prey27 that َ ِ‫الََوارِِح ُم َكلّب‬
‫ني‬ ْ ‫ات َوَما َعلَّ ْمتُم ّم َن‬ ُ َ‫الطَّيِّب‬
you train by what Allah has taught you and ‫اللُ فَ ُكلُواْ ِمَّا‬ ِ ِ
ّ ‫تـَُعلّ ُمونـَُه َّن مَّا َعلَّ َم ُك ُم‬
which you let loose (to hunt).28 Therefore eat ِ ‫أَمسكْن علَي ُكم واذْ ُكرواْ اسم‬
‫الل َعلَْي ِه‬
ّ َْ ُ َ ْ ْ َ َ َ ْ
ِ ‫الِس‬ ّ ‫اللَ إِ َّن‬
ُ ‫اللَ َس ِر‬
out of what they hold down for you, but pro-
nounce Allah’s name over it.29 Fear Allah, ver-
﴾٤﴿ ‫اب‬ َ ْ ‫يع‬ ّ ْ‫َواتـَُّقوا‬
ily Allah is swift at reckoning.

eat of it.” Abu Rafi` has reported that once

Further, when Allah offers a conces- Jibril sought permission to enter
sion, it must be accepted. A hadīth of the house. The Prophet gave him
Sahih Ibn Hibban says: the permission; but he said: “We
do not enter a house in which
‫صهُ َك َما يَكَْرهُ أَ ْن تـُْؤتَى‬ ُّ ‫اللَ ُِي‬
ُ ‫ب أَ ْن تـُْؤتَى ُر َخ‬ َّ ‫إِ َّن‬ there is a dog.” The Prophet then
ِ
ُ‫َم ْعصيـَتُه‬ ordered me, continues Abu Rafi`,
“Verily, Allah is pleased that to kill every dog I came across the
His concession be accepted just town. I did as he had ordered un-
as He disapproves that He be til I came across a dog in the out-
sinned against.” skirts of Madinah which barked
for its woman owner. I let it off,
25. We have a hadīth in this context: out of compassion and reported
‫ جاء جربيل إىل النيب صلى هللا‬:‫عن أيب رافع قال‬ to the Prophet. He ordered me to
‫ قد أذان‬:‫ فأذن له فقال‬،‫عليه وسلم ليستأذن عليه‬ kill that one also. So people be-
‫ ولكنا ال ندخل بيتا‬،‫ أجل‬:‫ قال‬.‫لك اي رسول هللا‬ gan to come in enquiring what of
‫ فأمرين أن أقتل كل كلب‬:‫ قال أبو رافع‬،‫فيه كلب‬ these creatures (that is, the dogs)
‫ حىت انتهيت إىل امرأة عندها كلب‬،‫ فقتلت‬،‫ابملدينة‬ were lawful for them. Allah re-
‫ مث جئت إىل رسول هللا‬،‫ فرتكته رمحة هلا‬،‫ينبح عليها‬ vealed this verse (Ibn Jarir).
‫ فرجعت إىل‬،‫صلى هللا عليه وسلم فأخربته فأمرين‬ Hakim has graded the report as Sa-
‫ ما حيل‬،‫ اي رسول هللا‬:‫ فجاءوا فقالوا‬،‫الكلب فقتلته‬ hih (Ibn Kathir).
‫ فسكت‬:‫لنا من هذه األمة اليت أمرت بقتلها؟ قال‬
‫ فأنزل هللا‬:‫ قال‬،‫رسول هللا صلى هللا عليه وسلم‬ However, it is allowed to keep dogs
‫ك َما َذا أ ُِح َّل َلُْم قُ ْل أ ُِح َّل لَ ُك ُم‬
َ َ‫ {يَ ْسأَلُون‬:‫عز وجل‬
for hunting or for security purposes.
ِ ْ ‫ات َوَما َعلَّ ْمتُ ْم ِم َن‬ The verse also proves by implication
}‫ني‬ ِ
َ ‫الََوارِِح ُم َكلّب‬ ُ َ‫الطَّيِّب‬

876
Al-Ma’idah Surah 5

that the scholars have an edge over 27. According to Ibn `Abbas, Hasan,
the ordinary people. After all, Allah Mujahid and others, trained dogs,
granted a special status to dogs that lynx (a kind of cheetah), falcons,
have been “taught” (Qurtubi). hawks, etc., are beasts and birds of
26. Accordingly, Ibn abi Hatim has prey. In fact we have a hadīth from
reported that Zuhri was asked about the Prophet who was asked by ‘Adiyy
the use of urine for medicinal pur- b. Hatim about hunting with the
poses. He replied: “It is not of the help of falcons. He replied:
good and clean things” (Ibn Kathir). ‫ما أمسك عليك فَ ُك ْل‬
Imām Razi adds: The point to be re- “Eat of that which they hold
membered however is that “the good down for you.”
and the clean” spoken of here are
As regards use of the term “mukal-
those things that are good and clean
labina” (which has its root in kalb:
to the people of taste, for we know
dog), it has been used simply because
that to savages of the desert, every-
most often dogs are employed for
thing that they eat is good and clean.
hunting (Ibn Jarir, Ibn Kathir); and,
Shafi` adds: The Prophet has given adds Shafi`, with the passage of time
us to understand through his vari- the same word came to be employed
ous utterances on the topic that all for birds of prey also.
such animals are unlawful that a de-
Ibn Kathir adds: Imām Ahmad has
cent soul detests to eat. He has also
prohibited hunting with the help
prohibited us those animals that feed
of a black dog, which, according to
by tearing apart their prey (such as
instructions in several ahadīth, must
lions, wolves, etc.), and those birds
be destroyed. When the Prophet was
that use their claws to hold their
asked the difference between a red
prey. Following the rule of “things
hound and a black one, he replied:
good and clean,” it is also unlawful
to eat snakes, scorpions, lizards, flies, ‫َس َوُد َشْيطَا ٌن‬
ْ ‫ب ْال‬
ُ ‫الْ َك ْل‬
hawks, eagles etc. Those are also un-
“Black dog is a Shaytan” (Muslim)
lawful that live in filthy surround-
ings such as rats and the like. Qurtubi adds: By implication the
verse permits the sale and purchase
The Prophet himself would not eat
of dogs and birds of prey.
of the dabb meat (a huge desert liz-
ard) - Au. 28. A hadīth in the Sahihayn reports

877
 Surah 5 Al-Ma’idah

‘Adiyy b. Hatim as having asked the Suddi and others. In fact ‘Adiyy b.
Prophet about hunting with dogs. Hatim has reported a hadīth exactly
He replied: in the words Ibn `Abbas has used in
‫ فكل ما‬،‫إذا أرسلت كلبك املعلَّم وذكرت اسم هللا‬ his above statement. However, that
‫ “وإن قتلن‬:‫ وإن قتلن؟ قال‬:‫ قلت‬.”‫أمسك عليك‬ is not the condition with birds of
‫ فإنك إمنا مسيت على‬،‫ما مل يشركها كلب ليس منها‬ prey. All that is required of them by
”‫كلبك ومل تسم على غريه‬ way of training is that they should
return to the master when beckoned.
“If you let loose the dog in the If they do that then they are “the
name of Allah, then eat of what taught ones.” Their prey might be
it pins down for you.” ‘Adiyy eaten, even if they start eating out of
asked: “What if they kill it?” He their prize. Nevertheless, ‘Ali, Sa`id
replied: “Even then, so long as ibn Jubayr, `Ikrimah and others have
another dog had not participated said that there is no difference be-
in it, since you sent your dog (in tween beasts or birds of prey. If they
Allah’s name) but did not send eat out of what they prey on, the rest
the other dog (in His name).” might not be eaten. There have been
Another report adds the words: other varying opinions on the sub-
ject (Ibn Jarir).
‫ فإين أخاف أن يكون أمسك‬،‫فإن أكل فال أتكل‬
)‫” (متفق عليه‬.‫على نفسه‬ Nevertheless, there are ahadīth that
allow eating from what the dogs
“However, if they start eating out begin to eat. One is in Abu Da’ud
of it then you do not eat out of which reports a bedouin having
the rest, for it is possible that they asked the question and the Prophet
hunted for themselves; not for replying:
you.”
َِّ ‫إِ َذا أَرس ْلت َك ْلبك وذَ َكرت اسم‬
‫الل فَ ُك ْل َوإِ ْن أَ َك َل‬
Ibn `Abbas is widely reported as hav- َْ َ ْ َ َ َ َ َْ
ِ
ing said: “If the beast of prey hunts ُ‫مْنه‬
an animal, kills it, but starts eating “So long as you have sent your
it, then do not eat of the rest, irre- dog in Allah’s name, eat of it
spective of whether you had spelt out even if they begin to eat out of
Allah’s name before letting it loose or it.”
not. It had killed it for itself, and is A hadīth of similar meaning is in
not a “taught one.” Such is also the Nasa’i. And both reports are trust-
opinion of Ibn `Umar, Sha`bi, ‘Ata’, worthy. Accordingly, Salman al-

878
Al-Ma’idah Surah 5

Farsi, Qatadah, Sa`d b. abi Waqqas, be trained ones; and the test is that
Abu Hurayrah and `Abdullah ibn if they come back when beckoned,
`Umar have also allowed eating from they are trained ones.
the remaining of what the beasts of 2. They should have been let loose
prey have begun to eat. by the master. If they catch on their
Imām Juwayni and some others have own and kill an animal, then that
reconciled the two conflicting state- animal is not lawful to eat.
ments of the Prophet by saying that 3. They should not begin to eat im-
if the beasts of prey start eating out mediately after the catch.
of the prey immediately after the
catch then you better not eat out 4. Allah’s name should have been re-
of it. But if the master is a bit slow cited when they were let loose.
in arriving at the scene, and mean- 5. The animal killed should have
while, perhaps out of their hunger, been injured by the animal of prey.
if the beasts of prey start eating then If they fall and die (during the chase)
you might eat of the rest. they are not lawful.
As for spelling out Allah’s name, 6. If found alive, they must be duly
some believe it is obligatory, while slaughtered.
others say that it is not a condition.
7. The game should be a free forest
If one forgets, then there is no harm
animal. If it is a captured one, or one
(Razi, Qurtubi, Ibn Kathir).
domesticated, then killed by a beast
29. That is, pronounce Allah’s name or bird of prey would not be lawful.
at the time you let loose the beast or They must be properly slaughtered.
bird of prey. However, if you forget,
30. For connection, one has to look
even then there is no harm (Ibn `Ab-
back at the previous verse wherein it
bas: Ibn Jarir).
was stated: “This day I have perfected
Fiqh Points your religion for you, (and) have com-
According to the Hanafiyyah, the pleted My favor unto you.” The favor
following rules have to be observed referred to is that of religion and ev-
for a hunted animal to be lawful to erything that is part of religion per
eat: se. Herein, Allah is impressing upon
us the fact that even physical and
1. The beasts or birds of pray must material favors have been completed:

879
 Surah 5 Al-Ma’idah

[5] This day all that is good and clean has been
ِ َّ ِ
made lawful to you;30 and the food of the people ‫ين‬
َ ‫ات َوطَ َع ُام الذ‬ ُ َ‫الْيـَْوَم أُح َّل لَ ُك ُم الطَّيِّب‬
of the Book is lawful for you,31 as is your food ‫اب ِحلٌّ لَّ ُك ْم َوطَ َع ُام ُك ْم‬ ِ
َ َ‫أُوتُواْ الْكت‬
lawful to them;32 as (are lawful) chaste33 be- ‫ات‬ِ َ‫ِح ُّل َّلم والْمحصنَات ِمن الْمؤِمن‬
lieving women and chaste women of the people
ْ ُ َ ُ َ ْ ُ َ ُْ
‫اب من‬ِ ِ ِ َّ ِ ‫والْمحصن‬
given the Book before you,34 provided you have َ َ‫ين أُوتُواْ الْكت‬
َ ‫ات م َن الذ‬ ُ ََ ْ ُ َ
ِ ِ ِ
given them the dower due to them,35 seeking ‫ني‬
َ ‫ُج َورُه َّن ُْمصن‬ ُ ‫وه َّن أ‬ ُ ‫قـَْبل ُك ْم إِ َذا آتـَيـْتُ ُم‬
‫َخ َد ٍان َوَمن‬ ِِ ِِ
chastity, and not lewdness nor taking them as ْ ‫ني َوالَ ُمتَّخذي أ‬ َ ‫َغيـَْر ُم َسافح‬
secret lovers.36 And whoever rejects faith (after ‫ان فـََق ْد َحبِ َط َع َملُهُ َوُه َو ِف‬ ِ َ‫ي ْك ُفر ِب ِإلمي‬
belief),37 surely his deeds are lost38 and he shall ْ َ
﴾٥﴿ ‫ين‬ ِ
‫ر‬ ِ ‫ال‬
‫اس‬ ْ ‫ن‬ ِ ‫اآلخرِة‬
‫م‬ ِ
be of the losers in the Hereafter. َ َ َ َ

“This day, all that is good and clean has yet He declared their slaughtered
been made lawful unto you” (Razi). animal lawful. Therefore the (prop-
31. Ibn `Abbas, Hasan, `Ikrimah, erly) slaughtered of today’s Jews and
Mujahid, Suddi and many others Christians is also lawful. This is be-
have said that the slaughtered of the cause their Shari`ah is not at a great
Jews and Christians is lawful to the distance from ours. For instance, we
Muslims, and that’s what the verse find in their present day Scriptures
is talking about. However, `Ali had also that they were prohibited car-
a different opinion about some of rion, blood, an animal killed by an-
their sects. He said: “Do not eat of other, one strangled to death, that
the slaughtered of the Banu Taghlib which had been consecrated in the
(a north Arabian Christian tribe), name of other than God, etc.
for I believe they have taken noth- None the less, if it is known for cer-
ing from Christianity except intoxi- tain that instead of spelling Allah’s
cants” (Ibn Jarir, Kashshaf, Qurtubi, name before slaughtering, or spelling
Ibn Kathir). no name whatsoever, they spell out
Shafi` clarifies a point: Although the other than Allah’s name, or inten-
Jews and Christians (who are the tionally do not recite Allah’s name,
only two communities to whom the then, in that case, their slaughtered
term “people of the Book” is appli- is unlawful. This is the opinion of
cable), commit ‘a kind of shirk and Abu Darda’, `Ubadah b. Samit and
kufr,’ Allah knew of their beliefs and a group of Companions. This is also
the opinion of Abu Hanifah, Abu

880
Al-Ma’idah Surah 5

Yusuf, Muhammad, Zufar, Imām a man finds that the woman he has
Malik, Nakha`i and Thawri. It is in wedded was unchaste, the marriage
this light that we must try to un- is null and void, and nothing of the
derstand ‘Ali’s statement about the dowry is due to the woman. In fact,
Christians of Taghlib tribe, who, to contract a marriage with an un-
as he said, had taken nothing from chaste woman is unlawful, until she
Christianity but drunkenness. It is repents. If she repents there is no
also possible that `Ali knew that they blame on her (Ibn Jarir, Ibn Kathir).
did not slaughter in Allah’s name. Shafi` adds: Although marriage to
Further, if the people of the Book do a Jewish or Christian woman is al-
not kill by slaughtering, rather with lowed, it is not preferable. When
a blow (of a bullet) or whatever, then Hudhayfah b. al-Yaman married
too their slaughtered animal is not a Jewish woman in Syria, `Umar
lawful to Muslims. wrote to him to divorce her. When
32. A point implicit here has been Hudhayfah asked him whether it
brought out by Suddi. By saying, was unlawful, `Umar replied that he
“your food is lawful unto them,” foresaw laxity in morals, and a social
what is being meant is that what is problem for Muslim women. `Umar
lawful unto you O Muslims, is law- had also forbidden Talha and Ka`b
ful unto the people of the Book also, b. Malik from marrying women of
and not all that they have made law- the people of the Book. Hence, the
ful unto themselves, such as pork, Hanafiyy view is that marriage with
etc. Therefore, if they offer pork them is undesirable.
to a Muslim, he cannot eat on the 34. Accordingly, when Hasan was
pretext that Allah has declared their asked whether women of the people
food lawful unto the Muslims. Rath- of the Book could be married, he
er, pork is unlawful unto them also answered: “Where is the need, when
and they are sinning by consuming there is no shortage of Muslim wom-
it (Alusi, slightly modified). en? However, if one has to, let him
33. Some scholars have understood marry chaste ones among them and
the word “muhsinat” as meaning the not the lewd ones.” He was asked:
free ones among them (and not their “How do you define the lewd ones?”
slaves), but the majority understand He replied: “Such as one, who, when
it as chaste women. Accordingly, if a man looks at her, follows him with

881
 Surah 5 Al-Ma’idah

her looks” (Alusi from Ibn Jarir). the address is to the people of the
Sayyid points out that if we consider Book, who, if they have been allowed
the fact the Catholics and Protes- marriage with Muslims, they should
tants do not inter-marry, then the not begin to imagine that they have
generosity of Islam will be better ap- a share in the Hereafter also (Razi).
preciated. 38. The word in the original is “habi-
35. Not that the dower is to be nec- tat.” In its root “hubut” is for a cattle
essarily paid before the marriage is to graze on a poisonous grass, result-
legal. It is simply being emphasized ing in the swelling of its stomach and
here (Alusi and others). it dying off (Sayyid Qutb).

36. The words in the original for 39. The words “When you prepare for
“lewdness” is “musafihin” and for Prayers” have the hint hidden that
secret lovers “akhdan.” Now, “sifah” Tayammum, of which the latter part
is for a woman to co-habit with sev- of the verse speaks, can be resorted
eral men and “mukhadanah” to have to only when water is not found at
sexual relationship with a single man the time one begins to make prepa-
out of wedlock (Sayyid). rations for Prayers, and not earlier
(Razi).
37. Although the word used is “faith”
the allusion is actually to deeds that Majid quotes a Christian writer:
follow the Shari`ah. Another possi- “The scrupulous cleanliness of the
bility pointed out by Qaffal is that Mohammadans, which contrasts so

882
Al-Ma’idah Surah 5

[6] Believers! When you prepare for Prayer,39

wash your face,40 arms up to the elbows, wipe ِ ‫الص‬ َّ ‫ين َآمنُواْ إِ َذا قُ ْمتُ ْم إِ َل‬ ِ َّ
your heads and (wash) your feet up to the an-
‫الة‬ َ ‫َي أَيـَُّها الذ‬
kles.41 However, if you are in a state of major ‫وه ُك ْم َوأَيْ ِديَ ُك ْم إِ َل الْ َمَرافِ ِق‬ ِ
َ ‫فا ْغسلُواْ ُو ُج‬
ِ َ‫وس ُكم وأ َْر ُجلَ ُكم إِ َل الْ َك ْعب‬
‫ني‬ ِ ِ
impurity, then wash yourselves (wholly). Yet, ْ َ ْ ‫َو ْام َس ُحواْ ب ُرُؤ‬
were you to be ill, or on a journey, or one of ‫ضى‬ َ ‫َوإِن ُكنتُ ْم ُجنـُبًا فَاطَّ َّه ُرواْ َوإِن ُكنتُم َّم ْر‬
you has come from the privy (requiring mi- ‫َح ٌد َّمن ُكم ِّم َن‬ َ ‫أ َْو َعلَى َس َف ٍر أ َْو َجاء أ‬
nor ablution) or you have been in contact with
women (requiring major ablution), but you do ‫الْغَائِ ِط أ َْو الََم ْستُ ُم النِّ َساء فـَلَ ْم َِت ُدواْ َماء‬
‫وه ُك ْم‬ِ ‫يدا طَيِبا فَامسحواْ بِوج‬ ِ ْ‫فـتـي َّمموا‬
not find water, then resort to clean dust and ُ ُ ُ َ ْ ًّ ً ‫صع‬ َ ُ ََ َ
‫اللُ لِيَ ْج َع َل َعلَْي ُكم‬ ِ ِ ِ
wipe your faces and hands therewith.42 Allah
ّ ُ ُ َ ُ ْ‫َوأَيْدي ُكم ّم‬
‫يد‬‫ر‬ ‫ي‬ ‫ا‬ ‫م‬ ‫ه‬ ‫ن‬
does not desire to cause inconveniences to you. ِ ِِ ِ ُ ‫ِمن حرٍج ولَ ِكن ي ِر‬
Rather, He wishes to purify you43 and com- ُ‫يد ليُطَ َّهَرُك ْم َوليُت َّم ن ْع َمتَه‬ ُ َ ََ ْ ّ
plete His favors upon you, haply you will give ﴾٦﴿ ‫َعلَْي ُك ْم لَ َعلَّ ُك ْم تَ ْش ُك ُرو َن‬
thanks.44

favourably with the unsavory state of a bath.” (Lecky, History of Euro-

of the easterners of other creeds, is pean Morals, II, p. 47)
an excellent feature in the practical He also quotes Encyclopedia Britan-
influence of Islam.” nica: “A pious (Christian) pilgrim,
He also contrasts the Islamic statutes in the 4th century, ‘boasted that she
with regard to cleanliness with those had not washed her face for 18 years
of Christianity. He quotes: “(In the for fear of removing the baptismal
early Christian centuries) the clean- chrism.’”
liness of the body was regarded as a 40. Wetting the periphery of the
pollution of the soul, and the saints beard, if it is a thick and flowing one,
who were most admired had become and passing fingers through it is mus-
one hideous mass of clotted filth. St tahab according to the Hanafiyyah,
Athanasius relates with enthusiasm Shafe`iyyah and Malikiyyah (Ibn
how St. Anthony, the patriarch of Kathir).
monarchism, had never, to extreme
old age, been guilty of washing his 41. Abu Musa (al-Ash`ari), Sa`id ibn
feet ... St. Euphraxia joined a cov- al-Musayyib, Hasan al-Basri, Abu
enant of one hundred and thirty al-`Aliyyah, Dahhak and many oth-
nuns, who never washed their feet, ers saw no reason to repeat ablution
and who shuddered at the mention for a salah, if one had not nullified

883
 Surah 5 Al-Ma’idah

his ablution, although `Ali and Ibn unless they are made of leather. But
Sirin would make ablution for ev- others have allowed it.
ery Prayer while `Umar ibn Khattab Alusi writes several paragraphs to re-
merely washed his face and hands fute the Shi`ah who say that wiping,
and wiped his head saying, “This is in lieu of washing the feet, is enough
the wudu of one who has not an- in wudu.
nulled it.” (The same is reported of
`Ali also: Ibn Kathir). The Prophet Their interpretation is based on a
himself offered his Prayers of the reading of the text that has been re-
whole day on the day of the fall of jected by consensus (Au.).
Makkah with a single ablution (the 42. See notes 152-155 of surah al-
report is in Muslim: Ibn Kathir. The Nisa’ of this work for details of tay-
Prophet had also offered Prayers ammum.
of a whole day with a single wudu
The injunctions about tayammum
at the time of Khayber campaign:
have perhaps been repeated in this
Qurtubi). His earlier practice was
last chapter to be revealed to em-
of re-making wudu for every salah;
phasize that the concession granted
and he encouraged that one should
earlier in surah al-Nisa’, has not been
make a fresh wudu at every salah. (In
abrogated (Alusi).
fact, the Prophet did not even prefer
to reply to salam when not in wudu 43. Abu Umamah (Sudayy b. `Aja-
saying he did not like to spell Allah’s lan) has reported that he heard he
name without wudu: Qurtubi, Ibn Prophet (saws) several times saying
Kathir). He has also encouraged that that wudu expiates the previous sins
one should do a thorough wudu, es- while salah helps add on virtue (Ibn
pecially taking care of his heels. He Jarir). The Prophet has said in a tra-
warned of punishment with Fire dition of the Sahihayn:
when he noticed some people with ِ ‫إِ َّن أ َُّم ِت تْتِى يـوم الْ ِقيام ِة غًُّرا ُم َّجلِني ِمن آ َث ِر الْوض‬
‫وء‬ ُُ ْ َ َ َ َ َ َْ َ
dry heels (Ibn Jarir). ِ ِ َ‫ فَم ِن استَط‬،
َ ‫اع مْن ُك ْم أَ ْن يُط‬
‫يل غَُّرتَهُ فـَْليـَْف َع ْل‬ َ ْ َ
Therefore, a fresh wudu, even if not “Members of my Ummah will
required, is mustahab (Ibn Kathir). appear on the Day of Judgment
Qurtubi adds: According to Imām with brightness on their faces
Abu Hanifah and Imām Shafe`i, it is because of the marks of wudu.
not permitted to wipe on the socks, Therefore, he of you who can do

884
Al-Ma’idah Surah 5

[7] Recall the favors of Allah on you, and His

compact that He took from you, when you ‫الل َعلَْي ُك ْم َوِميثَاقَهُ الَّ ِذي‬ ِ َ‫واذْ ُكرواْ نِعمة‬
ّ َْ ُ َ
said, ‘We have heard and we shall obey.’45 ْ‫َواثـََق ُكم بِِه إِ ْذ قـُْلتُ ْم َس ْعنَا َوأَطَ ْعنَا َواتـَُّقوا‬
ِ
Therefore, fear Allah. Verily, Allah is Aware ِ ‫الل إِ َّن الل علِيم بِ َذ‬
of what is in the breasts.
﴾٧﴿ ‫الص ُدوِر‬ ُّ ‫ات‬ ٌ َ َّ َّ

it thoroughly, let him do it.” i) two kinds of cleansing: real and

Muslim has another report which re- virtual; ii) of the two, the real is of
ports the Prophet: two kinds: the whole (ghusl) and the
partial (wudu); iii) two types of ac-
ِ ِ َّ ‫إِ َذا تـََو‬
ُ‫ فـَغَ َس َل َو ْج َهه‬- ‫ أَ ِو الْ ُم ْؤم ُن‬- ‫ضأَ الْ َعْب ُد الْ ُم ْسل ُم‬ tions have been mentioned: washing
ِ‫خرج ِمن وج ِه ِه ُكل خ ِطيئ ٍة نَظَر إِلَيـها بِعيـنـي ِه مع الْماء‬
َ َ َ َْ ْ َ َْ َ َ َ ُّ ْ َ ْ َ َ َ and wiping; iv) the agents of clean-
‫ فَِإ َذا َغ َس َل يَ َديِْه َخَر َج ِم ْن‬- ‫آخ ِر قَطْ ِر الْ َم ِاء‬
ِ ‫ أَو مع‬-
ََ ْ ing are of two types: liquid (water)
‫ أ َْو‬- ‫يَ َديِْه ُك ُّل َخ ِطيئَ ٍة َكا َن بَطَ َشتـَْها يَ َداهُ َم َع الْ َم ِاء‬ and solid (dust); v) the reasons that
ِ ِ ِ
‫ت ُك ُّل‬ْ ‫ فَِإ َذا َغ َس َل ِر ْجلَْيه َخَر َج‬- ‫َم َع آخ ِر قَطْ ِر الْ َماء‬ make cleaning obligatory are of two
ِ ‫ أَو مع‬- ‫خ ِطيئ ٍة م َشتـها ِرجالَه مع الْم ِاء‬
‫آخ ِر قَطْ ِر‬ ََ ْ َ َ َ ُ ْ َْ َ َ َ types: major impurity (hadath akbar)
ُّ ‫ َح َّت َيْر َج نَِقيًّا ِم َن‬- ‫الْ َم ِاء‬
ِ ُ‫الذن‬
‫وب‬ ُ and minor impurity (hadath asghar);
“When a Muslim – or Mu’min - vi) two situations allow for a sub-
makes ablution and washes his stitution (tayammum), journey and
face, the sins committed by the sickness; and finally, vii) two rewards
eyes are washed off with the wa- have been mentioned: purification
ter – or with the last drop of wa- and completion of favors (Alusi,
ter, when he washes his hands, all slightly modified).
the sins of the what he held with 45. The reference is either to the
his hands are washed off – or compact of obedience that the be-
with the last drop of water, and lievers made with the Prophet, or to
when he washes his feet, his sins the promise of obedience that every
of the feet that he walked with believer makes when he spells out the
are washed off with water – or kalimah tayyibah to enter into Islam.
with the last drop of water, un-
46. That is, standing out for Allah
til he emerges clean and pure of
and bearing testimony for justice
sins” (Ibn Kathir).
should be so often in your life that
44. Scholars have pointed out that they should have become your sec-
this single short verse is composed ond nature (Alusi).
of 7 elements, all of them in pairs:

885
 Surah 5 Al-Ma’idah

[8] Believers! Stand out firmly for Allah, bear- ِ ِ ‫ي أَيـُّها الَّ ِذين آمنواْ ُكونُواْ قـ َّو ِامني‬
‫ل‬ ّ َ َ َُ َ َ َ
ing testimony to justice;46 and let not the de- ٍ‫شهداء ِبلْ ِقس ِط والَ َي ِرمنَّ ُكم شنآ ُن قـوم‬
testation of a people lead you to injustice. Be َْ َ َ ْ َ ْ َ ْ َ َُ
just. That is nearer to taqwa.47 Fear Allah. ‫ب لِلتـَّْق َوى‬ ‫ر‬ ‫ـ‬ ‫ق‬َ‫أ‬ ‫و‬ ‫ه‬ ‫ا‬
‫و‬ ‫ل‬ ِ
ُ َْ َ ُ ْ ُ ْ ْ ُ َْ ‫َعلَى‬
‫د‬ ‫اع‬ ‫ا‬
‫و‬ ‫ل‬ ِ
‫د‬ ‫ع‬ ‫ـ‬ ‫ت‬ َّ
‫ال‬ َ
‫أ‬
Verily, Allah is Aware of what you do. ﴾٨﴿‫اللَ َخبِريٌ ِبَا تـَْع َملُو َن‬ ّ ‫اللَ إِ َّن‬ّ ْ‫َواتـَُّقوا‬
[9] Allah has promised those of you who be- ‫ات‬ِ ‫ال‬ ِ َّ ْ‫وع َد الل الَّ ِذين آمنواْ وع ِملُوا‬
lieve and do righteous deeds, forgiveness and َ ‫الص‬ َ َ ُ َ َ ُّ َ َ
﴾٩﴿ ‫َجٌر َع ِظ ٌيم‬ ِ
a great reward. ْ ‫َلُم َّم ْغفَرةٌ َوأ‬
ِ َّ
[10] As for those who disbelieved and cried lies ‫ك‬ َ ِ‫ين َك َفُرواْ َوَك َّذبُواْ ِب َيتِنَا أ ُْولَئ‬ َ ‫َوالذ‬
to Our signs, they are the companions of the ﴾١٠﴿ ‫الَ ِحي ِم‬ ْ ‫اب‬ ُ ‫َص َح‬ ْ‫أ‬
Fire.
[11] Believers! Recall the favors of Allah that ِ ‫ي أَيـُّها الَّ ِذين آمنواْ اذْ ُكرواْ نِعمت‬
‫الل‬
ّ َ َْ ُ َُ َ َ َ
He bestowed on you when some people tried ‫َعلَْي ُك ْم إِ ْذ َه َّم قـَْوٌم أَن يـَْب ُسطُواْ إلَْي ُك ْم‬
ِ
to stretch their hands at you, He prevented ِ َّ ‫أَي ِديـهم فَ َك‬
their hands from you.48 Therefore, fear Allah. َ‫الل‬
ّ ْ‫ف أَيْديـَُه ْم َعن ُك ْم َواتـَُّقوا‬ ْ َُ ْ
ِ ‫وعلَى‬
﴾١١﴿ ‫الل فـَْليـَتـََوَّك ِل الْ ُم ْؤِمنُو َن‬
Surely it is Allah in whom the believers should ّ ََ
place their trust.49

47. Accordingly, we find Nu`man b. not allow beastly behavior under any
Bashir reporting in the Sahihayn that circumstance.
when his father went to the Proph- 48. `Abdullah ibn abi Bakr, Mujahid,
et and told him that he had gifted `Ikrimah and some others have said
such and such an orchard to him that the allusion is to the attempts
(Nu`man), the Prophet asked him at the assassination of the Prophet.
if he had made similar gifts to other Once he was sitting along with Abu
children. When his father said no, Bakr, `Umar, `Uthman, ‘Ali, Talha
the Prophet told him: “I shall not be ibn Zubayr and `Abd al-Rahman
a witness to injustice” (Ibn Kathir). ibn ‘Awf under a wall among the
Qurtubi writes: It is not allowed, fol- Banu Nadir. He had gone there to
lowing this verse, that if the enemies settle a blood-wit dispute. The Jews
of Muslims torture them, kill their attempted to slide down a rock upon
women and children, or disfigure him and his Companions but Allah
their dead, the Muslims also retali- prevented them and informed the
ate in a similar manner. Islam does Prophet, who quickly returned from

886
Al-Ma’idah Surah 5

the place. Harith. It is reported that a group of

Some other assassination attempts pagans had sent the bedouin to as-
have also been mentioned as the sassinate the Prophet.
cause of revelation (Ibn Jarir, Kash- Thus, the verse was referring to sev-
shaf, Qurtubi, Ibn Kathir). eral attempts at the Prophet’s life
Another instance is reported by Ibn (Ibn Kathir).
abi Hatim. It says that a group of Imām Razi has said that the allusion
Jews invited the Prophet to a poi- could as well be to the situation in
soned dinner. But Allah informed early Islam when the pagans were
the Prophet. He stayed away and trying to wipe out Islam.
asked his Companions not to attend. 49. Imām Shafe`i has said that one
A third reported incident involves might recite this verse seven times in
Ka`b al-Ahsraf and his compan- the morning and seven times in the
ions who plotted to assassinate the evening to keep away plague (Alusi).
Prophet in his fort but failed. The Connection
And a fourth incident took place For a connection we can look back
during one of the Prophet’s journey. at verse 7 which exhorts Muslims
At one camping point people spread to remain true to the compact they
around seeking shades of the trees have made with their Lord and not
to rest. The Prophet also sought rest back down as did the Jews and the
under a tree and hung his arms by it. Christians whose own performance
When he opened his eyes, he found a is being described herewith in the
bedouin with his sword right over his following verses (Razi).
head. The bedouin asked, “Who will
save you from me now.” The Proph- Ibn Kathir has another perspective.
et calmly answered, “Allah.” He re- He says: If we go back to the begin-
peated his threat and the Prophet ning of this surah we notice that af-
repeated his answer, three times. The ter Allah urged the Muslims to keep
bedouin was so awe-struck that the their covenants and oaths that He
sword fell from his hand. The Proph- took with them through His Mes-
et called his Companions and point- senger Muhammad, peace be upon
ing to the bedouin who was sitting him, and mentioned the great bless-
by his side, narrated the story. The ings that He bestowed upon them,
bedouin’s name was Ghawrath b. al- He now turns to the Jews and Chris-

887
 Surah 5 Al-Ma’idah

[12] Surely, Allah did take compact with the

ِ ِ َ َ‫ولََق ْد أَخ َذ الل ِميث‬
children of Israel. And We raised up from ‫يل َوبـََعثـْنَا‬َ ‫اقِ بَِن إ ْسَرآئ‬ ُّ َ َ
‫اللُ إِِّن‬ ‫ال‬
َ ‫ق‬‫و‬ ‫ا‬ ‫يب‬ ‫ق‬ ‫ن‬ ‫ر‬ ‫ش‬ ‫ع‬ ‫ن‬ ‫ـ‬ ‫ث‬ ‫ا‬ ‫م‬‫نه‬ ‫م‬ِ
among them twelve chieftains.50 Allah told ّ َ َ ً َ َ َ َ ْ َْ ُ ُ
them, ‘I am with you.51 If you perform the َ‫الزَكاة‬َّ ‫الصالَةَ َوآتـَيـْتُ ُم‬ َّ ‫َم َع ُك ْم لَئِ ْن أَقَ ْمتُ ُم‬
Prayer, pay the zakah, believe in My Mes- ِ
sengers,52 strengthen them, and lend Allah a َ‫الل‬ّ ‫ضتُ ُم‬ ُ ُُ‫َو َآمنتُم بُِر ُسلي َو َعَّزْرت‬
ْ ‫وه ْم َوأَقـَْر‬
goodly loan,53 I will acquit you of your evil ‫ضا َح َسنًا َّلُ َك ِّفَر َّن َعن ُك ْم َسيِّئَاتِ ُك ْم‬ ً ‫قـَْر‬
deeds and admit you to gardens underneath ِ ِ ٍ
‫َوأل ُْدخلَنَّ ُك ْم َجنَّات َْت ِري من َْتت َها‬ ِ
which rivers flow.54 Whosever of you disbe- ‫ك ِمن ُك ْم فـََق ْد‬ ِ
َ ‫األَنـَْه ُار فَ َمن َك َفَر بـَْع َد َذل‬
lieves thereafter,55 surely lost the straight
﴾١٢﴿ ‫السبِ ِيل‬ َّ ‫ض َّل َس َواء‬ َ
path.’

tians to remind them that similar coal. Here, adds Razi, the word here
compacts were made with them also, is in the sense of one made in charge
but when they broke them, He set- of the affairs of a group of people,
tled a curse upon them, which acts (sort of ‘religious and moral men-
a barrier and prevents them from re- tors’: Mawdudi), who were also re-
sponding to this new call. sponsible for their welfare.
50. Razi writes: The word in the Asad adds: “The noun naqib ... has
original (for what has been rendered also the meaning of “investigator”
as chieftains) is “naqib.” Zajjaj has or “spy” inasmuch as it is derived
said that its origin is “naqab” which from the verb naqaba, which signi-
is used for a large hole. Hence when fies - among other things - “he scru-
it is said that so and so is a “naqib” tinized” or “investigated.”
of his people, it means he is one It has also been said that they were
who examines them closely - as one also responsible for promoting virtue
examines through a hole to know and curbing vice among their respec-
someone’s secrets. “Manaqib” is an- tive tribesmen. It was in this sense
other derivation, which means “vir- that they were appointed chieftains
tues” because the virtues of a man (Shawkani). The chieftains were,
do not become apparent without thus, to help their people keep the
a close scrutiny. “Naqabah” is an compact they had made with Allah
animal disease: so called because it (Thanwi).
penetrates the body so well that an
affected camel’s flesh tastes like tar When Musa (asws) intended to

888
Al-Ma’idah Surah 5

launch an attack on the pagan popu- `Abdullah ibn Rawaha, Rafe` b. Ma-
lations of the holy land of Palestine, lik b. al-`Ajalan, Bara’ b. Ma`rur,
(the town was Jericho: Alusi) he `Ubadah b. Samit, Sa`d b. `Ubadah,
sent these twelve chieftains, repre- `Abdullah ibn `Amr b. Hizam and
sentatives of twelve tribes, as scouts Mundhir b. `Amr b. Hunaysh - may
to gather news about the enemy’s Allah be pleased with them - were
strength. The allusion here is to their from Khazraj. The Prophet made
appointment as nuqaba’ and the oath them the `Urafa so that they might
of secrecy taken from them on that represent Islam and take oath of obe-
occasion (Suddi: Ibn Jarir). dience from their people on behalf of
The twelve returned much impressed the Prophet (Ibn Kathir).
by the might of the Palestinians, Qurtubi writes: Following Musa’s ex-
then known as Canaanites, and, in- ample, peace be on him, the Prophet
stead of confiding only in Musa as also chose twelve people to lead the
they were required to, they slipped seventy Ansari men and two women
the news to their wives, children and who had taken the oath of allegiance
friends, who soon spread it among on the occasion of the second bay`ah
the Israelites. That led to a disheart- at ‘Aqabah.
ening attitude among the Israelites Ibn Kathir remarks: In fact, accord-
and ultimately to the refusal to fight. ing to some traditions in the Sahi-
As a consequence, they were denied hayn, the Prophet said: “People (i.e.,
entry into Palestine for forty years. Muslims) will continue to be until
See verses 20-27 below. (Au.) twelve khulafa’ have appeared among
Interestingly, it might be noted that them.” Muslim’s report adds: “All of
when the Prophet took the first oath them of the Quraysh.” Now, it is not
of allegiance in Islam, from the Ansar, necessary that these khulafa’ should
during a night at ‘Aqabah, they were follow each other consecutively.
12 in numbers too. Three of them Rather, they might appear intermit-
were from Aws and nine from Khaz- tently. The four Khulafa’ al-Rashidun
raj. Usayd b. Hudayr, Sa`d b. Khay- and `Umar ibn `Abdul `Aziz are
zumah and Rifa`ah b. al-Mundhir definitely of them. Some of the `Ab-
(some say it was Abu al-Haytham al- basids might have also belonged to
Tayhan) were from Aws while Abu the group. The prophesied Mahdi is
As`ad b. Zurarah, Sa`d b. Rabi`, definitely included who will bear the

889
 Surah 5 Al-Ma’idah

same name as that of our Prophet and jected many prophets. As if they are
whose father will also bear the same being told that the above deeds will
as name as our Prophet’s: Muham- be of no profit to them if they persist
mad b. `Abdullah.” Further, they are in believing in some prophets and
not the same as the twelve Imāms of disbelieving in others (Razi).
the Twelver Shi`ah. Their belief in 53. Although when someone spends
this regard is fictitious. Indeed the for the sake of Allah, he does not lend
Bible also predicts the appearance of money to Him, the term (qard) has
Isma`il and the twelve great men of been used here because of a shared
his progeny. meaning viz., as it is binding that
Ibn Kathir’s reference to the predic- loans be returned, so it is binding on
tion of the Bible is perhaps to the Allah that He bestow rewards for the
following (Gen. ch. 17: 20): acts of charity (Bayan).
“And as for Ishmael, I have heard 54. It can be easily noticed that the
thee: Behold, I have blessed him, and Qur’ān only portrays the rewards of
will make him fruitful, and will mul- the righteous believers contrasting
tiply him exceedingly; twelve princes them with the punishment of the
shall he beget, and I will make him a hardened unbelievers. It does not
great nation.” state anything about the sinning be-
Thanwi adds that the appointment lievers: those who fall in between the
of khulafa’ by the shuyukh is in prin- two extremes. This is because, while
ciple of the same nature as the ap- on the one hand the matter is dealt
pointment of the twelve chieftains. with in the traditions of the Prophet,
on the other, the fate of those who
51. The words “I am with you,” carry fall in between can be inferred from
the senses both of awakening the de- the fate of those who are at the two
sire to do things well, so that rewards extremes (Bayan).
may be earned (targhib), as well as
a threat at doing things badly with 55. That is, whoever broke the com-
which punishments might descend pact (by disobeying Allah) will never
(tarhib) - Razi. find a way to truth and guidance
(Ibn Kathir).
52. Faith in the Prophets had to be
additionally stated (not as an after 56. That is, distanced them from Our
thought: Au.) because the Jews re- Grace and Mercy. Yusuf Ali writes:
“... because of their breach of their

890
Al-Ma’idah Surah 5

[13] But, because of their (frequent) breach of

ِ ِ
the compact We cursed them56 and hardened ُ ‫فَبِ َما نـَْقض ِهم ّميثَاقـَُه ْم لَعن‬
‫َّاه ْم َو َج َع ْلنَا‬
their hearts57 (so that) they displace the words ‫اضعِ ِه‬ِ ‫اسيةً ُي ِرفُو َن الْ َكلِم عن َّمو‬ ِ
from their context,58 and have forgotten much َ َ َ َّ ِ َ َ‫قـُلُوبـَُه ْم ق‬
of what they were reminded with.59 You will
‫َونَ ُسواْ َحظًّا ّمَّا ذُ ّكُِرواْ بِِه َوالَ تـََز ُال تَطَّلِ ُع‬
ِ
never cease to discover a treachery (or the oth- ‫ف‬ ُ ‫اع‬ ْ َ‫َعلَ َى َخآئِنَ ٍة ِّمنـْ ُه ْم إِالَّ قَليالً ِّمنـْ ُه ُم ف‬
ِِ ُّ ‫اللَ ُِي‬
er) on their part,60 save for a few of them. Yet, ‫ني‬
َ ‫ب الْ ُم ْحسن‬ ّ ‫اص َف ْح إِ َّن‬ ْ ‫َعنـْ ُه ْم َو‬
forgive them and overlook, surely, Allah ap- ﴾١٣﴿
proves of those who do good.

Covenant, Allah withdrew His over- the past, as well as the source and
flowing Grace from them. The with- origin of sins thereafter.
drawal of Grace made their hearts 58. Majid writes: “Look at the Jews’
grow hard in two ways: (1) they were own estimate of the correctness of
no longer protected from the assaults their Bible:- ‘We may infer with
of evil, and (2) they became impervi- certainty that the ancient copies of
ous even to the message of forgive- the Torah contained no vowels or
ness and mercy which is open to all accents, and that these have come
of Allah’s creations.” down to us by oral tradition. For
57. The word qasiyah (hardened) has the multiplication of copies, human
its root in qaswa which is hardness. copyists had to be employed. It is by
Hence for a fake coin they say Dir- no mans contrary to our faith in the
ham qasiyy since pure gold and silver Bible to assume that, as far as the hu-
are soft but when adulterated they man work of these copyists is con-
harden up. (Zamakhshari) cerned, it must have been subject to
Majid quotes: “Cf. the OT: ‘They the fate of all human work, to error
have refused to receive correction, and imperfection. And, in fact, there
they have made their faces harder are many copies of the Bible that
than a rock, they have refused to abound in mistakes: there are pas-
return.’ (Jen. 5: 3) ‘Yea! They have sages in Scriptures that vary in the
made their hearts as an adamant different manuscripts; hence numer-
stone, lest they should hear the law.’ ous varioe le tiones met with in the
(Ze. 7: 12) critical editions of the Bible.’ (Fried-
lander, The Jewish Religion, p. 53)”
Thanwi writes: The qasawah referred
to here, is both the result of sins of 59. Ibn Mas`ud has said sometimes a

891
 Surah 5 Al-Ma’idah

man forgets what he has learnt of the not in Madinah alone, during his
knowledge because of his sins. He life time, but also after they had va-
recited this verse to substantiate his cated the city. There never was any
statement. (Zamakhshari) change in their attitude. And this
Imām Shafe`i has said in a famous has been their attitude towards the
poetical quartet of his: Muslims since then, until today, de-
spite the fact that the Muslims alone
‫شكوت إىل وكيع سوء حفظى‬ gave them shelter in the face of per-
‫فأرشـدىن إىل ترك املـعاصى‬ secutions launched against them (in
Europe and elsewhere, by the Chris-
‫وأخبـرىن أبن العلـم نـور‬
tians). But they - or most of them
‫ونـور هللا اليهدى لعـاصى‬ - remained the same, armed with
I complained to Waki` of my forgetfulness treacheries, right from the Prophet’s
He counselled me to give up the ways of
time until this day: plotting, schem-
sinfulness ing, and waiting for every chance to
harm the Muslims.”
Knowledge is Light, he said
61. The compact was to the effect
And Allah’s Light is to the sinner not ar-
that when the Final Prophet appears
rayed.
they would believe in him and sup-
60. Such as their several efforts to get port him. Majid writes: “Witness
the Prophet assassinated, or their ef- various references to him (the Last
forts at instigating the pagans to at- Prophet), the well-known and well-
tack Madinah. (Au.) recognized “that Prophet” or “the
Sayyid Qutb adds: “The address was Prophet” found even in the garbled
then to the Prophet depicting for text of the modern Gospels:- ‘And
him an aspect of Jewish response to this is the record of John, when the
his call. Indeed this was their con- Jews sent priests and Levites from Je-
stant attitude towards the Prophet, rusalem to ask him, Who art thou?
... Art thou that prophet! And he an-

892
Al-Ma’idah Surah 5

[14] As for those who said, ‘We are Nasara,’61

We took a compact with them (also)62 but they ‫َخ ْذ َن ِميثَاقـَُه ْم‬ َ ‫ص َارى أ‬ َ َ‫ين قَالُواْ إِ َّن ن‬َ ‫َوِم َن الَّ ِذ‬
forgot a great deal of what they were reminded ‫فـَنَ ُسواْ َحظًّا ِّمَّا ذُ ّكُِرواْ بِِه فَأَ ْغَريـْنَا بـَيـْنـَُه ُم‬
with. Therefore, We stirred up63 among them
enmity and hatred (to last) until the Day of
‫ف‬ َ ‫ضاء إِ َل يـَْوِم الْ ِقيَ َام ِة َو َس ْو‬ َ ‫الْ َع َد َاوةَ َوالْبـَ ْغ‬
﴾١٤﴿ ‫صنـَعُو َن‬ ِ ‫يـنـبِئـهم‬
Resurrection,64 when Allah will inform them ْ َ‫اللُ بَا َكانُواْ ي‬ ّ ُ ُُ َُّ
of what they were manufacturing.

swered, No. ... And they asked him, Allah.” Ref. verse 52 of Aal-`Imran
and said unto him, Why baptizes (Zamakhshari, Razi, Alusi).
thou then, if thou b not that Christ, With the passage of time, adds Za-
nor Elias, neither that prophet.’ (Jn. makhshari, the ansarullah became
1: 19-21, 25) ‘Jesus stood and cried, ansarus-Shaytan.
saying, if any man thirst, let him
come unto me and drink ... Many 63. The word in the original has its
of the people therefore, when they root in “ighra’” which is to paste
heard this saying, said, of a truth this something so that it adheres strongly
is the Prophet.’ (7: 37, 40) ‘If ye love (Zamakhshari, Razi).
me, keep my commandments. And 64. While Suddi, Ibn Zayd, Mujahid
I will pray the Father, and he shall and others have said that the allusion
give you another Comforter, that he is to the hatred and enmity between
may abide with you for ever.’ (14: the Jews and the Christians, some
15, 16) ‘It is expedient for you that others have thought that the allusion
I go away; for if I go not away, the is to the hatred among the various
Comforter will not come to you; but Christian sects who can be so often
I depart. I will send him unto you. seen at each other’s throats (Ibn Ja-
And he is come, he will reprove the rir).
word of sin, and of righteousness,
Majid writes: “And the wordy acri-
and of judgement.’ (16: 7,8)
mony has frequently given place to se-
62. The word Nasara has its origin vere religious persecutions, and even
in Ansar, the word the followers of massacres. In Dean Milman’s admi-
Christ had chosen to identify them- rable summing up of the Christian
selves with when they had answered history, ‘Bloodshed, murder, treach-
to Jesus Christ’s request for help, in ery, assassinations, even during the
words, “We are the helpers (Ansar) of public worship of God - these are the

893
 Surah 5 Al-Ma’idah

[15] People of the Book! Now (another of) ِ َ‫ي أ َْهل الْ ِكت‬
ُ َِّ‫اب قَ ْد َجاء ُك ْم َر ُسولُنَا يـُبـ‬
‫ي‬
Our Messenger has come to you revealing to َ َ
ِ‫لَ ُكم َكثِريا ِّمَّا ُكنتُم ُتْ ُفو َن ِمن الْ ِكتَاب‬
you much of what you were concealing of the َ ْ ً ْ
ِ ِ ٍ ِ
Book65 - although He overlooks much.66 There ٌ ُ ّ َ ّ ُ َ ْ َ َ ‫َويـَْع ُفو َع‬
‫ور‬ ‫ن‬ ‫الل‬ ‫ن‬ ‫م‬ ‫م‬ ‫ك‬ ‫اء‬ ‫ج‬ ‫د‬ ‫ق‬ ‫ري‬ ‫ث‬ ‫ك‬ ‫ن‬
ِ
have come to you now a Light67 and a Book ﴾١٥﴿ ‫ني‬ ٌ ِ‫اب ُّمب‬
ٌ َ‫َوكت‬
manifest from Allah.

frightful means by which each party the enmity and hatred which has so
strives to maintain its opinions and often set the so-called Christian na-
to defeat its adversary.’ (Quoted by tions against one another and led to
Lecky, History of European Morals, unceasing wars and mutual persecu-
II. p. 82 n.) ‘After having been perse- tion.”
cuted by the pagans, the Christians 65. The specific reference through
persecuted each other over nonsen- this verse of general application was,
sical follies. They killed, imprisoned as Ibn `Abbas has said, to the Jew-
or exiled each other over the word ish efforts to conceal the identity
homoonsios or the sense of the word of Prophet Muhammad as stated in
physis, nature, which the Nestorian their Scriptures, and certain instruc-
school of Antioch understood differ- tions of the Tawrah, such as punish-
ently from the Monophysite school ment of stoning to death for adultery
of Alexandria (Dermingham, Life of (Ibn Jarir, Razi, Ibn Kathir).
Mahomet, p. 117).
With reference to the words: “... to
last until the Day of Judgment,” Ma- 66. That is, the Prophet does not -
jid quotes: ‘A prophecy which thir- out of good grace - expose all that
teen centuries have not falsified.’ he knows of what they conceal (Qur-
(ERE. X. p. 544) ‘There is an Abys- tubi, Thanwi and others).
sinian proverb which says that the 67. The allusion by the “Light” is
Christians never agree except on one to our Prophet who illuminated the
point, the birth of Christ.’ Truth (Ibn Jarir). That was the opin-
Asad comments: “I.e., their going ion of Qatadah and the preference of
astray from the genuine teachings of Zajjaj (Alusi).
Jesus - and thus from the true faith 68. The mention of Allah’s approval
in God - is the innermost cause of (ridwan) before the rewards of Para-

894
Al-Ma’idah Surah 5

[16] Whereby Allah guides him who search- ِ ِ

es for His Approval68 to paths of peace;69 and
‫ض َوانَهُ ُسبُ َل‬ ّ ‫يـَْهدي بِه‬
ْ ‫اللُ َم ِن اتـَّبَ َع ِر‬
‫ات إِ َل‬ ِ ‫السالَِم وُيْ ِرجهم ِم ِن الظُّلُم‬ َّ
brings them forth from darknesses into Light َ ّ ُُ َ
by His leave and guides them unto a Straight ِ ٍ ِ ِ ِ ِ ِ ِِ
‫النُّوِر ب ْذنه َويـَْهدي ِه ْم إ َل صَراط ُّم ْستَقي ٍم‬
Path.70 ﴾١٦﴿

dise has the implication that the re- fulfillment without being necessarily
ward of Paradise follows as a neces- (i.e., linguistically) connected with
sary corollary to the search for Allah’s the Christian doctrine of salvation.”
approval (Thanwi). 70. Commenting on the “Sawa’ al-
69. The words in the original “Su- Sabil” of the original, Mawdudi
bul al-Salam” draw the following writes that refusal to follow Allah’s
commentary from Asad: “The word guidance has led mankind to swing
salam ... has no proper equivalent from one extreme to another, unable
in the English language. It denotes to find the golden mean that will do
inner peace, soundness and security full justice to his various potenti-
from evil of any kid, both physical alities and urges, to all his instincts
and spiritual, and the achievement and predispositions, and to all the
of what, in Christian terminology, is multifarious claims of the body and
described as “salvation”: with the dif- soul. And, instead of accepting de-
ference, however, that the Christian feat, mankind has begun to claim
concept of salvation presupposes the victory for this very swinging from
existence of an a-priori state of sin- one extreme to another. He con-
fulness, which is justified in Chris- cludes: “In the modern times some
tianity by the doctrine of “original philosophers have been so impressed
sin”, but is not justified in Islam, by this constant swinging in human
which does not sub scribe to this life, from one extreme to another,
doctrine. Consequently, the term as to have mistakenly argued that
“salvation” ... does not adequately the dialectical process is the natural
convey the full meaning of salam. Its course of human life. They conclude,
nearest equivalent in Western lan- therefore, that the only way for hu-
guages would be the German Heil or man life to progress is that a thesis
the French salut, both of which ex- should first wing it in on direction,
press the idea of spiritual peace and and then an antithesis swing it in the

895
 Surah 5 Al-Ma’idah

opposite direction, after which there life to the opposite extreme.”

will emerge a synthesis which consti- Mawdudi is obviously alluding to
tutes the course of human progress. the materialistic life. Mankind, for
These curved lie from one extreme to instance, has swung from the two
the other do not indicate the correct extremes of capitalism and com-
course of human progress. Rather munism to what they refer to as the
they represent the tragic stumbling golden synthesis, socialism. Much of
which again and again obstruct the the workers’ rights in the West, for
true progress of human life. Every instance, were granted to them after
extreme thesis sets life on a certain the successes of communism in East-
course and continues to pull it in that ern Europe. That kind of achieve-
direction for some time. When hu- ment misleads many. Further, some
man life is thus thrown off its ‘right people believe that even if the society
course’ the result is that certain reali- misses the golden mean, individuals
ties of life - which had not received can always work out the golden mean
their due - rise up in revolt, and this for themselves. But that is true only
revolt often assumes the form of an in the material sense. In the overall
antithesis. This revolt begins to pull sense, comprising various dimension
life in the opposite direction. As the of life: the social, moral, spiritual,
‘right way’ is approached the con- etc., it remains out of reach. What
flicting ideas - the thesis and antith- has to be understood is that what-
eses - begin to effect some kind of ever man chooses as the mean path,
mutual compromise, leading to the is the extreme path. It might at best
emergence of a synthesis. This syn- satisfy the aspirations of the body. It
thesis comprises many elements con- misses the satisfaction of the soul. It
ducive to the good of mankind. But is guidance from above that leads to
since societies which do not submit a mean path that guarantees satisfac-
to the guidance from the Prophet tions both of the aspirations of the
are deprived both of the signposts body as well as of the soul. Without
that might indicate the ‘right way’ the guidance from above - not to the
and faith to help to steady man’s mean path, rather to faith in Allah,
feet thereon this synthesis does not recognition of spiritual values, the
permit human life to maintain the methods of worship and devotion to
golden mean. Its momentum is so Allah, etc., - there is no mean path in
powerful that it once more pushes existence that can be realized (Au.).

896
Al-Ma’idah Surah 5

[17] Surely those people disbelieved who said

ِ ِ َّ
God is Messiah, son of Maryam.71 Ask them, ‫يح‬
ُ ‫اللَ ُه َو الْ َمس‬ ّ ‫ين قَآلُواْ إِ َّن‬
َ ‫ل َق ْد َك َفَر الذ‬
َّ
‘Who can prevail with Allah, if He desires ِ ‫ابن مري قُل فَمن يَْلِك ِمن‬
‫الل َشيـْئًا إِ ْن‬ّ َ ُ َ ْ ََ ْ َ ُ ْ
to destroy the Messiah, son of Maryam, his ‫يح ابْ َن َم ْرَيَ َوأ َُّمهُ َوَمن‬ ِ ِ
mother72 and all that are on the face of the َ ‫ك الْ َمس‬ َ ‫أ ََر َاد أَن يـُْهل‬
‫ات‬ِ ‫السماو‬ ِ ِ َِ ‫ض‬ ِ ‫ِف األ َْر‬
earth?’ And Allah’s is the sovereignty over َ َ َّ ‫ك‬ ُ ‫ج ًيعا َو ّل ُم ْل‬
what is in the heavens and the earth and what ُ‫الل‬
ّ ‫ض َوَما بـَيـْنـَُه َما َيْلُ ُق َما يَ َشاء َو‬ ِ ‫َواأل َْر‬
is between them, creating what He will.73 Al- ﴾١٧﴿‫َعلَى ُك ِّل َش ْي ٍء قَ ِد ٌير‬
lah has power over all things.

71. Thanwi comments: In these the Trinity that would allow people
words is the rejection of the concept to consider the Messiah to be God
of Unity of the Creator and the cre- and man at one and the same time,
ated. to affirm that God and the Messiah
“The original mistake committed are independent and simultaneously
by the Christians in declaring Jesus constitute an inseparable whole.”
to be a combination of human and (Mawdudi)
divine essences turned Jesus into a Majid offers greater depth: “The ref-
mystery for them, and the more the erence here is mainly to certain less
Christian scholars tried to solve this well-known varieties of Christian-
mystery by resorting to conjecture ity such as Docetism, Monarchian-
and rhetorical extravagance the more ism and Sabellianism, which rest
involved the whole matter became. on some such propositions as the
Those who were more impressed by following:- ‘That one and the same
the humanity of Jesus stressed his be- God is the Creator and Father of all
ing the son of God and considered things; and when it pleased Him, He
him to be one of the three gods. appeared.’ ‘When the Father had not
Those who were more impressed by been born, He yet was justly styled
the divinity of Jesus considered him Father; and when it pleased Him to
to be none other than God, stressing undergo generation, having been be-
that he was the human incarnation gotten, He himself became His own
of God, and worshipped him as God. Son, not another’s.’ ‘Father and Son,
Those who tried to strike a middle so called, are one and the same sub-
path spent all their efforts hammer- stance, not an individual produced
ing out subtle verbal formulations of from different ones, but Himself for

897
 Surah 5 Al-Ma’idah

Himself.’ (ERE. VII, p. 779) ... But (Haeckel, Riddle of the Universe, p.
hardly distinguishable from these 232). Even as early as the early 3rd
‘heresies’ and equally bewildering century, the title of Mary as the
to the Muslim mind is the accept- ‘Mother of God’ and as the ‘Queen
ed central doctrine of the orthodox of Heaven,’ were demanded by more
Christianity: ‘Jesus is very God of fanatical Christians who claimed
very God, who for us men and for Divine honours for the ideal and
our salvation came down from heav- prototype of virginity.’ (DB. III, pl
en and was made Man.’ His nature is 289). ‘Mariatology is probably more
‘consubstantial’ with God. ‘He is not prevalent in the Church of Home
inferior to the Father, nor posterior, than at any former time.’ (p. 291)
not merely like unto Him, but iden- ... ‘According to the Roman Catho-
tical in substance and in essence with lic Church, God, without ceasing to
Him. He is truly God, God of very be God, in the characteristic phrase
God, consubstantial with the Father, of St. Paul, “implied Himself ” and
as the Nicene Creed has it, having, was born in human form of Mary’s
or rather, being, the Godhead no less womb and she became Virgin Moth-
than the Father’ (CD. p.252). er, the Virgin Mother of God.’ (Pto-
72. Maryam (asws) has also been in- serpie, The Council of Ephesus and
cluded to impress that insofar as the the Divine Motherhood, p. 4).
two were creations of Allah, there 73. That is, Allah creates in all man-
was no difference between the two ners: sometimes without a father and
(Kashshaf). a mother, such as Adam, sometimes
Majid writes about Maryam, who without a mother, such as Hawwa’,
is also adored and worshipped as a and sometimes without a father,
Divinity by a large number of Chris- such as ‘Isa. Therefore, the Chris-
tians: “In the most widely distribut- tians need not be over-perplexed by
ed form of Christianity, the “virgin” the miraculous birth of Jesus Christ
mother of God plays an important to ascribe divinity to him (Zamakh-
part as a fourth deity; in the many shari, Razi).
Catholic countries she is practically 74. Ibn `Abbas has said that once
taken to be much more powerful and Nu`man b. Ada, Bahra b. `Amr and
influential than the three male per- Shas b. `Adiyy visited the Proph-
sons of the celestial administration.’ et. He invited them to Islam and

898
Al-Ma’idah Surah 5

[18] The Jews and Christians boast, ‘We are

God’s children74 and His beloved ones.’75 Ask ِ ‫ت الْيـهود والنَّصارى َنن أَبـناء‬
‫الل‬ ِ َ‫وقَال‬
them, ‘Why then does He punish you for your ّ َْ ُ ْ َ َ َ ُ َُ َ
sins?”76 Rather, you are a people, just as any ‫َحبَّ ُاؤهُ قُ ْل فَلِ َم يـَُع ِّذبُ ُكم بِ ُذنُوبِ ُكم بَ ْل أَنتُم‬
ِ ‫وأ‬
َ
‫ب‬ ِّ ‫بشر ِّمَّن خلَق يـ ْغ ِفر لِمن يشاء ويـع‬
‫ذ‬
other people that He created. He forgives whom ُ َُ َ َ َ َ ُ َ َ َ ْ ٌ َ َ
‫ض‬ِ ‫ات َواأل َْر‬ ِ ‫السماو‬ ِِ
َ َ َّ ‫ك‬ ُ ‫َمن يَ َشاء َو ّل ُم ْل‬
He will and punishes whom He will. Allah’s is
the complete sovereignty in the heavens and ﴾١٨﴿ُ‫صري‬ ِ ‫وما بـيـنـهما وإِلَي ِه الْم‬
the earth and what is between them. And to َ ْ َ َ َُ ْ َ َ َ
Him is the returning.

warned them of the consequences of The Christians make similar claims.

rejection. They said: “Muhammad. Majid quotes: ‘As many as received
Do not try to scare us. We are the him, to them gave he power to be-
children of God” (Ibn Jarir, Qurtubi, come the sons of god, even to them
Ibn Kathir). that believe on his name.’ (Jn. 1: 12)
‘As many as are led by the Spirit of
But S. Ibrahim says there is some God, they are the sons of God.’ (Ro.
weakness in the chain of narration of 8: 14) ‘Children of God’ is a title of
this report. the faithful in virtue of special adop-
It is said that this belief has its basis tion by God.’ (Mcdonald’s Concise En-
in the words of Tawrah to the effect: cyclopedia, p. 204). ‘Jesus teaches that
“You are my first born son” (Ibn this relation of sonship to God is con-
Kathir). nected with his own person, and to be
enjoyed through Him.’ (Hastings Dic-
Majid quotes from the Bible: “Thus tionary of the Bible, II, p. 217)
saith the Lord, Israel is my son, even
my first-born.’ (Ex. 4: 22) ‘Ye are the 75. Jewish and Christian literature
children of Lord your God.’ (Dt. 14: is replete with the claims of a special
1) ‘When Israel was a child, then I status with God, it being immaterial
loved him, and called my son, out of how they treat His commandments.
Egypt.’ (Ho. 11: 1) They remain His beloved under all
circumstances, with their status con-
Asad adds: “Cf. Exodus iv, 22-23 ferring upon them no special respon-
(“Israel is my son”), Jeremiah xxxi, sibility, but every prerogative (Au.).
9 (“I am a father to Israel”), and Majid quotes from Jewish literature:
the many parallel expressions in the “`Speak unto all the congregation of
Gospels.” the children of Israel, and say unto

899
 Surah 5 Al-Ma’idah

them, Ye shall be holy; for I the Lord him [St. John] the normal condition
your God am holy.’ (Le. 19: 2) ‘Ye are under which believers came to rank
the children of the Lord your God ... as “Children of God”, in virtue of a
For thou art an holy people unto the manifest sealing by Holy Spirit pow-
Lord thy God, and the Lord has cho- er’ (Hasting’s Dictionary of the Bible,
sen thee to be a peculiar people unto IV. pp. 218-219).
himself, above all the nations that are 76. It is said that a sufi asked a faqih:
upon the earth.’ (Dt. 14: 1-2) And “Where do you find in the Qur’ān
the Jewish rabbis have said: ‘Beloved that a loved one will not punish the
one Israel, for they are called “Sons beloved.” The faqih could not an-
of the Highest” ... Even if they are swer. The sufi quoted this verse: “The
foolish, even if they transgress, even Jews and the Christians boast, ‘We are
if they are full of blemishes, they are the Children of God and His beloved
still called “Sons.” (Quoted in Klaus- ones.’ Ask them, ‘Why then does He
ner’s, Jesus of Nazareth, p. 377).” punish you for your sins?’”
Then, as to the Christians, Majid In fact, there is a tradition to this ef-
quotes the following: “`This sonship fect in Ahmad.
conferred on men depended not on
human descent from Abraham, nor ُّ ِ‫ب َعلَى ظَ ْه ِر الطَّ ِر ِيق فَ َمَّر الن‬
‫َّب‬ ٌّ ِ‫ص‬
َ ‫ال َكا َن‬ َ َ‫س ق‬ ٍ َ‫عن أَن‬
ِ
‫َص َحابِه فـَلَ َّما‬ ِ ِ
upon the sexual relations of their ْ ‫س م ْن أ‬ ٌ ‫اللُ َعلَْيه َو َسلَّ َم َوَم َعهُ َن‬ َّ ‫صلَّى‬ َ
‫ت‬ ‫ع‬ ‫س‬ ‫ف‬ ‫ا‬‫ه‬ ‫ـ‬ ‫ن‬ ‫ـ‬ ‫ب‬ ‫ا‬ َ
‫أ‬ ‫ط‬ ‫و‬ ‫ي‬ ‫ن‬َ‫أ‬ ‫ت‬ ‫ي‬ ‫ش‬ِ ‫خ‬ ‫م‬ ‫و‬ ‫ق‬ ‫ل‬ ‫ا‬ ‫ب‬ ِ‫الص‬ ‫ُم‬ ‫أ‬ ‫َت‬
parents, nor could it be had for will- ْ َ َ َ َُ ْ ُ ْ ْ َ َ َ ْ َ َّ ْ ِ َّ ُّ ْ ‫َرأ‬
ِ‫الل‬
َّ ‫ول‬ َ ‫ال الْ َق ْوُم َي َر ُس‬ َ َ‫ت ابِْن ابِْن ق‬
َ ‫ال فـََق‬
ing or wishing it, i.e., human effort. ْ َ‫َو َحَلَْتهُ َوقَال‬
ِ ِ ِ ِ ِ ِ
It was a free and supernatural gift ُّ ِ‫ال الن‬
‫َّب‬ َ ‫ال فـََق‬ َ َ‫ت َهذه لتـُْلق َي ابـْنـََها ف النَّار ق‬ ْ َ‫َما َكان‬
ِ ِ َّ ِ َّ ‫صلَّى‬
from God, inward and spiritual, im- ُ‫اللُ َحبيبَه‬ ََّ ‫اللُ َعلَْيه َو َسل َم َل وهللا َل يـُْلقي‬ َ
planted by the Holy Ghost, and de- ‫ إسناده صحيح على شرط‬:)‫ِف النَّا ِر (شعيب‬
pended for its maintenance on union It is said that a child came. ‫الشيخني‬
with Christ.’ (Dumalew, Commen- across a caravan being led by the
tary on the Holy Bible, p. 775) ‘The Prophet. When his mother saw
specific condition of the “new man”, them she came running, crying,
in contrast to the “old”, is that of “My child! My child.” She was
sonship and installation into sonship afraid that they would trample
after the likeness of Christ’s ... God him. She snatched him and
himself is the veritable Father of the hurried away. Upon this some
Christian believer, the kindred fontal of the Companions remarked:
source of his new life ... Baptism is to “Messenger of Allah! It is not

900
Al-Ma’idah Surah 5

[19] People of the Book! Our Messenger has

come to you now making manifest (the Truth) ُ َِّ‫اب قَ ْد َجاء ُك ْم َر ُسولُنَا يـُبـ‬
‫ي‬ ِ َ‫ي أ َْهل الْ ِكت‬
َ َ
to you - after a break in the (series of) Messen- ‫الر ُس ِل أَن تـَُقولُواْ َما‬ ُّ ‫لَ ُك ْم َعلَى فـَتـَْرٍة ِّم َن‬
gers:77 lest you should say, ‘No one - neither
one bearing good tidings nor a warner - ever
‫اءن ِمن بَ ِش ٍري َوالَ نَ ِذي ٍر فـََق ْد َجاء ُكم‬ َ ‫َج‬
came to us.’ Now, one bearing good tidings ‫اللُ َعلَى ُك ِّل َش ْي ٍء قَ ِد ٌير‬ ِ
ّ ‫بَشريٌ َونَذ ٌير َو‬
ِ
and a warner has come to you. And Allah has ﴾١٩﴿
power over all things.

expected of this woman that she (asws). Further, the report in connec-
will throw her child into fire.” tion with Ibn Sinan’s daughter meet-
The Prophet replied: “No by Al- ing the Prophet, mentions her as his
lah. He will not cast His beloved daughter only in the figurative sense
ones into the Fire” (Ibn Kathir, and not real (Ruh, Bayan).
Shawkani
78. The verse implies that to be of the
77. The word in the original for break family of the righteous is a blessing
is “fatrah.” It is that period between of Allah that one must be thankful
which there is no Prophet among a for. But, there is no room for pride
people; or, in other words, the inter- and bragging (Thanwi).
val between two Prophets.
79. “I.e., masters of your own selves.
The break, according to Salman al- A “malik” is not necessarily a king.
Farsi’s opinion in Bukhari, between He may be anybody possessing do-
our Prophet and Jesus Christ, lasted minion, authority, or even indepen-
600 years, during which no Prophet dence” (Majid).
was commissioned. A hadīth of the
Shawkani also writes on the same
Sahihayn reports the Prophet as hav-
lines: “It has been said that since, af-
ing said: “I am closest to ‘Isa. And
ter a long spell of slavery at the hands
prophets are of the same father. And,
of Fir`awn’s folk, the Israelites were
there was no Prophet between us.”
led to freedom by Musa (asws) to be
As for the three mentioned in Surah
once again in full command of their
Yasin, they were messengers of ‘Isa
affairs, their state of freedom was re-
sent to a town as his representatives.
ferred to as kingship.”
As regards Khalid b. Sinan, Shihab
has said that he was sent before ‘Isa Asad has written: “According to most

901
 Surah 5 Al-Ma’idah

ْ‫وسى لَِق ْوِم ِه َي قـَْوِم اذْ ُك ُروا‬

[20] And when Musa told his people: ‘My peo-
ple! Remember the favors of Allah upon you, َ ‫ال ُم‬ َ َ‫َوإِ ْذ ق‬
(such as) when He made Prophets from among ‫الل َعلَْي ُك ْم إِ ْذ َج َع َل فِي ُك ْم أَنبِيَاء‬ِ َ‫نِعمة‬
ّ َْ
you,78 made you kings79 and gave you what He ‫َح ًدا‬ ‫أ‬ ‫ت‬ِ ‫آت ُكم َّما َل يـؤ‬ َ َ ً ُّ ‫َو َج َعلَ ُكم‬
‫و‬ ‫ا‬ ‫ك‬ ‫و‬ ‫ل‬
ُ ‫م‬
َ ُْ ْ
gave no one else of the worlds.80 ِ ِ
﴾٢٠﴿ ‫ني‬ َ ‫ّمن الْ َعالَم‬

of the commentators (e.g. Tabari, Muslim (Qurtubi). And the Prophet

Zamakhshari, Razi), the “kingship” has said (in a hadīth of Ibn Majah:
of the Israelites is a metaphorical al- H. Ibrahim):
lusion to their freedom and indepen- ِ ِِ
ُ‫اف ِف َج َسده عْن َده‬ً ‫َصبَ َح ِمْن ُك ْم ِآمنًا ِف ِس ْربِِه ُم َع‬
ْ ‫َم ْن أ‬
dence after their Egyptian bondage, ِ ِ ِ ِ
‫يسى‬َ ‫ال أَبُو ع‬ ُّ ُ‫ت لَه‬
َ َ‫الدنـْيَا ق‬ ْ ‫وت يـَْومه فَ َكأََّنَا ح َيز‬
ُ ُ‫ق‬
the term “king” being equivalent ‫يب‬ ِ ِ
here to “a free man who is master of ٌ ‫يث َح َس ٌن َغر‬ ٌ ‫َه َذا َحد‬
his own affairs” (Manar VI, 323f.), “Whoever woke up in the morn-
and can, therefore, adopt any way of ing peaceful with himself, hale
life he chooses.” and hearty, and has enough pro-
vision for the day, then as if he
Ibn `Abbas, Hakam, Mujahid and
has been given the whole of the
others have however said that who-
world” (Qurtubi, Ibn Kathir).
ever possesses a wife, a house and
a servant is a king, and it is in this The hadīth is also in Tirmidhi and is
sense that the word has been used of hasan status (S. Ibrahim).
here. It is reported of `Abdullah b. 80. Such as Mann, Salwa, shelter
`Amr that someone asked him: “Are from the sun, water out of a rock,
we not the destitute Muhajirun (that etc. (Ibn `Abbas, Mujahid: Ibn Jarir).
the Qur’ān has mentioned in 59:
8)?” He asked him: “Do you have 81. Yusuf Ali beautifully summarizes
a wife that you seek comfort with?” the background incidents as in the
He said: “Yes.” He asked him: “Do Bible: “We have now come to the
you have a house?” The man replied: events detailed in the 13th and 14th
“Yes.” `Abdullah told him: “Then chapters of the Book of Numbers in
you are a rich man.” The man said: the Old Testament. Read these as a
“I have a servant too.” `Abdullah Commentary, and examine a good
replied: “Then you are a king” (Ibn map of the Sinai Peninsula, showing
Jarir, Ibn Kathir). The report is in its connections with Egypt on the

902
Al-Ma’idah Surah 5

[21] My people! Enter the holy land81 which ‫ب‬ َّ َ ‫ض امل َقد‬
َ َ‫َّسةَ ال ِت َكت‬ َ ‫َي قـَْوِم ْاد ُخلُوا األ َْر‬
Allah has prescribed for you,82 and turn not ‫اللُ لَ ُك ْم َوالَ تـَْرتَ ُّدوا َعلَىُ أ َْد َب ِرُك ْم فـَتَن َقلِبُوا‬
ّ
around, else you will be turning losers.’ ِ ِ‫خ‬
﴾٢١﴿ ‫ين‬ َ َ ‫ر‬ ‫اس‬

west, North-West Arabia on the east, that “kataba” of the original is in

and Palestine on the north-east. We the sense of a command, i.e., “(Allah
may suppose that Israel crossed from has) ordered you (to fight your way
Egypt into the Peninsula somewhere through and enter the land)” - Ibn
near the northern extremity of the Jarir, Ibn Kathir, Shawkani.
Gulf of Suez. Moses organized and That is, it is in the same sense as (2:
numbered the people, and instituted 183) “kutiba ‘alykum al-siyamu”,
priesthood. They went south about i.e., “Fasts have been prescribed for
200 miles to Mount Sinai where the you.” Yet, other commentators have
Torah was received. Then, perhaps a said that the allusion might be to the
hundred and fifty miles north was the promise made to Ibrahim that the
desert of Paran, close to the southern land of Palestine would be given to
borders of Canaan. From the camp his progeny. Such a promise, howev-
there, twelve men were sent to spy er, is not to be found in the present
out the land, and they penetrated as day Torah. The best that can be got of
far as Hebron, say about 150 miles the Torah are the words of Genesis:
north of their camp, about 20 miles “Then the Lord appeared to Abram
south of the future Jerusalem. They and said, ‘To your descendants I will
saw a rich country, and brought give this land.’” (12: 7) Abram is pre-
from it pomegranates and figs and sumably Abraham. The earlier verses
a bunch of grapes so heavy that it are however, speaking of the land in
had to be carried by two men on a which the Canaanites lived: people
staff. They came back and reported of an obscure territory who never oc-
that the land was rich, but the men cupied the whole of the Palestine at
there were too strong for them. The any time. Finally, Abraham’s progeny
people of Israel had no courage and include the Isma`lites (Au.).
no faith, and Moses remonstrated
with them.” 83. Ibn Kathir rejects the story (in
Ibn Jarir and others) as untrust-
82. Qatadah and Suddi have said worthy that reports Mujahid and

903
 Surah 5 Al-Ma’idah

[22] They said, ‘O Musa! Therein are a people

‫ين َوإِ َّن‬ِ ِ ِ
of mighty strength.83 We shall never enter it َ ‫وسى إ َّن ف َيها قـَْوًما َجبَّار‬ َ ‫قَالُوا َي ُم‬
until they leave it. But if they leave it, then we ْ‫ت َيُْر ُجواْ ِمنـَْها فَِإن َيُْر ُجوا‬ َّ
ََّ ‫لَِن ن ْد ُخلَ َها َِح‬
shall enter.’84 ﴾٢٢﴿ ‫منـَْها فَِإ َّن َداخلُو َن‬

Suddi as saying that the Amalekites ciplined, having been long accus-
(or Canaanites) were of such gigantic tomed to hold their own against the
size as to reduce the Israelites to Lil- surrounding nations, with whom
liputian size. But it is possible that they had frequent collisions.’
when the 12 chieftains brought in 84. It is said that unduly scared by
the reports of the impressive physi- the reports of the chieftains, the Is-
cal stature of the Canaanites, the Is- raelites began to moan and even to
raelites blew the description out of contemplate returning to Egypt (Ibn
all proportions. And those reports Jarir).
might have lingered among the Is-
raelites acquiring the fairy tale status The Torah says: “Then all the con-
which Mujahid and Suddi were re- gregation raised a loud cry; and the
narrating (Au.). people wept that night. And all the
people of Israel murmured against
Majid quotes what the Israelites had Moses and Aaron; the whole con-
to report: ‘We will not be able to go gregation said to them, “Would that
up against the people; for they are we had died in the land of Egypt! Or
stronger than we ... The land ... is a would that we had died in this wil-
land that eateth up the inhabitants derness! Why does the lord bring us
thereof, and all the people that we into this land, to fall by the sword?
saw in it are men of a great stature. Our wives and our little ones will be-
And there we saw the giants, the come a prey; would it not be better
sons of Anak, which come of the gi- for us to go back to Egypt?” (Nu. 14:
ants; and we were in our own sight 1-4) - Au.
as grasshoppers, and so we were in
their sight’ (Nu. 13: 31-33). 85. Ibn `Abbas, Mujahid, Suddi, and
others have said that the two were:
Majid also quotes Rawlinson from Yusha` b. Nun and Kalib b. Yuqanna
his Moses, His Life and Times: (Ibn Jarir).
‘The Amalekites were ... exceedingly
warlike, well-armed, and fairly dis- 86. That is, prepare yourself to the

904
Al-Ma’idah Surah 5

[23] Two people,85 of those who feared Allah, ِ َّ ِ ِ

and whom Allah had blessed, said, ‘Assault ُ‫الل‬ّ ‫ين َيَافُو َن أَنـَْع َم‬ َ ‫ال َر ُجالَن م َن الذ‬ َ َ‫ق‬
them at the gate. Once you are in, you will be ُ‫اب فَِإ َذا َد َخ ْلتُ ُموه‬
َ َ‫َعلَْي ِه َما ْاد ُخلُواْ َعلَْي ِه ُم الْب‬
the victors. And place your trust in Allah if ِ ‫فَِإنَّ ُكم َغالِبو َن وعلَى‬
‫الل فـَتـََوَّكلُواْ إِن ُكنتُم‬ّ ََ ُ ْ
you are believers.’86 ﴾٢٣﴿ ‫ني‬ ِِ
َ ‫ُّم ْؤمن‬
[24] They replied, ‘Musa! We shall not set foot
‫وسى إِ َّن لَن نَّ ْد ُخلَ َها أَبَ ًدا َّما‬ َ ‫قَالُواْ َي ُم‬
in it, so long as they are there. Go forth, you ِ ِ
ِ
‫ك فـََقاتال إ َّن‬ َ ُّ‫َنت َوَرب‬
َ ‫بأ‬
and your Lord, and the two of you fight. We ْ ‫َد ُامواْ ف َيها فَا ْذ َه‬
shall remain seated right here.’ 87 ﴾٢٤﴿ ‫اع ُدو َن‬ ِ َ‫هاهنَا ق‬
َُ

best of possibility, but do not depend Ansar and Muhajirun when he said:
on the material means, rather have “We do not say what the Israelites
trust in Allah (Alusi). said, ‘Go, you and your Lord, and
The Bible confirms the remonstra- the two of you fight them. We shall
tion of the two with their people. remain seated right here.’ Rather, we
Majid quotes: ‘And Joshua ... and say, ‘Go, you and your Lord, and
Caleb ... rent their clothes: And they fight them. We are right with you’”
spoke unto all the company of the (Ibn Jarir). It is widely reported,
children of Israel saying ... Only including a report in Bukhari, that
rebel not ye against the Lord, neither Miqdad al-Aswad had replied simi-
fear ye the people of the land; for larly when the Prophet had sought
they are bread for us; their defence the consent of the Ansar whether
is departed from them, and the Lord to fight or not the Makkans at Badr
is with us; fear then not. But all the (Ibn Kathir).
congregation bade stone them with In his usual subtle style and mild
stones’ (Nu. 14: 6-10). manner, Shabbir censures the Um-
87. In contrast, when Muslims were mah al-Muslimah of today. He
prevented at Hudaybiyyah from en- writes: “Keep these set of verses be-
tering into Makkah and perform fore you and consider the situation
‘Umrah and the news spread of the of the Muslim Ummah today. Allah
murder of `Uthman’s b. `Affan, the favored this Ummah as He favored
Prophet tried to ascertain the sup- none before, and will none ever after.
port of his Companions. Miqdad b. He raised a Messenger among them
al-Aswad, spoke out the minds of the who was the Final Messenger bearing

905
 Surah 5 Al-Ma’idah

a final message. He raised up among Prophet: “Go forth, you and your
them such scholars as, although not Lord, and the two of you fight (them).”
prophets, gave the peoples of the But the Companions of the Prophet
world lessons in morals and ways of told him: ‘By Allah. If you ask us to
organized life. (Just as the Israelites) rush into the waves of the oceans, we
this Ummah was also commanded shall do that, not one of us will back
to wage jihad, not against the Ama- out...’ The result was that in a period
lekites alone, rather, against all the less than that which the Israelites
tyrants of the world; not merely to spent wandering in the Sinai, the
subdue the Syrian region, rather to followers of Muhammad pitched the
raise high the Word of Allah and up- flags of guidance in the East and the
root shirk from all parts of the world. West: “Allah was pleased with them
The Israelites were promised the holy and they with Him. That (reward), for
land. But to the Ummah the prom- those who fear their Lord (98: 8).”
ise was (24: 55): ‘Allah promises those
of you who believe and do good deeds
that He shall grant them inheritance 88. The translation of “faf-ruq” fol-
of the earth as He granted inheritance lows the interpretation of Ibn `Ab-
to those who went before, and shall es- bas as in Ibn Jarir (Au.).
tablish the religion for them that He 89. Accordingly, Ibn `Abbas and Qa-
approves of and shall change their fear tadah have said that none survived
to peace...’ If Allah had forbidden the who was above twenty, including
Israelites from turning their backs Musa and Harun, peace upon them.
from jihad, then He also addressed It was Yusha` b. al-Nun who was ap-
this Ummah in words (8: 15): ‘Be- pointed a Prophet after them and
lievers! When you meet the unbeliev- it is he who led the new generation
ers in a hostile encounter, do not turn into the lands of Palestine (Ibn Jarir).
away showing your backs to them.’
Majid writes: “The wandering lasted,
The Israelites however said to their
according to Sir Charles Marston’s

906
Al-Ma’idah Surah 5

[25] Musa said, ‘O my Lord! I have no power

ِ ‫ك إِالَّ نـ ْف ِسي وأ‬ ِ
over anybody except myself and my brother. ‫َخي‬ َ َ ُ ‫ب إِِّن ال أ َْمل‬ ِّ ‫ال َر‬ َ َ‫ق‬
﴾٢٥﴿ ‫ني‬ ِ ِ ِ
Therefore, judge between us and (these) wick- َ ‫ي الْ َق ْوم الْ َفاسق‬َ َْ‫فَافـُْر ْق بـَيـْنـَنَا َوبـ‬
ed people.’88
[26] (Allah) said, ‘Then it shall remain forbid- ‫ني َسنَةً يَتِ ُيهو َن‬ِ
َ ‫ال فَِإنـََّها ُمََّرَمةٌ َعلَْي ِه ْم أ َْربَع‬
َ َ‫ق‬
den unto them for forty years,89 (during which ِِ ِ
‫ني‬
َ ‫س َعلَى الْ َق ْوم الْ َفاسق‬ َ ْ‫ض فَالَ َت‬ ِ ‫ِف األ َْر‬
time) they shall wander in the land.90 There-
fore, grieve not for a people wicked.’91 ﴾٢٦﴿

computation, from 1440 to 1400 said that the Israelites wandered aim-
B.C.” lessly in the Sinai, without finding a
The Torah records: ‘And the Lord way out, it is not very convincing
said to Moses and to Aaron, “How that that should have happened. Had
long shall this wicked congregation they simply followed the sun they
murmur against me? ... Say to them, would have come out of the desert.
‘As I live,’ says the Lord, ‘what you Therefore, he says, it is possible that
have said in my hearing I will do to the “forbidding” of the original was a
you; your dead bodies shall fall in the religious command, i.e., it is possible
wilderness; and all of your number, that the Israelites were banned from
numbered from twenty year old ... entering the land of Palestine.
shall come into the land ... And your Yet another possibility is that al-
children shall be shepherd in the wil- though the Israelites could follow
derness forty years ...” (Nu. 14: 26: the sun and march eastward, they
30) - (Au.) could not be very sure of the exact
Further, the punishment matched point at which they would arrive
their insolence. The Israelites had said without first determining the geo-
scornfully, ‘We shall remain seated graphical location of the place they
here,’ therefore, the punishment to were in on any given day. After all,
them was that they remained where from the Sinai they were facing the
they were, unable to leave the desert whole of the 400 km border line of
and settle into a town” (Au.). the Syrian region. And that region
was divided into several petty states,
90. Here Imām Razi raises a doubt. each well fortified and well defended
Although the commentators have by its people - the Canaanites, Ama-

907
 Surah 5 Al-Ma’idah

lekites, Philistines and others - who ‫ت‬ ِ ِ َّ ‫فَحبِست ح َّت فـتَح‬

ْ َ‫اللُ َعلَْيه فَ َج َم َع الْغَنَائ َم فَ َجاء‬ ََ َ ْ َ ُ
were all well known for their ferocity. ِ ِ َ ‫َّار لِتَأْ ُكلَ َها فـَلَ ْم تَطْ َع ْم َها فـََق‬
َّ
‫ال إن في ُك ْم غُلُ ًول‬ َ ‫يـَْع ِن الن‬
Therefore, without being sure of the ِ‫فـ ْليـبايِع ِن ِمن ُك ِل قَبِيلَ ٍة رجل فـلَ ِزقَت ي ُد رج ٍل بِيد ِه‬
َ َُ َ ْ َ ٌ َُ ّ ْ ْ َُ َ
‫ت يَ ُد‬ ِ ِ ِ ِ ِ َ ‫فـ َق‬
point at which they would arrive, the ْ َ ََ َ َُ َ ْ َُ َْ ُ ُ‫ال في ُك ْم الْغُل‬
‫ق‬‫ز‬ ‫ل‬ ‫ـ‬ ‫ف‬ ‫ك‬ ‫ت‬ ‫ل‬ ‫ي‬ ‫ب‬ ‫ق‬ ‫ن‬ ‫ع‬ ‫ي‬ ‫ا‬ ‫ب‬ ‫ـ‬ ‫ي‬ ‫ل‬ ‫ـ‬ ‫ف‬ ‫ول‬ َ
Israelites could not venture in any di- ‫ول فَ َجاءُوا بَِرأْ ٍس‬ ُ ُ‫ال فِي ُك ْم الْغُل‬ َ ‫ي أ َْو ثََلثٍَة بِيَ ِد ِه فـََق‬ِ ْ َ‫ر ُجل‬
َ
rection, without the risk of arriving at ‫َّار‬ ‫ن‬ ‫ال‬ ‫ت‬ ‫اء‬ ‫ج‬ ‫ف‬ ‫ا‬ ‫وه‬ ‫ع‬ ‫ض‬‫و‬ ‫ـ‬ ‫ف‬ ‫ب‬ ِ ‫ه‬ َّ
‫الذ‬ ‫ن‬ ِ
‫م‬ ٍ
‫ة‬‫ر‬ ‫ق‬ ‫ـ‬ ‫ب‬ ‫س‬ِ ْ
‫أ‬‫ر‬ ‫ل‬ ِ ‫ث‬ ِ
‫م‬
ُ ْ َ َ َ َ ُ َ ََ َ ْ َ ََ َ ْ
ِ
a point where they would come face to ‫ض ْع َفنَا َو َع ْجَزَن‬َ ‫اللُ لَنَا الْغَنَائ َم َرأَى‬ َ ‫فَأَ َكلَتـَْها ُثَّ أ‬
َّ ‫َح َّل‬
face with a hostile people that would .‫َحلَّ َها لَنَا‬
َ ‫فَأ‬
slaughter them with little effort. Safe-
ty of the desert would have been bet- “One of the Prophets went out
ter for a people, who were in no mood in a campaign. He reached a
to fight for a land they thought Yah- town at ‘Asr time or thereabout.
weh should have gifted them. There- He addressed the sun in words,
fore, they had to wait until the various ‘You are commissioned and I
kingdoms broke down into fragments, am commissioned. O Allah hold
with each town declaring its indepen- it for me for a couple of hours.’
dence. That obviously facilitated the Accordingly, the sun was held
subjugation of the area. Town after stationary for some time until
town fell to the Israeli onslaught, as he captured the town. Then they
depicted in the book entitled Joshua gathered the booty (and offered it
of the Old Testament (Au.). to the heavenly fire for consump-
Muslim has a report that, according tion). The fire (appeared, but)
to some of the Salaf, (as stated in would not consume it. He said,
Qurtubi, Ibn Kathir and some oth- ‘One of you is a deceiver.’ Then
ers), is referring to Yusha` b. Nun. he ordered that a representative
Abu Hurayrah says the Prophet of every tribe give his hand into
(saws) said (in a hadīth shortened his in turns. One of them stuck
here): to his. He said, ‘The deceiver is
َِّ ‫ول‬ from your tribe. Therefore, bring
‫صلَّى‬ َ ‫الل‬ ُ ‫ال َر ُس‬ َ َ‫ال ق‬ َ َ‫اللُ َعْنهُ ق‬َّ ‫َع ْن أَِب ُهَريـَْرَة َر ِض َي‬ up everyone.’ When the tribes-
ِ
‫ال ل َق ْوِم ِه َل‬ ِ
َ ‫ب ِم ْن ْالَنْبِيَاء فـََق‬ ِ َّ
ٌّ َِ‫اللُ َعلَْيه َو َسلَّ َم َغَزا ن‬ men placed their hands in his, in
ِ ِ ٍ
ُ ‫ض َع ْامَرأَة َوُه َو يُِر‬
‫ن بَا‬ َ ‫يد أَ ْن يـَْب‬ ْ ُ‫ك ب‬ َ َ‫يـَتـْبـَْع ِن َر ُج ٌل َمل‬ turns, two or three of them got
ِ ِ ‫ولَ َّما يـ‬
‫وت َوَلْ يـَْرفَ ْع ُس ُقوفـََها َوَل‬ ً ُ‫َح ٌد بـََن بـُي‬ َ ‫ب بَا َوَل أ‬ َْ َ stuck to his. He said, ‘You have
‫ات َوُه َو يـَنـْتَ ِظُر ِوَل َد َها فـَغََزا‬ٍ ‫أَح ٌد ا ْشتـرى َغنَما أَو خلِ َف‬
َ ْ ً ََ َ deceived.’ So they brought out
‫ال‬َ ‫ك فـََق‬ ِ‫فَ َد َن ِمن الْ َقري ِة ص َلةَ الْعص ِر أَو قَ ِريبا ِمن َذل‬
َ ْ ً ْ ْ َ َ َْ ْ what they had stolen of the boo-
‫احبِ ْس َها َعلَيـْنَا‬ ِ ِ ِ ‫لِلشَّم‬
ْ ‫ور اللَّ ُه َّم‬ٌ ‫س إنَّك َمأْ ُم َورةٌ َوأ ََن َمأْ ُم‬ ْ

908
Al-Ma’idah Surah 5

ty. It was gold the size of a sheep’s elites to be wandering in the desert,
head. It was placed with the booty the sojourn was made easy for Musa
which was lying in the field. The and Harun so that it turned out to be
fire descended and consumed it no punishment for them (Razi, Qur-
all. This is because booty was not tubi and others). Thanwi adds that
lawful unto anyone before us. It in fact it must have been a pleasure
has been made lawful to us alone for Musa and Harun to be with them
because of the weakness that Al- since they were there to guide those
lah observed in us and so made it people, and all efforts toward such
lawful to us.” objectives are a pleasurable reward in
And the reason why the Prophet in themselves.
question had requested delaying The Relationship
of the sunset is that it was a Friday.
The incident of the two sons of Adam
Had evening set in, they would have
seems to be directly connected with
entered into Saturday - the day of
verse 11 which said, “Believers! Recall
Sabbath. They would then have had
the favors of Allah that He bestowed
to cease fighting (Ibn Kathir). Ac-
upon you ...” until the end of the
cordingly, the commentators of the
verse. With the incident of the two
Qur’ān as well as of the hadīth quot-
sons they are now being told, ‘If the
ed above, guess that it was an Israeli
people of the Book are envious of
Prophet, and most likely it was Yu-
you, O Muslims, and respond with
sha`. But the hadīth itself does not
machinations, deceptions and con-
specify him. The story is in the Bible
spiracies, it is nothing new in the his-
too (Joshua 10: 12-14), but it alleges
tory of man. The first murder in fact
there that the Sun stayed in the sky
took place because of envy.’
for a whole day (Au.).
The story also implies that the Jews
91. Although Musa had himself
and Christians opposing Islam would
asked for a punishment, he had not
end up a regretters. Also, the Jews
expected it to be so severe. Therefore,
and Christians used to proudly link
he felt aggrieved when the judgment
themselves to great historical figures,
was announced, which explains these
in which vein they would claim, as in
words of consolation (Ibn Jarir).
verse 18 above, “We are the children
It has also been said that although it of God.” Allah tells them that even
was much inconvenient for the Isra- Qabil was the son of a virtuous man

909
 Surah 5 Al-Ma’idah

[27] And narrate to them with truth92 the sto-

ry of the two sons of Adam when they made an ‫آد َم ِب ْلَ ِّق إِ ْذ قـََّرَب‬
َ ‫َواتْ ُل َعلَْي ِه ْم نـَبَأَ ابـَْ ْن‬
offering.93 It was accepted of one of them and ‫َح ِد ِهَا َوَلْ يـُتـََقبَّ ْل ِم َن‬ ِ
َ ‫قـُْرَب ًن فـَتـُُقبِّ َل من أ‬
not accepted of the other. He threatened, ‘I’ll
surely kill you.’ The other replied, ‘Allah ac- ّ ‫ال إَِّنَا يـَتـََقبَّ ُل‬
ُ‫الل‬ َ َ‫َّك ق‬ َ َ‫اآلخ ِر ق‬
َ ‫ال َلَقـْتـُلَن‬ َ
﴾٢٧﴿ ‫ني‬ ِ ِ
cepts only of the godfearing.94 َ ‫م َن الْ ُمتَّق‬

and a Prophet, but stood condemned here from its corrupted form in the
because of his evil deed (based on OT.”
Razi’s notes). The narration in the Bible is in Gen-
Further, in the injunction concern- esis vi, 1: 16 (Au.).
ing highway robbers, and their ex- 93. It is widely reported of Ibn
emplary punishment that follows Mas`ud, Ibn `Abbas, Murrah, and
immediately (verse 30), is the im- several other Companions of the
plied meaning that those who wage Prophet that with every pregnancy
war against a Prophet and his mes- Hawwa’ gave birth to twins, a boy
sage, are equal in crime with them and a girl. Adam married off the girl
(Au.). of one birth to the boy of another,
92. While, on the one hand, the ad- and vice versa. Two of his sons were
dition of the words “with truth” is to called Qabil and Habil (Cain and
emphasize the accuracy of the story Abel of the Bible), the former being
narrated, Allah has, on the other elder. Adam ordered Habil to marry
hand, by adding similar words at Qabil’s sister and Qabil the sister of
every place where historical stories Habil. But, because the girl born
have been narrated, taught us that along with Qabil was prettier, he re-
when narrating history we too have fused to marry Habil’s sister, rather
to be precise, narrating only that wanted to marry the girl that was
which can be proved as authentic. with him in the womb. Adam told
Addition of a few innocent words him that she, having being with him
can sometimes change the direction in the womb, was not lawful to him.
of the whole story or rob it of its ad- But he insisted. They decided to pres-
monitory aspect (Ma`arif). ent an offering each to Allah to check
Majid adds: “`With truth’ is added whose would be accepted. Now
to distinguish the story as related those very days Adam was ordered

910
Al-Ma’idah Surah 5

by Allah to make his first visit to the troubles me.”

House of Allah at Makkah. He took Ibn Mas`ud has said, “If I knew for
promise from Qabil that he would sure that any of my good deed has
look after the family in his absence. been accepted by Allah, that would
The two sons decided to present be dearer to me than an earth weight
their offerings. Habil was a shepherd of gold.”
and he presented the best of sheep
he had. Qabil tended farms and pre- `Umar ibn `Abdul ‘Aziz wrote to
sented the worst kind of vegetables someone: “I admonish you to ob-
he could lay his hands on. The fire serve Taqwa, without which no deed
descended and consumed the sheep is accepted by Allah. And none de-
but left the vegetables untouched. serve mercy and kindness, save the
This angered Qabil who threatened people of Taqwa. There are many
him with death (Shortened). Similar who use these words for sermonizing
reports have come from `Ali ibn abi the people, but few who observe it in
Talib, ‘Atiyyah, Qatadah, Mujahid their lives” (Ma`arif).
and others. (Ibn Jarir, Ibn Kathir). Thanwi adds: The verse implies that
Ibn Kathir and Suyuti in his Al-Durr to speak of one’s religious achieve-
al-Manthur (Shawkani) have said ments by way of thanks, and not by
that the chain of narrators is reliable. way of pride, is permissible.
However, there is no hadīth confirm- 95. `Abdullah ibn `Umar has said
ing the above (Au.). that a man those days was prohib-
It is said that Qabil presented a rot- ited from killing another even in self
ten offering because the results did defense (Ibn Jarir). Although, adds
not matter to him. He was bent upon Razi, the same opinion has been re-
marrying the girl anyway (Razi). ported of Mujahid, Habil’s statement
could also mean, “I shall not be the
94. It is said that when people found first to stretch my hands against you,
‘Amir b. `Abdullah crying at his despite your threats.” And therefore,
death bed, they reminded him that being the weaker of the two, Qabil
he had spent his life devoted to Al- waited until he found him asleep
lah’s worship. He replied, “The verse, in a remote place with his head on
‘Allah accepts only of the godfearing’

911
 Surah 5 Al-Ma’idah

[28] If you stretch your hand against me to

ْ‫َما أ ََن‬ ‫ل يَ َد َك لِتـَْقتـُلَِن‬
ََّ ِ‫طت إ‬
َ ‫لَئن بَ َس‬
ِ
kill me, I shall not lift mine to kill you.95 I fear ِ ٍِ ِ
Allah the Lord of the worlds. ‫اف‬
ُ ‫َخ‬ َ‫أ‬ ‫ك إِِّن‬ َ ‫ي إِلَْي‬
َ َ‫ك َلَقـْتـُل‬ َ ‫ببَاسط يَد‬
﴾٢٨﴿ ‫ني‬ ِ َّ ‫الل ر‬
َ ‫ب الْ َعالَم‬َ َّ
[29] Rather, I wish that you add on my sin96
to your sins and end up a companion of the َ ِ‫يد أَن تـَبُوءَ بِِْثِي َوإِْث‬
‫ك فـَتَ ُكو َن‬ ُ ‫إِِّن أُِر‬
ِِ ِ ِ ‫َصح‬
َ ‫اب النَّا ِر َو َذل‬ ِ
َ ‫ك َجَزاء الظَّالم‬
Fire.97 And that is the recompense of the trans- ‫ني‬
gressors.’98 َ ْ ‫م ْن أ‬
﴾٢٩﴿

a stone. He dropped a rock on his He replied: “Do not let him take
head. away your wealth.” He asked:
“What if he attacks me?” He
Qurtubi writes: We of this Ummah
replied: “Fight him.” He asked:
have been allowed self defense, even
“What if he kills me?” He re-
if it means killing the attacker. None-
plied: “You are a martyr.” He
theless, the question has been asked:
asked: “What if I kill him?” The
is it obligatory to defend oneself, or
Prophet replied: “He is in the
should one act like the son of Adam?
Fire.”
The answer is that it is obligatory to
defend oneself. It is only in times of 96. `Abdullah ibn Mas`ud, Ibn `Ab-
tribulation and general disorder that bas, Murrah and several other Com-
one might remain passive, from the panions have said that Habil was al-
fear of falling into a fitnah (e.g., what luding to the sin that Qabil would
`Uthman did: Au). earn by murdering him and to the
sins he had previously earned (Ibn
As for the legality of self defense, the
Jarir, Razi and others).
Sahihayn have Abu Hurayrah narrat-
ing that a man came to the Prophet 97. Ibn `Abbas has said that with
and enquired: these words he meant to, in addi-
َِّ ‫ول‬ tion, warn Qabil of the consequence
َ َ‫َخ َذ َم ِال ق‬
‫ال‬ ْ ‫يد أ‬ُ ‫ت إِ ْن َجاءَ َر ُج ٌل يُِر‬ َ ْ‫الل أ ََرأَي‬ َ ‫َي َر ُس‬
of his murder (Ibn Kathir).
« ‫ال‬ ِ
َ َ‫ت إ ْن قَاتـَلَِن ق‬ ِ ِ
َ ْ‫ال أ ََرأَي‬
َ َ‫ ق‬.» ‫ك‬ َ َ‫« فَالَ تـُْعطه َمال‬
ِ
.» ‫ت َشهي ٌد‬ َ ْ‫ال « فَأَن‬ ِ ِ
َ َ‫ت إ ْن قـَتـَلَن ق‬ َ ْ‫ال أ ََرأَي‬ َ َ‫ ق‬.» ُ‫قَاتِْله‬ 98. `Abdullah ibn Mas`ud has re-
.» ‫ال « ُه َو ِف النَّا ِر‬ َ َ‫ت إِ ْن قـَتـَْلتُهُ ق‬ َ ْ‫ال أ ََرأَي‬
َ َ‫ق‬ ported the Prophet as saying:
“Messenger of Allah! What have ‫آد َم ْال ََّوِل كِ ْف ٌل‬
َ ‫س ظُْل ًما إَِّل َكا َن َعلَى ابْ ِن‬ ٌِ ‫َل تـُْقتَ ُل نـَْف‬
ِ
you to say if someone wants to ‫ك لَنَّهُ أ ََّو ُل َم ْن َس َّن الْ َقْت َل‬َ ‫ِم ْن َد ِم َها َو َذل‬
take away my wealth by force?”

912
Al-Ma’idah Surah 5

“No innocent person is ever ter than the one standing, the
killed but a part of the sin is laid one standing better than the one
on the son of Adam; because walking, and the one walking bet-
he was the first to set up the ex- ter than the one striving.” (Sa`d
ample.” The hadīth is in all the six ibn `Abbas) asked: “What hap-
books except Abu Da’ud (Ibn pens if a man enters my house
Kathir). and stretches his hand against me
In another report of the Sahihayn, to kill me?” The Prophet replied:
the Prophet said: “Be like one of the two sons of
Adam” (i.e., do not fight back).
ِ ‫« إِ َذا تـواجه الْمسلِم‬
ُ ُ‫ان بِ َسيـَْفْي ِه َما فَالْ َقاتِ ُل َوالْ َم ْقت‬
‫ول‬ َ ْ ُ َ َ ََ In another hadīth, that can be found
‫الل َه َذا الْ َقاتِ ُل فَ َما َب ُل‬ َِّ ‫ول‬ َ ُ َ ‫ال َي‬
‫س‬‫ر‬ َ َ‫ ق‬.» ‫ِف النَّا ِر‬
ِ ِ ِ ُ‫الْم ْقت‬ in Muslim, Abu Da’ud, Nasa’i and
» ‫صاحبِه‬ َ ‫ال « إِنَّهُ أ ََر َاد قـَْت َل‬َ َ‫ول ق‬ َ Ahmad, Abu Dharr says he was the
“When two Muslims face one pillion rider of the Prophet’s donkey
another with their swords, then when he asked him:
the killer and the killed are both
‫َّاس ُجوعٌ َش ِدي ٌد َل‬ َ ‫اب الن‬ َ ‫َص‬ َ ‫ت إِ ْن أ‬ َ ْ‫َي أ ََب َذ ٍّر أ ََرأَي‬
in the Fire.” He was asked: “Mes- ِِ ِ
senger of Allah, the killer we
‫ف‬َ ‫ك إِ َل َم ْسجد َك َكْي‬ َ ‫وم ِم ْن فَر ِاش‬ َ ‫يع أَ ْن تـَُق‬
ِ
ُ ‫تَ ْستَط‬
‫ال َي أ ََب‬ َ َ‫َّف ق‬ْ ‫ال تـََعف‬ َ َ‫اللُ َوَر ُسولُهُ أ َْعلَ ُم ق‬َّ ‫ال‬ َ َ‫صنَ ُع ق‬ ْ َ‫ت‬
can understand, but what about ِ ِ
the killed?” He replied: “He was
‫ت‬ُ ‫ت َشدي ٌد يَ ُكو ُن الْبـَْي‬ ٌ ‫َّاس َم ْو‬
َ ‫اب الن‬ َ ‫َص‬ َ ‫ت إ ْن أ‬ َ ْ‫َذ ٍّر أ ََرأَي‬
ِ ِِ
(equally) prepared to kill the oth- ُ‫اللُ َوَر ُسولُه‬َّ ‫ت‬ ُ ‫صنَ ُع قـُْل‬ْ َ‫ف ت‬ َ ‫فيه ِبلْ َعْبد يـَْع ِن الْ َقبـَْر َكْي‬
‫َّاس‬ ِ َ ْ‫ال ي أَب َذ ٍر أَرأَي‬ ِ ْ ‫ال‬
er man.” ُ ‫ت إ ْن قـَتَ َل الن‬ َ ّ َ َ َ َ‫اص ْب ق‬ َ َ‫أ َْعلَ ُم ق‬
ِ ِ
‫الزيْت م ْن‬ ِ
َّ ُ‫ضا يـَْع ِن َح َّت تـَ ْغَر َق ح َج َارة‬ ً ‫ض ُه ْم بـَْع‬ ُ ‫بـَْع‬
Ahmad has another hadīth which ‫ال اقـْعُ ْد‬َ َ‫اللُ َوَر ُسولُهُ أ َْعلَ ُم ق‬
َّ ‫ال‬ َ َ‫صنَ ُع ق‬ ِ ِ
ْ َ‫ف ت‬ َ ‫ال ّد َماء َكْي‬
ِ
Sa`d ibn abi Waqqas narrated at َ َ‫ال فَِإ ْن َلْ أُتـَْرْك ق‬
‫ال‬ َ َ‫ك ق‬ َ َ‫ك َبب‬ َ ‫ك َوأَ ْغل ْق َعلَْي‬ َ ِ‫ِف بـَْيت‬
the time of the insurrection during ‫آخ ُذ ِس َل ِحي‬ ُ َ‫ال ف‬ َ َ‫ت ِمنـْ ُه ْم فَ ُك ْن فِي ِه ْم ق‬َ ْ‫فَأْت َم ْن أَن‬
ِ
ِ ِ ِِ ِ ِ
the time of `Uthman. It reports the َ ‫يما ُه ْم فيه َولَك ْن إِ ْن َخش‬
‫يت‬ َ ‫ال إ َذ ْن تُ َشارَك ُه ْم ف‬
ِ َ َ‫ق‬
Prophet as having said: ‫ك َعلَى‬ َ ِ‫ف ِرَدائ‬ َ ‫ف فَأَلْ ِق طََر‬ ِ ‫السْي‬
َّ ُ‫ك ُش َعاع‬ َ ‫وع‬ َ ‫أَ ْن يـَُر‬
‫ك‬ ِ ِ ِ ِ ِِ
َ ‫ك َح َّت يـَبُوءَ بْثه َوإْث‬ َ ‫َو ْج ِه‬
‫اع ُد فِ َيها َخيـٌْر ِم ْن الْ َقائِِم َوالْ َقائِ ُم‬
ِ ‫إِنـَّها ستَ ُكو ُن فِتـنَةٌ الْ َق‬
ْ َ َ
‫ال‬َ َ‫اعي ق‬ ِ ‫الس‬
َّ ‫اشي َخيـٌْر ِم ْن‬ ِ ‫اشي والْم‬ ِ ‫خيـر ِمن الْم‬
َ َ َ ْ ٌْ َ “Abu Dharr! What if starvation
‫ل لِيـَْقتـُلَِن‬ ََّ ِ‫ط يَ َدهُ إ‬َ ‫ت إِ ْن َد َخ َل َعلَ َّي بـَْي ِت فـَبَ َس‬ َ ْ‫أَفـََرأَي‬ strikes the people to the extent
َ ‫ال ُك ْن َكابْ ِن‬
‫آد َم‬ َ َ‫ق‬ that you are not able to get up
“Soon there will be tribulations and walk to the mosque? What
when the one sitting will be bet- will you do?” Abu Dharr re-

913
 Surah 5 Al-Ma’idah

[30] Thereupon99 his self drove him to the

‫َصبَ َح‬ ِِ
murder of his brother. So he murdered him,100 ْ ‫ت لَهُ نـَْف ُسهُ قـَْت َل أَخيه فـََقتـَلَهُ فَأ‬ْ ‫فَطََّو َع‬
and became of the losers. ﴾٣٠﴿ ‫ين‬ ِ ْ ‫ِم َن‬
َ ‫الَاس ِر‬

plied: “Allah and His Messenger ibn abi Waqqas, Ibn Mas`ud, Abu
know better.” He said: “Abstain Hurayrah, Khabbab b. al Art and
(from asking).” He asked: “Abu Abu Waqid (Shawkani).
Dharr! What if death strikes the
99. Qabil knew from his words that
people so that homes turn into
Habil was not even going to both-
graveyards? What will you do?”
er himself with self defense. That
Abu Dharr replied: “Allah and
made it easier for him to resolve on
Messenger know better.” He
his murder. Hence the “fa” of the
said: “Observe patience.” Then
Qur’ān rendered as “thereupon”
he asked: “Abu Dharr! What if
(Based on Bayan).
people start killing each other
so that grinding stones are filled 100. Most of the early commenta-
in blood? What will you do?” tors have said that he murdered him
Abu Dharr replied: “Allah and by dropping a rock over his head as
His Messenger know better.” he slept with his head over a stone
He said: “Remain in your house (Ibn Jarir).
and lock the door from within.” 101. It is noticed of the ravens that
He asked: “What if I am not left they make a big hue and cry when
alone?” He replied: “Then go to they notice the carcass of another ra-
the people you belong to and be ven (Shabbir).
with them.” Abu Dharr asked:
102. Although the word in the origi-
“Should I take up the arms?” He
nal is “saw’ah” which means the pri-
replied: “Then you will be one of
vate part of a person, male or female,
the participants. Rather, if you
it is generally understood that here it
fear the shine of the sword then
is the dead body that is meant (Ibn
throw a corner of your shroud
Jarir). The word “saw’ah” has per-
over your face in order that (the
haps been used because the whole of
assaulter kills you and) bears your
a dead body is “`awrah” that should
sins and his sins” (Ibn Kathir).
be shrouded in coffin cloth and bur-
Ahadīth of similar meaning have ied (Rashid).
been reported by Abu Bakr, Sa`d

914
Al-Ma’idah Surah 5

[31] Then Allah sent a raven101 that scratched ِ ِ ‫فـبـعث الل غُراب يـبحث ِف األَر‬
the ground to show him how he could conceal ُ‫ض ل ُِييَه‬ ْ ُ َ َْ ً َ ُّ َ ََ َ
‫ال َي َويـْلَتَا‬ ِ ِ
َ َ‫ف يـَُوا ِري َس ْوءةَ أَخيه ق‬
his brother’s corpse.102 He said, ‘Woe to me!’ َ ‫َكْي‬
was I incapable of even being equal to this ra- ِ‫ت أَ ْن أَ ُكو َن ِمثْل َه َذا الْغُراب‬ ُ ‫َع َج ْز‬َ‫أ‬
َ َ
ven to conceal my brother’s corpse?!’103 And ‫ني‬ ِِ ِ ِ ِ
َ ‫َصبَ َح م َن النَّادم‬ ْ ‫ي َس ْوءةَ أَخي فَأ‬ َ ‫فَأ َُوار‬
he turned a regretter.104
﴾٣١﴿
[32] On that account, We prescribed for the
ِ ِ ِ ِ
Children of Israel, that whosoever killed a soul ٍَ ‫ك َكتـَبـْنَا َعلَى بَِن إ ْسَرائ‬
‫يل‬ َ ‫َج ِل َذل‬ ْ ‫م ْن أ‬
not for retaliation of another, or for spreading ‫س أ َْو فَ َساد‬ ٍ ‫أَنَّهُ َمن قـَتَل نـَْف ًسا بِغَ ِْي نـَْف‬
َ
disorder in the land, as if killed the whole of ‫ج ًيعا َوَم ْن‬ َِ ‫ض فَ َكأََّنَا قـتَل النَّاس‬ ِ ‫ِف األ َْر‬
the mankind. And whosoever saved a life as َ ََ
‫ج ًيعا َولََق ْد َجاء‬ َِ ‫أَحياها فَ َكأََّنَا أَحيا النَّاس‬
if saved the life of the whole of mankind.105 َ َْ َ َْ
And Our messengers came to them with defi- ِ ِ ِ ِ ِ ِ
‫تـْ ُه ْم ُر ُسلُنَا بلبـَيّنَات ُثَّ إ َّن َكث ًريا ّمنـْ ُهم بـَْع َد‬
﴾٣٢﴿ ‫ض لَ ُم ْس ِرفُو َن‬ ِ ‫ك ِف األ َْر‬ ِ
nite signs, yet, notwithstanding that, many of َ ‫َذل‬
them thereafter remained committing excesses
in the land.106

103. `Abdullah ibn Mas`ud, Ibn “ahyaa” at this point is, “one who
`Abbas, Murrah and several other restrained another from killing,” but
Companions have said that since Mujahid has generalized it to mean
that was the first ever death, Qabil anyone who saved another from
did not know how to dispose off the death, such as saved someone from
corpse. Therefore Allah sent two ra- drowning, from getting burnt, or the
vens that fought each other, one of like (Ibn Jarir).
them killing the other. The raven Abu Hurayrah has reported that (dur-
then dug a hole in the ground and ing the time `Uthman was besieged
hid the corpse of the dead raven. Qa- in his house) he entered upon him
bil followed the example. and told him: “Leader of the faith-
104. This proves that not every re- ful! I have come to defend you. And
gretter or remorseful person is also a surely you have a right to strike.” He
repentant (Thanwi). replied: “No, Abu Hurayrah. Would
105. Although the literal meaning it please you that you kill all the
of ahya is to give life, or revive, the people with me along with them?” I
meaning given by Ibn `Abbas for said: “No.” He said: “If you kill one

915
 Surah 5 Al-Ma’idah

[33] Indeed, the punishment of those who

ِ َّ َِّ
wage war against Allah and His Messenger,107 ُ‫اللَ َوَر ُسولَه‬ ّ ‫ين ُيَا ِربُو َن‬ َ ‫إنَا َجَزاء الذ‬
and strive to spread disorder in the land108 is ‫ض فَ َس ًادا أَن يـَُقتـَّلُواْ أ َْو‬ ِ ‫َويَ ْس َع ْو َن ِف األ َْر‬
that they be slaughtered, or crucified, or their
hands and feet be severed from the opposite
‫صلَّبُواْ أ َْو تـَُقطَّ َع أَيْ ِدي ِه ْم َوأ َْر ُجلُ ُهم ِّم ْن‬
َ ُ‫ي‬
‫ك َلُْم‬ ِ ِ ‫الف أَو ين َفواْ ِمن األَر‬ ٍ ‫ِخ‬
sides, or be exiled from the land.109 This is their َ ‫ض َذل‬ ْ َ ْ ُ ْ
ِ ِ
ignominy in this life, and for them is a mighty ٌ ‫الدنـْيَا َوَلُْم ِف اآلخَرِة َع َذ‬
‫اب‬ ُّ ‫ي ِف‬ ٌ ‫خ ْز‬
chastisement (in the Hereafter). ﴾٣٣﴿ ‫َع ِظ ٌيم‬

man, it is like killing all the people. sent to work for peace) Au.
Therefore, go away, freely, rewarded 108. Ibn `Abbas and Dahhak have
(for your good intention) without said that some Jews had entered into
any sin upon you.” Abu Hurayrah a treaty with the Prophet, but broke
says: “So I left, and did not confront it, causing corruption and disorder
the besiegers” (Ibn Kathir). and, therefore, Allah revealed these
106. Yusuf Ali writes: “The story of verses. But `Ikrimah and Hasan al
Cain (Qabil) is referred to in a few Busri have said that the allusion is
graphic details in order to tell the to some pagans. Yet others, such as
story of Israel. Israel rebelled against Anas, Qatadah and Suddi have said
Allah, slew and insulted righteous that the reference is to the particular
men who did them no harm but incident of the people of ‘Uraynah
on the contrary came in all humil- who visited Madinah, embraced Is-
ity. When Allah withdrew His favor lam, complained of sicknesses, were
from Israel because of its sins and sent by the Prophet to the outskirts
bestowed it on a brother nation, the of Madinah for recuperation, but,
jealousy of Israel plunged it deeper as soon as they had recovered, they
into sin...” blinded the eyes of a Muslim look-
107. To flout the rules of the ing after the cattle of Madinah, mur-
Shari`ah, to disobey the Messenger dered him, escaped with the cattle,
sent by Allah, to destroy peace of the were given a chase and, finally, cap-
people and to cast terror into their tured. This verse was revealed in
hearts is a declaration of war against connection with that incident. The
Allah (who disapproves of such acts) Prophet punished them by blinding
and against His Messenger (who is them, cutting off their alternative

916
Al-Ma’idah Surah 5

limbs and abandoned them lying in with Ibn `Abbas in this opinion (Ibn
the desert until they died. However, Kathir). In fact, if some kill, and
whatever the cause of revelation, ac- others do not, then too all of them
cording to Qatadah, ‘Ata’ Khurasani should be given the punishment as
(and the great majority of scholars: stated by the Qur’ān (Qurtubi).
Qurtubi) the punishment stated Nevertheless, others have said that
here is applicable to Muslim high- the ruler or the judge has the option
way robbers and their like (Ibn Jarir, to punish in either of the ways sug-
Razi and others). The hadīth is well gested by the Qur’ān. Further, Ibn
reported, including by Bukhari and `Abbas, Sa`id b. Jubayr, Suddi and
Muslim. And some reports state that others have said with reference to
the criminals were eight in number banishment that the criminal should
(Ibn Kathir). Reports suggest that it be chased by the Muslim law keepers
took place in 6 A.H. (Qurtubi). until the borders of the Muslim lands
109. The Salaf have differed over the so that the harm from him is mitigat-
exact implication; but the general ed. But Imām Abu Hanifah and his
consensus is over what Ibn `Abbas followers have said that such a crimi-
has said, which is as follows. If a man nal should be imprisoned (Ibn Jarir).
attacks the wayfarers, he is the one This is because they feared that if the
waging war. If he kills and plunders men are banished from one town
he should be crucified (for one to to another, they would commit the
three days) and then killed (by fir- same crimes in those towns. And, if
ing, or stabbing in the stomach etc.). they are pushed out of the borders of
If he kills but does not plunder he is Muslim lands altogether, they might
to be killed but not crucified. If he join up with the unbelievers. There-
plunders but does not kill, his limbs fore, “nafyum min al ard” is to be
should be severed from opposite understood as imprisonment (Razi).
sides (i.e., the right hand from the It has also been said that the form
wrist and left foot from the ankle: here is plural, “those who wage a war
Bayan). If he threatens the security ...,” because such criminals normally
of the way and is captured before he operate in bands helping and defend-
commits any of the above then he is ing each other. Hence, Imām Shafe`i
to be banished (Razi). Abu Mijlaz, has concluded that if a team of men
Sa`id ibn Jubayr, Ibrahim Nakha`i, commits theft together, within a city,
Hasan, Qatadah, Suddi and ‘Ata’ are the whole team should be handed

917
 Surah 5 Al-Ma’idah

down the same punishment (Razi). of crimes, rather, has done so for
Accordingly, it is reported of Qadi some, and left the others to the dis-
Ibn al `Arabiyy that when a case cretion of the judges. It is also pos-
was brought to him of a man who sible that the government takes away
held a knife against the breast of an- this discretion from the judges, and
other, while his companions looted binds them to a set of laws formu-
his house, he ruled that they all were lated in the light of the punishments
muharibin, i.e., “those who wage a prescribed by the Shari`ah. This was
war” (Qurtubi). largely the case in the Muslim world
Capital Punishments of the past and this is the situation in
most of the Muslim countries today
Mufti Shafi` writes: A lack of under- where Shari`ah law is in application.
standing of Islamic punishments has
led to much confusion among the Now, punishments for those crimes
people. Firstly, it must be understood which are left to the discretion of the
that the secular law hands down no judges are called “Ta`zirat,” while
punishment save under one kind of those crimes for which punishments
it: what is known as the criminal have been prescribed by the Qur’ān
law. In contrast, Islam has prescribed and Sunnah are known as “Hudud
three kinds of punishments known and Qisas.” The difference between
by three terms: “Hudud, Qisas and the two, Hudud and Qisas, is that
Ta`zirat.” But, before we explain the the punishments for those crimes
three, the following might be needed that transgress more the rights of Al-
as a preamble. lah than those of man, are known as
“Hudud” (singular: Hadd, or what
Crimes in Islam are considered a is commonly rendered as “capital
transgression against the rights of punishment”) while punishment for
Allah as well as the rights of man. those crimes that transgress more the
However, there are some crimes that rights of man than of Allah are known
transgress more the rights of Allah, as “Qisas.” Now, as far as “Hudud”
than the rights of man. Conversely, are concerned, they have been pre-
there are crimes that transgress more scribed for five types of crimes: rob-
the rights of man than those of Al- bery, burglary, adultery (and forni-
lah. Another point to be understood cation), false allegation of adultery,
is that the Islamic Shari`ah has not and, intoxication. Of these, pun-
prescribed punishment for all kinds

918
Al-Ma’idah Surah 5

ishment for the first four have been plies to Qisas. So that, if, in a case,
prescribed by the Qur’ān and for the a murderer is forgiven by the kin,
last one for drinking wine by the the judges might still hand down a
consensus of the Companions. Now, suitable “Ta`zir” by imposing a fine
no one, no government, or judge can or certain number of cane strikes.
reduce or rescind the punishments This is to discourage crimes. Finally,
that have been prescribed for these there is one exception. It is that of
crimes by the Qur’ān and Sunnah. the highway robbers or rebels who
Even repentance cannot save a man repent before they are overpowered.
from Hudud punishments in this That is, when they have not been be-
world. As for the punishment in the sieged, and it does not seem likely at
Hereafter, that is in the hand of Al- that moment that they can be over-
lah. powered. If, at that time they repent,
As for “Qisas,” these are also punish- their crimes, including those of mur-
ments prescribed by the Qur’ān. The der, robbery etc., would be forgiven.
difference is that the discretionary They will not even be subjected to
power has been delegated to those a Ta`zir. And the wisdom seems to
whose rights are transgressed. For be that sometimes bandits, pirates,
example, in case of murder, the kin rebels and the like are in such large
have the discretion to either claim numbers that either their capture is
the criminal’s life or accept blood beyond the government’s power, or
wit. Further, it must also be under- their killing, if overpowered, proves
stood that where enough proof is to be a dreadful human loss. There-
not available, or the crime is not es- fore, a door for peaceful settlement
tablished beyond doubt, the courts between them and the government
still have their discretionary power has been left open. Yet, there should
to prescribe a Ta`zir punishment be no confusion. It is the “Hadd”
instead of a Hadd. For instance, the that is forgiven: the right of Allah
punishment for theft (one of the viz., the punishment as stated in the
“Hudud” crimes) is amputation of a verse under discussion and which Al-
hand. But, if indisputable proof can- lah has relinquished. But, if they have
not be produced, yet, the evidence shed blood or looted wealth, that is,
is very strong, then the judge might transgressed the rights of some peo-
prescribe a Ta`zir, such as impris- ple, then that cannot be forgiven.
onment for a while. This also ap- Either they pay for their crimes to

919
 Surah 5 Al-Ma’idah

[34] Except for those who repent before you

can overpower them. And be aware that Allah ‫ين َتبُواْ ِمن قـَْب ِل أَن تـَْق ِد ُرواْ َعلَْي ِه ْم‬ ِ َّ ِ
َ ‫إالَّ الذ‬
is very Forgiving, very Merciful.110 ﴾٣٤﴿ ‫ور َّرِح ٌيم‬ ٌ ‫اللَ َغ ُف‬ َّ ‫اعلَ ُمواْ أ‬
ّ ‫َن‬ ْ َ‫ف‬

the victims or their kin, or seek their so powerfully moved by the verse
pardon, or, according to the Hanafi- that he decided to repent. He went
yyah, Qisas will be resorted to. to Madinah and gave himself up. He
Quote from Shafi` ends here. was pardoned.

110. Ibn `Abbas, Hasan al Busri, But some scholars hold the opinion
`Ikrimah, Mujahid and others be- that they might be pardoned the
lieve that this part of the verse is ap- crime of robbery etc., but if they
plicable to those of the unbelieving had shed blood or plundered wealth
dacoits, robbers and others who em- and property, they should be pun-
brace Islam. Some others believe it is ished for those crimes (Ibn Jarir, Ibn
applicable to Muslim robbers, ban- Kathir and others). Imām Shafe`i is
dits and the like alone, who, if they also one of them who has said that
come seeking a pardon, they might in view of the transgression of two
be forgiven by the ruler. In support kinds of rights, (those of Allah and
of their view, they cite an incident those of the people), even if those of
involving Haritha b. Badr al Tamimi Allah are forgiven by Himself, those
during the time of `Ali ibn abi Talib, of the people will have to be restored
who came repentant before he was to them (Razi); so that, the criminal
overpowered and `Ali forgave him. will be required to requite for the
Another incident involving `Ali al property seized or, in case of murder,
Asadi took place during the time of pay blood wit for (Bayan).
Mu`awiyyah ibn abi Sufyan. `Ali al 111. “Taqwa ... might be translated
Asadi was a highway robber who, as “fear of Allah,” but the very next
despite several attempts eluded cap- clause shows that “fear of Allah” does
ture. One day he heard the Qur’ānic not mean “fear” in the ordinary sense,
verse: “Tell them, ‘O those of My slaves which would make you avoid the
who have wronged their souls, do not object of fear. On the contrary the
despair of Allah’s mercy. Verily Allah “fear of Allah” is the intense desire to
forgives all sins. Surely He is very For- avoid everything that is against His
giving, very Kind.” `Ali al Asadi was Will and Law. It is in fact (a) duty

920
Al-Ma’idah Surah 5

ِ َّ
[35] Believers! Fear Allah,111 seek nearness to ْ‫َوابـْتـَغُوا‬ َ‫الل‬ َ ‫َي أَيـَُّها الذ‬
ّ ْ‫ين َآمنُواْ اتـَُّقوا‬
Him112 and struggle in His cause113 haply you ‫لَ َعلَّ ُك ْم‬ ‫اه ُدواْ ِف َسبِيلِ ِه‬ِ ‫إِلَ ِيه الْو ِسيلَةَ وج‬
ََ َ
will prosper.
﴾٣٥﴿ ‫تـُْفلِ ُحو َن‬

to Allah, for we are told to seek the Jabir b. `Abdullah has been report-
means by which we may approach ed in Bukhari as narrating that the
Him, and that can only be done by Prophet said: “Whoever heard the
striving with might and means for call (adhan) and said:
His cause” (Yusuf Ali). ِ ‫الصالَِة الْ َقائِم ِة‬ ِ ِ َّ ‫اللَّه َّم ر‬
‫آت‬ َ َّ ‫َّام ِة َو‬ َّ ‫َّع َوِة الت‬
ْ ‫ب َهذه الد‬ َ ُ
112. Wasilah has been interpreted as ‫ودا الَّ ِذى‬ ِ ِ
ً ‫ُمَ َّم ًدا الْ َوسيلَةَ َوالْ َفضيلَةَ َوابـَْعثْهُ َم َق ًاما َْم ُم‬
“nearness” by Ibn `Abbas, Mujahid, ‫اعةُ يـَْوَم الْ ِقيَ َام ِة‬
َ ‫الش َف‬
َّ ُ‫ت لَه‬ ْ َّ‫َو َع ْدتَهُ إِالَّ َحل‬
Qatadah, Suddi, Hasan, ‘Ata’, Abu
‘O Allah, the Lord of this com-
Wa’il and others. Thus the meaning
plete call and the Prayer that is to
is, seek Allah’s nearness with righ-
be offered, grant Muhammad the
teous deeds (Ibn Jarir, Razi, Qurtubi,
excellent Wasilah, and the special
Ibn Kathir and others). The state-
rank You have promised him’ -
ment of Ibn `Abbas to this effect has
but my intercession will become
been evaluated as sahih by Hakim
lawful for him on the Day of
(Shawkani, Manar).
Judgment.”
In contrast to the word wasl (with
Muslim has another report which
saad) which stands for any joining,
quotes the Prophet through `Abdul-
this wasl (with sin) stands, in its
lah ibn `Amr in words:
origin, for unison with love (Shafi`
from Lisan al-`Arab). ‫صلُّوا َعلَ َّى‬
َ َّ‫ول ُث‬ ُ ‫إِ َذا َِس ْعتُ ُم الْ ُم َؤِذّ َن فـَُقولُوا ِمثْ َل َما يـَُق‬
Ibn Zayd however has interpreted َّ‫اللُ َعلَْي ِه ِبَا َع ْشًرا ُث‬
َّ ‫صلَّى‬ َ ‫صالًَة‬ َ ‫صلَّى َعلَ َّى‬ َ ‫فَِإنَّهُ َم ْن‬
ِ
َ‫الَنَّة ال‬ ِ
ْ ‫ل الْ َوسيلَةَ فَِإنـََّها َمْن ِزلَةٌ ِف‬ ِ
Wasilah as love, basing his opinion on ِ ِ َ ‫اللَ َعَِّز َوٍَج َّل‬َّ ‫َسلُوا‬
verse (17: 57): “Such are those who ‫الل تـََع َال َوأ َْر ُجو أَ ْن أَ ُكو َن‬ َّ ‫تـَنـْبَغِى إالَّ ل َعْبد م ْن عبَاد‬
ِ ِ ِ
call (upon Him) and seek the Wasilah ُ‫اعة‬ َّ ‫ت َعلَْي ِه‬
َ ‫الش َف‬
ِ ِ ‫الل‬
ْ َّ‫ل الْ َوسيلَةَ َحل‬ َ ََّ ‫أ ََن ُه َو فَ َم ْن َسأ ََل‬
of their Lord” (Ibn Jarir, Ibn Kathir). “When you hear the caller
Wasilah has, however, another mean- (mu’adhdhin) calling out, repeat
ing. It is a place of honor in Paradise his words. Then send peace to
(Qurtubi). me. For, he who sent peace to me
will have Allah send peace to him

921
 Surah 5 Al-Ma’idah

ten times. After that ask Allah to They say, for instance, ‘I supplicate to
grant me Wasilah. It is a place in You (O Allah) in the name of so and
Paradise that is not deserving of so (`that You grant me Your grace,’
anyone of the slaves of Allah ex- - or whatever else they seek). Some
cept one. And I hope to be that of them say, (naming a dead or a liv-
one. Therefore, whoever prayed ing person), ‘O so and so, supplicate
to Allah that He grant me that, to Allah that He grant me such and
will enjoy my intercession.” such (a thing).’ They believe this is
There are ahadīth to this effect in the Wasilah that is the subject of this
Ahmad, Tabarani and Ibn Mardu- verse. They even quote some ahadīth
wayh also. (Ibn Kathir) to the effect that one might suppli-
cate by the Wasilah of the dead. All
Mufti Shafi` writes that Wasilah of this, of course, adds Alusi, is far
written with a saad and Wasilah writ- from the truth.
ten with a seen both have the same
meaning of joining something with He writes further down: There is
another, but since Wasilah written no difference of opinion among the
with a seen has the additional nuance scholars that one might seek the help
of joining with love, Mujaddid Alf- of the living in supplications, such as
Thani has written in his “Correspon- to say to someone that he pray for
dences” that an advancement into him. However, in such an event, it is
higher states depends entirely on not necessary that the more virtuous
the love of Allah and His Messenger. pray for the less virtuous. It can be
And an increase in love depends on vice versa also. The Prophet, for in-
following the ways of the Prophet. stance, told `Umar when he was leav-
ing for an `Umrah: “Do not forget to
The famous Mufassir Alusi, a one pray for me, brother.” Similarly, the
time Hanafiyy Mufti of Baghdad Prophet had instructed `Umar to ask
deals with the subject of Wasilah Uways al-Qarni to pray to Allah and
in a thorough fashion. Here is an seek forgiveness for his (`Umar’s)
abridged translation: sins. (The hadīth is in Muslim: Au.)
Some people have used this verse to However, if the person is dead, or not
prove the correctness of supplicating present, then, there is no difference
to Allah by the Wasilah of the righ- in opinion among the scholars that
teous people, placing them between seeking his Wasilah is prohibited. It
themselves and Allah as the means. is a bid`ah that none of the Salaf ever

922
Al-Ma’idah Surah 5

committed. We know very definitely grave, he should show his back to the
of the Companions that they never grave and face the qiblah, although
sought the Prophet’s Wasilah when some others have said that one could
they visited his grave. All that is al- face the grave when saying Salam,
lowed when one visits the graves is to but face the qiblah from the right or
say Salam to the dead. The Prophet the left side of the grave while sup-
had himself taught his followers to plicating. What then should one
say when they enter a graveyard: do when visiting the graves of lesser
ِِ ِِ ِ ِ people?
‫ني‬
َ ‫ني َوالْ ُم ْسلم‬ َ ‫السالَ ُم َعلَْي ُك ْم أ َْه َل ال ّد َي ِر م َن الْ ُم ْؤمن‬
َّ
‫اللَ لَنَا َولَ ُك ُم‬ ‫أل‬
ُ ‫س‬ ‫ن‬ ‫ن‬ ‫و‬ ‫ق‬ ِ
َّ ْ َ َ ُ َ ْ َُّ َ َ ْ ‫إِ َّن‬
‫ح‬ ‫ال‬ ‫م‬ ‫ك‬
ُ ِ‫ب‬ ‫الل‬ ‫اء‬ ‫ش‬ ‫ن‬ ِ
‫إ‬ There is, however, continues Alusi,
.َ‫الْ َعافِيَة‬ one exception with regard to Wasi-
lah. One might supplicate by the
“Peace upon you O Muslim and
Wasilah of the Prophet but none else:
Mu’min residents of these dwell-
neither any other Prophet, an angel,
ings. We are, by the Will of Allah,
nor any other righteous person. This
to join you soon. We seek Allah’s
is the opinion of Ibn `Abdul Salam
refuge for you and for us.”
as reported by Munawi in his Al-
Accordingly, we see that the Com- Fayd Al-Qadir which is a commen-
panions never asked the dead for tary on (Suyuti’s) Al-Jami` al-Saghir.
anything when they entered the This is because of the extremely high
graveyards - although they were status that the Prophet enjoys with
very greedy of virtuous acts. We also his Lord. The opinion also derives its
know of `Umar that when he vis- strength from a hadīth in Tirmidhi,
ited the Prophet’s grave, he merely evaluated hasan sahih by him, (as
said Salam to him and to Abu Bakr, also in Ahmad):
and departed without saying another ٍ ‫َعن عُثْما َن ب ِن حنـْي‬
‫صلَّى‬ َ ‫َّب‬َّ ِ‫ض ِر ًيرا أَتَى الن‬َ ‫َن َر ُج ًل‬ َّ ‫ف أ‬ َُ ْ َ ْ
word. The other Companions too
‫اللَ أَ ْن يـَُعافِيَِن‬ َّ ُ‫الل ْادع‬ َِّ ‫ال ي نَِب‬
َّ َ ََ‫اللُ َعلَْيه َو َسلَّ َم فـ‬
َ ‫ق‬ ِ َّ
used to supplicate to Allah facing ِ ْ‫َخرت َذلِك فـهو أَف‬
the qiblah. It is not reported of any
‫ك‬َ ِ‫ض ُل ل ِخَرت‬ َ َ َُ َ ُ ْ َّ ‫ت أ‬
ِ
َ ‫ال إِ ْن شْئ‬ َ ‫فـََق‬
ِ
of them that he supplicated facing
ِ
ُ‫اللَ ل فَأ ََمَره‬ َّ ُ‫ال َل بَ ْل ْادع‬ َ َ‫ك ق‬ َ َ‫ت ل‬ ُ ‫ت َد َع ْو‬ َ ‫َوإِ ْن شْئ‬
‫ُّع ِاء‬ ِ
َ ‫ي َوأَ ْن يَ ْدعُ َو بَ َذا الد‬ ِ َْ‫صلِّي رْك َعتـ‬
َ َ َ ُ‫ضأَ َوأَ ْن ي‬ َّ ‫أَ ْن يـَتـََو‬
the Prophet’s grave - although the ٍ ِ ِ
grave of the Prophet is superior to
‫صلى‬ َّ َ ‫ك ُمَ َّمد‬ ِِ
َ ّ‫ك بنَبي‬ َ ‫ك َوأَتـََو َّجهُ إلَْي‬ ْ ‫اللَّ ُه َّم إِِّن أ‬
َ ُ‫َسأَل‬
the `Arsh. Indeed, Abu Hanifah has
‫ك إِ َل‬ َ ِ‫الر ْحَِة َي ُمَ َّم ُد إِِّن أَتـََو َّجهُ ب‬َّ ‫ب‬ ِ َِ‫اللُ َعلَْي ِه َو َسلَّ َم ن‬
ّ َّ
ِ ِ ِ
‫ضي َوتُ َش ّفعُ ِن ف ِيه َوتُ َش ّفعُ ُه‬ ِ ِ
ِ ‫رِب ِف حاج ِت هذه فـتـ ْق‬
ruled that while one offers his Salam ََ َ َ َ َّ
to the Prophet, when visiting his
‫ تعليق شعيب األرنؤوط‬- َ‫الر ُج ُل فـَبـََرأ‬ ‫ل‬ ‫ع‬ ‫ف‬
َّ َ َ ََ َ َ ‫ف‬‫ـ‬ ‫ف‬ ‫ال‬ ‫ق‬ َّ ِ

923
 Surah 5 Al-Ma’idah

‫ إسناده صحيح رجاله ثقات‬: many others. Nonetheless, those

who believe that the Prophet’s inter-
A blind man came to the Prophet cession might be sought, have anoth-
and requested him to pray for his er hadīth in their favor in Abu Da’ud
eyesight. The Prophet told him: in which a man is reported to have
“If you wish I supplicate for said, addressing the Prophet:
you. But if you observe patience ِ ِ َِّ ‫فَِإ َّن نَست ْش ِفع بِك علَى‬
(and remain blind), that would be .‫ك‬ َ ‫الل َونَ ْستَ ْشف ُع ِب َّلل َعلَْي‬ َ َ ُ َْ
‫ك‬ ‫ي‬ ‫و‬ « -‫وسلم‬ ‫عليه‬ ‫هللا‬ ‫صلى‬- َِّ ‫ول‬
‫الل‬ ُ ‫ال َر ُس‬
َ َ‫ق‬
better for you.” The man said: َ َْ َ
‫صلى هللا عليه‬- ‫الل‬ َِّ ‫ول‬ ُ ‫أَتَ ْد ِرى َما تـَُق‬
ُ ‫ول » َو َسبَّ َح َر ُس‬
“But rather, pray to Allah.” The ِ‫ف َذلِك ِف وجوه‬
Prophet ordered him to make ُ ُ َ َ ‫ فَ َما َز َال يُ َسبِّ ُح َح َّت عُ ِر‬-‫وسلم‬
‫لل َعلَى‬ َِّ ‫ال « وْيك إِنَّه الَ يست ْش َفع ِب‬ ِِ ‫أ‬
to make an ablution (wudu). He ُ َ ْ ُ ُ َ َ َ َ َ‫َص َحابه ُثَّ ق‬ ْ
» ... ‫ك‬ ِ‫الل أَعظَم ِمن َذل‬ َِّ ‫أَح ٍد ِمن خ ْل ِق ِه شأْ ُن‬
may then offer two rak`ah of َ ْ ُ ْ َ َ ْ َ
Prayer and then supplicate in “We seek your intercession with
these words: “O Allah, I ask You Allah, and seek Allah’s interces-
and turn to You through Your sion with you.” The Prophet re-
Prophet - the Prophet of Mercy. sponded angrily: “Woe unto you
O Messenger of Allah, I turn to man, do you realize what you are
my Lord by you in this my need saying?” Then he glorified Him
so that You might - (O Allah) – and kept glorifying until its effect
so grant this to me, and O Allah was seen on his face by his Com-
accept his intercession in this (af- panions. Then he said, “Woe
fair) of mine.” The man did as unto you, Allah cannot be cited
he was told and he was cured of as interceding for any of His cre-
blindness. ation. He is far above that..”
However, continues Alusi, many Thus we see that the Prophet prohib-
scholars have interpreted the hadīth ited that someone seek Allah’s inter-
differently and, consequently, have cession for any of His creation, but
disallowed that the Prophet’s name he did not disapprove the rest of the
be cited as Wasilah. In the forefront supplication words, that is, his own
of those who prohibit Wasilah of the intercession be sought with Allah.
Prophet are: Imām Abu Hanifah,
As for seeking Allah’s favor through
Imām Abu Yusuf (Abu Hanifa’s suc-
someone else saying, in supplication,
cessor), Imām Ibn Taymiyyah and
“O Allah grant me such and such

924
Al-Ma’idah Surah 5

a thing by the grace of so and so,” has taught us to supplicate with.

well, this is completely prohibited. Indeed, seeking help of the dead is
The Salaf never used to supplicate one of the most ludicrous things to
in this manner. Other ahadīth that do. (Far from the dead, even the liv-
are quoted in favor of such a practice ing are helpless). Ba Yezid Bustami
are untrustworthy. The one in Ibn has said that for the creations to seek
Majah, for instance, which quotes the help of other creations is like a
Abu Sa`id al-Khudri as saying that prisoner seeking the help of another
the Prophet told him to supplicate prisoner. As for the reports of the
in words: appearances, (either when awake or
‫اللهم إىن أسألك عليك وحبق السائلني عليك‬ in dreams), of those figures whose
Wasilah was sought while making
“O Allah, I ask you by the right
supplications, and they assuring the
of the seekers ...” (until the end
suppliant that his supplications have
of the hadīth) ... well, this is a
been heard, (or forwarded to Allah),
weak report.
well, that is one of the tricks of Shay-
Similarly, what is reported of Ma`ruf tan. It is he who appears to the mis-
al-Karkhi that he told his pupils to guided. In fact, sometimes he speaks
place him as an intermediary while through the idols of the pagans too
supplicating to Allah, is also an to keep them firm in their religion.
untrustworthy report. In fact, the The fact is, those who are dead are
Prophet taught his Companions either the righteous ones who are too
to supplicate with words of Allah’s busy enjoying the life of barzakh, or
praise and by His Good Names and they are the wretched ones licking
Perfect Attributes, such as to say: their wounds of punishment, and
‫أعوذ برضاك من سخطك ومبعافاتك من عقوبتك‬ therefore, also too busy to pay any
‫وأعوذ بك منك‬ attention to those seeking their help
in the affairs of this life.
“O Allah I seek refuge in Your
Alusi’s quote ends here.
Approval and Forgiveness from
Your anger and Your retribution, Rashid Rida adds: The practice of
and I seek Your refuge from seeking Wasilah of the people first ap-
You..” peared in the Middle Ages and grad-
ually such things as seeking blessings
Such are the words that the Prophet

925
 Surah 5 Al-Ma’idah

by the names of the righteous, ab- ‫ين تَ ْدعُو َن ِم ْن ُدونِِه َما يَْلِ ُكو َن ِم ْن قِطْ ِم ٍري‬ ِ َّ
َ ‫َوالذ‬
juring Allah by their names, seeking ‫وه ْم َل يَ ْس َمعُوا ُد َعاءَ ُك ْم َولَ ْو َِسعُوا‬ ُ ُ‫) إِ ْن تَ ْدع‬13(
their help in overcoming a difficulty ِ
‫استَ َجابُوا لَ ُك ْم َويـَْوَم الْقيَ َام ِة يَ ْك ُف ُرو َن بِ ِش ْركِ ُك ْم َوَل‬
ْ ‫َما‬
or obtaining a thing of one’s desire, ]14 ، 13 : ‫ك مثْ ُل َخبِ ٍري [فاطر‬ ِ َ ُ‫يـُنـَبِّئ‬
or seeking the help of those who are
“Those whom you call upon apart
in the grave, caught the imagination
from Allah do not own even a date-
of Muslim masses in the subsequent skin. If you call upon them, they can-
periods. The fact is overlooked that, not hear you. And, if they hear, they
as the Prophet has said, cannot answer you. Further, they will
‫إن الدعاء هو العبادة‬ disown you on the Day of Judgment.
And no one can inform you the way
‘Supplication is nothing but a the All-knowing can.”
kind of worship.’
The ignorant are unaware of all these
Allah has also said (72: 18), texts.
]18 : ‫َح ًدا [اجلن‬ َِّ ‫فَ َل تَ ْدعوا مع‬
َ ‫الل أ‬ ََ ُ 113. That is, conduct jihad (Ibn Ja-
“Do not call upon any other than Allah.” rir).
And, elsewhere, (7: 194), 114. The implication is: good deeds
ِ ‫إِ َّن الَّ ِذين تَ ْدعو َن ِمن د‬
َِّ ‫ون‬ are the Wasilah. In the absence of
ٌ َ‫الل ِعب‬
‫اد أ َْمثَالُ ُك ْم‬ ُ ْ ُ َ good deeds, all the wealth of the
]194 : ‫[األعراف‬ world would be of no profit (Bayan).
“Those you call upon apart from Him
Sayyid Qutb writes: “The most a
are slaves like your.”
mind can imagine is the unbelievers
He also said (35: 13-14), coming to possess the whole world.
But the Qur’ānic statement suggests

926
Al-Ma’idah Surah 5

[36] Surely those who have disbelieved, were

ِ ‫َن َلُم َّما ِف األ َْر‬ َّ ‫ين َك َفُرواْ لَ ْو أ‬ ِ َّ ِ
they to possess all that is in the earth, and the ‫ض‬ َ ‫إ َّن الذ‬
like of it with it, to ransom themselves from the ِ ‫جيعا وِمثـْلَهُ معهُ لِيـ ْفتَ ُدواْ بِِه ِمن َع َذ‬
‫اب‬ ِ
ْ َ ََ َ ً َ
ِ ِ ِ ِ
ٌ ‫يـَْوم الْقيَ َامة َما تـُُقبِّ َل منـْ ُه ْم َوَلُْم َع َذ‬
chastisement of the Day of Judgment thereby, ‫اب‬
it would not be accepted of them.114 Rather,
there is for them a painful chastisement.115
﴾٣٦﴿ ‫أَلِ ٌيم‬
[37] They would wish to get out of the Fire, ‫يدو َن أَن َيُْر ُجواْ ِم َن النَّا ِر َوَما ُهم‬ ُ ‫يُِر‬
but they will not be able to get out of it. Rath- ﴾٣٧﴿ ‫اب ُّم ِق ٌيم‬ ٌ ‫ني منـَْها َوَلُْم َع َذ‬
ِ ‫ِبَا ِرِج‬
َ
er, there is for them a lasting chastisement.116

what is beyond the imagination. It were asked for something much

supposes that they possess all that simpler than that, but you re-
the earth holds, and, in addition, fused.’ Then he will be ordered
a treasure similar to it; yet, granted hurled back into the Fire.” Simi-
that possession, it will prove to be of lar reports are in Bukhari and
no profit to them.” Nasa’i (Ibn Kathir).
115. Muslim has reported the Proph- 116. Nafi` b. Azraq (the Khariji:
et as having said: Au.) is reported to have objected to
Ibn `Abbas, in words: “Do you be-
‫آد َم‬
َ ‫ول لَهُ َي ابْ َن‬ ُ ‫َويـُْؤتَى ِب َّلر ُج ِل ِم ْن أ َْه ِل النَّا ِر فـَيـَُق‬
lieve people will get out of the Fire?
‫ب َشُّر َمْن ِزٍل‬ ِّ ‫َي َر‬ْ ‫ول أ‬ ُ ‫ك فـَيـَُق‬ َ َ‫ت َمْن ِزل‬ َ ‫ف َو َج ْد‬ َ ‫َكْي‬
ِ ِ ِ
ِ ‫ول لَهُ أَتـَْفتَدي مْنهُ بِط َل ِع ْال َْر‬ Here is a verse which says: ‘Rather,
‫ول‬ُ ‫ض َذ َهبًا فـَيـَُق‬ ُ ‫فـَيـَُق‬
ِ ِ ِ they will suffer a permanent chastise-
‫ك‬ َ ‫ك أَقَ َّل م ْن َذل‬ َ ُ‫ت قَ ْد َسأَلْت‬ َ ْ‫ول َك َذب‬ُ ‫ب نـََع ْم فـَيـَُق‬
ّ ‫َي َر‬
ْ‫أ‬ ment.’ Ibn `Abbas answered: “Look
ِ ِ
‫ تعليق شعيب‬- ‫َوأَيْ َسَر فـَلَ ْم تـَْف َع ْل فـَيـَُرُّد إ َل النَّار‬
up man. The verse is talking of unbe-
‫ إسناده صحيح على شرط مسلم‬: ‫األرنؤوط‬
lievers” (Ibn Kathir, Shawkani).
“A man will be brought out of The Relationship
the Fire. He will be asked: ‘Son
of Adam. How do you find your When Allah (swt) spoke of highway
place of rest?’ He will reply: ‘An robbery in verse 33 above, He fol-
evil resting place.’ He will be lowed it up with the mention of bur-
asked: ‘Would you ransom your- glary in homes.
self with earthful of gold?’ He 117. Ibn Jarir comments: There was
will reply: ‘Yes my Lord.’ Allah no consensus among the Compan-
will tell him: ‘You have lied. You ions of the Prophet over the value of

927
 Surah 5 Al-Ma’idah

[38] As for the thief117 - man or woman118 -

amputate their hands,119 – as a recompense for ‫السا ِرقَةُ فَاقْطَعُواْ أَيْ ِديـَُه َما‬
َّ ‫السا ِر ُق َو‬
َّ ‫َو‬
‫اللُ َع ِز ٌيز‬ ِ ِ ِ
what they have earned:120 a punishment exem- ّ ‫َجَزاء بَا َك َسبَا نَ َكاالً ّم َن‬
ّ ‫الل َو‬
plary from Allah.121 Allah is Mighty, Wise.122 ﴾٣٨﴿‫َح ِك ٌيم‬

a stolen article which would earn a Capital punishments cannot be car-

person the appellant sariq (generally ried out without a proper Islamic
speaking, a thief ) and entail the am- government headed by an Amir. A
putation of his hand. It is said that group of people cannot execute Is-
in an incident, the value of goods lamic punishments.
for which the Prophet ordered am- 118. It is noticeable that ordinarily
putation was 3 Dirhams (or about the Qur’ān does not make a separate
10.9 gm of gold). Some say the value mention of women, since what ap-
was equal to 10 Dirhams (36.3 gm plies to man applies to woman. But
of gold). The Prophet would per- when it came to commandments
haps have ordered amputation for a pertaining to theft and adultery, both
Daniq (smallest coin of those times) sexes were specifically named. This is
had there been a theft of that value. because in matters of capital punish-
Ibn `Abbas has also said that there is ments, no doubts whatsoever can be
no lower limit to the amount. Nev- entertained. Therefore women were
ertheless, a hadīth reported by ‘A’isha also specifically mentioned. Further,
says that the Prophet said: in theft, men were mentioned first,
‫ فصاعدا‬، ‫القطع يف ربع دينار‬ while in adultery women were men-
tioned first when it was said (24: 2):
“Amputation is for a quarter Di-
nar or above.” ‫اح ٍد ِمنـْ ُه َما ِمائَةَ َج ْل َد ٍة‬
ِ ‫الزِان فَاجلِ ُدوا ُك َّل و‬
َ ْ َّ ‫الزانِيَةُ َو‬
َّ
]2 : ‫[النور‬
This last mentioned hadīth is in the
Sahihayn (Qurtubi, Ibn Kathir). “The (unmarried) adulteress and the
(unmarried) adulterer, give them both
(Quarter Dinar of those times was a hundred lashes.” This is because in
roughly 6.35 gm of gold: Au.). an Islamic society, women are well
Imām Razi points out that the im- protected from immorality. If one
plication of this verse is that it is in- of them gets involved in adultery,
cumbent upon the Muslims to set then surely, she would have broken
up an Islamic state ruled by an Amir. all bounds and measures imposed

928
Al-Ma’idah Surah 5

by the society to be able to do that. inheritor, share-holder of a company,

Hence she was mentioned earlier to etc., or the goods were not kept in a
man in adultery. Whereas, so far as secured place, then technically it is
theft is concerned, men have several not sariqah. It might be some kind
opportunities and options open to of crime, punishable by the court
them to earn their livelihood. Yet, if of law, but amputation cannot be
one of them chooses to commit theft, ordered. Or, in another case, if the
surely there is a trace of criminality person involved had the permission
in him. Therefore, he was mentioned to use the material, and not to take
first (Shafi`). it home, but he moves it off to his
119. With reference to another verse house, then also it might be some
Majid writes: “Next to high moral kind of a crime, but amputation
education and deep religious up- cannot be ordered. The definition of
bringing it is fear of consequences as stealth also removes snatching away
world-wide human experience proves, of purses, or embezzlement of mon-
that keeps in check the very natural ey, or falsification of accounts, or cof-
tendency, almost inherent in human fin-stealing, etc. from the definition
nature, to stealing and thieving.” of sariqah, (Shafi`). Since slavery is
no more prevalent, Mufti Shafi` has
Legal Points not pointed out that a fifth condi-
1. The word in the original is sariqah. tion is that the accused should be a
Theft is not the precise equivalent for free person and not a slave. Under no
the word since larceny, picking of the condition will slaves undergo capital
pocket, burglary, mugging, felony punishments. Half slaves therefore,
and all kinds of similar crimes are as for instance, foreign labor in the
covered by the term theft, whereas, Arab countries, cannot be subjected
sariqah is that theft in which i) the to sariqah rules (Au.).
value reaches a certain amount, ii) 2. Theft of quickly perishable articles
the property was kept well secured, of food is not sariqah.
iii) the money was taken stealthily,
and iv) it should have been taken 3. A thief ’s hand cannot be ampu-
without permission. If, for instance, tated if the article stolen has no con-
the thief is a part owner, such as, to ventional value, even if the thing be
take an extreme example, in public greatly valued (Majid), such as, for
property (parks, state railways), or an example, an old stamp or an ancient

929
 Surah 5 Al-Ma’idah

artifact (Au.). and others are exempted. However,

4. Any doubt, however minor, with according to the Hanafiyyah, unbe-
regard to the conditions of amputa- lievers cannot be stoned to death for
tion, will work in favor of the ac- adultery. If the Prophet had ordered
cused, and, following the famous it in case of the Jewish pair, it was
fiqh principle: “Doubts repulse capi- firstly because it was a very special
tal punishments,” amputation will case and secondly because they had
not be ordered (Shafi`). come to him for judgment, and, fi-
nally, he ordered a punishment that
5. If the accused does not admit, at they admitted was according to the
least two trustworthy eye-witnesses Torah (Thanwi). A corollary of this
are essential to prove the crime and is that now, in our times, the Jews
order amputation (Shafi`). do not accept the Law of the Torah,
6. While in other criminal cases rather, have devised their own laws.
delayed testimony is admissible in Accprdingly, stoning to death in
the Islamic courts, in cases involv- crimes involving them or their likes,
ing sariqah the witnesses have to be cannot be ordered (Au.).
produced within a reasonably short 9. Testimony of the unbelievers,
time after the crime. A delay, say of a even if dhimmis, in cases involving
month, is inadmissible, and in which Hudud (capital punishments) is not
case, amputation cannot be ordered admissible (Qurtubi).
(Shafi`).
10. According to Imām Shafe`i, (also
7. If sariqah cannot be proved and Imām Malik) with the first theft the
amputation cannot be ordered, right hand should be severed from
then the courts are free, (following the wrist; with the second, the left
Ta`aziri rules: Au.) to hand out the foot from the ankle; with the third
punishment they think befits the left hand, and with the fourth left
crime: say imprisonment or mon- foot. However, Imām Abu Hanifa’s
etary fines etc. (and Imām Ahmad’s: Qurtubi) opin-
8. Since sariqah falls under the ion is that there is no amputation
General Law, non-Muslims living after the loss of a hand and a foot
as dhimmis in a Muslim state will (Razi).
also be punished with amputation 11. According to Imām Shafe`i, the
(Shafi`). But non-dhimmis, tourists criminal is bound to return the sto-

930
Al-Ma’idah Surah 5

len goods even if he undergoes the ment, and, as a measure of disciplin-

punishment of amputation. (This is ary punishment, ordered their mas-
also the opinion of Imām Ahmad: ters to pay fine which amounted to
Qurtubi). Imām Malik has said that eight camels.
amputation is to be administered in 14. In opposition to many others,
all cases. As for return of the stolen Imām Abu Hanifah has ruled that
goods, if the criminal is rich then the close kinsfolk cannot be pun-
yes, but if he is poor, then no. But, ished with amputation for stealing
according to Imām Abu Hanifah, it from one another (Qurtubi).
is either amputation or return of the
goods. Both punishments cannot be 15. If the master of the stolen prop-
administered at the same time to the erty forgives the thief before he is
same person (Razi). presented to the court, amputation
cannot be ordered (Manar).
12. Security (i.e., wealth or property
should have been kept in a secured 16. So also, amputation is annulled
place) is one of the conditions of am- during an active jihad (Manar).
putation that has the consensus of 17. A group of people (such as people
the scholars. It is implied from some of a town or village) cannot enforce
ahadīth. An untied animal or an un- capital punishments of Islam on
anchored boat, for example, are not themselves, or a section of the popu-
secured property (Qurtubi). lation. A proper Islamic government
13. A hungry person cannot be pun- is an essential requirement (Au.).
ished with amputation for stealing 18. In addition to the above, Qur-
food (Qurtubi). Accordingly we see, tubi states some other conditions for
Sayyid adds, that `Umar temporarily amputation such as:
annulled the punishment of ampu-
i) Maturity: (i.e., a minor’s hand can-
tation during the famous starvation
not be amputated: Au.).
of his times. Also, when the slaves
of ibn Hatib ibn abi Balta`ah stole a ii) Sanity
camel belonging to the Muzayyinah iii) Non-ownership: (i.e., the crimi-
tribe, he initially ordered amputa- nal should not have been an owner or
tion, but later, when he learned that a co-owner of the stolen goods: Au.).
the slaves were kept starved by their A father’s hand cannot be amputated
masters, he rescinded the punish- for stealing from his son, since a son

931
 Surah 5 Al-Ma’idah

is himself the father’s property. terms of physical existence alone -

iv) Non-custodianship: so that a the ultimate values of life being spiri-
slave or servant’s hand will not be tual in nature - the believers are not
amputated for stealing from his mas- entitled to look upon spiritual truths
ter’s goods. and values as something that could
be divorced from physical and social
120. Asad writes: “The extreme se- factors of human existence. In short,
verity of this Qur’ānic punishment Islam envisages and demands a so-
can be understood only if one bears ciety that provides not only for the
in mind the fundamental principle spiritual needs of man, but for his
of Islamic Law that no duty (tak- bodily and intellectual needs as well.
lif) is ever imposed on man without It follows, therefore, that - in order to
his being granted a corresponding be truly Islamic - a society (or state)
right (haqq); and the term “duty” must be so constituted that every
also comprises, in this context, li- individual, man and woman, may
ability to punishment. Now, among enjoy the minimum of material well-
the inalienable rights of every mem- being and security without which
ber of the Islamic society - Muslim there can be no human dignity, no
and non-Muslim alike - is the right real freedom, and, in the last resort,
to protection (in every sense of no spiritual progress: for, there can
the word) by the community as a be no real happiness and strength
whole. As is evident from innumer- in a society that permits some of its
able Qur’ānic ordinances as well as members to suffer undeserved want
the Prophet’s injunctions forthcom- while others have more than they
ing from authentic Traditions, every need. If the whole society suffers
citizen is entitled to a share in the privations owing to circumstances
community’s economic resources beyond its control (as it happened,
and, thus, to the enjoyment of so- for instance, to the Muslim com-
cial security: in other words, he or munity in the early days of Islam),
she must be assured of an equitable such shared privations may become
standard of living commensurate a source of spiritual strength and,
with the resources at the disposal through it, of future greatness. But if
of the community. For, although the available resources of a commu-
the Qur’ān makes it clear that the nity are so unevenly distributed that
human life cannot be expressed in certain groups within it lives in afflu-

932
Al-Ma’idah Surah 5

ence while the majority of the people Islam that the Qur’ān imposes the
are forced to use up all their energies severe sentence of hand-cutting as a
in search of their daily bread, poverty deterrent punishment...”
becomes the most dangerous enemy Ibn Kathir notes: It is said that Abu
of spiritual progress, and occasion- al-`Ala Mu`arri criticized the scholars
ally drives whole communities away in one of his poetical pieces ridicul-
from God-consciousness ... Conse- ing their opinion that a man’s hand
quently, the social legislation of Is- be amputated for an amount as small
lam aims at a state of affairs in which as three Dirhams: as if a hand was as
every man, woman and child has (a) cheap as that. Qadi Abdul Wahhab
enough to eat and wear, (b) an ad- Maliki replied that so long as it was
equate home, (c) equal opportunities a trusted hand, it was a precious one,
and facilities for education, and (d) but after the theft it became worth-
free medical care in health and sick- less. The injunction in fact, is com-
ness. A corollary of these rights is the pletely in line with the demands of
right to productive and remunera- wisdom. If the people’s property is
tive work while of working age and to be safe, hands that threaten them
good health, and a provision (by the have to be amputated. And, to save
community or the state) of adequate people’s hands from the risk of am-
nourishment, shelter, etc., in cases of putation, its price should be kept
disability resulting from illness, wid- high, viz., five hundred Dirhams,
owhood, enforced unemployment, which is the compensation (diyah)
old age, or under-age. As already a man gets if his hand is severed by
mentioned, the communal obliga- someone either accidentally or will-
tion to create such a comprehensive fully. (Today the diyah for a severed
social scheme has been laid down in hand is an amount equal to about
many Qur’ānic verses, and has been 1300 grams of gold: Au.)
amplified and explained by a great
number of the Prophet’s command- Yusuf Ali comments: “... (the cut-
ments. It was the second Caliph, ting of the hand follows) the prin-
`Umar ibn al-Khattab, who began to ciple that “if thy hand or thy foot
translate these ordinances into a con- offend thee: cut them off, and cast
crete administrative scheme ... them from thee” (Matthew, xviii, 8).
Apparently in the age of Jesus thieves
“It is against the background of this were crucified (Matt. xxvii, 38)”.
social security scheme envisaged by

933
 Surah 5 Al-Ma’idah

[39] Nevertheless, whoso repents after his

ِ ِ ِ ِ ‫فَمن َت‬
evildoing, and makes amends,123 then surely ّ ‫َصلَ َح فَِإ َّن‬
َ‫الل‬ ْ ‫ب من بـَْعد ظُْلمه َوأ‬ َ َ
Allah will turn to him.124 Indeed, Allah is For- ﴾٣٩﴿ ‫ور َّرِح ٌيم‬ ‫ف‬ ‫غ‬ ‫الل‬
ٌ ُ َ َّ ‫ن‬َّ ِ
‫إ‬ ِ
‫ه‬ ‫ي‬
َْ‫وب َعل‬
ُ ُ‫يـَت‬
giving, Kind.

121. Alusi writes: The punishment thief ’s repentance. This is based on a

for theft, until the time of Musa hadīth:
(asws) was slavery. That is, the thief ‫عن عبد هللا بن عمرو أن امرأة سرقت على عهد‬
became a slave of the one he had of- ‫ فجاء هبا إىل الذين‬،‫رسول هللا صلى هللا عليه وسلم‬
fended. .‫ أن هذه املرأة سرقتنا‬،‫ اي رسول هللا‬:‫ فقالوا‬،‫سرقتهم‬
122. Allah is Mighty, Wise: Asma`i ‫ فقال رسول هللا صلى هللا‬،‫ فنحن نفديها‬:‫قال قومها‬
says, “I was reciting these verses ‫ حنن نفديها‬:‫ فقالوا‬،”‫ “اقطعوا يدها‬:‫عليه وسلم‬
and, instead of reading out ‘Allah ‫ فقال “اقطعوا يدها” فقطعت‬،‫خبمسمائة دينار‬
is Mighty, Wise,’ I read out ‘Allah is ‫ هل يل من توبة اي رسول‬:‫ فقالت املرأة‬،‫يدها اليمىن‬
Forgiving, Kind.’ A bedouin was lis- ‫هللا ؟ قال “نعم أنت اليوم من خطيئتك كيوم ولدتك‬
tening. He asked, ‘Whose words are ‫ب ِم ْن‬ َ ‫ فأنزل هللا يف سورة املائدة {فَ َم ْن َت‬،”‫أمك‬
‫ور‬ َّ ‫وب َعلَْي ِه إِ َّن‬ َّ ‫َصلَ َح فَِإ َّن‬ ِِ ِ
these?’ I replied, ‘Allah’s.’ He said, ٌ ‫اللَ َغ ُف‬ ُ ُ‫اللَ يـَت‬ ْ ‫بـَْعد ظُْلمه َوأ‬
‘Read again.’ So I repeated ending }‫َرِح ٌيم‬
with, ‘Allah is Forgiving, Kind,’ and
It says in sum that a woman’s
then realizing the error I corrected,
hand was to be amputated by the
‘Allah is Mighty, Wise.’ He said, ‘Now
order of the Prophet, despite the
you have read it right.’ I asked, ‘How
fact that her tribe offered ransom
did you know?’ He said, ‘Man. He
amounting to 500 Dinar. She
is Mighty, Wise, so He ordered the
asked him after the amputation
amputation. Had He forgiven, out
whether there was repentance for
of kindness, He would not have or-
her. He replied: “Today, you are
dered the amputation’” (Razi).
as clean of sins as you were the
123. Making amends includes re- day you were born” (Ibn Jarir).
turning - if possible - of the goods
The above report is also in Ahmad
stolen or seeking forgiveness of the
and the Sahihayn. It speaks of the fa-
wronged (Bayan).
mous incident involving the Makh-
124. Amputation of a repentant will zumi woman after whose theft people
be carried out all the same (Qurtubi). sought a concession in her punish-
Mujahid said that amputation is the ment since she belonged to a noble

934
Al-Ma’idah Surah 5

family. Usama b. Zayd was given the married. She used to visit her seek-
tough job of speaking about her to ing the Prophet’s help and counsel.
the Prophet. The Prophet was upset Finally, the Prophet ordered amputa-
when Zayd spoke to him. He asked tion for stealing a camel. Ibn Majah
him: “Do you want to intervene in a has another report which says that
punishment ordered by Allah?” Zayd a man called `Umar ibn Samurah
begged him that he should seek Al- came to the Prophet and said:
lah’s forgiveness for him. The Proph-
et climbed the pulpit, praised Allah ‫ فطهرين‬،‫ إين سرقت مجالً لبين فالن‬،‫اي رسول هللا‬
and then said: ‫ إان‬:‫فأرسل إليهم النيب صلى هللا عليه وسلم فقالوا‬
:‫ فأمر به فقطعت يده وهو يقول‬،‫افتقدان مجالً لنا‬
‫أما بعد فإمنا أهلك الذين من قبلكم أهنم كانوا إذا‬ ‫ أردت أن تدخلي‬،‫احلمد هلل الذي طهرين منك‬
‫ وإذا سرق فيهم الضعيف‬،‫سرق فيهم الشريف تركوه‬ ‫جسدي النار‬
‫ وإين والذي نفسي بيده لو أن‬،‫أقاموا عليه احلد‬
‫ لقطعت يدها‬،‫فاطمة بنت حممد سرقت‬ “Messenger of Allah. I have sto-
len a camel belonging to such
“Indeed, people before you were and such (a tribe). So cleanse
destroyed because when one of me.” The Prophet sent a man to
their nobility committed theft, the people whose camel he had
he was spared, but when a weak stolen. They sent word that they
one did it, they punished him by were short of a camel. So the
the Divine law. By Allah in whose Prophet ordered his hand ampu-
hand is my life! If Fatimah, the tated. When that was done, the
daughter of Muhammad, were man said (addressing his hand):
to steal, her hand would be cut.” “Allah be praised he cleansed me
Then he ordered that the wom- of you. You tried to shove me
an’s hand be amputated. into the Fire” (Ibn Kathir).
‘A’isha and others have reported that 125. Sayyid comments: “`Do you
previous to amputation she used to not you know that to Allah belongs
borrow jewelry from women and the kingdom of the heavens and the
then deny that she had borrowed earth?’: Thus, it is a single dominion
them. ... dominion of the Sovereign ... from
`A’isha says the concerned woman whom emanates the punishment in
later repented well. Later, she got this world and from whom emanates

935
 Surah 5 Al-Ma’idah

[40] Do you not know that to Allah belongs ِ ‫السماو‬

‫ات‬ َّ ‫أََلْ تـَْعلَ ْم أ‬
the kingdom of the heavens and the earth?125 َ َ َّ ‫ك‬ ُ ‫اللَ لَهُ ُم ْل‬
ّ ‫َن‬
He punishes whom He will and forgives whom ‫ب َمن يَ َشاء َويـَ ْغ ِفُر لِ َمن‬ ِ ِ ‫واألَر‬
ُ ‫ض يـَُع ّذ‬ ْ َ
He will. Allah has power over all things.126 ﴾٤٠﴿ ‫اللُ َعلَى ُك ِّل َش ْي ٍء قَ ِد ٌير‬ ّ َ ‫يَ َش‬
‫و‬ ‫اء‬
[41] O Messenger!127 Let not those who plunge
headlong into disbelief grieve you: such of them ‫ين يُ َسا ِرعُو َن‬ ِ َّ ‫ول الَ َيز‬ َّ ‫َي أَيـَُّها‬
as claim with their mouths, ‘We believe,’ but َ ‫نك الذ‬ َ ُ ْ ُ ‫الر ُس‬
ِ ِ َّ ِ
their hearts do not believe; and those who are ْ‫ين قَالُواْ َآمنَّا ِبَفـَْواه ِه ْم َوَل‬
َ ‫ف الْ ُك ْف ِر م َن الذ‬
ِ
‫ادواْ َسَّاعُو َن‬ ِ ‫تـؤِمن قـلُوبـهم وِمن الَّ ِذ‬
Judized128 - great patrons of lies, spying for a ُ ‫ين ه‬ َ َ َ ْ ُُ ُ ُْ
‫وك‬َ ُ‫ين َلْ َيْت‬ ِ ٍ ِ ِ ‫لِْل َك ِذ‬
people who did not come to you (themselves)129
َ ‫آخر‬ َ ‫ب َسَّاعُو َن ل َق ْوم‬
perverting the words from their meaning130 ِ ‫ُي ِرفُو َن الْ َكلِم ِمن بـع ِد مو‬
‫اضعِ ِه يـَُقولُو َن إِ ْن‬
saying, ‘If you are handed over this (kind of َ َ َْ َ َّ
ْ‫اح َذ ُروا‬ َّ ِ ِ
judgment), accept it, but if you are not given ْ َ‫أُوتيتُ ْم َه َذا فَ ُخ ُذوهُ َوإن لْ تـُْؤتـَْوهُ ف‬
ِ ‫ومن ي ِرِد الل فِتـنـته فـلَن تَْلِك لَه ِمن‬
‫الل‬
it, then watch out.’131 And whomsoever Allah ّ َ ُ َ َ ُ ََ ْ ُّ ُ َ َ
ِ
‫اللُ أَن يُطَ ّهَر‬ ِ ِ ِ َّ ِ‫شيـئا أُولَئ‬
desires to test, you cannot avail anything for ّ ‫ين َلْ يُرد‬ َ ‫ك الذ‬ َ ْ ًْ َ
him against Allah. These are a people whom ‫ي َوَلُْم ِف‬ ‫ز‬ ‫خ‬ِ ‫الدنـيا‬ ُّ ‫ف‬ ِ ‫م‬
Allah did not desire to cleanse their hearts; ٌ ْ َْ ُْ‫قـُلُوبـَُه ْم َل‬
﴾٤١﴿ ‫اب َع ِظ ٌيم‬ ِ
for them is disgrace in this life, and a mighty ٌ ‫اآلخَرِة َع َذ‬
chastisement in the Hereafter.

the punishment in the Hereafter. So is no remission of sins, and that God

there is no division (of authority), Himself is powerless to forgo and
no plurality and no break. And, ob- forgive!”
viously, people’s affairs can never be 127. Rashid Rida points out that the
set right without the consolidation choice of the words while addressing
of the legalizing and punishing au- the Prophet tells us something about
thority into one hand - in this world the high regard in which he is held
and in the Hereafter: ‘Were there to with Allah, for He did not say, “O
be in them another deity, surely they Muhammad,” rather, “O Messen-
would be destroyed’, and ‘It is He ger.” Consequently, we should also
who is the deity in the heavens and exercise care in the choice of words
the deity in the earth.’” while mentioning him.
126. Majid writes: “This refutes the The Relationship
doctrine of Karma as promulgated in
scores of Indian religions, that there The verses above spoke of the Hudud
of Allah. Now, in the verses that

936
Al-Ma’idah Surah 5

follow Allah gives us an account of Arabic word would bear both mean-
those who tampered with the Hudud ings), the sense will be: They are keen
of Allah and earned chastisement. listeners or spies for any lies they can
Then, with verse 44, a new passage catch; and they will act as spies for
begins with a note on Tawrah and others (their Rabbis, etc.) who are in
Injil: those beautiful revelations that the background but to whom they
their followers neglected (Shabbir). carry false tales” (Yusuf Ali).
128. “Those who are Judized” implies 131. According to Abu Hurayrah
that at some point in their history, the revelation of these verses was oc-
the Israelites became distinctly differ- casioned by an incident involving a
ent as a people from their forefathers, Jewish pair that had committed adul-
the Children of Israel. They became tery. The Jews referred the case to the
Jews (Au.). Prophet with the intention to ac-
Yusuf Ali writes: “Two classes of men cept his judgment if he would order
are meant, viz., the Hypocrites and whipping but reject otherwise. The
the Jews. For both of them Al-Mus- Prophet went to their dwellings to
tafa laboured earnestly and assidu- enquire what the Tawrah prescribed
ously; and it must have been a cause as the punishment for such a crime.
of great grief and disappointment to They said, ‘Whipping and then pa-
him that some among them showed rading them around the town on a
so much insincerity, cunning, and donkey with faces blackened, facing
hardness of heart. These are types not the tail - as a measure of humiliation.’
yet extinct.” He asked Ibn Suriyah, a fairly young
man, one-eyed, but an acclaimed
129. “Because they cannot stand the scholar of the Torah, in the name of
sight of you out of hatred” (Zamakh- all that was holy to the Jews if it was
shari). not stoning to death that the Torah
130. “These are men among the Jews had prescribed. After some hesita-
who were eager to catch up any lie tion the man admitted that that was
against the Prophet. They had their the punishment, and the Prophet or-
ears open even to tales from people dered the pair stoned to death. How-
who had never so much as come near ever, notwithstanding the context of
to the Prophet. If we understand ‘for’ revelation, the verses also seem to be
instead of ‘to’ before ‘others’ (for the dealing with the hypocrites (Ibn Ja-

937
 Surah 5 Al-Ma’idah

rir). Da’ud, Ibn al-Mundhir, Tabarani,

Another cause of revelation has been Abu al-Sheikh and Ibn Marduwayh
reported. Ibn `Abbas said that in (Shawkani). Ahmad Shakir has eval-
pre-Islamic times some Jewish tribes uated the report in Musnad Ahmad
did not consider themselves equal as sahih. (S. Ibrahim)
to other Jewish tribes. Banu Nadir Nonetheless, a second opinion, that
for instance, considered themselves of Ibn `Abbas, Abu Hurayrah, Mu-
superior to Banu Qurayzah. There- jahid, Jabir and others, is that this
fore, in cases involving murder, refers to the incident of the Jews
they would not allow their man to forwarding a case to the Prophet of
be killed in retaliation of a murder, a pair of adulterers. The rabbis had
rather, forced Banu Qurayzah to ac- given instructions to their people
cept blood wit. Now, the murder of that they were to accept the judg-
a Qurazi at the hands of a Banu Na- ment only if he ordered whipping.
dir man took place after the Proph- But if he ordered the punishment as
et’s migration to Madinah. Banu prescribed in the Torah, viz., stoning
Qurayzah demanded that the mur- to death, then it was to be rejected
derer be handed over to them. Banu (Ibn Jarir).
Nadir would only agree to blood Rejecting the Prophet’s judgment
wit. Banu Qurayzah - long victims would not, of course, have been dif-
of Banu Nadir’s oppression - began ficult. But, had the Prophet judged
to moan about it. They said: “We in accordance with what they de-
believe in the same Prophet, follow sired, they would have accepted it.
the same Scripture, believe in the For, if criticized, they would have ex-
same Law, and are one people. Why plained to the Muslims that they had
then should we be treated unequal?” accepted the judgment of a Prophet,
Finally, when no solution could be and to the Jews that they had ac-
found, Banu Nadir were advised by cepted the judgment of a political
their rabbis to refer the case to the authority. Further, some reports say
Prophet and accept the decision only that the Jews came to the Prophet,
if he gave a favorable judgment. The but some other reports say that he
rabbis themselves remained behind went to them. Well, it is possible
the scene (Ibn Jarir, Qurtubi). that first they came to him and then,
The above report is in Ahmad, Abu subsequently, he visited them for a

938
Al-Ma’idah Surah 5

first hand assessment of the crime to death. “I was one of those,” Ibn
(Bayan). `Umar added, “who threw the
Reports supporting the opinion of stones. And I saw the man shielding
Ibn `Abbas vis a vis the cause of rev- the woman as the stones were be-
elation, are in Bukhari, Muslim, Tir- ing pelted at them.” The version of
midhi and Abu Da’ud (Qurtubi). Abu Da’ud gives some more details
such as that the Prophet was invit-
The Sahihayn have a report which ed to their dwellings. He went into
confirms the report of Ibn Jarir. Nar- a house called Midrash in a locality
rated by `Abdullah ibn `Umar, it called Quff. They asked him to judge
says that the Jews presented to the a case involving a pair that had adul-
Prophet the case of a Jewish man terated. They presented a cushion for
and woman who had committed him to sit on. He sat on it and asked
adultery. They did that in the hope them to produce the Torah. When
of a light punishment as his religion they brought in the Torah, he got
sounded to be less demanding. He down the cushion, placed the Torah
asked them: “What has the Tawrah on it and said, “I believe in you and
to say about it?” They replied: “Well. in what has been revealed to me.”
We disgrace them and whip them.”
`Abdullah ibn Sallam interjected: A report in Ahmad also says that the
“You have lied. It commands ston- Jews followed the Torah command-
ing to death. Bring the Torah.” ment only when a weak among
them was involved, sparing the no-
Accordingly, they brought in the To- ble ones. But when adultery spread
rah and began to read. When they among them then they decided that
reached the portion speaking of the they should rather have one punish-
punishment by stoning to death, ment for all, and so they agreed on
the reader placed his hand on the whipping, blackening the faces and
line and read what was before and parading the offenders around the
after it. `Abdullah ibn Sallam said: town on a donkey with faces turned
“Move away your hand and read.” toward the tail. Abu Da’ud has sev-
It was speaking of stoning to death. eral versions of this report. Accord-
They said, “Muhammad. You spoke ing to one, the Prophet ordered
the truth. It has the commandment them to produce four witnesses who
about stoning to death.” So the would swear that they saw the very
Prophet ordered that they be stoned act of copulation. When they did, he

939
 Surah 5 Al-Ma’idah

[42] (They are) Great patrons of lies, great

‫ت فَِإن‬ ِ ‫لسح‬ ِ َّ ‫ب أ‬ ِ ‫َسَّاعُو َن لِْل َك ِذ‬
devourers of the unlawful.132 If they come to ْ ُّ ‫َكالُو َن ل‬
you, judge between them or turn away from ‫ض َعنـْ ُه ْم‬ْ ‫اح ُكم بـَيـْنـَُهم أ َْو أ َْع ِر‬ْ َ‫وك ف‬ َ ‫آؤ‬ُ ‫َج‬
them.133 If you turn away from them, they ِ
‫وك َشيـْئًا َوإ ْن‬َ ‫ضُّر‬ ُ َ‫ض َعنـْ ُه ْم فـَلَن ي‬ ْ ‫َوإِن تـُْع ِر‬
ِ ِ
shall not be able to harm you. However, if you
ّ ‫اح ُكم بـَيـْنـَُه ْم ِبلْق ْسط إِ َّن‬
َ‫الل‬ ْ َ‫ت ف‬ َ ‫َح َك ْم‬
judge between them, then judge with equity.134
﴾٤٢﴿ ‫ني‬ ِ ِ ُّ ‫ُِي‬
Surely, Allah loves the just. َ ‫ب الْ ُم ْقسط‬

ordered the stoning (Qurtubi, Ibn to their desires they would follow
Kathir). them, but if they would not, the af-
Asad adds: “Although this verse is, fair would be subject to further en-
in the first instance, addressed to quiry and consideration.
the Prophet, it concerns all follow- 132. In its root the word suht means
ers of the Qur’ān and is, therefore, something that destroys. The unlaw-
valid for all times. The same observa- ful has been termed suht because it
tion applies to the people of whom destroys the person’s character as it
this verse speaks: although it men- does his good deeds. Elsewhere the
tions only the hypocrites and Jews, Qur’ān has used the word in this
it refers, by implication, to all people sense. It said (20: 61):
who are prejudiced against Islam and ٍ ‫فـيس ِحتَ ُكم بِع َذ‬
]61 : ‫اب [طه‬
willingly lend ear to any false state- َ ْ ْ َُ
ment about its teachings, preferring “Lest the punishment destroys you.”
to listen to unfriendly non-Muslim According to `Umar ibn al-Khattab,
‘experts’ rather than to turn to the `Abdullah (ibn Mas`ud), Mujahid,
Qur’ān itself for enlightenment...” Hasan, Qatadah, Suddi and oth-
Thanwi comments: In the words, ers the word suht alludes to bribes.
‘If you are given this accept it, but `Abdullah ibn Mas`ud has ruled that
if you are not given it, then be on if bribes are accepted to offer a judg-
the guard,’ there is a lot of similar- ment following laws other than the
ity between this Jewish attitude and revealed ones, then it amounts to
that of those Muslims who go to the disbelief. To substantiate, he recited
scholars with enquiries, but with the the verse (5: 44):
intention that if they rule according ‫ك ُه ُم الْ َكافُِرو َن‬
َ ِ‫اللُ فَأُولَئ‬
َّ ‫َوَم ْن َلْ َْي ُك ْم ِبَا أَنـَْزَل‬

940
Al-Ma’idah Surah 5

]44 : ‫[املائدة‬ “He who nurtured his flesh on

suht is better deserving of the
“He who did not rule by what Allah
Fire.”
has revealed, such then are the unbe-
lievers.” He was asked: “What is suht, O Mes-
senger of Allah?” He replied: “Bribes
It is said that upon Masruq’s rec-
for judging in one’s favor” (Ibn Jarir).
ommendation, someone’s pending
work was completed (by a contrac- The second part of the above hadīth
tor). So the man gifted a slave girl could not be found in Sahih hadīth
to Masruq. Masruq was upset about works (Au).
it. He said: “Had I known that you As for the price for a dog, perhaps,
will behave this way, I would never those would be exempted that are
have recommended your case. And I used for security purposes or for
shall never do it in the future. I have hunting. See note 27 above (Au.).
heard Ibn Mas`ud say, ‘Whoever did
something to get someone obtain his Qurtubi writes: Imām Abu Hanifah
right or get a wrong righted, and is has said that if a ruler accepts bribes,
gifted something which he accepts, he loses the right to rule even if he
then that is suht.’” He was told: “We does not abdicate. Therefore, all his
did not know that. We had always rulings and judgments after that are
thought that playing with the rules null and void. The Prophet has for-
(of the Shari`ah) to favor someone is bidden bribes in very strong terms.
suht.” Masruq replied: “That is dis- He said:
belief.” ‫الر ِاشي َوالْ ُم ْرتَ ِشي ِف النَّا ِر‬
َّ
`Ali ibn abi Talib has said, “The fol- “He who gives and he who ac-
lowing are suht: A cupper’s earnings, cepts bribe are in the Fire.”
the earnings of a prostitute, the price
However, there is no difference of
of a dog, expedition of a case (upon
opinion that if a person finds it im-
receipt of bribe), a soothsayer’s earn-
possible to obtain his right without
ings, the fees for lending out a bull
bribes, then he might bribe without
for mating, bribes, the price of wine
incurring a sin. The sin will be upon
and the price of carrion.” The Proph-
he who received it.
et has said:
133. Authorities have differed over
.‫َّار أ َْوَل بِِه‬ ِ ُّ ‫ومن نـبت َلمه علَى‬
ُ ‫ فَالن‬، ‫الس ْحت‬ َ ُ ُ ْ َ ََ ْ َ َ whether a Muslim ruler is bound to

941
 Surah 5 Al-Ma’idah

[43] But how can they seek your judgment

‫ند ُه ُم التـَّْوَراةُ فِ َيها‬
َ ‫ك َو ِع‬
َ َ‫ف ُيَ ِّك ُمون‬ َ ‫َوَكْي‬
seeing that they have the Tawrah wherein are ِ ِ ِ ‫حكْم‬
Allah’s commandments?135a But they turn ‫ك َوَما‬ َ ‫الل ُثَّ يـَتـََولَّْو َن ِمن بـَْعد َذل‬ ّ ُ ُ
﴾٤٣﴿ ‫ني‬ ِ‫ك ِبلْم ْؤِمن‬ ِ
back after that. They are not believers. َ ُ َ ‫أ ُْولَئ‬

judge the affairs of the unbelievers less they seek judgment by them,
within his jurisdiction according to in which case the judge is bound to
the Shari`ah law, or, has he a choice? rule by the Islamic law alone. But, if
Scholars such as Hasan, `Ikrimah, there is no such request, then they
Suddi, Mujahid and Qatadah have have to be judged by their own laws.
said that the choice has been abro- For example, if a Muslim and a non-
gated by another verse (5: 49): Muslim commit adultery, the Mus-
lim would be stoned to death but
َّ ‫اح ُك ْم بـَيـْنـَُه ْم ِبَا أَنـَْزَل‬
‫اللُ َوَل تـَتَّبِ ْع أ َْه َواءَ ُه ْم‬ ِ
ْ ‫َوأَن‬
]49 : ‫[املائدة‬ not the non-Muslim partner in the
crime. And, if a pair of non-Muslims
“And that you should judge between commits adultery, the two might be
them by what Allah has revealed, and
whipped but not stoned to death.
follow not their vain desires.”
Nevertheless, the issue is compli-
However, others, such as Sha`bi, cated and other jurists hold different
Ibrahim, ‘Ata’ and Qatadah have said opinions (Qurtubi).
that a Muslim ruler has the choice
134. Sha`bi, Ibrahim and Mujahid
to either judge between them or turn
have said that the allusion by the
them away to be judged by their own
term “equity” is to the Shari`ah, i.e.,
laws. Zuhri has stated that the prac-
“If you judge between them, judge
tice has always been to let them be
by what Allah has revealed” (Ibn Ja-
judged by their own laws in matters
rir).
of “personal affairs” unless they apply
to the Shari`ah courts. But, without 135. That is, why at all should the
sufficient evidence of abrogation, I Jews come to a Muslim authority for
am inclined to believe that the sec- judgment when it is already clearly
ond opinion is correct (Ibn Jarir). mentioned in the Torah that the
adulterer and adulteress should be
Qurtubi adds: Imām Abu Hanifa’s
stoned to death? Says the Torah in
opinion is that non-Muslims can-
Deutronomy: 22.20 But if this thing
not be judged by Islamic laws, un-
be true, and the tokens of virginity

942
Al-Ma’idah Surah 5

be not found for the damsel, (un- ives: 8:2 And early in the morning
married women) he came again into the temple, and
22.21 then they shall bring out the all the people came to him; and he
damsel to the door of her father’s sat down and taught them. 8:3 And
house, and the men of her city shall the scribes and Pharisees brought to
stone her with stones that she die, him a woman taken in adultery: and
because she hath wrought folly in Is- when they had set her in the midst,
rael, to play the whore in her father’s 8:4 They say to him, Master, this
house; so shalt thou put evil away woman was taken in adultery, in the
from among you. very act. 8:5 Now Moses in the law
commanded us, that such should
22.22 “If a man be found lying with be stoned; but what sayest thou?
a woman married to a husband, then 8:6 This they said, tempting him,
they shall both of them die, both the that they might have to accuse him.
man that lay with the woman and But Jesus stooped down, and with
the woman; so shalt thou put away [his] finger wrote on the ground, [as
evil from Israel. though he heard them not]. 8:7 So
22.23 If a damsel who is a virgin be when they continued asking him, he
betrothed unto a husband, and a raised himself, and said to them, He
man find her in the city and lie with that is without sin among you, let
her, him first cast a stone at her. 8:8 And
again he stooped down, and wrote on
22.24 then ye shall bring them both
the ground. 8:9 And they who heard
out unto the gate of that city, and ye
[it], being convicted by [their own]
shall stone them with stones, that
conscience, went out one by one, be-
they die — the damsel, because she
ginning at the eldest, [even] to the
cried not, being in the city, and the
last: and Jesus was left alone, and the
man,because he hath humbled his
woman standing in the midst. 8:10
neighbor’s wife; so thou shalt put
When Jesus had raised himself, and
away evil from among you.
saw none but the woman, he said
The Gospels too confirm that ston- to her, Woman, where are those thy
ing to death was the punishment in accusers? hath no man condemned
the Jewish Law. The Gospel of John thee? 8:11 She said, No man, Lord.
recounts the following famous story: And Jesus said to her, Neither do I
8:1 Jesus went to the mount of Ol- condemn thee: go, and sin no more.

943
 Surah 5 Al-Ma’idah

[44] Surely, We sent down the Tawrah where-

ِ
in was guidance136 and a Light. The Prophets ‫ور َْي ُك ُم‬ َ ‫إِ َّن أ‬
ٌ ُ‫َنزلْنَا التـَّْوَراةَ ف َيها ُه ًدى َون‬
ِِ ِ َّ ِ ِ
who had surrendered themselves gave judg- ْ‫ادوا‬ُ ‫ين َه‬ َ ‫َسلَ ُمواْ للَّذ‬
ْ ‫ين أ‬ َ ‫بَا النَّبيُّو َن الذ‬
ment thereby for those of the Jewry (who be- ‫استُ ْح ِفظُواْ ِمن‬ ِ
ْ ‫َحبَ ُار بَا‬
ِ َّ ‫و‬
ْ ‫الرَّبنيُّو َن َواأل‬ َ
lieved in it),137 as did the godly men and the ِ ‫اب‬ َِ‫ك‬
scholars,138 following what of Allah’s book they
‫الل َوَكانُواْ َعلَْي ِه ُش َه َداء فَالَ َتْ َش ُوْا‬
ّ ِ ‫ت‬
ِ ِ ِ
‫اخ َش ْون َوالَ تَ ْشتـَُرواْ ب َيت َثَنًا‬
were charged to preserve - and they were wit- ْ ‫َّاس َو‬
َ ‫الن‬
ِ ِ ِ
nesses to it. So fear not the people, rather, fear ‫ك‬ َ ‫اللُ فَأ ُْولَئ‬ َ ‫قَليالً َوَمن َّلْ َْي ُكم بَا أ‬
ّ ‫َنزَل‬
Me and sell not My revelations for a paltry ﴾٤٤﴿ ‫ُه ُم الْ َكافُِرو َن‬
price.139 And whoso judges not by what Allah
has ... such ... they are the unbelievers.140

136. The guidance therein included to Sibawayh (as quoted by Razi), a

instructions pertaining to the en- rabbani is “one who devotes himself
quiry that the Jews had made, i.e., exclusively to the endeavor to know
adultery (Razi). That is, We had sent the Sustainer (ar-rabb) and to obey
down earlier, O Prophet, a revelation Him.” Also see note 133 of Surah
to the Israelites which contained Āal-`Imrān of this work.
commandments pertaining to the Shafi` writes: The revelation of Al-
crime of adultery about which the lah has two aspects: (i) knowledge
Jews had sought your judgment (Ibn and, (ii) its application (i.e., ‘ilm wa
Jarir). ‘amal). Now, although it is expected
137. One of the interpretations of every knowledgeable (`alim) that
(Qurtubi) is that the “lam” of “lillad- he should also be good in applica-
hina hadu” is in the sense of “`ala”. tion, as it is expected of everyone
Further, the use of the words “allad- who applies, to be good in knowl-
hina hadu” instead of “al-yahud” is edge, the fact remains that while
perhaps to point out that the proph- there are some who treat applica-
ets who followed Musa were Mus- tion as more serious than knowl-
lims and did not refer to themselves edge, there are others who dedicate
as Jews (Au.). themselves more to knowledge. Now
138. Explaining the word rabbani- those who are meticulous about ap-
yyun of the original, Asad writes un- plication aspect of the revelation are
der surah 3 in note 62: “According known as rabbaniyyun while those

944
Al-Ma’idah Surah 5

who concentrate more on knowl- strates that the following three vers-
edge are known as Ahbar. Thus, the es, have unbelievers as their subject:
sufiya and the `ulama are only two 1. ‘And whoso judges not by what
faces of the same coin. Allah has revealed, such, they are the
Rashid Rida has something similar to unbelievers;’ 2. ‘And whoever does
state: “It seems to me that the rab- not judge by what Allah has revealed,
baniyyun with the Jews were similar such, they are the transgressors;’ and,
to our awliya’ and `arifin, while ah- 3. ‘And whoever does not judge by
bar as our common scholars. It is said what Allah has revealed, such, they
that Ibn `Abbas was the Habr of the are the corrupt.’
Ummah, while `Ali the Rabbaniyy. Abu Salih, `Ikrimah, Dahhak, Qata-
139. It should be obvious that in this dah and Abu Mijlaz were of the same
verse the address by implication is to opinion. (So were Ibn Mas`ud and
the Ummah of the Prophet through Hasan, who have said that whoever
him (Au.). does not judge by what Allah has re-
vealed, believing another set of laws
140. Basing their opinion on these as better, is an unbeliever: Qurtubi).
words, the Khawarij have argued
that someone who commits a major In fact, it is reported of Abu Mijlaz
sin (in other words, every fasiq) is an that once some people of Banu `Amr
unbeliever. The answer that has been came to him and asked him about
given by the Ahl al-Sunnah is that al- these three verses whether they were
though the verse is general in mean- making a true statement or not.
ing, it is specifically applicable to the He said, “Yes, they are.” They said:
act of the heart, so that whoever does “Let these then (the rulers of their
not judge by what Allah has revealed time) also judge by what Allah has
out of disbelief in it, then, he is an revealed.” He replied: “It is their re-
unbeliever (Alusi). ligion in which they believe. They
claim they live by it (i.e., Islam). And
Not Judging by Allah’s Command: to it they are invited. But if they do
Qurtubi points out that the report of not live by a portion of it, then, they
Bara’ b. `Aazib, as in Muslim, (con- are aware that they have sinned.”
cerning the Prophet’s judgment of They said: “No, by Allah. Rather,
stoning to death the pair of Jews that you know for sure (rather, you fear
had committed adultery) demon- them).” He replied: “That’s not true.

945
 Surah 5 Al-Ma’idah

You might look at it that way. But imagine, and not the kind that will
I do not. These verses were revealed exclude a person from the millah.”
censuring the Jews and Christians.” Ibn `Abbas also said: “Whoever ar-
Nevertheless, it is reported of Hud- gued against what Allah has revealed,
hayfah (b. al-Yaman: Au., whose is a kafir, while he who admits that
report is in Hakim who declared it is the commandment of Allah, yet
it sahih: Alusi) that when he was does not judge by it, such a one is a
asked whether these verses were not zalim and a fasiq.”
revealed to censure the Jews and Ibn Zayd clarified the issue in an-
Christians, he replied: “The Jews are other manner. He said: “Whoever
a comfortable set of brothers unto judged by a book that he wrote with
you. So that, all that is bitter is for his hands, rejecting the Book of Al-
them while all that is sweet is for lah, and believed that what he has in
you. Rather, you will follow them in his hands is the word of God, such a
their footsteps in even the most in- man is a kafir” (Ibn Jarir, Qurtubi,
significant affairs.” Ibn Kathir).
`Aamir and Sha`bi have said that After stating that none of the fuqaha’
the first verse is talking of Muslims, has ever said that a man becomes
the second of the Jews and the third a kafir simply by failing to judge
of the Christians. Ta’us has however by what Allah has revealed, Rashid
said that the “disbelief ” in the verse Rida discusses the situation in which
is not the kind that will dislodge a Muslim rulers choose to ignore the
person out of the millah altogether. Shari`ah and enforce non-Shari`ah
When Ibn `Abbas was asked he re- laws. What should the Muslims of
plied: “When he does that (i.e., such a state do? Should they simply
does not judge by what Allah has re- avoid getting involved in the state
vealed) he is a disbeliever in it, but machinery? Then he answers that
not a disbeliever in Him, His Proph- if, despite their efforts to change the
ets, in the Angels and so on.” Ac- situation, they fail, their land is “Dar
cording to other reports (which is in al-Harb.” It is no different from the
ibn al-Mundhir and declared sahih land of the unbelievers where Mus-
by Hakim: Alusi) he said: “Yes, dis- lims are in minority. (But Rashid
belief, true; but of a lower order. Not Rida does not offer an evidence for
a disbelief of the kind your minds why the land in which Allah’s laws

946
Al-Ma’idah Surah 5

are not enforced is Dar al-Harb. cannot be enforced in Dar al-Kufr.

After all, even a Dar al-Kufr is not This is the opinion of persons such as
necessarily a Dar al-Harb; it being a `Umar, Abu Darda’, Hudhayfah and
land which has openly declared war Imām Abu Hanifah. Ibn Qayyim has
against a Muslim country: Au.). stated in “A`lam al-Mawqi`in” that
Nonetheless, so far as the Mus- such is also the opinion of Imām Ah-
lim minority lands are concerned, mad, Ishaq b. Rahwayh, Awza`i and
Rashid Rida thinks that the avoid- others. As for Ta`zirat punishments,
ance of involvement in state ma- we know that they have been left to
chinery is not the best course for the discretion of the ruling authori-
Muslims in those places. For, of the ties. Therefore, there should be no
religious commandments there are harm in accepting judicial posts, so
two kinds: first, those that pertain long as one does not enforce a law
to the personal life of an individual which is harmful to the Muslims
and second, those that are concerned of the state. Otherwise, he might.
with the functioning of the state. Though of course, in all situations, a
Now, there is no way in which a Muslim should endeavor to enforce
Muslim can rule against the Shari`ah the laws of Islam and work for the
in matters of “personal law.” Mus- establishment of a true Islamic state
lims should avoid involvement in (Abridged).
a machinery that fiddles with this 141. Ibn `Abbas has said that blood
area of the Islamic laws. As for the wit in place of life or an organ was
state laws, which are truly quite few, not allowed for the Israelites. It was
such as, for instance, capital punish- granted to this Ummah as a mercy
ments, it has been clearly stated by from Allah (Ibn Jarir).
the fuqaha’ that capital punishments 142. Basing their judgment on this

947
 Surah 5 Al-Ma’idah

[45] Therein We had decreed for them: a life

‫س‬ ِ ‫َن النـَّْفس ِبلنـَّْف‬ َّ ‫َوَكتـَبـْنَا َعلَْي ِه ْم فِ َيها أ‬
for a life,141 an eye for an eye, a nose for a nose, َ
‫َنف َواألُذُ َن‬ِ ‫َنف ِبأل‬ َ ‫ي َواأل‬ ِ ْ ‫ي ِبلْ َع‬َ ْ ‫َوالْ َع‬
an ear for an ear, a tooth for a tooth and for
ِ ْ ‫لس ِّن َو‬ِ ِ ِ ِ ِ
wounds retaliation.142 Nevertheless, whosoev- ‫اص‬
ٌ ‫ص‬ َ ‫وح ق‬ َ ‫الُُر‬ ّ ‫الس َّن ب‬ّ ‫بألُذُن َو‬
ِِ َ ‫فَمن تَصد‬
er forgives in charity, then that is an expiation
ْ‫َّارةٌ لَّهُ َوَمن َّل‬
َ ‫َّق به فـَُه َو َكف‬ َ َ
for him.143 And whoso does not judge by what
‫ك ُه ُم الظَّالِ ُمو َن‬ ِ
َ ْ َ ُّ َ ‫َْي ُكم ِبَا‬
‫ئ‬َ‫ل‬‫ُو‬‫أ‬ ‫ف‬ ‫الل‬ ‫ل‬َ‫أنز‬
Allah has revealed ... such ... they (indeed) are
the transgressors. ﴾٤٥﴿

verse, the great majority of scholars alone will be resorted to (Qurtubi,

are of the opinion that the Law of Ibn Kathir).
the previous nations (who received The hadīth in Muslim reports the
revelations), is our Law, unless the mother of Rabi` as having said, “No
Qur’ān abrogated it (Qurtubi). by God who sent you with truth ...”
We have a hadīth in the Sahihayn (and not Anas). But it is possible that
which says that once a woman called both Umm Anas as well as Anas b.
Rabi` slapped a slave-girl and broke Nadr had sworn by Allah (Qurtubi).
her tooth. The Prophet ordered the
offender’s tooth broken. Her brother
Anas b. Nadr remonstrated: “Will Fiqh Points
her tooth be broken, O Apostle of 1. There is no retaliation for broken
Allah?” The Prophet said: “Anas. bones, intentional or intentional.
Allah’s Book demands retaliation.” Only monetary compensation will
Anas replied: “No by the God who have to be accepted (Razi). It is only
sent you with truth, her tooth will teeth about which there is no differ-
not be broken.” It so happened that ences in opinion that a just retalia-
the victim’s kinsfolk agreed to mon- tion (Qisas) may follow (Ibn Kathir).
etary compensation and withdrew
2. The judgment about monetary
their claim of retaliation. The Proph-
compensation will be withheld un-
et remarked: “There are people who,
til the wounds have healed. How-
if they swear by Allah a thing, He
ever, if a man demands and accepts
does it their way.” However, this re-
monetary compensation before his
taliatory law is applicable only if the
wounds have healed, he can make
injury is caused intentionally. If it is
no further claims, if, after healing,
accidental, monetary compensation

948
Al-Ma’idah Surah 5

he suffers from a permanent disabil- during Mu`awiyyah’s rule that a

ity (Ibn Kathir). Qurayshi pushed an Ansari who fell
3. What happens if the offender dies and broke his tooth. He complained
as a result of retaliation for a wound? to Mu`awiyyah and the Qurayshi
Imām Shafe`i has said that there is tried to win some concession. But
nothing upon the victim who had Mu`awiyyah told him that he will
demanded the retaliation. But, ac- have to settle the issue with the An-
cording to Abu Hanifah, blood-wit sari alone. Abu Darda’ happened to
is due upon the man who had de- be present. He interjected: “I have
manded retaliation (Ibn Kathir). heard the Prophet say,

4. The monetary compensation for ‫ إال‬،‫صاب بشيء من جسده فيَهبُه‬ َ ُ‫ما من مسلم ي‬
two eyes is equal to a man’s blood wit ‫ فقال له‬.‫ط عنه به خطيئة‬ ّ ‫رفعه هللا به درجةً وح‬
(so that, of one eye, it is one half of ‫ أنت مسعته من رسول هللا صلى هللا عليه‬:‫األنصاري‬
‫سبيل‬ َّ
the blood wit); of the nose one blood َ ‫ووعاه قليب! فخلى‬ َ ‫ مسعته أذاني‬:‫وسلم؟ قال‬
wit; of the two ears one blood wit, ‫القرشي‬
ّ
(so that of one ear it is one half of ‘No hurt Muslim will forgive for a
the blood wit); and of each tooth it hurt but Allah will raise his status
is five camels, which is also the blood in Paradise and forgive his sins.’”
wit for every finger and toe (Qur- The Ansari turned to him and
tubi). asked: “Did you hear that from
5. There is no Qisas for killing one’s the Prophet yourself ?” When
own progeny (Thanwi). he said yes, the Ansari forgave
the Qurayshi and Mu`awiyyah
6. If one of the claimants forgives
ordered that the Ansari be gift-
his share, (such as one of the several
ed some money. (The report is
children in case of a murder: Au.)
in Ahmad and Tirmidhi: Ibn
then Qisas will stand annulled. Oth-
Kathir; but Tirmidhi declared it
ers can only receive monetary com-
weak). Another opinion, that of
pensation.
Ibn `Abbas, Mujahid and Ibra-
143. That is, if the victim forgave, him, is that if the victim forgives,
equal amount of his sins was for- the atonement is for the aggres-
given in appreciation of his chari- sor (in the sense that he has no
table act. And the rule holds good sin upon him after that) while the
for this Ummah also. It happened victim will be rewarded by Allah

949
 Surah 5 Al-Ma’idah

[46] And, in their footsteps We sent ‘Isa, son

َ‫يسى ابْ ِن َم ْرَي‬ ِ ِِ
of Maryam, confirming that which came be- َ ‫َوقـََّفيـْنَا َعلَى آ َثرهم ب َع‬
ِ ِِ ِ ِ ‫م‬
fore it of the Tawrah.144 And We gave him Injil ُ‫ي يَ َديْه م َن التـَّْوَراة َوآتـَيـْنَاه‬
َ َْ‫ص ّدقًا لّ َما بـ‬
َُ
wherein was guidance and a Light,145 confirm- ‫ي‬ ‫ـ‬ ‫ب‬ ‫ا‬ ‫م‬ِّ‫ا ِإل ِجنيل فِ ِيه ه ًدى ونُور ومص ِّدقًا ل‬
َ َْ َ َ ُ َ ٌ َ ُ َ
ing that which came before it of the Tawrah, a ‫ني‬ ِ ِ ِ ِ ِِ
َ ‫يَ َديْه م َن التـَّْوَراة َوُه ًدى َوَم ْوعظَةً لّْل ُمتَّق‬
guidance and an admonition unto the godfear-
﴾٤٦﴿
ing.
[47] Therefore, let the people of Injil judge by ‫فِ ِيه‬ ُ‫الل‬
ّ ‫َنزَل‬
ِ ِ
َ ‫َولْيَ ْح ُك ْم أ َْه ُل ا ِإلجن ِيل بَا أ‬
what Allah has revealed therein. And whoso
does not judge by what Allah has revealed ...
‫ُه ُم‬ َ ِ‫اللُ فَأ ُْولَئ‬
‫ك‬ ّ ‫َنزَل‬
ِ
َ ‫َوَمن َّلْ َْي ُكم بَا أ‬
such ... they (indeed) are the ungodly. ﴾٤٧﴿ ‫اس ُقو َن‬ ِ ‫الْ َف‬
[48] And (now) We have sent down a Book
to you in truth, confirming the Book which ‫ي‬ ِ ِ ‫وأَنزلْنا إِلَيك الْ ِكتاب ِب ْل ِق م‬
came before it and a guardian over it.146 There- َ َْ‫ص ّدقًا لّ َما بـ‬ َ ُ َّ َ َ َ ْ َ َ َ
‫اح ُكم‬ ِ ِ ِ َ‫ي َديِْه ِمن الْ ِكت‬
fore, judge between them by what Allah has ْ َ‫اب َوُم َهْيمنًا َعلَْيه ف‬ َ َ
‫اءه ْم َع َّما‬ ِ ِ
revealed; and follow not their caprices in lieu ُ َ ْ ْ َ َ َ ُّ َ َ َُ ْ َ‫ب‬
‫و‬ ‫َه‬
‫أ‬ ‫ع‬ ‫ب‬ ‫ت‬
َّ ‫ـ‬ ‫ت‬ ‫ال‬
‫و‬ ‫الل‬ ‫ل‬َ‫َنز‬
‫أ‬ ‫ا‬ ‫ب‬ ‫م‬ ‫ه‬ ‫ـ‬ ‫ن‬ ‫ـ‬ ‫ي‬ ‫ـ‬
of what has come to you of the Truth.147 For ev- ً‫الَ ِّق لِ ُك ٍّل َج َع ْلنَا ِمن ُك ْم ِش ْر َعة‬
ْ ‫اءك ِم َن‬ َ ‫َج‬
ery one of you We have prescribed a Law and ِ
‫اللُ َلََعلَ ُك ْم أ َُّمةً َواح َد ًة‬ ِ
a Way.148 And, had Allah desired, He would ّ ‫اجا َولَ ْو َشاء‬ً ‫َومنـَْه‬
have made you all one nation.149 But in order ‫استَبِ ُقوا‬
ْ َ‫آت ُكم ف‬ َ ‫َولَ ِكن لِّيـَبـْلَُوُك ْم ِف َمآ‬
َِ ‫ات إِ َل هللا مرِجع ُكم‬
‫ج ًيعا فـَيـُنـَبِّئُ ُكم‬ ِ ‫اخليـر‬
that He may try you in what He has given to ْ ُ َْ َْ َ
(each of) you. Therefore, vie in good deeds; ِ ِ ِ
﴾٤٨﴿ ‫ِبَا ُكنتُ ْم فيه َتْتَل ُفو َن‬
unto Allah is the return of you all. He will
then lay open the things in which you were
differing.

(Ibn Jarir). light in which was cure for doubts

144. That is, Allah sent ‘Isa, son of and skepticism (Ibn Kathir).
Maryam, with the message that what 146. Muhaymin of the original has
was revealed to Musa was the truth, been interpreted by Ibn `Abbas, Qa-
and unless abrogated, stood in force, tadah, Mujahid and many others as
despite his own appointment as a a guardian and a witness (Ibn Jarir,
Messenger (Ibn Jarir). Ibn Kathir).
145. That is, it showed the way to Asad writes: “The participle muhay-
guidance, and, in addition, gave min is derived from the quadrilateral

950
Al-Ma’idah Surah 5

verb haymana, “he watched [over a all the previous nations followed
thing]” or “controlled [it]”, and is one religion - that of faith in One-
used here to describe the Qur’ān as ness of Allah - they all had different
the determinant factor in deciding Shari`ah. Ibn `Abbas, Hasan, Muja-
what is genuine and what is false in hid, Suddi, Dahhak and others have
earlier Scriptures.” said that the term shir`ah here is
Yusuf Ali comments: “The Arabic equivalent of Sunnah (Ibn Jarir, Ibn
word muhaimin is very comprehen- Kathir).
sive in meaning. It means one who Abu al-`Abbas Muhammad b. Yezid,
safeguards, watches over, stands wit- has, however, given the linguistic
ness, preserves, and upholds. The meaning of shir`ah as the beginning
Qur’ān safeguards “the Book”, for it of a path, and of minhaj as its con-
has preserved within it the teachings tinuation (Qurtubi).
of all the former Books. It watches Originally shir`ah or Shari`ah were
over these Books in the sense that it used for a path that led to a water
will not let their true teaching to be source. Raghib and others have said
lost. It supports and upholds these that the word has probably been em-
Books in the sense that it corrobo- ployed because living and practicing
rates the Word of Allah which has the Shari`ah (of Islam) re-invigorates
remained intact in them. It stands a spiritual life as water re-invigorates
witness because it bears testimony to material life (Alusi).
the Word of Allah contained in these
Books and helps to sort it out from What the verse is saying is that al-
the interpretation and commentaries though the religion of all the Proph-
of the people which were mixed with ets was one, in the sense of basic
it: what is confirmed by the Qur’ān beliefs and faiths, the Laws differed
is the Word of Allah and what is from nation to nation. The Prophet
against it is that of the people.” (saws) said, in a hadīth of Bukhari:
ِ ‫ت وأ َُّمهاتـهم َش َّت وِدينـهم و‬
ٍ ِ ِ ِ
‫اح ٌد‬ َ ْ ُُ َ ْ ُُ َ َ َّ‫األَنْبيَاءُ إ ْخ َوةٌ م ْن َعال‬
147. Since the Prophet was not ex- “Prophets are brothers, sons
pected to follow his caprice, it is his of the same father but different
followers that have been addressed mothers. Theirs was one reli-
through him (Razi, Qurtubi). gion” (Ibn Kathir).
148. Qatadah has said that although Asad writes: “The expression ‘every

951
 Surah 5 Al-Ma’idah

[49] Judge between them by what Allah has ِ ِ

‫اللُ َوالَ تـَتَّبِ ْع‬
ّ ‫َنزَل‬ َ ‫اح ُكم بـَيـْنـَُهم بَآ أ‬ ْ ‫َوأَن‬
revealed, and follow not their caprices; and be
on the guard lest they beguile you from any of ‫ض‬ ِ ‫وك َعن بـَْع‬ َ ُ‫اح َذ ْرُه ْم أَن يـَْفتِن‬ ْ ‫اءه ْم َو‬
ُ ‫أ َْه َو‬
what Allah has revealed to you.150 If they turn ‫يد‬ ِ
ْ َ‫ك فَإن تـََولَّْواْ ف‬
ُ ‫اعلَ ْم أََّنَا يُِر‬ ِ
َ ‫اللُ إلَْي‬
ّ ‫َنزَل‬
َ ‫َما أ‬
away, then know that Allah desires to punish ‫ض ذُنُوبِِ ْم َوإِ َّن َكثِ ًريا‬ ِ ‫صيبـَُهم بِبـَْع‬ ِ ‫الل أَن ي‬
ُ ُّ
them for some of their sins. And, truly, most
﴾٤٩﴿ ‫اس ُقو َن‬ ِ ‫َّاس لََف‬
ِ ‫ِّم َن الن‬
people are ungodly.

one of you’ denotes the various com- tural development. This “unity in di-
munities of which mankind is com- versity” is frequently stressed in the
posed. The term shir`ah (or Shari`ah) Qur’ān...”
signifies, literally, “the way to a wa- Shawkani adds the pointer that the
tering place” (from which men and statement “For every one of you We
animals derive the element indis- have prescribed a Law and a Way”
pensable to their life), and is used in is to be understood as a truth of the
the Qur’ān to denote a system of law past. That is, it used to be so. Now,
necessary for a community’s social after the Final revelation, there is no
and spiritual welfare. The term min- Law and no Way, but one. All others
haj, on the other hand, denotes an stand abrogated.
“open road”, usually in an abstract
sense: that is, “a way of life”. The 149. That is, Allah could have given
terms shir`ah and minhaj are more them all the same set of Laws, but
restricted in their meanings than the He did not for reasons of trying out
term din, which comprises not mere- different people by different means
ly the laws relating to a particular re- (Ibn Kathir).
ligion but also the basic, unchanging 150. Ibn `Abbas has said that once
spiritual truths which, according to the Jewish rabbis wanted to test the
the Qur’ān, have been preached by Prophet. So three of them, Ka`b b.
every one of God’s apostles, while Usad, Ibn Suriyyah and Shas b. Qays
the particular body of laws (shir`ah went to him and said: “You know our
or Shari`ah) promulgated through position with the Jews. If we declare
them, and the way of life (minhaj) our belief in you the common people
recommended by them, varied in ac- will follow suit. Now there are a few
cordance with the exigencies of the cases pending between us and them.
time and of each community’s cul- If you will promise to judge in our

952
Al-Ma’idah Surah 5

[50] Do they seek judgment by the (law of ِ ِ ِ ْ ‫أَفَحكْم‬

the days of) Ignorance?151 But who is better ‫َح َس ُن ِم َن‬
ْ ‫الَاهليَّة يـَبـْغُو َن َوَم ْن أ‬ َ ُ
than Allah in judgment unto a people firm in ﴾٥٠﴿ ‫ْما لَِّق ْوٍم يُوقِنُو َن‬ ‫ك‬ ِ
ً ‫الل ُح‬
ّ
faith?152

favor, we will now at this moment of Allah is he who spreads cor-

declare our faith in you. The Prophet ruption in the Makkan Sanctuary,
refused and Allah revealed this verse someone who sought Jahiliyy ways
(Ibn Jarir, Zamakhshari, Razi, Qur- in Islam, and he who demanded
tubi). life of a person in an unproven
case of retaliation, in order that
Ibn abi Hatim has also reported this
he might shed innocent blood.”
(Ibn Kathir).
Mawdudi comments: “The word Ja-
151. Ibn Kathir writes: “As do the
hiliyyah (gross ignorance) is used as
Tartars (Ibn Kathir’s contemporary).
an antonym to Islam. Islam is the
Chengis Khan has handed them
way of ‘ilm (true knowledge), since
down a set of laws, compiled by a
it is God Himself Who has shown
fellow called Al-Yasiq, who used Ju-
this way, and His knowledge em-
daism, Christianity and Islam as his
braces everything. In contrast is the
sources - apart from others. They
way that diverges from Islam - the
give this set of laws precedence over
path of Ignorance (Jahiliyyah). The
the Laws of Islam. Now, whoever
pre-Islamic period in Arabia is desig-
did that is an unbeliever. War should
nated as Jahiliyyah, because this was
be waged against him - whether
the era when human beings derived
such transcendence is of the minor
their norms from either superstitious
type or major - until he submits to
beliefs, conjectures and imaginations
the Shari`ah of Islam. Bukhari has
or from their desires. Whenever such
recorded the Prophet’s statement
an attitude is adopted, it is bound to
through Ibn `Abbas:
be designated as Ignorance. The ap-
‫ال‬َ َ‫ ق‬-‫صلى هللا عليه وسلم‬- ‫َّب‬ ِِ ِ ٍ ِ ِ
ِ ِ ِ ّ ‫َعن ابْن َعبَّاس َعن الن‬ pellation ‘Jahiliyyah’ will apply to ev-
‫الََرم َوُمبـْتَ ٍغ ِف‬ َّ ‫َّاس إِ َل‬
ْ ‫الل ُم ْلح ٌد ِف‬ ِ ‫ض الن‬ ُ َ‫« أَبـْغ‬: ery aspect of life which is developed
ِ ٍ ِ
‫ب َدم ْام ِرئ بغَ ِْي َح ٍّق‬ ِ ِ ِ ِ ْ َ‫ا ِإل ْسالَِم َسنَّة‬
ُ ‫الَاهليَّة َوُمطَّل‬ in disregard of the knowledge made
ِ
َ ‫ليـَُه ِر‬
ُ‫يق َد َمه‬ available by God...”
“The most despicable in the sight 152. Sayyid writes: “The text of the

953
 Surah 5 Al-Ma’idah

Qur’ān defines Jahiliyyah at this desires to be judged by the Jahili-

point. Jahiliyyah is man’s legislation yyah. Whoever denies to accept the
for man. That is tantamount to the Shari`ah of Allah, but rather desires
worship of man by man, a denial to live by the Jahiliyy Shari`ah ...
to worship Allah and refusal to ac- lives in a state of Jahiliyyah.
knowledge His Lordship substitut- “This then is the dividing line ... the
ing it with the Lordship of humans parting of ways ... and the people
and submission to them. have to make a choice.
“In this light Jahiliyyah is not a phase “Therefore they are asked, ‘Who is
in human history, rather a phenom- better than Allah in judgment unto a
enon that has existed all along. It ex- people of firm faith?’
isted yesterday, exists today, and will
exist tomorrow. Its character and “Of course, who is better than Allah
quality are diagonally opposed to Is- in judgment?
lam and are totally contradictory to “Who can claim to legislate for the
it. people and judge between them in a
“As for the people - at any time and way better than what Allah can legis-
in any part of the world - they are late and judge? If someone does that,
either governed by the Law of Allah, what proof he has for such a claim?
without any exemption of any kind “Is it possible for him to say that he
whatsoever, and they accept that understands the people’s nature bet-
wholeheartedly - in which case they ter than their Creator? Can he claim
are within the folds of the din of Al- to be kinder towards the people than
lah - or they are not governed by the their Lord? Can he say that he knows
Law of Allah. If they are ruled by the in what lies the welfare of the peo-
laws of man’s making, in whatever ple better than the Sustainer of the
form and fashion, and they are satis- people? Can he say that Allah - who
fied with it, then, in that case they legislated for the people for the last
live in Jahiliyyah. They are the fol- time, who sent the Final Messenger,
lowers of the religion of those who with no Prophet to follow, who de-
legislate for them. They are not, in clared the Law He sent through him
any sense, in the din of Allah. Fur- as the everlasting Law - was ignorant
ther, whosoever does not desire to be of the circumstances that were to fol-
judged by the Law of Allah, actually low, of needs that were to arise, the

954
Al-Ma’idah Surah 5

phenomena that were yet to appear, so forcefully, and warning in such

and therefore, could not take them severe terms?
into account, since they were hidden “A non-Muslim is free to say what he
from Him, and which came to light will ... But a Muslim? Or those who
only much later? claim to be Muslims? ... About that
“What is it that he would say who which is stated above, what will he
divorces Allah’s Law from everyday choose to say and still remain within
life, replacing it with the rule of the the fold of Islam, or will there remain
Days of Ignorance, placing his own in his soul anything of Islam?
fanciful thoughts, or those of some “The truth is that this is the parting
other people, or those of the people of ways. There is no escape from a
of a particular generation, over Al- choice. There need be no contention,
lah’s Judgment and His Laws? nor arguments: it is either Islam or
“What is it that he will say ... espe- Jahiliyyah; either belief or disbelief;
cially if he claims to be a Muslim? either Allah’s judgment, or that of
“Will he point to the circumstances? the Days of Ignorance.
Situations? People’s disinclination? “Those who do not judge by what
Fear of enemies? Were all these things Allah has revealed ... they are the
not in Allah’s knowledge, while He unbelievers, the transgressors, the
was ordering the Muslims to estab- ungodly. And those of the ruled who
lish the religion of Allah, and put it do not accept to be ruled by Allah’s
to practice in their everyday life, not commandments ... they are unbe-
to be beguiled of some of what He lievers.
has revealed? “This is an issue that should be very
“Or, will he say that the Shari`ah did clear to the Muslim conscience. He
not take into account the contingent should not hesitate from applying
situations that arose subsequently, this reality to the people of his time
or of circumstances that presented and to accept the consequences of
themselves newly, or of predica- such an application on his friends
ments that showed up latterly? But, and foes.
were not these things in the knowl- “So long as this issue is not clear to
edge of Allah, while He was empha- the Muslim, he will not be able to
sizing on the application of His laws set straight his scales. The methods

955
 Surah 5 Al-Ma’idah

[51] Believers! Take not the Jews and Chris-

‫ود‬ ِ ‫ي أَيـُّها الَّ ِذين آمنُواْ الَ تـت‬
tians as intimate friends.153 They are friends of َ ‫الْيـَُه‬ ْ‫َّخ ُذوا‬ َ َ َ َ َ
‫ض‬ٍ ‫بـَْع‬ ِ
‫ض ُه ْم أ َْوليَاء‬ ِ
each other.154 Whoso of you befriends them in- ُ ‫َّص َارى أ َْوليَاء بـَْع‬ َ ‫َوالن‬
timately, is one of them.155 Verily, Allah does َ‫اللَ ال‬ ِ ِ ِ ِ
‫َوَمن يـَتـََوَّلُم ّمن ُك ْم فَإنَّهُ منـْ ُه ْم إ َّن‬
ّ
ِِ ِ
not guide a transgressing people. ﴾٥١﴿ ‫ني‬ َ ‫يـَْهدي الْ َق ْوَم الظَّالم‬

and procedures would not be clear to revealed. That is the opinion of ‘Ati-
him. His conscience will not be able yyah b. Sa`id, Zuhri and Ibn Is-haq.
to distinguish between the truth and However, Suddi has said that after
falsehood. He will not be able to take the defeat of Uhud, some Muslims
a single step in the right direction. suggested that they befriend the Jews
Even if it happens that this issue re- against the pagans. Allah revealed
mains unclear to the great majority this verse (Ibn Jarir).
of the people, it cannot remain un- Ibn Ishaq provides the background
clear to those who are ‘Muslims,’ and when he says that the statements of
who wish to deserve this majestic ap- ‘Ubadah ibn Samit and `Abdullah
pellation.” ibn Ubayy were made at the time the
153. Although the verse addresses Muslims laid siege to the forts of the
the common believers and is gen- Jewish tribe Banu Qaynuqa, who had
eral in its application, it seems to be broken their treaty with the Prophet.
specially speaking of the hypocrites. `Abdullah ibn Ubayy thrust his hand
And the prohibition is for Muslims in the pocket of the mail coat the
from entering into alliance with the Prophet had on him, and held him
Jews and Christians in opposition of until he had obtained pardon for
Islam and Muslims. It was originally the Jews locked in their forts. It was
revealed in connection with ‘Ubadah then that the two made their state-
ibn Samit and `Abdullah ibn Ubayy. ments and Allah revealed this verse.
After Badr, ‘Ubadah went to the Further, it is reported in Ahmad and
Prophet and told him that he had Abu Da’ud that on another occasion,
several hundred Jewish allies whom when the Prophet visited `Abdullah
he was intending to disown in favor ibn Ubayy, who had fallen sick, he
of the friendship with Allah and his reminded him that he had told him
Messenger. But ‘Ubayy insisted on not to befriend the Jews. Ibn Ubayy
their friendship and this verse was replied: “As`ad b. Zurarah had an-

956
Al-Ma’idah Surah 5

gered them and (as a consequence) bination against Islam. As the most
he died” (Ibn Kathir). recent instance of their animosity
(`Umar did not even approve of their against Islam, witness the Christian
employment in key positions: Au.). Britain’s zealous sponsoring of ‘Zion-
It is reported that when Abu Musa ism’ and ‘Jewish home in Palestine.’”
al-Ash`ari presented the accounts of Asad writes: “However ... this pro-
his governorate prepared by his sec- hibition of a “moral alliance” with
retary, `Umar was much impressed non-Muslims does not constitute an
by the presentation and asked him injunction against normal, friendly
if his secretary could read out in the relations with such of them as are
mosque a letter that `Umar had re- well-disposed towards Muslims. It
ceived from Syria. Abu Musa said should be borne in mind that the
he could not because he can not en- term waliyy has several shades of
ter the mosque. “Why not?” asked meaning: “ally”, “friend”, “helper”,
`Umar. “Is he in a state of impurity?” “protector”, etc. The choice of the
Abu Musa told him: “That’s not the particular term - and sometimes a
reason. Rather, the man is a Chris- combination of two terms - is always
tian.” `Umar recited this verse and dependent on the context.”
told him to remove him from the For a fuller understanding refer to
post (Ibn Kathir). Thanwi’s explanation as in 3: 48 of
154. Most commentators have said this work.
that the meaning is: “Jews are friends 155. In sum, Allah forbid the believ-
to Jews, and Christians are friends to ers from taking the Jews and Chris-
Christians,” since the two communi- tians as their allies against the believ-
ties are pitted against each other in ers and has declared that those who
hatred and distrust. However, some take them as allies against the believ-
have pointed out the possibility of ers in Islam are one of them.
the two communities allying with
each other in opposition of the Mus- Hence we see that although Banu
lims (Au.). Taqhlib were not Christians in the
true sense, but since they were the
Majid comments: “The Jews and allies of, and friendly to the (Ro-
Christians have much in common, man) Christians, inclining toward
and can, and do, readily form a com- them in many religious matters, Ibn

957
 Surah 5 Al-Ma’idah

[52] Wherefore you will notice those in whose

‫ض يُ َسا ِرعُو َن‬ ِِ ِ َّ
heart is sickness hastening toward them say- ٌ ‫ين ِف قـُلُوبم َّمَر‬ َ ‫فـَتـََرى الذ‬
ٌ‫صيبـَنَا َدآئَِرة‬ ِ ُ‫فِي ِهم يـ ُقولُو َن َنْ َشى أَن ت‬
ing: ‘We fear a turn of misfortune that might َ ْ
smite us.’ But, it may be156 that Allah will ‫اللُ أَن َيِْتَ ِبلْ َفْت ِح أ َْو أ َْم ٍر ِّم ْن‬
ّ ‫فـََع َسى‬
‫َسُّرواْ ِف أَنـُْف ِس ِه ْم‬ ِِ ِ
َ ‫صبِ ُحواْ َعلَى َما أ‬
bring you either victory, or a command from
ْ ُ‫عنده فـَي‬
Himself,157 then they will turn regretful of
﴾٥٢﴿ ‫ني‬ ِِ
what they conceal in their hearts. َ ‫َندم‬
[53] And the believers will say (amazingly): ْ‫ين أَقْ َس ُموا‬ ِ َّ ِ َّ ُ ‫ويـ ُق‬
‘Are these the people who used to so forcefully َ ‫ين َآمنُواْ أ ََه ُؤالء الذ‬ َ ‫ول الذ‬ ََ
ِ ِِ ِ
swear by Allah that they are with you?!’ Their
‫ت‬ْ َ‫ِب ّلل َج ْه َد أَْيَان ْم إنـَُّه ْم لَ َم َع ُك ْم َحبط‬
ِ
ِ
works have failed and they are the losers.158 ﴾٥٣﴿ ‫ين‬ َ ‫َصبَ ُحواْ َخاس ِر‬ ْ ‫أ َْع َما ُلُْم فَأ‬

`Abbas had ruled that they were to lims never gained anything from the
be treated as Christians and their alliance of the unbelievers, nor will
slaughtered animal was lawful to the they ever (Au.).
Muslims, although Hasan and Ibn Wilayah and Friendship
Sirin (also `Ali: Au.) did not think
their slaughtered animal was lawful Despite their personal experiences
to the Muslims (Ibn Jarir). in every day dealings with the Mus-
lims, both at the individual as well
156. ‘Asa is literally “may be” or “per- as state level, the non-Muslims level
haps” but “when used in reference to the charge against them that their
an act of God it signifies surety of the religion is intolerant and unaccom-
happening” (Majid). modating. It is against peaceful co-
157. Suddi has said that by “victory” existence. One of the Qur’ānic verses
the allusion is to the fall of Makkah, cited as an example is the one under
and by “command” it is jizyah (Ibn discussion. But, since Arabic words
Jarir, Qurtubi, Ibn Kathir). frequently occurring in the transla-
158. That’s exactly what happened. tion can be irksome to many, we have
The Jews of Madinah were either resorted to an easier rendering. Oth-
killed or expelled and those of the erwise, a proper rendering should
pagans who befriended them gained be as follows: “O ye who believe,
nothing from their alliance (Qur- take not the Jews and Christians
tubi); and, throughout history, Mus- for awliya’. They are friends to each
other. And whosoever amongst you

958
Al-Ma’idah Surah 5

takes them for awliya’, he is indeed might not be friends to each other,
of them. Surely Allah guides not the yet, they can be awliya’ to each other.
unjust people.” That is, the verse in In contrast friendship requires shar-
question is speaking of Wilayah (of ing of certain opinions (not nec-
which “friendship” is an inadequate essarily faith), language, culture,
equivalent). Wilayah is to take some- long companionship, and proving
one close to what is in one’s bosom, true under trying circumstances.
sharing the secrets therein keeping Yet, friendship can break off. Two
back nothing, and trusting him to Christians, for instance, can be good
the fullest degree, as one would trust friends for a long spell but break off
his own self. It is in this sense that for ever. That cannot happen be-
the Muslims have been ordered not tween two awliya’.
to take the Jews and Christians their
awliya’ (sing. waliyy). The verse does Now, since non-Muslims are totally
not disapprove of friendship in the ignorant of this concept of wilayah,
ordinary sense: in the sense, in which they can never be awliya’ to one an-
Jews and Christians themselves un- other, far from being so to a Muslim.
derstand the word, and the sense in Muslims therefore, have been told
which Jews and Christians, or any not to attempt wilayah with them.
other people, are friends unto each If they do, it will be a one sided af-
other. Islam does not bar the Mus- fair: an affair in which the Muslim
lims from that kind of friendship at will try to be a waliyy, whereas the
the individual or state level. non-Muslim will only try to be a
good friend. Surely that would be an
The term the Qur’ān has used, odd arrangement, in which the non-
wilayah, is, quite alien to non-Mus- Muslim will draw full advantage,
lims. They have no concept of it at whereas the Muslim will be a loser.
all. It exists among Muslims alone,
and manifests itself by way of com- As for friendship with non-Muslims,
plete faith, trust and love for the sake Islam encourages it. Islam encour-
of Allah, between two Muslims oth- ages its adherents to be friendly with
erwise totally strangers to each other. everyone around. Indeed, it expects
It can exist between two Muslims them to be not merely friendly with
that do not even speak each other’s the people, rather, one step ahead,
language and have run across each it expects them to be good toward
other only a moment earlier. They them. If they happen to be within the

959
 Surah 5 Al-Ma’idah

gamut of interactions, then Islam ex- Muslims (5: 2):

pects the Muslims to treat them well ِْ ‫{وتـََعاونُوا َعلَى الِْ ِب والتـَّْقوى وَل تـََعاونُوا َعلَى‬
‫ال ِْث‬
and look after their interests. If they َ َ َ َّ َ َ
]2 :‫َوالْعُ ْد َو ِان} [املائدة‬
happen to be neighbors, Islam disap-
proves that Muslims sleep well fed, “Co-operate with each other in mat-
ters of virtue and piety but do not co-
while they go hungry. The Prophet
operate in matters of sins and trans-
himself, when there was famine, sent
gression.”
across food to the Makkans although
they were at war with him and were It also tells them to co-operate with
attempting to get him assassinated. people and go with them, hand in
hand, to the extent they can go. The
Again, as for relations between one
Qur’ān said (3: 64):
state and another, Islam does not ap-
prove of the state of a perpetual bel- ‫اب تـََعالَ ْوا إِ َل َكلِ َم ٍة َس َو ٍاء بـَيـْنـَنَا َوبـَيـْنَ ُك ْم‬
ِ َ‫{ي أ َْهل الْ ِكت‬
َ َ
‫ضنَا‬ ‫ع‬ ‫ـ‬‫ب‬ ‫ذ‬َ ِ ‫الل وَل نُ ْش ِرَك بِِه َشيـئا وَل يـت‬
‫َّخ‬ َّ ‫ل‬َِّ‫إ‬ ‫أََّل نـَْعبُ َد‬
ligerency. The Qur’ān says (8: 61): ُ َْ َ َ ًْ ََ
]64 :‫الل} [آل عمران‬ ِ ِ ِ
َّ ‫ضا أ َْرَب ًب م ْن ُدون‬ ً ‫بـَْع‬
} ‫الل‬ َ ْ ََ َ َ ْ َ ْ َّ ِ‫{وإِ ْن َجنَ ُحوا ل‬
َِّ ‫لس ْل ِم فَاجنح َلا وتـوَّكل علَى‬
َ
]61 :‫[األنفال‬ “O people of the Book! Come to an
equitable term between us and you:
“If they are inclined toward peace, that we worship none but Allah and
make peace with them, and place trust associate not aught with Him, and
in Allah.” that some of us do not declare others
When the Muslims made peace at as lords besides Allah.”
Hudaybiyyah in 6 A.H., the Qur’ān This short note should help remove
called it a “victory” despite the disad- some misconceptions about Islam,
vantageous terms of the treaty. Yes, it particularly the idea, originally spread
allows - rather orders - the Muslims by the Orientalists, that Muslims are
to retaliate if attacked, and fight to required by Islam to be perpetually
the end. In fact, in case of declared at war with the outside world. Yes,
state of war, it recommends that the there are lots of things over which
Muslims launch preemptory attack the two, Islam and non-Islam, dif-
to weaken the enemy. But in the fer with each other. But, they are
normal course of things its dictum not sufficient causes for a permanent
is (28: 77): “Do not look for corrup- state of war between them. So long
tion in the land. Verily, Allah does not as both are just, equitable, do not in-
approve of the corrupt.” For ordinary, terfere in each other’s affairs, and are
peaceful circumstances, it tells the ready to resolve their issues peace-

960
Al-Ma’idah Surah 5

[54] Believers! Whosoever of you turns from

‫ين َآمنُواْ َمن يـَْرتَ َّد ِمن ُك ْم َعن‬ ِ َّ
his religion,159 (might know that) soon Allah َ ‫َي أَيـَُّها الذ‬
ِ ِ ٍ َ ‫ِدينِ ِه فَ َس ْو‬
will bring forth a people whom He loves, and ُ‫اللُ بَِق ْوم ُيبـُُّه ْم َوُيبُّونَه‬
ّ ‫ف َيِْت‬
who love Him:160 soft with the believers, firm ِ ٍ ِ َ ِ‫أ َِذلٍَّة َعلَى الْم ْؤِمن‬
with the unbelievers,161 fighting in the cause of َ ‫ني أَعَّزة َعلَى الْ َكاف ِر‬
‫ين‬ ُ
ِ ‫اه ُدو َن ِف سبِ ِيل‬
‫الل َوالَ َيَافُو َن لَ ْوَم َة‬ ِ ‫ُي‬
Allah,162 fearing not the criticism of a critic.163 ّ َ َ
ِ ِ ِ ِ ٍ ِ
That is a bounty of Allah that He bestows upon ُ‫الل‬ّ ‫الل يـُْؤتيه َمن يَ َشاء َو‬ ّ ‫ض ُل‬ْ َ‫ك ف‬ َ ‫آلئم َذل‬
whom He will.164 Allah is All-embracing, All- ﴾٥٤﴿ ‫َو ِاس ٌع َعلِ ٌيم‬
knowing.

fully, they can co-exist and meet on their own following among the Mus-
many platforms for mutual benefit. lims. Of these, Wahshi killed Musay-
Finally, it should also be noted that limah, and used to say, “Before Islam
the term for friendship in Arabic is I killed the best of Muslims and after
sadaqah or khullah. But, they are Islam I killed the worst of the (unbe-
rarely used in Arabic. Therefore, the lievers).” Khuwaylid was defeated in
Qur’ān employs this one term for a battle, ran away to Syria, but subse-
two meanings: depending on the quently became a good Muslim. As-
context. When it is employed for wad al-`Ansi was killed just one day
Muslims, it is in the meaning of awl- before the Prophet’s death. Nonethe-
iya’. But when it employs for non- less, the truly serious apostasy took
Muslims, such as, “some of them are place immediately after the death
awliya’ to others,” it uses the term in of the Prophet, as a result of which
the sense of “friendship.” And so, a there was a time when Prayers were
proper rendering would be, “they are being offered in no more than three
friends to each other” (Au.). places: Makkah, Madinah and in the
Ju`aatha mosque of the `Abdul Qays
159. In this verse a prediction was tribe in Bahrayn (area above Oman
hidden that soon there would be in the south, and south of Kuwait in
apostasy (Shafi`). And the apostasy the north of the eastern part of the
referred to here started to appear Arabian Peninsula). The apostates
even before the Prophet’s death when were of two kinds: 1) those who had
Musaylimah the Liar, Aswad al-`Ansi repudiated the religion of Islam it-
and Tulayha b. Khuwaylid, claimed self, and 2) those who had refused
prophethood and gained some of to pay the zakah, although they be-

961
 Surah 5 Al-Ma’idah

lieved in the rest of the religion of fought against the renegades. It is

Islam. They said, “We shall pray and also widely reported that when the
fast, but shall not pay the zakah.” It verse about those “whom He loves
was Abu Bakr who fought against and who love Him,” was revealed, the
them and subdued both the classes Prophet pointed to Abu Musa al-
(Zamakhshari, Qurtubi). Ash`ari and said: “It is this man and
Initially, none of the other Com- his people who have been alluded
panions seconded his opinion to to.” (The report is in many hadīth
fight them until Abu Bakr addressed collections including Hakim who
them in words: “It is my obligation has assessed it as sahih: Shawkani).
that I fight those who, after their Is- But Mujahid, Shahr b. Hawshab and
lam during the time of the Prophet, Muhammad ibn Ka`b have said that
should refuse now to live by its com- it is whole of the Yemeni people that
mandments. If they were to assemble have been alluded to (and not merely
together against me, all the forces of the Ash`ari of them: Au.) Ibn Jarir
the Jinns, the trees and the rocks, himself prefers the second interpre-
and I am alone against them, even tation and says that those who were
then I shall conduct Jihad against alluded to (of the people of Yemen),
them.” With those words he climbed appeared only at the time of `Umar,
his horse and was taking off when since, the earlier generations were of
other Companions went after him, the renegades.
brought him back to his seat, and Imām Razi however disagrees that
then it was that plans were laid down the verse under discussion is appli-
for military action against various cable to Salman al-Farsi or the sec-
apostate groups (Shafi`). ond-generation Yemenis. (Although
160. Ibn Jarir writes that according it might be applicable in the gen-
to the earliest interpretation, the al- eral sense: Au.). Rather, the con-
lusion by those “who will turn away text says that it is applicable to Abu
from their religion” is to the rene- Bakr and those who swore allegiance
gades immediately after the death of to him and who fought against: (i)
the Prophet, and by the words “those false prophets (ii) apostates after the
whom He loves, and who love Him,” Prophet, and (iii) those who refused
the allusion is to Abu Bakr and oth- to pay zakah. It was they who gave
ers (the Muhajirun and Ansar) who Islam the upper hand that lasts to
this day.

962
Al-Ma’idah Surah 5

Mahabbah a delicious food, etc.; the other kind

Love of Allah by His bondsmen is known as the rational kind (`aqli-
draws a good deal of commentary yy), such as the delight one derives
from Alusi. Herewith the sum and out of status, power, knowledge and
substance: Apparently, there is noth- the like. Further, the intensity of the
ing wrong in the answer which is feelings also differs. For instance, the
normally given out when scholars pleasure one derives out of ruling
are asked about the exact nature and over a large nation is not the same
essence of a believer’s love of Allah. as what he derives out of ruling over
The usual answer is: it is nothing but a village. Consequently, the pleasure
His obedience. That is to say, obedi- derived from knowledge will depend
ence is a demand as well as a proof upon the kind and nature of knowl-
of one’s love of Allah. In other words edge. If it is high quality knowledge
obedience is equated with love and then the pleasure would also be of
love with obedience, each treated as a high degree, and vice versa. Now,
a synonym of the other. (But love man’s knowledge tells him that there
itself is not defined). Therefore, this is nothing that is better or more per-
answer needs some modification fect than our Lord. Consequently,
because, firstly, it is disallowed that the pleasure derived from the knowl-
the text of the Qur’ān be given an edge of His Person and Attributes
allegorical meaning unless the appar- can be the most delightful thing,
ent and literal meaning is completely and therefore, the love arising out of
out of question. (In this context, love it can only be the most soothing (to
cannot be replaced with obedience). the soul). It is when one has gained
We might, rather, look at the literal this mahabbah that he is inspired to
meaning of the term mahabbah to obedience and concordance (al-ta`at
find out if can be understood in its wa al-muwafiqat). Thus, it is demon-
original sense and meaning. Now, strated that a believer’s love of Allah
the lexical meaning of the term ma- is not only possible, rather, a real-
habbah is one’s inclination toward ity, and, in fact, a necessary condi-
someone or something with a feel- tion of faith. And, thus, in the light
ing of delight. Now, this feeling of of the above discussion, it is pos-
delight is of two kinds: sensual, such sible to interpret the word mahab-
as what one derives when he looks bah in this context in its literal sense,
at a beautiful face, or when he eats without having to look for alterna-

963
 Surah 5 Al-Ma’idah

tive interpretations. It should also he experiences, such as, for example,

be clear that Allah’s obedience is an that of power, or popularity. Thus,
outgrowth, demand, or effect of the every group makes fun of the one
mahabbah (and not its cause, even if that is above it and believes that the
its value toward that effect cannot be others are wasting their time.
underestimated: Au.). Consider for Alusi also adds a little below: Al-Sul-
instance, the report of the bedouin ami has said that it is by the grace
who asked about the Hour of Doom. of Allah’s love of His slaves that they
The Prophet asked him: “What have love Him. Otherwise, how can they
you prepared for it?” The man an- ever find His love? What comparison
swered: “Not much by way of acts is there, after all, between dust and
and deeds. But I love Allah and His the Lord of all lords? He also said
Messenger.” The Prophet replied: “A that a sure sign of love is drunken-
man will be with those he loved.” It ness. Otherwise, it is not the real
is evident from this that acts of obe- thing. A bedouin woman said about
dience and good deeds are not a nec- love that it is “too secret to be shown
essary ingredient of love, nor they are and too revealing to be successfully
love themselves. The bedouin in fact hidden.” It is hidden like fire in the
denied their absence but claimed the stones. If you strike you might see a
existence of love. And the Prophet spark. But, if you leave it alone, you
did not deny him rather acknowl- will suspect nothing. Another point
edged his claim. that might be considered is that if
Again, continues Alusi, the feelings this is the description of the love of
of love differ in intensity. `Ishq is the incorporeal, then what do you
the higher and more intensive form imagine of the love of the corporeal -
of love. But those who have not ex- that of Allah toward His slaves?!
perienced it deny it, just as a child Sayyid Qutb adds: “When, as we
does not believe that older people know, love is beyond description,
draw great pleasure from sexual in- being a feeling that defies the power
tercourse. For him, to be playing of words and expression, little of it,
with the toys, is the supreme end therefore, do we come across in hu-
of pleasure. In the like manner, one man writings. The following lines of
who is immersed in sensual or sexual Rabi`a ‘Adawiyyah have always had a
pleasures cannot imagine that there special effect on me:
is any other pleasure beyond what

964
Al-Ma’idah Surah 5

Were it not for Your Being sweetening 163. Musnad Ahmad has recorded a
this bitter life, narration of Abu Dharr in which he
Were it not for Your approval, while says,
the people are irate, ِِ
‫اللُ َعلَْي ِه َو َسلَّ َم‬
َّ ‫صلَّى‬ َ ‫ال أ ََمَرِن َخليلي‬ َ َ‫َع ْن أَِب َذ ٍّر ق‬
Were it not for the making between me
‫الدنـُِّو ِمنـْ ُه ْم َوأ ََمَرِن أَ ْن‬
ُّ ‫ني َو‬ ِ ِ‫ب الْمساك‬ ِ ِ ِ
َ َ ّ ُ‫ب َسْب ٍع أ ََمَرن ب‬
ِ
and You,
‫أَنْظَُر إِ َل َم ْن ُه َو ُد ِون َوَل أَنْظَُر إِ َل َم ْن ُه َو فـَْوقِي‬
Between me and the worlds is all but ِ َّ ‫َصل‬ ِ
destruction.
‫َسأ ََل‬ ْ ‫ت َوأ ََمَرِن أَ ْن َل أ‬ ْ ‫الرح َم َوإِ ْن أ َْدبـََر‬ ِ
َ ‫َوأ ََمَرن أَ ْن أ‬
‫ول ِب ْلَ ِّق َوإِ ْن َكا َن ُمًّرا َوأ ََمَرِن‬ َ ُ‫َح ًدا َشيـْئًا َوأ ََمَرِن أَ ْن أَق‬
َ‫أ‬
Your Love assured, all else is endurable ِ ِ ِ ِ
‫الل لَ ْوَمةَ َلئ ٍم َوأ ََمَرِن أَ ْن أُ ْكثَر م ْن‬ َّ ‫اف ِف‬ َ ‫َخ‬ َ ‫أَ ْن َل أ‬
For, all that is above the dust is dust.” ِ ِ ِ
The lines however, belong to
‫ت‬َ ‫قـَْول َل َح ْوَل َوَل قـَُّوَة إَِّل ِب َّلل فَِإنـَُّه َّن م ْن َكْن ٍز َْت‬
‫ مسند أمحد‬:‫الْ َع ْر ِش‬
Abu Firas, famously known by
his kunniyyah as Farazdaq who “My friend enjoined me seven
died in 110 AH (Au.). things: that I should love the poor
and seek their company, that I
161. Being soft implies that if there
should look at one below me and
is, for instance, a dispute between
not at one above me, that I should
two believers over rights, both are
join the kin even if they abandon
yielding to each other (Shafi`).
me, that I should not ask anyone
162. Imām Razi points out that this anything, that I should speak out
verse is a definite repudiation of the the truth, even if it were to be
Shi`ah’s faith which holds that Abu bitter, that I should not fear in
Bakr and those who swore allegiance Allah’s affairs the criticism of a
to him turned apostates when they critic, and, that I should often say
denied `Ali the right of caliphate. the words (tr.: ‘There is no power
Had that been the case, surely Allah nor strength but with Allah’); be-
would have kept His promise and cause they are from the treasures
brought forth a people who would below the `Arsh.”
have fought those renegades. But,
Ahmad has another tradition nar-
as a matter of fact, it is exactly the
rated by Abu Sa`id al-Khudri which
opposite that happened. It was Abu
reports the Prophet as saying:
Bakr and those who had declared al-
َِّ ‫ول‬ ٍ ِ‫عن أَِب سع‬
legiance to him that fought against َّ ‫صلَّى‬
ُ‫الل‬ َ ‫الل‬ ُ ‫ال َر ُس‬ َ َ‫ال ق‬ َ َ‫ي ق‬ ِّ ‫الُ ْد ِر‬
ْ ‫يد‬ َ َْ
the renegades and subdued them to ِ ‫َح َد ُك ْم َرْهبَةُ الن‬
َ ‫َّاس أَ ْن يـَُق‬
‫ول‬ ‫أ‬ ‫ن‬
َّ ‫ع‬ ‫ـ‬‫ن‬ ‫ي‬
َْ ‫ل‬ َ ‫َل‬
َ ‫أ‬ ‫م‬ َّ
‫ل‬ ‫س‬‫و‬ ِ ‫علَي‬
‫ه‬
َ ََ َ ََ َْ
the rule of Islam. ‫َج ٍل َوَل‬ ‫أ‬ ‫ن‬ ِ ‫ِب ٍق إِ َذا رآه أَو َش ِه َده فَِإنَّه َل يـ َق ِرب‬
‫م‬
َ ْ ُ ُّ ُ ُ ْ ُ َ َّ
‫ول ِبَ ٍّق أ َْو يُ َذ ّكَِر بِ َع ِظي ٍم‬َ َُ ْ ‫اع ُد ِم ْن ِرْزٍق‬
‫ق‬ ‫ـ‬ ‫ي‬ ‫ن‬ َ
‫أ‬ ِ ‫يـب‬
َُ

965
 Surah 5 Al-Ma’idah

“Lo! Let not someone’s fear pre- reports that the Prophet once
vent you from speaking out the said:
truth that he has observed. For, ‫يذل‬
ّ ‫ وكيف‬:‫ قالوا‬،”‫“ما ينبغي ملؤمن أن يذل نفسه‬
it will neither distance him away ‫ “يتحمل من البالء ما‬:‫نفسه اي رسول هللا؟ قال‬
nor bring him closer to his sus- ”‫ال يطيق‬
tenance if he should speak out
the truth or make a statement of “Let not one of you belittle him-
import.” self.” He was asked: “How can
a believer do that?” He replied:
Another report of Abu Sa`id al-
“By bringing upon himself a
Khudri, also in Ahmad as well in Ibn
tribulation that he cannot bear”
Majah, quotes the Prophet (saws) as
(Ibn Kathir).
having said:
164. Shabbir writes: Allah’s act of
‫ل َعلَْي ِه فِ ِيه‬ َِِّ ‫الَ َي ِقر َّن أَح ُد ُكم نـ ْفسه أَ ْن يـرى أَمرا‬
ً ْ ََ ُ َ َ ْ َ َ ْ strengthening Islam goes on and on.
‫ك أَ ْن‬ َ ََ َ َ ‫ول‬
‫ع‬ ‫ـ‬ ‫ن‬ ‫م‬ ‫ا‬‫م‬ َّ ‫وم بِِه فـَيـَْل َقى‬
َ ‫اللَ فـَيـَُق‬ ُ ‫ال الَ يـَُق‬ ٌ ‫َم َق‬
ِ ِ ِ In every age we observe that when-
‫َّاس‬
َ ‫يت الن‬ ُ ‫ب إِّن َخش‬ ّ ‫ال َي َر‬َ َ‫ول يـَْوَم َك َذا َوَك َذا ق‬
َ ‫تـَُق‬
ever a set of foolish Muslims intend
‫َح ُّق أَ ْن َتْ َشى‬ ِ
َ‫ىأ‬ َ ‫ال إ َّي‬َ َ‫ال ق‬
َ َ‫ق‬
to give up their religion, Allah raises
“Let not one of you belittle him- another set of people who embrace
self to say in an affair pertaining Islam and who prove to be more
to Allah whatever that ought to knowledgeable and more capable
be said, to be asked on the Day than the old Muslims.
of Judgment as to what prevent- 165. The word in the original is
ed him from speaking out in con- “Raki`un.” It draws the following
nection with such and such an comment from Rashid Rida: “In
affair. He will reply, ‘I feared the pre-Islamic times, when a man aban-
people.’ He will be told, ‘I was doned the duties devoting himself to
more deserving that you feared one God alone, he was referred to as
Me.’” (Nevertheless, the above “Raki`”. He also quotes a couple of
ahadīth have to be balanced with) poetical pieces to prove the point.
the sahih one in Ibn Majah which

966
Al-Ma’idah Surah 5

[55] Surely, your true friend is Allah, His ِ َّ ِ

Messenger, and the believers: those who per-
ْ‫ين َآمنُوا‬ َ ‫اللُ َوَر ُسولُهُ َوالذ‬ ّ ‫إَِّنَا َوليُّ ُك ُم‬
‫الزَكاةَ َوُه ْم‬ َّ ‫الصالَةَ َويـُْؤتُو َن‬
َّ ‫يمو َن‬ ِ ‫الَّ ِذ‬
form the Prayers, spend in charity and are ُ ‫ين يُق‬ َ
humble.165 ﴾٥٥﴿ ‫َراكِعُو َن‬
[56] And whosoever makes Allah his friend, ‫ين َآمنُواْ فَِإ َّن‬ ِ َّ
His Messenger and the believers, (might know َ ‫اللَ َوَر ُسولَهُ َوالذ‬ ّ ‫َوَمن يـَتـََوَّل‬
that) it is the party of Allah that is victorious. ﴾٥٦﴿ ‫الل ُه ُم الْغَالِبُو َن‬ ِ ‫ِحزب‬
ّ َْ
[57] Believers! Take not those who take your ِ َّ ِ ِ َّ
religion in mockery and as a sport - of those
‫ين‬
َ ‫ين َآمنُواْ الَ تـَتَّخ ُذواْ الذ‬ َ ‫َي أَيـَُّها الذ‬
ِ َّ ِ ِ ِ َّ
who were given the Book before you, and the ْ‫ين أُوتُوا‬ َ ‫اتَ ُذواْ دينَ ُك ْم ُه ُزًوا َولَعبًا ّم َن الذ‬
unbelievers - as intimate friends. Fear Allah if ْ‫َّار أ َْولِيَاء َواتـَُّقوا‬ ِ ِ ‫الْ ِكت‬
َ ‫اب من قـَْبل ُك ْم َوالْ ُكف‬ َ َ
ِ ِ
you are believers. ﴾٥٧﴿ ‫ني‬ َ ‫اللَ إِن ُكنتُم ُّم ْؤمن‬ ّ
[58] When you call to Prayer,166 they take it in ِ َّ ‫وإِ َذا َنديـتم إِ َل‬
mockery and as a sport.167 That is because they ‫وها ُه ُزًوا َولَعِبًا‬ َ ‫الصالَة َّاتَ ُذ‬ ْ ُْ َ َ
ِ
﴾٥٨﴿ ‫ك ِبَنـَُّه ْم قـَْوٌم الَّ يـَْعقلُو َن‬ ِ
are a people who do not use reason.168 َ ‫َذل‬
[59] Say, ‘People of the Book! Do you take re-
venge from us for any cause other than that we
‫اب َه ْل تَ ِنق ُمو َن ِمنَّا إِالَّ أَ ْن‬
ِ َ‫قُل ي أ َْهل الْ ِكت‬
َِ َ ْ
believe in Allah, in what was sent down to us ‫لل َوَما أُن ِزَل إِلَيـْنَا َوَما أُن ِزَل ِمن قـَْب ُل‬
ّ ‫َآمنَّا ِب‬
ِ َ‫َن أَ ْكثـرُكم ف‬
and what was sent down before? Surely, most ﴾٥٩﴿ ‫اس ُقو َن‬ ْ ََ َّ ‫َوأ‬
of you are ungodly.’

Suddi, Mujahid and others have said 166. Kalbi has said that when the
that the verse was especially referring Prayer-call was raised and the Mus-
to `Ali ibn abi Talib who gave a ring lims began to pray, the Jews made
to a beggar while he was in the act fun of their bows and prostrations,
of ruku` in a Prayer (Ibn Jarir). But saying about the Prayer-call, ‘Why
Ibn Kathir traces several reports con- do they have to bray like donkeys?’
cerning `Ali and this particular act of These verses were revealed in re-
charity and proves the untrustwor- sponse to it (Qurtubi).
thiness of all of them. Further, he The Adhan
adds that linguistically also it would
be erroneous to translate the verse as: Qurtubi writes: There was no Ad-
“... those who spend in charity while han at Makkah. People were brought
they are bowing down.” into assembly by the word that went

967
 Surah 5 Al-Ma’idah

around. It was introduced in Ma- twice. Also, there is no difference of

dinah. Three people seem to have opinion over the issue that every Ad-
dreamt of its wordings: `Abdullah han has to be said after the entry of
ibn Zayd, `Umar ibn al-Khattab and the Prayer-time (not before), except
Abu Bakr. It is also reported that the for the Fajr Adhan which can be said
Prophet had heard these words in before dawn.
his Mi`raj journey. As for its legal- 167. Suddi has reported that there
ity, it is, according to some scholars, was a Christian in the outskirts
wajib on the Muslims, whenever and of Madinah who made fun of the
wherever they gather for Prayers. A Prayer-call. When the caller said,
hadīth of Muslim says that when the “I bear witness that Muhammad is
Prophet went out in a campaign, he His Messenger,” he said in response,
waited for the Adhan of Fajr. If the “Burnt be the liar.” It so happened
villagers did not raise the call, he at- that once his slave-girl entered his
tacked them. According to others it room with a burning lamp. Some-
is Sunnah mu’akkadah. Therefore, ac- thing caught fire and spread quickly.
cording to Imām Shafe`i, Abu Hani- It reduced the house to ashes along
fah, his two pupils, Thawri, Ahmad, with the occupants (Ibn Jarir, Za-
Ishaq, Abu Thawr and Tabari, if a makhshari, Razi, Qurtubi).
traveler did not say the Adhan, (and
Prayed without saying it) he need not Ibn Majah has an interesting report
repeat his Prayers, but it is strongly coming from Abu Mahzurah. He
reprehensible that he should do so. said: “I was travelling along with
Further, Abu `Amr has said that Ah- some people when we came across
mad Ibn Hanbal, Ishaq b. Rahwayh, the Prophet and his party returning
Da’ud b. `Ali and Muhammad ibn from Hunayn. (That is, he was in
Jarir Tabari have ruled that in view another party: Au.). It so happened
of various reports, it seems to be per- that the Prophet’s caller called for the
fectly alright to say both in the Ad- Prayers. We moved aside and began
han and Iqamah Allahu Akbar either to make fun of the call by shout-
four times, or, just twice. The Proph- ing out in repetition. The Prophet
et and his Companions did it either heard us and sent for us. When we
way. Also, there is no difference in were presented he asked: ‘Whose
opinion that qad qamat al-Salah voice was it that I heard rising high-
should be added in Iqamah and said est?’ Everyone pointed his finger at

968
Al-Ma’idah Surah 5

me. And they were not wrong. The He was one of the four Mu`adhdhins
Prophet ordered: ‘Get up now and of the Prophet’s time and enjoyed a
say the adhan.’ So I rose up although long life (Ibn Kathir).
nothing was more hateful to me than 168. The reference of course, is to a
the Prophet and what he was order- certain class of them, for, there have
ing me do. Never the less, I stood always been people who have been
before him and he began to say the deeply impressed by the Prayer-call.
words saying: ‘Say, “Allahu Akbar,”’ Majid quotes an English lady’s re-
and so on, until I had called out the sponse: “As the beautiful cadences
whole of the adhan. When I was fin- are elaborated to rise and fall as the
ished he beckoned me and gave me Muezzin moves around the minaret
a little purse which had some sliver to call the four corners of the world
in it. Then he placed his hand upon beneath, I wonder how anyone can
the forehead (of Abu Mahzurah) and listen to that call unmoved. Sure-
passed it over his face, then his chest, ly does the Koranic Arabic hold as
then his liver, until his hands had spell-bound as the reading of the Sa-
reached Abu Mahzura’s navel. Then cred Book thrills its hearers.”
he said: ‘May Allah bless in you and
over you.’ I pleaded: ‘O Apostle of In his article on Bilal, ‘Aqqad has
Allah. Allow me to call for Prayers quoted La Fcadio Hern as saying:
in Makkah.’ He said: ‘You have my “Without any doubt, the serene
permission.’ With that all the hatred Muslim call to Prayer, especially
that was in me for him was gone from when one happens to hear it for the
me and was replaced by love. I went first time, has an entirely tranquiliz-
up to ‘Itab b. Usayd - the Prophet’s ing effect upon the heart” (Au.).
governor over Makkah - and by the 169. Ibn `Abbas has said that a group
order of the Prophet began to call of Jews comprising of such impor-
for Prayers” (Qurtubi). IN varying tant men as Abu Yasir, Rafi` b. abi
details, the report is in Ahmad, Mus- Rafi`, Zayd, Khalid and others came
lim and in four of the Sunan (i.e., to the Prophet and asked him what
Tirmidhi, Ibn Majah, Abu Da’ud he thought of the previous Proph-
and Nasa’i: Au.). Abu Mahzurah’s ets. He told them that he believed in
real name was Samurah b. Mu`ayyir. the Prophethood of Ibrahim, Isma`i,

969
 Surah 5 Al-Ma’idah

ِ
َ ‫ك َمثُوبَةً ِع‬ َ ‫قُ ْل َه ْل أُنـَبِّئُ ُكم بِ َشٍّر ِّمن َذل‬
[60] Say, ‘Shall I tell you a recompense with
‫ند‬
Allah worse than that?169 Those whom Allah ِ
cursed, with whom He is angry, some of whom ‫ب َعلَْي ِه َو َج َع َل‬ ِ
َ ‫اللُ َو َغض‬ ّ ُ‫الل َمن لَّ َعنَه‬ ّ
ِ
He made apes and swine170 and those who wor- ‫وت‬َ ُ ‫غ‬ ‫ا‬َّ
‫ط‬ ‫ال‬ َ ََ َ َ ََ َ َ َ َ ُ ُ ْ‫ِمن‬
‫د‬ ‫ب‬ ‫ع‬‫و‬ ‫ير‬‫ز‬ِ ‫ا‬‫ن‬ ‫ال‬
ْ ‫و‬ ‫ة‬ ‫د‬ ‫ر‬ ‫ق‬ ‫ل‬
ْ ‫ا‬ ‫م‬ ‫ه‬ ‫ـ‬
shipped Evil: these are the worse situated and ‫السبِ ِيل‬
َّ ‫َض ُّل َعن َس َواء‬ َ ‫ك َشٌّر َّم َكاانً َوأ‬ َ ِ‫أ ُْولَئ‬
the further astray from the straight path.
﴾٦٠﴿
[61] When they come to you they say, ‘We
have believed.’ But the truth is, they entered ُ ‫َوإِ َذا َج‬
‫آؤوُك ْم قَالَُواْ َآمنَّا َوقَد َّد َخلُواْ ِبلْ ُك ْف ِر‬
ْ‫اللُ أ َْعلَ ُم ِبَا َكانُوا‬ ِ
with disbelief and departed with it. Allah is ّ ‫َوُه ْم قَ ْد َخَر ُجواْ بِه َو‬
well aware of what they were concealing. ﴾٦١﴿ ‫يَكْتُ ُمو َن‬

counting many others including Je- ‫« إن هللا تعاىل مل يهلك قوما أو ميسخ قوما فيجعل‬
sus. When they heard his name they ‫ وإن القردة واخلنازير كانت قبل‬، ‫هلم نسال وال عاقبة‬
jumped and said that they did not » ‫ذلك‬
know of any religion worse than that
of the Prophet. Thereupon Allah re- “No. Allah Most High did not
vealed this verse (Ibn Jarir, Zamakh- destroy a nation, or disfigure
shari, Qurtubi). them and then brought out their
progeny nor did He leave anyone
The above report explains why the behind (i.e., they all perished). As
following verse used the words, for the swine and apes of today,
“worse than that.” It was first the Jews they were in existence since be-
who had used the words “worse than fore them” (Ibn Kathir).
that” to describe the Islamic message
(Au.).
170. Are the present-day monkeys 171. The use of the prefix “fi” be-
and swine the transfigured people of fore “yusari`una” (instead of “ila”)
the past? Ahmad has a report which gives out the sense of a people who
says that the Companions of the are sunk in perfidy and debauchery
Prophet asked him whether the pres- and run to every evil they discover
ent day swine and apes were descen- (Manar).
dants of those who were transformed 172. Majid writes: “Compare the de-
for their sins. He replied: nunciation in their own Scriptures:

970
Al-Ma’idah Surah 5

[62] You will find most of them competing171 ‫َوتـََرى َكثِ ًريا ِّمنـْ ُه ْم يُ َسا ِرعُو َن ِف ا ِإل ِْث‬
in sin, rebellion,172 and in devouring the un-
lawful.173 Surely, evil is that they have been ْ‫س َما َكانُوا‬ ِ َ ‫الس ْح‬
َ ‫ت لَبْئ‬ ُّ ‫َوالْعُ ْد َو ِان َوأَ ْكلِ ِه ُم‬
doing.174 ﴾٦٢﴿ ‫يـَْع َملُو َن‬
[63] Why should not the godly men and the ‫َحبَ ُار َعن قـَْولِِ ُم‬ ِ َّ ‫لَوالَ يـنـهاهم‬
ْ ‫الرَّبنيُّو َن َواأل‬ ُ ُ َْ َ ْ
rabbis forbid them the words of sin and con- ِْ‫ت لَب‬ ِ ِ
sumption of the unlawful?175 Evil indeed is
‫س َما َكانُوْا‬ َ ‫ئ‬ َ ْ ُّ ُ ‫ا ِإل ْثَ َوأَ ْكل‬
‫ح‬ ‫الس‬ ‫م‬ ‫ه‬
that which they have been doing.176 ﴾٦٣﴿ ‫صنـَعُو َن‬ ْ َ‫ي‬

‘Their feet run fast to evil, and make rebellious and companions of thieves;
haste to shed blood.’ (Pr. 1: 16) ‘Your every one loveth gifts and followeth
iniquities have separated you and after rewards; they judge not the fa-
your God, and your sins have hid therless, neither doth the cause of
his face from you... Your hands are the widow come unto them.’ (Is. 1:
defiled with blood, and your fingers 23) ‘Yea, they are greatly dogs which
with iniquity; your lips have spoken can never have enough’ (56: 11).”
lies, your tongues hath muttered 174. That is, evil was their transgres-
perverseness. None calleth for jus- sion (Ibn Kathir).
tice, nor any pleadeth for truth; they
trust in vanity, and speak lies; they 175. The Salaf, such as Ibn `Abbas
conceive mischief, and bring forth and Dahhak, used to say that this is
iniquity ... Their feet run to evil, and the toughest of Allah’s indictments
they make haste to shed innocent against the scholars (Ibn Jarir, Razi,
blood; their thoughts are thoughts of Ibn Kathir, Shawkani). This is be-
iniquity; wasting and destruction are cause, as they say, “He who does not
in their path’ (Is. 59: 2-7).” prevent an evil is a doer himself.”
173. Majid quotes again: “Compare the And the Prophet has said in a sahih
OT:- ‘They build up Zion with blood, hadīth of Abu Da’ud and others:
and Jerusalem with iniquity. The heads ‫َعُّز َوأَ ْكثـَُر ِم َّْن‬ ِ ِ ٍ ِ
َ ‫َما م ْن قـَْوم يـُْع َم ُل في ِه ْم ِبلْ َم َعاصي ُه ْم أ‬
thereof judge for reward, and the priests ‫اب‬ٍ ‫الل بِعِ َق‬ َّ ‫يـَْع َملُهُ َلْ يـُغَِّيُوهُ إَِّل‬
thereof teach for hire’ (Mi. 3: 10-11).” َُّ ‫عم ُه ْم‬
“No people in whom sins are
Note how true this is when applied
committed while they are stron-
to today’s Israelis. (Au.)
ger and larger in numbers against
Majid also quotes: ‘Thy princes are those who commit the sins, ex-

971
 Surah 5 Al-Ma’idah

[64] The Jews said, ‘Allah’s hand is fettered.’177

Fettered are their hands,178 and cursed for ‫ت أَيْ ِدي ِه ْم‬ ْ َّ‫الل َم ْغلُولَةٌ غُل‬
ِ ‫ت الْيـهود ي ُد‬
ّ َ ُ َُ َ‫َوقَال‬
ِ
what they utter. Rather, both His hands are ‫ان يُ ِنف ُق‬ ِ َ‫ولُعِنُواْ ِبَا قَالُواْ بل ي َداه مبسوطَت‬
ُ َْ ُ َ ْ َ َ
outstretched;179 He dispenses as He will.180
What has been sent down to you by your Lord
‫يد َّن َكثِ ًريا ِّمنـْ ُهم َّما أُن ِزَل‬ ِ
‫ز‬ ‫ي‬ ‫ل‬‫و‬ ‫اء‬
َ ََ َ َ َ َ ْ َ ‫ش‬ ‫ي‬ ‫ف‬ ‫ي‬ ‫ك‬
will actually increase insolence and disbelief ‫ان َوُك ْفًرا َوأَلْ َقيـْنَا بـَيـْنـَُه ُم‬
ً َ‫ك طُ ْغي‬ َ ِّ‫ك ِمن َّرب‬ َ ‫إِلَْي‬
in many of them. We have cast between them ‫ضاء إِ َل يـَْوِم الْ ِقيَ َام ِة ُكلَّ َما‬ َ ‫الْ َع َد َاوَة َوالْبـَ ْغ‬
enmity and hatred (to last) until the Day of ‫اللُ َويَ ْس َع ْو َن‬ ّ ‫ب أَطْ َفأ ََها‬ ِ ‫أَوقَ ُدواْ َنرا لِّْلحر‬
Judgement.181 Every time they kindle a fire for َْ ً ْ
‫ين‬ ِ ‫ب الْم ْف ِس‬
‫د‬ ‫ي‬ِ ‫ال‬ ‫الل‬‫و‬ ‫ا‬ ‫اد‬ ‫س‬ ‫ف‬ ‫ض‬ِ ‫َر‬
‫أل‬ ‫ا‬ ‫ف‬ ِ
war, Allah extinguishes it.182 Yet they strive َ ُ ُّ ُ َ ُّ َ ً َ َ ْ
mischief in the land, while Allah does not ap- ﴾٦٤﴿
prove of the mischief-mongers.

cept that Allah sends down a ported Ibn `Abbas as saying that a Jew
common punishment” (Qurtu- called Nabbash b. Qays said to the
bi). Prophet: “Your Lord is miserly. He
Ahmad also has this report. In fact, does not spend.” But Abu al-Sheikh
Ibn Majah has the additional com- has said that it was Finhas who had
ment that they are punished before made this statement, prompting the
their death (Ibn Kathir). revelation of this verse (Shawkani).

The above hadīth has been declared Shabbir comments: “The people of
Hasan (Au.). the Book contemporaneous to the
Prophet were so advanced in their
176. The word sana`a of the original rebellious attitudes and insolence to-
implies a crafty act or one which re- ward religion that they had lost all
quires some skill (Qurtubi). distinction between mortal men and
As Raghib has pointed out, the God. They could utter such blasphe-
“sana`a” of the original implies not mies against Allah that could raise
only a more forceful act, but also a the hair on any believer’s head, but
more deliberate one than the sim- to them it was no more than a casual
ple “fa`ala.” Every “saani`” is also statement of no consequence.
a “faa`il” but every “faa`il” is not a Ibn `Abbas, Mujahid, Qatadah, Sud-
“saani`” (Manar). di and Dahhak have said that what
177. Ibn Is-haq, Tabarani (in his the Jews meant when they said: “Al-
Awsat) and Ibn Marduwayh have re- lah’s hands are fettered” is that God

972
Al-Ma’idah Surah 5

is miserly (Ibn Jarir, Ibn Kathir). miserly people on the earth. Apart
In other words, the word “hand,” its from the dictionary definition of the
fettering, or its outstretching is not term in olden dictionaries and the
to be understood in the literal sense stories that circulated in the West,
(Au.). including one dramatized by Shake-
speare, immortalizing the Jewish
Imām Razi points out that some attitude to money, it might also be
people believe that the phrase “Al- noted that despite being much richer
lah’s hand” is to be understood in the than the Arabs in its neighborhood,
literal sense. They cite verses, such as thanks to the billions sent to it by the
175 of surah al-A`raf, to substanti- Jews of the West and because of the
ate their claim. But there are several monetary and non-monetary help by
problems with this kind of literal the Western nations to this outpost,
interpretation. Firstly, such an in- the state of Israel has not spent a
terpretation leads to Allah having a penny as aid on any of the extremely
form, or a body. But a body cannot poor nations such as those of Africa,
be separated from movement. That while an ordinary Jew enjoys the life
makes Him a caused being, which is standard of American citizens at the
unacceptable. Further, limbs neces- cost of their taxes (Au.).
sarily have dimensions. And dimen-
sions impose limits, which is also 179. That is, Allah is extremely gen-
wrong to imagine of Allah. There- erous, bestowing without measure.
fore, He cannot have Hands in the The phrase “both His hands” has
literal sense. As for the Salaf, their been interpreted to be alluding to
belief was that Allah has Hands and His bounties of this present and the
other limbs that He has spoken of. next world (Shawkani).
But we do not know anything about A hadīth of the Sahihayn says:
their reality. Therefore, we believe in ‫يض َها نـََف َقةٌ َس َّحاءُ اللَّْي َل‬ ِ َِّ ‫إِ َّن َيِني‬
ُ ‫الل َم ْلَى َل يَغ‬ َ
the words, without taking them in ‫ض‬ ِ ‫السمو‬ َ َ
the literal sense and without seeking َ ْ َ َ َ َّ َ َ َ ُ ْ ُ َ َْ َ ْ ُْ َ ‫َوالنـََّه َار‬
‫َر‬
‫ال‬ْ ‫و‬ ‫ات‬ ‫ق‬ ‫ل‬ ‫خ‬ ‫ذ‬ ‫ن‬ ‫م‬ ‫ق‬‫ف‬ ‫ـ‬ ‫ن‬ ‫أ‬ ‫ا‬‫م‬ ‫م‬‫ت‬ ‫ـ‬ ‫ي‬ ‫أ‬
‫َر‬‫أ‬
ِ‫فَِإنَّه َل يـنـ ُقص ما ِف َيِينِ ِه وعر ُشه علَى الْم ِاء وبِي ِده‬
further clarification. َ َ َ َ ُ َْ َ َ ْ َْ ْ ُ
‫ض‬ ‫ف‬ِ ْ‫ْالُخرى الْ َفيض أَو الْ َقبض يـرفَع وَي‬
ُ َ ُ َْ ُ ْ ْ ُ ْ َ ْ
178. Whether this is taken as a curse,
“Allah’s Right Hand is full. Ex-
or as a statement of fact or not, it re-
pending day and night does not
mains true that the Jews are the most
exhaust what He has. Do you not

973
 Surah 5 Al-Ma’idah

you see that He has been expend- hand is shackled” is a metaphorical

ing from the day He created this expression denoting niggardliness,
world, but that has not exhausted just as its opposite - “his hands is
what His right hand possesses?” stretched out wide” - signifies gener-
(The Prophet further said): “His osity (Zamakhshari). However, these
`Arsh is on water. In His other two phrases have a wider meaning
hand is “al-Fayd” (the bestowal) as well, namely, “lack of power”
or “al-Qabd” (withholding) – [ac- and “unlimited power”, respective-
cording to other versions, “the ly (Razi). It would appear that the
Balance”: Au.]. He elevates or Jews of Medina, seeing the poverty
lowers.” of the Muslims, derided the latter’s
He also said, conviction that they were struggling
in God’s cause and that the Qur’ān
ِ
َ ‫أَنْف ْق يـُنـَْف ْق َعلَْي‬
‫ك‬ was divinely revealed. Thus, the “say-
“Expend, and you will be ex- ing” of the Jews mentioned in this
pended upon.” - Ibn Kathir. verse, “God’s hand is shackled”, as
well as the parallel one in 3: 181,
180. That is, Allah bestows upon
“God is poor while we are rich”, is
whom He will and in measures He
an elliptical description of their atti-
will. He said at another place (42:
tude towards Islam and the Muslims
27):
- an attitude of disbelief and sarcasm
ِ ‫الرْز َق لِعِبَ ِاد ِه لَبـَغَ ْوا ِف ْال َْر‬
‫ض َولَ ِك ْن‬ ِّ ُ‫الل‬
َّ ‫ط‬
َ ‫َولَ ْو بَ َس‬ which could be thus paraphrased:
ِ ِ ِ ِ
‫يـُنـَِّزُل بَِق َد ٍر َما يَ َشاءُ إِنَّهُ بِعبَاده َخبِريٌ بَصريٌ [الشورى‬ “If it were true that you Muslims are
]27 : doing God’s will, He would have be-
“Were Allah to plentifully bestow stowed upon you power and riches;
upon His slaves, surely they would but your poverty and your weakness
rebel in the land. Therefore, He sends contradict your claim - or else this
down (sustenance) in measures He claim of yours amounts, in effect, to
will” (Au.). saying that God cannot help you.”
Keeping in mind that the Jews This outstanding example of the el-
had actually uttered the words the liptical mode of expression (ijaz) so
Qur’ān has mentioned here, the often employed in the Qur’ān has,
following from Asad might yet be however, a meaning that goes far
read with profit: “The phrase “one’s beyond the historical circumstances
to which it refers: it illustrates an

974
Al-Ma’idah Surah 5

[65] Had the people of the Book believed and ِ َ‫َن أ َْهل الْ ِكت‬
been godfearing,183 surely We would have ac-
‫اب َآمنُواْ َواتـََّق ْواْ لَ َكف َّْرَن‬ َِِ َّ ‫َولَ ْو أ‬
ِ ‫ألدخ ْلنَاهم جن‬
‫َّات النَّعِي ِم‬
quitted them of their evil deeds and admitted َ ْ ُ َ ْ ‫َعنـْ ُه ْم َسيِّئَات ْم َو‬
them to gardens of delight. ﴾٦٥﴿
[66] And, had they observed the Tawrah and
‫يل َوَما أُن ِزَل‬ ِِ
َِ ‫َولَ ْو أَنـَُّه ْم أَقَ ُامواْ التـَّْوَراةَ َواإلجن‬
Injil,184 and that which has (now) been sent
down to them by their Lord, surely they would ‫إِلَي ِهم ِّمن َّرّبِِ ْم أل َكلُواْ ِمن فـَْوق ِه ْم َوِمن‬
have enjoyed (sustenance) from their above ِ ِ ِ ِِ ِ
and from their feet below.185 Some of them are ٌ‫َْتت أ َْر ُجلهم ّمنـْ ُه ْم أ َُّمةٌ ُّم ْقتَص َدةٌ َوَكثري‬
a just people;186 but most of them - evil are the ﴾٦٦﴿ ‫ِّمنـْ ُه ْم َساء َما يـَْع َملُو َن‬
things they do.

attitude of mind which mistakenly top (Alusi).

identifies worldly riches or power 183. The importance of Taqwa is
with one’s being, spiritually, “on the apparent. (When someone spoke of
right way”. In the next sentence the faith) Hasan (al-Busri) exclaimed:
Qur’ān takes issue with this attitude
and declares, in an equally elliptical ‫هذا العمود فأين االطناب‬
manner, that all who see in material “Well. This is the post (i.e., faith),
success an alleged evidence of God’s but where are the ropes (i.e.,
approval are blind to spiritual truths Taqwa for erecting the tent of Is-
and, therefore, morally powerless lam)?” – Kashshaf.
and utterly self-condemned in the
sight of God.” 184. (That is, had they lived by those
Revelations which is supported by a
181. That is, Allah has cast hatred hadīth according to which: Au.):
among the Jews, so that there will ٍ ِ‫عن ِزي ِد ب ِن لَب‬
never be any internal unity among ‫اللُ َعلَْي ِه َو َسلَّ َم‬
َّ ‫صلَّى‬ َ ‫َّب‬ُّ ِ‫ال ذَ َكَر الن‬
َ َ‫يد ق‬ ْ َ َْ
them. However, some have thought ‫ال قـُْلنَا َي‬ َ َ‫اب الْعِْل ِم ق‬
ِ ‫ال و َذ َاك ِعْن َد أَو ِان َذ َه‬
َ َ َ َ‫َشيـْئًا ق‬
ِ ِ َِّ ‫ول‬
that the allusion is to the enmity be- ُ‫ب الْع ْل ُم َوَْن ُن نـَْقَرأُ الْ ُق ْرآ َن َونـُْقرئُه‬ ُ ‫الل يَ ْذ َه‬ َ ‫َر ُس‬
‫ال‬ ِ ِ ِ ِ ِ
َ َ‫أَبـْنَاءَ َن َويـُْقرئُهُ أَبـْنَ ُاؤ َن أَبـْنَاءَ ُه ْم إ َل يـَْوم الْقيَ َامة ق‬
tween the Jews and Christians (Alusi ٍ
and others). ‫ت َل ََر َاك ِم ْن أَفـَْق ِه‬ ُ ‫ك َي ابْ َن أُِّم لَبِيد إِ ْن ُكْن‬ َ ‫ثَ ِكلَْت‬
َ ‫ك أ ُُّم‬
ِ ِ ِ ِ
‫َّص َارى يـَْقَرءُو َن‬ َ ‫ود َوالن‬ ُ ‫َر ُج ٍل ِبلْ َمدينَة أ ََولَْيس َهذه الْيـَُه‬
182. It was customary of the pre-Is- ٍ‫ال ِْنيل فَ َل يَـنـت ِفعو َن ِمَّا فِي ِهما بِشيء‬
َْ َ ُ َْ َ َ ِْ ‫التـَّْوَرا َة َو‬
lamic Arabs that when they decided
on a war, they kindled a fire on a hill Once the Prophet was speak-

975
 Surah 5 Al-Ma’idah

ing of something when he said: well-being.

“That would happen (to the Mus-
Alusi writes: The promise of forgive-
lims) because they would have
ness and rewards in the Hereafter is
lost knowledge;” at that Ziyad b.
of general nature: applicable to all
Labeed asked: “How could that
the peoples of the Book of all times.
happen, O Messenger of Allah,
However, the worldly rewards stated
when we teach our children the
in the verse seem to be especially for
Qur’ān and they will teach their
the people of the Book contemporary
children (and that will go on) un-
to the Prophet. Had they believed in
til the Day of Resurrection?” The
the Prophet, they would have been
Prophet replied: “Your mother
blessed with an easy sustenance in
may lose you O Ibn Labeed.
this world. This later promise of im-
I thought you were the most
mediate ease is, obviously, not for all
learned man of Madinah. Do the
the peoples of the Book of all times,
Jews and Christians not read the
for we see many of them those who
Tawrah and Injil, but profit noth-
believed in our Prophet, but are
ing from them?” The hadīth is in
poor in application, yet living a life
Ahmad and Ibn Majah, and is a
of great comfort, while, conversely,
sahih narration (Ibn Kathir).
many of the newly-converted people
185. Some scholars have interpreted of the Book who observe the Taw-
these words to mean that as a con- rah, Injil and the Qur’ān meticu-
sequence of their belief, they would lously, live a life of stress and wants.
have drawn their sustenance in abun- Indeed, the observation is that some
dance, without much hardship (Ibn of those who had been leading a
Kathir). luxurious life previous to acceptance
Mufti Shafi` points out that this is of Islam, actually ran their ship into
not the general rule, rather a remind- rough waters after the acceptance of
er to a specific people to the effect Islam and a faithful application of its
that had they observed their Book, commandments to their lives.
Allah would have given them free Probably it is the difficulty of verse
sustenance. Otherwise, the general 66 which prompts the following
promise to all believers of all times from Asad. “(This) is an allusion to
is that of a “goodly life,” which has the blessing which accompanies the
nothing to do with their material realization of a spiritual truth, as

976
Al-Ma’idah Surah 5

[67] O Messenger, deliver that which has been

‫ك ِمن‬ ِ ُ ‫الرس‬
sent down to you from your Lord.187 If you do َ ‫ول بـَلّ ْغ َما أُن ِزَل إِلَْي‬ ُ َّ ‫َي أَيـَُّها‬
not, then you would not have conveyed His َ ‫ك َوإِن َّلْ تـَْف َع ْل فَ َما بـَلَّ ْغ‬
ّ ‫ت ِر َسالَتَهُ َو‬
ُ‫الل‬ َ ِّ‫َّرب‬
message.188 Allah will protect you from the ‫اللَ الَ يـَْه ِدي‬ ّ ‫َّاس إِ َّن‬ ِ ‫ك ِم َن الن‬ َ ‫ص ُم‬ِ ‫يـع‬
َْ
people.189 Surely, Allah does not show the way ِ ِ
﴾٦٧﴿ ‫ين‬ َ ‫الْ َق ْوَم الْ َكافر‬
to an unbelieving people.190

well as the social happiness which quired to convey to the people only
is bound to follow an observance of that which had anything to do with
the moral principles laid down in their spiritual or material welfare.
the genuine teachings of the Bible.” That which was not of that category
He also adds: “It should be borne was not to be necessarily conveyed
in mind that the phrase “if they to the people. There were things that
would but truly observe (law anna- were only for the Prophet. Verse 10
hum aqamu) the Torah and Gospel”, of surah Al-Najm says:
etc., implies an observance of those ]10 : ‫فَأ َْو َحى إِ َل َعْب ِد ِه َما أ َْو َحى [النجم‬
scriptures in their genuine spirit,
free of the arbitrary distortions due “Then He revealed unto His slave
to that “wishful thinking” of which what He revealed,” is in this vein. Al-
the Qur’ān so often accuses the Jews lah did not reveal to the people what
and the Christians - such as the Jew- He revealed then, at that moment,
ish concept of “the chosen people”, to His Messenger. And, what was es-
or the Christian doctrines relating to pecially for the Prophet could have
the alleged divinity of Jesus and the remained unknown to others. AL-
“vicarious redemption” of his follow- Tibi has added that with this in the
ers.” background the report of Bukhari
has to be understood in which Abu
186. Such as Najashi the king of Hurayrah said:
Negus, the former Jew `Abdullah
‫اللُ َعلَْي ِه َو َسلَّ َم ِو َعاءَيْ ِن‬
َّ ‫صلَّى‬ َِّ ‫ول‬ ِ ‫ح ِفظْت ِمن رس‬
ibn Sallam, and many others who َ ‫الل‬ َُ ْ ُ َ
saw in the Prophet a true Messenger ‫َح ُد ُهَا فـَبـَثـَثـْتُهُ َوأ ََّما ْال َخُر فـَلَ ْو بـَثـَثـْتُهُ قُ ِط َع َه َذا‬
َ ‫فَأ ََّما أ‬
and fearlessly acknowledged it (Ibn ‫وم‬
ُ ُ‫الْبـُْلع‬
Kathir, Razi, Qurtubi and others). “I obtained two kinds of knowl-
187. Alusi writes: Some scholars edge from the Prophet. The
have said that the Prophet was re- first kind I have spread across.

977
 Surah 5 Al-Ma’idah

As for the other kind, were I to truth, `ilm al-batin is “the knowledge
narrate it, my throat would be about Allah.” As for what Allah has
slit.” He was alluding to esoteric taught the people of the knowledge
knowledge. That is how it seems of the Shari`ah or any other kind, it
Bukhari also understood it. (Alu- is `ilm al-zahir and not `ilm al-batin.
si’s note ends here).
Alusi further writes: My own con-
(Alusi might have a point. But the sidered opinion is that all that the
esoteric interpretation of the hadīth Prophet had of knowledge, whether
of Abu Hurayrah has not been uni- of the secrets pertaining to the di-
versally accepted. See Ibn Hajr: Au.) vinity or those pertaining to the
Nevertheless, Alusi continues: `Ab- Shari`ah is contained in the Qur’ān.
dul Wahhab Sha`rani has however Allah has said (16: 89):
warned that the best of Sufi knowl- : ‫ان لِ ُك ِّل َش ْي ٍء [النحل‬
ً َ‫اب تِبـْي‬ ِ َ ‫ونـَّزلْنَا علَي‬
َ َ‫ك الْكت‬ ْ َ ََ
edge that has been handed down to ]89
us is the result of faithful following “Surely, We have sent down a Book
of the Qur’ān and the Sunnah. Who- to you making clear everything.” The
ever lives by what he knows, would Prophet said in a report of Tirmid-
also be given to talk in the manner hi and others: “There would be tri-
they talked and is likely to possess a als and tribulations.” He was asked:
part of what they jointly possessed. It “What’s the way out?” He replied:
all depends on how God-conscious “Allah’s Book. It contains the tid-
one is and how devoted to Him. The ings about you as well about those
more one acts in accordance with after you.” Imām Shafe`i has said
what he knows, the more difficult that all that is in the Sunnah is what
appreciation of his words become. the Prophet understood from the
It is said that somebody reported to Qur’ān. This is strengthened by that
his Sheikh that the words of another hadīth of the Prophet in the Awsat
were quite incomprehensible. The of Tabarani which reports the Proph-
Sheikh replied: “That is because you et as having said: “I do not declare
possess two shirts while he has one.” anything as lawful or unlawful but
This then is what the non-Sufis call that which Allah has declared law-
as the `ilm al-batin (esoteric knowl- ful or unlawful in His Book.” This
edge) of the Sufiya, although, in re- knowledge he passed on to his senior
ality, it is not `ilm al-batin since, in Companions and others such as Ibn

978
Al-Ma’idah Surah 5

Mas`ud. (Not surprisingly, there- or it is opposed to it. If it conforms

fore,) it is reported of Ibn `Abbas with the Qur’ān and Sunnah, then
that he said that if he lost his cam- we already have them (so we stand
el’s halter he would search it in the in no need of the special knowledge
Qur’ān. But, gradually, the later gen- that they claim). But if it is opposed
erations lost the proficiency. In fact, to the two texts, then, obviously, we
some people have even worked out are in no need of it either ... As for
the age of the Prophet as sixty-three this kind of statement, the answer is
years from a verse of the chapter al- that there is no doubt about it that
Munafiqun which says: what they have of the special knowl-
edge is from the Qur’ān and Sun-
]11 : ‫َجلُ َها [املنافقون‬ ِ َّ ‫َولَ ْن يـَُؤ ِّخَر‬
َ ‫اللُ نـَْف ًسا إ َذا َجاءَ أ‬ nah. But is it impossible that some
“Allah will never delay a soul’s term people are given an understanding of
when its term has come.” For, surah the Qur’ān and Sunnah which others
al-Munafiqun is the sixty-third chap- miss? So long as they do not say any-
ter of the Qur’ān followed by surah thing that goes against the “consen-
al-Taghabun. And it was taghabun sus of the Ummah,” their differences
(mutual loss) that the Companions with “some” of the scholars should be
suffered with the loss of the Prophet. of no concern. After all, how many
Continuing to discuss the esoteric great scholars of fiqh and hadīth have
knowledge of the Sufiya, Alusi writes: not been there with whose opinions
I have several times heard my Sheikh “some” scholars have disagreed?
assert, ‘Whoever thinks that the Abridged remarks of Alusi end here.
“Truth” is in sharp contrast to the
Shari`ah, or the other way round, 188. (Since the belief - to later crys-
is an ignorant man. Rather, they go tallize as a Shi`ah article of faith - had
together, hand in hand, so that, the begun to surface, to the effect that
Shari`ah is falsehood without “haq- the Prophet had not made all of the
iqah” and haqiqah falsehood without Qur’ānic revelations public, rather,
the Shari`ah. As for some people say- had passed on some text secretly
ing, (as a way of rejecting what the to `Ali ibn abi Talib: Au.), `Ali was
Sufiya have said), that what the Sufiya asked by Wahab b. `Abdullah wheth-
claim to have, either conforms with er there was anything of the Revela-
what is in the Qur’ān and Sunnah tion with him that was not there in

979
 Surah 5 Al-Ma’idah

the Qur’ān. He stoutly denied, say- further claim that the Prophet finally
ing: “No by Allah who splits the seed made the announcement about the
and brings out the verdure, nothing khilafah of `Ali to a group of Com-
save the understanding of the Qur’ān panions assembled at a place called
that Allah bestows upon a man and Ghadir Khumm (the Khumm-well).
that which is in this parchment.” He There he addressed them in words:
was asked: “And what’s in the parch- ‫ت َم ْوَلهُ فـََعلِ ٌّي َم ْوَلهُ اللَّ ُه َّم َو ِال َم ْن َو َالهُ َو َع ِاد‬
ment?” He answered: “(Command- ُ ‫َم ْن ُكْن‬
‫َم ْن َع َاد ُاه‬
ments concerning blood-wit, free-
ing of prisoners, and that a Muslim “Whoever accepts me as his
should not be killed in retaliation of friend also accepts `Ali as his
the murder of an unbeliever” (Ibn friend. O Allah, befriend him
Kathir). who befriends him (i.e., ‘Ali) and
antagonize him who antagonizes
Ghadir Khumm
him.” (Dhahabi has declared it
Alusi writes: The Shi`ah have a re- a trust-worthy report: Rashid
port in their books narrated by Abu Rida).
Ja`far and Abu `Abdullah which says
Alusi refutes the claim by saying that
that Allah ordered the Prophet to
although it is true that the Prophet
declare `Ali ibn abi Talib as the first
had gathered his Companions in a
khalifah after him. But he delayed
place between Makkah and Madinah
breaking the news fearing that some
near Juhfa called Ghadir Khumm and
of his Companions might not accept
had spoken those words, the back-
it cheerfully. Therefore, Allah re-
ground story is not as widely known.
vealed this verse, i.e., “O Messenger,
It was on a Sunday, the 18th of Dhu
deliver (all) that has been sent down
al-Hijjah. (The Shi`ah began to cel-
to you from your Lord. If you do
ebrate this day as a day of ‘Eid from
not, then you would not have con-
the time of Banu Buwayh in the fifth
veyed His message.” The Shi`ah fur-
Islamic century: Rashid Rida). It was
ther claim that to allay his fears that
after the famous Farewell Pilgrim-
some of his Companions might not
age. The Prophet collected his fol-
accept the order in good spirit, Al-
lowers under a tree and spoke out
lah reassured the Prophet in the fol-
those words. And the reason why he
lowing verse which said: “Allah will
had to do so was that when `Ali re-
protect you from the people.” They

980
Al-Ma’idah Surah 5

turned from Yemen (from where he contingent sent to Yemen under ‘Ali’s
was bringing in a hundred sacrificial command. I found him a dry, tough
camels for the Prophet: Au.), he went man. So, when I met the Prophet I
straight to the Hajj sites, leaving be- told him about what I thought of
hind him a group of people who had ‘Ali. The Prophet was displeased. He
accompanied him from Yemen, ap- asked me,
pointing one of them as their amir. ِ ِ ِ‫ُ أَلَست أَوَل ِبلْم ْؤِمن‬
Now, in his absence the amir or- ُ ‫ني م ْن أَنـُْفس ِه ْم قـُْل‬
‫ت بـَلَى َي‬ َ ُ ْ ُ ْ
‫ت َم ْوَلهُ فـََعلِ ٌّي َم ْوَل ُه‬ ‫ن‬ ‫ك‬ ‫ن‬ ‫م‬ ‫ال‬ ‫ق‬ َِّ ‫ول‬
ُ ْ ُ ْ َ َ َ ‫الل‬ َ ‫َر ُس‬
dered his companions to dress them-
selves in an expensive cloak that they ‘Do I not come first to the be-
were carrying. When they neared lievers before their own souls?’ I
(Makkah) `Ali returned to receive said, ‘Sure, you do, O Messenger
them. But he was surprised to see the of Allah.’ He said, ‘(Then) who-
men dressed up in that apparel. He ever has me as a friend has (to
asked the amir: “Woe unto you man. have) `Ali as a friend.’”
What’s all this?” The amir told him Such were the complaints against
that he had got them dressed up in `Ali then, that led the Prophet to
that manner in order to impress the speak out those words. The Shi`ah
people. `Ali told him: “Woe unto however, derive strange meanings
you man. Get them remove that stuff from it. For instance, they under-
before we meet the Prophet.” They stand the term “mawla” (“friend”) in
obeyed him but were not too pleased the sense of “awla” which of course
about it. They began to complain of means, one who comes first: that is,
his harshness and frugality. When `Ali comes first. (That is, he should
the complaints reached the Prophet’s have been the first khalifah). But,
ears, he ordered his men assembled linguistically, it is impossible to un-
at Ghadir Khumm and spoke those derstand “mawla” in the sense of
words. “awla.” Further, even if the word is
Other reports say that even those understood in the sense of “awla,” it
people who had accompanied `Ali does not prove that the Prophet was
(to Yemen from Madinah: Au.), had speaking about khilafah. Had he in-
complained about his harshness (in tended that, he would not have spo-
religious matters). A report in Ah- ken about it in such a round about
mad, of sound isnād, records Buray- way. Rather, as (a person no less than)
dah al-Aslami as saying: “I was in the Hasan al-Muthanna b. Hasan (a de-

981
 Surah 5 Al-Ma’idah

scendant of ‘Ali) has put it, he would til the revelation of this verse. (This
have said: “People! `Ali is going to verse came down in a journey, even
be my immediate successor. There- as the guards were posted outside the
fore, listen and obey.” (Moreover, if Prophet’s tent). The Prophet peeped
the Prophet had intended that `Ali out of his tent and told them to dis-
should be the first khalifah after him, perse as Allah had promised to guard
then surely, the best time and place him (Ibn Jarir). Another report in
for an announcement to this effect Ahmad and the Sahihayn, has ‘A’isha
was the day of `Arafah, when he de- saying:
livered his famous sermon: Rashid ‫اللُ َعلَْي ِه‬ َِّ ‫ول‬ ِ ِ
َّ ‫صلَّى‬ َ ‫الل‬ َ ‫َن َر ُس‬ َّ ‫ث أ‬ ُ ‫ت ُتَ ّد‬ ْ َ‫َعائ َشةَ َكان‬
Rida). Further, had `Ali been named ِ ِ ٍ
‫ت َما‬ ْ َ‫ات لَيـْلَة َوه َي إِ َل َجْنبِه قَال‬
ُ ‫ت فـَُق ْل‬ َ ‫َو َسلَّ َم َس ِهَر َذ‬
the first khalifah after the Prophet he ِ ِ
‫صالًا‬ َ ‫ت َر ُج ًل‬ َ ‫ال لَْي‬َ ‫ت فـََق‬ ْ َ‫الل قَال‬ َّ ‫ول‬ َ ‫ك َي َر ُس‬ َ ُ‫َشأْن‬
would have surely made his claim ِ ِ
‫ك‬ َ ‫ال فـَبـَيـْنَا أ ََن َعلَى َذل‬ َ َ‫َص َح ِاب َْيُر ُس ِن اللَّيـْلَةَ ق‬ ْ ‫م ْن أ‬
after him. To this, the Shi`ah reply ِ ‫إِ ْذ َِسعت صو‬
‫ال أ ََن َس ْع ُد‬ َ َ‫ال َم ْن َه َذا ق‬َ ‫الس َل ِح فـََق‬ ّ ‫ت‬ َ َْ ُ ْ
that if he did not do it, it was either ‫ك َي‬ ِ ‫ال ِجْئت‬ ِ ٍ ِ‫بن مال‬
َ ‫َح ُر َس‬ ‫ل‬
ْ ُ َ ‫ق‬
َ ‫ك‬َ ‫ب‬ َ َ َ ‫ال‬
‫اء‬ ‫ج‬ ‫ا‬‫م‬ َ ‫ك فـََق‬ َ ُْ
out of fear of the people or out of ‫صلَّى‬ َِّ ‫ول‬
‫الل‬ ِ ‫ت فَس ِمعت َغ ِطي َط رس‬ ‫ل‬ ‫ا‬‫ق‬ َِّ ‫ول‬
‫الل‬ ‫َر ُس‬
َ َُ ُ ْ َ ْ َ َ َ
taqiyyah. But that is not acceptable, ِ‫الل علَي ِه وسلَّم ِف نـوِمه‬
because `Ali was a fearless, outspo- َْ َ َ َ ْ َ َُّ
ken person - the Asadullah al-Ghalib “One night, while I was by his side
- far from cowardice, who did not in the bed, the Prophet evinced
need to resort to feigning attitudes of restlessness. I asked him, ‘What
obedience. Finally, the Prophet him- makes you restless?’ He said, ‘I
self was a fearless person. When he wish someone would guard me
was ordered by Allah to do a thing, this night.’ Thus we were (con-
he went ahead and did it, unmind- tinues ‘A’isha) when we heard the
ful of the consequences, fearless of sounds of steel outside. ‘Who
the people. We have several reports is this,’ the Prophet asked. ‘It is
of him facing hostile crowds all alone me, Sa`d b. Malik,’ the man re-
in Makkah, before Hijrah. plied. The Prophet asked, ‘What
brings you here?’ Sa`d answered:
Alusi’s abridged comments end here.
‘I thought I would guard you.’
189. ‘A’isha, Muhammad b. Ka`b al- ‘A’isha says, “After that I heard
Qurazi, Sa`id ibn Jubayr and others the Prophet snore lightly.”
have said that the Prophet used to
190. That is, your mission is to con-
be guarded by his Companions, un-
vey. It is Allah who will guide whom

982
Al-Ma’idah Surah 5

[68] Say, ‘O people of the Book, you do not ٍ

‫ت‬ ِ َ‫قُل ي أ َْهل الْ ِكت‬
stand on anything until you observe the Taw- ََّ ِ‫اب لَ ْستُ ْم َعلَى َش ْيء َح‬ َ َْ
ِ ‫تُِقيمواْ التـَّورا َة وا ِإل‬
rah and Injil and what has been sent down to ‫يل َوَما أُن ِزَل إِلَْي ُكم ّمن‬ ‫جن‬
َ َ َْ ُ
ِ ِ ِ ِ َ ‫َّربِ ُكم ولَي ِز‬
you from your Lord.’191 But surely what has ‫ك‬َْ ‫ي‬َ ‫ل‬ ‫إ‬ ‫ل‬
َ‫ز‬ ‫ُن‬
‫أ‬ ‫ا‬‫م‬َّ ‫م‬ ُ ْ ّ ‫يد َّن َكث ًريا‬
‫ه‬ ‫ـ‬ ‫ن‬ ‫م‬ ََ ْ ّ
been sent down unto you by your Lord will ‫س َعلَى الْ َق ْوِم‬ ْ
َ َ َ َ ً ْ ُ َ ً َْ ُ ‫ك‬
‫ت‬ ‫ال‬ ‫ف‬ ‫ا‬
‫ر‬ ‫ف‬ ‫ك‬
‫و‬ ‫ان‬ ‫ي‬ ‫غ‬ ‫ط‬ َ ِّ‫ِمن َّرب‬
(only) increase them in insolence and unbe- ِ
lief. Therefore, grieve not over an unbelieving ﴾٦٨﴿ ‫ين‬ َ ‫الْ َكاف ِر‬
people.
‫الصابُِؤو َن‬ ِ َّ ِ َّ ِ
[69] Verily, those who have believed, those of َّ ‫ادواْ َو‬ ُ ‫ين َه‬ َ ‫إ َّن الذ‬
َ ‫ين َآمنُواْ َوالذ‬
ِ ‫لل والْيـوِم‬
‫اآلخ ِر‬ ِ ِ
the Jewry, the Sabians,192 the Christians: who-
َْ َ ّ ‫َّص َارى َم ْن َآم َن ب‬ َ ‫َوالن‬
ever believed in Allah, in the Last Day, and ‫ف َعلَْي ِه ْم َوالَ ُه ْم‬ ِ
ٌ ‫صالًا فَالَ َخ ْو‬ ِ
worked righteousness, they shall have nothing َ ‫وعم َل‬ َ
to fear nor shall they ever grieve. ﴾٦٩﴿ ‫َْيَزنُو َن‬

He will. However, He does not guide Majid adds: “It was on the banks of
a people who have decided against lower Euphrates that the Sabians or
receiving guidance (Au.). Christians of St. John the Baptist
191. The verse holds the clear im- had, settle, whom the Arabs called
plication that no achievement is of Mughtasilah, ‘Ablutionists’, because
any worth without following of the they were always washing in the
Shari`ah (Thanwi). river: not only were they still living
there in the time of Muhammad but
192. The word Sabi’un as it appears they are there to this day, under the
in the nominative, presents a gram- name of Saban` (Hyart, Ancient Per-
matical difficulty since, apparently, sia and Iranian Civilization, p. 179).
it should have been Sabi’in - in the
genitive. Zamakhshari and others Notwithstanding his comments
have said that the best answer is that at verse 62 of Al-Baqarah, Mufti
the word is mubtada’ of a khabar Shafi` once again attempts to clear
which has been suppressed. Alusi the doubt that commonly surfaces
quotes some poetical pieces as illus- at this point. He says: A superficial
trative of this kind of usage. mind would conclude that the verse
is promising salvation to those of the
For an explanation of the term Saabi’ Jews, Christians and others who deny
as well as of the whole verse see verse Prophet Muhammad. Apart from
62 of surah Al-Baqarah of this work. other points that can be presented to

983
 Surah 5 Al-Ma’idah

refute the notion, the following verse towards non-Muslims, do what he

can be quoted. It declares unbeliever can to alleviate their sufferings, or
anyone who denies any of the Mes- co-operate with them in constructive
sengers of Allah. affairs, but so far as the religion of
Allah is concerned, one cannot gift
ُ ‫لل َوُر ُسلِ ِه َويُِر‬
‫يدو َن أَ ْن يـَُفِّرقُوا‬ َِّ ‫إِ َّن الَّ ِذين ي ْك ُفرو َن ِب‬
ُ َ َ
‫ض‬ٍ ‫ض َونَ ْك ُف ُر بِبـَْع‬ٍ ‫الل َوُر ُسلِ ِه َويـَُقولُو َن نـُْؤِم ُن بِبـَْع‬
َِّ ‫بـي‬ away its brotherhood to anyone he
َ َْ wishes.
ِ ‫َّخ ُذوا بـ‬
‫ك‬َ ِ‫) أُولَئ‬150( ‫ك َسبِ ًيل‬ َ ‫ي َذل‬ َ َْ
ِ ‫يدو َن أَ ْن يـت‬
َ ُ ‫َويُِر‬
]151 ، 150 : ‫ُه ُم الْ َكافُِرو َن َحقًّا [النساء‬ 193. This verse goes a long way in
“Verily, those who deny Allah and His proving that it is the following of the
messengers and wish to make division base desires - a point emphasized by
between Allah and His messengers the Sufiya - that is at the root of all
and say, ‘We shall believe in some and major sins (Thanwi).
deny others,’ wishing to take between 194. Majid writes: “Compare the
this and that a way, such are the true
O.T.:- ‘They slay the widow and the
unbelievers” (4: 150-151).
stranger, and murder the fatherless.
Then Mufti Shafi` points out that Yet they say, The Lord shall not see’
the religion (that is acceptable to (Ps. 94: 6, 7).”
Allah) is not a brotherhood gift by
195. Most of the earlier commenta-
which new alliances can be created.
tors have thought that by the first
One might create alliances, be kind
mention of “blindness and deafness”

984
Al-Ma’idah Surah 5

[70] Surely, We took compact with the Chil- ِ ِ َ َ‫َخ ْذ َن ِميث‬

dren of Israel and sent them Messengers. َ ‫اق بَِن إ ْسَرائ‬
‫يل َوأ َْر َس ْلنَا‬ َ ‫لََق ْد أ‬
(But) whenever a Messenger came to them َ‫ول ِبَا ال‬ ٌ ‫اءه ْم َر ُس‬ ُ ‫إِلَْي ِه ْم ُر ُسالً ُكلَّ َما َج‬
with what their base selves would not approve ‫تـَْه َوى أَنـُْف ُس ُه ْم فَ ِري ًقا َك َّذبُواْ َوفَ ِري ًقا يـَْقتـُلُو َن‬
of,193 they cried lies to some of them, and the ﴾٧٠﴿
others they slew.
[71] And they thought that there would be
ِ ِ
no punishment and, therefore, they became َ ‫َو َحسبُواْ أَالَّ تَ ُكو َن فتـْنَةٌ فـََع ُمواْ َو‬
َّ‫ص ُّمواْ ُث‬
ِ
blind and deaf.194 Yet Allah turned to them (in
ٌ‫ص ُّمواْ َكثري‬َ ‫اللُ َعلَْي ِه ْم ُثَّ َع ُمواْ َو‬ ّ ‫ب‬ َ ‫َت‬
mercy,), but most of them became blind and ﴾٧١﴿ ‫صريٌ ِبَا يـَْع َملُو َن‬ ِ ‫ِمنـهم والل ب‬
deaf.195 And Allah is Aware of the things they َ ُّ َ ْ ُ ْ ّ
do.

the allusion is to the first of the two ‘Isa (asws) - Au.

“great rebellions” of the Israelites 196. Majid quotes a Christian source:
against God and His Prophets, when “To the orthodox Christian ‘Jesus
they slew Sha`ya (Isaiah) and impris- is without qualification God, and
oned Armiyyah (Jeremiah). By the the greater the contradiction to the
“turning to them in mercy” the al- mind, the more the heart responds
lusion is to their release from Babil to the wonder of the mystery.’ (HJ.
(Babylon) where Nebuchadnezzar Oct. 1934, p.6)”
had enslaved them, and their return
to Palestine. The allusion by the sec- 197. In this verse is the refutation of
ond mention of “blindness and deaf- the Union and Absorption (Ittihad
ness” is to the second of their two wa Hulul) that some ignorant Sufis
“great rebellions” against God and believe in (Thanwi).
His Prophets when they slew Zack- 198. Majid quotes from the Bible:
ariyyah and Yahya (John the Bap- ‘Thou shalt worship the Lord thy
tist), and attempted to assassinate

985
 Surah 5 Al-Ma’idah

[72] Surely, those people disbelieved who de-

ِ ِ َّ
clared that God is Christ,196 son of Maryam;197 ‫يح‬
ُ ‫اللَ ُه َو الْ َمس‬ ّ ‫ين قَالُواْ إِ َّن‬
َ ‫لََق ْد َك َفَر الذ‬
ِ ِ ِ َ َ‫ابن مرَي وق‬
whereas Christ proclaimed, ‘O Children of Is-
َِ ‫يح َي بَِن إ ْسَرائ‬
‫يل‬ ُ ‫ال الْ َمس‬ َ َ َْ ُ ْ
rael, worship Allah: my Lord and your Lord.’198 ِ ِ ِ ِ
‫اللَ َرّب َوَربَّ ُك ْم إنَّهُ َمن يُ ْشرْك ب ّلل‬ّ ْ‫ْاعبُ ُدوا‬
Verily, whoso associated partners with Allah ِ
- Allah has forbidden Paradise for him.199 His ُ ‫الَنَّةَ َوَمأْ َواهُ الن‬
‫َّار َوَما‬ ْ ‫اللُ َعلَيه‬
ّ ‫فـََق ْد َحَّرَم‬
﴾٧٢﴿ ‫َنصا ٍر‬ ِ ‫لِلظَّالِ ِم‬
abode is Hell-fire; and the transgressors shall َ ‫ني م ْن أ‬ َ
have no helpers.

God, and him alone shall thou the Christians are proud of their
serve.’ (Mt. 4: 10; Lk. 4: 8) ‘And Je- Christolatry is a fact self-evident. It
sus said unto him, why callest thou is noted in their books with self-adu-
me good? none is good save one, that lation that the Church in the course
is, God.’ (Lk. 18: 19) ‘Jesus never re- of its long history has never ceased to
fers to Himself as “Son of God,” and offer prayers to Christ with the Fa-
the title when bestowed upon Him ther’ (ERE. I, p. 104).
by others, probably involves no more 200. That is, if Union is wrong, Trin-
than the acknowledgement that He ity is no less preposterous (Au.).
was the Messiah.’ (EBr. XIII, p. 23)
‘That the trinitarian baptismal for- Majid presents a variety of criticism
mula does not go back to Jesus him- coming from Christian sources:
self is evident and recognized by all ‘There are three that bear record in
independent critics.’ (EBi, c. 4689) heaven, the Father, the Word and the
‘A critical study of the synoptical ma- Holy Ghost: and these three are one.’
terial leads invariably to the conclu- (I. Jn. 5: 7). The Athansasian Creed
sion that Jesus never called himself runs:- ‘There is one person of the Fa-
the “son of God” and never was ad- ther, another of the Son and anoth-
dressed by that title’ (EBi. c. 4701). er of the Holy Ghost: the Father is
God and Lord: the Son is God and
199. Majid once again quotes: ‘That Lord: and the Holy Ghost is God

986
Al-Ma’idah Surah 5

[73] Surely, those people disbelieved who de-

‫ث ثَالَثٍَة‬ ِ ِ َّ
clared that God is the third of the three.200 ُ ‫اللَ َثل‬ ّ ‫ين قَالُواْ إِ َّن‬َ ‫ل َق ْد َك َفَر الذ‬
َّ
ْ‫اح ٌد َوإِن َّلْ يَنتـَُهوا‬ ِ ‫وما ِمن إِلٍَه إِالَّ إِلَه و‬
There is no deity save one God. If they do not ٌَ ْ ََ
desist from what they say, soon a painful chas- ‫ين َك َف ُرواْ ِمنـْ ُه ْم‬ ِ َّ‫ع َّما يـ ُقولُو َن لَيم َّس َّن ال‬
‫ذ‬
َ ََ َ َ
tisement shall afflict those of them who disbe- ﴾٧٣﴿ ‫اب أَل ٌيم‬ ِ
lieved.
ٌ ‫َع َذ‬
[74] Will they not then turn to Allah and seek ِ ِ ‫أَفَالَ يـتوبو َن إِ َل‬
His forgiveness, when Allah is All-forgiving, ّ ‫الل َويَ ْستـَ ْغف ُرونَهُ َو‬
ُ‫الل‬ ّ ُ َُ
All-kind?
﴾٧٤﴿ ‫ور َّرِح ٌيم‬
ٌ ‫َغ ُف‬

and Lord.’ These words of the Creed, years’ (Haeckel, op. cit. p. 227).
says Swendberg, make it ‘as clear as Shabbir expresses his frustration
water in a crystal cup, that there are over the failure of the rationalists the
three persons, each of whom is God world over to convince the Trinitar-
and Lord.’ (The True Christian Reli- ians of their folly and cleanse the
gion, p. 244). This central doctrine of religious atmosphere of the West in
the Christian religion can only mean
words: “The truth is expressed (in an
that God ‘is three really distinct Per-
Arabic proverb), ‘The perfumist will
sons: the son, the father and the Holy
not manage to cleanse the pollution
Ghost ... Three persons are co-equal,
of the atmosphere.’”
co-eternal, and consubstantial, and
deserve co-equal glory and adora- Further, how difficult the concept
tion.’ (CD. p. 973). ‘The dogma of has been for the Christians, whether
the “Trinity”, which still comprises for the learned or the laymen, is il-
three of the chief articles of faith in lustrated by the following story as
the creed of Christian peoples, cul- narrated by Sheikh Rahmatullah al-
minates in the notion that the one Hindi in his Izhar al-Haq. It is said
God of Christianity is really made up that three persons embraced Chris-
of three different persons: (1) God tianity and a priest taught them the
the Father ... (2) Jesus Christ; and (3) basic tenets of the religion, especially,
Holy Ghost, a mystical being over of course, the concept of Trinity. The
whose incomprehensible relation to three were in his service. It happened
the Father and the Son millions of one day that the priest had a guest.
Christians theologians have racked The guest enquired whether he had
their brains in vain for the last 1900 been able to convert anyone to the

987
 Surah 5 Al-Ma’idah

Christian faith. When the priest told grace of Jesus Christ (all that you
him about his success with the three, have taught). You have taught me
the guest enquired whether they had that there are three are in one and
been taught the necessary catechism. one in three. One of them was cru-
The priest replied in affirmation and cified and is dead. Consequently, all
wished to test them before the guest. of them died, since the three were in
He called one of them in and asked one. Now, at this moment, there is
him to explain how he understood no god in existence. For if we sup-
Trinity. The man replied: “You have pose that there is one, then, it would
taught me that there are three gods. amount to refuting Unity!” (Rashid
One is in the heaven. The second was Rida).
born to Virgin Mary. The third is the See Surah Nisa’, note no. 390 for dis-
one who descended upon the second cussions in greater detail, especially
- when he was thirty-three - in the concerning the Councils of Nicea.
form of a pigeon.” The priest was an-
gry, and remarking, “This is an igno- 201. “This refutes the outrageous
rant man,” dismissed him. He called calumny of the Jews who held her
in the second man and asked him guilty of misconduct, and reinforces
the same question. The man replied: her in her pure, saintly character”
“You have taught me that there used (Majid).
to be three gods. Then one of them
was crucified. That leaves two alive.”
Siddiqah
The priest also sent him out and or-
dered the third to be presented. This The verse points out to a historical
man seemed to be cleverer than the truth. Maryam was a woman, like
other two. When asked about Trin- any other woman, except that she
ity he answered: “Master! I have pre- was a lady of high integrity, godfear-
served all that you have taught me. ing, and, pious to the highest degree.
And I have understood too - by the Yet, she was a mortal in every sense

988
Al-Ma’idah Surah 5

[75] Jesus son of Maryam, was no more than ِ

a Messenger. Surely, Messengers have passed ‫ت‬ ٌ ‫يح ابْ ُن َم ْرَيَ إِالَّ َر ُس‬
ْ َ‫ول قَ ْد َخل‬ ُ ‫َّما الْ َمس‬
before him. His mother was a person of high َ ‫الر ُس ُل َوأ ُُّمهُ ِص ِّدي َقةٌ َك‬
‫ان َيْ ُكالَ ِن‬ ُّ ‫ِمن قـَْبلِ ِه‬
integrity.201 Both of them ate food.202 Behold, َّ‫ت ُث‬ ِ ‫الطَّعام انظُر َكيف نـبـِي َلم اآلي‬
how We make Our signs clear to them. Yet be-
َ ُُ ُ َُّ َ ْ ْ َ َ
﴾٧٥﴿ ‫َن يـُْؤفَ ُكو َن‬ َّ ‫انظُْر أ‬
hold, how they are beguiled.203

of the word. Interestingly, in none of ]69 : ‫ك َرفِي ًقا [النساء‬

َ ِ‫َو َح ُس َن أُولَئ‬
the Gospels she claims to be a mother
“And whosoever obeys Allah and His
of God, nor does she claim divinity
Messenger, they are with those whom
for her son Jesus Christ. Why? Did Allah has favored: the Prophets, Sid-
she forget? That is unimaginable, es- diqun, the martyrs and the righteous:
pecially in view of the salvation of and good companions they are.”
billions of people who have every
The note here is to refute the Jewish
right to be skeptic of a concept so
claims of impropriety on her part,
important for them yet so unimport-
who took that extreme position, in
ant for the divinity to forget! As for
contrast to one Christian group who
the word in the original - Siddiqah
believes in her divinity. Further, bas-
- it has its root in sadaqa, which is
ing their opinion on this verse, and
to speak the truth or to be truthful.
on another (12: 109):
Saddaqa is to confirm, acknowledge,
ِ ُ‫ك إَِّل ِرج ًال ن‬ ِ
testify or believe. Elsewhere, Allah ‫وحي إِلَْي ِه ْم [يوسف‬ َ َ ‫َوَما أ َْر َس ْلنَا ِم ْن قـَْبل‬
said about her (66: 12): ]109 :
ِ ‫وص َّدقَت بِ َكلِم‬
]12 : ‫ات َرِّبَا [التحرمي‬ “We sent not before you but men as
َ ْ ََ
Messengers,” the great majority of
“She confirmed in the Words of Her
Lord and His Books.” scholars believe that Maryam was
not a Prophetess (Au.).
Siddiq (of which Siddiqah is the fe-
male form) is also a rank attained 202. It has been conjectured that the
by those who are complete in their hint by the words “they both ate food”
submission and the most devoted to is to their need to attend to nature’s
their Lord. Allah said (4: 69): call. How could those who were hu-
man to that extent be gods? (Razi,
ِ َّ
َّ ‫ين أَنـَْع َم‬
ُ‫الل‬ َ ِ‫ول فَأُولَئ‬
َ ‫ك َم َع الذ‬ َ ‫الر ُس‬
َّ ‫اللَ َو‬ َّ ‫َوَم ْن يُ ِط ِع‬ Alusi).
ِ
ِِ َّ ‫الص ّديقني والشُّه َداء و‬ِ ِ ِ ِ
‫ني‬
َ ‫الصال‬ َ َ َ َ ّ ‫ني َو‬ َ ِّ‫َعلَْي ِه ْم م َن النَّبِي‬

989
 Surah 5 Al-Ma’idah

[76] Say, ‘Do you worship besides Allah ِ ِ ‫ون‬ ِ ِ

that204 which has no power to harm or benefit ُ ‫الل َما الَ يَْل‬
‫ك‬ ّ ‫قُ ْل أَتـَْعبُ ُدو َن من ُد‬
you?’205 Whereas Allah is the All hearing, the ‫يع الْ َعلِ ُيم‬ ِ َّ ‫ضًّرا والَ نـ ْفعا والل هو‬
ُ ‫السم‬ َ ُ ُّ َ ً َ َ َ ‫لَ ُك ْم‬
All knowing ﴾٧٦﴿

203. That is, see how the common riety of gods and goddesses, which
Christians are beguiled by their enter into its machinery more or less
priestly class! independently ... It reaches its high-
Yet the Qur’ān did influence Chris- est stage in Hellenic polytheism ... At
tian belief. Majid quotes Encyclopedia a much lower stage we have Catholic
Britannica: “That the Holy Qur’ān polytheism, in which innumerable
did, to some extent, exert modify- “saints” (many of them of equivocal
ing influence on certain Christian repute) are venerated as subordinate
sects is now an admitted truth. ‘The divinities, and prayed to exert their
opposition of Islam’ also partly de- mediation with the supreme divin-
termined the form of men’s views ity’ (Haeckel, op. cit., p. 226).”
on the doctrine of Christ’s person.’ 206. This in essence has been the
(EBr. I, p. 177) main problem with the people. Ei-
204. “That” (ma of the original) is ther they have gone to one extreme,
normally employed for the non liv- or to the other. For instance, with re-
ing, and the allusion could be to gard to the Prophets, either they have
the Christian worship of the Cross gone to one extreme of worshipping
(Alusi). them, in fact, even the graves of their
followers, or have gone to the other
205. Majid writes: “Christianity extreme of treating them as no better
gradually ‘assumed a form that was than couriers (Shafi`).
quite as polytheistic and quite as
idolatrous as the ancient paganism.’ 207. The concept of Trinity is so
(Lecky, op. cit., II, p. 97). ‘The poly- vigorously unacceptable to human
theist peoples the world with a va- mind that no devoted Christian is

990
Al-Ma’idah Surah 5

[77] Say, ‘People of the Book! Do not exceed the

‫اب الَ تـَ ْغلُواْ ِف ِدينِ ُك ْم‬ ِ َ‫قُل ي أ َْهل الْ ِكت‬
َ َ ْ
limits in your religion other than the truth206 ٍ
and follow not the caprices of a people who lost ْ‫ضلوا‬ُّ ِ
َ ‫الَ ِّق َوالَ تـَتَّبعُواْ أ َْه َواء قـَْوم قَ ْد‬
ْ ‫َغيـَْر‬
‫ضلُّواْ َعن َس َواء‬ ِ ِ
the way earlier, misled many, and swerved off َ ‫َضلُّواْ َكث ًريا َو‬ َ ‫من قـَْب ُل َوأ‬
the right course.207 ﴾٧٧﴿ ‫السبِ ِيل‬ َّ
[78] Cursed were the unbelievers of the Chil- ِ ِ ِ ِ َّ ِ
dren of Israel by the tongue of Da’ud and `Isa
‫يل َعلَى‬ َِ ‫ين َك َف ُرواْ من بَِن إ ْسَرائ‬ َ ‫لُع َن الذ‬
‫ك ِبَا‬ َ ‫يسى ابْ ِن َم ْرَيَ َذل‬ ِ ‫ان داو‬ ِ ِ
ibn Maryam: that because they disobeyed and َ ‫ود َوع‬ َ ُ َ ‫ل َس‬
were ceaselessly crossing the bounds. ﴾٧٨﴿ ‫صوا َّوَكانُواْ يـَْعتَ ُدو َن‬ َ ‫َع‬

questioned about it, but, after initial Mawdudi’s quotation from Encyclo-
defense, he falls silent, and, men- pedia Britannica is abridged here: “...
tally disturbed. Herewith we present there is nothing in these three Gospels
some criticism of it. to suggest that their writers thought
Trinity of Jesus as other than human, a hu-
man being specially endowed with
Majid comments: “Now who are the Spirit of God and standing in
these erring peoples the prototype an unbroken relation to God which
of the Christian error? The allusion justifies His being spoken of as the
may well be to the ‘highly cultured’ ‘Son of God.’ Even Matthew refers
yet polytheistic and idolatrous na- to Him as the carpenter’s son and
tions of Greece and Rome many records that after Peter had acknowl-
of whose superstitions and blasphe- edged Him as Messiah he ‘took Him
mies the early church, inspired by aside and began to rebuke Him’
Paul of Tarsus, was only too prone to (Matthew, xvi. 22). And in Luke the
imbibe. St. Paul, the founder of lat- two disciples on the way to Emmaus
ter day Christianity, ‘owed much to can still speak of Him as ‘a prophet,
the Greek philosophy and thought, mighty indeed in word before God
gained partly in formal education at and all the people’ (Luke, xxiv, 19).
Tarsus, partly by assimilation of the
knowledge which floated on the sur- Further on: “... The Gospels leave no
face of a more or less educated soci- room for doubt as to the complete-
ety and became insensibly the prop- ness with which these statements
erty of all its members.’ (about the human nature of Christ:
au.) are to be accepted. From them

991
 Surah 5 Al-Ma’idah

we learn that Jesus passed through definitely stopped short of speaking

the natural stages of development, of him as ‘God’ (xiv edition, title,
physical and mental, that He hun- ‘Christianity.’).
gered, thirsted, was weary and slept, (Mawdudi goes on), “In another ar-
that He could be surprised and re- ticle in Encyclopedia Britannica (xiv
quire information, that He suffered edition), under the title ‘Christian-
pain and died. He not only made no ity’, the Reverend George William
claim to omniscience, He distinctly Knox writes as follows about the
waived it.” fundamental beliefs of Christianity:
The same source states: “... It may ‘Its moulds of thought are those of
not be possible to decide whether Greek philosophy, and into these
it was the primitive community or were run the Jewish teachings. We
Paul himself who first put full reli- have thus a peculiar combination
gious content into the title ‘Lord’ as the religious doctrines of the Bible,
used of Christ. Probably it was the as culmination in the person of Je-
former. But the Apostle (Paul: Au.) sus, run through the forms of an
undoubtedly adopted the title in its alien philosophy.
full meaning, and did much to make
that meaning clear by transferring The Doctrine of Trinity: Jewish
to ‘the Lord Jesus Christ’ many of sources furnished the terms Father,
the ideas and phrases which in the Son and Spirit. Jesus seldom em-
Old Testament had been specifi- ployed the last term and Paul’s use of
cally assigned to the Lord Jehovah. it is not altogether clear. Already in
God ‘gave unto Him that name that Jewish literature it had been personi-
is above every name the name of fied (Cf. the Wisdom of Solomon).
“Lord”. At the same time by equat- Thus the material is Jewish, though
ing Christ with the Wisdom of God already doubtless modified by Greek
and with the Glory of God, as well influences: but the problem is Greek;
as ascribing to Him Sonship in an it is not primarily ethical nor even
absolute sense, Paul claimed for Je- religious, but it is metaphysical.
sus Christ a relation to God which What is the ontological relationship
was inherent and unique, ethical and between these three factors? The an-
personal, eternal. While, however, swer of the Church is given in the
Paul in many ways and in many as- Nicene formula, which is character-
pects, equated Christ with God, he istically Greek ...’

992
Al-Ma’idah Surah 5

Also significant (Mawdudi contin- take any notice of them. But that is
ues) in this connection are the fol- not true. From the time people be-
lowing passages of another article in gan to read the Bible for themselves,
Encyclopedia Britannica (xiv edition), no generation of Christians has been
entitled ‘Church History’: without eminent men raising their
“The recognition of Christ as the voice against the Christian doctrines
incarnation of the Logos was practi- that have no basis either in reason
cally universal before the close of the and logic, nor do they have any basis
3rd century, but His deity was still in the New or Old Testaments. Many
widely denied, and the Arian contro- learned men of the Christian world
versy which distracted the Church of have either denounced Trinity un-
the 4th century concerned the latter equivocally or have expressed serious
question. At the Council of Nicaea doubts and reservations about it. But
in 325 the deity of Christ received such dissensions have been carefully
official sanction and was given for- suppressed. Sir Isaac Newton, for in-
mulation in the original Nicene stance, who revolutionized science,
creed. Controversy continued for was one of them. A recent work on
some time, but finally the Nicene the Church’s relationship with sci-
decision was recognized both in ence says: “In the early 1670s New-
East and West as the orthodox faith. ton began serious theological study,
The deity of the Son was believed to which came to focus almost at once
carry with it that of the Spirit, who on the doctrine of the Trinity. As he
was associated with Father and Son read on, with his eye riveted on the al-
in the baptismal formula and in the lied problems of the nature of Christ
current symbols, and so the victory and the nature of God, the convic-
of the Nicene Christology meant the tion took hold of him that a mon-
recognition of the doctrine of Trinity strous fraud had perverted the nature
as part of the orthodox faith.” of Christianity in the fourth and
fifth centuries. The fraud had altered
Mawdudi’s quotes end here. the Bible. Newton began to collect
At this point, the reader might evidence that the passages on which
wonder if the above are not stray Trinitarians relied had been inserted
thoughts, of odd figures, prejudiced into the Bible in the fourth and fifth
against the Church, since the Roman centuries ... Although he did not say
Catholic Church does not seem to so directly, Newton clearly believed

993
 Surah 5 Al-Ma’idah

that the Protestant Reformation had Rahim, Jesus the Prophet of Islam, Ri-
only scratched the surface. It has left yadh Pub., p. 152).
the source of infection, Trinitarian- There have been many others who
ism, untouched” (God and Nature, have said similar things. For instance,
Ed. David C. Lindberg and Ronald Brinton wrote: “... The point must
L. Numbers, p. 230-231). A little be made again firmly, for if Chris-
before him, John Milton, the great tianity is so regarded one would ex-
English poet, also differed with the pect the triumphant Christianity of
doctrines taught by the Church, but the Council of Nicaea, the official
did not have the courage, as scores of faith of the world’s greatest empire,
others also did not have the courage, to be quite different from Christi-
to denounce them publicly. He pre- anity of the fishermen of Galilee.
ferred to put the idea in his writings On the other hand, if one takes the
in a somewhat camouflaged manner. New Testament as the final assertion
Nonetheless, in a book, “A Treatise of Christian truth, one is bound to
Relating to God,” not intended to be conclude, not just that the Christi-
published during his life-time, he anity of the fourth century was dif-
was somewhat outspoken. In Book ferent from that of the first, but that
One, Chapter two, Milton writes: the Christianity of the fourth cen-
“... what can be plainer, what more tury was not Christian” (Clarence
distinct, what more suitable to gen- Crane Brinton, Ideas and Men, Pren-
eral comprehension and the ordinary tice Hall Pub. p. 127).
forms of speech, for the purposes of
impression on the people of God H.G. Wells presented the result his
that there was numerically One God own research on the subject. An ex-
and One Spirit in the common ac- cerpt: “Then appeared in time a great
ceptation of numerical unity? ...it teacher whom many critics consider
must always be remembered in this as the true founder of Christian-
place that nothing can be said of the ity, viz. Saul of Tartus, or otherwise
One God which is inconsistent with known as Paul. It is apparent that
His Unity, and which assigns to Him he was Jewish by birth, although
at the same time the attributes of the Jews disown him. However, the
unity and plurality. Mark 12: 29-32, fact is uncontested that he received
“Hear O Israel, the Lord Our God education at the hands of the Jewish
is One Lord.” (Muhammad Ata ur masters and was extremely good in

994
Al-Ma’idah Surah 5

the theology of the Alexandrian Hel- those details and false explanations
lenism. Therefore, he was influenced which have obscured the real teach-
by the Hellenistic school on the one ings of Christ and placed it behind
hand and by the methods of the Sto- a barrier of thick layers of clouds.
icists on the other. Thus he became a That will take us right back to the
man of sound opinions and a teacher days of Paul who did not understand
of religious sciences even much be- the teachings of Christ, rather, who
fore he heard about Jesus Christ. It gave it a new interpretation adding
is also strongly possible that he was to it a lot of ideas and practices of
influenced by Mithraian thought, as the Pharisians and the teachings of
he uses very strange sounding words the Old Testament. And Paul, as it
taken from the Mithraians. It is ap- appears, was a people’s messenger, or
parent to every reader of his letters a messenger of disputes and religious
of diverse nature in comparison contests. He was inclined towards
with the Gospels themselves that the the outward appearances of religious
foremost thought in his mind was, nature such as, circumcision and so
(which does not seem to receive the forth. He introduced his own per-
same emphasis in the writings of sonal inclinations and proclivities in
the Apostles), that of an individual the religion of Christ and perverted
who offers his sacrifices to God as an it” (Discourses on Christianity).
atonement for sins. Therefore, what And, finally, here are the words of
Jesus presented promised a new life the most learned man of Europe of
to the human soul, but what Paul of- his day, Edward Gibbon: “He adopt-
fered, alas, is the ancient religion: re- ed the Platonian theory of the Lo-
ligion of the priests, sacrifices, blood gos and gave it a Christian coloring,
offerings in search of God’s Pleasure” explaining that ‘the Logos, who was
(“The Fundamental Interpolations in with God from the beginning and
the Teachings of Jesus”). was God, who had made all things
Earnest Renan, whose crusade and for whom all things had been
against the church is well known, made, was incarnate in the person of
wrote the following: “In order to Jesus of Nazareth’” (The Decline and
understand the true teachings of Fall of the Roman Empire, Vol 1, p.
Christ, as he himself understood 611) - Au.
it, it is necessary that we search for 208. On the importance of enjoin-

995
 Surah 5 Al-Ma’idah

[79] They forbid not one another the vile ِ ٍ

‫س‬
َ ‫اه ْو َن َعن ُّمن َكر فـََعلُوهُ لَبْئ‬ َ َ‫َكانُواْ الَ يـَتـَن‬
things they committed.208 Surely evil were the
things they were doing. ﴾٧٩﴿‫َما َكانُواْ يـَْف َعلُو َن‬
[80] You will see many of them befriending ِ ِ َّ َّ ِ ِ
those who have disbelieved. Surely, evil is that
‫س‬ َ ‫تـََرى َكث ًريا ّمنـْ ُه ْم يـَتـََول ْو َن الذ‬
َ ‫ين َك َف ُِرواْ لَبْئ‬
which their souls have forwarded for them- ُ‫الل‬
ّ ‫ت َلُْم أَن ُف ُس ُه ْم أَن َسخ َط‬ ْ ‫َّم‬َ ‫َما قَد‬
selves that Allah is angry with them. And in ﴾٨٠﴿ ‫اب ُه ْم َخالِ ُدو َن‬ ِ ‫َعلَْي ِهم وِف الْع َذ‬
َ َْ
chastisement shall they abide forever.
[81] Had they believed in Allah and the Proph- ‫َّب َوَما أُن ِزَل‬ ِ ِ‫َولَ ْو َكانُوا يـُْؤِمنُو َن ِبهلل والن‬
ّ
et (Moses), and in that which was sent down
to him, they would not have befriended them;
‫وه ْم أ َْولِيَاء َولَ ِك َّن َكثِ ًريا ِّمنـْ ُه ْم‬ ِ
ُ ‫إِلَْيه َما َّاتَ ُذ‬
but many of them are ungodly. ﴾٨١﴿ ‫اس ُقو َن‬ ِ َ‫ف‬

ing good and forbidding evil, Ibn with each other. When that went
Jarir has the following reports. Ibn on for a while, Allah transformed
Mas`ud has reported the Prophet as the hearts of some of them in
having said (to the effect): the mold of the hearts of oth-
ers. As a result they were cursed
‫“إنه من كان قبلكم من بين إسرائيل إذا عمل فيهم‬
by the tongue of Da’ud and `Isa
‫العامل اخلطيئة فنهاه الناهي تعذيراً فإذا كان من‬
ibn Maryam. (That because they dis-
‫الغد جالسه وواكله وشاربه كأنه مل يره على خطيئة‬
obeyed and were ceaselessly crossing the
‫ابألمس فلما رأى هللا تعاىل ذلك منهم ضرب قلوب‬
bounds).” The Prophet then add-
‫بعضهم على بعض على لسان داود وعيسى بن مرمي‬
ed: “By Him in whose hand is my
‫{ذلك مبا عصوا وكانوا يعتدون} والذي نفسي بيده‬
life, you (O Muslims) will enjoin
‫لتأمرن ابملعروف ولتنهن عن املنكر ولتأخذن على‬
the good, forbid the evil, restrict
‫أيدي املسيء ولتأطرنه على احلق أطراً أو ليضربن هللا‬
the evil doer by holding his hand,
.”‫بقلوب بعضكم على بعض ويلعنكم كما لعنهم‬
and bend him down to the truth,
‫ رواه الطرباين ورجاله‬- ‫(جممع الزوائد ومنبع الفوائد‬
or, Allah will transform the heart
.)‫رجال الصحيح‬
of some of you into the mold of
“When one of the Israelite saw the hearts of the others and lay a
someone committing a sin he curse upon you as He laid a curse
forbid him. But, the next time he upon them.”
saw him doing the same thing, There are several versions of the
he did not prevent him because above report, and, therefore, we have
they ate, drank and interacted

996
Al-Ma’idah Surah 5

resorted to a free translation. forbid evil. But their people slit

them through with saws and cru-
According to several other reports
cified them over wooden crosses.
the Prophet recited this verse and
A few escaped. But they were not
then, sitting up from a reclining po-
spared until they accepted the
sition, added:
rulers. With that also they were
‫مث جلس رسول هللا صلى هللا عليه و سلم وكان‬ not satisfied until they interacted
‫ كال والذي نفسي بيده حىت أتطروهم‬: ‫متكئا مث قال‬ with them. Consequently Allah
‫على احلق أطرا‬ transformed the hearts of some
“No! Not until you restrain the of them in the mold of others,
hand of the oppressor and force unifying them. It is in reference
him to act justly.” to this that Allah revealed, ‘Cursed
were the unbelievers of the Children
Another report coming through Ibn of Israel by the tongue of Da’ud and
Zayd quotes the Prophet as having `Isa ibn Maryam: that because they
said: disobeyed and continuously crossed the
‫فدوروا مع القرآن حيث‬ ُ ،‫إ ّن َر َحى اإلميان قد دارت‬ bounds. And, what was their sin?
‫كان‬.. .]‫ قد فرغ هللا مما افرتض فيه‬...‫دار [*فإنه‬ They forbid not one another the
‫ أيمرون‬،‫ كانوا أهل عدل‬،‫أمة من بين إسرائيل‬ evil they committed. Surely vile
‫ فأخذه قومهم فنشروهم‬،‫ابملعروف وينهون عن املنكر‬ were the things they did.’”
‫ وبقيت منهم‬،‫ وصلبوهم على اخلشب‬،‫ابملناشري‬ The above report of Ibn Jarir could
‫ مث‬،‫ فلم يرضوا حىت داخلوا امللوك وجالسوهم‬،‫بقية‬ not be found in any hadīth col-
‫ فضرب هللا تلك القلوب‬،‫مل يرضوا حىت واكلوهم‬ lection. However, the following is
:‫ فذلك قول هللا تعاىل‬.‫بعضها ببعض فجعلها واحدة‬ found in Tabarani’s Mu`jam al-Sa-
”‫“لعن الذين كفروا من بين إسرائيل على لسان داود‬ ghir, which, but for disconnection
‫ ماذا كانت‬،”‫ “ذلك مبا عصوا وكانوا يعتدون‬:‫إىل‬ in the chain, Haythami declared the
‫ “كانوا ال يتناهون عن منكر فعلوه‬:‫معصيتهم؟ قال‬ narrators trustworthy. It says:
.”‫لبئس ما كانوا يفعلون‬
‫اب‬ ِ َ‫ فَ ُدوروا مع الْ ِكت‬، ٌ‫الم َدائِرة‬ ِ ‫أَال إِ َّن رحى ا ِإل ْس‬
ََ ُ َ ََ
“The mill stone of faith has ‫ان فَال‬ ِ َ‫الس ْلطَا َن سيـ ْف ِتق‬ُّ ‫اب َو‬ ‫ت‬ ِ ْ‫ أَال إِ َّن ال‬، ‫ث دار‬
‫ك‬
َََ َ َ َ َ ُ ‫َحْي‬
taken a full circle. Therefore, ِ ِ
‫ضو َن لَ ُك ْم‬ ‫ق‬ ‫ـ‬ ‫ي‬ ‫اء‬‫ر‬ ‫ُم‬
‫أ‬ ‫ن‬
ُ َْ ُ َ َ ُ ُ َ َ ُ ‫و‬ ‫ك‬ ‫ي‬ ‫س‬ ‫َّه‬
‫ن‬ ‫إ‬ ‫َال‬‫أ‬ ، َ َ ْ‫تـَُفا ِرقُوا ال‬
‫اب‬ ‫ت‬ ‫ك‬
turn with the Qur’ān, whichever ، ‫وه ْم قـَتـَلُوُك ْم‬ َ ‫َضلُّوُك ْم َوإِ ْن َع‬
ُ ‫صيـْتُ ُم‬ َ ‫وه ْم أ‬ُ ‫ فَِإ ْن أَطَ ْعتُ ُم‬،
way it turns. For, Allah has fin- ‫ َك َما‬: ‫ال‬ َ َ‫صنَ ُع ؟ ق‬ ِ
ْ َ‫ف ن‬ َ ‫ فَ َكْي‬، ‫ول هللا‬ َ ‫ َي َر ُس‬: ‫ال‬ َ َ‫ق‬
ished stating the obligations in ِ ِ
‫ نُش ُروا ِبلْ َمنَاش ِري‬، َ‫يسى ابْ ِن َم ْرَي‬ ِ
َ ‫اب ع‬ ُ ‫َص َح‬ ْ ‫صنَ َع أ‬ َ
it. Among the Israelites were a ٍ ِ
‫اعة َخيـٌْر م ْن َحيَاة ِف‬ ٍ ‫ط‬ ‫ف‬ ِ ‫ت‬ ِ ‫ال‬ ‫ى‬ ‫ل‬ ‫ع‬ ‫ا‬
‫و‬ ‫ل‬ ِ
َ َ ٌ ْ َ َ َ َ ُ ‫َو‬
‫و‬ ‫م‬ ‫ب‬ ‫ش‬ ْ َ ُ ‫ح‬
people who enjoined virtues and

997
 Surah 5 Al-Ma’idah

ِ ‫صي ِة‬
‫هللا َعَّز َو َج َّل‬ ِ “By Him in whose hands is my
َ ‫َم ْع‬
life, you will either enjoin good,
“Lo, the mill-stone of Islam forbid evil or, it is feared that Al-
is a full circle, so turn with the lah sends down a chastisement
Book wheresoever it turns. Lo, from Him so that you supplicate
the Book and political power but are not answered.”
will soon split pathways. So, do
Ibn Majah has a hadīth of ‘A’isha say-
not part ways with the Book.
ing:
Lo, there will be rulers who will
judge for you but if you obeyed ‫ قبل أن تَ ْدعوا فال‬،‫ وانـَْه ْوا عن املنكر‬،‫ُمروا ابملعروف‬
them they will take you off the ‫يستجاب لكم‬
right path. On the other hand,
“I heard the Prophet say, ‘Enjoin
if you disobeyed them, they will
good, forbid evil before it hap-
kill you.” The narrator asked,
pens that you supplicate but are
“What shall we do, Messenger of
not answered.”
Allah?” He replied, “Do as the
Companions of `Isa ibn Maryam The hadīth however, is weak. But
did. They were split with saws Abu Sa`id al Khudri has been re-
and were hung by the wooden corded in Muslim as reporting the
crosses. Indeed, death in obedi- Prophet:
ence is better than life in disobe- ‫َم ْن َرأَى ِمْن ُك ْم ُمْن َكًرا فـَْليـُغَِّْيهُ بِيَ ِد ِه فَِإ ْن َلْ يَ ْستَ ِط ْع‬
ِ ِ
dience of Allah Most High.” ِ َ‫َضعف ا ِإلمي‬
‫ان‬ ُ َْ ‫ك أ‬ َ ‫فَبِل َسانِِه فَِإ ْن َلْ يَ ْستَ ِط ْع فَبِ َق ْلبِ ِه َو َذل‬
Ibn Kathir adds: Ahadīth similar to “Whoever of you sees an evil
the above are found in various col- should rectify it with his hand; if
lections such as Abu Da’ud, Tirmi- he cannot, then with the tongue;
dhi, Ibn Majah and others. The fol- if he cannot, then with his heart.
lowing can be added for emphasis. A And that’s the weakest (state) of
report in Ahmad backed by one in faith.”
Tirmidhi of hasan status has Hud-
hayfah ibn al Yaman quoting the The Musnad of Ahmad has another
Prophet (saws): hadīth which reports the Prophet as
having said:
‫“والذي نـَْف ِسي بيده لتَ ُأمُر َّن ابملعروف ولَتـَنـَْه ُو َّن عن‬
ِ ِ َّ ‫إن هللا ال يُع ِّذب‬
‫ حىت يـََروا‬،‫العامة َبع َم ِل اخلاصة‬
ً ‫ أو ليُوش َك َّن هللا أن يبعث عليكم ع‬،‫املُْن َك ِر‬
‫قاب‬
‫ (رواه‬.”‫ مث لتدعنه فال يستجيب لكم‬،‫من عنده‬ .‫ وهم قادرون على أن ينكروه‬،‫اني ِهم‬ ْ ‫املنكر بني ظَ ْهر‬
)‫ هذا حديث حسن‬:‫الرتمذي وقال‬ َ ‫فال ينكرونه فإذا فعلوا ذلك َع َّذ‬
‫ب هللا العامة واخلاصة‬

998
Al-Ma’idah Surah 5

“Allah does not punish a people ِ

‫صلَّى‬ ُّ ِ‫ك فـَلَ َّما َرَمى الن‬
َ ‫َّب‬ َ ‫ال لَهُ ِمثْ َل َذل‬ َ ‫الَ ْمَرِة الثَّانِيَ ِة فـََق‬
ْ
for the deeds of a few, until they ‫ال‬ ِ ِ ِ
َ َ‫ض َع ر ْجلَهُ ف الْغَْرز ق‬ ِ َّ ِ
َ ‫اللُ َعلَْيه َو َسل َم جََْرةَ الْ َع َقبَة َوَو‬ َّ
see evils among themselves, and, ‫ال َكلِ َمةُ َع ْد ٍل ِعْن َد إِ َم ٍام َجائٍِر‬ ‫ق‬ ‫ل‬ ِ
َ َ ُ َّ َ ْ‫أَي‬
‫ائ‬ ‫الس‬ ‫ن‬
despite their ability to prevent it,
do nothing about it. When that A man presented himself to the
happens then Allah punishes Prophet near the First Jamurah.
everyone: the few as well as the He asked: “Messenger of Al-
whole lot.” lah, which jihad is the best.” The
Prophet did not answer him.
Abu Da’ud has a report which says:
When he had thrown the peb-
‫ض َكا َن َم ْن َش ِه َد َها فَ َك ِرَه َها‬ِ ‫إِ َذا عُ ِمل ِب ْلَ ِطيَّ ِة ِف األ َْر‬ bles at the Second Jamurah, the
َ
‫اب َعنـَْها فـََر ِضيـََها َكا َن َك َم ْن‬
َ ‫اب َعنـَْها َوَم ْن َغ‬ َ ‫َك َم ْن َغ‬ man asked the same question.
.‫َش ِه َد َها‬ The Prophet did not answer him.
Then, after he had thrown the
“When a wrong is committed on
pebbles at the Jamurah al `Aqa-
the earth, then someone who saw
bah and had placed his foot in
it but disapproved of it, is like he
the stirrup to mount, he turned
who was away from the scene. In
and enquired: “Where is the
contrast, he who was away from
questioner?” And then said: “A
the scene but approved of it, is
word of truth spoken out before
like he who was present at the
a tyrannical ruler.”
scene.” (The report has been de-
clared hasan: Au.) Yet another report of Ibn Majah says
the Prophet said:
Abu Da’ud, Tirmidhi and Ibn Majah
with Tirmidhi grading it hasan ghar- ‫ كيف‬،‫ اي رسول هللا‬:‫ قالوا‬.”‫“ال َْي ِقر أحدكم نفسه‬
ib have a report from the Prophet: ،‫أمرا هلل فيه َم َقال‬
ً ‫ “يرى‬:‫ قال‬.‫حيقر أحدان نفسه؟‬
ٍ َ‫الِه ِاد َكلِمةُ ح ٍق ِعْن َد س ْلط‬ ‫ ما منعك‬:‫ فيقول هللا له يوم القيامة‬.‫مث ال يقول فيه‬
‫ان َجائٍِر‬ ُ ّ َ َ َ ْ ‫ض ُل‬ َ ْ‫أَف‬ ،‫ َخ ْشيَةَ الناس‬:‫يف كذا وكذا وكذا؟ فيقول‬
ّ ‫أن تقول‬
“The best jihad is a word of truth ”‫ فإايي كنت أحق أن َتْ َشى‬:‫فيقول‬
before a tyrannical ruler.”
“Let not one of you belittle him-
Another hadīth of Ibn Majah says self.” He was asked, “How can
that: one belittle himself ?” He replied:
‫اللُ َعلَْي ِه‬
َّ ‫صلَّى‬ َ ‫َّب‬ ِ ِ
ِّ ‫ال َجاءَ َر ُج ٌل إ َل الن‬ َ َ‫َع ْن أَِب أ َُم َامةَ ق‬ “He sees something happening,
‫َي‬
ُّ ‫الل أ‬َِّ ‫ول‬ َ ‫ال َي َر ُس‬ َ ‫ُول فـََق‬ ْ ‫َو َسلَّ َم َوُه َو ِعْن َد‬
َ ‫الَ ْمَرِة ْال‬ but does not say a word about it.
‫ت َعْنهُ َوَلْ ُِيْبهُ ُثَّ َسأَلَهُ ِعْن َد‬ ِ ِْ Allah will ask him on the Day of
َ ‫ال فَ َس َك‬َ َ‫ض ُل ق‬ َ ْ‫ال َهاد أَف‬

999
 Surah 5 Al-Ma’idah

[82] You will find the most hostile of men to ِِ ِ

the believers, the Jews209 and those who associ-
ْ‫ين َآمنُوا‬ َ ‫َّاس َع َد َاوًة لّلَّذ‬ِ ‫َش َّد الن‬َ ‫لَتَج َد َّن أ‬
ate partners (unto Allah). And you will find ‫ين أَ ْشَرُكواْ َولَتَ ِج َد َّن أَقـَْربـَُه ْم‬ ِ َّ ‫الْيـه‬
َ ‫ود َوالذ‬ َ َُ
‫ص َارى‬ َّ ِ ِ َّ ِ َِّ
nearest of them in love to the believers those َ َ َْ َ َ ْ ُ َ َ ‫َّم َوَّد ًة‬
‫ن‬ ‫ن‬ ‫إ‬ ‫ا‬‫و‬ ‫ل‬
ُ ‫ا‬ ‫ق‬ ‫ين‬ ‫ذ‬ ‫ل‬ ‫ا‬ ‫ا‬
‫و‬ ‫ن‬ ‫آم‬ ‫ين‬ ‫ذ‬ ‫ل‬ ّ‫ل‬
who say, ‘We are Christians.’ That is because َ‫ان َوأَنـَُّه ْم ال‬ ِ ِ ِ ِ َّ ‫ك ِب‬ ِ
َ ‫َن منـْ ُه ْم ق ّسيس‬
ً َ‫ني َوُرْهب‬ َ ‫َذل‬
among them are priests and monks210 and be-
﴾٨٢﴿ ‫يَ ْستَكِْبُو َن‬
cause they do not wax proud.211

Judgment: ‘What prevented you of people among a nation who have

from speaking out on such and such qualities as renunciation of the
such a day?’ He will reply: ‘Fear world, devotion to God, and, who
of the people.’ Allah will say, are not proud such as the Christians
‘It was more deserving that you of the Prophet’s time then, their in-
feared Me.’” (Haythami declared fluence reaches the masses, who also
it trustworthy: Au.). tend to take a soft line to the Truth,
Quotes from Ibn Kathir end here. even if not as soft as to embrace it in
the first instance. In contrast, when
209. Verse 81 spoke of the Jews be- there are many in a nation who love
friending the pagans. This verse, 82, this world, follow their carnal self
speaks of their enmity with the Mus- and are proud such as the Jews
lims (Shafi`). then their masses too are little in-
210. Ruhban (sing. rahib) and Ruh- clined to the Truth, even if a few of
baniyyah have the same root, and, them might embrace it with the first
as Raghib has said, the latter means call. It was the same problem with
‘to devote oneself to acts of worship the Quraysh of Makkah: they were
to an extreme degree out of an im- extremely proud. It was when their
moderate fear.’ Accordingly, we have pride was broken that they became
a hadīth, ‘There is no Ruhbaniyyah receptive to the Truth (Thanwi).
in Islam (Ruh). In fact, the indirect Shafi` adds: Nevertheless, the situa-
praise here, adds Thanwi, is not di- tion today is that the so called Chris-
rected at Ruhbaniyyah, rather, one tians are no better than Jews in their
aspect of it, viz., abandonment of enmity of Islam and Muslims. So far
this world. as their faiths are concerned, surely
211. When there are a large number they are nearer to polytheism than

1000
Al-Ma’idah Surah 5

[83] When they hear that which has been sent ِ ‫الرس‬ ِ ِ ِ
down to the Messenger, you will find their
‫ول تـََرى‬ ُ َّ ‫َوإ َذا َسعُواْ َما أُن ِزَل إ َل‬
eyes overflow with tears because of the truth ْ‫َّم ِع ِمَّا َعَرفُوا‬ ْ ‫يض م َن الد‬
ِ ِ
ُ ‫أ َْعيـُنـَُه ْم تَف‬
they recognize. They say, ‘Our Lord! We have ْ ‫ِم َن‬
‫الَ ِّق يـَُقولُو َن َربـَّنَا َآمنَّا فَا ْكتـُبـْنَا َم َع‬
believed, therefore, write us down among the ﴾٨٣﴿ ‫ين‬ ِِ
witnesses.212
َ ‫الشَّاهد‬
[84] And why should we not believe in Allah ‫اءن ِم َن‬
َ ‫لل َوَما َج‬ ِ ‫وما لَنا الَ نـؤِمن ِب‬
ّ ُ ُْ َ ََ
and the truth that has come to us, seeing that ِ‫ال ِق ونطْمع أَن ي ْد ِخلَنا ربـَّنا مع الْقوم‬
we long that our Lord should admit us with ْ َ َ َ َ َ َ ُ ُ َ َ َ ّ َْ
﴾٨٤﴿ ‫ني‬ ِِ َّ
the righteous?’ َ ‫الصال‬
[85] So, because of what they maintained, Al- ‫َّات َْت ِري ِمن‬ٍ ‫فَأَ َثبـهم الل ِبَا قَالُواْ جن‬
َ ُّ ُ َُ
lah rewarded them with gardens underneath
‫ك َجَزاء‬ ِ‫َتتِها األَنـهار خالِ ِدين فِيها و َذل‬
which rivers flow, abiding therein forever. َ َ َ َ َ ُ َْ َ ْ
﴾٨٥﴿ ‫ني‬ ِِ
That is the recompense of those who do good. َ ‫الْ ُم ْحسن‬

the Jews. The verse then is not speak- yssinia. Others have said that they
ing of the Christians of all times, were revealed in reference to a group
as Jassas has pointed out, rather of of Abyssinians who had visited Ma-
a specific group of people. Indeed, dinah. The Prophet recited a few
writes Thanwi, the Qur’ānic verse in verses to them. They were in tears
question, has not been revealed in and readily declared their faith in Is-
appreciation of the Christians, rath- lam. Nonetheless, it seems more rea-
er, when the Jews were condemned sonable to assume a general import
for exhibiting certain characteris- and application of the verses rather
tics, the sense of justice required than a specific one (Ibn Jarir).
that the Christian attitudes be also The latter report is in Nasa’i and Ha-
mentioned. Therefore, Shabbir adds, kim who has termed it as sahih of
in effect, why should (the Ummah) isnād (Ibn Kathir).
look for friends among those who
lack the qualities stated here? 213. A little above, the verses spoke
in favorable terms of the Christian
212. Hakim has narrated a sahih re- asceticism, and its good effect on
port from `Abdullah ibn Zubayr to their masses. This verse warns the
the effect that these verses were re- Muslims to beware of excessive re-
vealed in reference to Najashi of Ab-

1001
 Surah 5 Al-Ma’idah

ِ َّ
َ ِ‫ين َك َف ُرواْ َوَك َّذبُواْ ِب َيتِنَا أ ُْولَئ‬
[86] As for those who disbelieved and cried lies
‫ك‬ َ ‫َوالذ‬
to Our signs, they are the companions of the
Fire. ﴾٨٦﴿ ‫الَ ِحي ِم‬ ْ ‫اب‬ ُ ‫َص َح‬ْ‫أ‬
[87] Believers! Treat not as unlawful that ‫ات َما‬ ِ ‫ي أَيـُّها الَّ ِذين آمنُواْ الَ ُت ِرمواْ طَيِب‬
َّ ُ َّ َ َ َ َ
which has been made lawful unto you and ex- ِ ِ
ceed not the bounds.213 Verily, Allah does not
‫ب‬ ّ ‫اللُ لَ ُك ْم َوالَ تـَْعتَ ُدواْ إ َّن‬
ُّ ‫اللَ الَ ُي‬ ّ ‫َح َّل‬
َ‫أ‬
﴾٨٧﴿ ‫ين‬ ِ
approve of those who exceed the bounds.214 َ ‫الْ ُم ْعتَد‬

nunciation (Shafi`). Other reports suggest that it was

Although, once again, the applica- `Uthman b. Maz`un’s conduct to-
tion is common, it is reported that ward his wife that invoked the rev-
this verse was occasioned by three elation of this verse. It is said that his
Companions of the Prophet who wife visited ‘A’isha in a shabby state.
met together. One of them promised On enquiry she complained that
that then onward he would pray the `Uthman would not even touch her.
whole night and not sleep. The other `A’isha mentioned it to the Prophet
said he would fast uninterruptedly. who spoke to `Uthman the words of
The third said that he would not go the above hadīth (Zamakhshari, Ibn
into women anymore. When the Jarir).
Prophet came to know about them Ibn Kathir adds: Masruq said in a
he told them: report of Hakim, who said it meets
ِ ِِ َِّ ‫أَما و‬ with the requirement of the Sahi-
‫وم‬
ُ ‫َص‬ ْ ‫الل إِِّن أل‬
ُ ‫ لَك ِّن أ‬، ُ‫َخ َشا ُك ْم َّل َوأَتـَْقا ُك ْم لَه‬ َ َ
‫ب َع ْن‬ ِ ‫ فَمن ر‬، ‫ وأَتـزَّوج‬، ‫ وأُصلِّي وأَرقُ ُد‬، ‫وأُفْ ِطر‬
‫غ‬ hayn:
َ َ ْ َ ُ ََ َ َْ َ َ ُ َ
‫س ِم ِّن‬ َِّ ‫أُِت عب ُد‬
ِ
َ ‫ُسنَّت فـَلَْي‬ ،ُ‫ إِِّن َحَّرْمتُه‬:‫ال‬ َ ِ‫الل ب‬
َ ‫ فـََق‬،‫ض ْرٍع فـَتـَنَ َّحى َر ُج ٌل‬ َْ َ
‫ين َآمنُوا ال ُتَِّرُموا‬ ِ َّ‫” “ي أَيـُّها ال‬:‫الل‬
‫ذ‬ َِّ ‫ال عب ُد‬
“As for me, I am more fearful of َ َ َ َْ َ ‫فـََق‬
ِ ِ
Allah than you, and more God-
،‫] أَطْع ْم‬87 :‫اللُ لَ ُك ْم” [املائدة‬ َ ‫طَيِّبَات َما أ‬
َّ ‫َح َّل‬
.”‫َوا َك ّف ْر‬
conscious, yet I fast and discon-
tinue fasting, sleep but also pray “We were with `Abdullah ibn
in the night and I marry women. Mas`ud when he was presented
Lo! Whoever fought shy of my with a dish of udder. A man
Sunnah is not of me.” turned away saying, ‘I have de-
(A similar report narrated by `A’isha clared it unlawful unto myself.’
is also in the Sahihayn: Ibn Kathir). Ibn Mas`ud recited this verse:

1002
Al-Ma’idah Surah 5

‘Believers! Treat not as unlawful Whereas, as it is well known, the

that which has been made lawful best of blessings and the greatest of
unto you,’ and then said, ‘(Be- bounties is the ma`rifah of Allah. If
gin to) eat, and expiate for your excessive asceticism hinders it, then
oath.’” it better be prohibited. Secondly, it
Imām Razi raises a question. It is well is recognized that a free indulgence
known that the love of this world gets in the world hinders a man from at-
the better of the people’s heart. Now, taining spiritual heights. That is true.
if a person freely indulges in the plea- But that is true of only the weak
sures of this world, his inclination to ones. The strong of will are not thus
the lower world spirals down. With affected. Therefore, an indulgence in
every increase in his inclination, the world is of no harm to them. We
there is a proportionate increase in notice for instance, with regard to a
his greed of the worldly goods and weak person, that when he attends
pleasures, taking away much of his to an affair, he cannot do justice to
time and efforts which are entirely another affair at the same time. But
devoted to obtaining those goods and that is not true of a people of strong
the pleasures. This weakens his spiri- character. Extreme asceticism is itself
tual contacts with the higher world, a kind of weakness, and a middle
hinders his obedience to Allah’s com- road is best suited for most people.
mands, and causes a decrease in his Thirdly, by indulgence in this world,
efforts to seek the Hereafter. His base a person might aim at the next, as
self is little inclined, if at all, towards a total avoidance creates disinclina-
seeking the knowledge of the divine. tion in the carnal self for anything
What then is the wisdom in Allah’s sublime. Finally, excessive asceticism
behest: “Believers! Treat not as unlaw- promises destruction of this world.
ful that which has been made lawful It prides in non productive attitudes.
unto you?” Answering the question Giving up such an attitude, coupled
Imām Razi writes: Firstly, excessive with a firm knowledge of the divine,
asceticism and a total abnegation of promotes the development of this
the material blessings and the sen- world as well as the Hereafter.
sual things weakens the mind and 214. There are three ways in which
the heart. With (an extremely low a man can declare a lawful, unlawful
indulgence) thoughts become pol- unto himself. First, he believes that
luted and the mind gets muddled. one of Allah’s lawful things is actual-

1003
 Surah 5 Al-Ma’idah

[88] Eat of the lawful and the clean that Allah ِ

has provided you;215 and fear Allah in whom ّ ْ‫اللُ َحالَالً طَيِّبًا َواتـَُّقوا‬
َ‫الل‬ ّ ‫َوُكلُواْ مَّا َرَزقَ ُك ُم‬
﴾٨٨﴿ ‫ي أَنتُم بِِه ُم ْؤِمنُو َن‬ ِ َّ
you believe. َ ‫الذ‬

ly unlawful. That is kufr. Second, he cause he did not think he would be

swears that he will not partake of one able to give thanks to Allah. Hasan
of Allah’s lawful things. He should asked: “Does the man drink cold wa-
break the oath and expiate. Third, ter?” They said yes. He said: “That is
he does not believe in its unlawful- an ignorant man. The blessing of Al-
ness nor declares it so to himself ver- lah in cold water is greater than it is
bally, but does not partake of it for a in faludha.”
good reason. It might, for instance, 216. When Allah chided those who
be harmful to his body. This kind of had vowed not to partake of the good
abstinence is permissible (Thanwi). things of the world, he showed a way
While Thanwi adds that the ab- in which they could break their vows
stinence of certain articles of food and expiate them (Razi).
that has been reported of the Sufiya, Qurtubi adds: If the oath is about a
belongs to the last class mentioned sinful thing, then a man is neither
above and was a means of avoiding bound to act by it, nor is he required
certain harmful spiritual effects, he to offer expiation for it. Expiation is
also states that such abstaining can for an oath about a lawful thing. The
only be for a short period. If some- Prophet has said:
one abstains from one of the lawful
blessings of Allah, lifelong, without ‫ني فـََرأَى َغيـَْرَها َخيـًْرا ِمنـَْها فـَْليَأْ ِتَا‬
ٍ ِ‫ف َعلَى َي‬ َ َ‫َم ْن َحل‬
ِ‫ولْي َك ِّفر عن َيِينِه‬
the reasons of physical harm to him, َْ ْ َُ
then, surely, that would be treating “If someone swears about a
a lawful thing of Allah as unlawful thing but finds something better
(Au.). than that, then, let him break the
215. It is said that Hasan was told oath and expiate it” (Qurtubi).
about a man who would not drink For some more commentary see note
faaludha (a kind of soft drink) be-

1004
Al-Ma’idah Surah 5

[89] Allah will not call you to account for your

unintentional oaths, but will call you to ac- ‫اللُ ِبللَّ ْغ ِو ِف أَْيَانِ ُك ْم َولَ ِكن‬ ِ
ّ ‫الَ يـَُؤاخ ُذ ُك ُم‬
count for your deliberate oaths,216 whereof the ِ ‫يـؤ‬
‫َّارتُهُ إِطْ َع ُام‬ ُّ ‫اخ ُذ ُكم ِبَا َعق‬
َ ‫َّدتُ األَْيَا َن فَ َكف‬ َُ
expiation is feeding of ten poor (souls) with
what you normally feed your homefolk, or ‫ني ِم ْن أ َْو َس ِط َما تُطْعِ ُمو َن‬ ِ‫ع َشرِة مساك‬
َ ََ َ َ
their clothing, or freeing of a slave. Yet, who- َّْ‫أ َْهلِي ُك ْم أ َْو كِسوتـُُه ْم أ َْو َْت ِرير َرقـَبَ ٍة فَمن ل‬
َ ُ َْ
ever does not find (these means),217 then for ‫َّارةُ أَْيَانِ ُك ْم‬ ِ ٍ ِ ِ ِ
him are three days of fasts. That is the expia- َ َ َ َ َّ َ‫َي ْد فَصيَ ُام ثَالَث‬
‫ف‬ ‫ك‬ ‫ك‬ ‫ل‬ ‫ذ‬ ‫م‬ ‫َي‬‫أ‬ ‫ة‬
ِ
tion of the oaths when you have sworn. But
‫ي‬ُ َِّ‫ك يـُبـ‬ َ ‫اح َفظُواْ أَْيَانَ ُك ْم َك َذل‬ ْ ‫إِ َذا َحلَ ْفتُ ْم َو‬
keep your oaths. Thus Allah makes clear His ﴾٨٩﴿‫آيتِِه لَ َعلَّ ُك ْم تَ ْش ُكُرو َن‬ َ ‫اللُ لَ ُك ْم‬
ّ
commands to you, haply you will give thanks.
‫الَ ْمُر َوالْ َمْي ِس ُر‬
ْ ‫ين َآمنُواْ إَِّنَا‬ ِ َّ
[90] Believers!218 Verily, intoxicants,219 game َ ‫َي أَيـَُّها الذ‬
of chance,220 stone altars221 and divining ar- ‫س ِّم ْن َع َم ِل‬ ٌ ‫اب َواأل َْزالَ ُم ِر ْج‬ ُ ‫َنص‬ َ ‫َواأل‬
ِ
‫اجتَنبُوهُ لَ َعلَّ ُك ْم تـُْفل ُحو َن‬ ِ ِ
rows222 are an abomination handiwork of
ْ َ‫الشَّْيطَان ف‬
Shaytan; therefore, shun it, haply you will ﴾٩٠﴿
prosper.

467 of surah al Baqarah of this work. concealed” or “obscured”) denotes

The hadīth is in the Sahihayn (Au.). every substance the use of which ob-
scures the intellect, i.e., intoxicates.
217. A ghayr mustati` is defined as Hence, the prohibition of intoxi-
one on whom zakah is not obliga- cants laid down in this verse com-
tory (Alusi, Shabbir). prises not merely alcoholic drinks,
218. When Allah Most High in- but also drugs which have a similar
structed the believers in the previ- effect. The only exception from this
ous verses, not to declare the lawful total prohibition arises in case of
as unlawful unto themselves, He “dire necessity” (in the strictest sense
followed it up by stating that they of the word), as stipulated in the last
ought not to declare the unlawful as sentence of verse 3 of this surah: that
lawful unto themselves, crossing the is to say, in cases where illness or a
bounds set by Him (Ibn Jarir). bodily accident makes the adminis-
tration of intoxicating drugs or of al-
219. Asad writes: “According to all
cohol imperative and unavoidable.”
the lexicographers, the word khamr,
(derived from the verb khamara “he The above seems to have its source
in Al Manar, where Rashid Rida has

1005
 Surah 5 Al-Ma’idah

added the condition (apart from here. He met the Prophet and
lack of an alternative medicine), of told him, “Messenger of Allah,
recommendation by a trustworthy I have brought some fine wine.”
medical authority for administration He told him, “O Kaysan, it has
of the unlawful. This is in view of been prohibited.” Kaysan asked,
the strong disapproval expressed in “Should I sell it all, Prophet of
a hadīth in Muslim, Tirmidhi, Abu Allah.” He replied, “That has
Da’ud and others which reports the been prohibited and its price is
Prophet (saws) as having said when unlawful.” So Kaysan upturned
asked about the healing qualities of the bags and poured out all of it.”
wine: (One of the narrators of the above
ِ ٍ ِ ‫إِنـَّها لَيس‬
ٌ‫ت ب َد َواء َولَكنـََّها َداء‬
ْ َْ َ report was not too trustworthy: Au.).
“It is not a medicine, rather, a Ibn Jarir reports Ibn `Abbas as say-
disease” (Au.). ing:
Prohibition of Wine ،‫إمنا نزل حترمي اخلمر يف قبيلتني من قبائل األنصار‬
‫ فلما أن‬،‫شربوا فلما أن مثل عبث بعضهم ببعض‬
Ahmad has the following report: ،‫صحوا جعل الرجل يرى األثر بوجهه ورأسه وحليته‬
َّ ‫ أ‬،‫َع ْن َنفِ ِع بن َكْي َسا َن ال ِّد َم ْش ِق ِي‬
ُ‫َن أ ََبهُ َكْي َسا َن نـَْف َسه‬ ‫وكانوا إخوة ليس‬- ‫ أخي فالن‬،‫ صنع هذا يب‬:‫فيقول‬
َِّ ‫ول‬ ِ ‫الَم ِر ِف َزم‬ ّ ِ
ِ ‫ان رس‬
‫الل‬ َُ َ ْ ْ ‫ أَنَّهُ َكا َن يـَتَّجُر ِف‬, ُ‫َخبـََره‬ ْ‫أ‬ ‫رحيما ما‬
ً ‫يف قلوهبم ضغائن وهللا لو كان يب رؤوفًا‬
ِ ِ ِ َّ
‫ فَأَقـْبَ َل م َن الشَّام َوَم َعهُ خٌَْر ف‬،‫اللُ َعلَْيه َو َسل َم‬ِ َّ ‫صلى‬َّ ‫ حىت وقعت الضغائن يف قلوهبم فأنزل‬،‫صنع هذا يب‬
َ
‫الل‬
َُّ ‫صلى‬ َّ ِ
‫الل‬
َّ ‫ول‬
َ ‫س‬ ‫ر‬ ‫ى‬ ‫ت‬
ََ‫أ‬َ‫ف‬ ، ‫ة‬
َ‫ار‬ ‫ج‬ ِ
‫الت‬ ‫ه‬ِ ِ
‫ب‬ ‫يد‬
ُ ِ
‫ر‬ ‫ي‬ ِ َ‫الزق‬
‫اق‬ ِ ‫هللا هذه اآلية‬
َ َُ ََ ّ ُ ّ
‫اب‬ٍ ‫ت بِ َشر‬ ‫ئ‬ ‫ج‬ ِ ‫ إِِن‬،‫الل‬ َِّ ‫ول‬ ‫س‬ َّ ِ
َ ُ ْ ّ َ ُ َ َ َ َ َ ‫َعلَْيه َو‬
‫ر‬ ‫ي‬ : ‫ال‬َ ‫ق‬َ ‫ـ‬‫ف‬ ، ‫م‬ ‫ل‬ ‫س‬
“What occurred between two
ِ َّ ‫الل صلَّى‬ ِ ٍ
َ ‫ فـََق‬،‫َجيِّد‬
َ ‫اللُ َعلَْيه َو َسلَّ َم‬
‫”ي‬: َ َّ ‫ول‬ ُ ‫ال َر ُس‬
tribes of the Ansar became a
‫ب‬ُ ‫ فَأَ ْذ َه‬:‫ال َكْي َسا ُن‬ َ َ‫ ق‬،”‫ت‬ ْ ‫ إِنـََّها قَ ْد ُحِّرَم‬،‫َكْي َسا ُن‬ cause of prohibition of wine.
ِ‫الل علَيه‬ ِ َِّ ‫فَأَبِيعها ي نَِب‬
ْ َ َُّ ‫صلَّى‬ َ ‫الل‬ َّ ‫ول‬ ُ ‫ال َر ُس‬ َ َ‫ ق‬،‫الل؟‬ َّ َ َ ُ They drank until they were intox-
‫ فَانْطَلَ َق‬،”‫ َو َحَر ٌام َثَنـَُها‬،‫ت‬ ْ َّ ُ ْ َ ‫”إِنـََّها‬:‫َو َسلَّ َم‬
‫م‬ِ
‫ر‬ ‫ح‬ ‫د‬‫ق‬
icated. They played pranks with
ِ ِ ِ
.‫ ُثَّ أ َْهَرقـََها َج ًيعا‬،‫َخ َذ َها ِب َْر ُجله‬ ِ ِ ‫َكيسا ُن إِ َل‬
َ ‫الزقَاق فَأ‬ ّ َْ each other in that state. When
Nafi` b. Kaysan reports from they recovered some of them
his father that he used to trade saw marks on their faces and
in wine during the time of the said, ‘So and so did this to me.
Prophet. He came back from By Allah, if he had any regard
Syria with wine with several skin- for me he would not have done
bags of wine to sell them down it.’ That aroused rancor in their

1006
Al-Ma’idah Surah 5

hearts, while there was never any :‫ فقال رسول هللا صلى هللا عليه وسلم‬،‫يهديها إليه‬
rancor in their hearts before that. ‫ أما علمت أن هللا حرمها؟” فأقبل الرجل‬،‫“اي فالن‬
So Allah revealed this verse. ‫ فقال رسول هللا‬.‫ اذهب فبعها‬:‫على غالمه فقال‬
Ibn Kathir writes: Abu Buraydah re- ”‫ مباذا أمرته؟‬،‫ “اي فالن‬:‫صلى هللا عليه وسلم‬
ported his father: ‫ “إن الذي حرم شرهبا‬:‫ قال‬.‫ أمرته أن يبيعها‬:‫فقال‬
.‫ فأمر هبا فأفرغت يف البطحاء‬.”‫حرم بيعها‬
‫ بينا حنن قـُعُود على‬:‫ عن أبيه قال‬،‫عن أيب بريدة‬
‫ وعندان‬،‫ وحنن ثالثة أو أربعة‬،‫ وحنن َرْملة‬،‫شراب لنا‬ A Thaqafi or Dawsi friend of
‫ وحنن نشرب اخلمر حال إذ قمت حىت‬،‫ابطية لنا‬ the Prophet met him on the day
‫ إذ‬،‫آيت رسول هللا صلى هللا عليه وسلم فأسلم عليه‬ Makkah fell. He had wine in his
ْ ‫ين َآمنُوا إَِّنَا‬ ِ َّ
‫الَ ْم ُر‬ َ ‫ { َي أَيـَُّها الذ‬:‫نزل حترمي اخلمر‬ hand. The Prophet asked him if
‫َوالْ َمْي ِسُر } إىل آخر اآليتني { فـََه ْل أَنـْتُ ْم ُمنـْتـَُهو َن‬ he did not know that wine was
‫ { فـََه ْل‬:‫} ؟ فجئت إىل أصحايب فقرأهتا إىل قوله‬ prohibited. The man turned to
،‫ وبعض القوم َشربته يف يده‬:‫أَنـْتُ ْم ُمنـْتـَُهون } ؟ قال‬ his slave and ordered him to
‫ فقال ابإلانء‬،‫قد شرب بعضها وبقي بعض يف اإلانء‬ sell it off. The Prophet asked
‫ مث صبوا ما يف‬،‫ كما يفعل احلجام‬،‫حتت شفته العليا‬ him about his instructions to his
‫ انتهينا ربنا‬:‫ابطيتهم فقالوا‬ slave. He said, “I have asked him
to sell it off.” The Prophet said:
“During the days when wine was
“He who declared its drinking
lawful, I drank in the company
unlawful has declared its trading
of a few friends. Later, I went up
unlawful too.” The man ordered
to the Prophet. By that time the
his slave to throw it all away. (Hu-
verse prohibiting it had been re-
maydi’s version says that the man
vealed. I went back to those with
then expressed his intention to
whom I was drinking and read
gift it away to the Jews but the
out this verse. Some of them
Prophet prevented him from do-
had wine-cups in their hands,
ing that also: Rashid Rida).
half emptied. When they heard
the exhortation, ‘Will you then Another report in Abu Ya`la and Ah-
desist?’ they threw it away saying, mad says that:
‘We desist, O Our Lord.’” ‫عن متيم الداري أنه كان يهدي لرسول هللا صلى هللا‬
It is also reported in Muslim and ‫ فلما أنزل هللا حترمي اخلمر‬،‫عليه وسلم راوية من مخر‬
Nasa’i that: ‫ فلما رآها رسول هللا صلى هللا عليه وسلم‬،‫جاء هبا‬
‫ اي‬:‫ قال‬.”‫ “إهنا قد حرمت بعدك‬:‫ضحك وقال‬
‫كان لرسول هللا صلى هللا عليه وسلم صديق من‬
‫ فأبيعها وأنتفع بثمنها؟ فقال رسول هللا‬،‫رسول هللا‬
‫فلقيه يوم الفتح براوية مخر‬-‫ من دوس‬:‫أو‬- ‫ثقيف‬
‫ حرم عليهم‬،‫ “لعن هللا اليهود‬:‫صلى هللا عليه وسلم‬

1007
 Surah 5 Al-Ma’idah

‫ وهللا َحّرم اخلمر‬،‫ وابعوه‬،‫ فأذابوه‬،‫ُش ُحوم البقر والغنم‬ that he asked Ibn `Umar about the
”‫ومثنها‬ sale (and purchase) of wine. He said,
“Let me tell you about it. I was with
Tamim Dari used to gift the the Prophet in the mosque. He was
Prophet a pitcher of wine. Af- sitting with his legs folded against
ter wine was prohibited, he came his breast and tied up with a cloth
with it. When he saw it, the to his breast. He ordered, ‘Who-
Prophet smiled and told him, ever has any wine in his house, let
“It has been prohibited after you him bring it.’ They began to bring
met me last.” He asked him if he in. Someone said, ‘I have a leather
could sell it off. He replied: “Al- bottle.’ Another said, ‘I have a wine
lah cursed the Jews who, when skin.’ When they had all brought in
fat was prohibited to them, they the wine, he ordered, ‘Let all of you
liquefied it and sold it. Allah has assemble at such and such a place at
declared wine as well as its price Baqi` and then call me over.’ When
unlawful.” they had done that they called him
Abu Da’ud, Ibn Majah and Ah- over. He rose up to go, and I accom-
mad have preserved a hadīth of Ibn panied him. I was on his right side
`Umar which reports the Prophet as and he was supporting himself on
having said: my shoulder. Then Abu Bakr arrived.
َِّ ‫ول‬ ٍ ِ‫س ب ِن مال‬ He pulled me to his left side, mak-
َّ ‫صلَّى‬
ُ‫الل‬ َ ‫الل‬ ُ ‫ال لَ َع َن َر ُس‬ َ َ‫ك ق‬ َ ْ ٍ َ‫عن أَن‬ ing room for Abu Bakr on the right.
‫صَرَها‬ ِ َ‫اصرها ومعت‬ ِ
ْ ُ َ َ َ ‫الَ ْم ِر َع ْشَرةً َع‬ ْ ‫َعلَْي ِه َو َسلَّ َم ِف‬
Then `Umar arrived. He abandoned
‫َو َشا ِربـََها َو َح ِاملَ َها َوالْ َم ْح ُمولَةُ إِلَْي ِه َو َساقِيـََها َوَبئِ َع َها‬
me and took `Umar to his left side.
ُ‫َوآكِ َل َثَنِ َها َوالْ ُم ْش َِتي َلَا َوالْ ُم ْشتـََراة‬ When he arrived at the site, he asked
“Allah has cursed wine in ten the people, ‘Do you know what this
different ways. He cursed its is?’ They answered, ‘Yes, O Mes-
squeezer, the one for whom it senger of Allah. It is wine.’ He said,
was squeezed, its drinker, trans- ‘You spoke the truth.’ Then he said,
porter, he for whom it was trans- ‘Allah has cursed it, its drinker, sup-
ported, the server, buyer, he who plier, seller, buyer, squeezer, the one
consumed its price, buyer and who it is squeezed for, the carrier, the
one for whom it was bought.” one who it is carried to, and making
And, according to a hadīth in the Su- use of its earnings.’ Then he asked
nan of Bayhaqi, Thabit has reported for a knife and ordered it sharpened.

1008
Al-Ma’idah Surah 5

With that he began to make holes rather than complete the Prayers and
in the skins. The people protested, make enquiries about it, although,
‘These leather bags are useful to us.’ the importance of the matter de-
He replied, ‘I know. I am doing it manded enquiry and clarification.
for Allah’s sake who is angry with it.’ That is because of the fact that they
`Umar asked, ‘Shall I help you, O were anticipating a change in qiblah,
Messenger of Allah?’ He said, ‘No.’” which injunction, although para-
Shabbir points out that the reason phrased by the Qur’ānic revelation,
why the prohibition was so easily ac- was attributed to the Prophet alone
cepted is that the Companions, af- when it said (2: 144): “We have seen
ter the refinement of their tastes and your face (O Prophet) turning (oft) to-
spiritual sensibilities, with the effects wards the heavens. We will surely turn
of the Prophet’s companionship add- you toward the qiblah dear to you.”
ed to it, were sure that wine drinking Consequences of Wine Drinking
simply did not fit into the scheme of Ibn Kathir quotes the following
life as projected by Islam, and that ahadīth: Bayhaqi and Ahmad have a
the announcement of its prohibition report which says that:
was simply a matter of time. Hence,
َِّ ‫ات َكا َن حقًّا علَى‬
‫الل‬ ٍ ‫الصالََة سكْرا أَربع مَّر‬
when a single man brought in the َ َ َ َ َ ْ ً ُ َّ ‫َم ْن تـََرَك‬
ِ ِ ِ ِ ْ ‫أَ ْن يس ِقيه ِمن ِطينَ ِة‬
news of its prohibition to their wine ‫الَبَال َي‬
ْ ُ‫يل َوَما طينَة‬ َ ‫ ق‬.‫الَبَال‬ ْ َُ ْ َ
َِّ ‫ول‬
assemblies, they did not think it nec- ‫ص َارةُ أ َْه ِل َج َهن ََّم‬
َُ‫ع‬ « : ‫ال‬
َ َ‫الل؟ ق‬ َ ‫َر ُس‬
essary to go to the Prophet and check “Allah will have the right to offer
up the authenticity of the news, (al- in drink blood and puss of the
though, one or two wished to do people of the Fire, to someone
that but the rest did not think it nec- who missed four of his prayers
essary: Au.) rather, simply emptied because he was drunk.” (Tr.
their cups, jars, and containers. The abridged).
situation was analogous to that of
the change in qiblah. When a crier A hadīth in Bukhari says:
cried out that the qiblah had been ‫ مث مل يتب منها ُحرمها‬،‫من شرب اخلمر يف الدنيا‬
changed to Makkah, the while a ‫يف اآلخرة‬
group of them were in Prayers, with
“Whoever drank wine in this
an Imām leading them, they imme-
world and did not repent, will
diately turned around by 180 deg.,
miss it in the Hereafter.”

1009
 Surah 5 Al-Ma’idah

Bayhaqi has recorded the Prophet as Another hadīth says:

having said, ‫اخلمر أم الفواحش وأكرب الكبائر من شرهبا وقع على‬
،‫ثالثة ال ينظر هللا إليهم يوم القيامة العاق لوالديه‬ ‫أمه وخالته وعمته‬
‫ واملنَّان مبا أعطى‬،‫وامل ْد ِمن اخلمر‬
ُ “Wine is the head of all evils
“Allah will not look at three peo- and the greatest of the Great
ple in the Hereafter: one who sins. Whoever drank leapt on his
disobeyed his parents, a habitual mother and aunts.”
drinker and one who reminded In another report, narrated by Ibn
after expending (in charity).” `Abbas, he said: “Whoever drank
Bayhaqi has also reported through a rapes his mother.” Suyuti has classi-
trustworthy chain `Uthman as say- fied these reports as sahih.
ing, “Do not drink wine. It is the Rashid Rida also writes that wine
mother of all evils. There was a man drinking can lead the Muslims to
before you given to much devotion. those moral and spiritual conse-
A prostitute was enchanted by him. quences that the non Muslims escape.
She got him into her house on the This can be commonly noticed. This
pretext of a testimony. She locked up is because non Muslims have not
every entry door that he left behind. received a revelation warning them
In the inner chambers, there was a of the ill consequences. In contrast,
young man and some wine. She told the Muslim is fully conscious of the
him that she would not let him go ill effects of not acting according to
until he would either kill the man, the commands and, consequently,
drink wine or have sex with her. The suffers heavy effects upon his mind
pious man thought wine would be and soul. (This can be demonstrated
the lightest of the three. So he drank. as true from psychological point of
Then he asked for more. And more. view: Au.).
When drunk, he killed the man and
had sex with her.” Building upon some of the points
stated by Razi, Rashid Rida also
Rashid adds: Tabarani has recorded points out to a total of fourteen ways
the words of the Prophet: by which Allah emphasized the pro-
‫س ُك ِّل َشٍّر‬ ِ
ُ ْ‫فَإنـََّها َرأ‬ hibition of intoxicants: (1) He started
the sentence with “innama” (verily)
“Wine is the source of all evils.”
which is for emphasis. (2) He equat-

1010
Al-Ma’idah Surah 5

ed it with idol worship. (3) He called ing forbidden, it is an integral part

it an abomination. (4) He called it of their religious festivities. ‘As wine
a handiwork of Shaytan. (5) He or- gladdens the heart of men and forms
dered the prohibition not through a an important element in a festive
direct decree, rather through exorta- meal, it has been ordered that our
tion, which, according to the rules of meal on the evening of Sabbath and
rhetoric, is a more emphatic way of Festival should begin with a cup of
doing it. (6) He declared abstinence wine in the honour of the day, and
from it a way to success. (7) He de- that mention should be made of the
clared that it leads to enmity. (8) He holiness of the day before partaking
declared that it causes rancor. (9) He of the wine. The Kidduah consists
declared that it prevents from His of two blessings: one over the wine,
remembrance. (10) He declared that and one that refers to the holiness of
it prevents from Praying. (11) He the day’ (Friedlander, The Jewish Re-
brought a causative “fa” before end- ligion, p. 341).”
ing with a question, indicating that Other Scriptures on Wine
the “cause” and “effect” are insepa-
rable: they will appear together. (12) Nevertheless, the Bible is not en-
In the next sentence He exhorted the tirely without a few lines of disfavor.
believers to obey Allah and His Mes- Rashid Rida quotes the following:
senger: the Messenger saying, “Every
“Woe to those who rise early in
intoxicant is forbidden.” (13) Al-
the morning,
lah saying, “Beware.” And, (14) the
that they may run after strong
threat hidden in words, “If you turn
drink,
away...”
who tarry late into the evening
For a further discussion of the sub- till wine inflames them!
ject of intoxicants refer to notes 455 They have lyre and harp,
of Surah al Baqarah and 149 of Surah timbrel and flute and wine at
al Nisa’ of this work (Au.). their feasts;
In the contemporary world, Islam but they do not regard the deeds
seems to be the only religion on of their Lord,
earth that scorns intoxicants. Majid or see the work of his hand.
writes: “Wine is considered a sacred Therefore my people go into ex-
drink among the Jews. Far from be- ile
for want of knowledge;

1011
 Surah 5 Al-Ma’idah

their men are dying of hunger, tians, but not the Law. A kind of
and their multitude is parched vague prohibition is to be found in
with thirst.” the Torah also:
(Isaiah, 5: 11 13)
“And the Lord spoke to Aaron,
And, saying, ‘Drink no wine nor strong
“Woe to the proud crown of the drink, you nor your sons with
drunkards of Ephraim, you, when you go into the tent of
and to the fading flower of its meeting, lest you die. It shall be a
glorious beauty,” statute for ever throughout your
(Isaiah 28: 1) generations’”
(Leviticus, 10: 8,9) Au.
And,
On the special need for the Mus-
“The proud crown of the drunk- lims to be true to the prohibition,
ards of Ephraim we have a good point from Sayyid.
will be trodden under foot.” He writes: “Suspension of sensibili-
(Isaiah 28: 3) ties however caused goes against
As for the New Testament, it has also the awareness that Islam instills into
one or two unkind sentences: the hearts of its adherents. A believer
is required to be in constant spiritual
“And do not get drunk with wine, contact with his Lord and turn to
for that is debauchery;” (Paul’s Him in every situation of peril (ma-
Letter to the Ephesians, 5: 18). jor or minor). Moreover, the aware-
And, ness on his part is required to be a
positive, constructive one, leading to
“Now the works of the flesh are a growth and renewal of life and in
plain: fornication, impurity, licen- its defense against any weakness or
tiousness, idolatry, .... drunken- corruption attacking it from any di-
ness.” rection. He is also required to be in
(Paul’s Letter to the Galatians 5: 20). a state of readiness for the protection
Rashid’s quote ends here. of his self, property and honor and
It appears that it is only the concept the protection of the peace of the
of Divinity of Jesus Christ, which he Muslim society and its safety against
himself never claimed, that is taken any efforts toward a destabilization.
from Paul’s teachings by the Chris- A Muslim personality is not given

1012
Al-Ma’idah Surah 5

to his own self or to his pleasures. every year. In West Germany alone,
There is on him, in every moment wine consumption was worth $30
of life, demands that require a con- billion in 1982. In Scotland, 92 per-
stant vigilance: demands of his Lord, cent of boys and 85 percent of girls
demands of his self, demands of his experience alcohol by the age of 14.
dependents, demands of the Mus- In France and Germany, 2.5 million
lim society in which he lives and the of each country are incurable alco-
demands of the humanity at large holics. In the former USSR, it was
which he has to guide and invite to 25 million. As a result hundreds of
the path of salvation. These demands billions of production loss are re-
require a constant vigilance. In fact, corded annually. In USA alone the
even when he indulges in pleasures, loss was estimated at $120 billion in
Islam demands that he, during those 1984. Almost 90 percent of murders
very moments of pleasure and indul- and 50 percent of rapes are com-
gence, remain mindful of his plea- mitted by alcoholics. It is estimated
sures, enjoying them conscientiously that in Britain an estimated 40,000
and not given away totally to them deaths occur annually due to alcohol
to be a slave of those indulgences. consumption. Despite these con-
He is the master of the situations sequences, the production of wine
of pleasure welcoming them in the is on the rise world wide. In 1982
manner of someone in control of the alone the rise noted by WHO in cer-
situation. The state of intoxication tain Asian countries, was a staggering
works against all these. 500 percent over the previous years.”
Sayyid’s quote ends here. Physical Effects
Finally, the following are extracts There is a general misconception,
from a book, Contemporary Topics In especially among the youth, that al-
Islamic Medicine, (Saudi Publishing cohol beverages enhance libido. Dr.
& Dist. House, Riyadh), by Dr. Mu- Albar writes: “Alcoholic beverages
hammad Ali Albar, an FRCP medi- are still used by layman because they
cal practitioner. are believed to have an aphrodisiac
Production, Consumption and effect, a claim that was refuted by the
Problems renowned English poet, Shakespeare,
who said, ‘It provokes the desire, but
“Today, millions of gallons of wine takes away the performance.’ Never-
is consumed throughout the world

1013
 Surah 5 Al-Ma’idah

theless, this misconception continues with liver disease, Gastroenterology,

because of the many sexual crimes 1975, 69:819).”
which are committed under the in- Alcohol and Cold Climates
fluence of alcohol. Fifty percent of
all rapes are committed under its in- Dr. Albar also writes: “Alcohol di-
fluence. Crimes of incest are report- lates the cutaneous blood vessels,
ed to occur mainly under the effects which provides a sense of warmth.
of intoxicating liquor. The force of It also abolishes the shivering reflex,
advertising, which connects liquor which is a protective mechanism of
with manliness and sexual prow- the body against cold. Therefore, if a
ess, is so strong that it promotes the person drinks alcohol and is exposed
mistaken concept, especially among to cold weather, as often occurs at
teenagers, that alcohol enhances li- Christmas and New Year festivals,
bido and sexuality. But the reality is such a person will be greatly endan-
quite the opposite the cumulative gering his health being liable to lose
effect of alcohol on sex is deleterious. body heat and suffer hypothermia.
The level of consciousness declines
“Alcohol acts as a direct toxin to progressively with decreasing body
the testicles where the male sex hor- temperature; pupils contract and
mones and semen are produced. The tendon reflexes are lost. (Ref. Wey-
autonomic nervous system, which man, A., Greenhouse, D., Grace W.,
controls erection and ejaculation, is Accidental hypothermia in an alco-
also affected by chronic consump- holic population, A. J., Med. 1974;
tion of alcohol. In addition, the af- 56:13 21, and others).”
fected liver of the alcoholic is inca-
pable of destroying the oestrogenic 220. Apart from the game of chance
hormones normally produced by the involving money or property, also
male suprarenal gland. This results prohibited are those games that
in decreased libido, impotence and might lead to gambling, such as, for
gynecomastia. (Ref. Gordon, D. Ol- instance, backgammon and chess. In
ivo, Jr., Rafir, R., et al., Conversion a hadīth of Muslim the Prophet said:
of androgens to estrogens in cirrho- ‫صبَ َغ يَ َدهُ ِف َلِْم ِخْن ِزي ٍر‬ ِ
َ ‫ب ِبلنـَّْرَدش ِري فَ َكأََّنَا‬
ِ
َ ‫َم ْن لَع‬
sis of the liver. J. Clin. Endocranial, ‫َوَد ِم ِه‬
Metabl. 1982; 55:583 6 and Van
Thiel, D., Evidence of adrenal ori- “Whoever played backgammon
gin of plasma estrogens in subjects colored his hand with the flesh

1014
Al-Ma’idah Surah 5

and blood of swine.” for drawing lots. For example, ten

Imām Malik, Abu Hanifah and Ah- of them would put in their money
mad have declared playing of chess and slaughter a camel. But, instead
unlawful with Imām Shafe`i con- of dividing the meat equally between
sidering it merely undesirable (Ibn themselves, they would take ten ar-
Kathir). rows with figures one, two or three
inscribed on them along with a few
221. The word in the original, nu- blank ones. Then, after a mix up in
sub, is for those stone altars at which the quiver, every participant would
the pre Islamic Arabs slaughtered draw. Some would get maybe two
their offerings (Ibn Kathir). The dif- or three shares of the meat, but oth-
ference between asnam and ansab is ers might draw a blank arrow and
that the former enjoyed some kind get nothing. This kind of gambling
of form and shape, while the latter has been banned in Islam. However,
was simply a stone altar erected, wor- when the shares are equal, but the
shipped and slaughtered at (Alusi). sharers are unable to decide as to
To declare the prohibition of wine which part should go to whom, then
and idols in one sentence is as if to resorting to drawing lots is admis-
say that the two are equal in sin and sible (Shafi`).
abomination (Zamakhshari). Ac- 223. Rashid Rida writes: A good
cordingly, we find that the Prophet case in point is that of Hamza. He
said: was once drinking wine with some
‫اللَ َك َعابِ ِد َوثَ ٍن‬
َّ ‫ات لَِق َي‬ ْ ‫ُم ْد ِم ُن‬
َ ‫الَ ْم ِر إِ ْن َم‬ Ansar. They also had a singer among
them. She sang out some poetical
“A (regular) wine-drinker – if he
pieces extolling the virtue of those
dies – will meet Allah as an idol-
who slaughtered beautiful and ex-
worshipper.”
pensive camels for their friends. In
The last quoted hadīth is in Ibn Ma- his drunkenness Hamza got up and
jah. Suyuti said in his Jami` al Saghir slaughtered two camels belonging to
that it is hasan (Au.). ‘Ali. Now, `Ali was not in an envious
222. (Apart from using the divining financial situation. The loss of camels
arrows for “do” or “don’t do” pur- was quite depressing. He complained
poses, see note 19 of this surah: au.) to the Prophet. He came with `Ali
the pre Islamic Arabs also used them and Zayd b. Haritha and reproached
Hamza. Hamza was drunk with his

1015
 Surah 5 Al-Ma’idah

[91] Shaytan seeks only to stir up enmity and

‫يد الشَّْيطَا ُن أَن يُوقِ َع بـَيـْنَ ُك ُم الْ َع َد َاوَة‬
ُ ‫إَِّنَا يُِر‬
hatred among you by means of intoxicants223 ِ
and gambling and hinder you from the re- ‫ص َّد ُك ْم َعن‬ ْ ‫ضاء ِف‬
ُ َ‫الَ ْم ِر َوالْ َمْيس ِر َوي‬ َ ‫َوالْبـَ ْغ‬
ِ ِ ِ
membrance of Allah and from Prayer.224 Will ‫الصالَة فـََه ْل أَنتُم ُّمنتـَُهو َن‬ َّ ‫الل َو َع ِن‬ ّ ‫ذ ْك ِر‬
you then desist? ﴾٩١﴿
[92] Obey Allah, and obey the Messenger and
‫اح َذ ُرواْ فَِإن‬ ِ ‫َطيعواْ الل وأ‬ ِ
beware; yet, if you turn away then know that ْ ‫ول َو‬ َ ‫الر ُس‬َّ ْ‫َطيعُوا‬ َ َّ ُ ‫َوأ‬
upon Our Messenger is (no more than) a clear ُ‫اعلَ ُمواْ أََّنَا َعلَى َر ُسولِنَا الْبَالَغ‬ ْ َ‫تـََولَّيـْتُ ْم ف‬
proclamation. ﴾٩٢﴿ ‫ني‬ ُ ِ‫الْ ُمب‬

eyes red. He said, addressing him himself and his wife Draupadi in a
and those who were with him, “Are game of dice?”
you not but my father’s slaves?” The Shabbir writes: It is common ob-
Prophet turned back and left the servation that not only Prayers, the
place (without a word). And, obvi- chess players forget even their food
ously, if it was not Hamza, the val- and drink.
iant defendant of Islam, an uncle of
the Prophet, and, were he not to be 225. Most of the commentators have
drunk, matters would not have end- found the verse difficult to under-
ed as quietly as they did. stand. The “ittaqaw” could also be
understood as “they refrained from
224. (That a drunken man loses indulging in what was prohibited
his head, uttering nonsense, lead- in their time,” and the whole verse
ing to fights, hatred and enmity is could be paraphrased as, ‘There is no
well known. But such are the conse- sin upon the men of the past who
quences of gambling too. The loser believed and worked righteousness
hates the winner: Au.). Qatadah has in what they ate or drank, so long
said that the pre Islamic Arabs lost as they refrained from what was
even their wives, children, wealth, prohibited at that time, and then
and property in gambling (Ibn Jarir). refrained from what (ever else that)
(And so did the ancient Hindus). was subsequently prohibited, pro-
Majid writes: “And who has not vided they were of faith and worked
heard of the ancient king Yuddis- righteousness, and then, remained
thira playing away all his wealth and for the rest of their lives, refrain-
kingdom; and finally, his brothers, ing from all unlawful things: gen-

1016
Al-Ma’idah Surah 5

[93] There is no sin upon those (of the dead) ِ ‫ال‬ ِ َّ ْ‫لَيس علَى الَّ ِذين آمنواْ وع ِملُوا‬
who believed and worked righteousness in ‫ات‬ َ ‫الص‬ َ َ َُ َ َ َ ْ
what they partook of, so long as they feared,225 ‫اح فِ َيما طَعِ ُمواْ إِ َذا َما اتـََّقواْ َّو َآمنُوْا‬ ٌ َ‫ُجن‬
ِ ‫ال‬
ْ‫ات ُثَّ اتـََّقواْ َّو َآمنُواْ ُثَّ اتـََّقوا‬ ِ َّ ْ‫وع ِملُوا‬
believed, and worked righteousness; then they
َ ‫الص‬ ََ
feared and believed; and then226 they feared ﴾٩٣﴿ ‫ني‬ ِ‫ب الْمح ِسن‬ ِ
and did things well.227 And Allah loves those َ ْ ُ ُّ ُ ُّ َ ْ ُ َ ْ ‫َّوأ‬
‫ي‬ ‫الل‬
‫و‬ ‫ا‬
‫و‬ ‫ن‬ ‫س‬ ‫َح‬
who do things well.228

erally doing things well. And Allah 227. Ibn `Abbas, Bara’, Mujahid
loves those who do things well.’ This and Dahhak have said that when
rendering would cover both those the verse declaring wine unlawful
believers who died before some of was revealed, some people asked
the lawful of their time was later de- the Prophet about the fate of those
clared unlawful, as well as those who who had died before the prohibition
lived through both the eras. It also came into force. Allah revealed this
stipulates the rule that sin does not verse (Ibn Jarir).
consist in eating this or not eating Rashid Rida adds the following. Ibn
that, rather in total submission and al Mundhir has recorded Sa`id ibn
zealous application. Hence we find, Jubayr as saying that when Allah re-
as Alusi has pointed out, that when vealed the verse 219 of al Baqarah,
this verse (‘There is no sin upon those “They ask you concerning wine and
who believed and worked righteous- gambling. Tell them: ‘There are grave
ness ...’) was revealed, the Prophet sins in both, although there are (some)
said to Ibn Mas`ud, in a hadīth pre- benefits (also) for mankind,’” some of
served by Muslim, Nasa’i and others, the people continued to drink fol-
“I was told, ‘you (i.e., Ibn Mas`ud) lowing Allah’s words: “there are some
are one of them.’” That is, you are benefits also,” while others gave
one of those upon whom there is no up following His words: “there are
sin (Au.). grave sins in it.” `Uthman b. Maz`un
226. (Looked at from a different an- was one of those who had given
gle: Au.) the thumma of the original, up. Then verse 34 of al Nisa’ came
translated as “then” indicates “a se- down which said, “Believers! Draw
quence expressing growth and inten- not near to Prayers while you are in
sification” (Razi and Asad). a state of drunkenness.” Thereupon,

1017
 Surah 5 Al-Ma’idah

some more people gave up, while dered the man whipped (Qurtubi).
some others continued to drink in 228. Shabbir writes: The verse tells
the evenings, until this present verse us by implication that of Taqwa and
was revealed. Then everyone gave iman there are many grades and lev-
up. But it was hard upon them. So els and that their every subsequent
that, when one of them came across mention is alluding to a new and
another he would say, in effect, “I higher level, ending with the highest
have an empty feeling inside me.” level in Islam known as ihsan.
The other man would ask, “Perhaps
you have been thinking of wine.” 229. Ibn `Abbas and Mujahid have
When the first admitted, the second said that the allusion by the easy
would say, “Me too.” Finally, as if to reach of your “hands” is to small
seek a concession, they went to the game, such as wild chicken, birds’
Prophet and asked: “Aren’t Hamza b. eggs etc., and with “spear” to big
`Abdul Muttalib, Mus`ab b. `Umayr game (Ibn Jarir).
and `Abdullah b. Jahsh in Paradise?!” Others have suggested that the al-
When the Prophet said yes, they re- lusion by “hands” could be to the
minded him that they used to drink nests, snares etc. that are set up for
wine. So Allah revealed this verse. small game and by “spear” to those
Someone understood the verse that are hunted with the help of
wrong during the time of `Umar ibn weapons (Alusi).
al Khattab. When brought to him for However, Muqatil ibn Hayyan has
drinking wine, the man, Qudamah, said that these verses were revealed
argued that since he had believed, during the `Umrah of Hudaybiyyah,
performed righteous deeds, and was when, it so happened that the Mus-
godfearing, his drinking was forgiv- lims encountered so much game
able. `Umar told him, (according to that they could have caught some of
some reports it was Ibn `Abbas) that them with their bare hands. By “the
if he had believed, acted righteously easy reach of your hands” the allu-
and been God fearing, he would not sion is to that (Ibn Kathir).
have drunk in the first place. He or-
Keeping in mind the precarious eco-

1018
Al-Ma’idah Surah 5

[94] Believers! Surely, Allah will test you

with some game within easy reach of your ‫اللُ بِ َش ْي ٍء‬ ّ ‫ين َآمنُواْ لَيـَبـْلَُونَّ ُك ُم‬
ِ َّ
َ ‫َي أَيـَُّها الذ‬
hands and spears229 so that Allah may know ‫اح ُك ْم لِيـَْعلَ َم‬ ِ ِ َّ ‫ِمن‬
ُ ‫الصْيد تـَنَالُهُ أَيْدي ُك ْم َوِرَم‬ َّ
who fears Him in the unseen.230 Whoso trans- ‫ب فَ َم ِن ْاعتَ َدى بـَْع َد‬ ِ ‫الل َمن َيَافُهُ ِبلْغَْي‬
ُّ
gresses thereafter shall face a painful chastise- ﴾٩٤﴿ ‫اب أَلِ ٌيم‬ ٌ َ َ ُ ََ َ ‫َذل‬
‫ذ‬ ‫ع‬ ‫ه‬ ‫ل‬ ‫ـ‬ ‫ف‬ ‫ك‬ ِ
ment.

nomic conditions which the Mus- Him who is in the Unseen (Au.).
lims were facing those days and years, 231. Excluded from the general pro-
and, considering the fondness of the hibition are harmful animals such as
Arabs for game, surely, appearance wolves, snakes, a rabid dog, eagles
of the game, within easy reach, in etc., as clarified by a ahadīth (Au.).
large numbers, to the hungry travel-
ers must have been quite a test. If the 232. Mujahid, Ibn Jurayj and Hasan
boycott of all transaction with them have said that the verse is speaking of
by the Makkans is added, then, sure- someone who has forgotten that he
ly, the prohibition must have been is in a state of ihram or, has forgotten
as difficult and trying to them, as that it is forbidden to hunt while he
the stream water for the followers of is in ihram, or, alternatively, throws
Talut, to which incident some com- his weapon at something, but it hits
mentators have rightly compared a game animal. He has to expiate it.
this one (Au.). In contrast, if he is well aware that
he is in a state of ihram and is also
230. People are normally afraid of aware that hunting is prohibited in
the Unseen. Behind all superstitious that state, but still hunts a game ani-
practices is the effort to please those mal, then, his Hajj or `Umrah is null
evil forces that the people imagine and void. Never the less, Ibn `Abbas
are hidden in the Unseen. Allah tells and Sa`id b. Jubayr made no such
us that there is nothing in the world distinction, declaring all situations as
that has any power besides Him. requiring expiation, and that seems
Therefore, if people have to fear any- to be the correct position (Ibn Jarir).
thing of the unseen, let them fear

1019
 Surah 5 Al-Ma’idah

[95] Believers! Kill not the game while you

are in a state of consecration.231 Whosoever
ِ َّ
of you kills it, intentionally,232 the compensa- ‫الصْي َد َوأَنتُ ْم‬
َّ ْ‫ين َآمنُواْ الَ تـَْقتـُلُوا‬ َ ‫َي أَيـَُّها الذ‬
tion is the like of what he killed in domestic ‫ُحُرٌم َوَمن قـَتـَلَهُ ِمن ُكم ُّمتـََع ِّم ًدا فَ َجَزاء ِّمثْ ُل‬
beasts,233 to be determined by two of your just ‫َما قـَتَ َل ِم َن النـََّع ِم َْي ُك ُم بِِه َذ َوا َع ْد ٍل ِّمن ُك ْم‬
persons - an offering to reach the Ka`bah;234 or, ِ ِ ِ
as expiation, feeding of a poor, or equivalent
‫ني‬َ ‫َّارةٌ طَ َع ُام َم َساك‬ َ ‫َه ْد ًي َبل َغ الْ َك ْعبَة أ َْو َكف‬
of that in fasts,235 in order that he might taste َ ‫ك ِصيَ ًاما لِّيَ ُذ‬
‫وق َوَب َل أ َْم ِرِه‬ ِ
َ ‫أَو َع ْد ُل َذل‬
ِ
the bitter consequence of his action. Allah has
ُ‫الل‬ّ ‫اللُ َع َّما َسلَف َوَم ْن َع َاد فـَيَنتَق ُم‬ ّ ‫َع َفا‬
forgiven what was in the past, but Allah shall ٍ ِ
﴾٩٥﴿ ‫اللُ َع ِز ٌيز ذُو انْت َقام‬ ِ
take revenge of the repeater. And Allah is All- ّ ‫مْنهُ َو‬
Mighty, the Lord of Retribution.

233. Ibn `Abbas, Suddi and others the approximate flesh-value of the
have explained that if a man kills, for wild animal which has been killed,
instance, a wild cow, he should expi- and to decide on this basis as to what
ate with a domestic cow, if he kills a domestic animal should be offered
deer, he should offer a goat in expia- in compensation.” He writes further:
tion, etc. Accordingly, when Qubay- “... two alternatives are open to a
sah ibn Jabir and another person pilgrim who is too poor to provide
killed a deer together and consulted a head or heads of cattle correspond-
`Umar ibn al-Khattab, he consulted ing in value to the game which he
a man sitting next to him and then has killed, or - in the last-named
ordered them to sacrifice a sheep alternative - too poor even to feed
(Ibn Jarir). other poor people.”
Obviously, `Umar did not need 234. That is, the slaughtering has to
to consult another person to arrive be done within the Haram area and
at the conclusion that a sheep was the meat to be distributed among
equivalent of a deer; he did that fol- the poor of Makkah (Ibn Kathir).
lowing the Qur’ānic dictum: “to be 235. Neither the Qur’ān nor the
determined by two of your just per- hadīth have any direction about how
sons” (Au.). the number of fasts may be com-
Asad writes: “The ‘two persons of puted. The Fuqaha’ have, therefore,
probity’ are supposed to determine as in Qurtubi, filled in the gap. Abu

1020
Al-Ma’idah Surah 5

[96] However, game of the water and its food236 ِ

has been made lawful unto you237 - a provision ً َ‫صْي ُد الْبَ ْح ِر َوطَ َع ُامهُ َمت‬
‫اعا‬ َ ‫أُح َّل لَ ُك ْم‬
for you and the traveller;238 but forbidden unto ‫صْي ُد الْبـَِّر َما‬ َّ ِ‫لَّ ُك ْم َول‬
َ ‫لسيَّ َارِة َو ُحِّرَم َعلَْي ُك ْم‬
‫ي إِلَْي ِه ُْت َشُرو َن‬ ِ َّ ْ‫دمتم حرما واتـَُّقوا‬
َ ‫اللَ الذ‬
you is the game of the land so long as you are
in the state of consecration.239 And fear Allah
ّ َ ًُ ُ ْ ُ ْ ُ
﴾٩٦﴿
to whom you shall be returned.

Haneefah’s opinion is that he who 236. Abu Bakr, `Umar and many
kills an animal in the state of con- others have interpreted the origi-
secration may assess the quantity nal ta`amuhu as that which the seas
of the flesh the animal yields. Con- throw out: dead or alive, although
vert it into handfuls. Then for every some have interpreted ta`amuhu as
two handfuls (where each hand- the dead of it (Ibn Jarir).
ful involves both the hands cupped Asad adds: “Zamakhshari, however,
together), fast a day as expiation. regards the pronoun (of ta`amuhu)
Imām Shafe`i and Malik have sug- as relating to the object of the game
gested other methods of computa- (sayd) as such, and, consequently,
tion, leading perhaps to more or less understands the phrase as meaning
the same results. However, all agree ‘eating thereof ’.”
that if a big animal is involved, then,
there is no need to fast for more than Ibn Kathir writes: The Sahihayn have
two months in expiation. a report of Abu `Ubaydah leading a
campaign. They came across a whale
This is a good instance of how the that had anchored itself ashore and
claim of the rejecters of hadīth, (be- died. Abu `Ubaydah said, ‘We are
lievers in the Qur’ān alone), stands messengers of the Messenger, and in
refuted. To act by Qur’ānic direc- dire need, therefore, eat of it.’ They
tions, not only the hadīth is indis- ate of it for a whole month. It was
pensible, even the rulings of the a huge thing and Abu `Ubaydah
Fuqaha’ cannot be denied their role ordered one of its bow-like bone to
(Au.). be erected. Ten men in a row passed
Ka`bah has been named instead of through it. They carried some of its
the Haram (the Sacred precincts) be- meat to Madinah and enquired the
cause of its honor (Alusi). Prophet whether what they had done
was right. He said yes and asked for

1021
 Surah 5 Al-Ma’idah

some and ate of it. He was offered the meat of a wild

As for sea animals, there are differ- ass, hunted down by Abu Qatadah.
ences in opinion over which of them But, before eating he enquired any
is lawful and which is not. At least of the muhrim had expressed the de-
frogs are not lawful according to sire that it be hunted for him. When
Imām Shafe`i in view of a hadīth in they said no, he allowed them to eat
Nasa’i which prohibits their killing. of it. The report is in the Sahihayn
(Ibn Kathir).
237. In the words, “Game of the wa-
ter and its food has been made lawful 240. “The noun Ka`bah, by which,
unto you,” (coming as they do, after owing to its shape, the sanctuary has
prohibition of the game of land: Au.) always been known, denoting any
is the hint that exaggerations in as- ‘cubical building’. It would seem
ceticism is disapproved (Thanwi). that he who first built the Ka`bah
consciously chose the simplest three-
238. The allusion is to the salted dimensional form imaginable - a
sea-food that travelers in those days cube - as a parable of man’s humil-
carried as provision, or the sedentary ity and awe before the idea of God,
preserved for future use (Ibn Jarir). whose glory is beyond anything that
239. With regard to what a muhrim man could conceive by way of archi-
kills, the question is, is it lawful for tectural beauty. This symbolism is
an unconnected muhrim to eat of it clearly expressed in the term qiyam
or not? There are two opinions: some (lit. ‘support’ or ‘mainstay’) which
declaring it unlawful and others law- - in the abstract sense - signifies ‘a
ful (Ibn Jarir). Imām Malik, Shafe`i standard by which [men’s] affairs are
and Ibn Hanbal are of the opinion made sound or improved’ (Razi)” -
that if the hunter (a non-muhrim) Asad
had intended to offer it to a muhrim, 241. The Ka`bah is the focal point
he might not eat of it. But, if he did and the axis around which the wheel
not intend that then the muhrim is of human activities turn. When
free to eat of it, as did the Prophet. this focal point is destroyed, life on

1022
Al-Ma’idah Surah 5

[97] Allah has appointed Ka`bah,240 the Sa-

cred House, as an establishment for men,241 as ِ ‫الََر َام قِيَ ًاما لِّلن‬
‫َّاس‬ ْ ‫ت‬ َ ‫اللُ الْ َك ْعبَةَ الْبـَْي‬
ّ ‫َج َع َل‬
‫ك‬ ِ ِ
also (He consecrated) the Sacred Month, the َ ‫ي َوالْ َقالَئ َد َذل‬ َ ‫الََر َام َوا ْلَْد‬ْ ‫َّهَر‬ ْ ‫َوالش‬
sacrificial beast, and the collared ones:242 so ‫ات‬ ِ ‫السماو‬ ِ
َ َ َّ ‫اللَ يـَْعلَ ُم َما ف‬ ّ ‫َن‬ َّ ‫لِتـَْعلَ ُمواْ أ‬
that you may know that Allah knows all that
is in the heavens and in the earth and that Al-
‫اللَ بِ ُك ِّل َش ْي ٍء َعلِ ٌيم‬
ّ ‫َن‬ َّ ‫ض َوأ‬ ِ ‫َوَما ِف األ َْر‬
lah has knowledge of everything. ﴾٩٧﴿
[98] You should know that Allah is stern in
retribution and that Allah is All-forgiving, َ‫الل‬
ّ ‫َن‬ ِ ‫يد الْعِ َق‬
َّ ‫اب َوأ‬ ُ ‫اللَ َش ِد‬ ّ ‫َن‬ َّ ‫ْاعلَ ُمواْ أ‬
All-compassionate.
﴾٩٨﴿ ‫ور َّرِح ٌيم‬ ٌ ‫َغ ُف‬
[99] There is nothing more upon Our Messen- ِ َّ ‫َّما َعلَى‬
ger but delivery (of the message). And Allah ّ ‫الر ُسول إِالَّ الْبَالَغُ َو‬
‫اللُ يـَْعلَ ُم َما‬
knows what you reveal and what you conceal. ﴾٩٩﴿ ‫تـُْب ُدو َن َوَما تَكْتُ ُمو َن‬

earth would be destroyed. This is 243. The unbeliever and the believer,
how Imām Bukhari seems to have the rebellious and the submissive,
understood the verse. He has re- the evil and the virtuous, the unlaw-
corded the hadīth of the Abyssinian ful and the lawful, the unclean and
slave demolishing the Ka`bah, stone the clean, etc., are all examples of
by stone, a little before the Hour of “khabith” and “tayyib” (Shafi` and
Doom, as explanation of this verse. others).
The consecration of the other three: It is perhaps in view of the super-
the Sacred Month, the offering, and abundance of the khabith that its
the collared ones, are extensions of mention has preceded that of the
the sacredness of the Holy House tayyib in this verse, although, the
(based on Shabbir). normal order is to say “the good and
Since Allah has made Ka`bah a the evil,” the “clean and the unclean,”
means of establishment, or support, etc. (Au.).
Sa`id ibn Jubayr has said that who- Yusuf Ali writes: “People often judge
ever travelled to Makkah seeking ei- by quantity rather than quality. They
ther this world or the other, will be are dazzled by numbers: their hearts
rewarded (Alusi). are captured by what they see every-
242. See note 6 above. where around them. But the man of
understanding and discrimination

1023
 Surah 5 Al-Ma’idah

[100] Say: ‘Not alike are the good and the ِ

evil,243 even if abundance of the evil bedazzles
‫َولَ ْو‬ ُ ّ‫يث َوالطَّي‬
‫ب‬ ُ ِ‫الَب‬
ْ ‫قُل الَّ يَ ْستَ ِوي‬
ِ ْ ُ‫ك َكثـرة‬
you.244 Therefore, fear Allah, O people of un- ‫أ ُْوِل‬ ّ ْ‫الَبِيث فَاتـَُّقوا‬
‫اللَ َي‬ َْ َ َ‫أ َْع َجب‬
derstanding, haply you will prosper. ِ ِ ‫األَلْب‬
﴾١٠٠﴿ ‫اب لَ َعلَّ ُك ْم تـُْفل ُحو َن‬ َ
[101] Believers! Question not concerning
‫ين َآمنُواْ الَ تَ ْسأَلُواْ َع ْن أَ ْشيَاء‬ ِ َّ
things245 which, if disclosed to you, would vex َ ‫َي أَيـَُّها الذ‬
you.246 Yet, if you question concerning them ‫إِن تـُْب َد لَ ُك ْم تَ ُس ْؤُك ْم َوإِن تَ ْسأَلُواْ َعنـَْها‬
while the Qur’an is being revealed, they will ‫اللُ َعنـَْها‬ ِ
be disclosed to you.247 Allah has forgiven you
ّ ‫ني يـُنـََّزُل الْ ُق ْرآ ُن تـُْب َد لَ ُك ْم َع َفا‬
َ‫ح‬
over the issue.248 And Allah is Very Forgiving,
﴾١٠١﴿ ‫ور َحلِ ٌيم‬ ٌ ‫اللُ َغ ُف‬ّ ‫َو‬
Very Compassionate.

judges by a different standard. He thority of grammarians such as

knows that good and bad things are Khalil, Akhfash, Farra’, Kisa’i and
not to be lumped together, and care- Sibawayh to explain, why it is accu-
fully chooses the best, which may sative.
be the scarcest, and avoids the bad, 246. The Prophet has said in a hadīth
though evil may meet him at every of Bukhari,
step.”
ِِ ِِ
244. When `Umar ibn `Abdul `Aziz
‫ني ُج ْرًما َم ْن َسأ ََل‬ َ ‫ني ِف الْ ُم ْسلم‬ َ ‫إِ َّن أ َْعظَ َم الْ ُم ْسلم‬
‫َج ِل َم ْسأَلَتِ ِه‬ ِ
ْ ‫َع ْن أ َْم ٍر َلْ ُيََّرْم فَ ُحِّرَم م ْن أ‬
rescinded all tyrannical taxes and re-
turned to the people the wealth and “The most sinful of Muslims is
property that had been unjustly ap- he who asked about a thing that
propriated by the rulers preceding was not declared unlawful but
him, one of his governors wrote to whose unlawfulness was brought
him that his measures had emptied to light because of a question he
the state treasury. `Umar ibn `Abdul asked.”
`Aziz wrote back to him this verse: Another sahih hadīth says:
‘Not alike are the good and the evil,
even if abundance of the evil bedazzles ‫ذروين ما تركتم فإمنا هلك الذين قبلكم بكثرة سؤاهلم‬
you (Shafi`). ‫واختالفهم على أنبيائهم‬

245. Ordinarily, the word “ashya’a” “Let me alone so long as you are
should have been in the genitive. left alone. Those before you were
Imām Razi cites reasons on the au- destroyed because of their myri-

1024
Al-Ma’idah Surah 5

ad questioning and (subsequent) of Islam who have worked out details

disagreement with their Proph- of the law, that their exercises have
ets.” lent complications to the issues and
Another sahih hadīth says, made violation more likely. It is also
said that the believers should not try
‫حدودا فال‬
ً َ ،‫إن هللا فرض فرائض فال تُضيِّعُوها‬
‫وح َّد‬ to deduce additional laws from the
‫ وسكت عن‬،‫وحَّرم أشياء فال تنتهكوها‬ َ ،‫تعتدوها‬ injunctions clearly laid down by the
ِ
‫أشياء رمحة بكم َغيـَْر ن ْسيان فال تسألوا عنها‬ Qur’ān or the Sunnah, since this
“Allah has obligated some acts, might cause the people hardship.
so do not ignore them. He has These critics forget that greater the
set some bounds, so do not cross knowledge, the more polished one’s
them. He has declared certain deeds, and, coarser the knowledge,
things unlawful, so do not vio- coarser the deeds. After all, every re-
late them and has remained si- ligion has provided a rough idea of
lent over certain things, out of things: “do not lie, do not drink, be
His mercy, not out of forgetful- good to your neighbors,” and so on.
ness, therefore, do not ask about The beauty of Islam is in its details.
them” (Ibn Kathir). What is it but detailed knowledge
of things that lends a man refine-
Ibn `Abdul Barr has pointed out
ment? As for violation, those who
however, that the above prohibition
violate will do so, whether they pos-
was for the time when revelation was
sess a nominal knowledge of things
coming down. In subsequent times,
or a detailed knowledge of them. In
there is no harm in someone seeking
contrast, great spiritual pleasure is
details, or making enquiries in order
derived from the knowledge and the
to improve upon one’s knowledge,
feeling, that one attempted perfec-
for the cure of ignorance is in asking
tion and came very close to achieving
(Qurtubi).
it. Should the refined abandon their
The Qur’ān has said (16: 43): spiritual joy for the sake of the coarse
‫اسأَلُوا أ َْه َل ال ِّذ ْك ِر إِ ْن ُكنـْتُ ْم َل تـَْعلَ ُمو َن‬
ْ َ‫ف‬
minds to whom it does not matter
either way? Further, evolved circum-
“Ask the men of admonition if you do
stances demand changes in the law.
not know” (Au.).
And, since, the core is inalterable. It
Some modernist scholars have leveled is the surrounding details that will
criticism against the jurists (fuqaha’) undergo changes in changed cir-

1025
 Surah 5 Al-Ma’idah

cumstances. Left to their bare bones, another commentator, “Now there

Islamic Law would have soon met are some people who make unneces-
with a summary rejection - as unfit sary inquiries, cause elaborately pre-
for modern life and its complica- scribed, inflexibly determined and
tions, as the Hamurabi or the Jewish restrictive regulations to be added to
Law. If the Ummah remains follow- the Law. Some others, in cases where
ing only the Shari`ah as brought to such details are in no way deducible
light during the Prophet’s time, what from the text, resort to analogical
will the community do in the face of reasoning, thereby turning a broad
drugs, insurances of various kinds, general rule into an elaborate law,
gambling, leas business of dubious full or restrictive details, and an un-
nature, interest-lending in surrepti- specified into a specified rule. Both
tious ways, surrogate motherhood, sort of people put Muslims in general
cloning, and multitude of new prob- danger. For, in the area of belief, the
lems? Again, the Qur’ān is not say- more detailed the doctrine to which
ing: “Do not seek details of religion.” people are required to subscribe, the
It prohibited that its first converts more problematic it becomes to do
ask about things that the Qur’ān had so. Likewise, in legal matters, greater
remained silent during its revelation. the restrictions, greater the likeli-
There is a sea of a difference between hood of violations.”
the two. Finally, what the people in- Although, what has been stated in
quire is “details” of what has been al- the lines above touch an aspect of
ready revealed. They do not seek new the truth, in the overall, these are
laws from their Lord. irresponsible statements. What has
It has also been said, ‘Many of our to be primarily understood is that it
jurists have, by their subjective de- was not the difficulties and compli-
ductions, unduly widened the range cations of the Laws of Islam that led
of man’s religious obligations (taklif), to their abandoning. Rather, in the
thus giving rise to difficulties and new age, the ruling class, the elite,
complications which the clear word- and those educated on Western lines,
ings [of the Qur’ān] had put an end abandoned Islamic Law and way of
to; and this has led to the abandoning, life wholesale in favor of Western
by many individual Muslims as well Laws and way of life in the hope of
as by their governments, of Islamic achieving the same personal material
Law in its entirety.” In the words of progress as the West had achieved in

1026
Al-Ma’idah Surah 5

the course of past few centuries. In Qur’ān and Sunnah. But to say that
the words of an Arab thinker: “If we to the Jurist is something incredible.
wish to achieve progress, of the kind It is like telling the secular judges
they (the Westerners) have achieved, to stick to the constitution alone of
we will have to eat like they eat and the country and disregard the pre-
drink like they drink ...” To give a cedence. How many cases can they
specific example, it was not the de- settle every day?
tails of the Islamic Law pertaining to Finally, if what is understood by the
the unlawfulness of intoxicants that prohibition in the verse, as discour-
led to their violation, and acceptance agement from seeking further details
of its sale in Muslim countries. On of the Law, how can one explain the
the contrary, it was because the rul- Companions asking the Prophet sev-
ing elite was brought up in a culture eral questions on several occasions,
of which intoxicants are a necessary such as, for example, during Hajj,
ingredient, and because it was quite when they were free to perform it
willing to abandon a religious Law following the simplest of rules of the
for the sake of fattening state exche- Shari`ah?
quer through taxation on liquor.
The fact is, the thinkers of Islam have
Further, it is one thing for a thinker to reconcile themselves to the fact
to work out in his mind what could that it is not the complications of the
have led to this or that particular Shari`ah Law, worked out to its finer
historical situation. But it is another details by the jurists and others, that
thing to sit in the jurists benches and has led to the Muslim downfall. It is
decided on complicated issues day in the refusal to accept Islam as a way
and day out. If the jurist insists on of life.
simply following the “clear injunc-
tions of the Qur’ān and Sunnah,” Finally, in this particular case, it is
probably he will not be able to pass a not the details of the Shari`ah that
judgment on a single case of the doz- the Companions had asked; but
ens of extremely complicated ones rather, their question was opening
filed in the courts every day. a door to further obligations, such
as, for instance, should Hajj be per-
It is perfectly alright to say to an formed every year? See the next note
ordinary Muslim that he ought to also (Au.).
adhere to the basic teachings of the
Yusuf Ali has another, but very per-

1027
 Surah 5 Al-Ma’idah

tinent aspect to point out. He says: ing to another version: “So long
“Many secrets are wisely hidden as I am standing here”: Qurtubi).
from us. If the future were known to Anas says, “I looked around,
us, wee need not necessarily be hap- and there was none who had
py. In many cases we should be mis- not hidden his face in his cloth
erable. If the inner meaning of some and crying.” At that moment a
of the things we see before our eyes man who used to be attributed
were disclosed to us, it might cause a to other than his father, rose up
lot of mischief. Allah’s Message, in so and asked, “Messenger of Allah?
far as it is necessary for shaping our Who is my father?” The Prophet
conduct, is plain and open to us. But replied, “Your father is Hudha-
there are many things too deep for fah (and not the one alleged).” At
us to understand, either individually that `Umar stood up (according
or collectively. It should be foolish to to one version went on his knees)
pry into them ...” and said, “We are satisfied with
Allah as our Lord, Islam as our
247. Ibn Jarir writes: Anas has re-
religion, Muhammad as a Mes-
ported (as in Bukhari: Au.) that:
senger and I seek Allah’s protec-
َّ ‫صلَّى‬ َِّ ‫ول‬ َ ‫اللُ َعْنهُ َسأَلُوا َر ُس‬ َّ ‫س َر ِض َي‬ ٍ َ‫َع ْن أَن‬
ُ‫الل‬ َ ‫الل‬ tion from the evil of trials.” The
ِ ِ َّ ِ
‫صع َد‬ َ َ‫ب ف‬ َ ‫َح َف ْوهُ الْ َم ْسأَلَةَ فـَغَض‬ ْ ‫َعلَْيه َو َسل َم َح َّت أ‬ Prophet said, “I have never seen
ٍ َ ‫الْ ِمنـْبـََر فـََق‬
ُ‫ال َل تَ ْسأَلُ ِون الْيـَْوَم َع ْن َش ْيء إَِّل بـَيـَّنـْتُه‬ of the good and evil as I did to-
‫ف‬ ِ
ٌّ ‫ت أَنْظُُر َيِينًا َوشَ ًال فَِإ َذا ُك ُّل َر ُج ٍل َل‬ ُ ‫لَ ُك ْم فَ َج َع ْل‬ day. Paradise and Hell-fire were
‫ال‬َ َ ّ َ َ َ َ َ ٌ ُ َ َ َ َْ ‫َرأْ َسهُ ِف ثـَْوبِِه‬
‫ج‬ ِ
‫الر‬ ‫ى‬ ‫ح‬ ‫ل‬ ‫ا‬ ‫ذ‬ ِ
‫إ‬ ‫ن‬ ‫ا‬ ‫ك‬ ‫ل‬ ‫ج‬ ‫ر‬ ‫ا‬ ‫ذ‬ ِ
‫إ‬ ‫ف‬ ‫ي‬ ِ
‫ك‬ ‫ب‬ ‫ـ‬ ‫ي‬ both depicted to me as if I saw
‫ال‬َ َ‫الل َم ْن أَِب ق‬ َِّ ‫ول‬ َ ‫ال َي َر ُس‬ َ ‫يُ ْد َعى لِغَ ِْي أَبِ ِيه فـََق‬ them beyond this wall.” Then Al-
‫لل َرًّب َوِبِْل ْس َلِم‬ َِّ ‫ال ر ِضينا ِب‬
َ َ َ ‫ُح َذافَةُ ُثَّ أَنْ َشأَ عُ َمُر فـََق‬ lah revealed this verse. According
ِ‫الل علَي ِه وسلَّم رس ًول نـعوذُ ِب َّلل‬ ٍ ِ
َُ ُ َ َ َ َ ْ َ َُّ ‫صلَّى‬ َ ‫دينًا َوِبُ َح َّمد‬ to some other versions, another
‫اللُ َعلَْي ِه َو َسلَّ َم َما‬ َّ ‫صلَّى‬ َ ‫الل‬
َِّ ‫ول‬ ُ ‫ال َر ُس‬ َ ‫ت فـََق‬ ِ َ ‫ِم ْن الْ ِف‬ man asked him on that occasion
ْ ‫ت ِل‬
ُ‫الَنَّة‬ ُ ُ‫ط إِنَّه‬
ْ ‫ص ِّوَر‬ ُّ َ‫َّر َكالْيـَْوِم ق‬ِّ‫الَِْي َوالش‬ ْ ‫ت ِف‬ ُ ْ‫َرأَي‬ about his father, as to where he
ِ‫الائِط‬
َْ َ‫َّار َح َّت َرأَيـْتـُُه َما َوَراء‬ ُ ‫َوالن‬ is, the Prophet replied, “In Hell-
Once the people asked the fire.”
Prophet (saws) several questions. It is said that `Abdullah b. Hudhafa’s
A bit furious, he went up the pul- mother chided him saying, “You are
pit and said, “You will not ask a headless man. Did you not think
me a question now, but I will lay that were your mother to have com-
bare its truth to you.” (Accord- mitted what women in pre-Islamic

1028
Al-Ma’idah Surah 5

days committed, would not you Companions to crying. Bukhari has

have put her to shame?” `Abdullah another report which says that some
replied, “Had the Prophet named a of them used to ask him senseless
black slave, I would have accepted questions such as, “Who is my fa-
him”: Qurtubi). Nevertheless, Abu ther,” or “Where is my camel,” etc.
Hurayrah and Abu Umamah al- As for the reported question about
Bahiliyy, as also Ibn `Abbas, have Hajj quoted by Tabari, it is in Tir-
said that once the Prophet told his midhi and Ibn Majah, as well as in
followers that Hajj had been pre- some other compilations, but some
scribed unto them. Someone asked of them appear to suffer some weak-
him whether it was a yearly obliga- nesses (Ibn Kathir).
tion. The Prophet did not reply. The 248. Another interpretation of the
man repeated his question twice or words “`afa Allahu `anha” is that
thrice. The Prophet was angry with what Allah has not mentioned in
him. He said, “Had I said yes, it His revelation (as forbidden), has
would have become a yearly obliga- been (deliberately) overlooked (Ibn
tion and you would not have been Kathir).
able to perform it. And, were you to
neglect it, you would become unbe- 249. There has been a considerable
lievers.” And this verse was revealed. difference in opinion over what ex-
(This hadīth is in Ibn Hibban and actly Bahira, Sa’iba and others con-
is sahih: S. Ibrahim). It is apparent, stituted. We shall give here the defi-
Ibn Jarir adds, that there were several nitions as given by Sa`id b. Jubayr
incidents in which useless questions in Bukhari. Bahira was a she-camel
were asked which led to the revela- whose milk was dedicated to the dei-
tion of this verse. ties and no man was allowed to milk
it, or use it in any other way. Sa’iba
The report of the Prophet’s speech was that male animal that was let free
is in Bukhari, Muslim, Nasa’i, Tir- in the name of a deity. Wasila was a
midhi and others, with the addition camel that gave birth to several she
of the words by Anas that he never camels without a male in between.
heard such a moving and fearful Such a camel was also consecrated to
speech from him earlier, in which he a deity and let loose. And Haam was
also said, “Were you to know what I that stallion camel which had copu-
know, surely you would have laughed lated with several females. It was also
less and cried much.” That sent the

1029
 Surah 5 Al-Ma’idah

[102] A people before you raised questions,

‫َصبَ ُحواْ ِبَا‬ ِ ِ
then in consequence thereof became disbeliev- ْ ‫قَ ْد َسأَ َلَا قـَْوٌم ّمن قـَْبل ُك ْم ُثَّ أ‬
ِ
ers (by disagreeing). ﴾١٠٢﴿ ‫ين‬ َ ‫َكاف ِر‬
[103] It was not Allah who instituted Bahira, َ‫اللُ ِمن َِب َريٍة َوالَ َسآئِبَ ٍة َوال‬ ّ ‫َما َج َع َل‬
ْ‫ين َك َفُروا‬ ِ َّ ِ ٍ ٍ ِ
Sa’iba, Wasila or Haam;249 rather, the unbe- َ ‫َوصيلَة َوالَ َحام َولَك َّن الذ‬
lievers fabricated a lie against Allah.250 In fact, َ‫ب َوأَ ْكثـَُرُه ْم ال‬ ِ ِ ‫يـ ْفتـرو َن علَى‬
most of them have no understanding.251
َ ‫الل الْ َكذ‬ ّ َ َُ َ
﴾١٠٣﴿ ‫يـَْع ِقلُو َن‬

dedicated to a deity and freed of all Jawn.” (This much is in Bukhari:

services (Ma`arif). But there seem to Ibn Kathir). Thereupon, Aktham
be a few other classes of freed ani- asked, “Messenger of Allah, will
mals, involving other cattle, that were his similarity to me do me any
known by these names (Ibn Kathir). harm?” The Prophet told him,
The practice is still common among “No. For you are a believer and
the pagans of the world (Au.). he was an unbeliever.”
250. Abu Hurayrah has reported the In another report transmitted by
Prophet as having said, Zayd b. Aslam, the Prophet said:
‫عرضت علي النار فرأيت فيها عمرو بن حلي بن‬ ‫قد عرفت أول الناس حبر البحائر رجل من بين مدجل‬
‫قمعة بن خندف أبو عمرو و هو جير قصبه يف النار‬ ‫كانت له انقتان فجدع آذاهنما وحرم ألباهنا وظهورمها‬
‫و هو أول من سيب السوائب و غري عهد إبراهيم‬ ‫ ختبطانه أبخفافهما‬: ‫ ولقد رأيته وإايمها يف النار‬،
‫عليه السالم و أشبه من رأيت به أكثم بن أيب اجلون‬ ‫وتقضمانه أبفواههما‬
‫ اي رسول هللا يضرين شبهه ؟ قال‬: ‫ فقال أكثم‬: ‫قال‬
“I know who the first to institute
‫ ال إنك مسلم و إنه كافر‬:
the practice of Bahira was. It was
“I was shown the Fire. I saw a man from Mudlij tribe who slit
therein `Amr b. Luhayy (oth- the ears of two she-camels, and
erwise named as `Aamir al- declared their milk as unlawful.
Khuza`i: Ibn Kathir) dragging Subsequently he made their milk
his intestine in the Fire. He was lawful unto himself. I saw him in
the first to introduce the concept the Fire. The two (she-camels)
of Sa’iba and to corrupt the reli- were pounding with their hoofs,
gion of Ibrahim. The most simi- and and biting him with their
lar to him I find Aktham b. abi al- mouths” (Ibn Jarir, Razi, Qur-

1030
Al-Ma’idah Surah 5

[104] When it was said to them, ‘Come now to

‫اللُ َوإِ َل‬ ِ ِ
what Allah has revealed, and to His Messen- َ ‫يل َلُْم تـََعالَ ْواْ إِ َل َما أ‬
ّ ‫َنزَل‬ َ ‫َوإ َذا ق‬
‫ءن‬
َ ‫آب‬ ِ ِ َّ
ger,’ they said, ‘Enough for us what we found َ ‫الر ُسول قَالُواْ َح ْسبـُنَا َما َو َج ْد َن َعلَْيه‬
our forefathers on.’252 What! Even if their fore- َ‫آب ُؤُه ْم الَ يـَْعلَ ُمو َن َشيـْئًا َوال‬َ ‫أ ََولَ ْو َكا َن‬
fathers did not know anything and were not ﴾١٠٤﴿‫يـَْهتَ ُدو َن‬
(rightly) guided?253

tubi). from the fathers to the sons (Majid).

251. Imām Razi points out that man 254. Ibn Mas`ud was asked about
has been created for the worship of this verse. He said, “It is not applica-
Allah. When he rebels, he loses his ble to our times. Rather, a time will
freedom to others. In contrast, ani- come when you will enjoin good but
mals have been enslaved to him for people will respond with violence. It
his various benefits. In freeing them is in those times that a man might
from that slavery is his own loss as look after his own soul.”
well as that of the cattle, which be-
Similar reports have come from Ibn
come no one’s responsibility and are
`Umar. In fact, Abu Tha`labh has re-
left to suffer a life worse than what
ported that he enquired the Prophet
they would suffer if they remain in
himself about the exact implication
the slavery of man and be tended by
of this verse. He replied:
him.
ِ ِ
252. In this is the refutation of the
‫حت‬ َّ ‫اه ْوا َع ِن الْ ُمْن َك ِر‬ َ َ‫بَ ْل أَنـْتُ ُم ائـْتَم ُروا ِبلْ َم ْع ُروف َوتـَن‬
ignorant Sufis who argue about the
ً‫اعا َوَه ًوى ُمتـَّبـًَعا َوُدنـْيَا ُم ْؤثـََرة‬ ً َ‫ت ُش ًّحا ُمط‬ َ ْ‫إِ َذا َرأَي‬
‫ت أ َْمًرا الَ يَ َد ِان‬ ِ ِ
ways of their Masha’ikh when con- َ ْ‫اب ُك ِّل ذى َرأْ ٍى بَِرأْيِه َوَرأَي‬ َ ‫َوإِ ْع َج‬
fronted with the Shari`ah (Thanwi).
‫ك أ َْمَر الْ َع َو ِّام فَِإ َّن َم ْن‬ َ ‫ك َوَد ْع َعْن‬ َ ‫ك نـَْف َس‬ َ ‫ك بِِه فـََعلَْي‬ َ َ‫ل‬
‫الَ ْم ِر‬ ‫ى‬ ‫ل‬ ‫ع‬ ‫ض‬ٍ ‫ب‬ ‫ـ‬ ‫ق‬ ‫ل‬ ‫ث‬ ‫م‬ِ
ْ َ َ َْ ْ َّ ُْ َّ ْ َّ َ َّ َ ‫َوَر‬ ‫ن‬ ِ
‫ه‬ ‫ي‬ِ‫ف‬ ‫ر‬ ‫ـ‬ ‫ب‬ ‫الص‬ ِ
‫ب‬ ‫الص‬ ‫م‬ ‫َي‬ ‫أ‬ ‫ك‬ ِ
‫ائ‬
253. To most of the polytheistic peo- ِ‫لِْلع ِام ِل فِي ِه َّن َكأَج ِر خَْ ِسني رجالً ُيـعملُو َن ِمثْل عمل ِه‬
ََ َ َ َْ ُ َ َ ْ َ
ples, like the Arab pagans, religion is ‫ب َز َاد ابْ ُن الْ ُمبَ َارِك ِف ِرَوايَتِ ِه‬ ٍ ‫يث ابْ ِن ُش َعْي‬ ِ ‫ظ ح ِد‬ ‫ف‬ ‫ل‬ .»
َ ُ َْ
not a matter of sound reason and Di- ‫ني‬ ‫س‬ِ َْ‫الل أَجر خ‬ َِّ ‫ول‬ َ ‫س‬ ‫ر‬ ‫ي‬ : ‫ا‬
‫و‬ ‫ل‬
ُ ‫ا‬َ ُُْ َ ِ‫ال َوَز َاد‬
‫ق‬ ‫ه‬‫ر‬ ‫ـ‬‫ي‬ ‫غ‬ ‫ن‬ َ َ‫ق‬
َ ُْ َُ َ
ِ
‫ني مْن ُك ْم‬ ِ َ َ‫ ق‬.‫ِمنـْ ُه ْم‬
vine Revelation, but a mere usage - a َ ‫َج ُر خَْس‬ ْ ‫« أ‬: ‫ال‬
set of rites and dogmas handed down
“Rather, keep enjoining right and

1031
 Surah 5 Al-Ma’idah

[105] Believers! Look after your own souls.254 ِ َّ

Whoso is misguided can do you no harm if you َ‫ين َآمنُواْ َعلَْي ُك ْم أَن ُف َس ُك ْم ال‬ َ ‫َي أَيـَُّها الذ‬
ِ ‫يضرُكم َّمن ض َّل إِ َذا اهت َديـتم إِ َل‬
‫الل‬
are guided.255 Unto Allah is the return of you ّ ْ ُْ َ ْ َ ُّ ُ َ
all. He will then inform you of all that you ‫َم ْرِجعُ ُك ْم َج ًيعا فـَيـُنـَبِّئُ ُكم بَا ُكنتُ ْم تـَْع َملُو َن‬
ِ ِ
were doing. ﴾١٠٥﴿

forbidding wrong. But, when you Hudhayfah, Sa`id ibn Musayyib,

find the people preferring this Suddi and others have said that in
world over the next, greed fol- those times too the obligation of en-
lowed, and every man boastful of joining right and forbidding evil will
his opinion, and you see affairs remain in force (Ibn Jarir).
in which you have no say at all,
It is reported that Abu Bakr once
then it is that you have to look
climbed the pulpit and said:
after your own souls and avoid
affairs of the common people. I ‫ { َي أَيـَُّها‬:‫ إنكم تقرؤون هذه اآلية‬،‫أيها الناس‬
ِ َّ
can see after you days demanding ‫ض َّل‬ ُ َ‫ين َآمنُوا َعلَْي ُك ْم أَنـُْف َس ُك ْم ال ي‬
َ ‫ضُّرُك ْم َم ْن‬ َ ‫ال ذ‬
a lot of patience when observ- ‫ وإنكم تضعوهنا على‬،‫إِ َذا ْاهتَ َديـْتُ ْم } إىل آخر اآلية‬
ing patience would be like hold- ‫ وإين مسعت رسول هللا صلى هللا عليه‬،‫غري موضعها‬
ing burning coal in the hand. So, ‫ “إن الناس إذا رأوا املنكر وال يغريونه‬:‫وسلم قال‬
he who holds fast unto the truth ”‫ أن يـَعُ َّم ُه ْم بعِ َقابه‬،‫ عز وجل‬،‫أوشك هللا‬
that day will have the reward of “People! You read this verse but
fifty men doing the same thing as misinterpret it; and misplace it
he.” They asked, “Messenger of in (meaning). I have heard the
Allah, (his reward will be equal Prophet that if a people see
to the rewards of fifty of them?” wrongs committed but do noth-
He replied, “No. (His reward will ing to stop them, it is feared that
be equal to the reward of) fifty of a punishment touching all will de-
you.” scend upon them” (Ibn Kathir).
(The hadīth is in Tirmidhi, who Rashid Rida adds: Ibn abi Hatim has
classified it as sahih, as also in Abu recorded Ka`b’s statement that when
Da’ud: Ibn Kathir, and in Ibn Majah the church of the Dimashq mosque
and Hakim, with the latter declaring is pulled down and made a mosque
it sahih: Shawkani). Nevertheless, and when `Asab appears amongst the
many of the Salaf, such as Abu Bakr, people then will be the time for the

1032
Al-Ma’idah Surah 5

application of the verse: “Look after ers wiould do them no good. As for
your own souls. Whoso is misguided `Asab, it is a kind of expensive cloak
can do you no harm if you are (rightly) that came from Yemen.
guided.” 255. `Abdullah ibn Mubarak has
And the background story of the pointed out that far from absolving
Dimashq mosque/church is as fol- the Muslims of their responsibility
lows. It is said that one half of the of enjoining good and forbidding
city of Dimashq fell to the Muslim evil, the words in this verse actually
army advancing upon it from one confirm it. The verse says, “`alaykum
side, while from the other side an- anfusakum,” meaning, “Upon you is
other contingent entered into the the responsibility of the souls of the
city under a peace treaty. The two Muslims.” It is in the same vein as
forces of the Companions met at the the Israelites were told: “Kill your-
Church of Mary. They decided that selves,” meaning, “Kill each other,”
one of half of the building would be and not meaning “Commit suicide.”
converted to a mosque since it was Similarly, here the words “`alaykum
taken by force, while the other half anfusakum” would mean, “Look af-
would be left as a Church following ter each other (and work to improve
the treaty clause that the places of each other’s commitment to Islam)”
worship of the Christians would be - Razi, Qurtubi.
left to themselves. It is said that the 256. The Qur’ānic text, and the in-
Muslims offered a hefty price for the cident that became a cause of revela-
place but the Christians were ada- tion of these verses, tell us that the
mant. At the time of the Umayyads, non-Muslims can be allowed to tes-
they were coerced into giving their tify against Muslims, not excluding
part to the Muslims. But `Umar ibn in disputes of inheritance. This is the
`Abdul `Aziz restored it to back to opinion of Abu Musa al-Ash`ari, Ibn
them during his reign. What Ka`b `Abbas and others (Shawkani).
meant is that when the collective
dishonesty of the Muslims would Thanwi remarks: The verse tells us
reach such a level that they occupy by implication that one ought to
the Church by force and convert it organize his affairs, to the inclusion
into a mosque, then it will be time of worldly affairs, and be mindful to
for each soul to look after itself, as safeguard the rights of others. Dis-
the admonition of the admonish- organization results in some people

1033
 Surah 5 Al-Ma’idah

[106] Believers! When death approaches one

‫ين َآمنُواْ َش َه َادةُ بـَْينِ ُك ْم إِ َذا‬ ِ َّ ِ
of you, the testimony at the time of bequest َ ‫ي أَيـَُّها الذ‬
ِ َ‫ضر أَح َد ُكم الْموت ِحني الْو ِصيَّ ِة اثـن‬
‫ان‬
shall be of two just ones among you, or two ْ َ َ ُ ْ َ ُ َ َ َ ‫َح‬
of other (non-believing) folk - if you were be ‫آخَر ِان ِم ْن َغ ِْيُك ْم إِ ْن‬ ِ ٍ
َ ‫َذ َوا َع ْدل ّمن ُك ْم أ َْو‬
journeying in the land, and the disaster of ِ ‫ض فَأَصابـْت ُكم ُّم‬
death strikes you.256 You shall detain257 them ُ‫صيبَة‬ َ َ ِ ‫ضَربـْتُ ْم ِف األ َْر‬ َ ‫أَنتُ ْم‬
after the Prayer258 and they shall - if you are in
ِ‫الصالَة‬ ِ
َّ ‫ت َْتبِ ُسونـَُه َما ِمن بـَْعد‬ ِ ‫الْمو‬
َْ
doubt - swear by Allah,259 ‘We do not desire ‫لل إِ ِن ْارتـَبـْتُ ْم الَ نَ ْش َِتي بِِه‬ ِ ‫ان ِب‬ ِ ‫فـيـ ْق ِسم‬
ّ َ َُ
any wealth, even if he happens to be a kinsfolk, ِ‫َثَنا ولَو َكا َن َذا قـرب والَ نَكْتم شهادةَ الل‬
and we are not concealing Allah’s testimony. ّ َ َ َ ُ ُ َ َ ُْ َْ ً
ِِ ِ
Surely, in that event we are of the sinners.’
﴾١٠٦﴿ ‫ني‬ َ ‫إِ َّن إِ ًذا لَّم َن اآلث‬

losing their rights, which will bring presence of a large number of people
sin upon the disorganized person. would have - in addition to the ho-
257. The word “tahbisunahuma” liness of the place - discouraged the
imply that if the ruler or the judge testifiers from lying (Thanwi and
should remand the accused to cus- others).
tody, for some reason or the other, 259. Qurtubi mentions that Ibn
then that is permissible (Qurtubi). Zubayr, Mutarrif, Ibn Mazin and
258. Since “al-Salah” of the original Qatadah also accepted oaths by the
is definitive, it has been subjected to Qur’ān. Ahmad and Ishaq also did
enquiry as to which Salah is meant. not see anything wrong in that. In
Sa`id b. Jubayr, Ibrahim and Qa- fact, following them, Imām Shafe`i
tadah have said that it is the `Asr has allowed swearing by the Qur’ān,
Prayer, since the Prophet, in a similar although Ibn al-`Arabi has declared
case, had conducted the testimonial it a bid`ah.
proceedings after `Asr Prayer (Ibn Ja- 260. Ibn `Abbas has reported that
rir). This is also in view of the fact a man from Banu Sahm (called Bu-
that the Arabs used to conduct their dayl, a Muslim: Shafi`), went out for
governmental affairs after Zuhr and trade in the company of Tamim al-
`Asr (Zamakhshari, Razi and oth- Daari and `Adi b. Bada’ (both Chris-
ers). Also, `Asr congregation in the tians t;hen). The Sahmi died on the
mosques used to be, in those times, way. When they returned his peo-
larger than at other times and the ple found a gold-plated silver bowl

1034
Al-Ma’idah Surah 5

[107] But, were it to be discovered that they

have merited accusation of sin, then two other ِ
men shall stand forth in their place - of those ‫آخَر ِان‬ َ َ‫استَ َحقَّا إِْثًا ف‬
ْ ‫فَِإ ْن عُثَر َعلَى أَنـَُّه َما‬
‫استَ َح َّق‬ ِ َّ ِ ِ
whose rights have been usurped by the two - ْ ‫ين‬ َ ‫وما ُن َم َق َام ُه َما م َن الذ‬ َ ‫ي ُق‬
and testify in the name of Allah, ‘Our testimo- ِ ‫ان ِب‬
‫لل لَ َش َه َادتـُنَا‬ ِ ‫ان فـيـ ْق ِسم‬ ِ ِ
ّ َ ُ َ َ‫َعلَْيه ُم األ َْولَي‬
ny is truer than the testimony of the two, and
‫َح ُّق ِمن َش َه َادتِِ َما َوَما ْاعتَ َديـْنَا إِ َّن إِ ًذا‬َ‫أ‬
that we have not transgressed. If we do that, ِِ ِ
then, in such an event, we are of the transgres- ﴾١٠٧﴿ ‫ني‬ َ ‫لَّم َن الظَّالم‬
sors.’260
‫َّه َاد ِة َعلَى َو ْج ِه َها‬ ِ
[108] That is nearer to assurance that they
َ ‫ك أ َْد َن أَن َيْتُواْ ِبلش‬ َ ‫َذل‬
bear the testimony in the correct form, or they ‫أ َْو َيَافُواْ أَن تـَُرَّد أَْيَا ٌن بـَْع َد أَْيَانِِ ْم َواتـَُّقوا‬
fear that (other) oaths might be taken after ِِ ِ
their oaths. Fear Allah, and hearken. Allah ‫ني‬
َ ‫اللُ الَ يـَْهدي الْ َق ْوَم الْ َفاسق‬ ّ ‫اسَعُواْ َو‬
ْ ‫اللَ َو‬
ّ
does not guide an ungodly people.261 ﴾١٠٨﴿

missing from his baggage. The two the Day that the Messengers would
companions said on oath that they say, ‘We do not know how they re-
knew nothing about it. But, later, it sponded.’ Subsequently, however,
was found in the Makkan market. when things will calm down and they
Upon enquiry the new owners said would have regained their selves,
they had purchased it from Tamim they would bear witness against
al-Dari and `Adi b. Bada’. Then two those they were raised amongst (Ibn
of the kinsfolk of the Sahmi stood up Jarir).
and testified that the cup belonged Zamakhshari thinks however that
to the Sahmi and Allah revealed this since they would know that such
verse (Ibn Jarir, Zamakhshari, Razi). questioning was a prelude to the
261. The commentators consider questioning of those they had been
these last two verses as the most dif- commissioned to, and that, it con-
ficult verses of the Qur’ān in mean- cealed a threat of punishment, they
ing, implication, and grammatical would say that they have no knowl-
construction (Razi, Qurtubi). edge, thus washing their hands off
the issue and leaving it to Allah to
judge and punish the people if He
262. Suddi, Hasan and Mujahid may. Another possibility is that they
have said that it is out of the terror of

1035
 Surah 5 Al-Ma’idah

[109] The Day when Allah shall gather to-

‫ول َما َذا أ ُِجبـْتُ ْم‬
ُ ‫الر ُس َل فـَيـَُق‬
ُّ ُ‫الل‬ّ ‫يـَْوَم َْي َم ُع‬
gether the Messengers and ask, ‘How were
you answered?’ They will reply, ‘We have no ‫وب‬ِ ‫َنت َعالَّم الْغُي‬
ُ ُ َ ‫َّك أ‬ َ ‫قَالُواْ الَ ِع ْل َم لَنَا إِن‬
knowledge.262 You indeed are the Knower of ﴾١٠٩﴿
the Unseen.’
[110] When Allah will say, ‘O `Isa ibn Mary-
am! Recall My favor on you and on your ‫اللُ َي ِعيسى ابْ َن َم ْرَيَ اذْ ُك ْر‬ ّ ‫ال‬ َ َ‫إِ ْذ ق‬
mother when I strengthened you with the ِ
Holy Spirit,263 you spoke to the people from the َ ‫ك إِ ْذ أَيَّدت‬
‫ُّك‬ َ ِ‫ك َو َعلَى َوال َدت‬ َ ‫نِ ْع َم ِت َعلَْي‬
cradle and in maturity,264 and when I taught ً‫َّاس ِف الْ َم ْه ِد َوَك ْهال‬ ِ
َ ‫وح الْ ُق ُد ِس تُ َكلّ ُم الن‬ ِ ‫بُِر‬
ِْ ‫ك الْ ِكتَاب و‬ َ ُ‫َوإِ ْذ َعلَّ ْمت‬
َ‫ْمةَ َوالتـَّْوَراة‬ َ ‫الك‬
you the Book, the Wisdom, the Tawrah and the
َ َ
Injil; when you made from clay the form of a ‫ني َك َهيـْئَ ِة الطَِّْي‬ِ ّ‫وا ِإل ِجنيل وإِ ْذ َتْلُ ُق ِمن ال ِط‬
bird by My leave then blew into it, it became َ ََ َ
‫ئ‬ ِ ِ ِ
ُ ‫بِِ ْذِن فـَتَن ُف ُخ ف َيها فـَتَ ُكو ُن طَيـًْرا ب ْذن َوتـُْب‬
ِِ
thereof a (real) bird by My leave; you cured
ِ ِِ ‫األَ ْكمهَ واألَبـْر‬
the born blind and the leper by My leave, and ‫ِج الْ َموتَى‬ ُ ‫ص ب ْذِن َوإ ْذ ُتْر‬ َ َ َ َ
ِ‫نك إ ْذ‬ ِ ِ
you brought out the dead by My leave;265 and َ ‫يل َع‬ ِ
َ ‫ت بَن إ ِْسَرائ‬ ُ ‫بِِ ْذِن َوإِ ْذ َك َف ْف‬
when I shielded you from the Israelites when ‫ين َك َفُرواْ ِمنـْ ُه ْم‬ َّ َ ‫ات فـََق‬ ِ َ‫ِجئـتـهم ِبلْبـيِن‬
you brought them the manifest signs, where- َ ‫ال الذ‬ َّ ْ َُ ْ
ِ
upon those of them who had disbelieved de- ﴾١١٠﴿‫ني‬ ٌ ‫إِ ْن َه َذا إِالَّ س ْحٌر ُّمب‬
ِ
clared, “This is nothing but magic, plain and
simple.”’266

would belittle their knowledge be- tioned) the allusion perhaps is to the
fore Allah’s. quality of “talk” as being of the class
263. The obvious explanation of of Prophets - in both the stages of life
“Ruh al-Qudus” is Jibril. But, since - and not merely the naive talk of an
there are many kinds of souls, from infant miraculously begun to speak
the brightest to the darkest, an alter- (Based on Razi).
native explanation is that the allu- Further, the use of the term “kahl,”
sion could be to a very bright soul which is for a person of age between
of a very high order bestowed to `Isa 34 and 51, while `Isa ibn Maryam
(Razi). was raised up to the heaven when he
264. By saying “from the cradle was only 33, is for the implicit as-
as well as in maturity,” (although sertion that he will come back and
“maturity” did not need to be men- attain that age (Alusi).

1036
Al-Ma’idah Surah 5

[111] And when I inspired267 the Apostles to

‫ني أَ ْن ِآمنُواْ ِب‬ َ ِّ‫الََوا ِري‬
ْ ‫ت إِ َل‬ ُ ‫َوإِ ْذ أ َْو َحْي‬
the effect, ‘You believe in Me and My messen-
ger.’ They said, ‘We have believed. Bear wit- ‫َوبَِر ُس ِول قَالَُواْ َآمنَّا َوا ْش َه ْد ِبَنـَّنَا ُم ْسلِ ُمو َن‬
ness that we have surrendered (unto You).’ ﴾١١١﴿

265. In the repetition of the words 267. “Wahyun” is any secret, quick
“by My leave” is perhaps the indica- signaling (Manar). It is used in vari-
tion that the ability to accomplish ous senses of: revelation, inspiration,
these feats did not rest with `Isa bestowing the knowledge either dur-
all the time, rather, every time he ing sleep or awakening, as well as or-
wished to accomplish one of them, dering a thing done (Qurtubi).
he needed to freshly invoke Allah’s 268. Being believers, the Apostles
help (Al-Manar). were not questioning the capability
266. Majid writes: “According to of their Lord. Rather it was in the
the Jewish sources: ‘Jesus learned same vein as one would say to anoth-
magic in Egypt and performed his er person, ‘I am going. Do you think
miracle by means of it ... The accusa- you can come along with me?’ By
tion of magic is frequently brought the choice of such words the speaker
against Jesus.’ (Jewish Encyclopedia is not questioning the ability of the
VII, p. 171). ‘The nearest approach person, rather, seeking to know his
to a definite opinion about Him in willingness (based on Ibn Jarir).
the Talmud is the statement that ‘he Zamakhshari however believes that
practiced magic and deceived and they were a few skeptic followers of
led astray Israel.’ (ERE. VII, p. 551). `Isa (sitting mixed up with his true
‘Now when the wise men saw that all disciples: Qurtubi), who demanded
were believing in him, straightaway to be shown a sign. The construction
they bound him fast and led him be- of the verse too does not give an em-
fore Helene, the queen, under whose phatic proof of their faith.
hand was the land of Israel. They said
unto her, This man is a sorcerer, and A variant reading, as taught by the
he deceived the world.’ (Schoufield, Prophet to Mu`adh ibn Jabal is
According to the Hebrews, p. 41)” “tastati`u rabbaka” meaning, “Is
it possible that you ask your Lord”

1037
 Surah 5 Al-Ma’idah

‫يسى ابْ َن َم ْرَيَ َه ْل‬ ِ ِ ْ ‫ال‬ َ َ‫إِ ْذ ق‬

(112) When the Apostles asked, ‘O `Isa ibn
َ ‫الََواريُّو َن َي ع‬
Maryam! Could268 your Lord send down upon ‫ك أَن يـُنـَِّزَل َعلَيـْنَا َمآئِ َدةً ِّم َن‬
َ ُّ‫يع َرب‬ ِ
ُ ‫يَ ْستَط‬
us a ma’idah269 out of heaven?’270 He replied, ِِ
‘Fear Allah if you are believers.’ َ ‫اللَ إِن ُكنتُم ُّم ْؤمن‬
‫ني‬ ّ ْ‫ال اتـَُّقوا‬ َ َ‫الس َماء ق‬
َّ
﴾١١٢﴿
(113) They said, ‘We only wish to eat out of it
‫يد أَن نَّْ ُك َل ِمنـَْها َوتَطْ َمئِ َّن قـُلُوبـُنَا‬
ُ ‫قَالُواْ نُِر‬
and strengthen our hearts, and know that you
spoke the truth to us, and so that we might be ‫ص َدقـْتـَنَا َونَ ُكو َن َعلَيـَْها ِم َن‬ َ ‫َونـَْعلَ َم أَن قَ ْد‬
﴾١١٣﴿ ‫ين‬ ِِ
of the witnesses thereto.’ َ ‫الشَّاهد‬

(Ibn Jarir, Qurtubi, Ibn Kathir). The the term “ma’idah” but it has been
report is also in Hakim who has de- used in the sense of “sufrah.” In fact,
clared it of sahih status (Shawkani). in its origin “ma’idah” is anything
`Ali, `A’isha and Ibn `Abbas were of that is stretched out. Further, when
the opinion that the correct reading it was said “ma’idah” by the Apostles,
is “tastati` rabbaka,” but the Hijazi it was understood that it was food
scholars have read it as “yastati`u rab- that they were requesting and not
buka” (Ibn Jarir, Razi, Qurtubi, Ibn the table (Qurtubi).
Kathir and others). Alusi adds: Eating on a table is
269. Although the word in the origi- bid`ah if it is out of pride. (So far as
nal is “ma’idah” (which is for a half- its usage here), the word ma’idah is
height table, around which people synonymous with food.
gathered, sitting on the floor to “Indeed,” writes Rashid Rida, “a
partake their meals arranged on it), ‘ma’idah’ is not a ‘ma’idah’ without
the term has been used here, in this any food on it.”
verse, in the sense of “sufrah” (which 270. Ibn `Abbas has narrated the
is a circular peace of skin that was following as background story to
laid down on the floor and on which the request for the ma’idah. Once,
in turn a large platter of food was `Isa ibn Maryam asked his Apostles
placed out of which the people ate). to fast for thirty days and then make
Never did our Prophet, (as reported supplications. It was likely to be an-
by Anas in a trustworthy report), eat swered. For, every wage earner is giv-
on a “ma’idah” rather, only on the en his wages at the end of his work.
“sufra.” Although some ahadīth use

1038
Al-Ma’idah Surah 5

[114] `Isa the son of Maryam prayed, ‘O Lord

‫يسى ابْ ُن َم ْرَيَ اللَّ ُه َّم َربـَّنَا أَن ِزْل َعلَيـْنَا‬
َ ‫ال ِع‬ َ َ‫ق‬
our God! Send down upon us a ma’idah out of ِ
heaven so that it might be a (day of) prayers, ‫الس َماء تَ ُكو ُن لَنَا ِعيداً ِّل ََّولنَا‬ َّ ‫َمآئِ َدةً ِّم َن‬
‫َنت َخيـُْر‬ َ ‫آخ ِرَن َوآيَةً ِّم‬ ِ‫و‬
and celebration for the first and the last of َ ‫نك َو ْارُزقـْنَا َوأ‬ َ
us,271 and a Sign from You. And provide for ﴾١١٤﴿ ‫ني‬ ِ ِ
َ ‫الرازق‬َّ
us. Surely, You are the best of providers.’272

So they fasted and at the end of the it a day of prayers) and the material
fasts made the request to their Lord reason last. Further, he did not stop
to send them food from the heaven at provision alone, rather moved on
(Ibn Jarir). from the provision to the Provider
271. That is, a day of prayers and cel- Himself (Razi).
ebration for the people of our times 273. Contradictory reports have
as well as of those that will follow come down from the Salaf. The same
(Au.). authorities have been reported as
Majid writes: “`Eid is not necessarily saying on the one hand that a plate
‘a festival’ or ‘a periodical festival’ as of food was actually sent down, and,
generally mistranslated. It is ‘an oc- on the other hand, that the Apostles
currence that befalls, or besides, one withdrew their request, fearing the
or that happens to one,’ or ‘the time punishment and so it was not sent
of return of joy and of grief.’ There is down (Ibn Jarir). Since there is no
no allusion here to the ‘Last Supper’ mention of it in the traditions of the
or any other Christian legend.” Christians, it is more likely that the
plate of meals was not sent down
272. Note the difference between the (Ibn Kathir). And the hadīth that
two statements of `Isa (asws) and his has been quoted in Tirmidhi, to the
followers. When they gave out the effect that food was sent down but
reasons for the plate of meals, it was the followers of Jesus Christ stored
material reason that was stated first the remains, despite orders against
(so that we might eat out of it) and it, and were, in consequence, trans-
the spiritual reason next. But when formed into swine and apes, is most
`Isa spoke he gave the spiritual rea- probably an opinion of the narrator
son first, (so that we might declare (Shawkani).

1039
 Surah 5 Al-Ma’idah

[115] Allah said, ‘I will send it down to you.

‫اللُ إِِّن ُمنـَِّزُلَا َعلَْي ُك ْم فَ َمن يَ ْك ُف ْر بـَْع ُد‬
ّ ‫ال‬َ َ‫ق‬
But whoso of you disbelieves after that, I shall ِ ِ ِ
ِ
surely chastise him in a way I have not chas- َ ‫من ُك ْم فَإِّن أ َُع ّذبُهُ َع َذ ًاب الَّ أ َُع ّذبُهُ أ‬
‫َح ًدا‬
ِ ِ
tised anyone in the worlds.’273 ﴾١١٥﴿ ‫ني‬ َ ‫ّم َن الْ َعالَم‬
[116] When Allah will say to `Isa ibn Mary-
ِ َ َ‫َوإِ ْذ ق‬
am, ‘Did you suggest to the people, “Take me َ ‫يسى ابْ َن َم ْرَيَ أَأ‬
‫َنت‬ َ ‫اللُ َي ع‬ ّ ‫ال‬
ِ ‫ي ِمن د‬ ِ ِ ِ ‫قُلت لِلن‬
and my mother as gods besides Allah?”’274 He ‫ون‬ ُ ِ َْ‫َّاس َّات ُذ ِون َوأ ُّم َي إِ َل‬ َ
will answer, ‘Glory to You.275 It was not for َ ُ‫ك َما يَ ُكو ُن ِل أَ ْن أَق‬ ِ
me to say things I had no right (to say). Had I
‫ول‬ َ َ َ ْ ُ َ ‫الل‬
‫ن‬ ‫ا‬‫ح‬ ‫ب‬ ‫س‬ ‫ال‬
َ ‫ق‬ ّ
ِ ِ ٍ ِ ِ
said that, surely You would have known about ُ‫نت قـُْلتُهُ فـََق ْد َعل ْمتَه‬
ُ ‫س ل بَ ّق إن ُك‬ َ ‫َما لَْي‬
it. You know what is in my thoughts, whereas ‫ك‬ ِ ِ
َ ‫تـَْعلَ ُم َما ِف نـَْفسي َوالَ أ َْعلَ ُم َما ِف نـَْفس‬
﴾١١٦﴿ ‫وب‬ ِ ‫َنت َعالَّم الْغُي‬ َ ‫إِن‬
I do not know what is in Your thoughts.276 ُ ُ َ ‫َّك أ‬
Surely, You are the Knower of the unseen.

274. Worship of Mary in the East- was the Mariatology began to spread
ern Churches is a common practice. fast within the Church itself... Stat-
Father Louis Sheikhu has written: ues of Mary adorned the cathedrals.
“The worship of Mary, the mother of She became the object of worship...
God, by the Armenian Churches is a In the preamble of his code, Justinian
well known fact.” So is the case with had declared Mary to be the defend-
the Coptian Churches (Al-Manar). er and supporter of his empire, and
Mawdudi writes: “...During the his general, Marses, sought Mary’s
first three centuries after the Mes- guidance on the battlefield... Several
siah ... (the concept of the divin- centuries later the Protestants argued
ity of Mary) ... was totally alien to strongly against Mariatology... (but
Christian thinking. Towards the end the) Roman Catholic Church has,
of the third century of the Christian nevertheless, managed so far to cling
era, some theologians of Alexandria to Mariatology in one form or the
employed, for the first time, the ex- other.”
pression ‘Mother of God’ in connec- Majid writes: “Compare the Angeli-
tion with Mary... It was not until the cal Salutations of the Roman Catho-
Council of Ephesus in 431 that the lics:-
Church officially used the expression ‘Holy Mary, Mother of God, pray
‘Mother of God’ for Mary. The result for our sinners, now, and at the hour

1040
Al-Ma’idah Surah 5

of our death. Amen.’ the Orthodox ritual” (ERE, IX, p.

And their Angelo Domini:- 908).

‘Pray for us, O Holy Mother of God.’ 275. Note that `Isa ibn Maryam will
begin his reply with the glorification
And the prayer of Saint Bernard:- of Allah (Qurtubi).
‘O most pious Virgin Mary! ... I cast 276. That is, I do not know what
myself at thy sacred feet, humbly de- you keep to Yourself that remains
ploring my sins, and beseeching thee unknown to me. (Ibn Jarir)
to adopt me for thy child, and to
take upon thee the care of my eter- 277. Our Prophet too will quote this
nal salvation.’ verse on the Day of Judgment. A
hadīth in the Sahihayn says:
And this Litany of the Blessed Vir- َِّ ‫إِنَّ ُكم مشورو َن إِ َل‬
gin:- ‫ال { َك َما‬ َ َ‫الل ُح َفا ًة عَُرا ًة غُْرًل ُثَّ ق‬ ُ ُ َْ ْ
‫ني} إِ َل‬ ِ‫اعل‬
ِ َ‫يده و ْع ًدا علَيـنَا إِ َّن ُكنَّا ف‬ ِ ٍ
َ ْ َ َ ُ ُ ُ َ ‫بَ َدأْ َن أ ََّوَل‬
‫ع‬ ‫ن‬ ‫ق‬ ‫ل‬
ْ ‫خ‬
‘We fly to thy patronage, O Holy ِ
ِ ْ ‫ال أََل وإِ َّن أ ََّوَل‬ ِ ِ
‫ْسى يـَْوَم‬ َ ‫الََلئق يُك‬ َ َ َ‫آخ ِر ْاليَة ُثَّ ق‬
Mother of God! Despise not our pe- ‫الْ ِقيَ َام ِة إِبـَْر ِاه ُيم أََل َوإِنَّهُ ُيَاءُ بِ ِر َج ٍال ِم ْن أ َُّم ِت فـَيـُْؤ َخ ُذ‬
tition in our necessities, but deliver ُ ُ‫الش َم ِال فَأَق‬ ِّ ‫ات‬ ِِ
‫ال‬ُ ‫ُصْي َح ِاب فـَيـَُق‬ َ‫بأ‬ ِّ ‫ول َي َر‬ َ ‫ب ْم َذ‬
us from all dangers.’ ‫ال الْ َعْب ُد‬َ َ‫ول َك َما ق‬ ْ ‫َّك َل تَ ْد ِري َما أ‬
ُ ُ‫َح َدثُوا بـَْع َد َك فَأَق‬ َ ‫إِن‬
“The Anatolian aspiration, accord- ‫ت فِي ِه ْم فـَلَ َّما‬ ُ ‫يدا َما ُد ْم‬ ً ‫ت َعلَْي ِه ْم َش ِه‬ ُ ‫{وُكْن‬َ ‫الصال ُح‬
ِ َّ
َِّ ‫تـوفـَّيـت ِن ُكْنت أَنْت‬
ing to another distinguished scholar, ‫ت َعلَى ُك ِّل‬ َ ْ‫يب َعلَْي ِه ْم َوأَن‬َ ‫الرق‬ َ َ َْ ََ
‫ين َعلَى‬ ِ ِ َّ ِ ُ ‫َش ْي ٍء َشهي ٌد} فـَيـَُق‬
ِ
was to look for the divine nature in َ ‫ال إن َه ُؤَلء َلْ يـََزالُوا ُم ْرتَ ّد‬
a feminine personality, ‘and this was ‫أ َْع َقابِِ ْم ُمْن ُذ فَ َارقـْتـَُه ْم‬
found at last in the ideas of thee
“Once the Prophet stood up and
“Mother of God.” It was at Ephesus,
gave a sermon. He said, ‘People!
thee city of the goddess, that the ear-
You will be raised up before your
lier proof is found of an established
Lord naked, bare-footed, and un-
cult of the Virgin Mary as the Moth-
circumcised, ‘As We began the cre-
er of God; and in the Council held
ation, We shall repeat it.’ The first
at Ephesus in A.D. 431 this cult was
ever of those to be dressed on
definitely established as a feature of

1041
 Surah 5 Al-Ma’idah

[117] I did not say to them save that which

You ordered me to say, namely, “Worship ْ‫ت َلُْم إِالَّ َما أ ََم ْرتَِن بِِه أ َِن ْاعبُ ُدوا‬ُ ‫َما قـُْل‬
Allah, my Lord and your Lord.” I was a wit- ً ‫نت َعلَْي ِه ْم َش ِه‬
‫يدا‬ ُ ‫اللَ َرِّب َوَربَّ ُك ْم َوُك‬ ّ
ِ ِ
ness over them so long as I dwelt with them. ‫َنت‬
َ ‫نت أ‬ َ ‫ت فيه ْم فـَلَ َّما تـََوفـَّيـْتَِن ُك‬ُ ‫َّما ُد ْم‬
But, after You completed my term, You were ٍ‫الرقِيب علَي ِهم وأَنت علَى ُك ِل شيء‬
Yourself the Watcher over them. And You are َْ ّ َ َ َ ْ ْ َ َ َّ
a Witness over all things.277 ﴾١١٧﴿ ‫َش ِهي ٌد‬

the Day of Judgment would be (Au.).

Ibrahim. Lo! A people would be
278. Abu Dharr has reported in a
brought who will be taken away
hadīth (preserved in Ahmad: Ibn
to the left. I will say, ‘My Com-
Kathir):
panions, my Companions.’ It will
‫صلى هللا‬- ‫الل‬ َِّ ‫ول‬ َ ‫ت َر ُس‬ ِ َ َ‫عن أَِب َذ ٍر ق‬
be said, ‘You do not know what ُ ‫ َس ْع‬: ‫ال‬ ّ َْ
ً‫ َوُه َو يـَُرِّد ُد آيَة‬، ‫ات لَيـْلَ ٍة‬ ِ ‫ وهو ي‬-‫عليه وسلم‬
they did after you.’ So I will say َ ‫صلّى َذ‬ َُ َ َ ُ
as the righteous slave of Allah ‫َصبَ َح ِبَا يـَْرَك ُع َوِبَا يَ ْس ُج ُد (إِ ْن تـَُع ِّذبـْ ُه ْم فَِإنـَُّه ْم‬
ْ ‫َح َّت أ‬
ِ ِ ِ ِ ِ
said, “I was a witness over them so َ‫ت تـَُرّد ُد َهذه اآليَة‬ َ ْ‫الل َما ِزل‬
َّ ‫ول‬ َ ‫ َي َر ُس‬: ‫ت‬ ُ ‫اد َك) قـُْل‬
ُ َ‫عب‬
long as I dwelt with them. But, af- َ‫اعة‬ َ ‫الش َف‬ َّ ‫ت َرِّب‬ ُ ْ‫« إِِّن َسأَل‬: ‫ال‬ َ َ‫ ق‬.‫ت‬ َ ‫َصبَ ْح‬ْ ‫َح َّت أ‬
ِ ِ ِ ِ
.» ‫ َوه َى َنئلَةٌ ل َم ْن الَ يُ ْش ِرُك ِب َّلل َشيـْئًا‬، ‫أل َُّم ِت‬
ter You completed my term, You were
Yourself the Watcher over them. And Once the Prophet recited noth-
You are a Witness over everything. If ing but this verse in his night
You punish them then, surely they are Prayer that lasted until the dawn,
Your slaves. But, if You forgive them, repeating it in his bows and pros-
then surely, You are the Mighty, the trations. I asked him the reason.
Wise.” It will be said, ‘These peo- He replied: “I asked for interces-
ple remained turning back upon sion for my Ummah. It shall be
their heels, apostates, from the for whoso that did not attribute
time you parted with them (Ibn aught with Allah.”
Kathir).
Another hadīth in Muslim narrated
Qabeesah said that the allusion is to by `Abdullah b. `Amr b. al-As says
the apostates that Abu Bakr fought

1042
Al-Ma’idah Surah 5

[118] (Nevertheless), If You punish them (to-

‫اد َك َوإِن تـَ ْغ ِف ْر َلُْم‬ ِ ِ
ُ َ‫إِن تـَُع ّذبـْ ُه ْم فَِإنـَُّه ْم عب‬
day), well then, surely they are Your slaves.
But, if You forgive them, then, surely, You are ﴾١١٨﴿ ‫الَ ِك ُيم‬ ْ ‫َنت الْ َع ِز ُيز‬
َ ‫َّك أ‬ َ ‫فَِإن‬
the Mighty, the Wise.’278
‫ني ِص ْدقـُُه ْم‬ ِ ِ َّ ‫ال الل ه َذا يـوم ين َفع‬
[119] Allah will say, ‘This is a Day when the َ ‫الصادق‬ ُ َ ُ َْ َ ُّ َ َ‫ق‬
truth of the truthful will benefit them. For ِ ِ
‫َّات َْت ِري من َْتت َها األَنـَْه ُار‬
them are gardens underneath which rivers ٌ ‫َلُْم َجن‬
ْ‫ضوا‬ ِ ِ ‫خالِ ِد‬
flow, abiding therein forever and ever. Allah ُ ‫اللُ َعنـْ ُه ْم َوَر‬
ّ ‫ين ف َيها أَبَ ًدا َّرض َي‬
َ َ
﴾١١٩﴿ ‫ك الْ َف ْوُز الْ َع ِظ ُيم‬ ِ
is well pleased with them and they are well َ ‫َعْنهُ َذل‬
pleased with Him. That is a great success.’
[120] To Allah belongs the kingdom of the ‫ض َوَما فِي ِه َّن‬ ِ ‫السماو‬
ِ ‫ات َواأل َْر‬ َ َ َّ ‫ك‬
ِِ
ُ ‫ّل ُم ْل‬
heavens and the earth, and all that is within
them. And He has power over all things. ﴾١٢٠﴿‫َوُه َو َعلَى ُك ِّل َش ْي ٍء قَ ِد ٌير‬

that once the Prophet recited the ٍ

َ ُّ‫ب إِ َل ُمَ َّمد َوَرب‬ ِِ
‫ك أ َْعلَ ُم‬ ُِ ‫اللُ َعَّز َو َج َّل َي ج ْب‬
ْ ‫يل ا ْذ َه‬ َّ
words of Ibrahim (14: 36): ‫السالَ ُم‬ ‫و‬ ‫ة‬ ‫ال‬ ‫الص‬ ِ
َّ َ ُ َ َّ َْ َ ُ ْ ُ َ َ َ ُْ َ ُ َ َ‫ف‬
‫ه‬ ‫ي‬ ‫ل‬‫ع‬ - ‫يل‬ ِ
‫ب‬ ‫ج‬ ‫ه‬ ‫َت‬‫أ‬ ‫ف‬ ‫يك‬ ِ
‫ك‬ ‫ب‬ ‫ـ‬ ‫ي‬ ‫ا‬ ‫م‬ ‫ه‬ ‫ل‬
ْ ‫س‬
‫َّاس فَ َم ْن تَبِ َع ِن فَِإنَّهُ ِم ِّن‬
ِ ‫َضلَْل َن َكثِ ًريا ِم َن الن‬ َِّ ‫ول‬
ِّ ‫َر‬
ْ ‫ب إِنـَُّه َّن أ‬ -‫صلى هللا عليه وسلم‬- ‫الل‬
ِ
ْ ‫ فَ َسأَلَهُ فَأ‬-
ُ ‫َخبـََرهُ َر ُس‬
]36 : ‫ور َرِح ٌيم [إبراهيم‬ ٌ ‫َّك َغ ُف‬ َ ‫ص ِان فَِإن‬ َ ‫َوَم ْن َع‬
ِ
‫ب إ َل‬ ْ ‫يل ا ْذ َه‬ ِ
ُ ‫اللُ َي ج ْب‬ َّ ‫ال‬ َ ‫ فـََق‬.‫ َوُه َو أ َْعلَ ُم‬.‫ال‬ َ َ‫ِبَا ق‬
ٍ
‘My Lord. Surely, they (the deities)
.‫ك َوالَ نَ ُسوءُ َك‬ َ ِ‫يك ِف أ َُّمت‬ َ ‫ُمَ َّمد فـَُق ْل إِ َّن َسنـُْر ِض‬
led astray many a people. Therefore, Then he raised his hand and
whoso followed me is of me. As for prayed: “My Lord! My people,
him who disobeyed me, well, You are my people,” and cried. Allah sent
the Forgiving, the Kind.’ Then the Jibril and said, “Go to Muham-
Prophet recited the words of `Isa ibn mad – and although your Lord
Maryam: knows – ask him, ‘What makes
ِ ِ ِ
‫ت‬ َ ‫اد َك َوإِ ْن تـَ ْغف ْر َلُْم فَِإن‬
َ ْ‫َّك أَن‬ ُ َ‫إِ ْن تـَُع ّذبـْ ُه ْم فَِإنـَُّه ْم عب‬ you cry?’” Jibril came to him and
]118 : ‫الَ ِك ُيم [املائدة‬ ْ ‫الْ َع ِز ُيز‬ asked him. The Prophet told him
‘If You punish them then, surely what he had said, although He
they are Your slaves. But, if You for- knows. Allah said, “Jibril. Go to
give them, then surely, You are the Muhammad and tell him, ‘We
Mighty, the Wise.’ shall please you in the affair of
your Ummah, and shall not give
َ َ‫فـََرفَ َع يَ َديِْه َوق‬
َ ‫ َوبَ َكى فـََق‬.» ‫ال « اللَّ ُه َّم أ َُّم ِت أ َُّم ِت‬
‫ال‬
you pain’” (Qurtubi, Ibn Kathir).

1043
 Surah 5 Al-Ma’idah

Also note that `Isa ibn Maryam end-

ed with “You are the Mighty, the Wise”
and not with “You are the Forgiving,
the Kind,” because the latter words
would take forgiveness for granted,
or, would be a way of interceding for
them (Razi).

1044
Al An`am Surah 6

Surah 6
-
Al An`am
(The Cattle)
Makkan

IN THE NAME OF ALLAH, THE KIND, THE COMPAS-

SIONATE

Merits of the Surah that they have a basis. It is possible

Ibn Mas`ud, Ibn `Abbas, Anas b. that Ibn Salah was doubting only the
Malik, Asma’ bint Yezid, Jabir and addition of the words, “Except three
many others have been reported in verses,” as included in certain ver-
Tabarani, Ibn Marduwayh and Ha- sions.
kim, with the latter declaring it Sa- Tha`labi has said that six verses of
hih by Muslim’s standards, that this this Surah are Madinan, 91, 92 93,
Surah was revealed in Makkah as 151, 152 and 153 (Shawkani). Fur-
one whole, with so many angels ac- ther, the fact that the revelation of
companying the revelation that they the Surah was accompanied by sev-
filled the space between the earth enty thousand angels, and that it in-
and the heaven. They were chanting corporates proofs of Allah’s Oneness,
glorifications and the earth seemed the Messengership of the Prophet,
to be vibrating (Qurtubi). the Hereafter, and rejection of false
Asma’ bint Yezid added: “I was hold- religions, means, these are the lofti-
ing the rein of the camel, and it was est of all kinds of knowledge. It also
as if it would break the beast’s bones” follows that mastering of the proofs
(Ibn Kathir). and evidences is to be taken up as a
priority by a believer (Razi).
Nevertheless, Ibn Salah has doubted
the strength of these reports (Alusi, Ibn `Abbas has been recorded in
Shabbir). Bukhari as having said that if you
wish to know something about the
Rashid Rida adds: The fact that so vile practices of pre Islamic Arab so-
many reports have been received ciety, read verses 136 to 140 (Qur-
through so many transmitters means tubi).

1045
 Surah 6 Al An`am

[1] (All) Praise1 belongs to Allah who creat-

‫ض‬ ِ َّ ‫ل الَّ ِذي خلَق‬ ِ ِ ‫الم ُد‬
ed the heavens and the earth, and appointed2 َ ‫الس َم َاوات َواأل َْر‬ َ َ ّ ْ َْ
ِ َّ ِ
darknesses3 and light.4 Yet, those who have ْ‫ين َك َف ُروا‬ َ ‫َو َج َع َل الظُّلُ َمات َوالن‬
َ ‫ُّور ُثَّ الذ‬
disbelieved equate (others) with their Lord.5 ﴾١﴿‫بَِرّبِِم يـَْع ِدلُو َن‬

1. Razi writes: Five chapters of the has some knowledge of the Attri-
Qur’ān open with these words: viz., butes of Allah, will realize that hamd
nos. 1, 6, 18, 34, and 35. Differences is an ocean that has no shores.
between the words mad-h, hamd and 2. The word in the original is ja`ala
shukr may be noted. Mad-h is com- which indicates a creative action that
monly used for all beings, living or is connected with a previous activity
non living. One might say mad-h as well one that involves continuity
words for a flower or a horse. Hamd (Ibn Jarir, Razi).
is specific to living beings. But hamd
can be said both for something or 3. The fact that Allah mentioned
somebody one draws benefit from as darknesses before light supports the
well for someone of no benefit. For theory of the ancients that He creat-
example, one might say hamd words ed his creations in darkness and then
for a person because of his good threw light upon them (Razi).
qualities, even if the person saying Thus darkness has, according to the
the hamd might not have drawn Qur’ān, its own existence. It is not
any benefit from the one praised. In simply the absence of light as most
contrast, shukr is the most specific. people - including the scientists -
One says shukr words only to some- believe (Au.).
one from whom he has benefitted in
4. Qatadah has said, “Allah created
some way. Otherwise the occasion
the heavens before earth, the dark-
for shukr words does not arise. The
nesses before light, and the Fire be-
use of the word hamd in this verse is
fore Paradise” (Ibn Jarir).
to say that Allah deserves our praises,
every moment of our lives, whether The Zoroastrians believed in two
or not we feel that we are experienc- gods of creation, first, Yezdan, the
ing one of His graces. Incidentally, creator of good, and second, Ahra-
hamd is the proof of one’s sincerity. man, the creator of evil, associating
Finally, whoever knows the depth the former with light and the latter
and extent of the created worlds, and with darkness (Shabbir).

1046
Al An`am Surah 6

In fact, Mujahid has been reported scientists to conclude that the solar
by Abu al Sheikh and Ibn Abi Hatim system grew out of a cloud of dust.
as of the opinion that the verse was Of the many postulates, one is
revealed to refute the belief of the known as the nebular hypothesis. It
freethinkers who claimed that God was first proposed by Laplace, but fell
did not create evil, or snakes, or any- into disrepute as it failed some tests.
thing evil. He created light and the It is being actively reconsidered now.
good things alone (Shawkani). Recently it has received a thorough
Qurtubi quotes a hadīth of Muslim analysis at the hands of a German
at this point. Abu Hurayrah narrates: astronomer Carl F. von Weizsacker,
“The Prophet took me by my hand and reveals some positive aspects.
and said: ‘Allah created the dust on This theory assumes the solar sys-
Saturday. He created the mountains tem as a sub eddy of the larger eddy
in it on Sunday. He created the trees which gave birth to the galaxies. The
in it on Monday. He created the dust cloud in the solar sub eddy de-
Makruhat on Tuesday. He created veloped in time its own sub eddies of
“Nur” (according to another version, dust which gave birth to the planets
“Nūn”: Nawawi) on Wednesday. He with the sun at the center.
created the beasts on Thursday. And To be sure, there are other models.
He created Adam in the afternoon But most assume dust particles col-
of Friday, as the last creation, in the liding and coalescing and, following
last hours of Friday between the late certain processes, leading up to the
afternoon hours and the nightfall’” formation of the solar system. In-
(Qurtubi). deed, the best bet so far on the galac-
Modern scientific knowledge comes tic systems, although an unresolved
remarkably close to the above state- mystery up until now, is also on con-
ment. Details are as under. densation of primordial dust. Thus
I. Although no satisfactory theory the postulates come very near to the
exists about the origin of our solar hadīth statement that Allah created
system, since every model fails to dust in the first stage of the process
answer all the questions, as do rigor- of creation. This first phase of cre-
ous mathematical tests, nevertheless, ation is named here as Saturday, but,
there is sufficient evidence for the obviously, as the last few words sug-

1047
 Surah 6 Al An`am

gest, the allusion is to a long period III. First biological activity began
of time, an era, or a phase. some 3.5 billion years ago. (Although
II. Scientists speculate that the earth a very recent finding in Australia is
began as a waterless mass of rock sur- pushing the date back by another
rounded by a thick cloud of dust. The 350 million years). Initially, the life
interior melted with the heat gener- forms were very primitive, such as,
ated by radioactive materials, lead- certain strains of bacterium, extinct
ing to a liquid core surrounded by a now. Tiny plants made their appear-
hard crust. In turn, the crust rests on ance for the first time, perhaps in the
a soft, plastic layer immediately be- early Cambrian period, some 600
neath it called asthenosphere. Vari- million years ago. Forests filled with
ous chemical processes created water tall trees must have appeared much
which in the early period occupied later, during the Carboniferous era,
most of the surface area except for a lasting between 350 300 million
huge island. In time the island split. years ago. Thus, Allah’s creation of
Plate tectonics took over some 2.5 the trees on Monday (in the third
billion years ago. The crust, geologi- phase of creation).
cally referred to as lithosphere, split IV. With regard to the fourth stage
into 15 plates due to various move- of creation, it is not clear what the
ments of the earth. Their collision Prophet meant by Makruhat. Liter-
and gradual piling up over each oth- ally, the connotation is that of “the
er over millions of years created the undesirable things.” The narrator
mountains. Most of the early moun- himself did not seek an explana-
tains have worn out, but the process tion. It is possible he knew what
goes on, albeit much slowly now. was meant. Later hadīth commenta-
It might also be pointed out that tors have said that it is minerals that
verses 9 and 10 of Surah Fussilat could have been meant. But, that is
(no. 41) appear to be speaking of the only a conjecture. Could it be creep-
creation of mountains in the third ers and reptiles: snakes, scorpions,
phase of creation. But that’s not cor- lizards the unloved of the humans
rect, for the verses there are speaking (“the undesirable things”)? They
of different kinds of phases involved: could have only appeared in plenty
not only during the creation of the after the establishment of thick for-
earth, but also of the heavens. ests, at the end of the Carboniferous
era, some 300 million years ago.

1048
Al An`am Surah 6

V. The fifth stage creation has two along with some molecules of oxygen
versions: one version uses the word and inert nitrogen. Subsequently, as
Nūr (light) and the other version some scientists have postulated, the
nun (meaning, fishes, or alternative- atmospheric gasses reacted with each
ly in the non Hejazi dialect, whales). other to form ammonia, methane
Now, if we take it as Nūr, it should and water molecules. In the mean-
not lead someone to imagine that while, primitive life forms were de-
the reference is to the creation of veloping below on the surface of the
the Sun, while it can be said fairly earth. Their emissions helped create
accurately that the Sun is 5 billion the present day water, all of which is
years old. The hadīth does not say Al- thought to be initially in the form of
lah created the Sun on Wednesday. dense clouds of vapor engulfing the
Rather, it says that He created light earth, in place of the original dust.
on that day. This statement comes (Some scientists postulate that water
very near to scientific speculations. came from deep in the Galactic ar-
Very early during the creation of the eas delivered with the help of comets
solar system, while the Sun and the entirely made of ice. If that be true
planets were still in their early stage then, obviously, the impact would
of formation, the earth was being have instantaneously created a cloud
regularly struck by heavy interstellar of dust and water vapor). It is only
material which would chip of huge when incessant rains fell for pretty
chunks of material as well us kick long periods that the atmosphere
up millions of tons of dust. In that cleared up and the earth’s surface
phase the earth was covered with a could receive a dim sunlight. With
cloud of dust which would not allow that, new life forms developed and
the sunlight to penetrate. As the dust their emission of oxygen helped in
settled on the surface, the earth also creating and maintaining the present
emitted various gases under the pres- day atmosphere. This happened, ac-
sure of gravitational contraction, and cording to some estimates, no more
chemical combinations. Those gasses than 600 million years ago. But, it is
would have again become a barrier quite possible, that for the earth the
between the earth and the sun rays. sun would have remained as dim as it
It is estimated that huge amounts of is for those at the poles now, or, even
neon and hydrogen atoms were pres- dimmer until a much later time. The
ent in the atmosphere of that period, process of reduction of the density of

1049
 Surah 6 Al An`am

atmosphere might have taken several appeared even much later, perhaps
hundred million years to complete 30 million years ago. Thus their cre-
before the Sun was finally shining ation on Thursday.
on the earth with all its glory. Thus The above of course, does not con-
we arrive very close to the statement firm the theory of evolution. That
that Allah created Nūr in the fifth the biological organisms appeared
stage of creation. gradually on the earth, can be scien-
Alternatively, if it is believed that tifically evidenced, but that they ap-
the word is nun, then, we know that peared by the evolutionary processes
small fishes began to appear at the still lacks any concrete evidence.
end of Cambrian period itself, some VII. Finally, the appearance of man.
600 million years ago. The large Scientists speculate that the Homini-
ones, the kind of fish we are familiar dae (the precursors of the sub family
with today, to include whales, could Hominidae) appeared by the process
have only appeared during the Perm- of evolution, pretty late: no more
ian period, some 250 million years than perhaps 2 million years ago cul-
ago. minating in the appearance of the
VI. As we get closer, we can be more modern day man, the Homo Sapi-
certain of the dates. Science has ens, appearing about 100,000 years
quite a few evidences to prove that ago.
although life has been there for bil- There is no fool proof evidence to
lions of years, it was mostly domi- the above speculation. It seems to
nated by bacterium. Multicellular rest on some biological data. But
bodies appeared only 1.5 billion they are flimsy. From the first day of
years ago. Small animals have only its presentation, the theory of evo-
been there since the Cambrian pe- lution has been unable to resolve
riod, i.e., about 600 million years certain serious questions, and has,
behind us. Mammals appeared only therefore, remained a hypothesis,
some 200 million years ago or less. growing weaker with the latest find-
As for the beasts, they are on the ings. In fact, there are no less than
scene since the middle of the Ter- half a dozen schools among the sci-
tiary period. That is, no more than entists, each of which differs so wide-
50 million years. In fact, the kind of ly from the other in tracing the tree
beasts that we are familiar with today as to leave one wondering if anyone

1050
Al An`am Surah 6

can be trusted. Not only the sud- the statement. The Greek Orthodox
den appearance of man on the face Church was more cautious. They put
of the earth, in his present form, is back the Creation to 5505 B.C.!
still a complete mystery but it seems It might also be pointed out that
almost every animal seems to have some scholars have doubted the au-
appeared suddenly from nowhere. thenticity of the hadīth on grounds
In contrast, the Qur’ān tells us that that it speaks of creation in seven
Adam was created as one whole, out days, whereas the Qur’ān states it
of dust, and did not evolve from Pri- took place in six days. But, there
mates. has been a misunderstanding. This
Nevertheless, both the revelation as hadīth is also speaking of the cre-
well as science, agree that whatever ation of the heaven and earth in six
the process, man arrived on the scene days. It was man who was created on
last. There is no equivalent statement the seventh day.
in any other literature apart from sci- Furthermore, the Qur’ānic state-
entific, better depicting such a late ment “He created the heavens and the
appearance of man in the program earth in six days” could be with refer-
of creation than the words of the ence to another process, and other,
hadīth which declares the first act of different, kinds of phases in the cre-
Creation on Saturday, and man’s cre- ation from the very beginning to the
ation during the last hours of Friday, appearance of earth ready to support
separating him from a night that will life.
be followed by a Day which in turn
will herald a new epoch, a new realm Finally, religion does not purport to
the Hereafter. solve scientific riddles. It invites man
to do that. It is enough of its authen-
Contrast the precision of hadīth ticity that it should come so close to
statement with those of the medieval the most widely accepted postula-
Jewish scholars who put the date of tions (Au.).
the Creation to 3760 B.C. The opin-
ion of the Christian Church was that 5. The verse does not state whom
the Creation took place at a definite or in what sense do the unbeliev-
moment in 4004 B.C. Right up to ers equate their Lord with. It could
the eighteenths century many sci- equally mean they equate the deities
entists believed in the veracity of with Allah, as well as, others, e.g. na-
ture, in His powers and Attributes.

1051
 Surah 6 Al An`am

[2] He it is who created you out of clay6 and

‫ضى‬ َ َ‫ني ُثَّ ق‬ ٍ ‫َخلَ َق ُكم ِّمن ِط‬ ‫ُه َو الَّ ِذي‬
then decreed a term (for each of you). And
there is (a final) decreed term with Him.7 Yet, َ ‫سمى ِع‬
‫ندهُ ُثَّ أَنتُ ْم تَْتـَُرو َن‬ ًّ ‫ُّم‬ ‫َج ٌل‬
َ ‫َجالً َوأ‬ َ‫أ‬
you doubt. ﴾٢﴿

Alternatively, it could mean they ‫” ِمْنها‬:‫ك قـَْولُهُ تـََع َال‬ ِ ِ ‫ِمن النُّطْ َف ِة وِمن التـُّر‬
َ ‫ فَ َذل‬،‫اب‬ َ َ َ َ
equate others with Him in hamd, - ‫ُخرى‬ ِ ِ ِ ِ
ْ ًَ ْ ُ ْ ْ َ ْ ُ ُ َ ْ ُ ْ ‫َخ‬
‫أ‬ ‫ة‬‫اتر‬ ‫م‬ ‫ك‬
ُ ‫ج‬ ‫ر‬ ‫ن‬
ُ ‫ها‬ ‫ن‬ ‫م‬‫و‬ ‫م‬ ‫ك‬‫د‬ُ ‫ي‬ ‫ع‬ ‫ن‬ ‫يها‬ ‫ف‬‫و‬ ‫م‬ ‫ك‬‫نا‬‫ق‬َ‫ل‬
while all praise truly belongs to Allah )285 /1( ‫الآليل املصنوعة‬
(Au.).
`Ata’ al-Khurasani said: When
6. All life forms originated from the fertilized egg is deposited in
clay some 3.5 billion years ago. Man the womb, an angel appointed
feeds upon these life forms. There- for this purpose visits. He takes
fore, it can be said that although the some dust from the place he is
first man, Adam was made of clay, to be buried and places it in the
the later generations, who feed on fertilized egg. Thus Allah creates
other life forms are also made of clay. the new life with the fertilized
Further, devoid of the soul, the flesh egg and dust. This is the explana-
and blood are nothing but a mass of tion of the verse (20: 55): “Out
atoms - the basic brick of all matter of it [dust] We have created you, to it
(Au.). We shall return you, and out of it We
In further explanation, Qurtubi shall bring you out a second time.”
quotes a couple of ahadīth and Hilal b. Yusaaf is reported to have
aathar to demonstrate that not only said:
man is created from dust, but actu-
ally, each individual is created from a ‫عن هالل بن يساف قال ما من مولود يولد إال ويف‬
specific dust, and returns to that dust ‫سرته من تربة األرض اليت ميوت فيها‬
at death. “There is no new born but it has
Taking the lead from Qurtubi, we in its navel dust from the earth in
have taken out several reports from which it is to be buried.”
several origins. One of them says: The next is a hadīth from Tabarani:
‫الرِح ِم‬
َّ ‫ت النُّطْ َفةُ ِف‬ ِ ‫ إِ َذا وقـع‬:ُّ‫الُراس ِان‬
ََ َ َ َ ْ ٌ‫ال َعطَاء‬ َ َ‫َوق‬ ‫عن ابن عمر أن حبشيا دفن ابملدينة فقال رسول هللا‬
ِ ‫اب الْم َك‬ ِ ِ ِ
‫ان‬ َ ‫َخ َذ م ْن تـَُر‬ َ ‫ك الْ ُم َوَّك ُل ِب َّلرح ِم فَأ‬
ُ َ‫انْطَلَ َق الْ َمل‬ ‫دفن ابلطينة اليت خلق منها‬
َ‫َّس َمة‬ َّ ‫الَّ ِذي يُ ْدفَ ُن فيه فـَيَ ُذ ُّرهُ َعلَى النُّطْ َفة فـَيَ ْخلُ ُق‬
َ ‫اللُ الن‬
ِ ِ ِ

1052
Al An`am Surah 6

Ibn `Umar reported that a dark ones most of which are trustworthy.
African was buried in Madinah.
Ibn `Abbas is also reported as saying:
The Prophet remarked: “He is
being buried in the dust from ‫وقال عبد الرزاق يف املصنف عن ابن جريج قال‬
which he was created.” ‫أخربين عمر بن عطاء بن وراد عن عكرمة عن ابن‬
‫عباس أنه قال يدفن كل إنسان يف الرتبة اليت خلق‬
The following is also a hadīth whose
‫منها‬
sum and substance is found in Ba-
zzaar and Hakim: “Every human is buried in the
‫اللُ َعلَْي ِه‬ ٍ ِ‫عن أَِب سع‬ dust out of which he is created.”
َّ ‫صلَّى‬ ُّ ِ‫ َمَّر الن‬:‫ال‬
َ ‫َّب‬ َ َ‫ي ق‬ِّ ‫الُ ْد ِر‬
ْ ‫يد‬ َ َْ
“ ‫ “ قـَبـُْر َم ْن َه َذا؟‬:‫ال‬ ‫ق‬‫ـ‬ ‫ف‬ ‫ب‬ٍ ‫ـ‬ ‫ق‬ ‫د‬ ‫ن‬ ِ
َ ََ َْ َ ْ َ ََ َ َ ‫َو‬
‫ع‬ ٍ
‫ة‬‫از‬ ‫ن‬‫ب‬ِ ‫م‬َّ
‫ل‬ ‫س‬ And, Ibn Sirin is reported to have
‫ول‬ُ ‫ال َر ُس‬ ِ
َ ‫ فـََق‬.‫ول هللا‬َ ‫الَبَ ِش ِّي َي َر ُس‬
ْ ‫ قـَبـُْر فَُل ٍن‬:‫فـََقالُوا‬ said:
ِ ِ ِ َّ ‫هللا صلَّى‬ ِ
‫يق م ْن‬ َ ‫ س‬, ُ‫ “ ال إِلَهَ إِال هللا‬:‫اللُ َعلَْيه َو َسلَّ َم‬ َ ‫وقال احلكيم يف نوادره حدثنا الفضل بن حممد حدثنا‬
‫ َو َسَائِِه إِ َل تـُْربَتِ ِه الَِّت ُخلِ َق ِمنـَْها “ – شعب‬, ‫أ َْر ِض ِه‬ ‫بكر بن حممد حدثنا أبو عبد الرمحن املقربي عن‬
)297 /12( ‫اإلميان‬ ‫إبراهيم بن يزيد اخلوزي قال مسعت ابن سريين يقول‬
‫هذا حديث صحيح اإلسناد و مل خيرجاه و أنيس بن‬ ‫لو حلفت حلفت صادقا ابرا غري شاك وال مستثين‬
‫أيب حيىي األسلمي هو عم إبراهيم بن أيب حيىي و أنيس‬ ‫إن هللا تعاىل ما خلق نبيه وال أاب بكر وال عمر إال‬
‫ثقة معتمد و هلذا احلديث شواهد و أكثرها صحيحة‬ ‫من طينة واحدة مث ردهم إىل تلك الطينة‬
Abu Sa`eed al-Khudri reports that “If I could, I would swear and
the Prophet passed by a funeral would be true without doubt,
near its grave. He asked, “Whose and without exception that Allah
grave is this?” They replied, “That did not create His Prophet, nor
of an African, Messenger of Al- Abu Bakr and `Umar but from
lah.” He said, “There is no deity one [source of] dust and then re-
save Allah. He was driven from turned them to that dust.”
his land and sky to his dust out of
What he meant is that since the
which he was created.”
three are buried in the same place,
A similar report as above has a note they must have been created from
in Mustadrak perhaps coming from that dust alone (Au.).
Dhahabi: This is a hadīth with a
Verse 1 spoke of the creation of the
trustworthy chain of narrators al-
macro-world, the cosmos. Verse 2
though the Sheikhayn did not place
speaks of the creation of the micro-
it in their collections .. and this
smaller world, man (Shabbir).
hadīth has several such supporting
7. Ibn `Abbas, Mujahid, Suddi and

1053
 Surah 6 Al An`am

[3] He is Allah in the heavens and in the ِ ‫السماو‬

ِ ‫ات َوِف األ َْر‬
‫ض يـَْعلَ ُم‬ ِ ّ ‫وُهو‬
earth.8 He knows your open and your secret; َ َ َّ ‫اللُ ف‬ َ َ
ِ
﴾٣﴿ ‫هرُك ْم َويـَْعلَ ُم َما تَكْسبُو َن‬ ِ
and knows what you earn (of the deeds). َ ‫سَّرُك ْم َو َج‬
[4] Yet, not a sign comes to them of the ِ ‫وما َتْتِي ِهم ِمن آي ٍة ِمن آي‬
َّ‫ت َرّبِِ ْم إِال‬
(many) signs of their Lord but they keep َ ّْ َ ّْ ََ
﴾٤﴿ ‫ني‬ ‫ض‬ِ ‫َكانُواْ عنـها مع ِر‬
turning away from it. َ ْ ُ َْ َ
[5] They have cried lies to the Truth when it
came to them, therefore, very soon the news of
‫ف‬ ُ ‫فـََق ْد َك َّذبُواْ ِب ْلَ ِّق لَ َّما َج‬
َ ‫اءه ْم فَ َس ْو‬
﴾٥﴿ ‫َيْتِي ِه ْم أَنبَاء َما َكانُواْ بِِه يَ ْستـَْه ِزُؤو َن‬
what they were mocking shall come to them.

Hasan have said that by the first in the heaven, will not send a violent
“term” (ajl) the allusion is to this wind against you?” The weakness in
world’s term, and, by the second to the argument should be obvious. If
that of the Hereafter, that is, the pe- Allah is in the heavens, He cannot be
riod between the destruction of this in the earth, as the verse in question
world and the Resurrection. Though, plainly states. Further, Allah has said
other reports coming from the same in this Surah itself, verse 12:
authorities suggest that the first term َِِّ ‫ض قُل‬ ِ َّ ‫قُل لِمن ما ِف‬
is each man’s appointed hour of
‫ل [األنعام‬ ْ ِ ‫الس َم َاوات َو ْال َْر‬ َ َْ ْ
]12 :
death (Ibn Jarir, Ibn Kathir).
“Ask (them): ‘To whom belongs all
The two “terms” could also be re- that is in the heavens and earth?’
ferring to, as Abu Muslim has said, Say: ‘(To) Allah.’”
the terms of those who have passed
Now, believing that Allah is in the
away, and the terms of those who are
heaven would mean He owns Him-
yet to appear (Razi).
self. To be sure, not a very clever idea.
8. Imām Razi writes: Some people There are other problems too, viz., if
have argued with the help of this Allah were to be in the heaven, he
verse that Allah is in the heavens. would be limited by the Heaven. But
They also quote verse 17 of Surah al He actually suffers no limitations.
Mulk (no. 67) which says: Again, if He is in the heaven, then,
ِ ‫السم ِاء أَ ْن يـرِسل علَي ُكم ح‬
‫اصبًا‬ ِ ِ either He is capable of creating an-
َ ْ ْ َ َ ُْ َ َّ ‫أ َْم أَمنـْتُ ْم َم ْن ف‬ other, eighth heaven above Him, or
]17 : ‫[امللك‬
He is not. If He is not capable, then
“Or do you feel secure that One who is
He is limited in His Powers, which

1054
Al An`am Surah 6

[6] Have they not seen how many generations9

‫أََلْ يـََرْواْ َك ْم أ َْهلَكْنَا ِمن قـَْبلِ ِهم ِّمن قـَْرٍن‬
We have destroyed before them whom We es-
tablished in the earth in a manner that We ‫ض َما َلْ ُنَ ِّكن لَّ ُك ْم‬ ُ ‫َّم َّكن‬
ِ ‫َّاه ْم ِف األ َْر‬
have not established you; We made the heav- ‫الس َماء َعلَْي ِهم ِّم ْد َر ًارا َو َج َع ْلنَا‬
َّ ‫َوأ َْر َس ْلنَا‬
ِ ِ
ens pour down rains upon them in torrents ‫اهم‬ ُ َ‫األَنـَْه َار َْت ِري من َْتت ِه ْم فَأ َْهلَكْن‬
and set rivers rolling beneath them; neverthe- ِِ ِ ِِ
less We destroyed them because of their sins َ ‫آخ ِر‬
‫ين‬ َ ‫بِ ُذنُوب ْم َوأَنْ َشأْ َن من بـَْعده ْم قـَْرًن‬
and gave rise to other epochs after them. ﴾٦﴿

is unacceptable. But if He is capable, as that of Surah Al Zukhruf, (verse

then He would be contained by what 87) which says:
He has created. Finally, Allah’s fol- ِ ‫الس َم ِاء إِلَهٌ َوِف ْال َْر‬
‫ض إِلَهٌ [الزخرف‬ َّ ‫َوُه َو الَّ ِذي ِف‬
lowing statements also deny His ex- ]84 :
istence in a particular direction and
place. He said (57: 4): “It is He who is the Lord in the
heaven and the Lord in the earth,”
]4 : ‫َوُه َو َم َع ُك ْم أَيْ َن َما ُكنـْتُ ْم [احلديد‬ meaning, there are no two or more
“He is with you wherever you might gods.
be.” And, (50: 16): This of course is a very complicated
ِ ‫وَنن أَقـرب إِلَي ِه ِمن حب ِل الْوِر‬
]16 : ‫يد [ق‬ issue. We might point out at this
َ ْ َ ْ ْ ُ َْ ُ ْ َ
stage that the standard opinion of
“We are nearer to Him than his
the Ahl al Sunnah is to accept the
jugular vein.”
“fawqiyyah” of Allah without imag-
And, (2: 115): ining Him in any particular direc-
َِّ ‫فَأَيـنما تـولُّوا فـث َّم وجه‬
]115 : ‫الل [البقرة‬ tion (Au.).
ُ ْ َ ََ َُ َ َْ
“So wheresoever you turn, (right) 9. Qarn of the original has been vari-
there is Allah’s Face.” ously interpreted: from a period last-
Subsequent to these words, Razi of- ing 20 years, to anything above but
fers other possible explanations of less than 100. Asad writes: ‘... in the
the verse in question. But, as if to Qur’ānic usage, the term qarn does
refute the above, or otherwise, Ibn not always denote “a generation”,
Kathir has the following to offer as but rather more frequently “an
his comment of the verse in question. epoch”, or “people belonging to one
He says: This verse is in the same vein particular epoch”, as well as “a civili-

1055
 Surah 6 Al An`am

[7] Had We sent down unto you (O Mu- ٍ َ‫ك كِتَ ًاب ِف قِْرط‬
ُ‫اس فـَلَ َم ُسوه‬ َ ‫َولَ ْو نـََّزلْنَا َعلَْي‬
hammad) a book on a parchment which they ِ َّ َ ‫ِبَي ِدي ِهم لََق‬
touched with their own hands, surely, those َّ‫ين َك َف ُرواْ إِ ْن َه َذا إِال‬
َ ‫ال الذ‬ ْ ْ
﴾٧﴿ ‫ني‬ ِ ِ
who have disbelieved would have said, ‘This is ٌ ُّ ‫س ْحٌر‬
‫ب‬ ‫م‬
nothing but plain magic.’10
[8] They said, ‘Only if an angel had been sent
down unto him.’11 But, had We sent an angel,
‫َنزلْنَا َملَ ًكا‬ ٌ َ‫َوقَالُواْ لَ ْوال أُن ِزَل َعلَْي ِه َمل‬
َ ‫ك َولَ ْو أ‬
ِ
the matter would be settled and they would ﴾٨﴿‫األم ُر ُثَّ الَ يُنظَُرو َن‬ ْ ‫لَُّقض َي‬
not receive a reprieve.12

zation” in the historical sense of the a human form, and hence, the doubt
word.’ would remain (Au.).
10. Kalbi and others have reported Sayyid writes: The demand that an
that Nadr b. al Harth, `Abdullah ibn angel be sent down suggests that the
Abi Umayyah (he became a Muslim pagans did not disbelieve in the ex-
later: Shafi`) and Nawfal b. Khuway- istence of Allah, nor did they con-
lid said to the Prophet: “We will not tend that angels existed. Rather, it
believe in you until a written ma- was only obduracy on their part that
terial came down, along with four propelled them to make these kind
angels bearing testimony that you of demands. They were so adamant
have been appointed a messenger of in their attitude that the Qur’ān re-
God.” Allah revealed this verse in re- ported about them (17: 90 93):
sponse (Alusi). ِ ‫ك َح َّت تـَْف ُجَر لَنَا ِم َن ْال َْر‬
‫وعا‬
ً ُ‫ض يـَنـْب‬ َ َ‫َوقَالُوا لَ ْن نـُْؤِم َن ل‬
11. This verse was in response to ‫ب فـَتـَُف ِّجَر‬ ٍ َ‫ك َجنَّةٌ ِم ْن َِن ٍيل و ِعن‬
َ َ َ‫) أ َْو تَ ُكو َن ل‬90(
the Makkan chiefs suggesting to the ‫الس َماءَ َك َما‬َّ ‫) أ َْو تُ ْسق َط‬91( ‫ْالَنـَْه َار ِخ َل َلَا تـَْف ِج ًريا‬
ِ
Prophet that it would have been nice َِّ ‫زعمت علَيـنا كِس ًفا أَو َتِْت ِب‬
‫لل َوالْ َم َلئِ َك ِة قَبِ ًيل‬
ٍ َ ْ َ َْ َ َ ْ َ َ
if an angel were sent down to accom- ‫ت ِم ْن ُز ْخُرف أ َْو تـَْرقَى ف‬
ِ ٌ ‫ك بـَْي‬ َ َ‫) أ َْو يَ ُكو َن ل‬92(
ِ ِ ِ ِ َّ
pany him wherever he went and de- ِ
ُ‫ك َح َّت تـُنـَّزَل َعلَيـْنَا كتَ ًاب نـَْقَرُؤه‬ َ ّ‫الس َماء َولَ ْن نـُْؤِم َن لُرقي‬
ِ
clare his authenticity (Alusi). ‫ت إَِّل بَ َشًرا َر ُس ًول [اإلسراء‬ ُ ‫قُ ْل ُسْب َحا َن َرِّب َه ْل ُكْن‬
Ibn `Abbas has said that were an an- ]93 - 90 :
gel to come down, the people would “They said, ‘We shall not believe
not be able to bear his sight because in you till you make a spring gush
of his radiance (Ibn Jarir, Ibn Kathir); forth from the earth for us, or till
therefore, he would have to be given you posses a garden of palms and

1056
Al An`am Surah 6

vines and you make rivers roll ‫ك الَّ ِذي يـَُقولُو َن فَِإنـَُّه ْم َل‬
َ ُ‫قَ ْد نـَْعلَ ُم إِنَّهُ لَيَ ْحُزن‬
forth mightily through it, or till ‫الل َْي َح ُدو َن‬َِّ ‫ت‬ ِ ‫ك ولَ ِك َّن الظَّالِ ِمني ِبي‬ ِ
you make the heaven fall on us in َ َ َ َ َ‫يُ َك ّذبُون‬
]33 : ‫[األنعام‬
fragments, as you claim, or you
bring down God and the angels as “We know that what they say
a surety, or till you posses a house hurts you. But it is not you they
of gold, or you go up the heaven, cry lies to. Rather, it is Allah’s
yet, we shall not believe in your go- signs that these transgressors are
ing up the heaven until you bring disputing.”
down for us a book which we can Moreover, the proofs that they were
read.’ Say, ‘Glory to Allah. Am demanding were abundantly sup-
I anything except a mortal and a
plied to them in the form of the
Messenger?’
Qur’ān itself. They had no doubts
This kind of demand suggested that that the high level of eloquence at-
it was only obduracy and ignorance tained by the Qur’ān, and the mi-
of a high order on their part rather raculous nature of its verses required
than a lack of evidence. Indeed, that the Divine hand be behind it.
there was no shortage of evidence. As experts of the language they knew
They had been seeing the Prophet very well that no human could pro-
since his childhood until he was for- duce a masterpiece of this sort. The
ty. They trusted him and had faith Arabs knew in the depth of their
in his integrity. When he called them hearts that the message itself of the
forth the first time from the Safa hill, Qur’ān and the manner of its presen-
he asked them if they would believe tation was something beyond imita-
if he said that an army was preparing tion. Thus, it was not lack of proofs,
to attack them from the other side. rather, it was intransigence which led
In one voice they said yes. His hon- them to rejection.”
esty was of such level that although
12. As Allah said elsewhere (25: 22):
they denied him, they left money
ِ ِ ٍِ ِ
in his trust even up to the day he َ ‫يـَْوَم يـََرْو َن الْ َم َلئ َكةَ َل بُ ْشَرى يـَْوَمئذ ل ْل ُم ْج ِرم‬
‫ني‬
left Makkah in secrecy. Thus, it was ]22 : ‫[الفرقان‬
not his trustworthiness that was in “The day they will see the an-
doubt. It was obduracy, plain and gels, no good news will there be at
simple. Accordingly, the Qur’ān said that time for the criminals” (Ibn
(6: 33): Kathir).

1057
 Surah 6 Al An`am

[9] Besides, had We sent an angel, assuredly

‫َولَ ْو َج َع ْلنَاهُ َملَ ًكا َّلََع ْلنَاهُ َر ُجالً َولَلَبَ ْسنَا‬
We would have made him a man13 and (thus)
would have confused them over a matter they ﴾٩﴿ ‫َعلَْي ِهم َّما يـَْلبِ ُسو َن‬
confuse themselves.14
ِ ِ
[10] Indeed, Messengers have been mocked at ‫اق‬
َ ‫ك فَ َح‬ َ ‫ئ بُِر ُس ٍل ِّمن قـَْبل‬
َ ‫استـُْه ِز‬
ْ ‫َولََقد‬
‫ين َس ِخ ُرواْ ِمنـْ ُهم َّما َكانُواْ بِِه‬ ِ َّ ِ
before you. But those who scoffed at them, were َ ‫بلذ‬
hemmed in by the very thing they mocked.15 ﴾١٠﴿ ‫يَ ْستـَْه ِزُؤو َن‬
[11] Say, ‘Go about in the land and see what ‫ف َكا َن‬ ِ ‫قُ ْل ِسريُواْ ِف األ َْر‬
َ ‫ض ُثَّ انظُُرواْ َكْي‬
ِ ِ
was the end of those who cried lies.’16 ﴾١١﴿ ‫ني‬ َ ِ‫َعاقبَةُ الْ ُم َك ّذب‬

The appearance to the humans of an- filled, and their self caused confusion
gels in their own form is to uncover unresolved’ (Asad).
the unseen. That happens only to 15. ‘... the meaning being that a
those whose term has expired (Au.). derisive rejection of spiritual truth
13. As Allah said elsewhere (17: 95): inexorably rebounds on the scoffers
ِِ ِ ِ ‫قُل لَو َكا َن ِف ْالَر‬ and has not only a disastrous effect
َ ّ‫ض َم َلئ َكةٌ يَْ ُشو َن ُمطْ َمئن‬
‫ني لَنـََّزلْنَا‬ ْ ْ ْ on their individual lives after death
]95 : ‫الس َم ِاء َملَ ًكا َر ُس ًول [اإلسراء‬
َّ ‫َعلَْي ِه ْم ِم َن‬
but also if persisted in by the ma-
“Say, ‘Were there to be in the earth jority within a community destroys
angels, going about in peace, sure-
the moral basis of their society and,
ly, We would have then sent unto
thus, their earthly happiness and
them an angel from the heaven as a
Messenger’” (Ibn Kathir). sometimes even their physical exis-
tence’ (Asad).
14. ‘Since it is impossible for man to
perceive angels as they really are, the 16. The archaeological remains and
hypothetical angelic message bearer historical records of the ancient na-
would have to assume the shape of a tions testify to how they met their
human being and so their demand tragic ends for turning away from
for a direct “verification” of the mes- truth and honesty, and stubbornly
sage would have remained unful- persisting in their devotion to false-
hood (Mawdudi).

1058
Al An`am Surah 6

[12] Say, ‘To whom belongs what is the heav-

‫ض قُل‬ ِ ‫ات َواأل َْر‬ ِ ‫السماو‬ ِ ِ
ens and in the earth?’ Say, ‘To Allah.’17 He َ َ َّ ‫قُل لّ َمن َّما ف‬
َّ ‫ب َعلَى نـَْف ِس ِه‬
‫الر ْحَةَ لَيَ ْج َم َعنَّ ُك ْم‬ ِِ
has prescribed unto Himself mercy.18 He shall َ َ‫ّل َكت‬
ْ‫ين َخ ِس ُروا‬ ِ َّ ِ ِ ‫إِ َل يـوِم الْ ِقيام ِة الَ ري‬
gather you all together on the Day of Judg- َ ‫ب فيه الذ‬ َ َْ َ َ َْ
ment.19 There is no doubt about it.20 (Yet) ﴾١٢﴿ ‫أَن ُف َس ُه ْم فـَُه ْم الَ يـُْؤِمنُو َن‬
Those who have lost their souls .. they .. they
will not believe.

17. The subtlety of this argument ‘My mercy shall outstrip My an-
should not go unnoticed. The unbe- ger’” (Ibn Kathir).
lievers are asked: to whom belongs Muslim has another version by
whatever exists in either the heavens Salman al Farsi which says:
or on the earth. The inquirer then ٍ
pauses to wait for the answer. Those ً‫ك ِعْن َدهُ تِ ْس َعة‬
َ ‫الر ْحَةَ ِمائَةَ ُج ْزء فَأ َْم َس‬َّ ُ‫الل‬ َّ ‫َج َع َل‬
‫ك‬ ِ ِ ِ ِ ‫ني َوأَنـَْزَل ِف ْال َْر‬ ِ ِ
questioned are themselves convinced َ ‫ض ُج ْزءًا َواح ًدا فَم ْن َذل‬ َ ‫َوت ْسع‬
‫الََلئِ ُق َح َّت تـَْرفَ َع الدَّابَّةُ َحافَِرَها َعن‬
ْ ‫اح ُم‬ ِْ
that all belongs to God, yet while َ ‫الُْزء تـَتـََر‬
ِ ِ
they dare not respond falsely, they ُ‫َولَد َها َخ ْشيَةَ أَ ْن تُصيبَه‬
are nevertheless not prepared to give “Allah has made a hundred parts
the correct answer. Fearing that their of mercy. He has retained ninety
response may be used in argument nine of them with Himself and
against their polytheistic beliefs, they sent down to the earth a single
keep quiet. At this, the inquirer is part. It is by that part that the cre-
told to answer the question himself ations show mercy to each other,
and to say that all belongs to God so that the mother-beast lifts her
(Mawdudi). hoof off her young out of the
18. In a hadīth of the Sahihayn, Abu fear of trampling it” (Sayyid).
Hurayrah has reported the Prophet, Muslim and Ahmad have another
‫ب ِعْن َدهُ فـَْو َق َع ْرِش ِه إِ َّن‬
َ َ‫الَْل َق َكت‬
ْ ‫ضى‬ َّ ‫إِ َّن‬
َ َ‫اللَ لَ َّما ق‬ version narrated by Salman al Farsi
‫ضِب‬َ ‫ت َغ‬ ْ ‫َر ْحَِت َسبـََق‬ which reports the Prophet (saws) as
having said:
“When Allah had created the
‫ض ِمائَةَ َر ْحٍَة‬ ِ َّ ‫الل خلَق يـوم خلَق‬
creations He declared a law (unto َ ‫الس َم َوات َواأل َْر‬ َ َ َ َْ َ َ ََّ ‫إِ َّن‬
‫ض فَ َج َع َل ِمنـَْها‬ ِ
ِ ‫الس َماء َواأل َْر‬
َّ ‫ي‬ َ َ‫ُك ُّل َر ْحٍَة ِطب‬
Himself) which is with Him َ َْ‫اق َما بـ‬
ِ ِ ِ ِ ‫ِف األ َْر‬
above the `Arsh (to the effect), ‫ف الْ َوال َدةُ َعلَى َولَد َها‬ ُ ‫ض َر ْحَةً فَبِ َها تـَْعط‬

1059
 Surah 6 Al An`am

‫ض فَِإ َذا َكا َن يـَْوُم‬ His creations than this woman

ٍ ‫ض َها َعلَى بـَْع‬ُ ‫ش َوالطَّيـُْر بـَْع‬ُ ‫َوالْ َو ْح‬
ِ‫الر ْحة‬ ِ ِ ِ َ ِ ِ toward her child.”
َ َّ ‫الْقيَ َامة أ ْك َملَ َها بَذه‬
On another occasion he said, as re-
“The day Allah created the heav-
ported by `Amr b. al As:
ens and the earth, He also cre-
ِ ‫الر ْحَ ُن ْار َحُوا َم ْن ِف األ َْر‬
‫ض يـَْرحَْ ُك ْم‬ ِ
ated a hundred (parts of) mercy. َّ ‫الراحُو َن يـَْر َحُ ُه ُم‬
َّ
Every part of this mercy covers ‫الس َم ِاء‬
َّ ‫َم ْن ِف‬
the heaven and the earth. Of it
“The merciful are shown mercy
He placed a single part on the
by Allah. Show mercy to those
earth. It is by it that the mother
on the earth, He who is in the
shows mercy to her child, and
heavens will show mercy to you”
the beasts and birds show mercy
(Abu Da’ud, Tirmidhi).
to each other. When it is the Day
of Judgment, He will complete it Jarir has reported the Prophet as say-
with this mercy” (Shawkani). ing:
After re narrating the above ahadīth ‫إِ َّن َم ْن الَ يـَْر َح ُم الَ يـُْر َح ُم‬
Sayyid adds: “Apart from the above “He is not shown mercy who
ahadīth, the Prophet never failed to does not show mercy” (The Sahi-
emphasize Allah’s mercy whenever hayn and Tirmidhi).
an occasion arose. When a woman
was found searching for her child It so happened once that the Prophet
amongst a group of prisoners, pick- was kissing Ali’s son Hasan. Al Aqra`
ing up anyone she would come b. Habis happened to be around.
across, pressing it against her breast, He remarked: “I have ten children.
the Prophet remarked: Yet, I never kiss them.” The Prophet
eyed him for a while and then said:
‫ قـُْلنَا‬.”‫“ أَتـََرْو َن َه ِذ ِه الْ َم ْرأََة طَا ِر َحةً َولَ َد َها ِف النَّا ِر‬ “He who does not show mercy is not
‫ول‬
ُ ‫ال َر ُس‬ َ ‫ فـََق‬.ُ‫الل َوِه َى تـَْق ِد ُر َعلَى أَ ْن الَ تَطَْر َحه‬ َِّ ‫الَ و‬
َ shown mercy” (Abu Hurayrah: the
‫ “ ََّلُ أ َْر َح ُم بِعِبَ ِاد ِه ِم ْن‬-‫صلى هللا عليه وسلم‬- ‫الل‬ َِّ
Sahihayn). Abu Hurayrah has also
.”‫َه ِذ ِه بَِولَ ِد َها‬ reported the Prophet in a report pre-
“Do you think this woman will served by Malik and the Sheikhayn
throw her child into fire?” They that a man was forgiven because he
said: “No, O Messenger of Allah, gave some water to a thirsty dog say-
if she has the choice not to.” He ing: ‘This dog is going through what
rejoined: “Allah is kinder toward I was going through of the thirst.’

1060
Al An`am Surah 6

Allah accepted his good deed.” )The 54 of this Surah itself and in both
text is as follows: Au): instances with reference to His
‫ش فـََو َج َد بِئـًْرا فـَنـََزَل‬ ِ grace and mercy (rahmah); none of
ُ َ‫بـَيـْنَا َر ُج ٌل بِطَ ِر ٍيق ا ْشتَ َّد َعلَْيه الْ َعط‬ the other divine attributes has been
ِ ِ
‫ث َيْ ُك ُل الثـََّرى‬ ُ ‫ب يـَْل َه‬
ٌ ‫ب ُثَّ َخَر َج فَإ َذا َك ْل‬ َ ‫ف َيها فَ َش ِر‬ similarly described. This exceptional
‫ب ِم ْن‬ َ ‫الر ُج ُل لََق ْد بـَلَ َغ َه َذا الْ َك ْل‬
َّ ‫ال‬ َ ‫ش فـََق‬ ِ َ‫ِم ْن الْ َعط‬
‫ش ِمثْ ُل الَّ ِذي َكا َن بـَلَ َغ ِم ِّن فـَنـََزَل الْبِئـَْر فَ َم َل‬ ِ َ‫الْ َعط‬ quality of God’s grace and mercy is
further stressed in 7: 156 “My grace
ُ‫اللُ لَهُ فـَغَ َفَر لَه‬
َّ ‫ب فَ َش َكَر‬ َ ‫ُخفَّهُ َماءً فَ َس َقى الْ َك ْل‬ overspreads everything” and finds
During a campaign, Sayyid con- an echo in the authentic Traditions
tinues, when someone brought in which, according to the Prophet,
down young chicks from a nest God says of Himself, “Verily, My
and their mother began to encir- grace and mercy outstrip My wrath”.
cle over their heads, the Prophet
19. Because of the use of the preposi-
enquired: “Who disturbed the
tion “ila”, it has been suggested that
peace of this bird? Return her
it could mean: He will assemble you
chicks to her.”
in your graves until the Day of Judg-
Sayyid concludes: “We could have ment, when you will be brought out
passed over the above verse lightly. (Qurtubi).
But it is necessary for a Muslim to
20. What the verse means to say is
realize the greatness of kindness and
that even though your own specula-
the kindness of the Kindest. Resting
tions over who possesses the universe
in his heart, this truth has deep spiri-
leads you to the conclusion that it
tual ramifications for him. He rests
can only belong to One God, yet,
in peace that whatever happens to
despite that, if you suggest other dei-
him, good or bad, is out of mercy of
ties besides Him, then, as a people,
His creator. If he is tested with some
you ought to be destroyed. But it is
hardships, it is for his good, it is not
Allah’s mercy which He has pre-
a sign of Allah’s rejection. Allah does
scribed unto Himself as a Law that
not deny His mercy to anyone. It is
saves you from immediate extinc-
the people who deny His mercy to
tion. This respite however is to allow
themselves by disbelieving in Him.”
you time for re consideration of the
Asad adds: “The expression “God issue. It should not be imagined that,
has willed upon Himself as a law” acceptance or rejection, destruction
(kataba `ala nafsihi) occurs in the or no destruction, the matter will
Qur’ān only twice here and in verse

1061
 Surah 6 Al An`am

[13] To Him belongs whatever takes rest in the

‫َولَهُ َما َس َك َن ِف اللَّْي ِل َوالنـََّها ِر َوُه َو‬
night and in the day.21 He is the All hearing,
the All knowing. ﴾١٣﴿ ‫يع الْ َعلِ ُيم‬ ِ َّ
ُ ‫السم‬
ِ ‫السماو‬ ِ ِ َِّ ِ ‫قُل أَ َغيـر‬
[14] Say, ‘Shall I take for a Protector other ‫ات‬ َ َ َّ ‫الل أَت ُذ َوليًّا فَاط ِر‬ ّ َْ ْ
than Allah, the Originator22 of the heavens ِ ِ ِ ِ
and the earth,23 who feeds and is not fed?’24 َ‫َواأل َْرض َوُه َو يُطْع ُم َوالَ يُطْ َع ُم قُ ْل إ ّن‬
ِ
Say, ‘I have been ordered to be the first of those ْ ‫ت أَ ْن أَ ُكو َن أ ََّوَل َم ْن أ‬
‫َسلَ َم َوالَ تَ ُكونَ َّن‬ ُ ‫أُم ْر‬
ِ
who submit, and be not you of the Associa- ﴾١٤﴿ ‫ني‬ َ ‫م َن الْ ُم ْش ِرَك‬
tors.’

rest there. Rather, there will be a next about the night and the day (verse
life in which you will be questioned 13) because there is no Time save
and punished for your dishonesty. As encompassed by these two. Thus,
to why some people refuse to heed Allah informed us that to Him be-
despite the warning delivered by long both Space and Time. Further,
the irrefutable message, the answer with regard to the use of the word
is, it is because they have lost their sakana, there are two opinions. First,
souls to other causes. Consequently, it implies that what takes rest is nec-
they removed the issue of reconsid- essarily that which moves. So when
eration from their minds altogether; it is said “ma sakana” both are auto-
and that is so perhaps, because the matically included and both belong
message tends to question the causes to Him. Second, and the weightier
to which they are presently devoted interpretation is that sakana is in the
(Au.). sense of taking up residence. In other
21. The best that has been said about words, whatever takes up residence
the connection between verse 12 within Time and Space belongs to
(Say, ‘To whom belongs what is the Him. Also, the word sakana is all in-
heavens and in the earth?’) and verse clusive, for, those that are at rest, are
13 (‘To Him belongs whatever takes greater in numbers than those that
rest in the night and in the day’) is move (Razi).
by Abu Muslim. He said: First Allah 22. Ibn `Abbas is reported as having
spoke of the heavens and the earth (in said: “I did not know the meaning of
verse 12) because there is no Space “fatara” until I came across two bed-
but within these two. Then He spoke ouins quarrelling over a well. One

1062
Al An`am Surah 6

of them said: Ana Fatartuha [i.e., “I ]1 : ‫ت [اإلنفطار‬ َّ ‫إِ َذا‬

ْ ‫الس َماءُ انـَْفطََر‬
originated it]’” (Zamakhshari, Razi,
“When the heavens will be torn
Shawkani).
open.”
Razi adds some points that seem to
It might also be of interest to note
agree with the modern cosmological
that all acts of creation involve a tear-
speculations. He says that the word
ing open; whether it is a plant out
fatara has, as Ibn al Anbari pointed
of a seed, a flower out of a bud, a
out, the connotation in its root of
chicken out of an egg, or anything
the beginning of a thing by tearing
else that we can think of. They all
it apart from another. It leads us to
involve a tearing open of some sort
believe that “the act of creation in-
or the other. Thus fatir has a greater
volved in its process a tearing open
depth of meaning that what might
(or tearing apart) and then subse-
be suspected (Au.).
quent coalescing of some materials
with the others.” His original words 23. Majid writes: “Frazer, in his volu-
are: minous work, gives minute and accu-
rate details of ‘sky worship’ in Vedic
‫فقوله فاطر السموات واألرض يريد خالقهما‬
India, Iran, Greece, Rome, Babylo-
‫ومنشئهما ابلرتكيب الذي سبيله أن حيصل فيه الشق‬
nia, Egypt, China, Korea, Western
‫والتأليف عند ضم األشياء إىل بعض‬
Africa, Congo, Southern Africa and
Thus he comes close to describ- Eastern Africa, and of Earth worship
ing an explosion and then co- in Vedic India, Greece, Rome, Baby-
alescing of elements giving rise lonia, Assyria, China, Modern India,
to heavenly bodies. He further and in various parts of Africa and
adds a brilliant point by saying America.”
that an act of tearing apart can The present Pope’s act of kissing the
have two consequences: (i) lead- earth first thing upon landing in a
ing to an improvement, as, e.g., country, suggests, in the least, ven-
Allah’s words (67: 3), eration of the “mother earth” (Au.).
]3 : ‫َه ْل تـََرى ِم ْن فُطُوٍر [امللك‬ 24. Majid comments: “According to
“Do you see any crack?” the crudities of the polytheistic peo-
Or (ii) leading to destruction, as in ple, the gods actually consume the
(82: 1): food and drink that are offered to
them. The Babylonian gods, for in-

1063
 Surah 6 Al An`am

[15] Say, ‘I fear chastisement of a Great Day if

‫اب يـَْوٍم‬
َ ‫ت َرِّب َع َذ‬ ُ ‫صْي‬َ ‫اف إِ ْن َع‬ ُ ‫َخ‬َ ‫قُ ْل إِِّنَ أ‬
I should disobey my Lord.
﴾١٥﴿ ‫َع ِظي ٍم‬
[16] Whosoever is averted from it that Day –
ِ ِ ٍ
to him He would have showed mercy. That is ‫ك‬َ ‫ف َعْنهُ يـَْوَمئِذ فـََق ْد َرحَهُ َو َذل‬e
ْ َ ‫صر‬ ْ ُ‫َّمن ي‬
the great triumph.’25 ﴾١٦﴿ ‫ني‬ ُ ِ‫الْ َف ْوُز الْ ُمب‬

stance, ‘conceived of in such human tire, true God and true man, un-
wise, knew thirst and hunger as did der the appearance of each.
men, and had to be propitiated by Q. Are we to believe that the God
drink and food’ (Woolley, Abraham, of all Glory is under the appear-
p. 157).” ance of our corporeal food?
As for the Christians, Majid won- A. Yes; as we must also believe
ders if they are any better than the that the same God of all Glory
ancient pagans in celebrating the suffered death under the appear-
festival of Eucharist during which ance of a criminal on the cross.
they proceed to eat bread and drink Q. How can the bread and wine
wine, in the belief that they are the become the body and blood of
flesh and blood of Jesus Christ. It is Christ?
openly taught in the approved and A. By the goodness and power of
authorized Catholic Catechism: God, with whom no work shall
Q. What is the Blessed Eucharist? be impossible.
A. The sacrament of the body 25. Hence we have `Umar ibn al
and blood, soul and divinity, of Khattab’s statement: “Enough for
Jesus Christ, under the appear- me, if (on the Day of Judgment),
ance of bread and wine. there is nothing for me and nothing
Q. Are both the body and blood against me” (Shabbir).
of Christ under the appearance 26. Ibn `Abbas has narrated the fa-
of bread and under the appear- mous hadīth in Tirmidhi. He says:
ance of wine? َِّ ‫ول‬ ِ ‫ف رس‬
َّ ‫صلَّى‬
ُ‫الل‬ َ ‫الل‬ ٍ َّ‫َع ِن ابْ ِن َعب‬
ُ َ َ ‫اس أَنَّهُ َكا َن َخ ْل‬
A. Yes; Christ is whole and en- ‫الم‬ ِ ِ َ ‫ فـََق‬, ‫َعلَْي ِه َو َسلَّ َم‬
ُ ُ‫ َي غ‬:ُ‫يف َخ ْل َفه‬
ٌ ‫ال ل َوأ ََن َرد‬

1064
Al An`am Surah 6

[17] And, were Allah to afflict you with an ِ

evil, none can remove it but He.26 And, were
َّ‫ف لَهُ إِال‬
َ ‫ضٍّر فَالَ َكاش‬ ُ ِ‫اللُ ب‬
ّ ‫ك‬ َ ‫َوإِن يَْ َس ْس‬
He to cause you a blessing, then, He has power ‫ك ِبٍَْي فـَُه َو َعلَى ُك ِّل َش ْي ٍء‬َ ‫ُه َو َوإِن يَْ َس ْس‬
over all things.27 ﴾١٧﴿ ‫قَ ُد ٌير‬

‫ك‬َ ْ‫اللَ َْي َفظ‬ َّ ‫اح َف ِظ‬, ٍ ِ ُ ‫إِِن معلِّم‬ Alusi adds: This verse forbids that
ْ ‫اح َفظْ ُه َّن‬ ْ َ‫ك َكل َمات ف‬ ُ َُ ّ
ََّ ‫اسأ َِل‬
‫الل‬ َ ِ ِ ِ someone should seek removal of an
ْ َ َ َ َ َ َ ُ َ ‫اح َفظ‬
َ‫ف‬ ‫ت‬ ‫ل‬
ْ ‫أ‬ ‫س‬ ‫ا‬ ‫ذ‬
َ ‫إ‬‫و‬ , ‫ك‬ ‫اه‬ ‫ت‬ ُ ‫ه‬ ‫د‬ْ ‫ت‬َ ‫الل‬
َّ ْ
‫َن األ َُّمةَ لَ ِو‬
َّ ‫ َو ْاعلَ ْم أ‬, ‫لل‬ َِّ ‫ وإِ َذا استـعْنت فَاستعِن ِب‬, affliction by anyone other than Al-
ْ َ ْ َ ََ ْ َ
‫وك إِال بِ َش ْي ٍء قَ ْد‬ َ ُ‫وك َلْ يـَنـَْفع‬ َ ُ‫اجتَ َمعُوا َعلَى أَ ْن يـَنـَْفع‬ ْ
lah.
‫وك‬َ ‫ضُّر‬ُ َ‫وك َلْ ي‬ ُ َ‫اجتَ َمعُوا َعلَى أَ ْن ي‬
َ ‫ضُّر‬ ْ ْ َ ُ ُ ََ ‫َك‬
‫و‬ َ‫ل‬‫و‬ ‫ك‬َ ‫ل‬
َ ‫الل‬
َّ ‫ه‬ ‫ب‬ ‫ـ‬‫ت‬ He also writes: As if expounding the
‫الم‬ ِ
ُ ْ‫ َجفَّت األَق‬, ‫ك‬ َ ‫اللُ َعلَْي‬ َّ ُ‫إَِّل بِ َش ْي ٍء قَ ْد َكتـَبَه‬ above hadīth, Sheikh `Abdul Qadir
‫ف‬ ِ ‫وطُ ِوي‬
ُ ‫الص ُح‬ ُّ ‫ت‬ َ َ Jilani wrote in Futuh al ghayb what
“One day I shared a ride with can be summarized as the following:
the Prophet on the same beast. ‘Whosoever desires peace in this life
He addressed me: ‘My boy. I will and in the Hereafter may observe
teach you a few words, remember sabr and rida, give up complaining
them: Be mindful of Allah, He to others of his kind, presenting his
will protect you. Be mindful of needs to his Lord alone. He should
Allah, you will find Him before apply himself to His obedience, wait
you. When you ask, ask Allah. for an opening from Him, and cut
When you seek help, seek Allah’s himself off from all else save Him.
help. Remember, if the peoples He should understand that His with-
of the world decide to do you a holding is bestowal, His punishment
good, they would not be able to a reward, tribulations from Him a
do you good in the least, save for cure, His promises a kind of trance
what Allah has decreed for you. and His words, acts. All His acts are
And, if they were to be unani- good, wise and in keeping with the
mous over doing you a harm, they greater needs, except that He has
would not be able to do anything, kept the knowledge of the wisdom
save for what Allah has decreed behind them unto Himself, leaving
for you. The pens have dried, and no recourse for His slaves except to
the scriptures have been folded” the acts of devotion, staying away
(Qurtubi). from what is forbidden, graceful ac-
ceptance of His decree, and avoiding

1065
 Surah 6 Al An`am

[18] He is The Subduer,28 supreme over His ِ ْ ‫الَ ِكيم‬ ِِ ِ ِ

slaves;29 (yet) He is the All wise, the All aware. ُ‫الَبري‬ ُ ْ ‫َوُه َو الْ َقاه ُر فـَْو َق عبَاده َوُه َو‬
﴾١٨﴿

to ask “why,” “how” and “when.”’ by His power and in all His acts. He
Every Muslim then, Alusi concludes, is the Knower of the benefits of a
should keep the above quoted hadīth thing or its harms, from Whom nei-
of Tirmidhi constantly in sight. ther the ends are hidden nor their
beginning, whose management of af-
27. Hence the Prophet’s famous oft fairs carries no blemish nor has He
repeated prayer words: an associate in His commands” (Ibn
،‫ت‬ ِ ِ Jarir).
َ ‫ وال معط َي ملا َمنـَْع‬،‫“اللهم ال مانع لما أ َْعطَْيت‬
”‫وال ينفع ذا اجلَ ّد منك اجلَ ّد‬ Kashshaf also agrees that the word
“O Allah. There is none to with- “fawqa `ibadihi” implies Allah’s pre-
hold what You bestow, none to dominance over the people and His
bestow what You withhold, and absolute power over everything that
of no profit any one of power one can imagine as of existence be-
and possession against You” (Ibn sides Him. Therefore, he adds, it
Kathir). is right to say that He is “a Thing,
but unlike anything,” or to say He
28. Qahir is someone who subdues is, “Known but unlike anything that
the rebellious and humiliates the ar- is known.” But it is not right to say
rogant. He has “a Body but unlike any other
29. The meaning of “wa huwa al Qa- body.”
hiru fawqa `ibadihi” is: “Allah is pre- Imām Razi builds up a long argu-
dominant over His slaves. ment against those who take “fawqa”
“He, who humbles them, overpow- in the literal sense of Allah being
ering them through subjugation, by “above,” and denies that Allah is in
virtue of His creation of them. Thus any specific direction. One of his ar-
He is above them in His irresistible guments is that the universe is spher-
power over them, and they are un- ical in which space is neither filled
der Him. And He is the Wise... He nor void. He concludes that imag-
is Wise: in His overpowering of His ining the Divinity in any specific
slaves, in His irresistibility over them direction or occupying a particular

1066
Al An`am Surah 6

position would amount to either de- Qurayzah, the Prophet remarked:

claring Him below some of His cre- ‫لقد حكمت فيهم حبكم هللا من فوق سبع مساوات‬
ations, or imposing limits on Him.
“You have given a verdict that is
Alusi reacts to this kind of reason-
in line with the verdict of He who
ing. He asserts that the belief of the
is ‘above’ the seven heavens.”
Muslims, as stated clearly by Tahawi,
is that Allah is “fawqa,” without the Ibn Majah has another hadīth which
suggestion of a direction. In fact, says:
Alusi adds most brilliantly, that di- ِ ِ ِ ِ ْ ‫بـيـْنَا أ َْهل‬
‫ور فـََرفـَعُوا‬ٌ ُ‫الَنَّة ِف نَعيم ِه ْم إ ْذ َسطَ َع َلُْم ن‬ ُ َ
rections have no existence. They are ِ ِ
‫ف َعلَْي ِه ْم م ْن فـَْوق ِه ْم‬ َ ‫ب قَ ْد أَ ْشَر‬ َّ ‫وس ُه ْم فَِإ َذا‬
ُّ ‫الر‬ َ ُ‫ُرء‬
merely convenient points of refer- ‫ك قـَْو ُل‬ ِ َ َ‫الن َِّة ق‬
َ ‫ال َو َذل‬ َْ ‫الس َل ُم َعلَْي ُك ْم َي أ َْه َل‬ َّ ‫ال‬ َ ‫فـََق‬
ence. They are a notion, an idea, and ِ ِ َِّ
‫ال فـَيـَْنظُُر إِلَْي ِه ْم‬
َ َ‫ب َرحي ٍم ق‬ ٍّ ‫الل َس َل ٌم قـَْوًل م ْن َر‬
not concrete things. Imām Ahmad ‫َويـَْنظُُرو َن إِلَْي ِه فَ َل يـَْلتَ ِفتُو َن إِ َل َش ْي ٍء ِم ْن النَّعِي ِم َما‬
has a hadīth in which the Prophet ِ ِِ
ُ‫وره‬
ُ ُ‫ب َعنـْ ُه ْم َويـَبـَْقى ن‬ َ ‫َد ُاموا يـَْنظُُرو َن إلَْيه َح َّت َْيتَج‬
said: ‫َوبـََرَكتُهُ َعلَْي ِه ْم ِف ِد َي ِرِه ْم‬
‫هللا تبارك وتعاىل فوق ذلك فوق العرش‬
“While the people of Paradise
“Allah Most High is is above that, would be in their pleasures, they
(that is), above the `Arsh.” would be engulfed by a Nūr. They
will raise their heads and lo, it
Another hadīth of Abu Da’ud says:
will be Allah Most High looking
‫اللَ فـَْو َق َع ْرِش ِه َو َع ْر ُشهُ فـَْو َق َسََواتِِه‬
َّ ‫إِ َّن‬ down at them from above them.
“Allah is above His `Arsh. His He will say, ‘People of Paradise,
`Arsh is above His heavens.” Al-salamun `Alaykum O dwellers
While saying that he made a of Paradise. The Prophet recited
circle with his finger. Then he the verse (36: 58), ‘Salam will be
added, “And it creaks as a new the word from a Kind Lord.’ He will
saddle creaks under the weight of look down upon them and they
a rider.” will look up at Him. So long as
He is in sight, they will not look
Another Sahih hadīth of the Prophet at anything else until He veils
narrated by Umawi in his Maghazi Himself from them after which
tells us that when Sa`d ibn Mu`adh His Nūr and barakah will remain
had given his verdict about Banu on them and their dwellings.”

1067
 Surah 6 Al An`am

Alusi presents some other arguments given about the state of the universe
to prove the “fawqiyyah” of Allah, is far from clear. Indeed, it is to be
but we drop them for the purpose of understood in terms of mathemati-
brevity. cal equations alone. To convey in
Rashid Rida interjects that perhaps words what those equations mean, is
this verse is not the perfect point to to be trying to give a concrete shape
argue about the Divinity in being or to an abstract idea. It is said that the
not being in a particular direction. universe is “edgeless and boundary
The meaning is clear and has been less,” while space is thought to be
lucidly explained by Ibn Jarir. The probably “curved” and not “flat” and
position of the Salaf, vis a vis the that it is expanding at a feverish pace
Divinity, is also clear. They liked to and accelerating, so that it will keep
pass over the verses discussing the on expanding for ever and ever. The
Person of the Divinity with silence. cosmologists also assert that on the
They said that Allah is over the large scale the universe is homoge-
`Arsh, over the seven heavens, and nous and isotropic. That is, looked at
above the whole created world. He is from any angle, it is just the same in
“apart” from His creations. He is not appearance and physical properties.
limited, nor circumscribed. There But that does not mean the earth is
is nothing like unto Him. His At- in the center. They give the example
tributes are described with the help of equidistant dots on a balloon in
of words understood by the humans, which every dot can be said to have
but He cannot be defined with those a central position. The balloon ex-
words. It would be better, concludes ample implies that we are at the edge
Rashid Rida, if we remained within of the universe and that the universe
this method. has a center. But, that is not correct,
for, it is also asserted that there is no
Nonetheless, without any comment center to the universe. Further, there
on what has been stated above, one is no answer to the question, what is
might warn that this is an extremely the nature of that which lies beyond
difficult and delicate subject. Nei- the edge? One answer is that there is
ther science nor revelation offer us a no beyond, and so the question may
definitive knowledge of the created not be asked. Again, there are a few
world. So far as scientific knowl- scientists who speculate that there
edge is concerned the information might be an infinite number of uni-

1068
Al An`am Surah 6

[19] Say, ‘What thing counts most in testimo-

‫الل َش ِهي ٌد‬ِ ‫َي شي ٍء أَ ْكبـر شهادةً قُ ِل‬
ny?’30 Say, ‘Allah. He is a witness between me ّ َ َ َُ ْ َ ُّ ‫قُ ْل أ‬
and you. And this Qur’ān has been revealed ‫ل َه َذا الْ ُق ْرآ ُن‬ ِ
ََّ ‫ُوح َي إ‬ ِ ‫بِي ِن وبـيـنَ ُكم وأ‬
َ ْ َْ َ ْ
unto me in order that I warn you thereby, as ِ ِ ‫أل‬
‫ُنذ َرُكم بِِه َوَمن بـَلَ َغ أَئنَّ ُك ْم لَتَ ْش َه ُدو َن‬
well as whomsoever it may reach.31 Will you ِ ِ ‫َن مع‬
testify that there are gods besides Allah?’ Say,
‫ُخَرى قُل الَّ أَ ْش َه ُد قُ ْل‬ ّ َ َ َّ ‫أ‬
ْ ‫الل آلَةً أ‬
ِ
‫اح ٌد َوإِن َِّن بَِريءٌ ّمَّا تُ ْش ِرُكو َن‬ِ ‫إَِّنَا هو إِلَه و‬
‘I shall not testify (any such absurdity).’ Say, َ ٌ َُ
‘Indeed, He is one God. And I absolve myself ﴾١٩﴿
of all that you associate (with Him).’

verses. They are known as inflatory cannot say any more than that Allah
universes – millions of them. There is apart from His creations (Au.).
are good scientific reasons to believe 30. It is said (as reported by Kalbi:
in their existence. None the less, hu- Alusi) that (whenever the Quraysh
mans might never come into con- enquired the Jews and Christians
tact with those universes because of about the Prophet, they received
dimensional problem. There could the answer that there was nothing
be eight, eleven or twenty three di- in their Scriptures to suggest that he
mensions in those universes. Indeed was a Messenger: Alusi), the Quraysh
our universe might have more than demanded on the Prophet that he
four dimensions, but others might produce witnesses to his claim. In
be tucked away in matter and so in- response Allah revealed this verse
visible to us. What’s more, some of (Qurtubi).
those universes might be overlap-
ping ours. But, when not overlap- In the use of the word “thing” (in
ping, what’s between these multiple “what thing can be greater in testi-
universes? These few random points mony”) is the hint that all else are
demonstrate that human knowledge “things” when compared to the only
is incomplete and inadequate to truly Existent Allah. Another con-
work out a satisfactory theory about notation is that all “things” testify to
the physical world itself. It is point- the Oneness of Allah (Au.).
less, therefore, and even audacious 31. Hence the Prophet has said:
to talk of a subject that involves the
Divinity. And hence the wise policy ً‫بـَلِّغُوا َع ِّن َولَ ْو آيَة‬
of silence adopted by the Salaf. We “Transmit from me, even if it be

1069
 Surah 6 Al An`am

[20] Those to whom We gave the Book recog-

‫اب يـَْع ِرفُونَهُ َك َما‬ ِ ِ َّ
nize him as they recognize their sons.32 Yet, َ َ‫اه ُم الْكت‬ ُ َ‫ين آتـَيـْن‬ َ ‫الذ‬
‫ين َخ ِس ُرواْ أَن ُف َس ُه ْم‬ ِ َّ
those who have lost their souls, they will not َ ‫اءه ُم الذ‬ ُ َ‫يـَْع ِرفُو َن أَبـْن‬
believe. ﴾٢٠﴿ ‫فـَُه ْم الَ يـُْؤِمنُو َن‬
[21] And who can do greater wrong than him ‫الل َك ِذ ًب‬ ِ ‫ومن أَظْلَم ِمَّ ِن افـتـرى علَى‬
who fastened a lie upon Allah, or cried lies to ّ َ ََ ْ ُ ْ ََ
His signs? Verily, the wrong doers shall not ‫ب ِب َيتِِه إِنَّهُ الَ يـُْفلِ ُح الظَّالِ ُمو َن‬ َ ‫أ َْو َك َّذ‬
prosper.33 ﴾٢١﴿

a verse.” Christian claim that they did not

In another hadīth he said: have anything in their scriptures to
suggest that Muhammad was a Mes-
‫اها َوبـَلَّغَ َها‬ ِ ِ
َ ‫اللُ َعْب ًدا َس َع َم َقالَِت فَ َحفظَها َوَو َع‬ َّ ‫نَضََّر‬ senger of God. The fact is, those who
‫ب‬ ِ ٍ ِ
ُّ ‫ب َحام ِل ف ْقه ال ف ْقهَ لَهُ َوُر‬ ِ َّ ‫َم ْن َلْ يَ ْس َم ْع َها فـَُر‬ were vouchsafed the Book earlier,
ِ ٍِ ِ
ُ‫ إِ َل َم ْن ُه َو أَفـَْقهُ مْنه‬، ‫َحام ِل ف ْقه‬ possess such unambiguous criteria
“May Allah keep the face of him that they can spot a Prophet among
bright and happy who heard countless million other mortals just
something from me, remembered as easily as they can pick out their
it and then passed it on to others. sons (Au.).
For, sometimes, the carrier of a Majid wrote: “There is little doubt,
point has no understanding him- says a Christian biographer of the
self, while, at other times, the car- holy Prophet, that some at least
rier understands better than he to among the Jews assured him that
whom he passed on “ (Shafi`). he might be, ‘or even affirmed that
32. Qatadah and Ibn Jurayj have said he was that Prophet whom the Lord
that the allusion is to the Prophet. their God should raise up unto them
Nevertheless, a second opinion of of their brothers’ (Muir, p. 98).”
Qatadah is that the allusion is to Is- 33. There are several reasons why this
lam (Ibn Jarir). verse has been brought here. The pa-
Also see note 298 under Surah al gans for instance said about their idols
Baqarah of this work. that they had a share in divinity and
that Allah had ordered them to wor-
This is the answer to the Jewish and
ship them. They claimed that angels

1070
Al An`am Surah 6

[22] The day We shall gather together34 all ِ ِ ُ ‫جيعا ُثَّ نـ ُق‬ ِ
of them and ask those who associated (others َ ‫ول للَّذ‬
‫ين‬ َ ً َ ‫َويـَْوَم َْن ُشُرُه ْم‬
ِ َّ
with Him), ‘Where are your associates whom َ ‫أَ ْشَرُكواْ أَيْ َن ُشَرَكآ ُؤُك ُم الذ‬
‫ين ُكنتُ ْم تـَْزعُ ُمو َن‬
you were alleging?’35 ﴾٢٢﴿
[23] There shall then be no argument36 for ِ ‫ُثَّ َل تَ ُكن فِتـنـتـهم إِالَّ أَن قَالُواْ و‬
‫الل َربِّنَا‬
them but to say, ‘By Allah, our Lord, we were َّ ْ ُُ َ ْ ْ
﴾٢٣﴿ ‫ني‬ ِ‫ما ُكنَّا م ْش ِرك‬
not associators.’37 َ ُ َ

were Allah’s daughters. There were utter condemnation in Islam relates

other lies that they fastened upon Al- not merely to the worship of false
lah. As for the Jews and Christians, deities but also to the attribution of
they claimed that what was revealed semi divine qualities and powers to
to them was the final word of God saints (in the liturgical sense of this
and that no prophet was due. Fur- word), as well as to abstract notions
ther, they committed several kinds of like wealth, social status, power, na-
evils claiming that they were so or- tionality, etc., to which men so often
dered by Him. The Jews said ‘we are ascribe an objective influence on hu-
the children of God,’ and, ‘we shall man destinies.”
not enter the Fire but for a few days.’ 36. The fitnah of the original has
All these were lies that were fastened been interpreted as “answer, reply,
upon Allah, hence the verse (Razi). argument” etc., by authorities such
34. This verse is a continuation of as Ibn `Abbas, Qatadah and Dah-
the previous one. Together they are hak. However, it appears that the
saying, “The transgressors shall not meaning is, “When they are tried be-
prosper (neither in this world, nor) fore Allah, there will be nothing for
on the Day when We shall gather them to bank upon but to say, ‘We
them together ...” (Ibn Jarir). were not associators,’ for fitnah also
35. Asad writes: “Whenever the term stands for “trial, test,” etc. (Ibn Jarir).
shuraka’ (pl. of sharik) is used in the Qurtubi quotes a hadīth from Mus-
Qur’ān with reference to beliefs, lim. It says:
it invariably denotes real or imagi- ‫فيلقى العبد فيقول أي فل أمل أكرمك وأسودك‬
nary beings or forces to whom one ‫وأزوجك وأسخر لك اخليل واإلبل وأذرك ترأس وتربع‬
ascribes a share in God’s divinity: ‫؟ فيقول بلى قال فيقول أفظننت أنك مالقي؟ فيقول‬
consequently, this concept and its

1071
 Surah 6 Al An`am

‫ال فيقول فإين أنساك كما نسيتين مث يلقى الثاين‬ ent witnesses over you.’ He will
‫فيقول أي فل أمل أكرمك وأسودك وأزوجك وأسخر‬ wonder who would bear witness
‫لك اخليل واإلبل وأذرك ترأس وتربع ؟ فيقول بلى‬ against him. Then his mouth will
‫أي رب فيقول أفظننت أنك مالقي ؟ فيقول ال‬ be sealed and his thighs, flesh,
‫فيقول فإين أنساك كما نسيتين مث يلقى الثالث فيقول‬ and bones would be ordered
‫له مثل ذلك فيقول اي رب آمنت بك وبكتابك‬ to speak. His thighs, flesh, and
‫وبرسلك وصليت وصمت وتصدقت ويثين خبري ما‬ bones would bear witness against
‫استطاع فيقول ههنا إذاقال مث يقال له اآلن نبعث‬ the man. This, so that the man is
‫شاهدان عليك ويتفكر يف نفسه من ذا الذي يشهد‬ left with no excuse. This man, he
‫علي ؟ فيختم على فيه ويقال لفخذه وحلمه وعظامه‬ would be a hypocrite with whom
‫انطقي فتنطق فخذه وحلمه وعظامه بعمله وذلك‬ Allah would be angry.”
‫ليعذر من نفسه وذلك املنافق وذلك الذي يسخط‬ 37. It is reported that a man went to
‫هللا عليه‬ Ibn `Abbas and asked, “What have
you to say about these two verses: ‘By
“(On that Day) Allah will speak
Allah, our Lord, we were not associa-
to one of His slave and say, ‘O so
tors,’ and, ‘And they shall not be able
and so. Is it not true that I hon-
to conceal anything?’” Ibn `Abbas
ored you, made you a leader, gave
replied, “As for the unbelievers say-
you a spouse, subdued the cattle
ing, ‘By Allah, our Lord, we were not
for you and made you rich?’ He
associators,’ that will be when they
will say, ‘Sure, you did my Lord.’
will notice that none but the believ-
He will ask, ‘Did you ever imag-
ers are entering Paradise. They will
ine you would meet Me?’ He will
say to themselves, ‘Let us deny,’ and,
reply, ‘No.’ He will say, ‘Today
consequently, will say, “By Allah, our
I shall forget you as you forgot
Lord, we were not associators.’ But,
Me.’ Then He will address a sec-
subsequently, Allah will seal their
ond one, similar to the first. Then
mouths. Their hands and feet will
He will speak to a third one. He
speak out (testifying against them).
will reply, ‘My Lord. I believed in
Then it will be that, ‘They shall not
You, in Your Book, in Your Mes-
be able to conceal anything’” (Ibn
senger. I prayed, fasted and spent
Jarir).
in charity.’ He will thus speak well
of himself so far as possible. He Nevertheless, tafasir al Bahr al Muhit
will be told, ‘Here too?!’ Then it and Mazhari have said that the peo-
will be said, ‘Anon! We shall pres- ple alluded to here are those who had

1072
Al An`am Surah 6

not committed open shirk but had spirits of the dead. They believed
sought help from others besides Al- these powers resided in their idols
lah, such as those who address their and spoke their mind through the
prayers to the dead near the graves. priests. These powers could interfere
It is they who would claim that they in the affairs of the people, and, ei-
were not associators (Ma`arif). ther by their own will, or through
Asad adds: “This refers to beliefs intercession with the supreme God,
which undoubtedly imply shirk (“the alter the course of events.
ascribing divinity or divine quali- A second kind of shirk that they
ties to beings or forces other than committed was by presenting their
God”) in the objective sense of this offerings to the deities, (although
concept, but which the person con- the priests bagged those offerings),
cerned does not subjectively visual- or devoting themselves to false gods,
ize as denying God’s oneness (Razi): or addressing their supplications to
for instance, the mystical dogma of them. Influenced by the Persians,
the “Trinity” which, in the Chris- some of them believed that the stars
tian view, does not conflict with the too had a say in their destiny. This
principle of God’s oneness inasmuch explains the story of Ibrahim that
as it is supposed to express a “three- follows in this chapter.
fold aspect” of the One Deity, or the Their third kind of association was
attribution of divine or semi divine to depend for their values, laws, and
qualities to saints as supposed “me- the way of life in general, on the
diators” between man and God, and priestly class. Their priests were their
so forth.” law makers. Like their counter parts
Sayyid writes: There are three kinds of modern times, they believed that
of ‘associations’ and all the three what they received from their priests
were prevalent among the pagan was Divine Law.”
Arabs. They believed in beings who 38. Asad comments: “I.e., by allow-
they thought had a say in the affairs ing themselves to think, in their life
of the world: such as angels, jinn and time, that their beliefs did not of-

1073
 Surah 6 Al An`am

[24] Behold! How they lied against them- ِ

selves38 and lost unto them is all that they َ ‫ف َك َذبُواْ َعلَى أَن ُفس ِه ْم َو‬
‫ض َّل‬ َ ‫انظُْر َكْي‬
were forging.39 ﴾٢٤﴿ ‫َعنـْ ُهم َّما َكانُواْ يـَْفتـَُرو َن‬
[25] Of them there are some who listen to you.
But We have set a barrier against their hearts ‫ك َو َج َع ْلنَا َعلَى‬ َ ‫َوِمنـْ ُهم َّمن يَ ْستَ ِم ُع إِلَْي‬
lest they understand, and in their ears is a ‫قـُلُوبِِ ْم أَكِنَّةً أَن يـَْف َق ُهوهُ َوِف آ َذانِِ ْم َوقـًْرا‬
deafness.40 Even if they see all the signs, they
‫َوإِن يـََرْواْ ُك َّل آيٍَة الَّ يـُْؤِمنُواْ ِبَا َح َّت إِ َذا‬
will not believe in them.41 Insomuch that when ِ َّ ُ ‫وك ُي ِادلُونَك يـ ُق‬
they come to you, they dispute with you, the ‫ين َك َفُرواْ إِ ْن‬َ ‫ول الذ‬ َ َ َ َ ‫آؤ‬ ُ ‫َج‬
ِ ِ ِ
unbelievers remarking, ‘Surely, this is noth- ﴾٢٥﴿ ‫ني‬ َ ‫َساطريُ األ ََّول‬ َ ‫َه َذآ إالَّ أ‬
ing but tales of the ancients.’42

fend against the principle of God’s having given their conscience a long
oneness (Razi).” holiday, they lost the use of the fac-
39. Yusuf Ali makes his usual subtle ulties of their mind insofar as truth
remark: “The lies which they used to was concerned and became blind
tell have now ‘wandered’ from the of heart. Their own attitude was the
channels which they used to occupy, cause of their peril, but Allah attrib-
and left the liars in the lurch. In de- uted it to himself since He is the Fi-
nying the indisputable fact that they nal Cause of all causes.
took false gods, they admit of their 41. Note the various faculties that
notions and thus are practically con- have been spoken of: the hearts and
victed out of their own mouths.” ears, and then the sight (Thanwi, re-
40. A variant reading is “wiqran” worded).
(instead of “waqran”) in which case 42. “Asatir signifies lies; or false-
the word could be understood as “a hoods; or fictions; or stories having
plug” (Shawkani). no foundation, or no right tendency
Shabbir writes: That is the state of or tenor, such as we commonly term
those who listened to the Qur’ān as legends or wonderful stories of the
and the words of the Prophet, not ancients” (Majid).
seeking guidance, rather, to work up Nadr b. al Harith had widely trav-
an argument against it. Running on elled. He used to narrate tales of Rus-
this track for a lengthy period, and tum and Suhrab, Isfandyar and oth-

1074
Al An`am Surah 6

[26] They prevent (others) from him, and

‫َوُه ْم يـَنـَْه ْو َن َعْنهُ َويـَْنأ َْو َن َعْنهُ َوإِن يـُْهلِ ُكو َن‬
themselves stay away from him,43 but they
ruin none but themselves, though they per- ﴾٢٦﴿ ‫إِالَّ أَن ُف َس ُه ْم َوَما يَ ْشعُُرو َن‬
ceive not.
[27] If you were only to see them when they
will be detained by the Fire; then (it is that) ‫ى إِ ْذ ُوقِ ُفواْ َعلَى النَّا ِر فـََقالُواْ َي لَيـْتـَنَا‬
َ ‫َولَ ْو تـََر‬
they will wish, ‘Would that we could be sent ‫ت َربِّنَا َونَ ُكو َن ِم َن‬ ِ ‫نـرُّد والَ نُ َك ِّذب ِبي‬
َ َ َ َُ
back (to the world)! We shall not deny the ﴾٢٧﴿ ‫ني‬ ِ‫الْم ْؤِمن‬
signs of our Lord and shall be of the believers!’
َ ُ

ers. When he was asked about what as Abu Talib) prevent others from
he thought of the Prophet’s message, harming the Prophet, but themselves
he quipped, ‘Tales of the ancients’ stay away from him (instead of ac-
(Qurtubi, Alusi). cepting him as a Messenger)” Ibn
43. Ibn `Abbas, Qatadah and Suddi Jarir.
have said that it is our prophet Mu- Apart from other books, the state-
hammad that the Quraysh prevented ment of Ibn `Abbas is in Ibn Abi
the people from seeing, while staying Hatim, Tabrani and Hakim, the last
away from him themselves. Howev- named assessing it as a Sahih report
er, according to Mujahid, which is a (Shawkani). And, of course, there
second opinion of Qatadah too, it is were others of the kind among the
from the Qur’ān that the Quraysh Quraysh (Au.).
kept others away. There has been Thanwi adds: The above explanation
a third opinion, but the first is the leads us to the rule that mere natural
more plausible one. However, anoth- love (hubb al taba`i) of the awliya’ is
er opinion of Ibn `Abbas is that, the not of much significance. It is the ra-
allusion is to Abu Talib, the Proph- tional basis for attachment and love
et’s staunch supporter, who used to (hubb al `aqaliyy) that is required of
prevent the people from harming a lover.
the Prophet, but distanced himself
from Islam. In this light the transla- 44. The translation is based on Qa-
tion would be: “(Some of them, such tadah’s understanding. Zamakhshari

1075
 Surah 6 Al An`am

[28] Rather, that (of the evil) that they used

‫بَ ْل بَ َدا َلُم َّما َكانُواْ ُيْ ُفو َن ِمن قـَْب ُل َولَ ْو‬
to conceal earlier became manifest to them,44
so that, were they to be returned, they would ‫ادواْ لِ َما نـُُهواْ َعْنهُ َوإِنـَُّه ْم لَ َك ِاذبُو َن‬
ُ ‫ُرُّدواْ لَ َع‬
surely return to what they were forbidden, for ﴾٢٨﴿
they are liars.45
[29] They say, ‘It all amounts to nothing but
ُّ ‫َوقَالُواْ إِ ْن ِه َي إِالَّ َحيَاتـُنَا‬
‫الدنـْيَا َوَما َْن ُن‬
﴾٢٩﴿ ‫ني‬ ِ ِ
this earthly life.46 We will not be resurrected.’ َ ‫بَبـْعُوث‬

says that the allusion could also be me back, so that I may do good
to the people of the Book who, al- deeds in affairs that I have left be-
though convinced of the authentic- hind.’ (He will be told) ‘Not at
ity of the Prophet, concealed the all. It is a word that he speaks out
truth. (without meaning it)’” Au.

45. The implication is that the un- In the words of Asad (who acknowl-
believers do not consider belief in Al- edges Razi for the idea), “... their
lah and His Messenger as something longing for a ‘second chance’ is not
of an intrinsic value: something they dictated by love of truth for its own
should have done as the demand of sake but, rather, by their dread of the
honesty, love of truth and hatred of evil consequences of their doings:
anything false, however dear to the and faith is useless unless it is desired
carnal self. But they did not. There- for its own sake.”
fore, in the Hereafter, it is the fear Majid adds: “The lam (of the la ka-
of condemnation to the Fire that zibun) used as corroborative is some-
will invoke the wish to return. And times difficult to express in English
hence, they would be lying when except by emphasis on pronuncia-
they will say ‘we shall believe.’ The tion.”
Qur’ān said about them elsewhere 46. Ibn Zayd has said that this verse
(23: 99 100): is a continuation of the previous
ِ ‫ب ارِجع‬
‫ون‬ ِ َ َ‫ت ق‬ ِ
ُ ْ ّ ‫ال َر‬ ُ ‫َح َد ُه ُم الْ َم ْو‬
َ ‫َح َّت إ َذا َجاءَ أ‬ verse. That is, if they are sent back
ِ
ٌ‫ت َك َّل إِنـََّها َكل َمة‬ ِ ِ ِ
ُ ‫صالًا ف َيما تـََرْك‬ َ ‫) لَ َعلّي أ َْع َم ُل‬99( to this world, they would say, ‘It all
]100 ، 99 : ‫ُه َو قَائِلُ َها [املؤمنون‬ amounts to nothing but this earthly
“Until, when death comes to one of life. We are not going to be resur-
them he cries out, ‘My Lord. Send rected’ (Ibn Jarir).

1076
Al An`am Surah 6

[30] But, if you were to see them when they

will be detained before their Lord, when He
‫س‬ َ َ‫َولَ ْو تـََرى إِ ْذ ُوقِ ُفواْ َعلَى َرّبِِ ْم ق‬
َ ‫ال أَلَْي‬
will ask, ‘Is this not real?’ They will cry out, َ َ‫َه َذا ِب ْلَ ِّق قَالُواْ بـَلَى َوَربِّنَا ق‬
ْ‫ال فَ ُذوقُوا‬
‘So it is, by our Lord.’ He will say, ‘Therefore ﴾٣٠﴿ ‫اب ِبَا ُكنتُ ْم تَ ْك ُف ُرو َن‬ َ ‫الع َذ‬
َ
taste the chastisement for47 what you were de-
nying.’48
[31] Losers indeed are those who cried lies to ِ ‫قَ ْد خ ِسر الَّ ِذين َك َّذبواْ بِلِ َقاء‬
encounter with Allah; until, when the Hour
‫الل َح َّت إِ َذا‬ ّ ُ َ َ َ
(of death)49 comes suddenly upon them, they ‫اعةُ بـَ ْغتَةً قَالُواْ َي َح ْسَرتـَنَا‬ َ ‫الس‬
َّ ‫َجاءتـْ ُه ُم‬
cry out, ‘Alas for the excesses we committed ِ
‫َعلَى َما فـََّرطْنَا ف َيها َوُه ْم َْي ِملُو َن أ َْوَز َارُه ْم‬
therein.’ They shall be bearing their burdens ﴾٣١﴿ ‫َعلَى ظُ ُهوِرِه ْم أَالَ َساء َما يَِزُرو َن‬
upon their backs.50 Lo! Evil is that which they
will bear.

47. Asad explains: “The particle bi he will encounter his deeds in the
ma (translated as ‘for’: Au) expresses best of forms enshrouded in the best
here a causal connection between of fragrance. It will ask, ‘Do you
the denial of the truth and the subse- know me?’ He will reply, ‘No. Ex-
quent suffering...” cept that you have a beautiful form
48. With those words they would be and emit a wonderful fragrance.’ It
dispatched to the Fire (Thanwi). will say, ‘That is how I was in the
world. I am your good deeds. I rode
49. Since one encounters the first upon you there. Today you can ride
phase of the Day of Judgment with upon me. Then he recited (19: 85):
death, it has been metaphorically The Day when We shall gather together
called “the Hour” here (although, Al Rahman’s slaves, in groups.” As for
normally, it refers to the Day of the unbeliever, someone, most ugly
Judgment) - Zamakhshari. and stinking will welcome him. It
Alusi adds: As for the Day of Judg- will enquire, ‘Do you know me?’
ment being referred to as “the Hour” He will reply, ‘No. Except that Al-
perhaps because it will be an hour lah has given you a terrible face and
compared to the everlasting life that a stinking smell.’ It will say, ‘That is
will follow. how I was in the world. I am your
evil deeds. You rode upon me there.
50. `Amr b. Qays al Mala’i has said:
Today I’ll ride upon you.’ Then he
“As the believer rises from his grave

1077
 Surah 6 Al An`am

[32] The life of this world is a sport and a pas- ِ ِ ُّ ُ‫الياة‬

time.51 It is the Abode of the Hereafter that is
‫َّار‬
ُ ‫ب َوَلٌْو َولَلد‬ ٌ ‫الدنـْيَا إالَّ لَع‬ ََْ ‫َوَما‬
better for the godfearing.52 Will you not, then, ‫ين يـَتـَُّقو َن أَفَالَ تـَْع ِقلُو َن‬ ِِ ِ
َ ‫اآلخَرةُ َخيـٌْر لّلَّذ‬
think? ﴾٣٢﴿

recited, ‘They shall bear their burdens “This world is accursed, and ac-
on their backs. Lo. Evil is that which cursed is all that is within it, ex-
they bear.’” cept for Allah’s remembrance,
a scholar, or a seeker of knowl-
A similar statement has come from
edge, and remembrance of Allah
Suddi, except that he talks about the
and what comes near it.” (This is
unbeliever alone, and the forms that
also a hasan report: Au).
his deeds will take (Ibn Jarir).
And “the remembrance of Allah” of
Suddi’s statement is in Ibn Abi Ha-
the above hadīth includes everything
tim also (Ibn Kathir, Shawkani).
which leads to, aids in, or is an acces-
51. Ibn `Abbas has said that this ap- sory to, Allah’s remembrance, such
plies primarily to the life of the un- as, a search for sustenance (within
believer” (Ibn Jarir, Qurtubi). the limits of the Shari`ah) and other
As for the believer, this life is a field such activities (Ma`arif).
of preparation for the life to come. 52. Razi comments: All that one can
Otherwise the Prophet has said: think of as the “good things of life”
‫ َم ْلعُو ٌن َما فِ َيها إِال َع ِالٌ أ َْو ُمتـََعلِّ ٌم‬،ٌ‫الدنـْيَا َم ْلعُونَة‬
ُّ are low of nature. They give pleasure
only to the lowly. The wise and the
“This world is accursed, and ac- godfearing are never bewitched by
cursed is all that is within it, ex- them. They realize the transitory na-
cept for Allah’s remembrance, ture of this life and the fleeting na-
a scholar, or a seeker of knowl- ture of the physical pleasures, and
edge” (Qurtubi). devote themselves to obtaining those
Tirmidhi declared the above hadīth attributes and qualities that raise
hasan (Au.). their esteem in this world as well as
in the next. For the former, the plea-
Another version says,
sures of this life are real. But to the
،‫ َم ْلعُو ٌن َما فِ َيها إِال َع ِالٌ أ َْو ُمتـََعلِّ ٌم‬،ٌ‫الدنـْيَا َم ْلعُونَة‬
ُّ latter they are a sport and pastime.
ُ‫ َوَما َوااله‬،َ‫الل‬َّ ‫َوِذ ْكُر‬ Although, there is no difference in

1078
Al An`am Surah 6

[33] We are aware indeed that it grieves you

‫ك الَّ ِذي يـَُقولُو َن فَِإنـَُّه ْم‬
َ ُ‫قَ ْد نـَْعلَ ُم إِنَّهُ لَيَ ْح ُزن‬
the things they say. But, it is not you they cry ِ ‫ت‬ ِ ِِ ِ َ َ‫الَ ي َك ِّذبون‬
lies to, rather the transgressors it is the signs ّ ‫ني ِب َي‬
‫الل‬ َ ‫ك َولَك َّن الظَّالم‬ ُ ُ
of Allah that they deny.53 ﴾٣٣﴿ ‫َْي َح ُدو َن‬

opinion among the people that the and qualities, rather than the noble
pleasures of this world are not “the ones. (They say, for instance, that
good things of life,” yet people’s at- such a man is a glutton, another
titudes do not conform to their be- greedy, and so on. Or they compare
liefs. For, on the one hand they have them to animals). This establishes
no difficulty in realizing that if the the fact that even in the view of those
pleasures of the world could be “the who are devoted to this world, the
good things of life,” surely, in that pleasures of this world are not the
event the animals fare better than “good things of life.” Yet, somehow,
the humankind. Among the animals the people fail to realize the specious
there are some who have sex oftener nature of these things. It is fear alone
than men, who eat more than men, of the Standing before the Lord that
who are physically more powerful opens the eyes to these realities (Razi,
than men, or things of that sort. On reworded).
the other hand, no one amongst the 53. Hakim has recorded (in his Mus-
men claims it as a big achievement tadrak: H. bin Ibrahim) the follow-
that he had so much sex, or he can ing from `Ali (ibn Abi Talib) declar-
eat more than anyone else, and so ing it Sahih of status: “Abu Jahl said
forth. In fact, people are ashamed of to the Prophet, ‘We do not think
these acts, and do not wish to discuss you are lying. Rather, we deny what
them in public. Consequently, they you have brought to us.’” And Ibn
do not think much of those who Ishaq has recorded in his “Life of the
indulge in the pleasures of life. On Prophet” that once Abu Jahl, Abu
the contrary, they have lot of respect Sufyan and Akhnas b. Shurayq con-
and regard for those who are noble cealed themselves in the darkness of
of character, great of knowledge and the Haram listening to the Prophet’s
ascetic of nature. Accordingly, when recitation (in Prayers he used to of-
people criticize each other, it is for fer there). When, with the dawn on
possessing the lowly things, habits the horizon, they repaired to their

1079
 Surah 6 Al An`am

homes, they bumped into each oth- you man, they insulted me’ (Za-
er. They enquired each other as to makhshari).
what had brought them out so early Alusi adds: An objection has been
in the morning. Each confessed, and raised. How could the Quraysh be-
everyone agreed that they should not lieve in the trustworthiness of the
repeat the lapse. However, each of Prophet and at the same time deny
them broke the promise twice more. the message he had brought? Then he
The third time Akhnas b. Shurayq answers that since, having forty years
met Abu Jahl and enquired: “What experience with him, they could not
do you think of what Muhammad say that he was lying, they believed
has brought?” Abu Jahl replied: he was under some kind of spell or
“Look. We and Banu `Abd Munaf had committed an error in attribut-
competed for honor. They fed the ing to God what he presented as rev-
pilgrims, we fed the pilgrims. They elations.
helped (the distressed), we helped.
They gave, we gave - until the two Majid adds: “Curiously enough, one
of us were like the two pans of a finds about exactly the same senti-
scale (equally balanced). Now they ments regarding the holy Prophet
say, ‘We have a prophet who receives echoed and re echoed by some of the
revelations from the heavens.’ Now, modern and most finished European
where are we going to get a prophet scholars. Dr. Roberts, for example,
from? No, by God. We shall never while admiring his many noble qual-
believe in him.” A similar statement ities, and above all ‘his uprightness,’
is reported of Abu Jahl before the de- ‘his simplicity,’ and ‘his unselfish-
cisive battle of Badr (Ibn Kathir). ness,’ finds it difficult to defend him
from being labeled ‘an impious im-
Another possible meaning is, ‘They postor’ because of his ‘fictitious rev-
do not deny you O Muhammad, elations.’”
rather they deny Us,’ in the same
vein as, when a slave is insulted, his 54. “And there is no altering the
master remarks, ‘They did not insult Words of Allah”: I.e., there is no
changing the Law of Allah viz., the

1080
Al An`am Surah 6

ِ ِ
َ ‫ت ُر ُس ٌل ِّمن قـَْبل‬
[34] Messengers were indeed cried lies to be-
fore you, but they endured with patience the
‫صبـَُرواْ َعلَى‬
َ َ‫ك ف‬ ْ َ‫َولََق ْد ُك ّذب‬
َ‫ص ُرَن َوال‬ ِ
denial they met and the persecution they faced, ْ َ‫َما ُك ّذبُواْ َوأُوذُواْ َح َّت أ ََت ُه ْم ن‬
until Our help reached them. There is no alter- ‫اءك ِمن نـَّبَِإ‬
َ ‫الل َولَق ْد َج‬ ِ ‫ات‬ ِ ‫مب ِّد َل لِ َكلِم‬
ّ َ َُ
ing the Words of Allah.54 Already, some ac- ﴾٣٤﴿ ‫ني‬ ِ
َ ‫الْ ُم ْر َسل‬
count of (previous) Messengers has reached
you.
[35] Yet, if their spurning bears heavily on ‫اض ُه ْم فَِإ ِن‬
ُ ‫ك إِ ْعَر‬َ ‫َوإِن َكا َن َكبـَُر َعلَْي‬
you, why if you can seek a tunnel in the ‫ض أ َْو‬ِ ‫ت أَن تـَبـْتَغِي نـََف ًقا ِف األ َْر‬
َ ‫استَطَ ْع‬ ْ
earth or a ladder to the heaven and bring them ٍ ِ َ
ِ
‫الس َماء فـَتَأْتيـَُهم بيَة َولَ ْو َشاء‬ ِ
َّ ‫ُسل ًما ف‬ َّ
a sign.55 Had Allah wished, He would have ِ
brought them together upon guidance. There- ‫اللُ َلَ َم َع ُه ْم َعلَى ا ْلَُدى فَالَ تَ ُكونَ َّن م َن‬ّ
﴾٣٥﴿ ‫ني‬ ِ ِ
fore, be not of the ignorant.56 َ ‫الَاهل‬ ْ

believers shall be helped in this world Powerful, Mighty” (Qurtubi, Ibn

and in the Hereafter, as He said, else- Kathir).
where (37: 171): 55. An implied meaning is that the
‫) إِنـَُّه ْم‬171( ‫ني‬ ِ ِ ِ ِ ِ ‫ولََق ْد سبـ َق‬ Prophet was so covetous of their
َ ‫ت َكل َمتـُنَا لعبَاد َن الْ ُم ْر َسل‬
ْ ََ َ
‫) َوإِ َّن ُجْن َد َن َلُُم الْغَالِبُو َن‬172( ‫ورو َن‬ ُ‫ص‬
ُ ‫َلُُم الْ َمْن‬ belief that if he could dig a tunnel
]173 - 171 : ‫[الصافات‬ in the earth or build a ladder to the
“Surely, Our Word has preceded
heavens and bring them a sign, he
for Our slave-Messengers that it is would have done it (Zamakhshari).
they who shall triumph and that it 56. I.e., Do not grieve over them
is Our forces that will overcome” much, O Prophet, and destroy your
(Zamakhshari, Qurtubi). health, for these are bent upon their
Allah also said (58: 21): own destruction (Razi, Qurtubi).
]21 : ‫ب أ ََن َوُر ُسلِي [اجملادلة‬
َّ َ ِ‫اللُ َلَ ْغل‬
َّ ‫ب‬
َ َ‫َكت‬ 57. The translation is based on the
“Allah has written it (as a law),
explanation of `Ali b. `Isa as in Razi.
‘Surely, I and My Messengers 58. As a body without soul soon be-
shall overcome.’ Verily, Allah is gins to rot, stink and decompose, de-

1081
 Surah 6 Al An`am

[36] Those who listen, respond positively.57 As ِ َّ ‫إَِّنَا يست ِج‬

for the (spiritually) dead,58 Allah will resurrect ‫ين يَ ْس َمعُو َن َوالْ َم ْوتَى‬ َ ‫يب الذ‬ ُ َْ َ
them and then to Him they shall be returned. ﴾٣٦﴿ ‫اللُ ُثَّ إِلَْي ِه يـُْر َجعُو َن‬ ّ ‫يـَبـَْعثـُُه ُم‬
ِ ِ ِ
[37] They ask, ‘Why has no sign been sent ّ ‫َوقَالُواْ لَ ْوالَ نـُِّزَل َعلَْيه آيَةٌ ّمن َّربِّه قُ ْل إِ َّن‬
َ‫الل‬
down to him from his Lord?’ Say, ‘Surely, Al-
lah is able to send down a (compelling) sign,’59
َ‫قَ ِادٌر َعلَى أَن يـُنـَِّزٍل آيَةً َولَ ِك َّن أَ ْكثـََرُه ْم ال‬
but most of them do not know.60 ﴾٣٧﴿ ‫يـَْعلَ ُمو َن‬

serving to be buried as soon as pos- ‫صَرًة فَظَلَ ُموا ِبَا َوَما نـُْرِس ُل‬
ِ ‫وآتـيـنَا َثُود النَّاقَةَ مب‬
ُْ َ َْ َ
sible, so too a soul without higher ]59 : ‫ت إَِّل َتْ ِوي ًفا [اإلسراء‬ ِ ‫ِبْلي‬
َ
feelings begins to stink. The spiri-
“And nothing prevented Us from
tually dead is physically dead too
sending the signs save that the
(Razi). people of old rejected them. We
Mawdudi comments: “`Those who gave (the people of) Thamud the
hear’ refers to those whose con- she camel (as a sign). But they act-
sciences are alive, who have not atro- ed wrongly with her. And We do
phied their intellect and reason, and not send a sign but as a warning
(of impending destruction)” Ibn
who have not closed their hearts to
Kathir.
the truth out of irrational prejudice
and mental inflexibility. In contrast Majid quotes from the Gospels:
to such people are those who are “Cf., the NT: ‘A wicked and adulter-
characterized as ‘dead’ who blindly ous generation seeketh after a sign;
follow the old familiar beaten tracks, and there shall no sign be given unto
and can never deviate from the ways it but the sign of the prophet Jonas’
they have inherited, even when these (Mt. 16: 4). ‘And he sighed deeply in
ways are plainly at variance with the his spirit, and saith, Why doth this
Truth. generation seek after a sign? Verily, I
say unto you, There shall no sign be
59. But, if He does not send down a
given unto this generation. And he
sign, it is out of mercy, since, if, after
left them (Mk. 8: 11)”.
the appearance of a clear sign, they
continue in their denial, they would 60. Mawdudi has placed the follow-
be destroyed following the words of ing note on two verses earlier, but
Allah (17: 59): it is equally applicable to this verse:
“Had it been required that all peo-
‫ب ِبَا ْال ََّولُو َن‬ ِ ِ
َ ‫َوَما َمنـََعنَا أَ ْن نـُْرس َل ِبْل َيت إَِّل أَ ْن َك َّذ‬

1082
Al An`am Surah 6

[38] And, there is not an animal in the earth ِ ِ ِ ‫َدآبٍَّة ِف األ َْر‬ ‫َوَما ِمن‬
nor a bird that wings its flight,61 but they are ُ‫ض َوالَ طَائ ٍر يَطري‬
communities like yourselves.62 We have omit- ‫إِالَّ أ َُم ٌم أ َْمثَالُ ُكم َّما فـََّرطْنَا ِف‬ ‫احْي ِه‬
َ َ‫بَن‬
ِ
ted nothing from the Book.63 Then, to their ‫ِمن َش ْي ٍء ُثَّ إِ َل َرّبِِ ْم ُْي َشُرو َن‬ ‫اب‬ ِ
ِ َ‫الكت‬
Lord they shall be mustered.64 ﴾٣٨﴿

ple should be driven to the Truth, bestowed upon him a degree of pow-
there would have been no need to er which he may exercise, granted
send Prophets, ... The result could him the freedom to choose between
have been achieved by a single sign obedience and disobedience to God,
of God’s creative will. God however awarded him a certain length of life
did not want things to happen that in order to demonstrate his worth,
way. He preferred the Truth to be and determined that at an appointed
set before people with its support- hour He will judge him for either re-
ing arguments so that by a proper ward or punishment in the light of
exercise of their rational Judgment, his deeds.”
they should recognize it for what it 61. The definitive words “birds that
was and thereafter freely choose to wing their flight”, instead of the
embrace it as their faith. By mold- simple (those that wing their flight),
ing their lives in conformity with exclude the angels as communities
this Truth such people who believe (Razi).
in it should demonstrate their moral
superiority over the devotees of false- Imām Razi also asks about the ani-
hood. They should continually at- mals in the sea, as to why they have
tract men of sound morals by the been excluded and then answers that
force of their arguments, by the lofti- they can be lumped together with ei-
ness of their ideals, by the excellence ther those on land or in the air, as
of their principles and by the purity they either crawl in water (as animals
of their lives. They should thus reach on land) or swim in it as the birds
their goal the establishment of the swim in the air.
hegemony of the true faith by the 62. Animals as Communities
natural and gradual escalation of
Abu Hurayrah has said that the dif-
strife against falsehood... God has
ferent species you see beasts, insects,
created man as a responsible being,
birds or others are all communities

1083
 Surah 6 Al An`am

which will be raised on the Day of al umam), I would have ordered

Judgment and justice rendered be- them killed.”
tween them. (Hakim has declared It is also reported of the Prophet that
the narration Sahih: Manar). And he said:
Abu Dharr narrates:
, ‫ َعَّز َو َج َّل‬, ‫ َع َّج إِ َل هللا‬, ‫ص ُف ًورا َعبـَثًا‬ ْ ُ‫َم ْن قـَتَ َل ع‬
َِّ ‫ول‬
‫الل‬ ُ ‫ال” َرأَى َر ُس‬ َ َ‫ ق‬- ‫ رضي هللا عنه‬- ‫َع ْن أَِب َذ ٍّر‬ ِ ِ
‫ إ َّن فُالَ ًن قـَتـَلَِن َعبـَثًا‬, ‫ب‬ ُ ‫يـَْوَم الْ ِقيَ َام ِة ِمْنهُ يـَُق‬
ّ ‫ َي َر‬: ‫ول‬
ِ ‫ي تـنـتَ ِطح‬
: ‫ال‬َ ‫ان فـََق‬ َ ْ َ ِ َْ‫ َشاتـ‬- ‫ صلى هللا عليه وسلم‬- ‫ َوَلْ يـَْقتـُْل ِن لِ َمنـَْف َع ٍة‬,
ِ ِ ِ
‫ َل‬: ‫ت‬ ُ ‫ َه ْل تَ ْد ِري ف َيم تـَنـْتَط َحان ؟ “ قـُْل‬، ‫َي أ ََب َذ ٍّر‬
ِ ‫ وسيـ ْق‬، ‫الل ي ْد ِري‬
“ ‫ضي بـَيـْنـَُه َما‬ ِ “Whoever killed a bird without a
ََ َ َ ََّ ‫ “ لَك َّن‬: ‫ال‬ َ َ‫ ق‬،
good cause would have the bird
“The Prophet saw two goats raising its voice unto Allah on
locked in combat. The Prophet the Day of Judgment, ‘My Lord.
asked: ‘Do you know what they So and so killed me for no cause,
are quarrelling over?’ I said, ‘No.’ killing me for no benefit’” (Razi).
He said, ‘But Allah knows and
He will render justice between Rashid Rida adds: The gathering
them’” (Ibn Jarir, Ibn Kathir). together of the communities of ani-
mals is strengthened by the verse
Although the chain of narrators of which says (81: 5):
the above hadīth is weak, there is an-
ِ
other Sahih hadīth which confirms ]5 : ‫ت [التكوير‬ ُ ‫َوإِ َذا الْ ُو ُح‬
ْ ‫وش ُحشَر‬
the rendering of justice between ani- “When the wild animals will be
mals on the Day of Judgment (Syed gathered together.”
Ibrahim). Communication between Animals
The above hadīth is also Musnad of Alusi states the opinion of the Sufiya
Ahmad (Ibn Kathir). Muslim and that the animals communicate with
Tirmidhi have reports of roughly the each other. (Therefore, they could
same meaning (Manar). be sent prophets of their own). Al
In another hadīth the Prophet said: Sha`rani has put forth several proofs
ِ ِ ِ َّ ‫لَوالَ أ‬ such as the Prophet’s words about
ُ ‫ب أ ََمةٌ م َن األ َُم ِم أَ ْكَرهُ أَ ْن أُفْنيـََها أل ََم ْر‬
‫ت‬ َ َ‫َن الْكال‬ ْ his camel at the time of his arrival at
‫بَِقْتلِ َها‬
Madinah: “Leave her alone, for she is
“If the dogs had not been one under command,” or, the talk of the
of the communities (Ummah min ant that Sulayman overheard, or the

1084
Al An`am Surah 6

organization of certain animals into could they be sure of a girl’s sex? An

communities, which they could not attack of similar nature on a maid by
do without being able to communi- a male monkey was reported in the
cate with each other. Gulf. The above well reported cases,
To the above this writer would like demonstrate that the animals know
to add the following. much more than what is presumed
about them.
First and foremost, animals are not
as dumb as they appear. It is not As for communication between
only the dolphin that we have in them, there are sufficient grounds to
mind. Other animals too suggest believe that the animals communi-
the presence of intelligence in them. cate between themselves employing
Intuition explains only the daily rep- fairly well developed means of com-
ertoire. But several behavioral atti- munications, bordering on the pres-
tudes go unexplained. For instance, ence of a language. Certain termites
once when two men were trying for instance build nests up to 4 meter
to trap an eagle in a forest, and it high, 2.5 meter wide 1 meter thick.
managed to escape from the net, it The design of thousands of rooms,
came back, first to pluck off the eyes with arched entrances, in the upper,
of one of them, and then a second perhaps hundredth floor, matches
time to pluck off the eyes of the with the design and location of the
other. Obviously, if the eagle was not rooms in the first floor although the
knowledgeable enough to know that workers in both areas work indepen-
humans have a similar organ as its dently. The whole structure in fact
own eyes, and that, without it they reveals a single mind behind its de-
would never be able to trap it again sign. The nest might be dome shaped
in a net, it would not have come or conical, some even have chim-
straight for the eyes. Or, to give an- neys. The interior has longitudinal
other example, a troupe of monkeys and horizontal chambers. The outer
kidnapped a young girl working in a walls are constructed from hard soil
farm in Africa, and gang raped her. material, whereas the walls of the in-
They could not have done that with- ner chambers - where the Nurseries
out having the ability to judge the are located - are built from softer
sex of well clothed humans. Even if material. The long axis of the nest
they had seen naked children, how is always directed north south and
the broad side faces east west. The

1085
 Surah 6 Al An`am

orientation perhaps helps in ventila- little. The habitat changes markedly

tion. The building activity involves in the Andes Mountains over short
tens of thousands of workers, and it distances, however, as elevation rap-
is hard to attribute their various, but idly increases, and, concurrently,
well synchronized activities to their many more dialectal changes occur
intuition alone, though it might be there in birds’ songs.”
playing its part. Some zoologists have noticed that
Or, to take the example of birds, certain primates sing together. For
they migrate in flocks. Some of example, Siamang couples (a gibbon
them fly in a V formation, so that, with habitats in the rain forests of
when one of the birds falls behind, it Southeast Asia) repeatedly sing loud,
catches up and joins one of the wings long and well coordinated duets.
to maintain the symmetrical forma- Singing in duets obviously presumes
tion, although the flight takes place prior communication.
at night. Some kind of communica- A recent incident reported widely
tion must be involved. from Cameroon suggests the exis-
Indeed, it has been envisaged that the tence of not only communication
birds have different dialects. An arti- but also consultation among the ani-
cle on “Animal Behavior” in the Mac- mals. It is reported that a local hunt-
graw Hill Encyclopedia of Science and er of a village captured alive a young
Technology states: “One interesting gorilla. The following night, a pack of
aspect of birdsong is the occurrence 60 gorillas invaded the village look-
of dialectal differences (regional vari- ing for the missing infant. Shortly
ations) among population of a single before midnight, the gorillas entered
species living in different areas. Sev- the village in a single file, ignoring
eral such changes that are known to gunshots fired by villagers to scare
occur between adjacent population them away. But, unable to locate
of the South America rufous collared the baby-gorilla, they retired. The
sparrow (Zonotrichia capansis) cor- next night they came back, and this
relate with relatively major habitat time they angrily beat on the doors
changes. Very few dialectal changers and windows of the dwellings. Faced
occur over an enormous range of the with the determination of the goril-
Argentine papas, but in this case the las to recover the captive youngster,
habitat of the species also changes the village chief ordered the hunter

1086
Al An`am Surah 6

to release his prey. Immediately, as But show him one bad example, and
the report says, “the assailants re- he will remember it and re-enact it
turned to the forest with shouts of in every assembly.” After reporting
joy, savoring their victory.” It should Sufyan, Khattabi advised: “Brother,
be obvious that this kind of action you should know that around you
by a pack of 60 gorillas would not are animals. Be on your guard then”
have been possible without a joint (Razi, Qurtubi).
plan of action preceded by consulta- 63. By the Book, the reference is
tions. The Qur’ān has reported Su- to the Tablet preserved in Bayt al
layman as saying (27: 16): “We have Ma’mur (Au.).
been taught the language of the birds.”
It also states that he understood the “We have omitted nothing from the
talk of the ant about which the latest Book”: that is to say, in other words,
researches record chattering in clear Allah knows of every creation,
tones. whether it is in the land or in water.
He arranges for their sustenance and
Finally, recent miniaturized micro- their other needs, and He will gather
phone-recordings have been able to them together. As He said (11: 6):
record the ‘talk’ of the ants. See Surah
َِّ ‫ض إَِّل علَى‬
‫الل ِرْزقـَُها َويـَْعلَ ُم‬ ِ ‫َوَما ِم ْن َدابٍَّة ِف ْال َْر‬
Naml, note 25 for details (Au.). َ
]6 : ‫ني [هود‬ ٍ َ‫مستـ َقَّرَها ومستـوَد َعها ُكلٌّ ِف كِت‬
ٍ ِ‫اب ُمب‬
Abu Salman Khattabi has reported َ َْ ْ ُ َ َ ْ ُ
Sufyan b. `Uyaynah as having said: “And there is not a crawling ani-
mal in the land but upon Allah
“There is none among the human-
is its sustenance. He knows its
kind but someone who has a coun-
permanent or temporary place
terpart among the animals. There is of habitat. Everything is in the
someone among them who attacks Transparent Book” (Ibn Kathir
like a tiger; another who runs like a and others).
wolf; a third barks like a dog; a fourth
Thanwi adds: It was not necessary to
dances like a peacock. Then there is
pen down everything since, Allah’s
someone who resembles a swine:
knowledge being Eternal, everything
place before him the best of dishes
was in His knowledge. He did that
and he turns away, but goes after a
in order to impress on His creations
man’s vomit. There are some among
that everything is well organized and
them who will hear 50 lines of wis-
that the system is perfectly designed
dom but will not retain one of them.
to the tiniest detail.

1087
 Surah 6 Al An`am

64. After reporting that in view of and to line them with a disinfectant
the verse (35: 24): “And there has been secretion preparatory to deposition
a community but it had a warner,” of the egg. About three days later,
and, in view of the hadīth about the this young bee advances to brood
horned goat and the un-horned goat, Nursing i.e., she provides the older
as well as various other supporting larvae with honey and pollen. On the
evidences, Alusi mentions that the sixth day she also Nurses the young
Sufiya hold the belief that every ani- larvae with specific larval food from
mal community has had messengers pharyngeal glands. After about ten
sent to them, and that they are liable days more the bee becomes active in
to questioning in the Hereafter. Alu- building, secreting wax and using it
si then expresses his own opinion to to make the comb. Soon afterward,
the effect that he would neither deny she makes her first orientation flight
such an opinion (as Ibn al Munir has outside the hive. About the twenti-
done, who wrongly attributed it to eth day she begins serving as an en-
the corrupt skeptics), nor ratify it. trance guard; finally she becomes a
Animal Communities collector bee, remaining at this job
until her death.”
Whether warners were sent to the
community of animals or not, at The colony (or community, if we
least some of them do seem to lead wish to use that term) is headed by
a community life. Under the entry a queen. Her primary function is to
“Insects”, the Macgraw Hill Encyclo- lay eggs. She also decides the num-
pedia of Science and Technology has ber of male and female bees her nest
the following to state about honey- will have. All unfertilized eggs result
bees: “The degree of social organi- in males. Fertilization occurs during
zation in a Hymenoptera colony is the egg laying process. If the queen
most evident in the division of labor. relaxes a ring around the sperm duct
In honeybee colonies the division of (where sperms are stored from mat-
labor is achieved in an especially in- ing), allowing the duct to open and
teresting manner. Tasks are assigned the sperm to drop down, fertilization
according to age. The first day after occurs. Such fertilized eggs hatch out
the bee’s emergence as an adult, the females. It is the female bees which
first tasks of the female worker are to gather honey and attend to house
carry out wastes, to clean the cells, keeping. They can be categorized

1088
Al An`am Surah 6

as soldiers, outside workers, inside ing, Nursing, etc.

workers and nest builders. In con- Organization is also easily noticeable
trast, the male drone lives a shorter in many other animals. For instanc-
life, just long enough to mate. Mat- es the society of baboons is a pretty
ing is his only function. well organized one. Their troops live
When the queen gets old and ster- and move in an organized manner.
ile, she is replaced by a younger one. When they move, the central posi-
And when the colony becomes too tion is taken up by the females carry-
big, a young queen may march off ing their infants with the young ones
with half of the worker bees. The frolicking around. The senior males
swarm finds a new nesting place and of the hierarchy also stay there close-
builds new combs. To make the task ly guarding the females and control-
easier, all the departing workers are ling the sub adult males who stay at
provided with a measure of honey as the periphery. Those at the periphery
the parting gift. keep a tight look on predators and
To take the termites: the termite so- any impending danger, only snatch-
ciety is also a highly organized and ing bits and pieces of food whenever
integrated unit with division of labor they can. Spotting a danger, they is-
among its members differentiated by sue warning calls. When the central
structure, function, and behavior hierarchy gets too old, it is replaced
into castes. Although at the time of from the brash young males of the
hatching all the eggs are genetically periphery. Some other functions are
alike, the young ones grow into defi- performed in turns.
nite castes. The major castes are the In fact, some animals cross the
reproductive caste, the soldier and boundaries of class and species to live
worker castes. The soldier and the in a kind of cosmopolitan society. It
worker castes are sterile. The sol- has been noticed for instance that
dier castes work on defence, one of huge spaces in the forests are com-
their function is to stick their shell pletely devoid of any kind of animal.
like heads against the entrance of the And then one suddenly comes across
nests, in turns, in order prevent the several herds or flocks of animals.
entry of any unwanted guest. On Mixed flocks of antelopes, zebra,
the other hand, the worker castes at- and other wild beasts seem to be liv-
tends to nest building, house keep- ing and moving together. The same

1089
 Surah 6 Al An`am

[39] Those who cry lies to Our signs are deaf ِ ِ َّ

and dumb65 in darknesses.66 Whomsoever Al-
‫ْم ِف‬ ُ ‫ين َك َّذبُواْ ِب َيتنَا‬
ٌ ‫ص ٌّم َوبُك‬ َ ‫َوالذ‬
lah wills, He leads him away, and whomsoever ْ‫ضلِْلهُ َوَمن يَ َشأ‬ ِ
ّ ‫الظُّلُ َمات َمن يَ َشِإ‬
ْ ُ‫اللُ ي‬
He wills, He sets him on a straight path.67 ﴾٣٩﴿ ‫اط ُّم ْستَ ِقي ٍم‬ٍ ‫َيع ْله علَى ِصر‬
َ َ ُ َْ
[40] Say, ‘Have you considered, if Allah’s ِ ‫قُل أَرأَيـت ُكم إِ ْن أ ََت ُكم ع َذاب‬
‫الل أ َْو‬
chastisement comes upon you, or the Hour (of ّ ُ َ ْ ُْ َ ْ
ِ ‫الساعةُ أَ َغيـر‬
‫الل تَ ْدعُو َن إِن ُكنتُ ْم‬
death) comes to you, will you appeal to other ّ َْ َ َّ ‫أَتـَْت ُك ُم‬
﴾٤٠﴿ ‫ني‬ ِِ
than Allah, if you are true?’ َ ‫صادق‬ َ

has been noticed of several species of Second, it has always mentioned

birds. When an animal dangerous to deafness first and dumbness later. It
all is spotted, a bird or a baboon will was not the Prophet who knew that
issue a warning call, putting every- deafness leads to dumbness, but Al-
one, be they on the ground, or up in lah (Au.).
the trees, on the guard, scurrying to 66. The unbelievers are in several
shelters and refuges. kinds of darknesses: disbelief, igno-
These facts surely are a manifesta- rance, prejudice, blind following of
tion of the truth expressed in words: their predecessors, and of course, the
“They ask, ‘Why has no sign been real, tangible darkness of the hereaf-
sent down to him from his Lord?’ ter (Alusi).
Tell (them), ‘Surely, Allah is able to 67. Explaining why people remain
send down a (compelling) sign,’ but unguided, Mawdudi writes: “We
most of them do know. And, (if they notice that a great many people pass
are looking for a sign) there is not an inattentively over the countless signs
animal in the earth nor a bird that of God that are scattered all over the
wings its flight, but they are commu- world, and ignore even those signs
nities like yourselves. We have omit- which are manifest in human beings
ted nothing from the Book” (Au.). as well as in animals. It is little won-
65. In view of the fact that whoever der, then, that they derive no lesson
is deaf by birth is also dumb, two from all these signs. There are many
points may be made note of. First, who study zoology, botany, biol-
the Qur’ān has always mentioned ogy, geology, astronomy, physiology,
deafness and dumbness together. anatomy and other branches of med-

1090
Al An`am Surah 6

[41] Rather, it is to Him you will appeal, and

‫ف َما تَ ْدعُو َن إِلَْي ِه‬ ِ
ُ ‫بَ ْل إِ َّيهُ تَ ْدعُو َن فـَيَكْش‬
He will remove if He will that which made
﴾٤١﴿ ‫نس ْو َن َما تُ ْش ِرُكو َن‬ ِ
you resort to the appeal; and, (at that moment), َ َ‫إ ْن َشاء َوت‬
you forget (those) you associate (with Him).68

ical science. Others study history, itself fully. It was the observation of
archaeology and sociology. During this sign which had led `Ikrimah,
the course of such studies they come the son of Abu Jahl, to the true faith.
across signs of God which, if they For when Makkah was conquered
cared to look at them in the correct at the hands of the Prophet (peace
perspective, might fill their hearts be on him), `Ikrimah fled to Jeddah
with faith. But since they comment and sailed from there towards Abys-
their study with a bias, and are ac- sinia. During the voyage the boat ran
tuated only by the desire to acquire into severe storm which threatened
earthly advantages, they fail to dis- to capsize it. At first people began
cover the signs which could lead calling on their gods and goddesses.
them to the Truth.” Later on, when the storm grew even
68. Mawdudi also writes: “When worse and the passengers were sure
either some great calamity befalls a that the boat would sink, they began
man or when death starkly stares him to feel that it was time to call on God
in the face, it is only to God that he alone, for He alone could save them.
turns for refuge. On such occasions This opened the eyes of `Ikrimah,
even the staunchest polytheists for- whose heart cried out to him that if
get their false gods and cry out to the there was no effective helper for them
One True God, and even the most in that situation, how could there be
rabid atheists stretch their hands in one elsewhere? He also recalled that
prayer to Him. This phenomenon this was precisely what the Prophet
is mentioned here in order to draw (peace be on him) had constantly
an instructive lesson. It shows that told the people and that it was pre-
devotion to God and monotheism cisely because of this preaching that
are ingrained in the human soul. No they had been engaged in unneces-
matter how overlaid this truth might sary violent conflict with him. This
be, some day it shakes off man’s heed- was a turning point in `Ikrimah’s life.
lessness and ignorance and manifests He instantly made up his mind that

1091
 Surah 6 Al An`am

ِ
َ ‫َولََق ْد أ َْر َسلنَآ إِ َل أ َُم ٍم ِّمن قـَْبل‬
[42] We sent (messengers) before you to other
‫َخ ْذ َن ُه ْم‬
َ ‫ك فَأ‬
nations. We seized them with misery and ad-
versity,69 that haply they might soften. ‫ضَّرعُو َن‬ َ َ‫ِبلْبَأْ َساء َوالضََّّراء لَ َعلَّ ُه ْم يـَت‬
﴾٤٢﴿
[43] If only they would soften when Our chas- ‫ضَّرعُواْ َولَ ِكن‬ َ َ‫اءه ْم َبْ ُسنَا ت‬ ُ ‫فـَلَ ْوال إِ ْذ َج‬
tisement descended upon them! But, their
hearts hardened. And Satan decked out fair to ْ‫ت قـُلُوبـُُه ْم َوَزيَّ َن َلُُم الشَّْيطَا ُن َما َكانُوا‬ ْ ‫قَ َس‬
them the things they were doing. ﴾٤٣﴿ ‫يـَْع َملُو َن‬
[44] However, when they had clean forgotten
what they were reminded of, We opened unto ‫فـَلَ َّما نَ ُسواْ َما ذُ ّكُِرواْ بِِه فـَتَ ْحنَا َعلَْي ِه ْم‬
them the gates of every thing70 until, when
they were mighty pleased with what they were
ْ‫اب ُك ِّل َش ْي ٍء َح َّت إِ َذا فَ ِر ُحواْ ِبَا أُوتُوا‬
َ ‫أَبـَْو‬
ِ
﴾٤٤﴿ ‫َخ ْذ َن ُهم بـَ ْغتَةً فَِإ َذا ُهم ُّمْبل ُسو َن‬
given, We seized them suddenly and they َ‫أ‬
slipped into a quiet despair.

if he survived the storm he would go ‫َخ ْذ َن أ َْهلَ َها ِبلْبَأْ َس ِاء‬ ٍ َِ‫َوَما أ َْر َس ْلنَا ِف قـَْريٍَة ِم ْن ن‬
َ ‫ب إَِّل أ‬
ّ
straight to the Prophet Muhammad َّ ‫) ُثَّ بَ َّدلْنَا َم َكا َن‬94( ‫َوالضََّّر ِاء لَ َعلَّ ُه ْم يَضََّّرعُو َن‬
‫السيِّئَ ِة‬
(peace on him) and place his hand
ُ‫آبءَ َن الضََّّراء‬ َ ‫س‬ َّ ‫الَ َسنَةَ َح َّت َع َف ْوا َوقَالُوا قَ ْد َم‬ ْ
in his.” ‫َخ ْذ َن ُه ْم بـَ ْغتَةً َوُه ْم َل يَ ْشعُُرو َن [األعراف‬ َ َ ُ َّ َّ ‫َو‬
‫أ‬ ‫ف‬ ‫اء‬‫ر‬ ‫الس‬
69. “The ba’sa’ of the text has special ]95 ، 94 :
reference to poverty, while darra’ to “We did not send a Prophet to a
sickness” (Majid). town but We seized them with af-
Sa`id b. Jubayr has said that op- flictions and adversity in the hope
that they will soften up. Then We
pressive rulers and high inflation
altered the evil with good, until
are some of the forms that ba’sa’ and they multiplied (in wealth and
darra’ can take (Shawkani). progeny) and said, ‘Surely, our
70. The sending of ease and comfort forefathers had also experienced
after hardships were of the same na- (both) misery and ease (and so
ture as that of a kind father who both there is nothing extraordinary
punishes his son as well as softens up about it).’ Then We seized them
suddenly while they were un-
at other times, hoping that the son
aware” (Ibn Jarir).
will amend himself (Razi). As Allah
said at another place (7: 94, 95): This grant of ease and comfort to an

1092
Al An`am Surah 6

[45] Uprooted thus were the last remnants ِ ِ ‫الم ُد‬

‫ل‬ ِ َّ ِ ِ ِ
of those who transgressed. And (it was said), ّ ْ َْ ‫ين ظَلَ ُمواْ َو‬
َ ‫فـَُقط َع َداب ُر الْ َق ْوم الذ‬
ِ
‘All praise to Allah, the Lord of the worlds’.71 ﴾٤٥﴿ ‫ني‬ َ ‫ب الْ َعالَم‬ِّ ‫َر‬

unbelieving or corrupt people, by “When Allah wishes to prolong

way of test, is known as istidraj (Au.). the term of a people, or grant
them progress and prosperity,
The Prophet has said in a hadīth of
He bestows upon them (the gifts
Ahmad:
of) thrift and self satisfaction.
‫ب َوُه َو ُم ِق ٌيم َعلَى‬
ُّ ‫اللَ يـُْع ِطي الْ َعْب َد َما ُِي‬
َّ ‫ت‬ َ ْ‫إِ َذا َرأَي‬ But when He intends to uproot
ِ ِ ِ
‫اج‬
ٌ ‫است ْد َر‬
ْ ُ‫ك لَهُ مْنه‬َ ‫ فَِإَّنَا َذل‬،‫اص ِيه‬
ِ ‫مع‬
ََ a people He opens up for them
“When you see one of Allah’s the door of dishonesty” (Ibn
slave being given what he loves, Kathir).
while he continues with his sins, The status of the hadīth could not be
then be sure it is istidraj.” traced (Au.).
Then he recited this verse, ‫ من وسع هللا عليه فلم ير أنه‬:‫وقال احلسن البصري‬
ِِ ِ ‫ فال رأي له‬،‫ميكر به‬
‫اب ُك ِّل‬ َ ‫َما ذُ ّك ُروا به فـَتَ ْحنَا َعلَْي ِه ْم أَبـَْو‬ ‫فـَلَ َّما نَ ُسوا‬
‫َخ ْذ َن ُه ْم بـَ ْغتَةً فَِإ َذا‬ ِ
َ ‫إِ َذا فَ ِر ُحوا بَا أُوتُوا أ‬ ‫َش ْي ٍء َح َّت‬ And Hasan al-Busri has said. “He
‫ُه ْم ُمْبلِ ُسو َن‬ unto whom Allah opens up afflu-
‘When they had clean forgotten ence but did not see that he is be-
what they were reminded of, We ing duped, is not a man of opin-
opened up for them the doors of ion” (Ibn Kathir).
every (good) thing until, when Thanwi adds: The rule enacted by
they were rejoicing in what they the above verse is equally applicable
were given, We suddenly seized to sinning Muslims.
them and they were left in a quiet 71. All praise to Allah for having
despair.’” cleansed the earth (Alusi).
In another hadīth of Ahmad and Ibn 72. Shah `Abdul Qadir has said: A
abi Hatim he said: sinner should not delay his repen-
:‫ أو‬- ‫إن هللا [تبارك وتعاىل] إذا أراد هللا بقوم بقاء‬ tance. The sight and the hearing he
‫ وإذا أراد هللا بقوم‬،‫ رزقهم القصد والعفاف‬- ‫مناء‬ possesses could be lost and, eventu-
‫ ابب خيانة‬- ‫ أو فتح عليهم‬- ‫اقتطاعا فتح هلم‬
ً ally, he might lose the ability to re-

1093
 Surah 6 Al An`am

[46] Say, ‘Have you considered, were Allah

to seize your hearing and sight and set a seal
‫ص َارُك ْم‬َ ْ‫اللُ سَْ َع ُك ْم َوأَب‬
ّ ‫َخ َذ‬َ ‫قُ ْل أ ََرأَيـْتُ ْم إِ ْن أ‬
ِ ‫وختم علَى قـلُوبِ ُكم َّمن إِلَه َغيـر‬
‫الل‬
upon your hearts, what god there is other than ّ ُْ ٌ ْ ُ َ َََ َ
ِ ِ ِ
Allah who can restore them to you?’72 See َّ‫اآليت ُث‬ َ ‫ف‬ ُ ‫صِّر‬َ ُ‫ف ن‬ َ ‫َيْتي ُكم بِه انظُْر َكْي‬
then, how We turn about Our signs, yet they ﴾٤٦﴿ ‫ص ِدفُو َن‬ ْ َ‫ُه ْم ي‬
keep turning away.
[47] Say, ‘Have you considered, were Allah’s ِ ‫قُل أَرأَيـت ُكم إِ ْن أ ََت ُكم ع َذاب‬
ً‫الل بـَ ْغتَة‬ّ ُ َ ْ ْ َْ َ ْ
chastisement to descend on you, unawares or ِ َّ
‫ك إالَّ الْ َق ْوُم الظال ُمو َن‬ ِ
openly, will anyone perish but the transgress- ُ َ‫أ َْو َج ْهَرةً َه ْل يـُْهل‬
ing folk?’ ﴾٤٧﴿
ِِ ِ ِ ِ‫وما نـرِسل الْمرسل‬
‫ين‬
َ ‫ين َوُمنذر‬ َ ‫ني إالَّ ُمبَ ّش ِر‬
[48] And We send not the Messengers except
َ َ ْ ُ ُ ُْ َ َ
as bearers of glad tidings and as warners. ‫ف َعلَْي ِه ْم َو َال‬
Therefore, whosoever believed and reformed
ٌ ْ َ َ َ ‫َصلَ َح‬
‫و‬ ‫خ‬ ‫ال‬ ‫ف‬ ْ ‫فَ َم ْن َآم َن َوأ‬
himself - they shall have nothing to fear nor ﴾٤٨﴿‫ُه ْم َْيَزنُو َن‬
shall they grieve.

‫اب ِبَا‬ ِ ِ َّ
ُ ‫ين َك َّذبُواْ ِب َيتنَا يََ ُّس ُه ُم الْ َع َذ‬
[49] As for those who cried lies to Our signs,
they shall be touched by the chastisement for َ ‫َوالذ‬
the evils they were committing.
﴾٤٩﴿ ‫َكانُواْ يـَْف ُس ُقو َن‬
ِ ‫ندي خزآئِن‬ ِ ‫ول لَ ُكم ِع‬
ْ ُ ُ‫قُل الَّ أَق‬
[50] Tell (them), ‘I do not say, “I possess the ‫الل َوال‬
treasures of Allah;” nor do I know the Unseen;
ّ ُ ََ
‫ك إِ ْن‬
ٌ َ‫ول لَ ُك ْم إِِّن َمل‬ ُ ُ‫ب َوال أَق‬َ ‫أ َْعلَ ُم الْغَْي‬
nor do I say to you, “I am an angel.”73 I only
follow what is revealed to me.’74 Say, ‘Are ‫ل قُ ْل َه ْل يَ ْستَ ِوي‬ ََّ ِ‫وحى إ‬ ِ
َ ُ‫أَتَّبِ ُع إالَّ َما ي‬
﴾٥٠﴿ ‫صريُ أَفَالَ تـَتـََف َّك ُرو َن‬ ِ ‫َعمى والْب‬
equal the blind and the seeing?75 Will you not َ َ َ ْ ‫األ‬
reflect?’76

pent (Shabbir). mortal (in need of food and drink),

73. Broadly speaking, the pagans be chosen for messengership instead
made three demands on the Proph- of an angel? Allah responded with
et: (i) He ease their lives by bring- this verse. Further, the verse also
ing them treasures of the world, (ii) makes clear that although the Proph-
He foretell them all that was to hap- et was given “some” knowledge per-
pen, in order that they could avoid taining to the realm of the Unseen,
evil and seek the good, and, (iii) He he did not have the knowledge of
explain to them how he could, as a “all the Unseen” (`ilm al ghayb). It is
only Allah who is All knowledgeable

1094
Al An`am Surah 6

[51] And warn therewith people who fear that

‫ين َيَافُو َن أَن ُْي َش ُرواْ إِ َل َرّبِِ ْم‬ ِ َّ ِِ ِ
they might be brought forth before their Lord َ ‫َوأَنذ ْر به الذ‬
‫يع لَّ َعلَّ ُه ْم‬ ِ ِِ ِ
(on a Day when) they will have no friend or ٌ ‫س َلُم ّمن ُدونه َوِلٌّ َوالَ َشف‬ َ ‫لَْي‬
intercessor besides Allah haply they will ﴾٥١﴿ ‫يـَتـَُّقو َن‬
(learn to) be godfearing.77

(Shafi`). remain blind and deaf to God’s

In the words of Asad: “The denial on messages find their way through
the part of the Prophet of any claim life equally well as those who have
to supernatural powers refers, pri- achieved a spiritual vision and guid-
marily, to the demand of the unbe- ance through God’s revelation?”
lievers (mentioned in verse 37) that 76. Mawdudi writes: “Feeble mind-
he should prove his prophetic mis- ed people have always entertained
sion by causing a “miraculous sign” the foolish misconception that the
to be bestowed on him. Beyond this more godly a man is, the more liber-
specific reference, however, the above ated he should be from the limita-
passage is meant to prevent any deifi- tions of human nature.”
cation of the Prophet and to make it 77. According to Zajjaj, all those
clear that he like all other prophets who believe in the Hereafter have
before him was but a mortal human been addressed in this verse. So that,
being, a servant whom God had cho- adds Qurtubi, when warned by the
sen to convey His message to man- Qur’ān, a Muslim might reform
kind.” himself and a non Muslim embrace
74. It does not mean that Prophets the truth.
depend on revelation alone for every 78. Ibn `Abbas, Sa`id ibn Musayyib,
little detail of the Law. Rather, they Mujahid, Hasan and Qatadah have
exercise their own Judgment as well said that it is the obligatory Prayers
as employ analogy to work out de- that have been alluded to by the
tails (Qurtubi). words ‘call upon their Lord morning
75. Asad writes: “Can those who and evening’ (Ibn Jarir, Ibn Kathir,

1095
 Surah 6 Al An`am

[52] And spurn not away those who call upon

‫ين يَ ْدعُو َن َربـَُّهم ِبلْغَ َد ِاة‬ ِ َّ ِ
their Lord morning and evening78 seeking His َ ‫َوالَ تَطُْرد الذ‬
Countenance. Nothing of their account falls ‫ك ِم ْن‬ َ ‫يدو َن َو ْج َههُ َما َعلَْي‬ ُ ‫َوالْ َع ِش ِّي يُِر‬
ٍ
upon you,79 nor any of your account falls upon ‫ك‬ َ ِ‫ِح َسابِِم ِّمن َش ْيء َوَما ِم ْن ِح َساب‬
them80 that you should spurn them and be- ‫َعلَْي ِهم ِّمن َش ْي ٍء فـَتَطُْرَد ُه ْم فـَتَ ُكو َن ِم َن‬
come of the transgressors.81 ِِ
﴾٥٢﴿‫ني‬ َ ‫الظَّالم‬

Shawkani). the original meaning. Accordingly,

79. That is, you have to take them, and since, (as pointed out by Than-
O Muhammad, on their face value, wi), none of these epithets can be
and need not seek to know the mo- true of the Prophet in any given situ-
tives of their faith, of which, all the ation, the primary meaning has to be
outward signs speak of good inten- kept in mind while passing over the
tions. And, conversely, that should translation (Au.).
be the outlook of your followers vis a Ibn Jarir reports Khabbab b. al Art
vis yourself (Thanwi). as saying: Aqra` b. Habis al Tamimi
80. Was it not enough to say ‘noth- and `Uyaynah b. Hisn al Fizari came
ing of their account falls upon you,’ to the Prophet (saws) while he was in
instead of adding ‘nor any of your the company of Bilal, Suhayb, `Am-
account falls upon them?’ The an- mar, Khabbab and other Muslims of
swer is, two sentences have been the weaker section of the society. The
combined to give the sense of one Qurayshi leaders belittled them and
and that one sentence is: “No soul remarked that they did not mind sit-
shall bear the burden of another” ting in his company but he was all
(Zamakhshari). the time surrounded by these lowly
ones. They did not want the visiting
81. In primary terms zulm is defined Arab dignitaries to spot them in such
as “placement of a thing in an inap- company. So, was the Prophet ready
propriate place,” or, “in a place not to dismiss them when they came
belonging to it.” The extended mean- to him? After they had left he had
ings of zalim, therefore, are: wrong freedom to choose his company. The
doer, transgressor, unjust, tyrannous Prophet agreed. They wanted that
etc. which are adopted as first mean- in writing. He agreed to that also
ing because of want of equivalent of and sent for `Ali to write down the

1096
Al An`am Surah 6

agreement while the humble ones sat does Rashid Rida who says that
apart. But Allah revealed this verse in Aqra` and `Uyaynah were both un-
disapproval. The Prophet threw away important men: Au). But similar
the parchment and beckoned them reports, or bits and pieces of it, are
to himself. He brought them so close in Ahmad, Ibn Abi Hatim, Abu al
that his knees were touching theirs. Sheikh, Ibn Marduwayh and oth-
After the revelation of this verse, ers that strengthen it. In fact Mus-
the Companions report that ‘We sat lim, Nasa’i, Ibn Majah have Sa`d b.
with him until he left us. But, sub- Abi Waqqas as saying that the verse
sequently, when Allah revealed the came down concerning six of the
verse 28 of Surah al Kahf: humble Companions of the Prophet
‫ين يَ ْدعُو َن َربـَُّه ْم ِبلْغَ َد ِاة‬ ِ َّ (Shawkani).
َ ‫اصِ ْب نـَْف َس‬
َ ‫ك َم َع الذ‬ ْ ‫َو‬
ِ
]28 : ‫َوالْ َعش ِّي [الكهف‬ Ibn Jarir also records, as does Ibn
“And restrain yourself with those Kathir and others, that the Quraysh
who call upon their Lord morning had sent a delegation to Abu Talib to
and evening,” he would not leave us convey their message to the Prophet
the humble and poor ones, until we to meet them separately, without
knew it was time for him to go and so Bilal, `Ammar and others of their
we left his company. It was then that kind around. In fact, it was on that
he rose up and went.’ (This report is occasion that `Umar (who had full
in Ibn Majah also: Qurtubi). Similar confidence in the humble Muslims
reports of the Quraysh’s disapproval in question: Shafi`) had suggested
of the humble Muslims have come that their request be met in order
from various other narrators, such as to know what was up. Moreover, it
Ibn Mas`ud, Ibn `Abbas, Qatadah, might be recalled at this point that it
Kalbi, Mujahid and others, naming was a common practice of the Com-
others in place of Aqra` and `Uyay- panions that when a certain verse
nah. `Ikrimah’s report says that it was fitted exactly a certain incident, that
`Umar who had advised the Prophet might have actually taken place ear-
to allot some of his time to the pagan lier or later, they still cited it as the
chieftains in order to asses what was context of revelation since they knew
up in their sleeves (Au.). better than anyone else what the verse
was talking about. This particular
Ibn Kathir expresses reservation
verse, as well as verse 65 below could
about the report of Khabbab. (So

1097
 Surah 6 Al An`am

ْ‫ض لِّيـَُقولوا‬ ِ
[53] In this manner We have tested some by ٍ ‫ض ُهم بِبـَْع‬
the others, that they should say, ‘Are these the َ ‫ك فـَتـَنَّا بـَْع‬َ ‫َوَك َذل‬
ِ ِ ِ
ones amongst us whom Allah has favored?’82 ُ‫الل‬
ّ ‫س‬ َ ‫اللُ َعلَْيهم ّمن بـَْيننَا أَلَْي‬
ّ ‫أ ََه ُؤالء َم َّن‬
ِ ِ ِ
Is not Allah well aware of the thankful?83 ﴾٥٣﴿ ‫ين‬ َ ‫ب َْعلَ َم بلشَّاك ِر‬

belong to the same category. As for ed, ‘Brothers, have I angered you?’
the doubt that the whole of Surah al They replied, ‘No brother. May Al-
An`ām was revealed at once, firstly, lah show you mercy.’
there are opinions that a few verses Qurtubi also writes: The report is in
were revealed at Madinah; secondly, Muslim and tells us something about
the possibility of a repeat revelation the kind of behavior required of a
of the verses in question cannot be Muslim toward the godfearing, and
ruled out (Au.). avoidance of that which might hurt
Qurtubi adds that the Companions their feelings.
in question were of such status, that 82. That is, Allah (swt) made some
once when Suhayb, Salman, Bilal people rich and some poor. When
and other were sitting together in the poor ones among them embraced
Madinah, Abu Sufyan happened to the faith, the richer ones asked deri-
pass by them in the company of Abu sively, ‘Are these the one’s favored by
Bakr. As a leader of the Quraysh, God?’ (Ibn `Abbas: Ibn Jarir).
Abu Sufyan was trying to broker
peace. As the two passed by Suhayb Asad notes: “As mentioned by Za-
and others, one of them remarked, makhshari, the expression min
‘Hasn’t a sword of Allah taken its baynina is here equivalent to min
share of this man’s head?’ meaning doonina, which, in this context, may
Abu Sufyan. Abu Bakr was upset. suitably be rendered as “in preference
‘Do you say that about a leader of of us”. This would seem to be an al-
the Quraysh?’ he asked furiously. He lusion to the sarcastic incredulity
reported the incident to the Prophet. with which, as a rule, non Muslims
But the Prophet remarked, ‘Maybe, receive the claim of the Muslims that
Abu Bakr, you have angered them. the Qur’ān is the final formulation
If you have, then you have angered of God’s message to man. The “trial”
Allah.’ When he heard that, Abu referred to above consists in the un-
Bakr went back to them and plead- willingness of people of other faiths

1098
Al An`am Surah 6

[54] Therefore, when those who believe in Our

‫ين يـُْؤِمنُو َن ِب َيتِنَا فـَُق ْل‬ ِ َّ َ ‫وإِ َذا ج‬
signs come to you, say (to them), ‘Peace be َ ‫اءك الذ‬ َ َ
ِ‫سالَم علَي ُكم َكتَب ربُّ ُكم علَى نـ ْف ِسه‬
upon you.84 Your Lord has prescribed mercy َ َ ْ َ َ ْ َْ ٌ َ
for Himself,85 that whosoever committed an َّ‫الر ْحَةَ أَنَّهُ َمن َع ِم َل ِمن ُك ْم ُسوءًا ِبَ َهالٍَة ُث‬
َّ
evil in ignorance,86 but thereafter repented and ِ ِ ِ ِ
made amends, then, He is All-forgiving, All-
‫ور َّرح ٌيم‬ ٌ ‫َصلَ َح فَأَنَّهُ َغ ُف‬
ْ ‫ب من بـَْعده َوأ‬ َ ‫َت‬
﴾٥٤﴿
kind.’87

to accept this claim as valid, and so occurs many times in the Qur’ān
to renounce the prejudice against Is- and has become the standard form of
lam to which their cultural and his- Muslim greeting has a spiritual con-
torical environment has made them, notation comprising the concepts of
consciously or subconsciously, pre- ethical soundness, security from all
disposed.” that is evil and, therefore, freedom
83. Is not Allah cognizant of the from all moral conflict and disquiet.”
thanksgiving: of their good deeds 85. Ibn `Abbas has reported the
and pure intentions, and, conse- Prophet:
quently, deserving to be guided to ‫ أخرج كتاابً من‬،‫إذا فرغ هللا من القضاء بني اخللق‬
the right path? Allah said at another ‫ وأان أرحم‬،‫ أن رمحيت سبقت غضيب‬،‫حتت العرش‬
place (29: 69): ‫ فيخرج من النار‬،‫ فيقبض قبضة أو قبضتني‬،‫الرامحني‬
: ‫اه ُدوا فِينَا لَنـَْه ِديـَنـَُّه ْم ُسبـُلَنَا [العنكبوت‬
َ ‫ين َج‬
ِ َّ
َ ‫َوالذ‬ ‫ مكتوب بني أعينهم عتقاء هللا‬،ً‫خلقاً مل يعملوا خريا‬
]69
“When Allah would have fin-
“Those who strive in Us, We shall ished judging mankind, He would
guide them unto Our ways.” Accord- bring out a writing from un-
ingly, we have a hadīth (in Muslim) der the `Arsh saying, ‘My mercy
which says: overtakes My anger, and I am the
‫ص َوِرُك ْم َوأ َْم َوالِ ُك ْم َولَ ِك ْن يـَْنظُُر إِ َل‬
ُ ‫اللَ الَ يـَْنظُُر إِ َل‬َّ ‫إِ َّن‬ Most Merciful of the merciful.’
ِ
‫قـُلُوبِ ُك ْم َوأ َْع َمال ُك ْم‬ Then He will scoop out with His
Hands once or twice to remove
“Allah does not look at your fac- from the Fire a (great many) peo-
es and wealth. He looks at your ple who had never done a good
hearts and deeds” (Ibn Kathir). deed (in their lives). They will
84. Asad writes: “The peace referred have written on their foreheads:
to in the above expression which ‘Allah’s own freed (people)’” (Ibn

1099
 Surah 6 Al An`am

[55] Thus we explain the verses, that the way ‫يل‬ ِ َ ِ‫ت ولِتَستَب‬ ِ ِ َ ِ‫وَك َذل‬
of the sinners becomes manifest.88 ُ ‫ني َسب‬ ْ َ ‫اآلي‬ َ ‫ص ُل‬ ّ ‫ك ن َف‬ َ
﴾٥٥﴿ ‫ني‬ ِ‫الْمج ِر‬
‫م‬
َ ُْ
[56] Say, ‘I am forbidden that I worship those
‫ين تَ ْدعُو َن ِمن‬ ِ َّ ِ
you invoke apart from Allah.’ Say, ‘I follow َ ‫يت أَ ْن أ َْعبُ َد الذ‬ ُ ‫قُ ْل إِِّن ُن‬
ِ ‫ون‬ ِ
not your base desires; in that event I would ‫ت‬ َ ‫الل قُل الَّ أَتَّبِ ُع أ َْه َواء ُك ْم قَ ْد‬
ُ ‫ضلَْل‬ ّ ‫ُد‬
lose the way and would not be of the rightly
﴾٥٦﴿ ‫ين‬ ِ ِ ِ
guided.’ َ ‫إ ًذا َوَما أ ََنْ م َن الْ ُم ْهتَد‬

Kathir). (1) Repent sincerely, which includes

Abu Khalda has reported: Whenever a firm resolve not to repeat, and (2)
we entered upon Abu al `Aliyyah, he make amends, which includes re-
recited this verse: “And when those storing people’s rights if they are in-
who believe in Our signs come to you, volved, or offer qada’ of Prayers or
say (to them), ‘Peace be upon you. Your fasts etc., if they are Allah’s rights.
Lord has prescribed mercy for Himself’ 87. Some reports suggest that some
(Ibn Jarir). people had committed certain sins in
86. With reference to the word “ja- the days of ignorance, and, after ac-
halah” of the text, `Ikrimah has said cepting Islam, enquired the Prophet
that (it is not lack of knowledge that about those past deeds. In response
is meant, rather), the sin itself, since these verses were revealed (Ibn Jarir,
committing a sin is a (kind or state Ibn Kathir, Qurtubi and others).
of ) “jahalah” until the man will give 88. Sayyid comments: “Thus, it is not
up. Thus, he further explained, ev- simply the making manifest of the
ery sinner is a “jahil” (Ibn Jarir, Ibn ways of the believers that is the ob-
Kathir). jective of the Qur’ān. It exposes the
Qurtubi adds: It is said that every- ways of the unbelievers too ... as also
one who prefers the life of this world of the criminals. This was to present
over the next is a “jahil.” the contrast and to draw a dividing
line between the two. A firm belief
Thus, Shafi` adds, a learned man may in truth and goodness demands that
also commit a sin, and that will be an one has also the knowledge of the
act of jahalah on his part. Neverthe- untruth and the evil. This unveiling
less, he can always get that forgiven of the two the good and the evil
if he will meet with two conditions: and of the believers and the crimi-

1100
Al An`am Surah 6

nals had to be part and parcel of Al- true believers those who are from the
lah’s scheme and His revelation. Any loins of their believing fore fathers,
doubt in this regard .. any uncertain- living in those places that have re-
ty about them .. any qualms, would mained the Dar al Islam through and
affect the purity of concepts and the through the history of Islam, that
stand that the believers should take. have always surrendered to Islam as
They are two pages facing each other, the way of life, who have followed
two paths that part from each other its Law. But, today, there are people
and do not meet again at any point. who have abandoned Islam for all
“Eventually, any Islamic movement practical purposes, although verbally
has to define and describe the ways they claim to be Muslims and think
of the unbelievers as it has to define they are Muslims. But Islam is to be-
and describe the ways of the believ- lieve in Allah as the sole Creator and
ers: right in the world of action and Nourisher, and, consequently, for
not simply in the world of ideolo- the believers to deal with life the
gies. This, in order that the believers whole of their life as dictated by
can recognize other believers around Him. Whoever did not believe in Al-
them while they can mark out the lah in this comprehensive sense, did
criminals too. The two cannot be not believe in Him at all: whatever
fraternized .. cannot be ruled by the his name or identity. Consequently,
same rod. in whichever land Allah’s Shari`ah
is not established and His Laws not
“At the time of the Prophet the di- imposed, it is not the land of Islam.
vision was well marked: none other
than the life style of the Prophet had “This then is the great reality, the
drawn the line between truth and great hardship that the Islamic
its ways, and falsehood and its ways. movements face: the lack of distinc-
Yet we see that Allah took it upon tion of this from that. The anti Is-
Himself to demarcate the two. That lamic forces within the Muslim body
should lead us to think of the impor- politic know this and understand the
tance. consequences of it: to their advan-
tage. They prefer the doubt to pre-
“Nonetheless, the problem that the vail, the grey area to expand, so that,
Islamic movements face today is that anyone who speaks a word about
of the distinction and separation of the distinction is held by his throat.
the two. There live right among the Their crime? Their crime is that they

1101
 Surah 6 Al An`am

[57] Say, ‘I am on clear evidence from my

‫قُ ْل إِِّن َعلَى بـَيِّنَ ٍة ِّمن َّرِّب َوَك َّذبـْتُم بِِه َما‬
Lord, while you have denied it. I do not have ِ ِ َّ‫الكْم إِال‬ ِ ِِ
ِ ِ
that which you wish to be hastened.89 The de- ‫ل‬ّ ُ ُْ ‫عندي َما تَ ْستـَْعجلُو َن بِه إِن‬
﴾٥٧﴿ ‫ني‬ ِِ
cision is only for Allah. He declares the truth, َ ‫الَ َّق َوُه َو َخيـُْر الْ َفاصل‬ ْ ‫ص‬ُّ ‫يـَُق‬
and He is the best of deciders.’
ِ ‫ندي ما تَستـع ِجلُو َن بِِه لَ ُق‬
‫ض َي‬ ِ ِ َّ ‫قُل لَّو أ‬
[58] Say, ‘Had I (in my power) what you ask
َْ ْ َ ‫َن ع‬ ْ
to be hastened,90 the affair between me and you ‫ني‬ ‫م‬ِ ِ‫األَمر بـي ِن وبـيـنَ ُكم والل أ َْعلَم ِبلظَّال‬
would have been settled;91 and Allah has better َ ُ ُّ َ ْ ْ َ َ َْ ُ ْ
knowledge of the transgressors.’ ﴾٥٨﴿

called Muslims apostates by their plunged into the earth or struck by

act of confirming this as black or lightning. And yet, they pointed out,
that as white and not everything as the Messenger of God and his fol-
grey when, according to the rulers it lowers faced new sufferings and hu-
should have been left to the masses, miliations whereas those who abused
those very people of loose concepts, and persecuted him enjoyed prosper-
to judge by their own criteria. ity” (Mawdudi).
“Yet, there is no choice for the move- 90. The pagans were so sure of the
ment workers but to demarcate the Prophet not being a Messenger that
lines, distinguish between this and they challenged the god who had sent
that, whatever the price, not fearing him to destroy them, as the Qur’ān
anyone in this but Allah, unmind- quoted them elsewhere (8: 32):
ful of the consequences. It has to be ‫الَ َّق ِم ْن ِعْن ِد َك‬
ْ ‫َوإِ ْذ قَالُوا اللَّ ُه َّم إِ ْن َكا َن َه َذا ُه َو‬
made clear as to who is on the path, ‫الس َم ِاء أَ ِو ائْتنَا بِ َع َذاب أَلي ٍم‬
ِ ِ
ٍ َّ ‫فَأ َْم ِط ْر َعلَيـْنَا ِح َج َارًة ِم َن‬
and who it is that is blocking it.” ]32 : ‫[األنفال‬
89. “This alludes to God’s punish- “When they (the pagans) said, ‘O
ment. The adversaries questioned Lord. If this be the truth from You
why it was that they had openly re- then rain down upon us stones
jected a Prophet sent by God, but from above or bring us a painful
had not been struck down by God’s chastisement” (Au.).
wrath. They said that the fact of his 91. That is because, it was intolerable
appointment by God meant that to the Prophet that people should
anyone who either disbelieved or in- reject his beloved true Lord, Allah
sulted him would, at once, be either

1102
Al An`am Surah 6

[59] With Him are the keys92 to the Unseen.93 ‫ب الَ يـَْعلَ ُم َها إِالَّ ُه َو‬ ِ ‫ندهُ َم َفاتِح الْغَْي‬
َ ‫َو ِع‬
No one knows them except He. He knows what ُ
is in the land and in the sea. Not a leaf falls but
‫ط ِمن‬ ُ ‫َويـَْعلَ ُم َما ِف الْبـَِّر َوالْبَ ْح ِر َوَما تَ ْس ُق‬
ِ ‫ورقٍَة إِالَّ يـعلَمها والَ حبَّ ٍة ِف ظُلُم‬
‫ات‬
He knows it, not a grain (is there) in the dark َ َ َ َ ُ َْ ََ
ٍ‫س إِالَّ ِف كِتَاب‬ ٍ ِ‫ب َوالَ َيب‬ ٍ ْ‫ض والَ رط‬ ِ
(crevices) of the earth,94 nor a fresh thing or َ َ ‫األ َْر‬
withered, but it is (recorded) in a Clear Book.95 ﴾٥٩﴿ ‫ني‬ ٍ ِ‫ُّمب‬

(Razi). could as well have punished them, if

Ibn Kathir writes: This verse does it was in his power (Au.).
not contradict the report which says 92. Some grammarians have said
that after the visit to Tayif and rejec- (Shafi`) that if mafaatih is treated as
tion by its inhabitants when Jibril the plural of miftah then it means
asked the Prophet whether he would “keys,” whereas, if it is understood as
prefer that he crush them between plural of maftah, then it means “trea-
two large mountains, the Prophet re- sures.” Some scholars have, however,
plied that he did not want any such read the text as “mafaateeh” (as the
thing, hoping that their offspring plural of miftaah), then it is defi-
would embrace Islam, if not they. nitely “keys” (Zamakhshari). How-
This particular verse says that the ever read, the great majority have
Prophet would have punished them, understood the word here as “keys,”
if he had power, whereas, when the a meaning that has its support in a
chance arose he did not utilize it. hadīth of Bukhari that follows pres-
But, there is no contradiction. This ently (Au.).
verse is speaking of those who were 93. A report of Bukhari says that,
demanding that a punishment be
َّ ‫س َل يـَْعلَ ُم َها إَِّل‬
‫اللُ َل يـَْعلَ ُم َما‬ ِ ِ
brought down, whereas the Taiyfians
ٍ ٌ َْ‫يح الْغَْيب خ‬ ُ ‫َم َفات‬
َّ ‫اللُ َوَل يـَْعلَ ُم َما ِف َغد إَِّل‬ َّ ‫يض ْال َْر َح ُام إَِّل‬ ِ
did not make any such demand. ُ‫الل‬ ُ ‫تَغ‬
‫اللُ َوَل تَ ْد ِري‬َّ ‫َح ٌد إَِّل‬َ ‫َوَل يـَْعلَ ُم َم َت َيِْت الْ َمطَُر أ‬
Further, at Tayif the Prophet was in ‫وم‬ َّ ‫وت إَِّل‬
ُ ‫اللُ َوَل يـَْعلَ ُم َم َت تـَُق‬ ُ َُ‫ض ت‬ ٍ ‫َي أ َْر‬ ِ ‫نـَْف‬
ِّ ‫س ب‬ ٌ
a conciliatory mood, whereas, when
َّ ‫اعةُ إَِّل‬
ُ‫الل‬ َ ‫الس‬
َّ
the Makkans made several demands
for punishment, at various times dur- “The keys to the Unseen are five
ing the course of a decade, he could that nobody knows but Allah:
have been in different moods, and No one knows what the wombs

1103
 Surah 6 Al An`am

throw out but Allah. No one an’s right breast is a little heavier and
knows what is going to happen somewhat dark, it will be a male fe-
tomorrow but Allah. No one tus, and, conversely, if the left breast
knows when it will rain except is a little heavier and somewhat dark
Allah. A man does not know in then it will be a female fetus, or if
what land he will die but Allah, a woman finds the right side of her
and, no one knows when the womb a bit heavier, then the child
Hour will strike, except Allah.” is female. So also, if a person can de-
`A’isha has said: “Whoever thought termine the date of the sun or moon
that Muhammad knew what was eclipses and make predictions to
to happen the next day, slandered that effect, then that is also allowed,
against Allah.” since, Allah has said (36: 39): “And
the moon: We have appointed its sta-
And, Ibn Majah and Abu Hatim in tions.” Yet, those who predict eclipses
his Sahih have a report coming from ought to be reigned in because by
the Prophet saying: doing so they expose the people to
ِّ‫يق لِلش‬
‫َّر َوإِ َّن ِم ْن‬ ِ ِ ِ‫َّاس م َفات‬ ِ ِ
َ ‫يح ل ْل َخ ِْي َمغَال‬َ َ ِ ‫إ َّن م ْن الن‬ dangers of faith (since, ignorant of
‫وب لِ َم ْن َج َع َل‬ ِ ِ‫َّر مغال‬ ِ ِ‫َّاس م َفات‬
َ ُ‫يق ل ْل َخ ِْي فَط‬
َ َ َ ِّ‫يح للش‬ َ َ ِ ‫الن‬ science, they think of those who can
ِ ِ
َّ ‫الَِْي َعلَى يَ َديْه َوَويْ ٌل ل َم ْن َج َع َل‬ ْ ‫يح‬ ِ َّ
ُ‫الل‬ َ ‫اللُ َم َفات‬ predict eclipses as men with special
‫َّر َعلَى يَ َديِْه‬
ِّ‫يح الش‬ ِ
َ ‫َم َفات‬ powers: Au). They ought to keep the
knowledge to themselves and not
“Among the people there are
make them public. (Thus, predic-
some who are a key to good and a
tions of scientific nature are not pro-
lock to evil. In contrast, there are
hibited, but preferably they should
some who are a key to evil and a
be addressed to those learned in sci-
lock to good. So, good news to
ences: Au).
him in whose hands Allah placed
the keys to good, and woe unto It is a prophecy that has been totally
him in whose hands He placed disapproved by Islam. The Prophet
the keys to evil” (Qurtubi). has said in a hadīth of Muslim:
ٍ
Qurtubi also writes: So far as pre- َ ُ‫َم ْن أَتَى َعَّرافًا فَ َسأَلَهُ َع ْن َش ْىء َلْ تـُْقبَ ْل لَه‬
ٌ‫صالَة‬
ً‫ني لَيـْلَة‬ِ
dicting rain from physical, natural َ ‫أ َْربَع‬
signs is concerned, that is permis- “Whoever went to a fortune
sible. A doctor commits no sin when teller will have his forty days of
he predicts that if a pregnant wom- prayers rejected.”

1104
Al An`am Surah 6

As for some of their predictions edge of the rains is that of the physi-
coming true, a hadīth of Bukhari ex- cal laws (of the world of vegetation:
plains: Rashid Rida), the knowledge of the
‫اب فـَتَ ْذ ُك ُر‬ ِ َ‫إِ َّن الْم َلئِ َكةَ تـْن ِزُل ِف الْعن‬ hour of death is that of the end of
ُ ‫الس َح‬
َّ ‫ان َوُه َو‬ َ َ َ life on this planet and, finally, the
‫الس ْم َع‬
َّ ‫ني‬ ِ ‫السم ِاء فـتَس ِت ُق الشَّي‬
‫اط‬ َّ ‫ف‬ ِ ‫ي‬ ِ ُ‫ْالَمر ق‬
‫ض‬
ُ َ َْ َ َ َْ
ِ ‫ان فـيك‬
َ‫ْذبُو َن َم َع َها ِمائَة‬ ِ ‫وح ِيه إِ َل الْ ُك َّه‬ ِ َُ‫فـتَسمعه فـت‬ knowledge of the Hour is symbolic
ََ َ ُُ َ ْ َ of the Hereafter. Thus, all that can
‫َك ْذبٍَة ِم ْن ِعْن ِد أَنـُْف ِس ِه ْم‬
be designated as “the Unseen” is cov-
“The angels descend down to ered by the hadīth (Au.).
the clouds. They talk to them-
94. It is said that the eagle’s eye is so
selves of the decisions made in
powerful that it can sight a squirrel
the heavens. Satans pick up a few
from a thousand meters above in the
words from them, then, in turn,
sky. How can anyone then doubt the
pass them on to the fortune tell-
Power of Sight of Him Who gives
ers on earth who mix a hundred
sight? (Au.)
lies to one piece of truth (and
forecast events).” 95. That is, there is not a thing in ex-
istence, or yet to come into existence
Further, Alusi writes, the knowledge
but it is recorded in the Lawh al Mah-
of the Unseen is not limited to the
fuz, exactly qualified and quantified
five items mentioned in the hadīth.
including the time at which it will
Rather, there is no end to them. But,
come into existence and the time at
perhaps (Rashid Rida), they were
which it will be destroyed (Ibn Jarir).
specially mentioned because people
kept enquiring about them. The commitment to writing has not
been because of the fear that Allah
Nevertheless, as Rashid Rida has
will forget. Rather, it is for the an-
pointed out, the five keys to the
gels (who do the execution). Besides,
Unseen as spoken of in the hadīth
the statement has been brought in
of Bukhari, which is in support of a
here to impress on the people that if
Qur’ānic verse (31: 34) could have
every minor detail that is otherwise
symbolic connotations. For example,
considered inconsequential has been
the first, the knowledge of what will
written down, then what should
happen tomorrow, is symbolic of the
mankind think of the deeds being
events of the future, the knowledge
recorded upon which depend reward
of what the wombs throw out is that
or punishment (Razi, Qurtubi).
of the beginning of life, the knowl-

1105
 Surah 6 Al An`am

[60] It is He who takes away your souls by

the night and knows what you do by the day. ‫َوُه َو الَّ ِذي يـَتـََوفَّا ُكم ِبللَّْي ِل َويـَْعلَ ُم َما‬
ِ ِِ
َ ‫َجَر ْحتُم ِبلنـََّها ِر ُثَّ يـَبـَْعثُ ُك ْم فيه ليـُْق‬
Then He raises you up therein96 so that a pre ‫ضى‬
determined term may be completed. Then, it is
to Him that you shall be returned. And then
‫َج ٌل ُّم َس ًّمى ُثَّ إِلَْي ِه َم ْرِجعُ ُك ْم ُثَّ يـُنـَبِّئُ ُكم‬
َ‫أ‬
shall He let you know (the truth of) what you ﴾٦٠﴿ ‫ِبَا ُكنتُ ْم تـَْع َملُو َن‬
were doing.

The state of a thing falling down, Au.), in the following verse (3: 55):
adds Alusi, (is an unnoticed state). ِ ِ ِ َّ ‫ال‬
ََّ ِ‫ك إ‬
‫ل [آل‬ َ ّ‫يسى إِِّن ُمتـََوف‬
َ ُ‫يك َوَرافع‬ َ ‫اللُ َي ع‬ َ َ‫إِ ْذ ق‬
But Allah pays attention to it even in ]55 : ‫عمران‬
that situation of its existence. How
much more not caring He is of it in “When Allah said, ‘O `Isa I shall
send down sleep upon you and
the state of its rest?
raise you to Myself.”
96. That is, Allah draws the souls of
Or, as He said (39: 42):
the people during the night and then
‫ت ِف َمنَ ِام َها‬ ِ ‫الل يـتـو َّف ْالَنـ ُفس ِح‬
raises them up the following day ْ َُ‫ني َم ْوتَا َوالَِّت َلْ ت‬َ َ ْ ََ َ َُّ
ِ َّ ُ ‫فـَيُ ْم ِس‬
(Au.). ‫ُخَرى‬ ْ ‫ت َويـُْرس ُل ْال‬ َ َ‫ك ال ِت ق‬
َ ‫ضى َعلَيـَْها الْ َم ْو‬
]42 : ‫َج ٍل ُم َس ًّمى [الزمر‬ ِ
As for the earlier statement in the َ ‫إ َل أ‬
ayah, viz., “It is He who takes away “Allah withdraws the soul at the
your souls by the night,” Ibn Kathir time of its death, and of that which
explains: The word in the original is does not die in its sleep. Then He
holds back that whose death has
“yetawaffakum” which is normally
been decreed and sends back the
employed for taking away a thing, others to an appointed term.”
and, in reference to man, taking
away of the soul causing it to die. In 97. Majid quotes: “Qahir as an epi-
the present context it has been em- thet applied to God means, ‘The
ployed in the sense of sending one Subduer of His creations by His sov-
to sleep as said Allah (with that as ereign authority and power, and the
one of the several possible meanings: Dispenser of them as He pleaseth,

1106
Al An`am Surah 6

[61] He is the Irresistible,97 Supreme over His

ِ ‫وهو الْ َق‬
‫اه ُر فـَْو َق ِعبَ ِاد ِه َويـُْرِس ُل َعلَْي ُكم‬
slaves98 and appoints over you (angels as) ََُ
guardians,99 till, when death comes upon one ‫ت‬
ُ ْ َ ُ ُ َ َ َ َ َ ً ‫َح َف‬
‫و‬ ‫م‬ ‫ل‬
ْ ‫ا‬ ‫م‬ ‫ك‬‫د‬
َ ‫َح‬‫أ‬ ‫اء‬ ‫ج‬ ‫ا‬ ‫ذ‬ِ‫إ‬ ‫ت‬َّ ‫ح‬ ‫ة‬َ‫ظ‬
of you, Our messengers100 take away his soul ﴾٦١﴿ ‫تـََوفـَّْتهُ ُر ُسلُنَا َوُه ْم الَ يـَُفِّرطُو َن‬
and they fail not.101

with and against their will.’ Or the ُ ‫ين َبتُوا فِي ُك ْم فـَيَ ْسأَ ُلُْم َوُه َو أ َْعلَ ُم فـَيـَُق‬
‫ول‬ ِ َّ ِ ِ
َ ‫إلَْيه الذ‬
‘Overcomer, or Subduer of all cre- ‫صلُّو َن‬ ِ ِ
َ ُ‫اه ْم ي‬ ُ َ‫ف تـََرْكتُ ْم عبَادي فـَيـَُقولُو َن تـََرْكن‬ َ ‫َكْي‬
ated beings’ (LL).” ‫صلُّو َن‬ ُ َ‫َوأَتـَيـْن‬
َ ُ‫اه ْم ي‬
One of the clearest manifestations of “Angels of the night follow on
Allah’s Irresistible power is man him- the heels of the angels of day and
self. He is composed of a body which meet each other at the Fajr and
is earthly in origin: base, dark and `Asr Prayer times. Then those
stinking, and a soul which is: noble, who spent the night with you as-
subtle, radiant and pure. It is Allah’s cend to the heavens. Their Lord
irresistibility which forces them to inquires, although He knows bet-
combine and dwell together (Razi). ter than them, ‘In what condition
98. The “fawqa” of the text has to be did you leave My slaves?’ They
understood in the sense of one above answer, ‘When we went to them
in honor and esteem. It should not they were Praying, and when we
be taken in the directional sense left them they were Praying’”
(Razi, Qurtubi). (Manar).
99. Suddi, Qatadah and others have Without substantiating his state-
said that “hafazah” of the text are ment, Qurtubi says that the angels
the guardian angels who guard man are four in number: two for the
from various natural calamities as day, two for the night. One of them
well as record all that he does (Ibn writes down the evil deeds and the
Jarir). other virtuous ones. When a man
A single hadīth is available on the walks, one of them places himself at
subject. It is in the Sahihayn and the front, another at the rear. When
other collections. It says: seated, they place themselves on the
left and right, as Allah said (50: 17):
‫الْ َم َلئِ َكةُ يـَتـََعاقـَبُو َن َم َلئِ َكةٌ ِبللَّْي ِل َوَم َلئِ َكةٌ ِبلنـََّها ِر‬ “Sitting on the right and left.” Some
‫ص ِر ُثَّ يـَْع ُر ُج‬ ِ ‫وَيت ِمعو َن ِف ص َل ِة الْ َفج ِر و‬
ْ ‫ص َلة الْ َع‬ََ ْ َ ُ َْ َ

1107
 Surah 6 Al An`am

have said that they are five. Four as allusion by the “rusuluna” of the text
described above, and a fifth one, who is to the angel of death and his aides
never parts company. (Ibn Jarir).
Alusi discusses the nature of what Qurtubi writes: It is said that the an-
the angels write: whether only what gel of death is accompanied by seven
is outwardly visible to them of the angels of mercy and seven angels of
acts, or, also the state of the heart? chastisement. If the person happens
He speculates that, perhaps, they jot to be a virtuous one, the angel of
down everything but have no knowl- death withdraws the soul and hands
edge of intentions. Reports tell us it over to the angels of mercy. But, if
that on the Day of Judgment Allah he happens to be an evil person, then
will accept some deeds and order the he hands the soul over to the angels
angels to drop the rest. The angels of punishment. The two groups dis-
would assert that they wrote nothing pose the soul suitably: into `Illiyyun
but what the man did (and there- or Sijjin.
fore, some of the deeds could not 101. The “la yufarritun” of the origi-
be dropped). Thereat Allah will say nal has been interpreted as “they do
that He is aware of what deeds were not lose” by Ibn `Abbas and Suddi
carried out to please Him and what (Ibn Jarir, Ibn Kathir and others).
hypocritically. As for that hadīth Zamakhshari has said that a literal
which says, ‘When a man intends meaning would imply neither delay-
a good deed, a good deed is written ing of the proceedings nor commit-
down (in his records, even if the per- ting excesses.
son does not commit it),’ probably,
by “kutibat” (i.e., written down), The rendering in the translation
what is meant is “decreed.” sums up the variant meanings and
has been adopted by us for the sake
Alusi also states that when a believer of flow (Au.).
commits an evil deed, the angel who
records good deeds, restrains the one Ibn Kathir adds: Angels take good
who records evil deeds saying, “Give care of the soul, detaining it, after its
him some time (before you record withdrawal from a person, at a place
it). Maybe he will repent.” deserving of it: either in the `Illiyyun,
if it happens to be a purified one, or
100. According to Ibn `Abbas, Ibra- in the Sijjin, if it happens to be a
him, Qatadah and many others, the wicked one.

1108
Al An`am Surah 6

[62] Then they are restored to Allah, their true

‫ْم‬ ْ ُ‫الَ ِّق أَالَ لَه‬ ِ ‫ُثَّ رُّدواْ إِ َل‬
ْ ‫الل َم ْوالَ ُه ُم‬
Protector. Lo! The Judgment is His102 and He ُ ‫الُك‬ ّ ُ
﴾٦٢﴿‫ني‬ ِ ِ
is the swiftest of reckoners. َ ‫الَاسب‬ ْ ُ‫َسَرع‬ ْ ‫َوُه َو أ‬
[63] Say, ‘Who delivers you from the dark- ِ ‫قُل من يـنَ ِجي ُكم ِمن ظُلُم‬
‫ات الْبـَِّر َوالْبَ ْح ِر‬
nesses of the land and sea?103 (when) you in- َ ّ ُّ َْ
voke Him humbly and secretly, ‘Truly, if You
‫ان ِم ْن َه ِذ ِه‬ َ َ ْ ِ‫ضُّرعاً َو ُخ ْفيَةً لَّئ‬
‫َجن‬
‫أ‬ ‫ن‬ َ َ‫تَ ْدعُونَهُ ت‬
ِ ِ
deliver us from this, we shall be of the thank- ﴾٦٣﴿ ‫ين‬ َ ‫لَنَ ُكونَ َّن م َن الشَّاك ِر‬
ful.’
ٍ ‫الل يـنَ ِجي ُكم ِمنـْها وِمن ُك ِل َكر‬
[64] Say, ‘Allah delivers you from it and from َّ‫ب ُث‬ ْ ّ َ َ ّ ّ ُ ُّ ‫قُ ِل‬
every distress, yet you assign Him associates.’ ﴾٦٤﴿ ‫أَنتُ ْم تُ ْش ِرُكو َن‬

See ch. 83, notes 7, 8 and 11 of this ment is an article of faith. The Judge
work for further explanation. will be Christ.’ (CD p. 523) ‘In the
102. Majid writes: “This is specially Gospels, while the Father is spoken
to combat the Christian doctrine of as Judge, Christ’s influence at the
representing Christ as Judge. ‘The Judgment is also spoken of and more
Son of man shall come in the glory generally He Himself is Judge, and
of his Father and with his angels; and exercises this function on all men.’
then he shall reward every man ac- (ERE. V. p. 35)
cording to his works. (Mt. 16: 37). 103. There can be several kinds of
‘When the Son of man shall come darknesses: the real, such as the
in his glory, and all the holy angels darkness of the night, the figurative,
with him, then shall he sit upon the such as that of ignorance of the way,
throne of his glory; And before him or of hardships and dangers (Razi,
shall be gathered all nations; and he Manar).
shall separate them one from anoth- 104. Besides the commonly under-
er, as a shepherd divideth his sheep stood meaning, Ibn `Abbas has said
from the goats; And he shall set the that the punishment from ‘above’ is
sheep on his right hand but the goats that of tyrannous rulers and from ‘be-
on the left. Then shall the King say low’ (dishonest) employees of a per-
unto them on his right hand, Come, son (Ibn Jarir, Ibn Kathir, Shawkani
ye blessed of my Father.’ (25: 31 34) and others). And Rashid Rida won-
‘That there will be a General Judg-

1109
 Surah 6 Al An`am

[65] Say, ‘He has the power to send upon you

‫ث َعلَْي ُك ْم‬ ِ
a calamity from above you, or from below your َ ‫قُ ْل ُه َو الْ َقاد ُر َعلَى أَن يـَبـَْع‬
feet,104 or confound105 you into (hostile) groups ‫ت أ َْر ُجلِ ُك ْم‬ ِ ‫ع َذاب ِمن فـوقِ ُكم أَو ِمن َْت‬
ْ ْ َْ ّ ً َ
and make you taste the violence of one anoth- ‫س‬ ْ‫ب‬ ‫م‬‫ك‬ُ ‫ض‬ ‫ع‬ ‫ـ‬ ‫ب‬ ‫يق‬ ِ ‫أَو يـ ْلبِس ُكم ِشيعاً وي‬
‫ذ‬
َ َ َ َْ َ ُ َ َ ْ َ َ ْ
‫ت لَ َعلَّ ُه ْم‬ِ ‫ف اآلي‬
َ ُ ‫صِّر‬ ٍ ‫بـَْع‬
er.’106 Behold, how We set forth the Signs in
diverse forms, haply they will understand.
َ ُ‫ف ن‬َ ‫ض انظُْر َكْي‬
﴾٦٥﴿ ‫يـَْف َق ُهو َن‬
[66] Yet your people have cried lies to this
while it is the Truth. Tell (them), ‘I am not a
‫ت‬ُ ‫الَ ُّق قُل لَّ ْس‬ ْ ‫ك َوُه َو‬َ ‫ب بِِه قـَْوُم‬
َ ‫َوَك َّذ‬
guard over you. ﴾٦٦﴿ ‫َعلَْي ُكم بَِوكِ ٍيل‬

ders why bombs from above and Jabir b. `Abdullah said: “When
land mines from below should not the verse: Say, ‘He has power to
be included?! send upon you a calamity from
above you,’ was revealed, the
105. “Labisa” of the original is for
Prophet remarked, ‘I seek pro-
confusion, or a mix up. But Suddi
tection by Your Face (O Allah).’
has interpreted it in Tabari as causing
Then when it said, ‘Or from be-
division (Au.).
low your feet,’ he remarked ‘I
106. Although the verse is Makkan, seek protection by Your Face.’
and the first application is to the Eventually, when the following
Makkan pagans who denied the passage came down, ‘Or divide
truth, the last part of the verse is also you up into (hostile) groups and
applicable to the Muslim Ummah. make you taste the violence of
Consequently, the commentators one another,’ the Prophet (saws)
have quoted those reports here of said, ‘This is milder or easier’”
the Madinan period with Bukhari’s (Ibn Jarir, Shawkani).
hadīth as the forerunner.
Ibn Kathir adds: Bukhari has placed
‫ول لَ َّما‬ُ ‫اللُ َعنـْ ُه َما يـَُق‬ َّ ‫الل َر ِض َي‬َِّ ‫عن جابِر بن عب ِد‬
َْ ْ َ this hadīth under various chapters.
َّ ِ
‫اللُ َعلَْيه َو َسل َم {قُ ْل ُه َو‬ َّ ‫صلى‬ َّ ِ ِ ‫نـزَل َعلَى رس‬
َ ‫الل‬ َّ ‫ول‬ َُ ََ On the same subject, Muslim has
ِ
}‫ث َعلَْي ُك ْم َع َذ ًاب ِم ْن فـَْوق ُك ْم‬ ِ
َ ‫الْ َقاد ُر َعلَى أَ ْن يـَبـَْع‬ the following hadīth narrated by
َ َ‫ت أ َْر ُجلِ ُك ْم} ق‬
‫ال‬ ِ ‫ك {أَو ِمن َْت‬
ْ ْ َ ‫ال أَعُوذُ ب َو ْج ِه‬
ِ َ َ‫ق‬ Sa`d ibn abi Waqqas who reports his
ِ ِ
َ ‫ت {أ َْو يـَْلبِ َس ُك ْم شيـًَعا َويُذ‬
‫يق‬ َ ‫أَعُوذُ بَِو ْج ِه‬
ْ َ‫ك فـَلَ َّما نـََزل‬ father:
ِ ٍ ‫س بـَْع‬
‫اتن أ َْه َو ُن أ َْو أَيْ َس ُر‬َ ‫ال َه‬
َ َ‫ض} ق‬ َ ْ‫ض ُك ْم َب‬ َ ‫بـَْع‬ ‫اللُ َعلَْي ِه َو َسلَّ َم َح َّت َمَرْرَن‬
َّ ‫صلَّى‬ َِّ ‫ول‬
ِ ‫أَقـبـ ْلنَا مع رس‬
َ ‫الل‬ ُ َ َ َ َْ

1110
Al An`am Surah 6

‫صلَّيـْنَا‬ ِ َْ‫صلَّى رْك َعتـ‬ ِ ِِ Ummah as much as misguided lead-

َ ‫ي َو‬ َ َ َ‫َعلَى َم ْسجد بَِن ُم َعاويَةَ فَ َد َخ َل ف‬
‫ت َرِّب َعَّز‬ َ َ‫َم َعهُ َو َن َجى َربَّهُ َعَّز َو َج َّل طَ ِو ًيل ق‬ ers.”
ُ ْ‫ال َسأَل‬
‫َعطَانِ َيها‬ ِ
ْ ‫ك أ َُّم ِت ِبلْغََرِق فَأ‬ َ ‫َو َج َّل ثََل ًث َسأَلْتُهُ أَ ْن َل يـُْهل‬ Yet another report of Ahmad runs as
ِ ْ ‫لسنَ ِة فَأ‬ َّ ‫ك أ َُّم ِت ِب‬ ِ
ُ‫َعطَان َيها َو َسأَلْتُه‬ َ ‫َو َسأَلْتُهُ أَ ْن َل يـُْهل‬ follows:
‫أَ ْن َل َْي َع َل َبْ َس ُه ْم بـَيـْنـَُه ْم فَ َمنـََعنِ َيها‬ ِ
‫اللُ َعلَْي ِه‬
َّ ‫صلَّى‬ َ ‫َّب‬ ِ ِ
ِّ ‫ َعن الن‬، ‫ي‬ ِّ ‫صَرَة الْغ َفا ِر‬ ْ َ‫َع ْن أَِب ب‬
“Once, we went out with the ، ‫َعطَ ِان ثَال ًث‬ ْ ‫ فَأ‬، ‫ت َرِّب أ َْربـًَعا‬ُ ْ‫ “ َسأَل‬: ‫ال‬ َ َ‫ ق‬، ‫َو َسلَّ َم‬
Prophet. When we passed by the ٍ‫ سأَلْتُه أَ ْن ال ُي ِمع أ َُّم ِت علَى ضاللَة‬، ً‫اح َدة‬ ِ ‫ومنـع ِن و‬
َ َ َ ْ ُ َ َ ََ َ َ
ِ ‫ وسأَلْتُه أَ ْن ال يـهلِ َكهم ِب‬، ‫َعطَانِيها‬
ِ‫لسن‬
mosque of Banu Mu`awiyyah, he ‫ني َك َما‬ َ ّ ْ ُ ُْ ُ َ َ َ ْ ‫فَأ‬
went in and offered two rak`ah ِ
‫ َو َسأَلْتُهُ أَ ْن ال يُظْهَر‬، ‫َعطَان َيها‬ِ ْ ‫ك األ َُم َم قـَبـْلَ ُه ْم فَأ‬
َ َ‫أ َْهل‬
ِ ِ ِ
of Prayers, with us behind him. ‫ َو َسأَلْتُهُ أَ ْن ال‬، ‫َعطَان َيها‬ ْ ‫َعلَْي ِه ْم َع ُد ًّوا م ْن َغ ْيه ْم فَأ‬
ِ
‫ض فَ َمنـََعنِ َيها‬ ِ ِ
After that he supplicated to his ٍ ‫س بـَْع‬َ ْ‫ض ُه ْم َب‬ َ ‫يـَْلبِ َس ُه ْم شيـًَعا َوال يُذ‬
َ ‫يق بـَْع‬
Lord for a long hour and then ‫ تعليق‬- )396 /6( ‫ن‬-‫ (مسند أمحد بن حنبل‬.“
said, ‘I asked my Lord for three ‫ صحيح لغريه وهذا إسناد ضعيف‬: ‫شعيب األرنؤوط‬
things. Two of them He granted, )‫إلهبام الراوي عن أيب بصرة‬
but the third He would not. I
Abu Basrah al-Ghifari report-
asked that my Ummah be not de-
ed the Prophet as having said,
stroyed by floods. I was granted.
“I asked my Lord for four. He
Then I asked that my Ummah be
granted me three and refused me
not destroyed by famine. That
one. I asked Him that my Ummah
was granted. Then I asked that
should not agree upon an error.
my Ummah be not divided into
He granted it to me. I asked Him
(hostile) groups (cutting each
that my Ummah should not be
other down), but that was not
destroyed by starvation as He de-
granted.’”
stroyed the nations before them.
Musnad Ahmad, Ibn Majah, Nasa’i, He granted it to me. I asked Him
Tirmidhi, and many other compil- that an enemy apart from them
ers have ahadīth to this effect. In should not overcome them. He
fact one of them, in Ahmad, and of granted it to me. And I asked
a good chain of narrators, adds that Him that some of them should
once the swords are unsheathed be- not taste the attacks of others,
tween groups of this Ummah, it will but He refused it to me” (Ibn
not be withdrawn until the Day of Kathir).
Judgment. In some narrations the
107. Suddi has said that the “ap-
Prophet added: “I fear none for my
pointed hour” was in reference to the

1111
 Surah 6 Al An`am

َ ‫لِّ ُك ِّل نـَبٍَإ ُّم ْستـََقٌّر َو َس ْو‬

[67] Every prophecy has an appointed hour,107
﴾٦٧﴿ ‫ف تـَْعلَ ُمو َن‬
and you shall soon know.’
‫آيتِنَا‬ ِ َّ ‫وإِ َذا رأَي‬
[68] And, when you come across those who in-
َ ‫وضو َن ِف‬ ُ ُ‫ين َي‬ َ ‫ت الذ‬ َ َْ َ
dulge in Our revelations,108 shun them until ‫يث‬ٍ ‫َع ِرض عنـهم ح َّت َيُوضواْ ِف ح ِد‬
they are engaged in other talk109 Yet, should َ ُ َ ْ ُ ْ َ ْ ْ ‫فَأ‬
‫َّك الشَّْيطَا ُن فَالَ تـَْقعُ ْد‬ ِ ‫َغ ِيِه وإِ َّما ي‬
َ ‫نسيـَن‬
Satan make you forget,110 sit not after the rec- ُ َ ْ
﴾٦٨﴿ ‫ني‬ ِ ِ َّ ِ ِ
ollection with the transgressing people.111 َ ‫بـَْع َد ال ّذ ْكَرى َم َع الْ َق ْوم الظالم‬

chastisement of the Quraysh which of those things as had no Shari`ah

manifested at Badr. But, of course, implication. Nawawi is among them.
the term is open and so the appoint- The majority, however, believes that
ed hour can appear in this world or, he could forget such affairs as involv-
it might appear in the Hereafter (Ibn ing the message he was required to
Jarir). communicate, but Allah would re-
108. The phrase yakhuduna fi ayatina mind him sooner or later, so that the
means, ‘those who enter into false, or possibility of him declaring a valid
vain discourse or speech, respecting rule as invalid and vice versa was
Our sign(s)’ - Majid. ruled out. In fact, there is consen-
sus of opinion that in Shar`i affairs,
109. It is reported of `Umar ibn it was impossible for the Prophet to
`Abdul `Aziz that he whipped a fast- commit an error out of forgetfulness,
ing man found in the assembly of a or out of error of judgment. That in-
people drinking wine. He cited this deed, applied to all Messengers and
verse: “Do not sit with them until they Prophets, who were specially pro-
are engaged in other talks” (Shawkani). tected by Allah.
110. Although, apparently, the verse The above discussion is, however, en-
addresses the believers through the tirely hypothetical. It is common ex-
Prophet, the commentators dis- perience that a doctor, who, after all,
cuss all the same whether forgetful- is just anybody who has completed a
ness was possible on the part of the course of study, does not prescribe,
Prophet. Alusi states the opinion of either due to forgetfulness, or out of
some that the Prophet could forget, error, cough syrup for pain in joints,
but only in worldly matters, or such or an aspirin for skin infection. How

1112
Al An`am Surah 6

[69] Upon those who are godfearing, there is

‫ين يـَتـَُّقو َن ِم ْن ِح َسابِِم ِّمن‬ ِ َّ
no accountability of others;112 but a reminder َ ‫َوَما َعلَى الذ‬
(is essential). Haply they will fear. ﴾٦٩﴿ ‫َش ْي ٍء َولَ ِكن ِذ ْكَرى لَ َعلَّ ُه ْم يـَتـَُّقو َن‬

then is it expected that a Prophet, `Iyad has said: ‘Whoever approved

even if not protected from on High, of an innovator will have his other
would prescribe wrong Shari`ah good deeds declared null and void.
rules for whatever fanciful reason The light of Islam will depart from
that sounds good for an academic his heart. Whoever married off his
discussion? (Au.) daughter to an innovator, severed
111. Abu Bakr Ibn al `Arabi (not his ties with her. Whoever sat in the
Muhiyyuddin ibn al-Arabi) has said company of an innovator in religion
that this verse makes the company will be denied wisdom’ (Qurtubi).
of the major sinners (ahl al kaba’ir) 112. That is, if the pagans continue
impermissible. Khuwayzmandad to indulge in Allah’s signs or make
has said that the implication is that fun of His revelation, then, the god-
the company of those who dispute fearing have no sin upon them on
with the Qur’ān, whether believers their account (Suddi: Ibn Jarir).
or non believers, should be avoided. 113. Qatadah has said that this order
Others have included the innovators was abrogated by the verses of jihad
(ahl al bid`ah) in the list of those (Ibn Jarir).
whose company should be shunned.
Indeed, it is said that once an inno- 114. The phrase “ittakhadhu ... lah-
vator sought the attention of Abu wan” can be understood in either of
`Imran al Nakha`i saying, ‘Listen two ways: (1) “they have made their
just one word.’ Abu `Imran replied, religion [an object of ] play and fun”,
‘Not even half a word.’ Fudayl b. or (2) “they have made play and

1113
 Surah 6 Al An`am

[70] Leave alone113 those who treat their reli-

gion as a sport and pastime,114 and whom the ِ َّ ِ
life of this world has deluded.115 Yet, admonish ‫ين َّاتَ ُذواْ ِدينـَُه ْم لَعِبًا َوَلًْوا َو َغَّرتـْ ُه ُم‬ َ ‫َو َذر الذ‬
‫س ِبَا‬ ِِ ِ ُّ ُ‫الَيَاة‬
(them) with this (message) lest a soul be held ٌ ‫الدنـْيَا َوذَ ّك ْر به أَن تـُْب َس َلِ نـَْف‬ ْ
َ‫الل َوِلٌّ َوال‬ ِ ِ
up116 on account of what it has earned, with no ّ ‫س َلَا من ُدون‬ َ ‫ت لَْي‬ ْ َ‫َك َسب‬
one besides Allah as its protector or interces- ‫يع َوإِن تـَْع ِد ْل ُك َّل َع ْد ٍل الَّ يـُْؤ َخ ْذ ِمنـَْها‬ ِ
ٌ ‫َشف‬
sor. Were it (then) to ransom all that can be ِ ِ ‫ك الَّ ِذ‬ ِ
ransomed, it would not be accepted of it. Those ‫اب‬
ٌ ‫ين أُبْسلُواْ بَا َك َسبُواْ َلُْم َشَر‬ َ َ ‫أ ُْولَئ‬
are the ones to be held up for what they earned. ‫اب أَلِ ٌيم ِبَا َكانُواْ يَ ْك ُف ُرو َن‬ ِ ِ
ٌ ‫ّم ْن َحي ٍم َو َع َذ‬
For them is a draught of boiling water117 and a ﴾٧٠﴿
painful chastisement, because they were con-
sistently denying.

fun [or “passing delights”] their re- life.”

ligion” i.e., the main goal of their 116. The word “ubsilu” has different
lives. To my mind, the latter reading connotations, such as, to be held up,
is definitely preferable inasmuch as arrested, humiliated, rewarded, be
it brings out the fact that many of forbidden, or consigned to perdition
those who are “beguiled by the life of (Au.).
this world” devote themselves to the
pursuit of what the Qur’ān describes 117. Asad writes: “Among the vari-
as “passing delights” including the ous meanings attributed to the word
pleasures which money and power hamim are the concepts of intense
can provide with something akin to heat as well as of painful cold (Qa-
religious fervor: an attitude of mind mus, Taj al `Arus).”
which causes them to lose sight of all 118. Rashid Rida points out that
spiritual and moral values” (Asad). the phrase in the text Nuraddu `ala
115. Yusuf Ali comments: “(In ch.) a`qabina, is always used by the Ar-
vi, (verse) 32, ... we are told that abs for a situation in which one has
the life of this world is mere play to take a step backwards in retreat,
and amusement, and Religion and indicating a failure of undertaking.
the Hereafter are the serious things In view of that connotation it would
that require our attention. Worldly imply here retreating from a better
people reverse this, because they are position to a lower one: from mono-
deceived by the allurements of this theism to idol worship.

1114
Al An`am Surah 6

[71] Say, ‘Shall we call on others besides Al-

ِ ‫ون‬ ِ ِ
lah that which can neither benefit us nor َ‫الل َما الَ يَن َفعُنَا َوال‬ ّ ‫قُ ْل أَنَ ْدعُو من ُد‬
harm us, and be turned back on our heels after ‫ضُّرَن َونـَُرُّد َعلَى أ َْع َقابِنَا بـَْع َد إِ ْذ َه َد َان‬ُ َ‫ي‬
Allah has guided us aright?118 like him whom ِ ِ
the Satans lured to wandering in the earth in
‫ض‬ِ ‫ني ِف األ َْر‬ ُ ‫استـَْه َوتْهُ الشَّيَاط‬ ْ ‫اللُ َكالَّذي‬ ّ
bewilderment? (Though) He has companions ِ
‫اب يَ ْدعُونَهُ إ َل ا ْلَُدى‬ ٌ ‫َص َح‬
ْ ‫َحيـَْرا َن لَهُ أ‬
ِ ِ ِ
calling him to guidance: “Come to us.”’ Say, َ ‫الل ُه َو ا ْلَُد‬
‫ى َوأُم ْرَن‬ ّ ‫ائْتنَا قُ ْل إِ َّن ُه َدى‬
ِ ِ ِ ِ
ِّ ‫لنُ ْسل َم لَر‬
‘Verily. Allah’s guidance is the guidance. We ﴾٧١﴿ ‫ني‬
have been ordered to submit ourselves to the
َ ‫ب الْ َعالَم‬
Lord of the worlds.’
‫ي إِلَْي ِه‬ ِ َّ ِ
َ ‫الصالةَ َواتـَُّقوهُ َوُه َو الذ‬ ُ ‫َوأَ ْن أَق‬
َّ ْ‫يموا‬
[72] And that, ‘Establish the Prayer, and fear
Him (alone).’ It is to Him that you shall be ﴾٧٢﴿ ‫ُْت َش ُرو َن‬
mustered.
[73] It is He who created the heavens and
‫ض ِب ْلَ ِّق‬ ِ َّ ‫وهو الَّ ِذي خلَق‬
the earth in truth.119 The Day He says (to the َ ‫الس َم َاوات َواأل َْر‬ َ َ ََُ
Hour), ‘Be,’ lo, it will be. His Word is the True ‫الَ ُّق َولَ ُه‬
ْ ُ ُ َْ ُ ُ ََ ُ ُ َُ َ‫َويـَْو‬
‫ه‬‫ل‬‫و‬ ‫ـ‬ ‫ق‬ ‫ن‬‫و‬ ‫ك‬ ‫ي‬ ‫ـ‬ ‫ف‬ ‫ن‬ ‫ك‬ ‫ول‬ ‫ق‬ ‫ـ‬ ‫ي‬ ‫م‬
‫ب‬ ِ ‫الصوِر َع ِالُ الْغَْي‬ ِ
(word).120 His (alone) shall be the dominion121 َ ُّ ‫ك يـَْوَم يُن َف ُخ ف‬ ُ ‫الْ ُم ْل‬
the day the Trumpet is blown:122 Knower of ﴾٧٣﴿ ُ‫الَبِري‬ ِ
ْ ‫الَك ُيم‬ ِ
ْ ‫َّه َادة َوُه َو‬
the invisible and the visible.123 And He is the
َ ‫َوالش‬
Wise, the Well acquainted.

119. Mawdudi comments: “It has A great objectivity motivates it, and
been asserted again and again in the a wise purpose underlies it...
Qur’ān that God created the heaven “Second, it means that God has cre-
and earth ‘in truth.’ This covers a ated this entire system of the uni-
wide range of meanings: verse on solid foundations of truth.
“First, that the heaven and the earth The whole of the universe is based on
have not been created just for the fun justice, wisdom and truth. Hence,
of it. This existence is not a theatrical there is no scope in the system for
play. This world is not a child’s toy falsehood to take root and prosper.
with which to amuse oneself as long The phenomenon of the prosperity
as one wishes before crushing it to of falsehood which we observe, is to
bits and throwing it away. Creation be ascribed to the will of God, Who
is rather an act of great seriousness. grants the followers of falsehood

1115
 Surah 6 Al An`am

the opportunity, if they so wish, The second will herald a new phase,
to expend their efforts in promot- a new order, and when every being
ing unrighteousness, injustice and that ever lived will come to life again.
untruth. In the end, however, the Mankind will be assembled on earth
earth will throw up all the seeds of which will be rendered flat, reckon-
untruth that have been sown, and in ing will be conducted and judgment
the final reckoning every follower of pronounced (Au.).
falsehood will see that the efforts he The Prophet said:
devoted to cultivating and watering
this pernicious tree have all gone to ‫ وحىن جبهته ينتظر مىت‬،‫إن إسرافيل قد التقم الصور‬
waste (Abridged). ‫يؤمر فينفخ‬
120. Majid has a beautiful point: “Israfil has the Sur to his mouth
“i.e., whatever He utters must and and with his head bent forward
shall be accomplished in fact. Al awaits the order to blow” (Ibn
Huqq here is not ‘the truth.’ It ex- Jarir).
presses the idea of the overpowering The Prophet has given us some oth-
efficacy of His word.” er details. In a hadīth (preserved by
121. This does not mean that the Bukhari) he said:
present dominion is not His. The ِ َْ‫ي النـَّْف َختـ‬
‫ت‬ُ ‫ال أَبـَْي‬
َ َ‫ال أ َْربـَعُو َن يـَْوًما ق‬ َ َ‫ي أ َْربـَعُو َن ق‬ َ َْ‫َما بـ‬
purpose of this statement is rather to ‫ال‬
َ َ‫ال أ َْربـَعُو َن َسنَةً ق‬ َ َ‫ت ق‬ ُ ‫ال أَبـَْي‬
َ َ‫ال أ َْربـَعُو َن َش ْهًرا ق‬ َ َ‫ق‬
stress that when the veil which con- ِ ِ ِ
‫الس َماء َماءً فـَيـَنـْبـُتُو َن َك َما‬
َّ ‫اللُ م ْن‬ َّ ‫ال ُثَّ يـُْنزُل‬ َ َ‫ت ق‬ ُ ‫أَبـَْي‬
ceals certain truths in this phase of َّ‫ان َشيءٌ إَِّل يـَبـْلَى إِل‬ ِ ‫النْس‬ ِْ ‫ت الْبـَْقل لَْيس ِم ْن‬
existence will be removed and Truth ْ
ِ
َ َ ُ ِ ُ ُ‫يـَنـْب‬
‫الَْل ُق‬ ‫ب‬ ‫ك‬َّ
‫ر‬ ‫ـ‬ ‫ي‬ ‫ه‬ ‫ن‬ ‫م‬‫و‬ ‫ب‬ِ ‫ن‬ َّ
ْ ُ َُ ُ ْ َ َ ُ ْ َ َ ‫َعظْ ًما َواح ًدا َوُه‬
‫الذ‬ ‫ب‬ ‫ج‬ ‫ع‬ ‫و‬
becomes fully manifest, it will be then ‫يـَْوَم الْ ِقيَ َام ِة‬
quite clear that all those who seemed
or were considered to possess power “Between the two blows (of
and authority were utterly powerless, the Sur) there will be a gap of
and that the true dominion belongs forty.” They (the narrator Abu
to the One True God who brought Hurayrah), “Will it be forty days?”
the universe into existence (Au.). He replied, “I do not say that.”
They asked, “Forty months?” He
122. The allusion here is to the sec-
said, “I do not say that.” They
ond of the two mighty blows of the
asked, “Forty years?” He replied,
Sur (Razi). The first will destroy all
“I do not say that either.” Then
life and the present world order.

1116
Al An`am Surah 6

he said, “Allah will then send me with the Truth, its circumference
down water from the heavens is like the width of the heavens and
and they will start sprouting out the earth. He will blow into it three
like plants. There is nothing from times. The first blast will be the Blast
the body of a man that remains of Dread, the second that of Swoon
(uneaten by the earth) but a sin- and the third the Blast which will be
gle bone. It is the tail bone. It is the Standing Forth before the Lord
from this that mankind will be of the worlds.
resurrected.”
(At some time) Allah will order Is-
At this point Ibn Kathir presents a rafil to make the first blast. The blast
long hadīth which, as he points out, will drive dread into every one of the
is made up of several ahadīth by a heavens and earth, except he who
not so well trusted narrator. How- Allah wills. He will order him to
ever, and although not every part of keep blowing for a long while, with-
it could be checked for authenticity, out break. This is referred to in the
we present its somewhat abridged Qur’ān (38: 15),
translation because of the impor- ِ ‫{وما يـْنظُر هؤَل ِء إَِّل صيحةً و‬
‫اح َدةً َما َلَا ِم ْن فـََو ٍاق‬ َ َ َْ ُ َ ُ َ ََ
tance of the subject.
]15 :‫} [ص‬
He writes: Hafiz Abul Qasim Tabara- “These are not waiting but for a
ni has recorded the following hadīth single cry, which will brook no de-
in his collection called “Al-tiwalaat.” lay.”
Said the Prophet while amongst a With that Allah will make the moun-
few of his Companions, as report- tains move. They will move like
ed by Abu Hurayrah: “When Allah clouds, as if a mirage. Then the earth
was finished with the creation of the will shake with all its inhabitants to
heavens and the earth, He created resemble a boat tossed into the sea,
the Sur and handed it over to Is- hit by stormy waves. It will swing
rafil. He placed it on his mouth, and with its inhabitants like a lamp hung
is looking up at the `Arsh, waiting by the roof; the winds rocking it. It is
for the command.” I (the narrator) about this that it was said (79: 6-8),
asked, “Messenger of Allah, what is ِ َّ ‫) تـتـبـعها‬6( ُ‫الر ِاج َفة‬
‫وب‬
ٌ ُ‫) قـُل‬7( ُ‫الرادفَة‬ َ َُ ْ َ َّ ‫ف‬ُ ‫{يـَْوَم تـَْر ُج‬
this Sūr?” He replied, “A trumpet.”
]8 - 6 :‫يـَْوَمئِ ٍذ َو ِاج َفةٌ } [النازعات‬
I asked, “What is it like?” He an-
swered, “Huge. By Him who sent “The day a rattling with rattle

1117
 Surah 6 Al An`am

(the world) violently, followed by ‫ض إَِّل َم ْن‬ ِ ‫السماو‬

ِ ‫ات َوَم ْن ِف ْال َْر‬ ِ َ ‫{ فـََف ِز‬
a second thunderous blast, the day َ َ َّ ‫ع َم ْن ف‬
]87 :‫اللُ} [النمل‬
َّ َ‫َشاء‬
when the hearts will throb (with
fear).” “In dread will be whoever is in the
heavens and in the earth, except whom
The people will be swinging on its He wills.”
back, the breast-feeders will forget
their young ones, the pregnant will He answered, “Martyrs are the ex-
abort pregnancy, children will go ceptions. It is the living who will be
gray, the devils will fly from fear to in dread, while the martyrs are alive
the shores until angels appear who with Allah, being fed, Allah will save
will strike on their faces and push them from the dread of that Day,
them back (to the seas), the people and accord them peace in its wake.
will turn on their heels, none to save That will be the torment that Allah
them from Allah’s command, some will send upon the worst of His crea-
of them calling others – that is the tures. He has said (22: 1, 2),
ِ ‫الس‬
Day about which Allah said (40: 32), ٌ‫اعة َش ْيء‬ َ َّ َ‫َّاس اتـَُّقوا َربَّ ُك ْم إِ َّن َزلَْزلَة‬
ُ ‫{ي أَيـَُّها الن‬
َ
ٍ
‫) يـَْوَم تـََرْونـََها تَ ْذ َه ُل ُك ُّل ُم ْرض َعة َع َّما‬1( ‫َع ِظ ٌيم‬
ِ
]32 :‫{ يـَْوَم التـَّنَ ِاد } [غافر‬
ِ
“The Day of calling.” َ ‫ض ُع ُك ُّل َذات حَْ ٍل حَْلَ َها َوتـََرى الن‬
‫َّاس‬ َ َ‫ت َوت‬
ْ ‫ض َع‬َ ‫أ َْر‬
ِ ِ
‫الل َشدي ٌد‬َّ ‫اب‬ ِ ِ
َ ‫ُس َك َارى َوَما ُه ْم ب ُس َك َارى َولَك َّن َع َذ‬
They would be in that state when ]2 ،1 :‫} [احلج‬
the earth will split up from end to ‘People, fear your Lord. Surely,
end. They would be witnessing an the shaking of the Hour will be a
affair never witnessed before. That great thing. The Day you witness
will drive the people into a state of it, every breast-feeding female will
fear the extent of which only Allah forget about its young, and every
knows. As they look up at the heav- pregnant will abort what it carries.
en, it would be like boiled oil. Then And you will see the people drunk;
it will split (gain), the stars will fall but they will not be drunk, rather
and its moon and sun will lose their Allah’s torment will be great.’
shine. The Prophet added, ‘The dead They will remain in the torment as
will not know about these happen- long as Allah wills, except that it will
ings.’” be long.
Abu Hurayrah asked, “Who exactly Then Allah will order Israfil to blow
are meant by the exception in the the Swoon-blow. When he dose
verse (27: 87), that, everyone will pass out except

1118
Al An`am Surah 6

he whom Allah wills. When all and creation from among My creations. I
everyone lies unconscious, and they created you for the function that you
have gone cold, the angel of death have witnessed. So, ‘Die off.’ He will
will go to Allah the Overcomer, and die off. Then none will be left ex-
plead, ‘My Lord. Everyone in the cept Allah, the One, the Unique, the
heaven and earth is dead, except he Overcomer, who did not give birth
whom You willed.’ He will ask, al- to any and was not born, He will be
though He knows, ‘So who is left?’ the Last, like He was the First, He
He will answer, ‘Those left are: Your- will fold the heavens and the earth
self, the Living who will never die, in the manner of folding the scrolls,
the carriers of `Arsh, Jibril, Mika’il hold them in his palms, He will turn
and myself.’ He will say, ‘Let Jibril them around three times and say, ‘I
and Mika’il die.’ At that the `Arsh am the King, I am the Overcomer, I
will speak out to say, ‘Our Lord! am the Overcomer, I am the Over-
Should Jibril and Mika’il die?’ He comer – three times. Then He will
will answer, ‘Quiet. I have written speak out in a high note, ‘Whose is
it upon everyone below my `Arsh.’ the Kingdom today?’ – three times.
So the two will die. Then the angel No one will answer Him. Then He
of death will go to Allah, the Over- will say to Himself (40: 16),
ommer and say, ‘My Lord! Jibril and ]16 :‫اح ِد الْ َق َّها ِر} [غافر‬ ِِ
ِ ‫{ل الْو‬
Mika’il are dead.’ He will ask, ‘Who َ َّ
is left?’ He will answer, those left are “It is for Allah, the Overcomer.”
Yourself, the Living who will never Allah had said (14: 48),
die, and the carriers of `Arsh, and }‫ات‬ ِ ‫ض َغيـَْر ْال َْر‬
myself.’ He will say, ‘Let the carri- ُ ‫الس َم َو‬
َّ ‫ض َو‬ ُ ‫َّل ْال َْر‬
ُ ‫{يـَْوَم تـُبَد‬
]48 :‫[إبراهيم‬
ers of My `Arsh die.’ So they will die.
Then Allah will order the `Arsh to “The Day the earth will be changed
for another earth, the heavens as
take the Trumpet away from Israfil.
well.”
Then the angel of death will come to
Him and say, ‘My Lord, the carriers Then He will spread them, flat-
of Your `Arsh are dead.’ Allah will ten them, and stretch them like the
ask, although He knows, “So, who is stretching of an `Ukazi skin, so that
left?” He will answer, ‘Left are Your- (20: 107),
self - the Living who will never die; ]107 :‫{ل تـََرى فِ َيها ِع َو ًجا َوَل أ َْمتًا} [طه‬
َ
and I am left.’ He will say, ‘You are a
“You will not see therein any de-

1119
 Surah 6 Al An`am

pression or elevation.” ens and the earth. Allah will say, ‘By
Then Allah will shake the creation, a my power and glory, let every soul
good shaking and there they would return to its body.’ With that the
be, on the altered earth like they were spirits in the earth will enter into the
there before – he who was on the bodies. It will enter through their
face of the earth will be on the face nostrils flowing through their bod-
of the earth while he who was below ies like poison runs through a bitten
the surface will be below the surface. man. Then, the Prophet added, ‘the
After that He will send down wa- earth will be split for you; and I’ll be
ter on them from the bottom of the the first for whom the earth will split
`Arsh. Thereafter He will order the You will come out hastening to your
heavens to rain down water. It will Lord’ (54: 8),
rain for 40 days, until the water will }‫ول الْ َكافُِرو َن َه َذا يـَْوٌم َع ِسٌر‬ ِ ‫ني إِ َل الد‬
ُ ‫َّاع يـَُق‬ ِِ
َ ‫{م ْهطع‬
ُ
be 12 yards high over them. Then ]8 :‫[القمر‬
Allah will order the bodies to grow. “Necks outstretched toward the Call-
They will grow like vegetable plants, er, the unbelievers saying, ‘This is a
until when their bodies have com- hard day.’
pleted to become what they were,
Allah will say, ‘Let the carriers of the They will be barefoot, naked, un-
`Arsh come alive.’ They will come circumcised and made to stand, a
alive. Thereafter He will order Israfil standing that will last 70 years; nei-
to take on the Trumpet and put it ther looked at you nor any judg-
against his mouth. Then He will or- ment made between you. You’ll cry
der Jibril and Mika’il to come alive. until the tears exhaust, then you will
They will come alive. Then Allah will shed tears of blood and sweat until
order the spirits to be brought forth. you are in sweat up to your nostrils
They will be brought out. The spir- or your earlobes, you saying, ‘Who
its of the believers would be shining will intercede with our Lord for us
bright, while the spirits of the unbe- to start the judgment between us?’
lievers would be dark. He will take You will say, ‘Who can be more de-
hold of all of them and cast them serving than your father Adam? Al-
into the Trumpet. Then He will or- lah created him with His own Hand,
der Israfil to blow the blow of Res- blew spirit into Him, and spoke to
urrection. The spirits will burst forth him directly?’
like they were bees filling the heav- They will go to Adam and request

1120
Al An`am Surah 6

him that. But he will refuse and say, next heaven angels twice the num-
‘I am not your man.’ So they will go bers that came down from the first
oyher prophets one after another. heaven and twice the earth’s men
Every time they go to a prophet, he and Jinn. When they come closer to
refuses. The Prophet added, ‘Until the earth, it will be filled with their
they come to me.’ Light. As they take their position, it
I will go up to the front of the `Arsh will be asked, ‘Is your Lord within
and fall into prostration. I will re- you?’ They will reply, ‘Not yet. He is
main in prostration until an angel coming.’
will come to me and holding me by Then will come down, twice as be-
my shoulder will lift me up. Allah will fore (from the rest of the heavens,
say, ‘O Muhammad!’ I will answer, one after another) followed by Allah
‘Yes my Lord.’ He will ask, although the great Subduer, the Mighty, the
He knows, ‘What’s with you?’ I will Honored in the shades of clouds; an-
answer, ‘My Lord! You promised to gels bearing His `Arsh; they will be
allow me to intercede with You on eight angels. Their feet will be at the
behalf of Your creation; so, do start bottom of the last of the earths. The
judging between Your creation.’ He heaven and earth on their sides, the
will reply, ‘I accept your intercession. `Arsh on their shoulders, and there
I shall come to judge between you.’ being heavy (echoing) sound in their
The Prophet said, “So, I will return to hymning, as they say,
my place and while standing among ‫ سبحان ذي امللك‬،‫سبحان ذي العرش واجلربوت‬
the people, we will hear a huge con- ‫ سبحان‬،‫ سبحان احلي الذي ال ميوت‬،‫وامللكوت‬
sternation putting us into great fear; ‫ ُسبُّوح قدوس قدوس‬،‫الذي مييت اخلالئق وال ميوت‬
and lo, the inhabitants of the heaven ،‫ رب املالئكة والروح‬،‫ سبحان ربنا األعلى‬،‫قدوس‬
closest to the earth will come down, ،‫ الذي مييت اخلالئق وال ميوت‬،‫سبحان ربنا األعلى‬
twice in numbers than the men and
‘Glory to the Lord of the `Arsh,
Jinn assembled there. When they
and to the Predominant, Glory
come closer to the earth, it will be
to the Sovereign, the Monarch,
filled with their Light. As they take
Glory to the Living who will nev-
their position, it will be asked, ‘Is
er die, Glorious, the All-Pure, the
your Lord within you?’ They will re-
All-pure, the All-pure. Glorious
ply, ‘Not yet. He is coming.’
is our Lord the All-high, Lord of
Then will come down from the the angels and the Spirit, Glori-

1121
 Surah 6 Al An`am

ous is our Lord the All-high, He Roast therein today, for that you
who deals death to the creations, were rejecting.’
and does not die. Allah will divide and separate the
Thereafter Allah will place His Kur- people, and the nations will go down
siyy on His earth where He will, and on their knees (45: 28):
speak out saying, ‘O Men and Jinn, ‫{وتـََرى ُك َّل أ َُّم ٍة َجاثِيَةً ُك ُّل أ َُّم ٍة تُ ْد َعى إِ َل كِتَ ِابَا الْيـَْوَم‬
I’ve remained silent from the day I َ
]28 :‫ُْتَزْو َن َما ُكنـْتُ ْم تـَْع َملُو َن} [اجلاثية‬
created you until this day; listening
You will see every nation on its
to your words, and watching your
knees. Every nation will be called
deeds. Now you pay attention to Me.
forth for its account. Today you
It is your deeds and your scriptures shall be rewarded for what you
that will be read upon you. So, who- were doing.
ever finds good, let him thank Allah,
but whosoever finds other than that Allah will begin to judge ignoring
may blame none but himself.’ men and Jinn and starting with the
animals – until He would have ren-
Following that Allah will order Hell dered justice between a horned and
to be brought forth. (When it ar- un-horned goat (as to why the earlier
rives) a shining neck will emerge horned the latter) – until none will
from it. It will say (36; 60-64), remain with any grudge for another.
‫{أََلْ أ َْع َه ْد إِلَْي ُك ْم َي بَِن آَ َد َم أَ ْن َل تـَْعبُ ُدوا الشَّْيطَا َن‬ When that’s achieved, He will say,
‫) َوأ َِن ْاعبُ ُد ِون َه َذا ِصَرا ٌط‬60( ‫ني‬ ٌ ِ‫إِنَّهُ لَ ُك ْم َع ُد ٌّو ُمب‬ ‘Be dust.’ It is then that unbeliever
‫َض َّل ِمْن ُك ْم ِجبِ ًّل َكثِ ًريا أَفـَلَ ْم‬
َ ‫) َولََق ْد أ‬61( ‫ُم ْستَق ٌيم‬
ِ will say (78: 40):
ِِ ِ
‫وع ُدو َن‬ َ ُ‫) َهذه َج َهن َُّم الَِّت ُكنـْتُ ْم ت‬62( ‫تَ ُكونُوا تـَْعقلُو َن‬ ُ ‫{ي لَيـْتَِن ُكْن‬
]40 :‫ت تـَُر ًاب} [النبأ‬ َ
} )64( ‫اصلَ ْوَها الْيـَْوَم ِبَا ُكنـْتُ ْم تَ ْك ُف ُرو َن‬ ْ )63( ‘Oh my, only if I was dust.’
]65 - 60 :‫[يس‬
Had I not enjoined upon you, O Then it is that Allah will begin to
children of Adam, that you should judge between men and jinn, first
not worship Shaytan, (that) surely calling for justice for he who was
he is your open enemy? And that killed for no just cause, followed by
you worship Me (alone)? This other kinds of wrongs done by one
is the straight path. He did lead against another.” (Shortened)
astray a great multitude of you
Ibn Kathir ends the texts by saying
(in the past). Were you not able
to think? This is the Jahannum that although as a single report it is
(then), that you were promised. not of good strength, but as pieces

1122
Al An`am Surah 6

ِ ِ ِ َ َ‫وإِ ْذ ق‬
ْ ‫ال إِبـَْراه ُيم ألَبِيه َآزَر أَتـَتَّخ ُذ أ‬
[74] (Recall) when Ibrahim124 said to his father ‫َصنَ ًاما‬
Azar,125 ‘Do you take idols for gods?126 I see َ
ٍ‫ضالٍَل ُّمبِني‬ ِ ِِ ِ
you and your folks in a manifest error.’127 َ ‫ك ف‬ َ ‫آلَةً إ ّن أ ََر َاك َوقـَْوَم‬
﴾٧٤﴿

put together, each piece seems to the Semitic peoples and tribes’ (EBr.
have support in Sahih narrations. I, p.60).”
123. Asad remarks: “The term al sha- 125. Majid comments: “`Terah’ of
hadah (lit., “that which is [or “can the Bible; variously spelt as Zarah and
be”] witnessed”) is used in this and Therach in the Talmud and Athar by
similar contexts as the exact antith- Eeusebius, ‘The chief officer of King
esis of al ghayb (“that which is be- Nimrod and a great favorite with
yond the reach of a created being’s his royal master; (Polano, op. cit.,
perception”). Thus, it circumscribes p.30). ‘The apocryphal books of the
those aspects of reality which can be Old Testament such as the Book of
sensuously or conceptually grasped Jashir, represent Terah to have been
by a created being.” a great soldier and commander of
124. Ibrahim (asws) is often men- the armies of the King of Babylon.’
tioned in this Holy Book because he (Marston, The Bible is True, p. 180)
was equally acceptable to the Jews, Asad adds: “In the Bible, the name
Christians, and pagans. All the three of Abraham’s father is given not as
communities prided in him (Razi). Azar but as Terah (the Tarah or Tara-
Majid writes under p.I, n. 559: kh of the early Muslim genealogists).
“(In the sense of a leader of man- However, he seems to have been
kind, Ibrahim) continues to be till known by other names (or designa-
this day, being the accepted head of tions) as well, all of them obscure
the three great peoples of the world as to origin and meaning. Thus, in
the Muslims, the Christians and various Talmudic stories he is called
the Jews. ‘He is not, in the first in- Zarah, while Eusebius Pamphili (the
stance, the progenitor of the people, ecclesiastical historian who lived to-
but the founder and leader of a reli- wards the end of the third and the
gious movement. Like Mohammad, beginning of the fourth century of
some 2,000 years later, he stood at the Christian era) gives his name as
the head of a great movement among Athar. Although neither the Talmud
nor Eusebius can be regarded as au-

1123
 Surah 6 Al An`am

thorities for the purposes of Qur’ān cults with animistic conceptions of

commentary, it is not impossible that the power of nature, with which man
the designation Azar (which occurs was either brought into immediate
in the Qur’ān only once) is the pre contact, or which affected his aims
Islamic, Arabicized form of Athar or and his welfare. Each centre had its
Zarah.” special patron deity in most cases
126. Majid quotes: ‘Idolatry and conceived as masculine who was
image worship form a very striking brought into association with some
feature of the Babylonian religious natural phenomenon. The two pow-
system, and already meet us in its ad- ers most commonly chosen were the
vanced stage of development in the sun and the moon, and by the side
earliest cultural period of which ma- of these we find streams and stones
terial remains have been preserved.’ personified as god’ (DB. V. p.536).”
(ERE, VII, p.117) ‘Even Therech, 128. The textual word is “malakut.”
who still remained chief officer to the Imām Razi says that the spirits of
king, became a worshipper of idols. the humans do not miss to see the
In his house he had twelve large im- Light of Allah but because of barri-
ages of wood and stone, a separate ers. What are these barriers? They are
god for each month of the year, and everything that one engages himself
to these he prayed and made obei- with apart from Allah. Obviously, the
sance (Polano).” greatest of such barriers are the idols.
Among the Arabs, writes Alusi some- When Ibrahim removed this barrier
where else, idol worship was intro- by devoting himself entirely to Allah
duced by `Amr b. Luhayy. and denying the significance of any-
thing else besides Him, he was able
127. Majid comments: “The Baby- to achieve theophany (Tajalli). Such
lonian religion was an admixture Divine manifestation, however, adds
of animism, image cult, and nature Razi, was not with the physical eyes,
worship. ‘The religion of Babylonia rather, with the inner vision. It was,
in the earliest form known to us may in fact, this inner vision, that helped
be defined as a combination of local

1124
Al An`am Surah 6

[75] That is how We showed Ibrahim the king- ِ ‫السماو‬ ِ ِ

dom128 of the heavens and the earth so that he
‫ات‬ َ ‫ك نُِري إِبـَْراه َيم َملَ ُك‬
َ َ َّ ‫وت‬ َ ‫َوَك َذل‬
﴾٧٥﴿ ‫ني‬ ِِ ِ ِ ِ ‫واألَر‬
might be of those who believe firmly.129 َ ‫ض َوليَ ُكو َن م َن الْ ُموقن‬ ْ َ

Ibrahim to construct the argument `Abdul Rahman b. `Ayyash reports:

that he presented to his people, as re- ٍ ‫صلى بنا رسول هللا صلى هللا عليه وسلم ذات‬
،‫غداة‬
counted in the following verses. !‫وجها منك الغداة‬
ً ‫أسفر‬
َ ‫ ما رأيتك‬:‫فقال له قائل‬
Commenting on the use of the word ،‫رب يف أحسن صورة‬ ّ ‫ وقد تب ّدى يل‬،‫ ومايل‬:‫قال‬
‘Nuriy,’ Razi quotes Imām al Hara- ‫ أنت‬:‫ اي حممد؟ قلت‬،‫ فيم خيتصم املأل األعلى‬:‫فقال‬
mayn as commenting: Allah’s knowl- ‫بردها‬
َ ‫أعلم [اي رب] ! فوضع يده بني كتفي فوجدت‬
edge is limitless. Indeed, His knowl- ‫ مث تال‬.‫ فعلمت ما يف السماوات واألرض‬،‫ثديي‬
ّ ‫بني‬
edge of every branch of knowledge ‫”وكذلك نري إبراهيم ملكوت السماوات‬:‫هذه اآلية‬
has no end. For every substance of ”‫واألرض وليكون من املوقنني‬
His creations can take endless forms.
“One day the Prophet did his
Therefore, the knowledge of His
morning Prayer with us. Some-
kingdom has no end. Its acquisition,
one remarked, ‘I have never seen
therefore, by any of His creation in
your face as bright as this morn-
one go is out of the question. It has
ing.’ He replied, ‘Why not! My
to be obtained in a gradual man-
Lord came to me in the best of
ner. Accordingly, Allah did not say
forms. He said, “Muhammad!
‘araynahu,’ which would mean ‘We
What do you think the angels
showed him,’ (in the past, and im-
are arguing among themselves
plying an instantaneous showing),
about?’ I said, ‘You know better.’
rather, He said, ‘Nuriy,’ (comprising
So He placed His Hands over my
present and future tenses) which has
shoulders, and I knew all that is in
the sense of the act in continuance
the heavens and the earth.’ Then
and, hence, gradualism accompany-
the Prophet recited this verse:
ing it.
“That is how We showed Ibrahim the
129. Yaqin is the word in the text. It kingdom of the heavens and the earth
is that state of certitude of the heart so that he might be of those who firmly
which is obtained when all doubts believe” (Ibn Jarir).
have been removed with the help of
Ibn Kathir reports another version of
evidences (Razi).
this report known as hadīth al Ma-

1125
 Surah 6 Al An`am

[76] When night covered him (with darkness)

he beheld a star.130 He said, ‘This is my Lord.’
َ َ‫فـَلَ َّما َج َّن َعلَْي ِه اللَّْي ُل َرأَى َك ْوَكبًا ق‬
‫ال‬
‫ني‬ِِ ُّ ‫ال ال أ ُِح‬ َ َ‫َه َذا َرِّب فـَلَ َّما أَفَ َل ق‬
(But) when it set he remarked, ‘I do not like َ ‫ب اآلفل‬
those that set?’ ﴾٧٦﴿
[77] Then, when he saw the moon coming
َ َ‫فـَلَ َّما َرأَى الْ َق َمَر َب ِز ًغا ق‬
‫ال َه َذا َرِّب فـَلَ َّما‬
up,131 he said, ‘This is my Lord.’132 (But) when
it disappeared he said, ‘Unless my Lord guides ‫ال لَئِن َّلْ يـَْه ِدِن َرِّب أل ُكونَ َّن ِم َن‬ َ َ‫أَفَ َل ق‬
﴾٧٧﴿ ‫ني‬ ِ ِ
me, I shall surely be of a people unguided.’ َ ّ‫الْ َق ْوم الضَّال‬

nam as found in Ahmad and Tirmid- it were Jupiter and Venus that were
hi (who rates it Sahih). It is narrated worshipped in the ancient times
by Mu`adh ibn Jabal. This version (Au.).
has the words ‘and I felt the coldness 131. Majid quotes: ‘Temples to the
of His hands descending down to moon god are found in all the large
my breast’ added after ‘So He placed cities of Babylonia and Assyria. (EBr.
His Hands over my shoulders.’ XX, p. 703). Ur, the Chaldean capi-
130. The Qur’ān has used the word tal, ‘was an ancient seat of lunar wor-
kawkab, which is applicable both ship.’ (JE. XII, p. 380). ‘The great
to planets as well as stars. We have temple of the Third Dynasty at Ur
translated the word as star following was dedicated to the Moon Goddess.
the generally understood meaning of The temple was the abode of the pa-
the ancients who did not differenti- tron city, and the deity was its ap-
ate between stars and planets, calling pendage: the chief priest as the repre-
the former as fixed stars and the lat- sentative of the deity was the ruler of
ter as moving stars. But the allusion the city and state’ (Gregory, op. cit.,
could be to a planet, either, as Majid p. 13).
has written, “... Jupiter (Marduk), 132. It is not necessary that the
the chief god,” or, “Venus (Ishtar) sighting of the star and the moon
the chief goddess, of Babylonia.” should have happened on the same
Modern archaeological researches, night, with the sun sighted on the
Majid adds in his Urdu commentary, following morning. Rather, as Alusi
confirms the opinion of our earliest has pointed out, the episode could
scholars that of the celestial objects have well run through several nights

1126
Al An`am Surah 6

[78] Then, as he saw the sun rising he said,

‘This is my Lord. This is the largest.’133 (But) ‫ال َه َذا َرِّب‬َ َ‫س َب ِز َغةً ق‬ َ ‫َّم‬
ْ ‫فـَلَ َّما َرأَى الش‬
ِ
‫ال َي قـَْوم إِِّن‬
when it went down, he cried out, ‘My people! َ َ‫ت ق‬ ْ َ‫َه َذآ أَ ْكبـَُر فـَلَ َّما أَفـَل‬
I am quit of what you associate (with Allah).134 ﴾٧٨﴿ ‫بَِريءٌ ِّمَّا تُ ْش ِرُكو َن‬

(Thanwi). dred thousand. The city was a large

133. “In ancient Babylonia the sun industrial and commercial metropo-
was worshipped from innumerical lis. Merchandise was brought to Ur
antiquity. The ideogram of the sun, from places as far away as Palmer
like that of the moon, in the Baby- and Nilgiri in one direction, and in
lonian language is always preceded the other it had developed trade re-
by a determinative which implies di- lations with Anatolia. The state, of
vinity ... There was no deity of the which this city was the capital, ex-
pantheon whose worship enjoyed an tended a little beyond the boundar-
equally continued popularity from ies of modern Iraq in the north, and
the earliest to the latest time both in exceeded its present borders further
Babylonia and Assyria” (FWN. I, pp. to the west. The great majority of the
529 530) - Majid. population were traders and crafts-
men.... Interest was rampant among
134. Note the words: “I am quit of them and their devotion to money
what ‘you’ associate, implying that making seemed all absorbing...
Ibrahim himself never committed
that sin (Majidi). “In the inscription of Ur there are
references to about five thousand
Mawdudi presents the summary deities. Each city had its own deity.
of conclusions which Sir Leonard Each city had a chief deity which it
Wooley arrived at as a result of the considered its chief protector and,
researches embodied in his work, therefore, that deity was considered
Abraham (London, 1935). worthy of greater reverence than all
“It is estimated that around 2100 the others. The chief deity of Ur was
B.C., which is now generally accept- Nannar (the moon god)... , and it
ed by scholars as the time of the ad- is for this reason that the city later
vent of Abraham, the population of became known as Kamarina (Qa-
the city of Ur was ... maybe five hun- mar is the Arabic word for moon:
Z.I. Ansari). The other major city

1127
 Surah 6 Al An`am

was Larsa, which replaced Ur as the but the biggest landlord, the big-
capital of the kingdom. Its chief de- gest trader, the biggest industrialist
ity was Shamash (the sun-god). Un- and the most powerful ruler. Many
der these deities there were a myriad orchards, buildings and huge estates
of minor deities which had generally had been consecrated to his temple.
been chosen from among the heav- In addition to this, cereals, milk,
enly bodies stars and planets. Peo- gold, cloth, etc., were brought as of-
ple considered them responsible for ferings to the temple by peasants,
granting their innumerable minor landlords and merchants, and there
prayers. Idols had been carved in the was a large staff in the temple to re-
image of these celestial and terrestrial ceive the offerings. Many a factory
gods and goddesses and were made had been established on behalf of the
objects of ritual worship. temple. Large scale trading was also
“The idol of Nannar had been placed carried out on its behalf. All these ac-
in a magnificent building on the top tivities were conducted by the priests
of the highest hill. Close to it was the in the name of the deity. Moreover,
temple of Nin Gal, the wife of Nan- the country’s main court was also lo-
nar. The temple of Nannar resembled cated in the temple. The priests func-
a royal palace. Every night a female tioned as judges and their Judgments
worshipper went to its bedroom, were equated with those of God. The
adorned as a bride. A great number authority of the royal family was de-
of women had been consecrated in rived from Nannar. The concept was
the name of this deity and their po- that Nannar was the true sovereign
sition was virtually that of religious and that the ruler of the country gov-
prostitutes. The woman who would erned merely on his behalf. Because
sacrifice her virginity for the sake of of this relationship, the king himself
her ‘god’ was held in great esteem. was raised to the rank of a deity and
For a woman to give herself to some was worshipped...”
unrelated person ‘for the sake of god’ To the above account, although a bit
was considered as a means to salva- ingenious, Mawdudi adds his own
tion. Needless to say, it was generally comments:
the priests who made most use of the “If the conclusions of these archaeo-
institution. logical researches are correct, it be-
“Nannar was not merely a deity, comes quite evident that polythe-

1128
Al An`am Surah 6

ِ ‫السماو‬ ِِ ِ
[79] I set my face, in pure faith, toward Him ‫ات‬ َ َ َّ ‫ت َو ْجه َي للَّذي فَطََر‬ ُ ‫إِِّن َو َّج ْه‬
ِ ِ ِ
who originated the heavens and the earth. And َ ‫ض َحني ًفا َوَما أ ََنْ م َن الْ ُم ْش ِرك‬
‫ني‬ َ ‫َواأل َْر‬
I am not of the associators.’135 ﴾٧٩﴿

ism did not consist merely of a set entirely devoted to the Hereafter
of religious beliefs and polytheistic and yet engaging himself in debates
rites, it rather provided the founda- and polemics, so long as he does not
tion on which the entire order of commit excesses devoting himself
economic, cultural, political and so- entirely to this affair (Thanwi).
cial life rested. Likewise, the mono- Differences in opinion seem to have
theistic mission which was under- surfaced early over the nature of the
taken by Abraham was not merely episode enunciated here, whether,
directed against the practice of idol it was some loud thinking on the
worship. It had far wider implica- part of Ibrahim trying to figure out
tions, so much so that it affected the who his Lord was, or, was it an in-
position of the royal family both as ductive method devised to convince
rulers and deities. It also affected the the pagans of their folly. Ibn Jarir,
social, economic and political status following the opinion of Ibn `Ab-
and interests of the priestly class, the bas, believes that it was some loud
aristocracy in general, and in fact the thinking. (Rashid Rida is surprised
entire fabric of the social life of the at Ibn Jarir’s preference here). But
kingdom. To accept the teachings of the great majority of commentators
Abraham meant that the entire edi- have believed, in the words of Yusuf
fice of the existing society be pulled Ali, that “his statements maybe seen
down and raised anew on the basis of as premises of his arguments against
belief in One God. Hence, as soon as Polytheism rather than as stages in
Abraham launched his mission, ordi- his enlightenment.” Ibn Kathir also
nary people, as well as the privileged thinks that it was a novel method
classes, ordinary devotees, as well as in polemics and not an inductive
Nimrod, rose at once to oppose and mental exercise to arrive at a logical
suppress it.” conclusion. (Abu Hayyan was of the
135. The episode tells us that there same opinion: Sabuni; and so was
is no contradiction between a man Zajjaj: Shawkani). Imām Razi pres-

1129
 Surah 6 Al An`am

ents some twelve arguments to dem- This means arguments about the na-
onstrate that Ibrahim (asws) adopted ture of the Deity had already taken
this method for the sake of argu- place earlier to the episode. Further,
ment alone. Of the several possible the section ends with, “That is Our
interpretations, one stated by Razi Argument that We bestowed upon
is that the words, “this is my Lord” Ibrahim against his people. We raise
were derisive. Another possibility is in ranks whom We will. Verily, your
that when he spoke those words he Lord is All wise, All knowing.” The
meant to say, “(So) this (according conclusion is, Ibrahim was already a
to your opinion) is my Lord (let us Messenger when he presented the ar-
see whether it proves to be so).” (It gument in a most telling manner. He
is in the same vein as Allah’s words was not probing into the dark and
on the Day of Judgment (16: 27): reflecting over a few celestial objects
“Where are My partners [today]?”: to figure out if they could be gods
Majid from Bahar). Ibrahim had to (Au.).
take this indirect route because his 136. This was Ibrahim’s response to
people were in no mood to listen to their threats that if he did not stop
any direct criticism. Alusi and Qur- disparaging their deities, he would
tubi are also of the same opinion be chastised by those very deities
and agree with the notion generally (Ibn Jarir).
prevalent among the scholars that
the Prophets have never been devo- 137. The word in the text is zulm. It
tees to false gods at anytime in their was natural that it should alarm the
lives. What strengthens the opinion Companions who were always very
that it was only a method contrived concerned about the state of their
to send home the point that natu- hearts. They went to the Prophet
ral objects could not be gods, is that and asked (as in Bukhari’s following
when his people began to dispute report):
with him, after he had demonstrated ُ‫ت َه ِذ ِه ْاليَة‬ ْ َ‫ال لَ َّما نـََزل‬َ َ‫اللُ َعْنهُ ق‬ َِّ ‫عن عب ِد‬
َّ ‫الل َر ِض َي‬ َْ ْ َ
their fallacy, Ibrahim asked them, ‫ك‬ ِ‫{الَّ ِذين آمنوا وَل يـ ْلبِسوا إِميانـهم بِظُْل ٍم} ش َّق َذل‬
َ َ ْ َُ َ ُ َ ْ َ ُ َ َ
‘Do you dispute with me concern- ‫اللُ َعلَْي ِه َو َسلَّ َم َوقَالُوا أَيـُّنَا‬
َّ ‫صلَّى‬ َ ‫َّب‬
ِّ ِ‫اب الن‬ِ ‫َصح‬
َ ْ ‫َعلَى أ‬
ing Allah, while He has guided me?’ ِ
‫اللُ َعلَْيه َو َسلَّ َم‬ َّ ‫صلَّى‬ َ ‫الل‬
َِّ ‫ول‬ُ ‫ال َر ُس‬ َ ‫َلْ يَظْلِ ْم نـَْف َسهُ فـََق‬

1130
‫‪Al An`am‬‬ ‫‪Surah 6‬‬

‫‪[80] His people disputed with him. He said,‬‬ ‫اج ِون ِف ِ‬

‫الل َوقَ ْد‬
‫‪‘Do you dispute with me concerning Allah,‬‬ ‫ّ‬ ‫ال أ َُتَ ُّ ّ‬‫آجهُ قـَْوُمهُ قَ َ‬
‫َو َح َّ‬
‫‪while He has guided me? I fear not those you‬‬ ‫اف َما تُ ْش ِرُكو َن بِِه إِالَّ أَن‬ ‫َخ ُ‬ ‫ِ‬
‫َه َدان َوالَ أ َ‬
‫‪associate with Him, unless Allah wills some-‬‬ ‫يَ َشاء َرِّب َشيـْئًا َو ِس َع َرِّب ُك َّل َش ْي ٍء ِع ْل ًما‬
‫‪thing (evil for me).136 My Lord has encom-‬‬ ‫أَفَالَ تـَتَ َذ َّك ُرو َن ﴿‪﴾٨٠‬‬
‫‪passed everything with His knowledge. Will‬‬
‫?‪you not then be admonished‬‬
‫‪[81] How shall I fear those you associate (with‬‬ ‫اف َما أَ ْشَرْكتُ ْم َوالَ َتَافُو َن‬ ‫َخ ُ‬‫ف أَ‬ ‫َوَكْي َ‬
‫‪Allah) seeing that you fear not to associate‬‬ ‫أَنَّ ُكم أَ ْشرْكتم ِب ِ‬
‫‪with Allah that for which no evidence has been‬‬
‫لل َما َلْ يـُنـَِّزْل بِِه َعلَْي ُك ْم‬ ‫ْ َُ ّ‬
‫‪sent down to you? Therefore, which of the two‬‬ ‫َح ُّق ِبأل َْم ِن إِن‬ ‫أ‬ ‫ِ‬ ‫ي‬‫ِ‬
‫َي الْ َف َ ْ َ‬
‫ي‬ ‫ق‬ ‫ر‬ ‫ان فَأ ُّ‬‫ُس ْلطَ ً‬
‫‪parties is more deserving of peace? (Answer‬‬ ‫ُكنتُ ْم تـَْعلَ ُمو َن ﴿‪﴾٨١‬‬
‫’?‪me that) if you have knowledge‬‬
‫‪[82] Those who believed and then did not‬‬
‫ين َآمنُواْ َوَلْ يـَْلبِ ُسواْ إِميَانـَُهم بِظُْل ٍم‬ ‫َّ ِ‬
‫‪adulterate their belief with transgression,137‬‬ ‫الذ َ‬
‫)‪such, for them is peace. They are the (rightly‬‬ ‫ك َلُُم األ َْم ُن َوُهم ُّم ْهتَ ُدو َن ﴿‪﴾٨٢‬‬ ‫أ ُْولَئِ َ‬
‫‪guided.’138‬‬

‫{ي‬ ‫ِ ِِ‬ ‫س َك َما تَظُنُّو َن إَِّنَا ُه َو َك َما قَ َ‬ ‫بـرْزَن ِمن الْم ِدينَ ِة إِ َذا راكِب ي ِ‬
‫ال لُْق َما ُن لبْنه َ‬ ‫لَْي َ‬ ‫ول‬‫ال َر ُس ُ‬ ‫وض ُع َْن َو َن فـََق َ‬ ‫َ ٌ ُ‬ ‫ََ ْ َ‬
‫ِ‬ ‫ِ‬
‫الش ْرَك لَظُْل ٌم َعظ ٌيم{‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ن َل تُ ْشرْك ب َّلل إ َّن ّ‬ ‫ب إِ َّي ُك ْم‬ ‫الراكِ‬ ‫َّ‬ ‫َّ‬ ‫الل علَي ِ‬ ‫الل َ َّ‬ ‫َِّ‬
‫بـََُّ‬ ‫َ‬ ‫َّ‬ ‫ا‬ ‫ذ‬
‫َ‬ ‫ه‬‫َ‬ ‫َن‬ ‫أ‬ ‫ك‬‫َ‬ ‫م‬
‫صلى ُ َ ْ َ َ َ‬
‫ل‬ ‫س‬ ‫و‬ ‫ه‬ ‫َّ‬
‫ال‬‫الر ُج ُل إِلَيـْنَا فَ َسلَّ َم فـََرَد ْد َن َعلَْي ِه فـََق َ‬ ‫ال فَانـْتـََهى َّ‬ ‫يد قَ َ‬ ‫يُِر ُ‬
‫‪“Which of us does not trans-‬‬
‫ال ِم ْن‬ ‫ت قَ َ‬ ‫ِ‬ ‫لَه النَِّب صلَّى َّ ِ‬
‫اللُ َعلَْيه َو َسلَّ َم م ْن أَيْ َن أَقـْبـَْل َ‬ ‫ُ ُّ َ‬
‫‪gress?” He replied: “It is the sin‬‬
‫ول‬‫أ َْهلِي َوَولَ َ َ َ َ َ َ ْ َ ُ ُ َ َ ُ َ ُ َ‬
‫س‬ ‫ر‬ ‫يد‬ ‫ِ‬
‫ر‬ ‫ُ‬‫أ‬ ‫ال‬ ‫ق‬ ‫يد‬ ‫ِ‬
‫ر‬ ‫ت‬ ‫ن‬ ‫َي‬
‫أ‬ ‫ف‬ ‫ال‬ ‫ق‬ ‫ت‬ ‫ِ‬‫ري‬ ‫ش‬‫ِ‬ ‫ع‬‫و‬ ‫ي‬ ‫ِ‬
‫د‬
‫‪of association (shirk) that is al-‬‬ ‫َِّ‬
‫ال َي‬ ‫َصبـْتَهُ قَ َ‬ ‫ال فـََق ْد أ َ‬ ‫اللُ َعلَْي ِه َو َسلَّ َم قَ َ‬ ‫صلَّى َّ‬ ‫الل َ‬
‫‪luded to. Have you not read Al-‬‬ ‫الل َعلِّ ْم ِن َما ِْ‬ ‫ول َِّ‬
‫ال تَ ْش َه ُد أَ ْن َل إِلَهَ إَِّل‬ ‫الميَا ُن قَ َ‬ ‫َر ُس َ‬
‫‪lah’s words as spoken by Luq-‬‬ ‫الص َل َة َوتـُْؤِت َّ‬ ‫ِ‬ ‫ِ‬ ‫اللُ َوأ َّ‬
‫الزَكا َة‬ ‫الل َوتُق ُيم َّ‬ ‫ول َّ‬ ‫َن ُمَ َّم ًدا َر ُس ُ‬ ‫َّ‬
‫‪man to his son, ‘Surely, association‬‬
‫ال ُثَّ إِ َّن‬‫ت قَ َ‬ ‫ال قَ ْد أَقـَْرْر ُ‬ ‫ت قَ َ‬ ‫ضا َن َوَتُ ُّج الْبـَْي َ‬ ‫وم َرَم َ‬‫صُ‬ ‫َوتَ ُ‬
‫‪(shirk) is a great transgression?’” (Ibn‬‬ ‫ِ‬ ‫ٍ‬ ‫ِ‬ ‫ِ‬
‫ت يَ ُدهُ ِف َشبَ َكة ُج ْرَذان فـََه َوى بَعريُهُ َوَه َوى‬ ‫بَع َريهُ َد َخلَ ْ‬
‫‪Jarir). Slightly differently worded,‬‬ ‫ول َِّ‬ ‫ِِ‬
‫صلَّى‬ ‫الل َ‬ ‫ال َر ُس ُ‬ ‫ات فـََق َ‬ ‫الر ُج ُل فـََوقَ َع َعلَى َه َامته فَ َم َ‬ ‫َّ‬
‫‪the hadīth is in Bukhari also (Ibn‬‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫َّ‬ ‫ِ‬
‫ب إلَْيه َع َّم ُار‬ ‫ال فـََوثَ َ‬ ‫اللُ َعلَْيه َو َسل َم َعلَ َّي ب َّلر ُج ِل قَ َ‬ ‫َّ‬
‫‪Kathir).‬‬ ‫ِ‬ ‫ِ‬ ‫ٍ‬ ‫ِ‬
‫ض‬ ‫الل قُب َ‬ ‫ول َّ‬ ‫بْ ُن َيسر َو ُح َذيـَْفةُ فَأَقـَْع َداهُ فـََق َال َي َر ُس َ‬
‫الل علَيهِ‬ ‫ول َِّ‬
‫‪138. Jarir b. `Abdullah reports in a‬‬ ‫صلَّى َُّ َ ْ‬ ‫الل َ‬ ‫ض َعنـْ ُه َما َر ُس ُ‬ ‫َعَر َ‬ ‫ال فَأ ْ‬ ‫الر ُج ُل قَ َ‬ ‫َّ‬
‫‪hadīth preserved by Ahmad:‬‬ ‫اللُ َعلَْي ِه َو َسلَّ َم‬ ‫َّ‬ ‫ِ‬
‫َو َ َ َُّ َ َ ََُ َ ُ ُ َّ َ َّ‬
‫ى‬ ‫ل‬ ‫ص‬ ‫الل‬ ‫ول‬ ‫س‬ ‫ر‬ ‫ا‬ ‫م‬ ‫ل‬ ‫ال‬ ‫ق‬ ‫ث‬ ‫م‬ ‫َّ‬
‫ل‬ ‫س‬
‫أَما رأَيـتُما إِ ْعر ِ‬
‫اللُ َعلَْي ِه َو َسلَّ َم فـَلَ َّما‬
‫صلَّى َّ‬ ‫ول َِّ‬
‫الل َ‬
‫خرجنَا مع رس ِ‬
‫ََ ْ َ َ َ ُ‬
‫ي‬‫ت َملَ َك ْ ِ‬ ‫ي فَِإِّن َرأَيْ ُ‬ ‫الر ُجلَ ْ ِ‬
‫اضي َع ْن َّ‬ ‫َ ََْ َ‬

‫‪1131‬‬
 Surah 6 Al An`am

‫ات َجائِ ًعا‬ ِ ِ ْ ‫ان ِف فِ ِيه ِمن ِثَا ِر‬ ِ ‫ي ُد َّس‬ ordered, ‘Get the man out.’ `Am-
َ ‫ت أَنَّهُ َم‬ُ ‫الَنَّة فـََعل ْم‬ ْ َ
َِّ ‫الل علَي ِه وسلَّم ه َذا و‬
‫الل‬ َّ ‫ى‬ َّ
‫ل‬ ‫ص‬ َِّ ‫ول‬
‫الل‬ ُ ‫س‬ ‫ر‬ ‫ال‬
َ ‫ق‬ ‫ث‬
َُّ mar b. Yasir and Hudhayfah b. al
َ َ َ ََ ْ َ ُ َ َُ َ
‫ين َآمنُوا َوَلْ يـَْلبِ ُسوا‬ ِ َّ‫الل عَّز وج َّل {ال‬
‫ذ‬ ‫ال‬ ‫ق‬ ‫ين‬ ِ َّ ِ Yaman pulled the man out (from
َ ََ ُ َ َّ َ َ َ ‫م ْن الذ‬ under the camel). They cried out,
{‫ك َلُْم ْال َْم ُن‬ َ ِ‫إِميَانـَُه ْم بِظُْل ٍم أُولَئ‬
‘He is dead, Messenger of Al-
“We left Madinah with the lah.’ The Prophet turned away.
Prophet heading for a campaign. After a pause he said, ‘Did you
We were not far out of town notice that I turned away? That
when we observed someone ap- was because I saw angels feed-
proaching us. The Prophet said: ing him with fruits of Paradise.
‘The rider seems to be intending I guessed he died hungry. He is
us.’ When the man came nearer one of those about whom Al-
he greeted us. The Prophet asked lah said, “Those who believed and
him: ‘Where are you coming then did not adulterate their faith with
from?’ He replied, ‘I am com- transgression, such, for them is peace”
ing from my family, children and - Ibn Kathir.
the tribe.’ The Prophet asked
139. The implication is that the rais-
him, ‘Where are you going?’
ing of ranks was the result of the ar-
He replied, ‘I am looking for
guments, or evidences, that Ibrahim
the Prophet.’ The Prophet said,
was given (Razi).
‘You have found him.’ He asked,
‘Messenger of Allah. What is Asad adds: “The description of Abra-
faith?’ The Prophet replied, ‘It ham’s reasoning as God’s own argu-
is to believe that there is no de- ment implies that it was divinely in-
ity save Allah, that Muhammad spired, and is therefore valid for the
is His Messenger, to establish the followers of the Qur’ān as well.”
Prayer, pay the zakah, fast during 140. Since Lut was not of the seed
Ramadan and make pilgrimage of Ibrahim, the pronoun in verse 84
to the House.’ He said, ‘I accept can only refer to Nuh (asws). That is,
that.’ After that it should happen Lut was a seed of Nuh Ibn Jarir.
that his camel stepped into a des-
ert rodent hole. In its struggle the Nonetheless, some scholars believe
beast threw him down and then the allusion by “his seed” is to Ibra-
itself fell upon him. The Prophet him. Ibn Abi Hatim has reported
that once Hajjaj b. Yusuf sent for

1132
Al An`am Surah 6

[83] That was Our Argument that We be-

‫اها إِبـَْر ِاه َيم َعلَى قـَْوِم ِه‬
َ َ‫ك ُح َّجتـُنَا آتـَيـْن‬ َ ‫َوتِْل‬
stowed upon Ibrahim against his people. We ٍ ‫نـرفَع درج‬
raise in ranks whom We will.139 Verily, your ‫ك َح ِك ٌيم‬ َ َّ‫َّشاء إِ َّن َرب‬
َ ‫ات َّمن ن‬ َ َ َ ُ َْ
Lord is All wise, All knowing. ﴾٨٣﴿ ‫َعلِ ٌيم‬
‫وب ُكالًّ َه َديـْنَا‬ َ ‫َوَوَهبـْنَا لَهُ إِ ْس َح َق َويـَْع ُق‬
[84] (Consequently) We bestowed on him
Ishaq and Ya`qub: each (of them) We guided; ِِ ِ ِ
as We had earlier guided Nuh; and, out of َ ‫وحا َه َديـْنَا من قـَْب ُل َومن ذُِّريَّته َد ُاو‬
‫ود‬ ً ُ‫َون‬
his seed,140 Da’ud, Sulayman, Ayyub, Yusuf, ‫وسى َوَه ُارو َن‬ َ ‫ف َوُم‬ َ ‫وس‬
ُ ُ‫وب َوي‬ َ ُّ‫َو ُسلَْي َما َن َوأَي‬
ِِ ِ
Musa and Harun. That is how We reward ﴾٨٤﴿ ‫ني‬ َ ‫ك َْن ِزي الْ ُم ْحسن‬ َ ‫َوَك َذل‬
those who excel.
‫اس ُكلٌّ ِّم َن‬ ِ ِ ِ
[85] And Zakariyyah, Yahya, `Isa and Ilyas:141 َ َ‫يسى َوإلْي‬ َ ‫َوَزَكرَّي َوَْي َي َوع‬
﴾٨٥﴿ ‫ني‬ ِِ َّ
all (of them) of the righteous. َ ‫الصال‬

Yahya b. Ya`mar. He told him: “I Therefore, the opinion of the gene-

have heard your claim that Hasan alogists sounds weightier who say
and Husayn are the Prophet’s seed. that Ilyas was the son of Yasi, the son
It seems you say that the proof is in of Finhas, in the line of Musa - Ibn
the Book of Allah. Now, I have read Jarir.
it from end to end but could not 142. Although one hundred and
find anything to confirm that.” Ya- twenty-four thousand Prophets and
hya b. Ya`mar read out this verse and three hundred and thirteen Mes-
said: “The verse says `Isa is the seed sengers have been raised on this
of Ibrahim. But `Isa had no father. earth, the Qur’ān named a total of
So, he was Ibrahim’s seed from the eighteen here at this point. Six more
mother’s side” (Ibn Kathir). A simi- have been named elsewhere. Starting
lar report is in Bayhaqi (Shawkani). with Adam we list them here in or-
Further, the Prophet himself once der of their probable advent on the
held Hasan by the hand and said: earth. Their probable Biblical names
“This my son is a Sayyid (a true lead- with approximate dates are given in
er)” - Ibn Kathir, Qurtubi. brackets.
141. Ibn Mas`ud held that Ilyas is (1) Adam, the first man and Prophet
another name of Idris. But, we know on earth.
that Nuh himself was a seed of Idris. (2) Idris, an ancient Prophet. It is

1133
 Surah 6 Al An`am

[86] And Isma`il, Al Yasa`, Yunus and Lut: ًّ‫س َولُوطًا َوُكال‬ ِ ِ
all (of them) We favored above the rest of the َ ُ‫يل َوالْيَ َس َِع َويُون‬
َ ‫َوإ ْسَاع‬
world.142 ﴾٨٦﴿ ‫ني‬ َ ‫فض ْلنَا َعلَى الْ َعالَم‬
َّ
[87] And, of their fathers, offspring, and broth- ِِ ِِ ِ ‫وِمن‬
ers: We chose them (also) and guided them to a
‫اه ْم‬ ْ ‫آبئ ِه ْم َوذُِّرَّيت ْم َوإِ ْخ َوان ْم َو‬
ُ َ‫اجتـَبـَيـْن‬ َ ْ َ
straight path. ﴾٨٧﴿ ‫اط ُّم ْستَ ِقي ٍم‬ ٍ ‫وه َديـنَاهم إِ َل ِصر‬
َ ْ ُ ْ ََ

not certain if he was raised before or (12) Shu`ayb [period not established,
after Nuh. but he is not the Shu`ayb of Musa].
(3) Nuh [Noah, an ancient proph- (13) Musa [Moses, 1520 1400 B.C.:
et, ancestor of Ibrahim, period un- Majid].
known]. (14) Harun [Aaron, Musa’s brother].
(4) Ibrahim [Abraham, about 2100 (15) Ayyub [Job, about 1300/1500
B.C.]. B.C.: Hifzur Rahman. But Syed Su-
(5) Lut [Lot, a nephew of Ibrahim, layman Nadwi has placed him be-
about 2100 B.C.] tween 700 and 1000 B.C].
(6) Isma`il [Ishmael, a son of Ibra- (16) Da’ud [David, d. 962 B.C.:
him]. Majid].
(7) Is haq, [Isaac, son of Ibrahim, (17) Sulayman, [Solomon, son of
2060 1880 B.C.: Majid]. Da’ud, d. 932 B.C.: Majid].
(8) Ya`qub, also known as Israel, [Ja- (18) Ilyas, same as Ilyasin of the
cob, son of Ishaq, 2000 1850 B.C.: Qur’ān, [Elijah, 9th century B.C.:
Majid]. The New American Desk Encyclo-
(9) Hud [about 2000 B.C.: Syed Su- pedia].
layman, Hifzur Rahman]. (19) Al Yasa` [Elisha, a successor of
(10) Yusuf, [Joseph, son of Ya`qub, Elijah: Hifzur Rahman].
1910 1800 B.C.: Majid]. (20) Yunus [Jonah, about 600 B.C.:
(11) Salih [about 1600 B.C.: Syed Hifzur Rahman].
Sulayman]. (21) Zakariyyah [Zacharias, the care-
taker of Maryam, around 30 years

1134
Al An`am Surah 6

B.C.: Hifzur Rahman]. He is differ- Finally, some others have been hint-
ent from Zechariah of the OT who ed at as Prophets by the Qur’ān,
appeared in the sixth century B.C. such as (1) Yusha` b. al Nun [Joshua,
(22) Yahya [John the Baptist, a con- the successor of Musa. He is prob-
temporary of `Isa, but d. 30 C.E.]. ably the young companion of Musa
mentioned in Surah al Kahaf: Hifzur
(23) `Isa [Jesus, son of Mary, 4 B.C.: Rahman]. Some historians think he
an error occurred in dating him], too was a Prophet. (2) Hizqil, [Eze-
and kiel, probably the one involved in
(24) Muhammad, [born about 569 the episode stated in verse 243 of
years After Christ]. Surah Al Baqarah. See note no. 514,
and (3) Maryam, the mother of Je-
The Qur’ān also speaks of a Prophet
sus, who is considered a Prophetess
in verse 246 of Surah Al Baqarah. But
by some scholars (Au.).
it does not name him. It is widely
believed that his name was Shamwil. 143. Coming as it does from a Sufi
Da`ud succeeded him as a Prophet. commentator, these words acquire
special significance: In this verse is
The hadīth literature adds another
the refutation of those ignorant peo-
name: that of Shith who appeared
ple who believe that some men are
immediately after Adam. A report of
dearer to Allah than others simply
Abu Dhar in Ibn Hibban says he was
because they are what they are, such
given 50 scriptural Books.
as, for instance, Muhammad, and a
The above would make the list of few Awliya’ Allah whom they name.
Prophets and Messengers named ei- An implication drawn from this be-
ther in the Qur’ān or in the hadīth lief is that those men were, so to say,
as 26. beyond the Law. Whereas, the verse
In addition to the above, two other makes it clear that none, not even
names occur in the Qur’ān, with Prophets and Messengers, were dear
strong probability that they were to Allah for their own sake. If they
Prophets: (1) Dhu al Kifl and (2) were dear to Him, it was because of
`Uzayr [Ezra of the Bible, 5th cen- their qualities, such as, to name one,
tury before Christ, a contemporary a firm commitment to Tawhid: “Had
of Nebuchadnezzar]. they associated (others with Allah),

1135
 Surah 6 Al An`am

[88] That is Allah’s guidance. He guides

‫الل يـَْه ِدي بِِه َمن يَ َشاء ِم ْن‬ ِ ‫َذلِك ه َدى‬
therewith whom He will of His slaves. But, ّ ُ َ
had they declared associates (to Allah), all they ْ‫ِعبَ ِاد ِه َولَ ْو أَ ْشَرُكواْ َلَب َط َعنـْ ُهم َّما َكانُوا‬
ِ
did would have come to naught.143 ﴾٨٨﴿ ‫يـَْع َملُو َن‬
[89] Those were men whom We vouchsafed
‫ْم‬ ِ ِ َّ ِ‫أُولَئ‬
the Book, (sound) Judgment144 and Prophet- َ ‫الُك‬
ْ ‫اب َو‬ َ َ‫اه ُم الْكت‬ ُ َ‫ين آتـَيـْن‬َ ‫ك الذ‬ َ ْ
hood. Yet, if these (people) reject them,145 then, ‫َوالنـُّبـَُّوَة فَِإن يَ ْك ُف ْر ِبَا َه ُؤالء فـََق ْد َوَّك ْلنَا ِبَا‬
already We have entrusted it to a people who ِ ِ ِ َّ
reject them not.146
﴾٨٩﴿ ‫ين‬ َ ‫قـَْوًما لْي ُسواْ بَا ب َكاف ِر‬

all (the good things) they did would have been alluded to, Rashid Rida
have come to naught” (Thanwi). writes an account of a dream he ex-
144. Taking cue from Mujahid, Ibn perienced: “I found myself in my
Jarir interprets the hukm of the text hometown Tarabulus in Syria in
as the power of intellect that is ac- the company of a few people of the
quired through a study of revelation. town, well dressed in their caps and
`imāmah (head gear). A person well
145. Qatadah has said that by the known there for his courage and no-
word “them” the allusion is to the bility happened to step in. He was
eighteen prophets named earlier; in introduced to us. We greeted him
other words, belief in them and in and the others who were accompa-
their message (Ibn Jarir). nying him. These new comers sur-
146. Ibn Jarir reports that Ibn `Ab- prised us with a news item. They said
bas, Dahhak, Qatadah and others that the time had come for the ful-
were of the opinion that those who fillment of the prophecy contained
were entrusted the message after the in the verse: ‘Yet, if these (people)
Quraysh rejected it, were the Ansar. reject these, then, already We have
(And the Muhajirun: Ibn Kathir). entrusted it to a people who reject
Nonetheless, Ibn Jarir himself be- them not.’ They asked us: ‘Do you
lieves it is the prophets and mes- know the latest news?’ We said: ‘No.’
sengers who were entrusted with the They said: ‘Well! This is very impor-
message. tant. Europe is talking about it. Their
papers carry the news.’ I can vaguely
After stating his own opinion that
remember that they were carrying
it is the Muhajirun and Ansar who
some newspapers with them. Then

1136
Al An`am Surah 6

they named one of the Ministers of the other hand, despite a massive
the Ottoman government, who was drive, since over three hundred years,
taking personal interest in the affair by the Orientalists, Western scholars,
and had travelled (somewhere) in and now the media, to present a dis-
that connection. I began to won- torted figure of Islam, Islam seems to
der about the affair. Why was the be more and more acceptable to the
minister travelling? Was he going people of their countries now than
to Europe? Had Allah subdued the it was ever before. Tens of thousands
hearts of those other than its present of people are entering Islam every
patrons? These and other questions year in Europe and North America.
arose in my mind and I wanted to Starting from a zero representation
ask some of those in whose company of the local population a few decades
I had found myself. But then I woke earlier, by now about one to two per-
up. It was fajr time.” cent of the population has embraced
Rashid Rida does not write the year Islam in those countries. It looks as
he saw the dream. But a fair guess is though for every person rejecting
that it was somewhere around 1910. Islam in the Islamic world, there is
Nothing much happened during his someone in the West accepting it: Is-
own life time by way of an interpre- lam is neither Eastern nor Western,
tation of the dream. However, since yet, it is a sorry affair indeed in the
the beginning of the last quarter of East, the seat of Islam. Is it possible
this century, and more markedly that some decisions have been made
since late 80’s, a change in the atmo- in the Heavens (Au.)?
sphere can easily be discerned. On 147. That is, the Prophet was to fol-
the one hand, contradictory currents low them in the principles of reli-
seem to be sweeping through the Is- gion and moral precepts which have
lamic body politic: both of the rejec- remained unchanged throughout the
tion of Islam, as well as of a return to ages (Zamakhshari).
it. If there is re awakening in a part Ibn `Abbas has said that following
of the Islamic world, there is every the instruction to follow the previ-
sign of its rejection in another part. ous prophets, our Prophet used to
In fact, this trend can be noticed in prostrate himself at verse 24 of Surah
every cross section of the Muslim so- Sad, which reports Da’ud as having
ciety however small, and whichever prostrated himself. The report is in
the country or region examined. On

1137
 Surah 6 Al An`am

[90] Those were a people whom Allah guid-

‫اللُ فَبِ ُه َد ُاه ُم اقـْتَ ِد ْه‬
ّ ‫ين َه َدى‬
ِ َّ ِ‫أُولَئ‬
َ ‫ك الذ‬ َ ْ
ed; therefore, follow their guidance.147 (As for ِ ِ
these) Say, ‘I do not ask you wages for it. It is َّ ِ
‫َجًرا إ ْن ُه َو إال ذ ْكَرى‬ ِ ْ ‫َسأَلُ ُك ْم َعلَْيه أ‬ َّ
ْ ‫قُل ال أ‬
﴾٩٠﴿ ‫ني‬ ِ ِ
nothing but a reminder to the worlds.’ َ ‫ل ْل َعالَم‬

Bukhari (Ibn Kathir, Shawkani). verse (which was originally a Taw-

Qurtubi writes: The verse is a proof rah prescription), it can be deduced
that, as the great majority of legists that the Shar` of the past prophets is
have declared, the Law of the previ- the Shar` of this Ummah, so long as
ous prophets so long as not annulled nothing new has been revealed and
by Islam is the Law for this Ummah. so long as there is no contradiction
Apart from this verse, another verse whatsoever.
also substantiates this principle. It is 148. That is, they did not assign to
verse 45 of Surah Al Ma’idah: Allah the Greatness that is due to
ِ ْ ‫ي ِبلْ َع‬
‫ي‬ َّ ‫َوَكتـَبـْنَا َعلَْي ِه ْم فِ َيها أ‬
ِ ‫َن النـَّْفس ِبلنـَّْف‬ Him when they said that He did not
َ ْ ‫س َوالْ َع‬ َ reveal to any mortal (Ibn Jarir).
ِ ِ ِ ‫ف و ْالُذُ َن ِبْلُذُ ِن و‬
ْ ‫لس ِّن َو‬ ِ ِ َ ْ‫و ْالَن‬
‫وح‬
َ ‫الُُر‬ ّ ‫الس َّن ب‬
ّ َ َ ْ‫ف بْلَن‬ َ
]45 : ‫اص [املائدة‬ ِ
ٌ َ‫ق‬ ‫ص‬ 149. They were either some Jews
“And We decreed therein (i.e., in (Malik b. Sayf, Finhas and others),
the Tawrah) for them: a life for a or the Quraysh who denied that Al-
life, an eye for an eye, a nose for a lah revealed anything to anyone (Ibn
nose, an ear for an ear, a tooth for Jarir).
a tooth and for wounds a (suitable) It is reported that once Malik b. Sayf
retaliation.”
and some other Jews went up to see
Apart from this, there is no other the Prophet. He chided Malik: “I ad-
verse in the Qur’ān that speaks of jure you by the One who revealed the
Qisas (the law of Just Retribution). Tawrah if it is not stated therein that
Since the Prophet’s own institution God hates every fat Rabbi. Now, you
of retaliation was following this are a fat Rabbi who fattened him-

1138
Al An`am Surah 6

[91] They estimated not Allah in a manner

He deserves to be estimated148 when they said, ‫اللَ َح َّق قَ ْد ِرِه إِ ْذ قَالُواْ َما‬
‘Allah never revealed anything to a mortal.’149 ّ ْ‫َوَما قَ َد ُروا‬
ٍ ِ
‫اللُ َعلَى بَ َش ٍر ّمن َش ْيء قُ ْل َم ْن‬
Ask them, ‘Who revealed the Book that Musa ّ ‫َنزَل‬ َ‫أ‬
ِِ ِ ِ
brought: a Light and a guidance for mankind ‫وسى نُ ًورا‬ َ ‫اب الَّذي َجاء به ُم‬ َ َ‫َنزَل الْكت‬ َ‫أ‬
‫يس تـُْب ُدونـََها‬ ِ ِ ِ
َ ‫َوُه ًدى لّلنَِّاس َْتَِعلُونَهُ قـََراط‬
that you make parchments of which you re-
veal, but, concealing a great part?150 You were ‫َوُتْ ُفو َن َكث ًريا َوعُلّ ْمتُم َّما َلْ تـَْعلَ ُمواْ أَنتُ ْم‬
taught (therewith) that which neither you nor
your forefathers knew (before the revelation).’ ‫اللُ ُثَّ َذ ْرُه ْم ِف َخ ْو ِض ِه ْم‬ ّ ‫آب ُؤُك ْم قُ ِل‬
َ َ‫َوال‬
Say, ‘(It was) Allah (who revealed).’ Then let ﴾٩١﴿ ‫يـَْل َعبُو َن‬
them alone plunged in their playful discours-
es.151

self on the money the Jews donated The reproach is directed either
you.” Malik’s companions laughed at against the collection of the holy
this. He turned to `Umar and said in writ in “parchments” or against “col-
his anger: “Allah never revealed any- lection” itself. If the allusion is to the
thing to any mortal.” (According to former, then, as Qurtubi has pointed
some reports, one of the Jews (turned out, it was criticized because collec-
to him in surprise and) questioned tion in “parchments” (i.e., several
him if God had not revealed even to parchments, rather than a single vol-
Moses. He replied, “To no one what- ume) helped the Jews to present to
soever”). Once amongst themselves, the public whatever they though fit,
the Jews reproached him (for deny- concealing the rest.
ing revelation to Moses). He tried to Nevertheless, if, by the words, “you
explain that he had only said that in put them in parchments” the criti-
anger. But, displeased with his reply, cism is directed against the “act” of
the Jews relieved him of his leader- committing the scriptures to writing,
ship role and conferred it on Ka`b b. then, two explanations are possible.
al Ashraf (Kashshaf and others). First, the Jews were required to com-
150. Qurtubi remarks: Basing their mit the revelation to memory and not
opinion on this verse, the scholars “simply” put them into parchments.
disapprove of bringing out in a book With several people in possession of
form, selected parts of the Qur’ānic master copies, viz., the memorized
text. word, interpolation would have been

1139
 Surah 6 Al An`am

difficult. Second, the Jews put them bis, priests and other holy men as
in several parchments, rather than well as the unblest, apply themselves
making one whole book of it. Had to Islamic disciplines with colored vi-
they done that, once again interpola- sions, a penetrating eye but on the lu-
tions, (and not only concealment, as dicrous, a search in depth, but for the
Qurtubi has pointed out) although odd opinion, connecting the unre-
remaining a possibility would have lated with specious logic, unearthing
certainly become more difficult what the Muslims have long discard-
(Au.). ed as non sensical, to produce works
bathed in erudition, displaying a
Asad adds: “This passage is obviously
depth of unmatched perception, but
addressed to those followers of the
steeped in such dishonesty, that any
Bible who pay lip service to its sa-
decent man would place them aside
cred character as a revealed scripture
in revulsion after three paragraphs
but, in reality, treat it as “mere leaves
of reading, has perhaps never been
of paper” that is, as something
described as succinctly as in words,
that is of little consequence to their
“plunged in playful discourses” (Au.).
own conduct: for, although they
pretend to admire the moral truth 152. “I, (Muhammad b. `Umar al
which it confirms, they conceal from Razi the writer of these lines), say: I
themselves the fact that their own have done a lot of work on various
lives have remained empty of those disciplines of knowledge. But, I must
truths.” admit that I did not receive blessings
in consequence of them, in any mea-
Yusuf Ali comments: “The message
sure as I received for working on this
to Moses had unity: it was one Book.
project (i.e., the commentary of the
The present Old Testament is a col-
Qur’ān)” - Al Kabir.
lection of odd books (“sheets”) of
various kinds... In this way you can Alusi adds: By Allah’s grace we have
make a show, but there is no unity, received multiple rewards in this
and much of the spirit of the original world itself for being in the service
is lost or concealed or overlaid. The of the Qur’ān, and hope not to be
same applies to the New Testament.” denied them in the Hereafter too.
151. The seriousness with which the 153. Ibn `Abbas has said that by
learned Orientalists, the Arabists and Umm al Qura, the allusion is to
Islamists, Jews and Christians, rab- Makkah and by the words, “those

1140
Al An`am Surah 6

[92] This is a Book We have sent: blessed,152

confirming that which was before it, so that ‫ص ِّد ُق الَّ ِذي‬
َ ‫َنزلْنَاهُ ُمبَ َارٌك ُّم‬
َ ‫اب أ‬
ِ
ٌ َ‫َوَه َذا كت‬
you might (O Muhammad) warn the inhab- ِ ‫بـي ي َدي ِه ولِت‬
itants of the Mother of the Cities and those ‫نذ َر أ َُّم الْ ُقَرى َوَم ْن َح ْوَلَا‬ ُ َ ْ َ َ َْ
‫ين يـُْؤِمنُو َن بآلخَرة يـُْؤمنُو َن به َوُه ْم‬
ِ ِ ِ ِ ِ ِ ِ َّ
who are around it.153 Those who have faith in َ ‫َوالذ‬
the Hereafter,154 believe in this (Qur’ān), and ﴾٩٢﴿ ‫صالَتِِ ْم ُيَافِظُو َن‬ َ ‫َعلَى‬
perform their Prayers (regularly and spirit-
edly).155

around it,” it is to the rest of the might warn you and whosoever it
world. Qatadah has added that reaches.”
Makkah has been called Umm al And He said (25: 1):
Qura because the earth was stretched ِ ِ ِ ِِ ِ
out from this point (Ibn Jarir). َ ‫تـَبَ َارَك الَّذي نـََّزَل الْ ُف ْرقَا َن َعلَى َعْبده ليَ ُكو َن ل ْل َعالَم‬
‫ني‬
]1 : ‫نَ ِذ ًيرا [الفرقان‬
Early reports tell us that the earth
“Blessed is He Who sent down the
was originally covered with water.
Criterion unto His slave so that he
When the waters began to recede, might be a Warner unto the worlds
it was Makkah which appeared first (of men and Jinn).”
(Shabbir).
And (34: 28):
An additional reason could be that it
is, in the words of Lane (Majid), the : ‫َّاس بَ ِش ًريا َونَ ِذ ًيرا [سبأ‬
ِ ‫اك إَِّل َكافَّةً لِلن‬
َ َ‫َوَما أ َْر َس ْلن‬
greatest of towns in dignity. ]28
“And We have not sent you (O
Rashid Rida adds: Contending with
Muhammad) but unto whole of
this verse some of the ancient Jews
the mankind: an evangelist and a
and others argued that the Prophet warner.”
was sent only for the Arabs. But
there are several verses of the Qur’ān The Orientalists have also tried to ar-
that refute this notion. In this chap- gue that the Prophet was sent to the
ter itself Allah said in verse 19: Arabs alone. But, firstly, one wonders
why these knowledgeable people
‫ل َه َذا الْ ُق ْرآ ُن ِلُنْ ِذ َرُك ْم بِِه َوَم ْن بـَلَ َغ [األنعام‬ ِ ‫وأ‬
ََّ ِ‫ُوح َي إ‬ َ should not first announce their con-
]19 : viction that he was truly a Prophet,
“And this Qur’ān has been re- even if only for the Arabs? Secondly,
vealed unto me in order that I why should they be so generous to

1141
 Surah 6 Al An`am

the Arabs of the Middle East when, if be religious (based on Zamakhshari).

they are to adhere to this text alone, Sayyid Qutb writes: “Those who feel
the Prophet could not have been a that there has to be a Hereafter where
Prophet for anyone beyond Makkah man should be punished or reward-
and a few villages around it, exclud- ed for his deeds, also believe in Allah
ing even Tayif to which the Prophet and in the fact that there have to be
seems to have vainly travelled (Au.)? Messengers from Him warning the
Sayyid Qutb adds: “The Oriental- people of that event. Accordingly,
ists severe this verse of the Qur’ān (when he appears) they have no diffi-
from the rest of it to argue that the culty in believing in him. Thereafter,
Prophet aimed only at Makkah and they attend to their Prayers regularly
its surroundings at the beginning because that is one thing that con-
of his mission. Subsequently, as his nects them with their Creator. Fur-
influence spread, he aspired to add ther, this act is symbolic of their ac-
the whole of the Arab Peninsula to ceptance of all that the revelation of
his dominion. Finally, after his mi- Allah directs them to do.”
gration, his successes at establishing
155. That is, belief in this Book as a
an Islamic state in Madinah led him
revelation of Allah is not simply an
to further expand upon the previ-
opinion or an abstract idea on the
ous modest area of control. “But,”
part of those who believe in it. They
adds Sayyid, “they have lied. For a
are so serious about it that they fol-
Makkan revelation said in the earlier
low its commands, so that, e.g., they
phase of his mission (21: 107) about
perform the Prayers regularly (Au.).
the Prophet: “We have not sent you but
a mercy unto the worlds.” And, at an- 156. Although several persons, e.g.,
other place the Qur’ān said He said Ibn Abi Sa`d b. Sarh, Musaylimah
(34: 28): “We have not sent you but to the liar, and Ansi, have been named
the entire mankind, an evangelist and to refute whom these verses were re-
a warner.” These verses were revealed vealed, it is apparent that they are
when the Prophet’s mission was still open in application to whoever ut-
in the valleys of Makkah.” tered these kind of blasphemies (Ibn
Jarir). Especially, in view of the fact,
154. Faith in the Hereafter is the
adds Rashid Rida, that this chap-
central point of religion. Someone
ter is Makkan whereas the above
who does not fear standing before his
false prophets did not make their
Lord for the Reckoning, can never

1142
Al An`am Surah 6

[93] And who can do greater wrong than he

ِ ‫ومن أَظْلَم ِمَّ ِن افـتـرى علَى‬
‫الل َك ِذ ًب أ َْو‬
who fastened a lie upon Allah, or said, ‘It has ّ َ ََ ْ ُ ْ ََ
been revealed to me,’ while nothing has been ‫وح إِلَْي ِه َش ْيءٌ َوَمن‬ َ‫و‬ ‫ل‬ َ ِ
َ ُ ْ َ َّ َ ‫ال أ ُْوح‬
‫ي‬ ‫ل‬ ‫إ‬ ‫ي‬ ِ َ َ‫ق‬
revealed to him?156 Or who said, ‘I can reveal ‫اللُ َولَ ْو تـََرى إِ ِذ‬ ِ
ّ ‫ال َسأُن ِزُل مثْ َل َما أَنَ َزل‬ َ َ‫ق‬
the like of what Allah has revealed?’157 If you ِ ِ ِ ِ
could but see the wrong doers in the agonies of ُ‫الظَّال ُمو َن ِف َغ َمَرات الْ َم ْوت َوالْ َمآلئ َكة‬
ِ ِ
death, angels stretching their hands (saying), ْ ‫َبسطُواْ أَيْدي ِه ْم أ‬
‫َخ ِر ُجواْ أَن ُف َس ُك ُم الْيـَْوَم‬
‘Yield up your souls. Today you shall be de- ‫ون ِبَا ُكنتُ ْم تـَُقولُو َن َعلَى‬ ِ ‫ُْتزو َن ع َذاب ا ْل‬
ُ َ َ َْ
livered a chastisement of humiliation because ِ ِ ِ ِ
of the untruth you were fastening upon Allah
‫آيته تَ ْستَكْبُو َن‬ َ ‫الَ ِّق َوُكنتُ ْم َع ْن‬ْ ‫الل َغيـَْر‬ّ
and waxing proud against His signs.’
﴾٩٣﴿

claim but after they had learnt of (saws) recited them out, `Abdullah
the Prophet’s sickness just before his added, “Blessed is Allah, the best of
death. Creators.” The Prophet said: “Write
Alusi and Thanwi have pointed out that down, since those are the words
that included in the reproach are revealed to me.” At this, `Abdullah
those of the quacks who, camou- told himself that if Muhammad was
flaged as godly men, claim that they truthful in his claim to prophethood,
are inspired, or experience visions, then he could also reveal what had
or see true dreams, and so forth, al- been revealed to him. So he turned
though, nothing of that sort happens a renegade and joined the pagans at
to them. Makkah; although, subsequently he
again became a Muslim. However, it
157. It is widely reported that is believed that he was the cause of
`Abdullah ibn abi Sa`d b. Sarh was revelation of these verses (Ibn Jarir,
one of those who was entrusted to Zamakhshari, and others).
write the Qur’ānic revelations. Now,
when the Prophet dictated, “the All Qurtubi adds: Other reports tell us
hearing, the All Knowing” he would that `Abdullah b. Sa`d did not be-
write down “the All knowing, the come a Muslim by himself. In fact,
All wise.” Once, when the verses he was one of those four whom the
concerning the creation of man (23: Prophet had ordered killed at the fall
24) were revealed and the Prophet of Makkah, even if found holding the
drapes of Ka`ba. But `Abdullah hid

1143
 Surah 6 Al An`am

himself with `Uthman ibn `Affan Mu`awiyyah. He prayed to Allah

to whom he was related. `Uthman that he might die while doing his
brought him out only after things Prayers. Accordingly, one day he be-
had cooled off a bit after the fall of gan his fajr Prayer. He turned right
Makkah. When he presented him to and said his taslim. Then he turned
the Prophet and sought his acquittal, left to say his taslim, but could not.
the Prophet stayed quiet for a while. He fell dead.
Finally, he said he was pardoning Rashid Rida however disagrees that
him. Later, (after `Uthman had left: `Abdullah ibn abi Sarh was the cause
Ibn Sa`d) he remarked to his Com- of the revelation of this verse. He
panions: “If I was slow in saying yes, says the words “the All-Hearing,
it was in the hope that one of you the All-Knowing” do not occur in
would kill him.” They asked: “Why the Makkan chapters nor do the
did you not signal with your eye?” words “the All-Knowing, the All-
He replied: “A Prophet does not Wise” or the words “the All-Mighty,
signal with his eye.” None the less, the All-Wise,” except in Surah Luq-
subsequently `Abdullah became a man which was revealed after this
good Muslim. Nothing reproachable Surah, i.e., Surah al An`ām. So far as
was ever noticed of him afterward. the narration goes about `Abdullah
Subsequently, at the time of his own ibn abi Sarh rejoining with words:
caliphate, `Uthman appointed him a “Blessed is Allah, the best of cre-
governor of Egypt. (Earlier, `Umar ators,” Rashid Rida adds, that he
had also appointed him a governor: did not find this report narrated in
Ibn Hisham). `Abdullah waged ji- any of the Ma`thur tafsir books (i.e.,
had and subdued Ifriqiyyah in 27 those works that rely only on re-
A.H. He also brought Nubiya under port). However, we know that some-
Muslim control by 31 A.H. Later, times `Umar correctly anticipated
he fought against the Romans in certain revelations. So did Mu`adh
the famous battle of the Suwariyy in (ibn Jabal). It is possible that Sa`d b.
34 A.H. But, when he returned to abi Sarh was led to doubt by their
Egypt, political upheavals had be- utterances, made a statement of
gun, culminating in the murder of similar nature (i.e., I can reveal what
`Uthman. One report says he chose Allah has revealed) and turned ren-
to stay put in Ramallah (Palestine), egade. But, during the time he was
refusing to side with either `Ali or writing the revelation, none of those

1144
Al An`am Surah 6

[94] Today, you have all come to Us alone, as

We created you at first.158 You left behind your ‫ون فـَُر َادى َك َما َخلَ ْقنَا ُك ْم أ ََّوَل‬ َ ‫َولََق ْد ِجئـْتُ ُم‬
backs the bounties that We bestowed on you.159 ‫َمَّرٍة َوتـََرْكتُم َّما َخ َّولْنَا ُك ْم َوَراء ظُ ُهوِرُك ْم َوَما‬
‫ين َز َع ْمتُ ْم أَنـَُّه ْم‬ ِ َّ
We do not see with you the intercessors that
َ ‫نـََرى َم َع ُك ْم ُش َف َعاء ُك ُم الذ‬
you assumed were your associates (in Me). ِ
The ties have severed between you, and lost
‫ض َّل‬َ ‫في ُك ْم ُشَرَكاء لََقد تـََّقطَّ َع بـَيـْنَ ُك ْم َو‬
are all those (ideas) that you fancied.160 ﴾٩٤﴿ ‫َعن ُكم َّما ُكنتُ ْم تـَْزعُ ُمو َن‬

words that have been attributed to As for the rest, you will be going
him were revealed. Rashid Rida also away and leaving it to the people”
states that `Abdullah ibn Abi Sarh (Ibn Kathir).
had re-embraced Islam before the 160. All pagan religions are built on
fall of Makkah. (See narration about two cardinal principles: sacrifice and
him in Surah al-Anfāl, under verse intercession (Rashid Rida).
72: Au).
161. Although Suddi, Qatadah and
158. It is said that Nadr b. al Harth Ibn Zayd have said that the splitting
used to say that Al Lat and Al `Uzza refers to opening up of the grain and
(pre Islamic deities) would intercede the date palm stone to throw out the
for him. Allah revealed this in refu- root and the stalk, Mujahid, Dahhak
tation (Ibn Jarir, Alusi and others). and Abu Malik have said that it refers
The report is in Ibn Abi Hatim and to the division of the grain and the
others (Shawkani). date stone into two halves by a line
159. A Sahih report (in Muslim: H. running through them. Ibn `Abbas
Ibrahim) says: however has said that faliq is equiva-
ِ lent of khaliq. But the later part of
َّ‫ك إِال‬ َ ‫ك ِم ْن َمال‬ َ َ‫آد َم َم ِال َم ِال َوَه ْل ل‬ َ ‫ول ابْ ُن‬ ُ ‫يـَُق‬
the verse, which speaks of the bring-
‫ت‬ َ ْ‫ص َّدق‬
َ َ‫ت أ َْو ت‬ َ ‫ت أ َْو لَبِ ْس‬
َ ‫ت فَأَبـْلَْي‬ َ ‫ت فَأَفـْنـَْي‬
َ ‫َما أَ َك ْل‬ ing forth of the living from the dead
ِ
ِ ‫ب َو َت ِرُكهُ للن‬
‫َّاس‬ ِ ِ ِ
ٌ ‫ك فـَُه َو َذاه‬ َ ‫ت َوَما س َوى َذل‬ َ ‫ضْي‬ َ ‫فَأ َْم‬ and the dead from the living leads us
“Son of Adam says, ‘My wealth. to believe that falaq refers to the act
My wealth.’ But, do you own any- of splitting the seed for its sprouting
thing of your wealth except that (Ibn Jarir, Ibn Kathir).
which you ate and finished off, or Animal life depends entirely on
dressed yourself and wore it out, plants. Human life on the other
or gave in charity and saved it?

1145
 Surah 6 Al An`am

[95] Verily, Allah is the Splitter of the grains

‫الَ َّي ِم َن‬ ِ ْ ‫الل فَالِ ُق‬ ِ
and the date stone;161 He brings forth the liv- ْ ‫ِج‬
ُ ‫ب َوالنـََّوى ُيْر‬ّ َ‫ال‬ َّ ‫إ َّن‬
ing from the dead and the dead from the liv- ِ ْ ‫ت ِمن‬ ِ ِ ‫ت ومُْر‬ ِِ
ing.162 That is your God. Where then, are you ُ‫الل‬
ّ ‫الَ ِّي َذل ُك ُم‬ َ ّ‫ِج الْ َمي‬ ُ َ ّ‫الْ َمي‬
being driven?
﴾٩٥﴿ ‫َن تـُْؤفَ ُكو َن‬ َّ ‫فَأ‬

hand depends both on plant as well thesis, but also both seem to “know”
as animal life. Thus both, the animal their places in the system: one below,
as well as the human lives, depend into the ground and the other above
on plant life. In turn, plant life de- into the air. If the seed is placed up-
pends on the splitting of two kinds side down, the lower end that throws
of seeds: grains and seeds. The words out the shoot takes a 180 degree turn
therefore, “Allah is the Splitter of the to arrive at the surface. The other
grain and the date stone,” embody one too takes a U-turn to go into the
a great amount of meaning. Apart earth instead of ending up on the
from that there are several signs of surface. Deep there inside the earth,
Allah in the splitting of the seed. what tells the seed that it has been
Firstly, the shoot that emerges is ex- placed upside down in the ground
tremely tender. A child can pluck it and that its two ends must proceed
off. Yet, it splits the ground although in the opposite directions? Experi-
placed at a foot’s depth in hard soil. ments show that in many instances
Were a man to try piercing the a root begins to re-orient within 10
ground with his finger a foot deep, to 30 minutes of being turned up-
he would fail to do that in as many side down. In some instances a seed
days as the shoot does it. Secondly, placed sideways knows within 12
the seed has two ends. From one end seconds that it has been re-oriented.
grows what will become its root. Its “The scientists have discovered that
biological function is different from there is a tiny instrument at the tip
the shoot that sprouts from the other of the seed to determine the gravi-
end which becomes the stem of the tational pull of the earth. But the
plant on the surface of the earth. “brain” seems to be somewhere else.
Now, not only the two ends know For, a decapped root, although ini-
their respective functions: the lower tially unable to re orient itself, re
sucking up water and minerals, the produces the tip within 14 to 22
upper engaging itself in photosyn- hours, to help it regain its power of

1146
Al An`am Surah 6

re-orientation. In fact, in some labo- a protein core. They are in billions

ratory experiments involving mu- all around, but dead. However, let
tant plants, even the absence of the them into a living cell, and they
instrument that responds to gravity come alive. But more amazingly,
the amyloplasts did not make a dif- there are dust particles everywhere
ference. The plant still oriented it- around us that are bits and pieces of
self in the right direction: as if there RNA without even a protein coat.
was, in addition to the amyloplasts, Known as viroids, they too come
an alternative gravity sensing mecha- alive in biological cells. And, viroids
nism. are not amazing enough, we have be-
“Starting with Darwin who perhaps low them what are known as prions.
first wrote on the subject, the scien- If somebody thought that RNA is
tists have progressively “discovered” the life-source, prions put him into
the instrument and the mechanism puzzle. They are a bit of protein and
that guides the root to the deeper no nucleic acid, and nothing else.
earth, and how the plants respond to And, as if for humans to learn Allah’s
presence or absence (as in space ex- Will and Power, these prions can lie
periments) of gravitational pull, but in certain human cells, dead, inactive
cannot explain how the mechanism for up to a decade, and then sudden-
came to be there in the first place. ly on a deadly day come alive; caus-
(See Scientific American, Dec. ‘86, ing what is known as ‘the Mad Cow
“How Roots Respond to Gravity” by disease (CJD),’ death is the fate of its
Michael L. Evans, Randy Moore and host (Au.).
Karl Heinz Hasentein) Au. 163. The words “Splitter of the
162. Ibn `Abbas has said that it re- dawn,” carry several connotations.
fers to the creation of the dead sperm Allah Most High is the Splitter and
in man, and to a living body emerg- Separator of the morning of the ex-
ing from that dead sperm (Ibn Jarir). istent from the (darknesses of the)
There have been several interpreta- non existent. He is the Splitter of
tions of similar nature coming from the morning of life; intelligence
the Salaf (Ibn Kathir). and discernment from the dark-
nesses of the state of (lifeless) solid
A good example is a virus. It is no materials; Splitter of the morning
more than a speck of dust with nu- of intellect from the darknesses of
cleic acid (RNA) at the core with ignorance; Splitter of the morning

1147
 Surah 6 Al An`am

[96] The Splitter of the dawn;163 He has ap- ِ

pointed the night for rest164 and the sun and
‫اح َو َج َع َل اللَّْي َل َس َكنًا‬ ْ ‫فَال ُق ا ِإل‬
ِ َ‫صب‬
the moon for reckoning.165 That is the ordain- ‫ك تـَْق ِد ُير‬ ِ ً ‫والشَّمس والْ َقمر حسب‬
َ ‫ان َذل‬ َْ ُ ََ َ َ ْ َ
ing of the All powerful, the All knowing.166 ﴾٩٦﴿ ‫الْ َع ِزي ِز الْ َعلِي ِم‬
[97] He it is who has set up the stars for you
so that you might be guided by them in the ‫وم لِتـَْهتَ ُدواْ ِبَا‬ ِ
ُ ‫َوُه َو الَّذي َج َع َل لَ ُك ُم الن‬
َ ‫ُّج‬
darknesses of the land and sea. (That is how) ‫ت‬ ِ ‫ص ْلنَا اآلي‬ ِ ‫ِف ظُلُم‬
َّ َ‫ات الْبـَِّر َوالْبَ ْح ِر قَ ْد ف‬
َ َ
We have expounded the signs for a people who ﴾٩٧﴿ ‫لَِق ْوٍم يـَْعلَ ُمو َن‬
know.

of cosmic spiritual awareness, from sion by the word “husbana” is to fire,

the darknesses of the human earthly as in verse (18: 40):
existence; Splitter of the morning of ]40 : ‫الس َم ِاء [الكهف‬
َّ ‫ان ِم َن‬
ً َ‫َويـُْرِس َل َعلَيـَْها ُح ْسب‬
radiance of thought and induction
from the darknesses of the necessities “And He will send upon it (the
town) a fire from the sky.”
of the world of possibilities (Razi).
164. Ibn Abi Hatim has narrated that
when Suhayb Rumi’s wife chided A hadīth in Muwatta’, Nasa’i and Tir-
him for spending most of his night midhi says the Prophet (saws) some-
in prayers, Rumi replied: “Allah times supplicated in these words:
has made the night a means of rest ‫س‬ ِ ‫َّم‬ ِ
ْ ‫اح َو َجاع َل اللَّْي ِل َس َكنًا َوالش‬ ِ َ‫صب‬ ِْ ‫اللَّ ُه َّم فَالِ َق‬
ْ ‫ال‬
except for Suhayb. When Suhayb ‫ض َع ِّن الدَّيْ َن َوأَ ْغنِِن ِم ْن الْ َف ْق ِر‬
ِ ْ‫ان اق‬ً َ‫َوالْ َق َم ِر ُح ْسب‬
thinks of Paradise his desires stretch, ِ ِ ِ
َ ‫ص ِري َوقـَُّوِت ِف َسبِيل‬
‫ك‬ َ َ‫َوأ َْمت ْع ِن بِ َس ْمعي َوب‬
and when he thinks of the Fire his
sleep flies away” (Ibn Kathir). “O Allah, the Splitter of the
dawn, the Maker of the night a
165. The textual word husbana has means of rest, of the Sun and
several connotations. An alterative the Moon as the means of reck-
meaning could be: “He made them oning: relieve me from my debt,
run to their appointed courses” relieve me from poverty, let me
(Au.). Another interpretation is that enjoy (until the end of life) my
Allah (swt) made the Sun and the hearing and sight, and my (other)
Moon run on a timed schedule. A powers” (Qurtubi).
third interpretation is that the allu-
The above hadīth from Muwatta’ is

1148
Al An`am Surah 6

[98] He it is who produced you from a single

‫اح َد ٍة‬
ِ‫س و‬ ِ ِ َّ
soul: then there is a permanent abode (for you) َ ٍ ‫َنشأَ ُكم ّمن نـَّْف‬ َ ‫ي أ‬ َ ‫َوُه َو الذ‬
and a temporary one.167 We have expounded ‫ت لَِق ْوٍم‬ِ ‫ص ْلنَا اآلي‬
َ َّ َ‫فَ ُم ْستـََقٌّر َوُم ْستـَْوَدعٌ قَ ْد ف‬
the signs for a people who understsand.168 ﴾٩٨﴿ ‫يـَْف َق ُهو َن‬

slightly different from that quoted the former refers to the everlasting
by Qurtubi (Au.). abode with the Lord and the latter to
166. It might be noted that in verse the short life in this world (Ibn Jarir,
95 Allah spoke of three earthly signs Ibn Kathir).
while in verse 96 of three heavenly 168. Referring to the textual word
signs (Manar). is yafqahun Imām Raghib has said
167. Linguistically the term mus- that, linguistically, the term fiqh
taqarr refers to a permanent place stands for the process of arriving at
of storage and mustawda` to a tem- the knowledge of the unknown with
porary one. There have been several the help of the known. It can also be
interpretations. Ibn Mas`ud has said defined as delving into the depth of
that they allude respectively to the things. Accordingly, the word fiqh in
womb and the grave. Ibn `Abbas, Islam applied to a fuller understand-
Sa`id b. Jubayr, `Ata’, Mujahid and ing of Islamic principles. It is one
Ibrahim have said that the allusion is level above what is generally known
to the mother’s womb after concep- as `ilm (Manar).
tion, and the father’s repository of It might be pointed out here that
sperm. In fact, once Ibn `Abbas asked what is known as the “scientific meth-
Sa`id ibn Jubayr if he had married od,” consists of the following steps:
and when he said no, he remarked: (i) identification of a problem, (ii)
“Allah will surely bring out whatever gathering of the related data, which
is stored in the mustawda` of your includes generation of the data, (iii)
back” (the repository of sperm). An- formation of a hypothesis, (iv) con-
other opinion of Ibn `Abbas is that ducting tests and experiments, and,
the allusion is to the life on this finally, (v) arriving at a theory that
earth and the father’s repository of might or might not prove to be true,
sperm respectively. Nevertheless, Ibn much later (Au.).
Mas`ud, Ibn `Abbas and Sa`id ibn 169. Asad remarks: “I.e., all are so
Jubayr themselves have also said that

1149
 Surah 6 Al An`am

[99] He it is who sent down from the heaven

‫َخَر ْجنَا‬ َّ ‫َنزَل ِم َن‬ ِ َّ
water. Then We brought forth therewith the ْ ‫الس َماء َماء فَأ‬ َ‫يأ‬ َ ‫َوُه َو الذ‬
shoot of everything. Then We sprout forth ‫ضًرا‬ِ ‫بِِه نـبات ُك ِل َشي ٍء فَأَخرجنَا ِمْنه خ‬
out of it green blade, from which grow closely
َ ُ ْ َ ْ ْ ّ َ ََ
compounded grains. And of the palms (come
‫َّخ ِل ِمن‬ ِ ِ
ْ ‫ِج مْنهُ َحبًّا ُّمتـََراكبًا َوم َن الن‬
ِ ‫ُّنْر‬
ُ
‫اب‬ٍ َ‫َّات ِمن أ َْعن‬ ٍ ‫طَْلعِها قِنـوا ٌن دانِيةٌ وجن‬
forth), from their sheath, clusters (hanging) ّْ َ َ َ َ َْ َ
low. And orchards of vines, olive, pomegran- ‫الرَّما َن ُم ْشتَبِ ًها َو َغيـَْر ُمتَ َشابٍِه‬ ُّ ‫الزيـْتُو َن َو‬
َّ ‫َو‬
ate: similar (in appearance) but dissimilar (in ‫انظُُرواْ إِِل َثَِرِه إِ َذا أَْثََر َويـَْنعِ ِه إِ َّن ِف َذلِ ُك ْم‬
taste).169 Behold (then) its fruit when it fructi-
fies and (look at) its ripening.170 Surely in that
﴾٩٩﴿ ‫ت لَِّق ْوٍم يـُْؤِمنُو َن‬ ٍ ‫آلي‬
َ
are signs for a people who would believe.171

alike in the basic principles of their simple words, the whole pageant of
life and growth, and yet so different Creation is placed before us. Begin-
in physiology, appearance and taste.” ning from our humble animal needs
170. From the first appearance of the and dependence on the vegetable
fruit bud (a little after pollination) world, we are asked to contemplate
until its ripening, the fruit acquires the interaction of the living and the
different traits and characteristics: dead. Here is a teaching, referring
from the bitter thing in the begin- not only to physical life but to the
ning to the sweet in the end; the usu- higher life above the physical plane,
ally green in color, to the beautiful not only to individual life but to the
red, crimson, violet etc., in the final collective life of nations. Then we
stages; from the one hot for the body take a peep into the daily miracle of
to the one cool for it, or vice versa; morning, noon, and night, and pass
from the once poisonous to human on to the stars that guide the distant
consumption to the delicious food mariner. We rise still higher to the
for them in all these are signs that mystery of the countless individu-
manifest themselves in stages (based als from the one human soul their
on Razi). sojourn and their destiny. So we get
back to the heavens: the descrip-
171. Yusuf Ali comments: “Anoth- tion of the luscious fruits which the
er beautiful nature passage, refer- “gentle rain from heaven” produces,
ring to Allah’s wonderful artistry in leaves us to contemplate the spiritual
His Creation. In how few and how fruits which faith will provide for us,

1150
Al An`am Surah 6

[100] Yet they ascribe to Allah as associates ِ ِ ْ‫وجعلُوا‬

the Jinn,172 though He created them; and they ْ‫الِ َّن َو َخلَ َق ُه ْم َو َخَرقُوا‬
ْ ‫ل ُشَرَكاء‬ ّ ََ َ
ٍ َ‫لَه بنِني وبـن‬
‫ات بِغَ ِْي ِع ْل ٍم ُسْب َحانَهُ َوتـََع َال‬
impute to Him sons and daughters without ََ َ َ ُ
knowledge.173 Glorified He is and Exalted far ﴾١٠٠﴿ ‫ص ُفو َن‬ ِ ‫ع َّما ي‬
above that which they ascribe.174
َ َ

with the aid of the showers of Allah’s ً َ‫إِ ْن يَ ْدعُو َن ِم ْن ُدونِِه إَِّل إِ َن ًث َوإِ ْن يَ ْدعُو َن إَِّل َشْيط‬
‫ان‬
mercy.” ‫َت َذ َّن ِم ْن ِعبَ ِاد َك‬ َِّ ‫ال َل‬َ َ‫اللُ َوق‬
َّ ُ‫) لَ َعنَه‬117( ‫يدا‬ ً ‫َم ِر‬
ِ ِ
‫) َوَلُضلَّنـَُّه ْم َوَل َُمنّيـَنـَُّه ْم‬118( ‫وضا‬ ِ َ‫ن‬
172. ‘According to Arab philolo- ً ‫صيبًا َم ْفُر‬
gists, the term jinn signifies, primar- ‫َوَل ُمَرنـَُّه ْم فـَلَيـُبـَتِّ ُك َّن آ َذا َن ْالَنـَْع ِام َوَل ُمَرنـَُّه ْم فـَلَيـُغَِّيُ َّن‬
َِّ ‫ون‬
‫الل‬ ِ ‫َّخ ِذ الشَّيطَا َن ولِيًّا ِمن د‬ ِ ‫الل ومن يـت‬ ِ
ily, “beings that are concealed from ُ ْ َ ْ َ ْ َ َ َّ ‫َخ ْل َق‬
[man’s] senses’ (Qamus, Lisan al ‫) يَعِ ُد ُه ْم َويَُنِّي ِه ْم َوَما‬119( ‫فـََق ْد َخ ِسَر ُخ ْسَر ًان ُمبِينًا‬
`Arab, Raghib)’ Asad. ]120 - 117 : ‫يَعِ ُد ُه ُم الشَّْيطَا ُن إَِّل غُُر ًورا [النساء‬
Majid explains: “Jinns are a definite “Indeed, they invoke not besides
order of conscious beings, intelli- Him, but female (deities). (But)
gent, corporeal and usually invisible, in truth, they invoke none other
than a rebellious Shaytan, (whom)
made of smokeless flame, as men are
Allah has cursed, and who vowed
of clay, created before Adam. They that, ‘Assuredly I will take (unto
eat and drink, and propagate their myself) of Your slaves an appoint-
species, and are subject to death, ed portion.’ (He also vowed) ‘Ver-
much in the same way as human be- ily, I shall lead them astray, and
ings are. Though as a rule they are surely, I will arouse in them false
invisible to the human eye, they hopes, and assuredly, I shall com-
manifest themselves to men at will, mand them so that they shall slit
mostly under animal form.” the ears of the cattle and indeed, I
shall order them so that they shall
If it is asked how it could be said deface the creation of Allah.’ But
that the people worshipped the Jinn whoever took Shaytan for a patron,
when we know that they worshipped instead of Allah, surely suffered
idols and not the Jinn directly? The a manifest loss. He will promise
answer is, they worshipped them but them and lend them hopes. But
obeying them the way Allah is to be Shaytan does not promise them
obeyed, as Allah said elsewhere (4: save delusions” (Ibn Kathir).
117 120): Shabbir points out that Ibrahim

1151
 Surah 6 Al An`am

(asws) had also said to his father re- bute to Him as his son (because he
proaching him on for idol worship: did not have a father: Au), be truly
(19: 44): His son, then, the rest of the created
]44 : ‫ت َل تـَْعبُ ِد الشَّْيطَا َن [مرمي‬
ِ ‫ي أَب‬ world the cosmos should be His
َ َ sons too. But you yourself do not ac-
“O my father. Worship not the cept this corollary (Manar).
Devil.”
174. Asad’s rendering of subhanahu
Hence Allah will say to whom on the
wa ta`ala `amma yasifun is: ‘Limit-
Day of Judgment (36: 60):
less is He in His glory, and sublimely
َ ‫أََلْ أ َْع َه ْد إِلَْي ُك ْم َي بَِن‬
‫آد َم أَ ْن َل تـَْعبُ ُدوا الشَّْيطَا َن‬ exalted above anything that men
]60 : ‫[يس‬ may devise by way of definition.’ To
“Did I not take a compact from this he adds the following: “I.e., ut-
you, O Children of Adam, that you terly remote from all the imperfec-
will not worship the Devil?” tions and from the incompleteness
which is implied in the concept of
Qatadah and Suddi have said how-
having progeny. The very concept of
ever that the allusion is to the decla-
“definition” implies the possibility
ration by the Arab pagans of the
of a comparison or correlation of an
angels as Allah’s daughters. It could
object with other objects; God, how-
also be to the Zanadiqah whose be-
ever, is unique, there being “nothing
lief was that God and Shaytan are
like unto Him” (42: 11) and, there-
brothers: the former created men and
fore, “nothing that could be compared
animals, while the latter created the
with Him” (112: 4) with the result
snakes, wild animals, scorpions, etc.
that any attempt at defining Him or
This faith is very close to the belief of
His “attributes” is a logical impossi-
the Zoroastrians who thought that
bility and, from the ethical point of
God (Yezdan: R. Rida) is the creator
view, a sin. The fact that He is in-
of Good, and Devil (Ahraman: R.
definable makes it clear that the “at-
Rida) the creator of evil (Qurtubi).
tributes” (sifat) of God mentioned in
Fi Zilal has the following foot note: the Qur’ān do not circumscribe His
“Kalbi has said in his “Kitab al As- reality but, rather, the perceptible ef-
nam” that among the Arabs the fect of His activity on and within
Banu Mudlaj of the Khuza`ah tribe the universe created by Him.”
used to worship the Jinn.”
175. The textual word “Badi`” is to
173. That is, if the one you attri-

1152
Al An`am Surah 6

[101] Originator175 of the heavens and the ِ ‫السماو‬

ِ ‫ات َواأل َْر‬ ِ
earth: how should He have a child when He ُ‫َن يَ ُكو ُن لَه‬ َّ ‫ض أ‬ َ َ َّ ‫يع‬ ُ ‫بَد‬
has not a female companion,176 when He cre- ‫احبَةٌ َو َخلَ َق ُك َّل َش ْي ٍء‬
ِ ‫ولَ ٌد وَل تَ ُكن لَّه ص‬
َ ُ َْ َ
ated all things and is Aware of all things?177 ﴾١٠١﴿ ‫وه َو بِ ُك ِّل َش ْي ٍء َعلِ ٌيم‬ ُ
[102] That is your God, your Lord. There is ‫اللُ َربُّ ُك ْم ال إِلَهَ إِالَّ ُه َو َخالِ ُق ُك ِّل‬ ِ
ّ ‫َذل ُك ُم‬
no god save He; Creator of all things,178 there- ِ ٍ ٍ
fore, worship Him. He is the Care taker of all ٌ ‫اعبُ ُدوهُ َوُه َو َعلَى ُك ِّل َش ْيء َوك‬
‫يل‬ ْ َ‫َش ْيء ف‬
things. ﴾١٠٢﴿

produce something without an earli- terial world does not need a creator.
er example; hence the word “bid`ah” But if we admit that this world is in
which is to introduce a new practice existence then we run into the diffi-
in religion (Ibn Kathir). culty of explaining it. There can be
176. Majid writes: “This refutes the four possible explanations. Either (i)
polytheism of several peoples like the this world is only a dream and a vi-
Hindus, the Babylonians, and the sion, (but that seems to contradict
Egyptians, which maintained that many evidences we have of it being
each god had a female companion real, although Sir James Jeans also
or consort. Indian polytheism went held the view that this is a world of
further. ‘Even God’, according to the illusions which has no reality be-
Upanishads ‘had a desire for progeny yond our minds), or, (ii) it came to
and wished a wife for propagation’ existence by itself by its own force
(Indira, Status of Women in Ancient (which no man in his right mind
India, pp.129 130).” would accept), or, (iii) it has been
there since eternity (but, that leaves
177. That is, since Allah is the Cre- greater room for the acceptance of a
ator, He has knowledge of all things. “living” eternal power as its creator
Now, if He had children He would rather than a “lifeless” matter in exis-
have known them better than the tence since eternity), or, (vi) it should
creations who attribute sons and have a creator, which seems to be the
daughters to Him (Manar). most plausible alternative.
178. Sayyid Qutb quotes Frank Al- In an earlier passage he quotes John
len as saying in one of his works: Cleveland C. as saying in his work
Quite often it is said that this ma- “God Appears in the Age of Knowl-

1153
 Surah 6 Al An`am

edge”: Chemistry tells us that the el- ing agent. Dr. Michael Behe writes:
ements are in a state of decay: some “A planet in the right region of the
slow some fast. This means that solar system, in the right region of
matter will not last for ever, which a galaxy, in a universe with the right
also means that it has not been there kinds of laws to produce chemicals
since eternity. We also have evidence with the right kinds of properties –
that the creation of matter was not this is all necessary for life, but still
a gradual affair. Rather it sprang up very far from sufficient. The planet
suddenly. Science can even tell us itself has to be not too big and not
when that happened. It also tells us too small, with enough but not too
that from the beginning of the affair much water, the right kind of miner-
the physical world has been follow- als in the right places, a core active
ing a set of laws. These are strong enough to power plate tectonics but
proofs that it has a creator. not so active as to blow everything
Further, if the material world could apart, and much, much more. Some
not be its own creator, then the non of these factors considered in isola-
material world, (the living) is all the tion may be less improbable, others
more impossible of self creation. more improbable, but all are critical.
There is sufficient evidence to prove If one of them were missing, intel-
that the force that brought this world ligent life would be precluded.” (The
into existence is endowed with the Edge of Evolution, p. 212, The Free
powers of intellect and wisdom. He Press, 2007). And, “The laws and
also seems to have a will. Obviously, constants of the universe are finely
these facts point to a creator.” tuned to allow life. So, too, are the
physical and chemical properties of
That this world has to have a cre- elements such as carbon and simple
ator is a matter of common sense. compounds such as water. So, too,
But the scientists who take up this is earth’s location in the galaxy and
discussion, in their effort to demon- solar system. So, too, are details of
strate that it need not, are running the earth’s size, composition, and
into huge difficulties. To take just history .. The physical and chemical
one aspect, they are discovering that properties of DNA, proteins, lipids,
fine-tuning of the universe, the laws and other substances are superbly fit
governing it, the origin of life and its for the roles they play in the cell. No
continuance, all point to a design- other kinds of molecules are known

1154
Al An`am Surah 6

[103] Visions cannot grasp Him,179 while He

grasps the visions. He is the All subtle, the All َ ْ‫ص ُار َوُه َو يُ ْد ِرُك األَب‬
‫ص َار‬ َ ْ‫الَّ تُ ْد ِرُكهُ األَب‬
﴾١٠٣﴿ ُ‫الَبِري‬ ِ
aware.180 ْ ‫يف‬ ُ ‫َوُه َو اللَّط‬

that could plausibly fill those roles..

َ ُ‫إِنَّ ُك ْم َستـََرْو َن َربَّ ُك ْم َك َما تـََرْو َن َه َذا الْ َق َمَر َل ت‬
‫ض ُّامو َن‬
one would be hard pressed to find a ‫ِف ُرْؤيَتِ ِه‬
category of biomolecule or basic fea-
ture of life that isn’t finely tuned.” “You shall see your Lord in the
(Ibid, p. 214). Hereafter just as you can see the
full moon now, without doubting
179. The word in the original is yu- your sight.”
drikuhu. Most commentators have
understood it in the way we have (A report in Muslim narrated by Su-
translated it here. Alternatively, it hayb says:
could be rendered as “encompass ‫ َن َدى‬،‫َّار‬ ِ
َ ‫ َوأ َْه ُل النَّار الن‬،َ‫الَنَّة‬ ْ ‫الَن َِّة‬
ْ ‫إِ َذا َد َخ َل أ َْه ُل‬
Him.” That is, a vision of Allah (swt) ُ ‫الل َم ْو ِع ًدا يُِر‬
‫يد‬ ِ ْ ‫ َي أ َْه َل‬:‫ُمنَ ٍاد‬
َّ ‫ إِ َّن لَ ُك ْم ِعْن َد‬،‫الَن َِّة‬
is not denied, but a vision that can ،‫ َوَما ُه َو؟ أََلْ يـُثـَِّق ْل َم َوا ِزينـَنَا‬:‫ فـَيـَُقولُو َن‬،ُ‫أَ ْن يـُْن ِجَزُك ُموه‬
fully encompass Him, comprehend ،‫َخَر َجنَا ِم َن النَّا ِر‬ ْ ‫ َوأ‬،َ‫الَنَّة‬
ْ ‫ َوأ َْد َخلَنَا‬،‫وهنَا‬
َ ‫ض ُو ُج‬ ْ ِّ‫َويـُبـَي‬
Him, or grasp Him in full, has been ‫ فـََوالَّ ِذي‬،‫ فـَيـَْنظُُرو َن إِلَْي ِه‬،‫اب‬ ُ ‫ال َج‬
ِْ ‫ْشف‬
ُ َ ‫ فـَيُك‬:‫ال‬ َ َ‫ق‬
ِ‫ب إِلَي ِهم ِمن النَّظَ ِر إِلَيه‬ ِ ِ ِ ِ
denied. This is how `A’isha (ra) un- ْ َ ْ ْ َّ ‫َح‬ َ ‫اه ْم َشيـْئًا أ‬
ُ َ‫نـَْفسي بيَده َما أ َْعط‬
derstood it. When Masruq asked her
“When the people of Paradise
(in a report in Ibn Abi Hatim: Ibn
would have entered Paradise, and
Kathir), whether Muhammad saw
the people of Fire, the Fire, a
his Lord, she replied: “Glory to Al-
caller will call: “O people of Par-
lah. My hair stands on ends for what
adise. Allah has made a promise
you say.” Then she recited this verse:
to you which He wishes to ful-
“Visions cannot grasp Him. But He
fill.” They will enquire: ‘What is
can grasp visions. He is the All sub-
it? Did He not effect increase in
tle, the All aware.”
the weight of our balance, bright-
The Beatific Vision, however, will ened our faces, admitted us into
not be denied to the dwellers in Par- Paradise and released us from
adise. It will be denied to those who the Fire?’ At that the veil will be
deny His vision anywhere: in this removed and they will see Him.
world or the next. This is proven by And, He would not have given
several ahadīth. One of them says: them anything dearer than to be

1155
 Surah 6 Al An`am

seeing Him.” sion; and (18: 110),

Therefore, the interpretation of the ]110 : ‫فَ َم ْن َكا َن يـَْر ُجو لَِقاءَ َربِِّه [الكهف‬
present verse is: Visions cannot sight “Therefore, whoever desires meeting
Him in this world. In the Hereaf- His Lord,” which promises the Vi-
ter, the true believers will see Him, sion; and (83: 15),
but they will not be able to encom-
pass Him fully. Some scholars have ‫َك َّل إِنـَُّه ْم َع ْن َرّبِِ ْم يـَْوَمئِ ٍذ لَ َم ْح ُجوبُو َن [املطففني‬
stressed that humans with these five ]15 :
senses can never see Him. Therefore “Nay. That Day they shall be
they will be granted a new sensual veiled from their Lord.”
faculty by which they will be able to And, Qurtubi adds another example
see Him (Ibn Jarir). `Amr b. al Ku- (75: 23):
fiyy was also of this opinion (Razi).
Further, Razi adds a few lines later, : ‫) إِ َل َرِّبَا َن ِظَرةٌ [القيامة‬22( ٌ‫ُو ُجوهٌ يـَْوَمئِ ٍذ َن ِضَرة‬
the posterity might note the point ]23 ، 22
that two major Companions of the “Faces that Day will be bright.
Prophet held different opinions Looking at their Lord.”
about the Prophet having seen or Ibn Kathir writes: Thus it turns out
not seen his Lord in his nocturnal that it is in the sense of compre-
journey (`A’isha being of the opin- hending a reality that the word idrak
ion that he did not see his Lord, but has been used in this verse. That is,
Ibn `Abbas maintaining that he did). something the believers would never
But that did not lead them to calling attain even when they are granted
each other misguided, or innovators the Beatific Vision, just as one sees
(bida`i). the moon, without comprehending
Razi also writes: Allah has spoken of its reality in full. When `Ikrimah was
His vision being granted to the be- asked about this verse (in a report
lievers in several other parts of the in Ibn Abi Hatim) he responded in
Qur’ān. In one place (10: 26) He the following manner: ‘Do you see
said: the sky?’ The questioner replied: ‘Of
ِِ course.’ `Ikrimah asked: ‘Do you see
]26 : ‫الُ ْس َن َوِزَي َدةٌ [يونس‬
ْ ‫َح َسنُوا‬ َ ‫للَّذ‬
ْ ‫ين أ‬ the whole of it?!’ Hence, Qatadah
“For those who do good, there will be has said: ‘Allah is greater than that
good, and more,” where “more” has anyone should ever comprehend
been explained as the Beatific Vi-

1156
Al An`am Surah 6

Him.’ is Nur. If He were to remove the

veil, the Glory of His Face will
As for the question, can anyone see
burn down His creations to the
Allah with these physical eyes, it is
extent of His vision.”
well known that Ibn `Abbas held
an opinion different from `A’isha. Quote from Ibn Kathir ends here.
Treating a report as of the same 180. Allah is too subtle for visions
standard as those of the Sahihayn, to grasp Him. Yet He is All aware,
although they did not narrate it, Ha- so He can grasp all visions, no mat-
kim has recorded `Ikrimah as saying: ter how subtle they be (Razi, Alusi,
“I heard Ibn `Abbas say that Mu- Manar).
hammad saw His Lord. I asked him,
‘Has not Allah said, “Visions cannot Asad comments: “The term latif de-
grasp Him”?’ He replied, ‘May you notes something that is extremely
lose your mother. The allusion there subtle in quality, and therefore intan-
is to the Nur (Light). If He appears gible and unfathomable. Whenever
in His Nur, none can grasp Him.’” this term occurs in the Qur’ān with
According to another version he reference to God in conjunction with
said, “Nothing can withstand Him.” the adjective khabir (“All Aware”), it
Of course, Ibn Kathir adds, there is is invariably used to express the idea
a tradition of the Prophet too which of His inaccessibility to human per-
conforms the latter part of what Ibn ception, imagination or comprehen-
`Abbas said. One in the Sahihayn sion, as contrasted with His Own all
narrates Abu Musa al Ash`ariyy as awareness (see apart from the above
saying that the Prophet said: verse, also 22: 63, 31: 16, 33: 34).
In the two instances where the com-
َ ‫اللَ الَ يـَنَ ُام َوالَ يـَنـْبَغِى لَهُ أَ ْن يـَنَ َام يـَْرفَ ُع الْ ِق ْس‬
‫ط‬ َّ ‫إِ َّن‬ bination of latif and khabir carries
ِ
‫ضهُ َويـُْرفَ ُع إِلَْيه َع َم ُل النـََّها ِر ِبللَّْي ِل َو َع َم ُل اللَّْي ِل‬ ِ
ُ ‫َوَيْف‬ the definite article al (6: 103 and 67:
ِ ِ ِ
‫ات‬
ُ ‫ت ُسبُ َح‬ ْ ‫ُّور لَ ْو َك َش َفهُ َل‬
ْ َ‫َحَرق‬ ُ ‫بلنـََّهار ح َجابُهُ الن‬ 14), the expression huwa ‘l latif has
‫صُرهُ ِم ْن َخ ْل ِق ِه‬ ِ ِ
َ َ‫َو ْج ِهه َما انـْتـََهى إِلَْيه ب‬ the meaning of “He alone is unfath-
“Allah does not sleep and it be- omable” implying that this quality
hooves Him not to sleep. He of His is unique and absolute.”
raises and lowers the Scale. The 181. Razi writes: Just as idrak is to
deeds of the day are raised up to comprehend fully with one’s physical
Him by the night, and the deeds eye, basirah (pl. basa’ir) is to compre-
of the night by the day. His veil hend a thing fully with one’s internal

1157
 Surah 6 Al An`am

[104] Surely, clear proofs181 have come to you ِ ِ ‫قَ ْد جاء ُكم ب‬
from your Lord. Whoso sees, does it for him- َ ْ‫صآئ ُر من َّربِّ ُك ْم فَ َم ْن أَب‬
‫صَر‬ ََ َ
self. Whoso remains blind, does it to his own ‫فَلِنـَْف ِسه َوَم ْن َعم َي فـََعلَيـَْها َوَما أ ََنْ َعلَْي ُكم‬
ِ ِ
loss.182 (Tell them), ‘I am not a keeper over ﴾١٠٤﴿ ‫يظ‬ ٍ ‫ِب ِف‬
َ
you.’183
[105] Thus We propound the revelation vari- ِ ِ ِ
ously184 so that they may say, ‘You have taken
‫ت‬
َ ‫اآليت َوليـَُقولُواْ َد َر ْس‬
َ ‫ف‬ ُ ‫صِّر‬
َ ُ‫ك ن‬ َ ‫َوَك َذل‬
lessons;’185 and so that We may make it plain ﴾١٠٥﴿ ‫َولِنـُبـَيِّنَهُ لَِق ْوٍم يـَْعلَ ُمو َن‬
to a people who know.

eye. Allah said (75: 14): We give many facets to Our messages.”
ِ ‫النْسا ُن علَى نـ ْف ِس ِه ب‬
]14 : ‫ص َريةٌ [القيامة‬ َ َ َ َ ِْ ‫بَ ِل‬ 185. The word darasta of the text has
“Rather, man is well aware of him- been variously read, allowing for oth-
self” er meanings such as: “you have stud-
ied (the older Scriptures),” “you have
The textual word herewith is basa’ir,
learnt (from others),” “you have read
plural of basirah, which means light
(books),” “you have been taught,”
of the heart (Shawkani).
etc. And the purport of the verse
182. Qadi has pointed out that this (“Thus We make distinct the signs so
refutes any misgiving about the con- that they may say, ‘You have taken
cept of fatalism in Islam. Further, the lessons;’ and so that We may make
verse demonstrates by implication it plain to a people who know”) is:
that someone who refuses to think, That is how We present the Qur’ānic
rationalize things, or follow the text in a variety of styles so that you
course of reason, does it to his own might not conclude (O unbeliev-
loss. He closes the doors of bestowal ers) that Muhammad learnt it from
both from his self as well as his Lord others; and We do that because
(based on Razi). We have taken it upon Ourselves
183. That is, ‘I am not a keeper of to make the message clear to those
the record of your deeds so that I who have knowledge (Ibn Jarir). A
may punish or reward you. I am only report in Hakim however, declared
a warner’ (Razi). Sahih of narrators although Bukhari
and Muslim did not include in their
184. Another possible rendering could compilation, has Ubayy b. Ka`b say-
be, in the words of Asad: “And thus do
ing: “The Prophet taught me to read

1158
Al An`am Surah 6

َ ِّ‫ك ِمن َّرب‬ ِ ‫اتَّبِع ما أ‬

[106] Follow that which has been revealed
‫ك ال إِلَهَ إِالَّ ُه َو‬ َ ‫ُوح َي إِلَْي‬ َْ
unto you by your Lord; there is no god save ِ
He; and turn aside from the associators. ﴾١٠٦﴿ ‫ني‬ ِ ِ
َ ‫ض َعن الْ ُم ْشرك‬ ْ ‫َوأ َْع ِر‬
[107] Had Allah willed, they would not have ‫اك َعلَْي ِه ْم‬
َ َ‫اللُ َما أَ ْشَرُكواْ َوَما َج َع ْلن‬
ّ ‫َولَ ْو َشاء‬
associated.186 We have not appointed you a ِ ِ
guardian187 over them nor are you a keeper188
﴾١٠٧﴿ ‫َنت َعلَْي ِهم بَِوك ٍيل‬ َ ‫َحفيظًا َوَما أ‬
over them.

it as “darasta” (Ibn Kathir). witness over a bargain.”

186. Asad explains: “I.e., no mortal 189. According to a report in Ibn
has it in his power to cause another Jarir, Ibn Abi Hatim and Ibn Mar-
person to believe unless God graces duwayh, when the Prophet belittled
that person with His guidance.” pagan deities, the Makkans threat-
187. Hafiz: i.e., someone who makes ened that if he would not desist they
note of their words and deeds (Ibn would in retaliation condemn his
Kathir). Lord. This verse was revealed in re-
sponse (Shawkani). It has also been
188. Wakil: i.e., someone who is reported that some Muslims used
made in charge of their sustenance to revile pagan gods for which Allah
and their behavior (Ibn Kathir). Pen- expressed His disapproval through
rice defines the word as: “One who this verse. Further, the rule is gen-
takes care of anything for another, eral. That is, when there is fear that
guardian of one’s interests, a patron, a good deed will become the cause
administrator, disposer of affairs, of an evil, it better be avoided. For

1159
 Surah 6 Al An`am

[108] And revile not (O Muslims) those whom

they invoke besides Allah or they will, in their ِ ‫ون‬
‫الل‬ ِ ِ ِ َّ
ignorance, spitefully revile Allah.189 That is ّ ‫ين يَ ْدعُو َن من ُد‬ َ ‫َوالَ تَ ُسبُّواْ الذ‬
ِ
how We have decked out fair to every people ‫ك َزيـَّنَّا‬َ ‫اللَ َع ْد ًوا بِغَ ِْي ِع ْل ٍم َك َذل‬
ّ ْ‫فـَيَ ُسبُّوا‬
their deeds.190 Then, unto their Lord is their ‫لِ ُك ِّل أ َُّم ٍة َع َملَ ُه ْم ُثَّ إِ َل َرّبِِم َّم ْرِجعُ ُه ْم‬
return and He shall declare unto them what ﴾١٠٨﴿ ‫فـَيـُنـَبِّئـُُهم ِبَا َكانُواْ يـَْع َملُو َن‬
they were doing.

example, it is good to forbid the vice. his parents.” They asked: “Mes-
But, when it is strongly felt that pre- senger of Allah. Can someone
venting it will lead to greater evil, revile his parents?” He replied:
then forbidding it is a sin and not a “Yes. He reviles another’s father,
virtue (Zamakhshari, Razi). and he revile his parents” (Ibn
Kathir, Shawkani). The hadīth is
It is reported of Abu Mansur that he
in Muslim and Tirmidhi (S. Ibra-
asked: “How come Allah forbid us to
him).
revile something that deserves to be
reviled, (although so displeasing to Zamakhshari adds: It is said that
Him) that He asked us to wage a war both Hasan al-Busri and Ibn Si-
against them?!” Then he answered rin came to attend a funeral. They
himself that reviling false gods is found some women also attending
not an obligation while fighting in the event. When Ibn Sirin saw them
the cause of Islam is an obligation. he turned back and left. But Hasan
That is, if reactions of a severe nature did not, saying, “If we give up an ob-
result from a non obligatory action, ligation because of an accompanying
then that action becomes unlawful evil, then we will have to do without
(Alusi, Manar). many obligations.”
The Prophet once said: Hence, Shafi` adds, if it is known
َِّ ‫ول‬ ِ ‫الل بْ ِن َع ْم ِرو بْ ِن الْ َع‬
َّ ‫اص أ‬ َِّ ‫عن عب ِد‬ that admonishing a man will invoke
‫الل‬ َ ‫َن َر ُس‬ َْ ْ َ him out of spite to greater evils, then
‫م َن الْ َكبَائِِر َشْت ُم‬: ِ ‫ال‬ َ َ‫ ق‬-‫صلى هللا عليه وسلم‬-
he should not be admonished.
َّ ‫الل َه ْل يَ ْشتِ ُم‬
‫الر ُج ُل‬ َ ‫ َي َر ُس‬: ‫ فـََقالُوا‬.‫الر ُج ِل َوالِ َديِْه‬
َِّ ‫ول‬ َّ
‫ب أ ََب ُه‬ ‫س‬ ‫ي‬‫ـ‬ ‫ف‬ ‫ل‬ِ ‫ج‬‫الر‬ ‫َب‬
‫أ‬
ُّ ُ ََ ُ َّ َ ُّ ُ َ ْ ََ ‫ب‬ ‫س‬ ‫ي‬ ‫م‬ ‫ع‬ ‫ـ‬ ‫ن‬ »: ‫ال‬َ ََ ْ َ ‫َو‬
‫ق‬ ‫ـ‬ ‫ف‬ ‫؟‬ ‫ه‬ِ ‫ي‬ ‫د‬ِ‫ال‬ Asad adds: “This prohibition of re-
ُ‫ب أ َُّمه‬ ُّ ‫ب أ َُّمهُ فـَيَ ُس‬ُّ ‫َويَ ُس‬ viling anything that other people
hold sacred even in contravention
“It is major sin for a man to revile

1160
Al An`am Surah 6

of the principle of God’s oneness is aside from the associators.” This

expressed in the plural and is, there- one instructs the believers how they
fore, addressed to all believers. Thus, should do it. It should be done with
while Muslims are expected to ar- grace and not in the cheap man-
gue against the false beliefs of oth- ner of calling their deities names or
ers, they are not allowed to abuse the disparaging them in some manner.
objects of those beliefs and to hurt This is the kind of attitude that is be-
thereby the feelings of their erring coming of the believers: those who
fellow men.” have confidence in their faith, whose
Rashid Rida writes that by implica- hearts and minds rest assured in the
tion the word Kafir ought not be correctness of the opinions held by
used for the unbelievers in general. them.”
That is because originally the word 190. Asad writes: “(This implies)
Kafir stood for concealing or hid- that it is in the nature of man to re-
ing something, in which sense the gard the beliefs which have been im-
Qur’ān used the word for a farmer planted in him from childhood, and
(48: 29). In earlier times it was used which he now shares with his social
for those unbelievers who concealed environment, as the only true and
the truth in their hearts of Allah’s possible ones with the result that a
Oneness. But, with the passage of polemic against those beliefs often
time, the word has acquired the con- tends to provoke a hostile psycho-
notations of insult and humiliation. logical reaction.”
Now, since insulting or humiliating As for Allah decking out fair their evil
the people is not allowed in Islam, deeds to the unbelievers, Mawdudi
the unbelievers may not be called offers the following explanation:
Kafirs now. The Hanafiyyah, for in- “Here we should understand .. that
stance, state (in Mu`in al Hukkam) God declares those things which
that if a Muslim insults a Dhimmi, take place as a result of the operation
he deserves retribution. They have of the laws of nature to be His own
also ruled that if a Muslim said to a act, for it is He Who has made those
Dhimmi “O Kafir” and he felt hu- laws. Whatever results from the op-
miliated, (he has to be compensated). eration of those laws, therefore, re-
Sayyid Qutb adds: “The previous sults from His command. Whenever
verse instructed the Prophet to “turn God states that a certain act was

1161
 Surah 6 Al An`am

[109] They swore by God the most earnest

‫لل َج ْه َد أَْيَانِِ ْم لَئِن َجاءتـْ ُه ْم‬
ِ ‫وأَقْسمواْ ِب‬
ّ َُ َ
oath that if a sign came to them they will be- ِ‫ند الل‬ ِ ِ ِ
ِ
lieve in it. Say, ‘Signs are only with Allah.’191 ّ َ‫تع‬ َ ‫آيَةٌ لَّيـُْؤمنُ َّن بَا قُ ْل إنَا‬
ُ ‫اآلي‬ َّ
And what will make you realize (O Muslims) ‫اءت الَ يـُْؤِمنُو َن‬ ِ
ْ ‫َوَما يُ ْشعُرُك ْم أَنـََّها إِ َذا َج‬
that when it comes they will not believe.192 ﴾١٠٩﴿

His, the same might be described by ever they might be called, in no case
humans as occurring in the natural occur by any action of the messenger
course of things.” of God, but by the power of God
Rashid Rida puts it in another way: Himself. No miracle, however clear
The “becoming fair” of the evil deeds its evidentiary value, is ever an act of
is because of the actions which pre- a mortal. The prophet or apostle has
ceded those deeds and which were no hand in its causation: he only uses
themselves a matter of choice. The it by the command of God, as an evi-
unbelievers chose to disbelieve in the dence of the veracity of his claims. A
message, and clung to their old ways. miracle is nothing but an invasion of
When they re confirmed their atti- the order of nature, as known to us
tudes to the old ways, they began to in common experience, by the com-
approve of them and love them. That mand of the Creator of nature, to ex-
love (of what is in one’s practice), is hibit the veracity of the claims of His
the law of nature, a making of Al- messenger” (Majid).
lah. Yet they are fully responsible for 192. It is reported that once the
it since they are in the situation of Prophet invited the Quraysh to Is-
approving the reprehensible by their lam. They said: Muhammad, you tell
choice. Allah only created a liking for us that Musa had a rod with which
one’s own practices. He did not im- he struck a rock and it sprouted 12
pose the likings and those practices. springs. You say `Isa quickened the
Belief and disbelief are not planted dead. You say Thamud were given a
in the hearts. They are a matter of (miraculous) camel. Bring us a sign
choice. too. The Prophet asked them what
191. “Here is one of the most im- sort of a sign would satisfy them.
portant teachings of Islam: Miracles, They said, “Let Mount Safa be con-
signs, wonders, portents, or what- verted to gold.” He asked them if

1162
Al An`am Surah 6

[110] We shall turn away their hearts and

ْ‫ص َارُه ْم َك َما َلْ يـُْؤِمنُوا‬ ِ ِّ‫ونـ َقل‬
eyes because they did not believe in it in the َ ْ‫ب أَفْئ َدتـَُه ْم َوأَب‬
ُ َُ
ِِ
‫بِِه أ ََّوَل َمَّرة َونَ َذ ُرُه ْم ف طُ ْغيَان ْم يـَْع َم ُهو َن‬
ِ ٍ
first instance,193 and leave them in their inso-
lence stumbling blindly. ﴾١١٠﴿

they would believe if that was done. main blind to the truth in conse-
They assured him that they would. quence of their unwillingness to
The Prophet got up to supplicate. acknowledge it and this in accor-
Jibril appeared and told him that if dance with the law of cause and ef-
they would not believe after the sign fect which God has imposed on His
they would be destroyed, but, if left creation.”
alone, some of them would surely That is the Sunnah of Allah, writes
turn to their Lord in repentance. Rashid Rida. The “causes” belong to
The Prophet agreed to the proposal the creations and are their making.
and this verse was revealed (Ibn Jarir, But Allah attributes the “effects” of
Razi, Qurtubi). those “causes” to Himself, since, af-
Further, in the words of Rashid ter all, nothing comes to being but
Rida, if they denied the Qur’ān, by His leave. Yet many are misguided
which throws out so many challeng- by this kind of statements because
es and is an irrefutable Sign by itself, they refuse to think.
then denying anything else would be Sayyid adds: “It is not the lack of evi-
much easier. They could easily say to dences or proofs that leads the hearts
a physical sign that it was magic, a to disbelief. It is the sickness of the
sleight of hand, a deception of the heart, the despoiling of its true na-
eye, and so forth. ture, the abstruseness of the self. On
193. That is, even if Allah were to the other hand, guidance is some-
send a fresh sign, He would turn thing that does not come to those
away the hearts of the unbelievers who do not go for it, who do not
from believing in it because they re- strive for it.”
fused to believe at the first instance 194. The word qubulan as appearing
the message became clear to them as in the text can be understood vari-
something from their Lord (Au.). ously. One possible meaning is “spe-
Asad writes: “... so long as they re- cies after species.” That is, “Were We

1163
 Surah 6 Al An`am

[111] Even if We were to send down angels to

them, the dead were to speak to them, and were ‫َولَ ْو أَنـَّنَا نـََّزلْنَا إِلَْي ِه ُم الْ َمآلئِ َكةَ َوَكلَّ َم ُه ُم‬
We to gather together for them every (dead) ً‫الْ َم ْوتَى َو َح َش ْرَن َعلَْي ِه ْم ُك َّل َش ْي ٍء قـُبُال‬
‫اللُ َولَ ِك َّن‬ ِ ِ
thing (alive): face to face,194 they would not
ّ ‫َّما َكانُواْ ليـُْؤمنُواْ إِالَّ أَن يَ َشاء‬
believe,195 unless Allah willed.196 But most of ﴾١١١﴿ ‫أَ ْكثـََرُه ْم َْي َهلُو َن‬
them are ignorant.197

to gather together every (dead) thing: the creation of man” (Mawdudi).

species after species, or groups after 197. Sayyid comments: “There are a
groups,” they would still not believe. few points that must find a proper
This is the opinion of Qatadah. An- perspective in the minds of the read-
other possibility is “tribe after tribe” ers for a full realization of the mean-
which is the opinion of `Abdullah b. ing involved in this verse and others
Yezid and Mujahid (Ibn Jarir). The of similar nature. Firstly, faith and
translation follows the interpreta- unfaith, guidance and misguidance
tion of Ibn `Abbas as in Ibn Jarir too are not directly related to proofs and
(Au.). evidences. The truth contains the
195. This is in response to their proof in itself. It has its own grip
claim in the earlier verse that, “if a over the heart, making it incline to
sign came to them they would believe” itself and cling to it. But there are de-
(Ibn Jarir). terrents that fall in between the heart
196. “The people under discussion and the truth. Allah said about the
are so perverse that they do not pre- attitude of the unbelievers:
fer to embrace the Truth in prefer- )109( ‫ت َل يـُْؤِمنُو َن‬ ِ
ْ َ‫َوَما يُ ْشع ُرُك ْم أَنـََّها إِ َذا َجاء‬
ِ ِ
‫ص َارُه ْم َك َما َلْ يـُْؤمنُوا بِه أ ََّوَل‬ ِ ِ
ence to falsehood by rightly exercis- َ ْ‫ب أَفْئ َدتـَُه ْم َوأَب‬ُ ّ‫َونـَُقل‬
ing their choice and volition. The 109 : ‫َمَّرٍة َونَ َذ ُرُه ْم ِف طُ ْغيَانِِ ْم يـَْع َم ُهو َن [األنعام‬
only way that is left for them to ]110 ،
become lovers of the Truth is, there- “And what will make you (O
fore, that by His overpowering will Muslims) realize that when it (the
God should render them truth lov- sign) comes they will not believe.
ing not by their choice and volition, We turn away their hearts and
but by metamorphasizing their very eyes because they did not believe
nature. Such a course, however, goes in it in the first instance, and leave
against the wisdom which underlies them in their insolence stumbling

1164
Al An`am Surah 6

blindly.” lieve in it in the first instance (that the

So, whatever happened to them ear- truth became apparent to them), and
lier, is most likely to happen again leave them in their insolence stumbling
even after the signs are revealed to blindly.”
prevent them from believing. The Thirdly, whether they be obedient or
inspiration to believe is already there habitual sinners, they are all equally
within the hearts. It is external im- in the power of Allah under His
pediments that come in the way. command and rule. None of them
And it is the external impediments can bring into existence anything
that must be attended to. save by Allah’s decree and determina-
Secondly, it is Allah’s will to which tion in consonance with the Sunan
ultimately all affairs return and de- of Allah that He has set concerning
pend upon, whether it be the affairs the affairs of His creations. But, in
concerned with guidance or error. so far as the believers are concerned,
Nevertheless, Allah’s will has deter- they work to harmonize within the
mined that man be initially given limited freedom of choice that they
the freedom to choose. In this lies enjoy what is imposed upon them
his test. Whoever is inclined to guid- by Allah’s irresistible Will, that works
ance and is prepared at his heart to on their bodies, on every cell, and in
receive it, will have Allah’s Will lead every recess of the mind .. they try
him to it notwithstanding in what to harmonize this .. along with their
situation he happens to be. In con- own submission, adopted by choice,
trast, if someone shows disinclina- and following their acceptance of the
tion to the divine guidance, ignor- guidance. In consequence of this,
ing the evidences that are apparent they are in peace with themselves.
to him, then Allah’s Will also works They realize that what is imposed on
to lead him to error and throw him them from on High, and what they
off the track, wandering blindly in adopt by choice, both follow the
darknesses. Allah’s Will of course same rules and are controlled by the
fully circumscribes men and, in the same Power. As for others, they too
final resort, decisions concerning all have no choice over what is enforced
affairs return to Him alone. Hence by Allah’s Will. But, in so far as those
Allah’s words: “We turn away their areas are concerned, where they have
hearts and eyes because they did not be- the freedom to choose, they opt to

1165
 Surah 6 Al An`am

[112] Thus We have assigned for every Proph-

‫ني‬ ِ
َ ‫ب َع ُد ًّوا َشيَاط‬ ِِ ِ ِ ِ
et198 enemies from among the Satans of the
ٍّ ‫ك َجَِع ْلنَا ل ُِك ّل ن‬ َ ‫َوَك َذل‬
Jinn and mankind199 who inspire one another ‫ض‬ٍ ‫ض ُه ْم إِ َل بـَْع‬ ُ ‫ال ِّن يُوحي بـَْع‬ ْ ‫نس َو‬ ِ ‫ا ِإل‬
with ornamental deceptive words.200 Had your
Lord willed, they would not have done it,201 so
‫ك َما‬ َ ُّ‫ف الْ َق ْوِل غُُر ًورا َولَ ْو َشاء َرب‬ َ ‫ُز ْخُر‬
leave them alone, and that which they forge. ﴾١١٢﴿ ‫فـََعلُوهُ فَ َذ ْرُه ْم َوَما يـَْفتـَُرو َن‬
[113] So that the hearts of those who do not ‫ين الَ يـُْؤِمنُو َن‬ ِ َّ ِ ِ ِ ِ
believe in the Hereafter, might incline to it, so َ ‫صغَى إلَْيه أَفْئ َدةُ الذ‬ ْ َ‫َولت‬
that they might delight in it, and so that they ‫ض ْوهُ َولِيـَْق َِتفُواْ َما ُهم ُّم ْق َِتفُو َن‬ ِ ِ
َ ‫ِبآلخَرِة َوليـَْر‬
might earn what they are earning. ﴾١١٣﴿

rebel against Allah, His Plans and us through several ways gathering
His Will. They end up wretched be- strength (Ibn Kathir).
cause of the split that their personali- Zamakhshari quotes Malik b. Dinar
ties undergo. as saying that to him the devils of
198. Thus it is nothing exceptional men are more fearful than the Devil
with you, O Prophet, that you should himself, for the latter can be chased
be tried (Ibn Jarir). As Waraqah b. away with the words of Allah but the
Nawfal had said to the Prophet, adds former cannot be got rid of as easily.
Ibn Kathir, “No one ever came with 200. The translation follows the un-
the message you have brought, but derstanding of `Ikrimah, Suddi, Mu-
he had enemies.” jahid and Ibn `Abbas as in Ibn Jarir
199. It is reported that once when (Au.).
Abu Dharr entered the mosque the Mawdudi writes: “The Prophet
Prophet asked him if he had offered (peace be upon him) is told that
(the two rak`ah of ) Prayers. When he should not be unnerved even if
he said no, he instructed him to do the evil ones among both mankind
so. When he was through the Proph- and the jinn stood united against
et asked him if he had sought Allah’s him and opposed him with all their
refuge from the evil of the Shayatin might. For this was not the first time
of men and Jinn? Abu Dharr asked: that such a thing had happened.
“Are there Shayatin of men?” The Whenever a Prophet came and tried
Prophet replied: “Yes” (Ibn Jarir). to lead people to the Truth, all the
The hadīth is weak. But it comes to satanic forces joined hands to defeat

1166
Al An`am Surah 6

his purposes.” the realization of that good is paved

201. Mawdudi comments: “... ac- with conflict between the forces of
cording to the Qur’ān there is a tre- light and darkness, of good and evil,
mendous difference between ‘God’s or what is firm and pure on the one
will’ and ‘God’s good pleasure.’ The hand and what is corrupt and defiled
failure to differentiate between the on the other. With larger interests in
two often gives rise to serious mis- view, God has endowed man with
conceptions. If a certain things takes the disposition of obedience as well
place in accordance with the uni- as of disobedience. He has created in
versal will of God, and thus by His man Abrahamic and Mosaic as well
sanction, that does not necessar- as Nimrodic and Pharaonic potenti-
ily mean that God is pleased with alities. Both the pure, unadulterated
it. Nothing at all takes place in the human nature and satanic urges are
world unless God permits it to take ingrained in man’s nature and have
place, unless He makes it a part of been provided with opportunity
His scheme, and unless He makes it to work themselves out by coming
possible for that event to take place into conflict with each other. He has
by creating its necessary conditions. granted those species of His crea-
The act of stealing on the part of a tures who are possessed of authority
thief, the act of homicide on the part (viz. man and jinn) the freedom to
of a murderer, the wrong and cor- choose between good and evil. Who-
ruption of the wrong doer and cor- soever chooses to act righteously has
rupt, the unbelief of the unbeliever been given the power to do so, and
and the polytheism of the polytheist the same is the case with him who
none of these are possible without chooses to be evil. People of both
the will of God. Likewise, the faith categories are in a position to use
of the believer and the piety of the material resources within the frame-
pious are inconceivable without the work of the broader considerations
will of God. In short, both these re- underlying God’s governance of His
quire the will of God. But whereas universe. God will be pleased, how-
the things in the first category do not ever, only with those who are work-
please Him, those in the second do. ing for good. God likes His creatures
to exercise their freedom of choice
“Even though the will of God is ori- properly and commit themselves to
ented to ultimate good, the course of good out of their own volition.”

1167
 Surah 6 Al An`am

[114] (Ask them), ‘Should I search for a judge

‫الل أَبـْتَغِي َح َك ًما َوُه َو الَّ ِذي أَنـََزَل‬ ِ ‫أَفـغَيـر‬
ّ َْ َ
other than Allah, while He it is who sent down ِ ِ
the Book to you202 explaining in detail?’ Those ‫اه ُم‬
ُ َ‫ين آتـَيـْن‬ َّ
َ ‫صالً َوالذ‬ َّ ‫اب ُم َف‬ َ َ‫إِلَْي ُك ُم الْكت‬
‫ك ِب ْلَ ِّق‬ َ ِّ‫اب يـَْعلَ ُمو َن أَنَّهُ ُمنـََّزٌل ِّمن َّرب‬ ِ
whom We have vouchsafed the Book know it َ َ‫الْكت‬
that it has been sent down by Your Lord with ﴾١١٤﴿ ‫ين‬ ِ ِ
truth. Therefore, be not of the doubters.203
َ ‫فَالَ تَ ُكونَ َّن م َن الْ ُم ْم َت‬
[115] Perfected is the Word of your Lord in ‫ك ِص ْدقًا َو َع ْدالً الَّ ُمبَ ِّد ِل‬ َ ِّ‫ت َرب‬
ِ َّ‫وَت‬
ُ ‫ت َكل َم‬ ْ َ
truth and justice.204 There is no altering His ﴾١١٥﴿ ‫يع الْ َعلِ ُيم‬ ‫م‬ِ ‫الس‬
ُ َّ َ ُ َ َ ‫ل َكل‬
‫و‬ ‫ه‬ ‫و‬ ِ
‫ه‬ ِ
‫ات‬ ‫م‬ِ ِ
Words. He is the All hearing, the All knowing.
ِ ‫ضي‬ ِ ِ
[116] But if you obeyed the majority of those ‫وك َعن‬ َ ُّ‫ضل‬ ُ ِ ‫َوإن تُط ْع أَ ْكثـََر َمن ِف األ َْر‬
on the earth, they will lead you away from the ِ ‫سبِ ِيل‬
َّ‫الل إِن يـَتَّبِعُو َن إِالَّ الظَّ َّن َوإِ ْن ُه ْم إِال‬
ّ َ
path of Allah. They follow not but conjecture, ﴾١١٦﴿ ‫صو َن‬
and they indulge in nothing but guess work.205
ُ ‫َيُْر‬

202: Majid writes: “anzala ilaykum” good and evil, etc. Apart from lead-
is not quite the same as “anzala `aly- ing man astray from spiritual truths,
kum.” Hence the rendering of the such guesswork gives rise to the ar-
former phrase as ‘sent down toward bitrary rules of conduct and self
you.’ imposed inhibitions to which the
203. Although the first recipient was Qur’ān alludes, by way of example,
the Prophet, it seems more likely in verses 118 and 119.”
that the Ummah has been addressed 206. The choice of words may be
through him (Au.). noted. Allah said, “Your Lord is well
204. That is, perfect it is in truth aware of those who swerve away..”
when the Word is a statement of Here, the last few words indicate
fact, or is a past report, and in justice that it is by his own choice that a
when it is a commandment or a pro- person swerves away,” while in the
hibition: Qatadah (Ibn Kathir). following words, “He is well aware of
the rightly guided,” (and not “those
205. Asad explains: “(That is), re- who chose guidance”) the implica-
garding the true nature of human life tion hidden is that being on the right
and its ultimate destiny, the problem guidance is to a great degree because
of revelation, the relationship be- of the original implantation of Taw-
tween God and man, the meaning of hid in the human soul (Alusi).

1168
Al An`am Surah 6

[117] Your Lord is well aware of those who

‫ض ُّل َعن َسبِيلِ ِه‬ ِ ‫ك هو أ َْعلَم من ي‬
َ َ ُ َ ُ َ َّ‫إ َّن َرب‬
ِ
swerve away from His path as He is well aware ِ ِ
of the rightly guided.206 ﴾١١٧﴿ ‫ين‬ َ ‫َوُه َو أ َْعلَ ُم بلْ ُم ْهتَد‬
[118] Eat then of that over which Allah’s ِ ‫فَ ُكلُواْ ِمَّا ذُكِر اسم‬
‫الل َعلَْي ِه إِن ُكنتُ ْم‬
ّ ُْ َ
Name has been pronounced if you believe in ِ ِ ِِ
His revelations.207
﴾١١٨﴿ ‫ني‬ َ ‫ِب َيته ُم ْؤمن‬

207. That is, what has been declared them duly and what is slaughtered
unlawful in verse 3 of Al Ma’idah on the altars ...” (up to) ... “who-
which says: ever is forced in (extreme) hunger
(to eat of the unlawful) without
‫الِْن ِزي ِر َوَما أ ُِه َّل‬
ْ ‫َّم َو َلْ ُم‬ ُ ‫ت َعلَْي ُك ُم الْ َميـْتَةُ َوالد‬ ْ ‫ُحِّرَم‬ any inclination (in the heart) for a
ُ‫يحة‬ ِ ِ ِ ِِ َِّ ‫لِغَ ِي‬
َ ‫الل به َوالْ ُمْن َخن َقةُ َوالْ َم ْوقُو َذةُ َوالْ ُمتـََرّديَةُ َوالنَّط‬ ْ sin, surely (for such) Allah is For-
‫ب‬ ِ ‫ُّص‬ ‫ن‬ ‫ال‬ ‫ى‬ ‫ل‬ ‫ع‬ ‫ح‬ ِ َّ َِّ َ
ُ َ َ َ َ َ ْ ْ َ ُ ُ َ ‫َوَم‬
‫ب‬ ‫ذ‬
ُ ‫ا‬ ‫م‬‫و‬ ‫م‬ ‫ت‬
ُ ‫ـ‬ ‫ي‬‫ك‬ ‫ذ‬
َ ‫ا‬ ‫م‬ ‫ل‬ ‫إ‬ ‫ع‬ ‫ب‬ ‫الس‬
َّ ‫ل‬ ‫ك‬
َ ‫أ‬ ‫ا‬ giving, Kind” (Ibn Jarir).
‫س‬ ِ‫وأَ ْن تَستـ ْق ِسموا ِبْل َْزَلِم َذلِ ُكم فِسق الْيـوم يئ‬
َ َ َ َْ ٌ ْ ْ ِِ ِ
ُ َْ َ
ِ َّ‫ال‬ 208. This excludes however that ani-
‫اخ َش ْو ِن الْيـَْوَم‬ْ ‫ين َك َفُروا م ْن دين ُك ْم فَ َل َتْ َش ْوُه ْم َو‬ َ ‫ذ‬
ِ ِ ِ mal over which Allah’s Name was not
‫يت‬ُ ‫ت َعلَْي ُك ْم ن ْع َم ِت َوَرض‬ ُ ‫ت لَ ُك ْم دينَ ُك ْم َوأَْتَ ْم‬ ُ ‫أَ ْك َم ْل‬ pronounced due to forgetfulness, the
‫ص ٍة َغيـَْر‬ َ ‫اضطَُّر ِف مَْ َم‬ ْ ‫ال ْس َل َم ِدينًا فَ َم ِن‬ ِْ ‫لَ ُكم‬
ُ slaughterer being either a Muslim or
]3 : ‫ور َرح ٌيم [املائدة‬ ِ ‫ف‬ ‫غ‬ ‫الل‬ َّ
‫ن‬ ِ
‫إ‬ ‫ف‬ ‫ث‬ٍ ِ
‫ل‬ِ ‫ف‬ٍ ِ‫ان‬ ‫ج‬
ٌ َُ َ َ َّ ْ َ َ‫ُمت‬ one of the People of the Book. On
“Forbidden unto you are carrion, the other hand, if anyone does not
blood, swine’s flesh, what has been spell the Name intentionally, then
consecrated to other than Allah, the slaughtered animal is unlawful
the (beast) strangled (to death),
to Muslims (Ibn Jarir). This happens
or (the one that died) by a violent
blow, or by a fall from a height, or
to be the opinion of the Hanafiyyah,
one gored with the horns (to death Imām Malik, Ahmad b. Hanbal,
by another animal), and (the one and according to one report, that of
killed and) devoured by the wild Imām Shafe`i too, although other
beasts unless you have sacrificed opinions have also been attributed

1169
 Surah 6 Al An`am

[119] And what ails you that you should not

eat of that over which Allah’s Name has been ِ ‫وما لَ ُكم أَالَّ َتْ ُكلُواْ ِمَّا ذُكِر اسم‬
‫الل َعلَْي ِه‬
pronounced seeing that He has explained to
ّ ُْ َ ْ ََ
‫ص َل لَ ُكم َّما َحَّرَم َعلَْي ُك ْم إِالَّ َما‬ َّ َ‫َوقَ ْد ف‬
you in detail what He has made unlawful to
you, unless you are compelled by dire neces- ‫ضلُّو َن ِب َْه َوائِ ِهم‬
ِ ‫اضطُِررُْت إِلَي ِه وإِ َّن َكثِريا لَّي‬
ُ ً َ ْ ْ ْ
sity?208 Surely, most people mislead following ‫ين‬ ِ ‫بِغ ِي ِع ْل ٍم إِ َّن ربَّك هو أَعلَم ِبلْمعت‬
‫د‬
َ َْ ُ ُ ْ َ ُ َ َ َْ
their caprices without any knowledge; surely, ﴾١١٩﴿
Allah is well aware of the transgressors.
ِ َّ ِ ِ ِِ ِ
[120] Forsake sin:209 the open of it and the se-
َ ‫َو َذ ُرواْ ظَاهَر اإل ْث َوَبطنَهُ إ َّن الذ‬
‫ين‬
cret of it.210 Verily those who earn sins shall ِ ‫يك‬
‫ْسبُو َن ا ِإل ْثَ َسيُ ْجَزْو َن ِبَا َكانُواْ يـَْق َِتفُو َن‬
soon be requited for what they were earning. َ
﴾١٢٠﴿
[121] But do not eat of that over which Allah’s
Name has not been pronounced.211 Surely, it is ِ ‫والَ َتْ ُكلُواْ ِمَّا َل ي ْذ َك ِر اسم‬
‫الل َعلَْي ِه‬ ّ ُْ ُ ْ َ
impiety. Verily, the devils whisper unto their ‫وحو َن إِ َل‬ ‫ي‬َ‫ل‬ ‫ني‬ ِ ‫وإِنَّه لَِفسق وإِ َّن الشَّي‬
‫اط‬
friends212 so that they may dispute with you.213 ُ ُ َ َ َ ٌْ ُ َ
ِ ِ ِ ِ ِ ِ
But, if you obey them, surely, you will turn ُ ‫أ َْوليَآئ ِه ْم ليُ َجادلُوُك ْم َوإ ْن أَطَ ْعتُ ُم‬
‫وه ْم إنَّ ُك ْم‬
associators.214 ﴾١٢١﴿ ‫لَ ُم ْش ِرُكو َن‬

to him (Ibn Kathir). 211. “The purpose of this and the

209. According to a report in Mus- following verse is not, as might ap-
lim, Nuwas b. Sam`an asked the pear in the first glance, a repetition
Prophet about what constitutes sin. of already pronounced food laws
He replied: but, rather, a reminder that the ob-
servance of such laws should not be
ِ َِّ َ ‫اك ِف نـَْف ِس‬
َ ‫ا ِإل ْثُ َما َح‬
‫َّاس‬ َ ‫ك َوَك ِرْه‬
ُ ‫ت أ ْن يَطل َع َعلَْيه الن‬ made an end in itself and an object
“Sin is that which pricks you in of ritual: and this is the reason why
the heart and which you would these two verses have been placed in
not like the people to know the midst of a discourse on God’s
about” (Ibn Kathir). transcendental unity and the ways of
men’s faith. The “errand views” spo-
210. The verse tells us that of sins ken of in verse 119 are such as that
there are two kinds: those commit- lay stress on artificial rituals and ta-
ted with the body organs and those boos than on spiritual values” (Asad).
committed with the heart (Alusi,
Thanwi). 212. A man called Al Mukhtar b.
Abu `Ubayd nicknamed Abu Is-haq

1170
Al An`am Surah 6

used to claim that he received revela- suggest that the Jews had also circu-
tions. Ibn Zumayyil says, “I was sit- lated similar doubts (Ibn Jarir).
ting in the assembly of Ibn `Abbas Reports about Jews raising such
(during the pilgrimage season: Ibn doubts are in Tirmidhi, Abu Da’ud,
Kathir) when a man came in and Bazzar and others, with the last men-
asked: “O Ibn `Abbas. Abu Is-haq tioned declaring them of hassan sta-
claims that he received wahiyy (reve- tus. But Hakim has declared one ver-
lations) last night. What’s your opin- sion Sahih (Shawkani).
ion?” Ibn `Abbas replied: “The man
spoke the truth.” Ibn Zumayyil says 214. Declaring the lawful of Allah as
I protested. Ibn `Abbas said: “There unlawful or the other way round, is
are two types of revelations: the one to commit shirk as the Prophet told
which Allah sends to His Messen- `Adiyy b. Hatim who denied that
gers, and the other which the devil the Christians ever took Lords be-
sends to his friends.” Then he recited sides Allah. The Prophet asked him:
this verse (Ibn Jarir). ‫اللُ فـَتُ َحِّرُمونَهُ َوُِيلُّو َن َما‬
َّ ‫َح َّل‬َ ‫س ُيَِّرُمو َن َما أ‬ َ ‫“أَلَْي‬
‫ك‬ ِ
َ ْ َ َ َ ََ ُ ُْ ُ َ َ ْ ََ َُّ ‫َحَّرَم‬
‫ل‬‫ت‬ ‫ف‬ ”: ‫ال‬ ‫ق‬ ،‫ى‬ ‫ل‬ ‫ـ‬ ‫ب‬ : ‫ت‬ ‫ل‬ ‫ـ‬ ‫ق‬ ”‫؟‬‫ه‬ ‫ن‬‫و‬ُّ
‫ل‬ ِ
‫ح‬ ‫ت‬ ‫س‬ ‫ت‬ ‫ـ‬ ‫ف‬ ،‫الل‬
213. `Abdullah ibn Kathir (not the
famous commentator Ibn Kathir: ”‫ِعبَ َادتـُُه ْم‬
Au.) has said that the devils used to “Did it not happen that the rab-
whisper into the hearts of the pagans bis and priests declared the lawful
thoughts such as: ‘What after all is of Allah as unlawful or the un-
the difference between the animal lawful of Allah as lawful?” When
that died by itself and the one that `Adiyy said yes, the Prophet said:
was slaughtered? Were they not both “That was taking them Lords be-
the same? So why should one be law- sides Allah” (Ibn Kathir).
ful and the other unlawful?’ Ibn `Ab-
bas has said that the pagans used to Tirmidhi has a slightly different ver-
say, in effect: ‘The animal that dies sion of the hadīth, which he declared
a natural death is the slaughtered of Hassan status.
of Allah. How come then, that the 215. Thus, the rightly guided is lik-
revelation declares the slaughtered ened to the living, and the “path” it-
of men lawful but the slaughtered of self to light (based on Thanwi).
Allah unlawful?’ Allah revealed this 216. Mawdudi comments: “The law
verse in response. Some other reports of God with regard to those to whom

1171
 Surah 6 Al An`am

[122] What? Can one who was dead, then We

‫َحيـَيـْنَاهُ َو َج َع ْلنَا لَهُ نُ ًورا‬
ْ ‫أ ََو َمن َكا َن َميـْتًا فَأ‬
gave him life and appointed a Light whereby ِ ‫َّاس َكمن َّمثـلُه ِف الظُّلُم‬ ِ ِ
he strides among the people,215 be like he who is ‫ات‬ َ ُ َ َ ِ ‫يَْشي بِه ِف الن‬
ِ ِ ِ ِ‫لَيس ِبارٍِج ِمنـها َك َذل‬
in darknesses out of which he cannot emerge? ‫ين َما‬ َ ‫ك ُزيّ َن ل ْل َكاف ِر‬ َ َْ ّ َ َ ْ
That is how decked out fair to the unbelievers ﴾١٢٢﴿ ‫َكانُواْ يـَْع َملُو َن‬
is what they do.216
[123] And that is how We have appointed in ‫ك َج َع ْلنَا ِف ُك ِّل قـَْريٍَة أَ َكابَِر ُمَ ِرِم َيها‬ ِ
َ ‫َوَك َذل‬
every town high ranking criminals so that they
‫لِيَ ْم ُك ُرواْ فِ َيها َوَما يَْ ُك ُرو َن إِالَّ ِبَن ُف ِس ِه ْم‬
might scheme therein.217 Yet they scheme not
but against themselves; but they realize not. ﴾١٢٣﴿ ‫َوَما يَ ْشعُُرو َن‬

light is presented but who willfully sors held before their Lord, some of
refuse to act according to it, prefer- them replying to others; the weaker
ring to follow their crooked path ones saying to the arrogant ones,
even after they have been invited to ‘If not for you, we would have been
follow the Straight Way, is that in the believers.’ Those who had been ar-
rogant replying to the weak ones,
course of time such people begin to
‘Was it we who prevented you
cherish darkness, and to enjoy grop- from guidance after it had come
ing their way into dark, stumbling to you? Rather, you were yourself
and falling as they proceed.” criminals.’ The weaker ones would
217. The allusion is to the scheming say to the arrogant ones, ‘Rather,
and plotting against Islam and its it was your scheming day in and
message. Allah said at another place day out wherewith you provoked
us to disbelieve in Allah and de-
(34: 31 33):
clare His equals’” (Ibn Kathir).
‫َولَ ْو تـََرى إِ ِذ الظَّالِ ُمو َن َم ْوقُوفُو َن ِعْن َد َرّبِِ ْم يـَْرِج ُع‬
ِ َّ ُ ‫ض الْ َقوَل يـ ُق‬ Asad writes: “Because the conscious-
‫ضعِ ُفوا‬ ْ ُ‫است‬ْ ‫ين‬ َ ‫ول الذ‬ َ ْ ٍ ‫ض ُه ْم إ َل بـَْع‬
ِ ُ ‫بـ ْع‬
َ
ِ ِ ِ َّ‫لِل‬ ness of their importance makes them
‫ال‬َ َ‫) ق‬31( ‫ني‬ َ ُْ ‫ن‬ ‫م‬‫ؤ‬ ‫م‬ ‫َّا‬
‫ن‬ ‫ك‬
ُ ‫ل‬
َ ‫م‬ ‫ت‬ ‫ـ‬ ‫ن‬َ‫أ‬ ‫ل‬‫و‬
َ
ْ ُْ ْ َُ َ ْ َ‫ل‬
َ ‫ا‬‫و‬‫ر‬ ‫ـ‬ ‫ب‬ ‫ك‬
ْ ‫ت‬ ‫اس‬ ‫ين‬ ‫ذ‬
ِ ِِ ِ َّ more or less impervious to criticism,
‫ص َد ْد َن ُك ْم‬ ‫ن‬
َ ُ ْ ُ ْ ُ ْ ‫ين‬
‫َن‬
َ ‫أ‬ ‫ا‬
‫و‬ ‫ف‬ ‫ع‬ ‫ض‬ ‫ت‬ ‫اس‬ َ ‫استَ ْكبـَُروا للَّذ‬
ْ ‫ين‬ َ ‫الذ‬ the “great ones” (Asad’s rendering of
ِ
)32( ‫ني‬ َ ‫َع ِن ا ْلَُدى بـَْع َد إِ ْذ َجاءَ ُك ْم بَ ْل ُكنـْتُ ْم ُْم ِرم‬ “akabira mujrimiha”) are, as a rule,
‫استَ ْكبـَُروا بَ ْل َمك ُْر اللَّْي ِل‬ ِ ِ ِ ْ ‫ال الَّ ِذين است‬
ْ ‫ين‬ َ ‫ضع ُفوا للَّذ‬ ُ ْ َ َ َ‫َوق‬ rather less inclined than other people
ِ
‫َوالنـََّها ِر إِ ْذ َتْ ُم ُرونـَنَا أَ ْن نَ ْك ُفَر ب َّلل َوَْن َع َل لَهُ أَنْ َد ًادا‬
ِ
to question the moral aspect of their
]33 ، 31 : ‫[سبأ‬
own behavior; and the resulting self
“If you were to see the transgres- righteousness only too often causes

1172
Al An`am Surah 6

[124] When a sign came to them they said, ‘We

shall not believe until we are given the like of ‫َوإِ َذا َجاءتـْ ُه ْم آيَةٌ قَالُواْ لَن نـُّْؤِم َن َح َّت‬
ِ ‫ُوت رسل‬ ِ
what the Messengers of Allah were given.’ Al- ّ ‫الل‬
‫اللُ أ َْعلَ ُم‬ ّ ُ ُ ُ َ ِ ‫نـُْؤتَى مثْ َل َما أ‬
lah knows best where to place His Message.218 ‫ين‬ ِ َّ ِ ِ
Abasement in the sight of Allah will be the َ ‫يب الذ‬ ُ ‫ث َْي َع ُل ر َسالَتَهُ َسيُص‬ ُ ‫َحْي‬
ِ ِ ِ ِ
share of those who committed crimes,219 and
‫اب َشدي ٌد بَا‬ ٌ ‫الل َو َع َذ‬
ّ ‫ند‬َ ‫صغَ ٌار ع‬ َ ْ‫َجَرُموا‬
ْ‫أ‬
a terrible chastisement for what they were ﴾١٢٤﴿ ‫َكانُواْ يَْ ُك ُرو َن‬
plotting.

them to commit grave misdeeds.” He chose Banu Hashim. And

from Banu Hashim He chose
218. The Quraysh were of the opin-
me.” And Ibn Mas`ud has been
ion that the Prophet was not the right
reported as saying in Musnad
choice for Messengership. They said
Ahmad: “Allah surveyed the
that one of their men should have
hearts of the people and found
been chosen for it, as the Qur’ān said
the heart of Muhammad the
(43: 31):
best. So He chose him for Mes-
ِ َْ‫وقَالُوا لَوَل نـُِّزَل َه َذا الْ ُقرآ ُن َعلَى ر ُج ٍل ِمن الْ َقريـَتـ‬
‫ي‬ sengership. Then He surveyed
ْ َ َ ْ ْ َ
]31 : ‫َع ِظي ٍم [الزخرف‬ the hearts of the people and
“They say, ‘Only if this Qur’ān had found the hearts of his Compan-
been sent down unto a man of one of ions better than the rest of the
the two great towns (i.e., Makkah and people. So He made them sup-
Tayif).” But Allah knew who was porters of His Messenger. They
most suitable for the mission. The fight for his religion. So what the
Prophet said in a hadīth of Muslim: Muslims see as good is good in
‫يل‬ ِ ِ ِ ِِ ِ َّ ‫إِ َّن‬ the sight of Allah and what the
َ ‫اصطََفى م ْن َولَد إبـَْراه َيم إ ْسَاع‬
ْ ‫اللَ َعَّز َو َج َّل‬
Muslims see as evil is evil in the
‫اصطََفى ِم ْن‬ ِ ‫اع‬
ْ ‫يل كنَانَةَ َو‬
ِ ِ ِ
َ َ‫اصطََفى م ْن بَِن إ ْس‬ ْ ‫َو‬
ِ
‫ش بَِن َهاش ٍم‬ ِ
ٍ ْ‫اصطََفى م ْن قـَُري‬ ِ sight of Allah.” (By Muslims he
ْ ‫بَِن كنَانَةَ قـَُريْ ًشا َو‬
‫اصطََف ِان ِم ْن بَِن َهاش ٍم‬
ِ meant perhaps the Companions:
ْ ‫َو‬
Au.). It is also said that someone
“Allah chose Isma`il from the spotted Ibn `Abbas entering the
sons of Ibrahim. He chose Kina- mosque. He was much impressed
nah from the sons of Isma`il. by his personality. He enquired:
From Banu Kinanah He chose “Who is this man?” They said:
the Quraysh. From the Quraysh “Ibn `Abbas.” (A cousin of the

1173
 Surah 6 Al An`am

[125] Whomsoever Allah intends to guide, He ِ ِ

opens his heart for Islam.220 And whomsoever ُ‫ص ْد َره‬
َ ‫اللُ أَن يـَْهديَهُ يَ ْشَر ْح‬ ّ ‫فَ َمن يُِرد‬
ِ ِ ِ
He intends to lead astray, He makes his heart, َ ‫ل ِإل ْسالَم َوَمن يُِرْد أَن يُضلَّهُ َْي َع ْل‬
ُ‫ص ْد َره‬
narrow, constricted,221 as if he were engaged in َّ ‫ص َّع ُد ِف‬
‫الس َماء‬ َّ َ‫ضيِّ ًقا َحَر ًجا َكأََّنَا ي‬
َ
sheer ascent222 into the heaven.223 That is how َ‫ين ال‬ ِ َّ ِ ِ
َ ‫س َعلَى الذ‬ َ ‫الر ْج‬
ّ ُ‫الل‬ ّ ‫ك َْي َع ُل‬ َ ‫َك َذل‬
Allah lays abomination224 on those who do not
﴾١٢٥﴿ ‫يـُْؤِمنُو َن‬
believe.
[126] This is the path of your Lord: straight. َّ َ‫ك ُم ْستَ ِق ًيما قَ ْد ف‬
‫ص ْلنَا‬ َ ِّ‫َوَه َذا ِصَرا ُط َرب‬
Surely, We have expounded the verses in de-
tail for a people who will receive admonition.
﴾١٢٦﴿‫ت لَِق ْوٍم يَ َّذ َّك ُرو َن‬ ِ ‫اآلي‬
َ
[127] Theirs is the abode of peace with their ‫ند َرّبِِ ْم َوُه َو َولِيـُُّه ْم ِبَا‬
َ ‫السالَِم ِع‬
َّ ‫َلُْم َد ُار‬
Lord; He is their Patron for what they were ﴾١٢٧﴿ ‫َكانُواْ يـَْع َملُو َن‬
doing.

Prophet). The man remarked: for Islam. He answered:

“Allah knows best where to place
‫ اي رسول‬: ‫إن النور إذا دخل الصدر انفسح فقيل‬
His Message” (Ibn Kathir).
‫ نعم التجايف‬: ‫هللا هل لذلك من علم يعرف ؟ قال‬
(Another direct implication of the ‫عن دار الغرور و اإلانبة إىل دار اخللود و االستعداد‬
choice of the words is): “Allah knows ‫للموت قبل نزوله‬
best in what place should He place
His revelation” (Zamakhshari). “It is a light which is placed in
his heart so that the heart relaxes
219. Hence a hadīth of Muslim says: and opens up.” He was asked if
‫ال َه ِذ ِه‬
ُ ‫ب لَهُ لَِواءٌ يـَْوَم الْ ِقيَ َام ِة فـَيـَُق‬
ُ‫ص‬
ِ
َ ‫إِ َّن الْغَاد َر يـُْن‬ there was an external sign. He
‫َغ ْد َرةُ فُالَ ٍن‬ replied: “Inclination toward the
everlasting abode, disinclination
“A flag post will be pitched near toward the deceptive world, and
the buttocks of every dishonest preparations for death before the
person. It will be said, ‘This is the appointed hour” (Ibn Jarir).
dishonesty of so and so’” (Ibn
Kathir). Various versions of this hadīth have
been reported by `Abdul Razzaq,
220. It is reported by several narra- Firyabi, Ibn Abi Shaybah, `Abd b.
tors that the Prophet (saws) was once Humayd, Ibn al Mundhir, Mardu-
asked about how the hearts open up

1174
Al An`am Surah 6

wayh and Bayhaqi (Shawkani). Ibn rather, it used a stronger form to says
Kathir adds: some of the chain of “yassa`adu” which means “he struggles
narrations are complete while some to ascend.” That is because the act of
are discontinuous. ascension causes constriction to the
heart: a feeling of the heart being left
What Ibn Kathir means perhaps behind as one climbs up, say in an air-
is that although, because of some craft. One could get the same feeling
weakness or the other, none of the while climbing a mountain, but the as-
ahadīth can be declared Sahih, as cent there is so gradual one would fail
a whole they acquire the status of to notice it. Further, the Qur’ān did not
hasan because of multiple narrations say, “as if he is climbing a mountain.”
(Au.). It used the word “heaven” in conjunc-
221. The textual word is “haraj” tion with the word “yassa`adu” which
(pl.: harjah) which is used for a tree put together with “harajan” express
the sensation of one whose heart has
within a grove so thickly surrounded
to overcome the gravitational pull of
with other trees that no one, (neither
the earth as his body speedily rises up.
beast nor man), can reach it. This is
One may ask himself. If the Prophet
how a bedouin explained the word was the author of this Book, how was
to `Umar ibn al Khattab when he he able to describe so accurately a sen-
asked him. In response `Umar said: sation that mankind had to wait four-
“That is the example of the heart of teen hundred years for the invention
a hypocrite. No good will ever enter of air crafts to experience? (Au.).
into it.” The word however has a gen-
eral connotation of “constriction” as 223. This feeling of constriction
Allah said (22: 78): manifests itself when the man hears
about God, His Oneness, His Attri-
]78 : ‫َوَما َج َع َل َعلَْي ُك ْم ِف ال ِّدي ِن ِم ْن َحَرٍج [احلج‬ butes, etc. The man feels very uncom-
“He did not place on you any con- fortable. In contrast, when someone
striction in the religion.” other than God is mentioned in his
Sa`id ibn Jubayr has pointed out an- presence, his breast opens up with
other connotation when he said “ha- cheer (Au.).
raj” is that state in which a man finds 224. The opinion of Ibn `Abbas is
no way out but upward (Ibn Jarir). that by the textual word “rijs” the al-
222. The Qur’ān did not say “yas`adu” lusion is to Shaytan who is bound to
which would mean he climbs up; a man when he decides to disbelieve.

1175
 Surah 6 Al An`am

[128] The Day He will muster them all togeth-

er, ‘O community of Jinns! Surely much (toll) ‫الِ ِّن قَ ِد‬ ْ ‫ج ًيعا َي َم ْع َشَر‬ َِ ‫ويـوم ِي ُشرهم‬
ْ ُ ُ ْ َ َْ َ
did you take of men.’ Their friends among ‫آؤُهم ِّم َن‬ ‫ي‬ِ‫ال أَول‬َ ‫ق‬‫و‬ ِ
‫نس‬ ِ
‫إل‬ ‫ا‬ ‫استَ ْكثـَْرُت ِّم َن‬
ُ َ ْ ََ ْ
mankind will say, ‘Our Lord! Surely, some of ٍ ِ
‫ضنَا ببـَْعض َوبـَلَ ْغنَا‬ ْ ‫ا ِإلنس َربـَّنَا‬
ُ ‫استَ ْمتَ َع بـَْع‬ ِ
us drew advantages of others225 and have ar- ِ َّ
rived at the term You had determined for us.’
‫َّار َمثـَْوا ُك ْم‬
ُ ‫ال الن‬ َ َ‫ت لَنَا ق‬َ ‫َج ْل‬ َّ ‫ي أ‬ َ ‫َجلَنَا الذ‬ َ‫أ‬
ِ ِ ِ
He will say, ‘The Fire is your abode, abiding ‫ك‬ َ َّ‫اللُ إِ َّن َرب‬
ّ ‫ين ف َيها إِالَّ َما َشاء‬ َ ‫َخالد‬
﴾١٢٨﴿‫ليم‬ ِ
therein forever, except as Allah will.’226 Surely
ٌ ‫َحك ٌيم َع‬
your Lord is All wise, All knowing.

The word is also used for dirt and ance will be exposed, and there will
filth (Ibn Jarir). be nothing but regrets.”
225. It is reported that in pre Islamic 226. Ibn `Abbas has said that in the
times when an Arab camped in a val- light of this verse, it is not right for
ley he would say: “I seek refuge with anyone to speak on behalf of Allah,
the lord of this valley,” meaning the admitting some to Paradise and as-
Jinn. That is, men’s acknowledge- signing others to Hell fire (Ibn Jarir,
ment of the power of the Jinn lies in Ibn Kathir, Shawkani). This state-
the former placing them in an ad- ment of Ibn `Abbas is in Ibn al
vantageous position. This is what is Mundhir, Ibn Abi Hatim and Abu al
alluded to by one taking advantage Sheikh (Shawkani).
of the other (Zamakhshari). Other 227. Sayyid Qutb writes: “A uni-
scholars have said that the fact that versal rule of great consequence has
the Jinn enjoy the obedience of man- been enunciated here. It concerns
kind is the advantage that one draws the nature of friendship between the
of the other (Au.). Satans of men and Jinn. The evil do-
Yusuf Ali adds: “It is common expe- ers, that is, those who commit the
rience that the forces of evil make an sin of association, in some form or
alliance with each other, and seem the other, gather their forces together
thus to make a profit by their mu- on one front in order to thwart the
tual log rolling. But this is only in truth and guidance. They assist each
this material world. When the lim- other in confronting the Prophets
ited term expires, their unholy alli- and believers in them. These, just as

1176
Al An`am Surah 6

[129] That is how We let some of the trans-

‫ضا ِبَا‬ ِِ ِ
gressors befriend others,227 for what they were َ ‫ض الظَّالم‬
ً ‫ني بـَْع‬ َ ‫ك نـَُوِّل بـَْع‬
َ ‫َوَك َذل‬
﴾١٢٩﴿ ‫ْسبُو َن‬ ِ ‫َكانُواْ يك‬
earning.228 َ

they are men of the same nature, no commands centuries of experience

matter how different their outward against Islam, armed with the most
appearances, also share a common dreadful tools of destruction, to be
interest, viz., to force their lordship employed in the implementation of
on the people, as well as follow their its Satanic strategies. This ganging
carnal desires unrestrained by the di- up is an interpretation of the words
vine commandments. of Allah: “That is how We let some of
“We discover them as one block the transgressors befriend each other.”
in every epoch, some supporting “But the Prophet and those who
the others, despite deep differences would follow him in his ways, are
among themselves over other issues. told not to be concerned too much
But, when the confrontation is with about them. They are consoled in
the religion of Allah and His beloved words: ‘Had your Lord willed, they
ones, they are one body. Thus, it is would not have done it. Therefore
the sharing of the objectives that leave them alone, and that which they
makes them friends of each other. forge.’”
Therefore, in keeping with what they 228. The translation adopted here
strive for in this world, they would follows Qatadah’s explanation, who
be kept together in the Hereafter. said, “Allah lets some of the trans-
“We have been seeing these forces – gressor befriend others because of
for the past several centuries a huge their deeds. Accordingly, a believer
force commanding the participation is the friend (waliyy) of another be-
of the Satanic men of the crusad- liever, wheresoever the two might be:
ers, the zionists, the pagans and the close at hand or afar. And an unbe-
communists, who have been, despite liever is the friend of an unbeliever,
differences among themselves, one wheresoever the two might be. Faith
against Islam, and against the de- is not the name of good wishes or of
struction of every Islamic movement. dreams (Ibn Jarir).
“It is of course an awesome gang. It There has been another interpreta-

1177
 Surah 6 Al An`am

tion. It also originates from Qatadah. the right kind of deeds.’

In Mawdudi’s words it is: “Just as the Rashid Rida also quotes from Abu
wrong doers had been accomplices Sheikh that Mansur b. abi al Aswad
in sin and evil during their earthly said, “I asked A`mash about this
life, they would remain companions verse as to what have you heard from
in the After life as well as share in your elders (senior Followers the
punishment.” tabe`iyyun) in explanation?” He re-
The attribution to Allah of letting plied, “I heard them say that when
some befriend others, adds Rashid the people are corrupt they come
Rida, is following the general rule to have the most evil of them as
that, in the final resort, it is Allah their leader.” This is how the senior
who sanctions all deeds. It is not tabe`iyyun understood the verse, al-
that things were destined that way, though the hadīth that is often quot-
as the Qadariyyah said, nor was there ed in this connection, viz., “You will
a denial of choice, as the Jabariyyah have rulers over you who are the like
alleged. Rather, it was similarities of you,” is extremely weak.
in outlook and purposes with full 229. The scholars are divided over
agreement over transgression that messengers to the Jinn, whether
some of the men came to befriend they were raised from among them-
others. ‘By Allah,’ adds Rashid Rida, selves or those of the mankind ad-
‘if you were to be obedient to Allah dressed them too. Dahhak has said
but did not know others who are that messengers were sent to them
similarly in acts of obedience, it will from among them, but Ibn Jurayj
not hurt you. So too, if you were to feels differently, and a statement of
be sinning, but kept the company Ibn `Abbas implies that the messen-
of the most righteous, it would do gers to them were from mankind. As
you no profit. Merely the company for the words here “from among you”,
of this or that group would do you the explanation is that they are in
no good, if you do not come up with the same vein as the verse speaking

1178
Al An`am Surah 6

[130] ‘O assembly of Jinn and mankind! Did

not Messengers come to you from amongst ‫نس أََلْ َيْتِ ُك ْم ُر ُس ٌل‬ ِ ‫الِ ِّن َوا ِإل‬
ْ ‫َي َم ْع َشَر‬
ِ
‫آيِت َويُنذ ُرونَ ُك ْم‬ ُّ ‫ِّمن ُك ْم يـَُق‬
you,229 narrating to you Our revelations and
َ ‫صو َن َعلَْي ُك ْم‬
warning you of the encounter of this your ‫لَِقاء يـَْوِم ُك ْم َه َذا قَالُواْ َش ِه ْد َن َعلَى‬
Day?’ They will say, ‘We testify against our-
selves.’230 It was the life of this world which
‫الدنـْيَا َو َش ِه ُدواْ َعلَى‬ ْ ‫أَن ُف ِسنَا َو َغَّرتـْ ُه ُم‬
ُّ ُ‫الَيَاة‬
ِ ِِ
deluded them so that they testified against ﴾١٣٠﴿ ‫ين‬ َ ‫أَن ُفسه ْم أَنـَُّه ْم َكانُواْ َكاف ِر‬
themselves that they were unbelievers.

of both river and sea waters: “pearls Imām Razi feels that in the absence
and corals come out of them,” (55: of clear evidence, one might accept
22) although what is meant is from the face value of the words of the
one of them (Ibn Jarir, Ibn Kathir). verse in question: “O assembly of
Rashid Rida however rejects the ar- Jinn and mankind! Did not Messen-
gument and points out that the verse gers come to you from among you?”
quoted to prove the point does not Qadi Thana’ullah Panipati has also
hold its ground because ancient Ar- stated in his Tafsir Maz-hari that
abs did not know that even rivers can since the Jinn were there before men
produce pearls and precious stones as on earth, messengers from among
remarked by Sale, the famous trans- themselves should have been sent to
lator of the Qur’ān, in his notes on them (Ma`arif).
Baydawi. All the same, the verse: 230. Here it is stated that the un-
ِ ِ ِ ِ ِ
َ ‫إ َّن َس ْعنَا كتَ ًاب أُنْ ِزَل م ْن بـَْعد ُم‬
: ‫وسى [األحقاف‬ believers will admit that they were
]30 on the wrong. But elsewhere in the
“We have heard a Book sent down af- Qur’ān, it is stated that they will re-
ter Musa” (46: 30) tell us that at least fuse to admit that they were associa-
Musa (asws) was sent unto them too. tors. E.g.,
ِ َِّ ‫و‬
Nonetheless, Kalbi has stated that َ ‫الل َربِّنَا َما ُكنَّا ُم ْش ِرك‬
]23 : ‫ني [األنعام‬ َ
the messengers unto the Jinn were “By God, O our Lord, we were not of
from among themselves until the the associators (6: 23)”. How do we
commissioning of our Prophet who reconcile the two? The answer is, the
was the messenger unto both men Day of Judgment will be a long affair,
and Jinn (Zamakhshari). with people passing through various
stages. At one stage they might deny,

1179
 Surah 6 Al An`am

[131] That is because your Lord was not such

‫ك الْ ُقَرى بِظُْل ٍم‬ ِ ِ
as to destroy the cities unjustly,231 while its in- َ ُّ‫ك أَن َّلْ يَ ُكن َّرب‬
َ ‫ك ُم ْهل‬ َ ‫َذل‬
habitants were unaware. ﴾١٣١﴿ ‫َوأ َْهلُ َها َغافِلُو َن‬
[132] And, for all are ranks according to what ِ ‫ولِ ُك ٍل درج‬
they practiced.232 Your Lord is not unaware233
‫ك بِغَافِ ٍل‬ َ ُّ‫ات ّمَّا َع ِملُواْ َوَما َرب‬
ٌ َ ََ ّ َ
of what they did. ﴾١٣٢﴿ ‫َع َّما يـَْع َملُو َن‬
[133] Your Lord is Self sufficient, full of mer- ‫الر ْحَِة إِن يَ َشأْ يُ ْذ ِهْب ُك ْم‬ َّ ‫ن ذُو‬ ُّ َِ‫ك الْغ‬
َ ُّ‫َوَرب‬
cy.234 If He will, He could put you away and
‫ف من بـَْعد ُكم َّما يَ َشاء َك َمآ‬ِ ِ ِ
bring in as your successors after you, whom ْ ‫َويَ ْستَ ْخل‬
ٍ ِ ِ َ ‫أ‬
He will, just as He brought you out of the ﴾١٣٣﴿ ‫ين‬ َ ‫َنشأَ ُكم ّمن ذُِّريَّة قـَْوم‬
َ ‫آخ ِر‬
seeds of another people.235

but at another, they would admit pay attention to something because

(Razi). of his pre occupation with another
231. Another interpretation has affair (Qurtubi).
been to understand “zulm” here as 234. The addition of “full of mercy”
“the sin of association.” The mean- to the earlier Attribute, “the Self
ing then would be, “That is because sufficient”, is to emphasize that al-
your Lord was not such as to destroy though Allah is in no need of any-
the towns for their sin of association, one’s service, and that the attitudes
while its people were unaware (of the of His slaves do not matter to Him
message and the messengers).” Ibn at all, yet, despite being “Self suffi-
Jarir, Zamakhshari. Or, in the words cient” in the absolute sense, He is
of Majid: “This is because thy Lord not blind to the needs of His slaves,
is not one to destroy a town for its as some people, although Islamically
wrong doing while its people are un- educated, seem to believe (Thanwi).
aware.” In contrast, adds Shafi`, Allah has
232. The verse implies, says Qurtubi, not made any of His creation self suf-
that the righteous of the Jinn will be ficient in any sense. For, instead of
with mankind in Paradise, while the co operating with others of his kind,
sinners will share the Fire with them. when a man sees himself self suffi-
233. The word ghafil of the original cient, he begins to act tyrannically
is used when someone is unable to towards others. The Qur’ān has said:

1180
Al An`am Surah 6

ِْ ‫َك َّل إِ َّن‬ “The other statement, namely that

ْ ُ‫) أَ ْن َرآه‬6( ‫النْ َسا َن لَيَطْغَى‬
‫استـَ ْغ َن [العلق‬
]7 ، 6 : ‘Your Lord is full of compassion’, has
been made here to emphasize two
“Man rebels if he perceives him-
things. First, that when God urges
self self sufficient.” (96: 6, 7)
human beings to follow the Right
235. Yusuf Ali comments: “Allah is Way, and asks them not to do any-
not dependent on our prayer or ser- thing in conflict with the Ultimate
vice. It is out of His Mercy that He Reality, He does not do so because
desires our own good. Any race or their good behavior benefits Him
people to whom He gives chances or their misconduct harms Him.
should understand that and that its He does so because good conduct
failure does not affect Allah. H could is beneficial to man himself, as evil
create others in their place, as He did conduct is harmful to him. Hence
in times past, and is doing in our it is out of sheer benevolence that
own day, if only we had the wit to God urges man to develop righteous
see it.” conduct, for it will raise him to great
Mawdudi elaborates: “The Qur’ānic heights, and He urges him to avoid
statement: ‘Your Lord is Self suffi- evil conduct because it will lead to
cient’ signifies that God is in need his own degradation. Second, that
of nothing from anyone, that none God is not unduly stern in judg-
of His interests will be jeopardized ing man. He gets no pleasure from
by disobedience to Him, and that punishing people. He is not on the
no benefit will accrue to Him from look out for slight lapses for which
obedience. Even if all human be- to convict and punish and persecute
ings became disobedient, God’s people. God is highly compassionate
dominion will not shrink, nor will towards all His creatures and gov-
His dominion expand, if everybody erns with utmost mercy and benevo-
were to become obedient and serve lence, and the same characterizes His
and worship Him as they ought to. dealings with human beings as well.
God is dependent neither upon their Hence, He constantly forgives the
show of veneration nor upon their sins of the people. Many disobey, in-
offerings. He lavishes His limitless dulge in sins, commit crimes, disre-
treasure on human beings and seeks gard God’s commands, even though
nothing in return. they are nourished by the sustenance
He provides. God, nevertheless, con-

1181
 Surah 6 Al An`am

[134] Surely, that which you are being prom- ِ ِ ٍ

ised will come to pass. You shall not be able to
‫ين‬ َ ُ‫إِ َّن َما ت‬
َ ‫وع ُدو َن آلت َوَما أَنتُم بُْعج ِز‬
frustrate (Allah). ﴾١٣٤﴿
[135] Say, ‘O my people! Do (as you wish) in
your sphere (of activity),236 I am doing (my
‫قُ ْل َي قـَْوِم ْاع َملُواْ َعلَى َم َكانَتِ ُك ْم إِِّن‬
part). Soon you shall know for whom will be ُ‫ف تـَْعلَ ُمو َن َمن تَ ُكو ُن لَهُ َعاقِبَة‬
َ ‫َع ِام ٌل فَ َس ْو‬
the end of the Abode. Surely, the transgressors ﴾١٣٥﴿ ‫ال ِّدا ِر إِنَّهُ الَ يـُْفلِ ُح الظَّالِ ُمو َن‬
will not prosper.’

tinuously treats them with forbear- ple! Do whatever is in your range of

ance and forgives them. Again and possibility,” or, as Asad has worded
again, He grants them respite in it, “Do all that may be within your
order that they may take heed, un- power.”
derstand things properly and reform 237. In this is the censure of the in-
themselves. Had He been excessively novations of our times some ap-
stern, He could have obliterated proved by the Shuyukh – that in fact
them instantly and raised up another are a lot similar to what is depicted
people. He could have put an end to here as the innovations of the pre Is-
humanity and brought into being an lamic times.
altogether different species of cre-
ation.” 238. Ibn `Abbas, Mujahid, Qatadah
and Suddi have said that the allusion
236. Some have understood is to a practice of the pagan Arabs.
“makanatikum” as “tamakkunikum”, At the time of the harvest of grain
i.e., “within your range of possibil- or fruits, they assigned a share to Al-
ity” (Ibn Jarir and others). The whole lah and a share to their idols and dei-
sentence then would be: “O my peo- ties. Now, if the wind blew a part of

1182
Al An`am Surah 6

[136] They assign a share to Allah out of what

‫ث َواألَنـَْع ِام‬ِ ‫الر‬ ِ ِِ ِ ِ
He brought forth of the crops and cattle, say- َْْ ‫َو َج َعلُواْ ّل مّا َذ َرأَ م َن‬
ing entirely out of their fancy, ‘This is for ‫ل بَِز ْع ِم ِه ْم َوَه َذا‬ ِ ِ ‫صيبا فـ َقالُواْ ه َذا‬ ِ
Allah and this is for our associate( gods).’237
ّ َ َ ً َ‫ن‬
‫ص ُل إِ َل‬ ِ ‫لِ ُشرَكآئِنَا فَما َكا َن لِ ُشرَكآئِ ِهم فَالَ ي‬
َ ْ َ َ
Then, what is for their associate( gods), does
‫ص ُل إِ َل ُشَرَكآئِ ِه ْم‬ِ ‫ل فـهو ي‬ ِ ِ ‫اللَ وما َكا َن‬ِ
not reach Allah. Whereas, what is assigned to َ َ َُ ّ ََ ّ
Allah, reaches their associate( gods).238 Evil is ﴾١٣٦﴿ ‫َساء َما َْي ُك ُمو َن‬
the way they judge.239

the share of the deities into that as- helping the indigent, the poor, trav-
signed to Allah, they would bring it ellers and so on. On the other hand,
back. (According to one report, say- the portion earmarked for offerings
ing, “This, [i.e., the deity], is after all to the ‘partners’ actually went direct-
poor”). But if the share assigned to ly to the coffers of the priestly class
Allah got mixed up with that of the or was offered at the shrines and thus
idols, they would not bother about ultimately reached the priests and
it, and hence the verse (Ibn Jarir). caretakers of those shrines. Over the
239. “Evil is the way they judge:” course of centuries these selfish re-
Evil for more than one reason. First, ligious leaders had impressed upon
transgression upon the laws of Al- those simple minded people that
lah. Second, commitment of the there was no harm in God’s share be-
sin of association in the worship of ing reduced, but that of God’s dear
Allah since, no one should be given ones, far from being diminished,
any share in an act with which Al- should be increased.”
lah’s nearness is sought. Third, pref- Mufti Shafi` has another perceptive:
erential treatment of those associated Much the same is the attitude of
with Allah. And fourth, doing some- most practicing Muslims today. Out
thing that has no basis in reason and of their total time of the day, they as-
logic (Manar). sign a share to Allah (for the purpos-
Mawdudi writes: “In order to grasp es of worship, acts of devotion, etc.),
what lay at the root of these supersti- and a share to worldly activities. But,
tions, it is essential to know that the if their worldly activities demand ex-
portion which these ignorant people cess time, they take it out of what is
earmarked for God was devoted to assigned to Allah. In contrast, they

1183
 Surah 6 Al An`am

[137] That is how their associate( gods) have ِ ِ ِ ِ ِ

decked out fair to many associators the killing َ ‫ك َزيَّ َن ل َكث ٍري ّم َن الْ ُم ْش ِرك‬
‫ني قـَْت َل‬ َ ‫َوَك َذل‬
of their offspring240 in order to destroy them ْ‫وه ْم َولِيـَْلبِ ُسوا‬ ِ
ُ ‫آؤُه ْم ليـُْرُد‬
ِِ
ُ ‫أ َْوالَده ْم ُشَرَك‬
ِ
and to confound them in their religion.241 Had
ُ‫اللُ َما فـََعلُوه‬ ّ ‫َعلَْي ِه ْم دينـَُه ْم َولَ ْو َشاء‬
Allah willed, they would not have done it.242 ﴾١٣٧﴿ ‫فَ َذ ْرُه ْم َوَما يـَْفتـَُرو َن‬
So leave them alone and that which they forge.

never let the time allotted for this (Manar).

worldly activities to be encroached 242. “Had Allah willed, they would
by the time assigned for next worldly not have done it”: The verse obviously
activities. Evil is the way they judge. does not mean that the deeds of the
240. Majid comments: “This may sinners are imposed upon them by
possibly refer to the ancient Semitic way of pre destination: something
practice of child sacrifice, which had over which they have no control as
been very general, (vide ERE. I, pp. the Jabariyyah have alleged. Rather,
390 91). Infanticide with a religious it was Allah’s will that He equip the
motive has also been wide spread. In humans with reason and intellect,
India, for example, ‘children were make them susceptible to influences,
thrown into the sacred river Ganges, good and bad, and give them the
and adoration paid to the alligators power to choose between good and
who fed on them.’ (EBr. XIV, p. 516, evil. He could have, of course, if He
11th ed.). The allusion may also be willed, forced everyone to right con-
to the modern craze for ‘contracep- duct, but He did not do that for the
tion’ a subtle form of infanticide.” purposes of trial. Hence the latter
241. In the like manner, to some verse adds that they did that out of
Muslims various acts amounting to ignorance and foolishness. Were they
shirk, such as, visiting the graves, to exchange their ignorance with
making offerings there, seeking the knowledge, they would not commit
intercession of the buried, slaughter- such vile things (Manar).
ing animals in their name, etc., are 243. Such cattle were named as
decked out fair. Although, such of Sa’ibah, Wasilah and Bahirah (Ibn
those as do these things, do not term Jarir).
them as acts of worship, but, for all 244. Yusuf Ali writes: “A taboo of
purposes they are no less than that certain foods is sometimes a de-

1184
Al An`am Surah 6

[138] They also say, ‘Such and such cattle243

and crops are sacrosanct that none should eat ٌ ‫َوقَالُواْ َه ِذ ِه أَنـَْع ٌام َو َح ْر‬
‫ث ِح ْجٌر الَّ يَطْ َع ُم َها‬
ِ
ْ ‫إِالَّ َمن نّ َشاء بَِز ْعم ِه ْم َوأَنـَْع ٌام ُحِّرَم‬
of them’ so they assert ‘except those whom ‫ت‬
we wish.’244 Further, there are cattle whose ِ ‫ظُهورها وأَنـعام الَّ ي ْذ ُكرو َن اسم‬
backs are forbidden245 and cattle over which
‫الل َعلَيـَْها‬ ّ َ ْ ُ َ ٌ َْ َ َ ُ ُ
they do not pronounce Allah’s Name,246 forg- ‫افِْ َتاء َعلَْي ِه َسيَ ْج ِزي ِهم ِبَا َكانُواْ يـَْفتـَُرو َن‬
ing a lie upon Him.247 He shall surely requite ﴾١٣٨﴿
them for what they were forging.

vice of the priesthood to get special in the last part of this verse. One of
things for itself. It has to be imposed these supposed, arbitrary “ordinanc-
by pretending that the prohibitions es” laid down that only the priests
for others is by the will of Allah.” of the particular idol and some men
245. There were cattle that they for- belonging to the tribe could eat the
bid their backs unto themselves, that flesh of such dedicated animals,
is, they neither rode them (not even while women were not allowed to do
for Hajj: Abu Wa’il) nor used them so (Zamakhshari).”
for yoke (Ibn Jarir). 248. Ibn `Abbas and Qatadah have
246. Mujahid has said that they said that the allusion by the words
marked out certain camels over “ma fi butuniha,” is to their milk
which they would not spell Allah’s which their men drank but not their
Name under any circumstance, women. But Mujahid has said that
neither when they rode on them, the reference is to what the wombs
or loaded on them, nor when they carried. Both could be correct (Ibn
milked them (Ibn Jarir). Jarir).

247. They related these practices 249. This piece would apply to those
to Allah’s commands, forging lies cattle whose womb contents the pa-
against Him (Ibn Jarir). gans forbid unto their women (Au.).

Asad writes: “The pre Islamic Arabs 250. The reference is to the pagan
falsely claimed that the taboos were practices (more prevalent in the
ordained by God, as is made clear tribes of Rabi`ah and Mudar) of

1185
 Surah 6 Al An`am

[139] They also say, ‘What is in the wombs

ِ ِ ِِ ِ
َ ‫َوقَالُواْ َما ِف بُطُون َهذه األَنـَْعام َخال‬
of such and such cattle is exclusively for our ٌ‫صة‬
ً‫لِّ ُذ ُكوِرَن َوُمََّرٌم َعلَى أ َْزَو ِاجنَا َوإِن يَ ُكن َّميـْتَة‬
males and forbidden unto our spouses.’248 But,
if it happens to be a still born, then they all
ِِ
share it.249 He shall surely requite them for ُ‫ص َف ُه ْم إِنَّه‬
ْ ‫فـَُه ْم فيه ُشَرَكاء َسيَ ْج ِزي ِه ْم َو‬
their attribution (to Allah). Surely, He is the ﴾١٣٩﴿ ‫ِح ِك ٌيم َعلِ ٌيم‬
All wise, the All knowing.
[140] Surely, losers were those who slaugh- ِ َّ ِ
tered their infants in folly and without knowl- ‫ين قـَتـَلُواْ أ َْوالَ َد ُه ْم َس َف ًها بِغَ ِْي‬
َ ‫قَ ْد َخسَر الذ‬
edge,250 and (those who) forbid what Allah pro- ِ ‫ِع ْل ٍم وحَّرمواْ ما رزقـهم الل افِْتاء علَى‬
‫الل‬
ّ َ َ ُّ ُ َُ َ َ َ ُ َ َ
ِ
﴾١٤٠﴿ ‫ين‬ َ ‫ضلُّواْ َوَما َكانُواْ ُم ْهتَد‬َ ‫قَ ْد‬
vided them, forging a lie against Allah. They
fell into folly and were never rightly guided.

burying alive female infants either those who used to bury their female
out of fear of poverty (`Ikrimah), or infants. Once my wife gave birth
out of shame in giving her away to a to a girl and pleaded that I let her
male when she grew up (Au). Some live. I agreed. She grew into a most
of them killed them and fed them to beautiful girl. Proposals began com-
the dogs (Ibn Jarir and others). The ing in. But a shallow sense of honor
allusion could also be to the vows took over me. I did not want her to
that some of the pagans made that be married off, and I did not want
if they received so many males, they to keep her unmarried. One day I
would sacrifice one of them, such told my wife that I was proposing
as the vow of `Abdul Muttalib (Za- to visit such and such a tribe and
makhshari, Razi). wished to take the daughter along.
Qurtubi writes: It is reported that She was pleased, got her ready with
one of the Companions used to ap- some bright clothes, jewelry, and all
pear in a grievous mood. Once, the that stuff, and then took promise
Prophet asked him the reason. He re- from me that I would safeguard her.
plied, “Messenger of Allah. I’ve com- On the way we stopped at a well. I
mitted a sin that I wonder if Allah peeped in. The daughter’s sixth sense
will forgive despite my Islam.” The told her that I wished to push her in.
Prophet asked him to explain what She clung to me with tears in her eyes
it was. The man said: “I was one of and pleaded, ‘Father! What do you
want to do this with me?’ I felt kind

1186
Al An`am Surah 6

[141] It is He who brings forth the orchards, ٍ ‫وش‬ ٍ ‫َنشأَ جن‬ ِ

the trellised and the untrellised ones, the date
‫ات َو َغيـَْر‬ َ ‫َّات َّم ْعُر‬ َ َ ‫َوُه َو الَّذي أ‬
ِ ‫الزر‬ ٍ َ ‫معر‬
palm, and produce of diverse taste, olives and ُ‫ع مُْتَل ًفا أُ ُكلُه‬ َ ْ َّ ‫َّخ َل َو‬ ْ ‫وشات َوالن‬ ُْ َ
pomegranates, similar and dissimilar. Eat of ‫الرَّما َن ُمتَ َش ِابًا َو َغيـَْر ُمتَ َشابٍِه‬ ُّ َ َ ُْ َّ ‫َو‬
‫و‬ ‫ن‬ ‫و‬ ‫ت‬ ‫ـ‬ ‫ي‬
‫الز‬
its fruit when it fructifies251 and give out the ‫ُكلُواْ ِمن َثَِرِه إِ َذا أَْثََر َوآتُواْ َحقَّهُ يـَْوَم‬
due thereof252 on the day of its harvest.253 Yet, ِ ُّ ‫ص ِاد ِه َوالَ تُ ْس ِرفُواْ إِنَّهُ الَ ُِي‬
do not over indulge.254 Indeed, He does not ap- َ ‫ب الْ ُم ْس ِرف‬
‫ني‬ َ ‫َح‬
prove of the over indulgent. ﴾١٤١﴿

at her. But then I looked at the well it is the obligatory zakah that is
and my false sense of honor got bet- meant.
ter of me. She again clung to me and 253. This verse is the basis of Imām
pleaded for mercy. I felt kind towards Abu Hanifa’s opinion that so far as
her. But, as I looked at the well, and farm products go, there is no mini-
at her in turns, my false sense of hon- mum limit, rather, one should give
or took charge of me and I pushed out as zakah one tenth of whatever
her down, head first. She cried from is harvested, whether that be little or
the well, ‘Father! You killed me.’ I more (Razi). Such is also the opinion
hung along until she ceased calling. of Imām Hanbal (Ma`arif).
Then I left the place.” The Prophet
and his Companions wept and he Fiqh Points
said: “If I were to punish someone The following are from Mufti Shafi`
for a deed of the pre Islamic times, I
The minimum of wealth, trade goods,
would punish this man.”
or cattle that is liable for zakah has
251. The verse tells us by implication been delineated by the Prophet him-
that all that is in the earth is lawful self. But ahadīth that speak of zakah
to man, unless there is a command- on farm products do not say any-
ment to the contrary (Razi). thing about the minimum. Hence,
252. The opinions are divided zakah must be offered on whatever
over whether the “due” is zakah or is produced, less or more. The mini-
sadaqah? Ibn Jarir believes that un- mum for various items is as follows:
til the institution of zakah, it was (i) On any treasure found acci-
sadaqah that was meant. But, later, dentally, or, gold, silver and such
with the laying down of zakah rules, precious metals, one in 5.

1187
 Surah 6 Al An`am

(ii) On any farm product that is vegetables (not all) are also exempt
irrigated with natural water, one (Alamgiriyyah). But the rules and
in 10. exemptions are different with other
(iii) On any farm product that is fuqaha’ (Au.).
artificially irrigated (by means of
254. The “over indulgence” (israf) is
canals, wells, etc.), one in 20.
applicable both to giving less as well
(iv) Savings, (whether in cash or
as to giving out more than necessary,
gold), trade goods, etc., one in 40.
as reported of Thabit b. Qays b. Shi-
It should be apparent from above mas who, when he went up to pluck
that the zakah imposed seems to his dates, vowed, “no one shall come
depend on ease or difficulty of pro- to me but I shall give him some
curement of wealth. If it is easily ob- dates.” By the evening he was left
tained, such as a treasure, then it is with nothing (Ibn Jarir). Mujahid
one fifth that has to be given away as however has said that if you were to
zakah. Over farm produce, that are spend gold amounting to what Ibn
irrigated by natural means, such as Qubays had, seeking Allah’s plea-
rain water, one is required to pay off sure, you would not be committing
one half of what one would pay over israf. But if you spent a little while
easily found wealth. But if the farm displeasing Him, then, that would
is irrigated by artificial means, that be israf (Shawkani).
is, requiring greater human effort,
Accordingly, following the harvest,
then it is reduced to one half of what
some Companions of the Proph-
one would pay over a farm irrigated
et hung bunches of dates in the
by natural means. Finally, over the
mosque. The hungry used a stick to
wealth one earns by trade and mer-
bring down what they needed (Ibn
chandize, which involves lots of ef-
Jarir, Ibn Kathir). In fact, according
forts, the amount is one half of the
to a report in Abu Da’ud and Ah-
farms irrigated by artificial means.
mad of good strength the Prophet
Quote from Shafi` ends here. had ordered that whoever harvested
According to the Hanafiyyah, za- more than 11 wasaqs of dates, should
kah must be paid for every land hang a bunch in the mosque for the
produce except timber, grass, canes, poor (Shawkani).
plants grown for seeds, and plants 255. Ibn Mas`ud, Ibn `Abbas, Mu-
of medicinal value. Some fruits and jahid and Hasan have said that

1188
Al An`am Surah 6

[142] And (of Our sings are) cattle for bur-

‫َوِم َن األَنـَْع ِام َحُولَةً َوفـَْر ًشا ُكلُواْ ِمَّا َرَزقَ ُك ُم‬
den, as well as (those) not for burden.255 Eat ِ ‫الل والَ تـتَّبِعواْ خطُو‬
ِ َ‫ات الشَّيط‬
‫ان إِنَّهُ لَ ُك ْم‬
of what Allah has provided you and follow ْ َ ُ ُ َ َ ُّ
not the footsteps of Satan. Surely, he is your ﴾١٤٢﴿ ‫ني‬ ٌ ِ‫َع ُد ٌّو ُّمب‬
avowed enemy.
[143] (There are) eight (among the cattle that ‫ي َوِم َن الْ َم ْع ِز‬ َّ ‫َثَانِيَةَ أ َْزَو ٍاج ِّم َن‬
ِ َْ‫الضأْ ِن اثـْنـ‬
make) couples256: of the sheep257 a pair, of the
ِ َْ‫آلذ َكريْ ِن َحَّرَم أَِم األُنثـَيـ‬ َّ ِ
goats a pair. Say, ‘Has He forbidden the two ‫ي أ ََّما‬ َ ‫اثـْنـَْي قُ ْل‬
males or the two females? Or what the wombs ‫ي نـَبِّ ُؤ ِون بِعِْل ٍم‬ِ َْ‫ت َعلَْي ِه أ َْر َح ُام األُنثـَيـ‬
ْ َ‫ا ْشتَ َمل‬
﴾١٤٣﴿ ‫ني‬ ِ ِ ‫إِن ُكنتم‬
of the two females carry? Tell me by knowl- َ ‫صادق‬ َ ُْ
edge, if you are true.’

“hamulah” of the original alludes to though there were other domesticat-

those camels that are used for burden ed animals, the pagans played their
while “farsh” to those of them that nefarious game of declaring this law-
are not used for burden because of ful or that unlawful on these eight
their youth. But some others, such (Au.).
as Hasan, Qatadah, Suddi, Dahhak, “The term zawj denotes a pair of
and, according to one report Ibn things as well as each of the two con-
`Abbas too, have said that “farsh” (so stituents of the pair” (Asad).
named because of its closeness to the
earth), is applicable to any animal 257. Whatever of the bovine cattle
that is not used for carrying loads yields wool is Za’n in Arabic (Razi).
such as the little ones of the camel 258. “Question as to whether the
as well as bovines viz., goats, sheep, male offspring is lawful and the fe-
etc. (Ibn Jarir). The interpretation of male is unlawful are presented in
Zayd b. Aslam is that “farsh” alludes some detail to show how unreason-
to the use of the hide and wool for able their superstitions are” (Mawdu-
sleeping on or for covering against di).
cold in winter (Ibn Kathir).
259. Suddi, Ibn Zayd and oth-
256. Eight that make pairs: that is, ers have said that the pagan Arabs
sheep, goat, camel, and cow: two of whimsically prohibited this or that
each make a pair, totallin eight. Al- of the cattle, or a part of its body, to

1189
 Surah 6 Al An`am

[144] Similarly, of the camels is a pair, and ِ َْ‫ي وِمن الْبـََق ِر اثـْنـ‬ ِ ِ ِ
of the oxen a pair. Say, ‘Has He forbidden the
‫ي قُ ْل‬ َ َ َْ‫َوم َن اإلبْ ِل اثـْنـ‬
‫ت‬ ْ َ‫ي أ ََّما ا ْشتَ َمل‬ ِ َْ‫آلذ َكريْ ِن َحَّرَم أَِم األُنثـَيـ‬ َّ
two males or the two females? Or what the َ
wombs of the two females carry?258 Or, were ‫ي أ َْم ُكنتُ ْم ُش َه َداء إِ ْذ‬ ِ َْ‫َعلَْي ِه أ َْر َح ُام األُنثـَيـ‬
you witnesses when Allah charged you with ‫اللُ ِبَ َذا فَ َم ْن أَظْلَ ُم ِمَّ ِن افـْتـََرى‬ ّ ‫صا ُك ُم‬ َّ ‫َو‬
this? Who then can do greater wrong than he ِ ِ ِ
‫َّاس بغَ ِْي ع ْل ٍم إ َّن‬ ِ ِ ِ ِ
who fastens a lie upon Allah, to lead the people َ ‫الل َكذ ًب ليُض َّل الن‬ ّ ‫َعلَى‬
ِِ ِ
astray without knowledge?259 Verily, Allah ﴾١٤٤﴿ ‫ني‬ َ ‫اللَ الَ يـَْهدي الْ َق ْوَم الظَّالم‬ ّ
does not guide a wrong doing people.’
[145] Say, ‘I do not find in what has been
revealed to me260 anything forbidden261 to be ‫ل ُمََّرًما َعلَى‬ ََّ ِ‫قُل الَّ أ َِج ُد ِف َما أ ُْو ِح َي إ‬
eaten by one who wishes to eat thereof, save ‫اع ٍم يَطْ َع ُمهُ إِالَّ أَن يَ ُكو َن َميـْتَةً أ َْو‬ ِ َ‫ط‬
that it be carrion,262 or blood poured forth,263 ‫س‬ ِ ِ ٍِ ِ
or swine’s flesh which is unclean or what is ٌ ‫وحا أ َْوِ َلْ َم ِخنزير فَإنَّهُ ر ْج‬ ً ‫َد ًما َّم ْس ُف‬
ِ ِ
ِ ِ
profane having been consecrated to other than ْ ‫الل به فَ َم ِن‬
‫اضطَُّر‬ ّ ‫أ َْو ف ْس ًقا أُه َّل لغَ ِْي‬
‫ور َّرِح ٌيم‬ ٍ
Allah. Yet if one is forced by necessity, with- ٌ ‫ك َغ ُف‬ َ َّ‫َغيـَْر َب ٍغ َوالَ َعاد فَِإ َّن َرب‬
out disobeying, or transgressing the due lim- ﴾١٤٥﴿
its, then, surely, your Lord is Very Forgiving,
Very Kind.’264

themselves or to their women. When what exactly was lawful and what
asked why, they would refer its ille- unlawful (Ibn Jarir).
gality to God. Allah refuted them in Imām Shafe`i’s explanation is that
this verse declaring once again that the Prophet was enquired about
these cattle are lawful unto everyone the unlawfulness of certain items.
(Au.). And the first of those who in- He was instructed by this verse to
troduced these practices was `Amr b. tell them that at that moment (in
Luhayy (Zamakhshari). Makkah) he did not find anything
260. As context of revelation, Ta’us in what was revealed to him unlaw-
has reported his father as saying that ful save a few things as described in
the pagan Arabs declared things law- the verse. Hence the choice of words:
ful and unlawful whimsically (such “Say, I do not find in that revealed to
as the beast lawful for their men but me anything prohibited ..” (Qurtu-
unlawful for their women: Au). Al- bi). This of course left the door open
lah revealed this verse to outline for further prohibitions in Madinah.

1190
Al An`am Surah 6

Alusi expresses more or less the same one of the abominations. Ibn `Umar
opinion. said: “If the Prophet has said that,
261. A question arises. Is the list of then, let it be as he said” (Ibn Kathir,
the unlawful stated herewith all in- Shawkani).
clusive or have there been additions, Notwithstanding the above reports,
such as, for instance, Jallalah (a do- Ibn Kathir is inclined to feel that this
mestic animal that eats refuse of oth- verse overrules all that has been add-
er animals)? One would assume that ed on to the list of the prohibited by
`A’isha believed that the list herewith the founders of the madhahib such
is comprehensive. It is reported (Ibn as, meat of the domestic donkey, of
Jarir) that she did not consider flesh beasts of forest, and of every bird
of the forest beasts as prohibited. So that picks up things with its talons.
was the opinion of Ibn `Abbas. (Ibn He also states that according to some
Kathir classifies `A’isha’s statement scholars this verse has been abrogat-
as Sahih gharib). Ibn Kathir also re- ed by the verses in Surah al Ma’idah
ports from Bukhari, Abu Da’ud and on this topic as well as statements
Hakim that someone asked Jabir in the hadīth literature that talk of a
b. `Abdullah if it was true that the few other things apart from what has
Prophet had declared meat of the been stated in the verse in question.
domestic donkey as unlawful at Shawkani thinks that since reports
the time of the Khayber campaign? coming from the Prophet about the
He replied that the Habr (i.e., Ibn unlawfulness of other things apart
`Abbas) did not accept the report. from those mentioned in this verse
(When asked) he would recite this are trustworthy, there is no escape
verse: “Say, ‘I do not find in that from them.
which has been revealed to me any-
thing forbidden to be eaten by one Accordingly, to Imām Malik, Shafe`i
who wishes to eat it, save that ..” to and Abu Hanifah, every beast of the
the end. Nonetheless, a report in forest that tears its prey apart is pro-
Abu Da’ud and Musnad of Ahmad hibited (Qurtubi).
says that when someone asked Ibn 262. The prohibition however ap-
`Umar about hedgehog and he re- plies only to its consumption. The
cited this verse in reply. When some- skin for instance could be made use
one else interjected that the Prophet of. According to a hadīth in Bukhari,
had said about hedgehog that it was Nasa’i, and Ahmad narrated by

1191
 Surah 6 Al An`am

Ibn `Abbas, Sawda b. Zam`ah en- and Muslim.

quired the Prophet about a goat that Wild birds: those that hold their
had died. He allowed her to get it prey with their talons (Abu Hanifah,
skinned and use it after tanning it Shafe`i, Ibn Hanbal). Ibn `Abbas has
(Ibn Kathir). But the prohibition reported in Sahih Muslim that: “The
stays for fat, since skin is not eaten Prophet prohibited every wild ani-
but fat is. mal with claws and every bird with
263. For explanation see Surah al talons.”
Ma’idah, note 24. Domestic donkey: (The four Imāms):
Shanqiti disagrees with Ibn Kathir’s There are innumerable ahadīth to
opinion and believes that the list of this effect in Bukhari, Muslim and
the unlawful was enlarged by the others.
Sunnah after the revelation of this Horse: considered an abomination
verse. He devotes scores of pages to- by Malik and Abu Hanifah.
wards the discussion concerning the
lawful and the unlawful of the ani- Dog, monkey, elephant, cat: (the
mals. Hereunder is a summary. If the four Imāms).
name of an Imām does not appear in Fox: (Ibn Hanbal, Abu Hanifah and
the parenthesis, it means either that Shafe`i).
animal is lawful according to him
All creepers, crawlers, such as rats,
or merely undesirable (makruh) but
snakes, scorpions, frogs, bats, chame-
lawful.
leons, cockroaches, spiders, worms,
The Lawful etc.: (the four Imāms). Allah has said
Rabbit, the big desert lizard, locusts. (7: 157): “And it (the Qur’ān) forbids
(By consensus). the unclean.”
The Unlawful: Insects: (the four Imāms).
Wild beasts in general: those that tear Jallalah: opinions vary. (It is that ani-
apart their prey (the four Imāms). mal which has fed itself on other an-
This is based on the hadīth of Abu imals’ faeces). Most scholars restrict
Hurayrah in Sahih Muslim: “Every the consumption of its flesh, milk or
wild animal with claws is forbidden.” egg, to only after it has been fed on
There is a hadīth by Abu Tha`labah natural feed for a certain number of
too, to this effect, both in Bukhari days or weeks.

1192
Al An`am Surah 6

[146] As for those who Judaized themselves,

‫ادواْ َحَّرْمنَا ُك َّل ِذي ظُُف ٍر‬ ِ َّ
We forbade every cloven hoofed (animal).265 ُ ‫ين َه‬ َ ‫َو َعلَى الذ‬
ِ
And, of the cows and sheep, We forbade them ‫وم ُه َما‬َ ‫َوم َن الْبـََق ِر َوالْغَنَِم َحَّرْمنَا َعلَْي ِه ْم ُش ُح‬
their fat except for what clings to the backs ‫الََو َاي أ َْو َما‬ ْ ‫ورُهَا أَ ِو‬
ُ ‫ت ظُ ُه‬ ْ َ‫إِالَّ َما َحَل‬
‫اهم بِبـَ ْغيِ ِه ْم ِوإِ َّن‬ ِ
or the entrails or that which adheres to the
ُ َ‫ك َجَزيـْن‬َ ‫اختـَلَ َط بِ َعظٍْم َذل‬ ْ
bones.266 That is how We recompensed them
﴾١٤٦﴿ ‫ص ِادقُو َن‬ َ َ‫ل‬
for their rebellion.267 Surely, We are True.
[147] Yet, if they cry lies to you, say, ‘Your
َ‫وك فـَُقل َّربُّ ُك ْم ذُو َر ْحٍَة َو ِاس َع ٍة َوال‬َ ُ‫فَِإن َك َّذب‬
Lord possesses all embracing mercy but His ِ ِ
wrath cannot be turned back from a trans-
﴾١٤٧﴿ ‫ني‬ َ ‫يـَُرُّد َبْ ُسهُ َع ِن الْ َق ْوم الْ ُم ْج ِرم‬
gressing people.’

Cannibalism: Prohibited by consen- َّ‫ ُث‬.« ‫» الَ ُه َو َحَر ٌام‬: ‫ال‬ َ ‫َّاس فـََق‬ ِ ِ ‫ويست‬
ُ ‫صب ُح بَا الن‬ ْ َْ ََ
sus. ‫الل‬
َُّ ‫» قَاتَ َل‬: -‫صلى هللا عليه وسلم‬- ‫الل‬ َِّ ‫ول‬ُ ‫ال َر ُس‬ َ َ‫ق‬
264. Since what remains within َّ‫وها ُث‬
َ ُ‫وم َها َجَل‬ َّ ‫ود إِ َّن‬
َ ‫اللَ لَ َّما َحَّرَم َعلَْي ِه ْم ُش ُح‬ َ ‫الْيـَُه‬
the flesh and bones is not running « ُ‫َبعُوهُ َوأَ َكلُوا َثَنَه‬
blood, it is not considered unlawful ‘Allah and His Messenger have
Qatadah (Ibn Jarir). prohibited the sale of wine, car-
265. Ibn `Abbas has said that the rion, swine and idols.’ It was said,
allusion is to camels and ostriches. ‘Messenger of Allah. What would
But Sa`id b. Jubayr has said that by you say about fat? We use it for
implication chicken, ducks and birds oiling the hide, to fill up gaps and
resembling them are also included. crevices in boats, and the people
Although, Mujahid has added that use it as fuel for their lamps.’ He
the Jews eat chicken, ducks, and said, ‘No it is unlawful,’ and then
birds (Ibn Jarir, Ibn Kathir). added, ‘May Allah destroy the
266. Jabir b. `Abdullah has reported: Jews. They were prohibited fat,
“I heard the Prophet say at the time but they liquefied it, sold it, and
Makkah fell, devoured its price (Ibn Kathir).

ْ ‫الَ ْم ِر َوالْ َميـْتَ ِة َو‬

‫الِْن ِزي ِر‬ ْ ‫اللَ َوَر ُسولَهُ َحَّرَم بـَْي َع‬ َّ ‫إِ َّن‬ The hadīth is in the six canonical col-
‫وم‬ ِ ِ ِ ْ ‫واأل‬ lections (Hussain b. Ibrahim).
َ ‫ت ُش ُح‬ َ ْ‫الل أ ََرأَي‬ َّ ‫ول‬ َ ‫ َي َر ُس‬: ‫يل‬ َ ‫ فَق‬.« ‫َصنَام‬ َ
‫ود‬ ‫ل‬
ُ ‫ال‬
ْ ‫ا‬‫ب‬ ِ ‫ن‬ ‫ه‬ ‫د‬ ‫ي‬‫و‬ ‫ن‬ ‫ف‬ ‫الس‬ ‫ا‬ ِ
‫ب‬ ‫ى‬َ‫ل‬ْ‫ط‬ ِ
ُ ََّ َ َْ َ ‫ا‬
‫ت‬ ‫ا‬ ‫ه‬ ‫ـ‬ ‫ن‬ ‫إ‬ ‫ف‬ ِ
‫ة‬ ‫ت‬ ‫ـ‬ ‫ي‬ ‫م‬ْ‫ل‬ According to other versions, the
ُ ُ َ ُ َ ْ ُ َ ُ ُ ُّ َ

1193
 Surah 6 Al An`am

[148] Anon will those who associated (with

Allah) say, ‘Had Allah willed neither we nor ِ َّ ُ ‫سيـ ُق‬
‫اللُ َما‬ ّ ‫ين أَ ْشَرُكواْ لَ ْو َشاء‬ َ ‫ول الذ‬ ََ
our forefathers would have declared partners
‫آب ُؤ َن َوالَ َحَّرْمنَا ِمن َش ْي ٍء‬ َ َ َ َ َْ‫أَ ْش‬
‫ال‬ ‫و‬ ‫ا‬‫ن‬ ‫ك‬
‫ر‬
(unto Him), nor would we have treated any-
thing as unlawful.’268 Thus is how those who ْ‫ين ِمن قـَْبلِ ِهم َح َّت َذاقُوا‬ ِ َّ ‫َك َذلِك َك َّذ‬
َ ‫ب الذ‬ َ َ
ِ ٍ ِ ِ ِ
were before them cried lies until they tasted ُ ُ ْ َُ ْ ْ ّ ُ َ ْ ‫َبْ َسنَا قُ ْل َه‬
‫وه‬ ‫ج‬ ‫ر‬ ‫خ‬ ‫ت‬ ‫ـ‬‫ف‬ ‫م‬ ‫ل‬ ‫ع‬ ‫ن‬ ‫م‬ ‫م‬ ‫ك‬ ‫د‬ ‫ن‬‫ع‬ ‫ل‬
Our wrath.269 Say, ‘Have you any knowledge َّ‫لَنَا إِن تـَتَّبِعُو َن إِالَّ الظَّ َّن َوإِ ْن أَنتُ ْم إَال‬
that you can put forth before us? You follow
﴾١٤٨﴿ ‫صو َن‬ ُ ‫َتُْر‬
not but conjectures and are attempting noth-
ing but guess work.’

Prophet (saws) added: that you can put forth before us? You
ٍ ٍ follow not but conjectures and are
ُ‫اللَ إِ َذا َحَّرَم َعلَى قـَْوم أَ ْك َل َش ْيء َحَّرَم َعلَْي ِه ْم َثَنَه‬
َّ ‫إِ َّن‬
attempting nothing but guess work.’
“When Allah prohibits the con- And since they could not bring up
sumption of a thing He also pro- any written proof, it demonstrated
hibited its value” (Ibn Kathir). that they were arguing falsely. Ac-
267. This shows that Allah’s disobe- cordingly, the Prophet was asked
dience leads to the loss of worldly to say to them, ‘Allah’s is the argu-
blessings also (Thanwi). ment that reaches home.’ That is,
your arguments do not. As for their
268. The pagans presumed to say statement that had Allah willed He
that the very fact that for centuries could have forcibly led them aright,
they had remained worshipping the answer is, yes, ‘Had Allah willed,
idols and treating certain kinds of He would have guided you all,’ but
animals (and practices) as forbid- that is not the way in which He deals
den, was proof in itself that at one with the people: forcing His guid-
point or the other Allah had ordered ance upon them (based partly on Ibn
those things, or, was not displeased Jarir: Au).
with them. Had He been displeased,
He could have forced them to aban- Majid writes: “The pagans used the
don their ways. This explains the last word ‘willed’ in the sense of ‘pleased’
part of the verse which asks them to or ‘approved’ they confused the for-
produce a Scripture confirming their mer with the latter and therein lay
claim: ‘Have you any knowledge the fallacy.. Thus they confused the

1194
Al An`am Surah 6

[149] Say, ‘Allah’s is the argument that reach-

‫الُ َّجةُ الْبَالِغَةُ فـَلَ ْو َشاء َلََدا ُك ْم‬
ْ ‫قُ ْل فَلِلّ ِه‬
es home. Had Allah willed, He would have ِ ْ‫أ‬
guided you all aright.’270 ﴾١٤٩﴿ ‫ني‬ َ ‫َجَع‬

power and ability by God on every- other two propositions which, on

one to do whatever He chose with the face of it, seem to contradict one
His approval of every course of ac- another is beyond man’s compre-
tion.” hension; but since both are postulat-
Zamakhshari has another point: If ed by God, both must be true. The
the pagans are true in their claim very concept of “God” presupposes
that they have been forced by the Di- His omniscience; and the very con-
vine Decree to adopt the ways they cept of morality and moral responsi-
have adopted, then they should not bility presupposes free will on man’s
have enmity with the Muslims who, part. Had God so willed, every hu-
by their own logic, are bound by the man being would have been forced
same Divine Decree in believing in to live righteously; but this would
Allah as One and Muhammad as His have amounted to depriving man of
Messenger. his free will, and morality of all its
meaning.”
269. The purport of the verse is, it
were wrong ideas of this sort (viz., 271. A statement of Suddi in Tabari
Allah’s will and man’s helplessness: could imply that the Arabs were
Au.) that led many people astray in asked to produce witnesses from the
the past. Had that been the case, Al- non Arabs, since they themselves
lah would not have sent them Mes- were a party to the dispute.
sengers punishing those who rejected 272. Words in the parenthesis are
them (Ibn Kathir). from Ibn Jarir.
270. Asad comments: “In other 273. The Sahihayn have Abu Dharr
words, the real relationship between reporting that the Prophet said:
God’s knowledge of the future (and, ‫ال بَ ِّش ْر‬ ِ ِ‫ض ِل ِف َجان‬ ‫َذ َاك ِج ِْب‬
َ ‫الََّرِة فـََق‬
ْ ‫ب‬ َ ‫يل َعَر‬ُ
therefore, the ineluctability of what .َ‫الَنَّة‬ َِّ ‫أ َُّمتك أَنَّه من مات الَ ي ْش ِرُك ِب‬
ْ ‫لل َشيـْئًا َد َخ َل‬
is to happen in the future) on the ُ َ َ َُْ َ َ
َ َ‫يل َوإِ ْن َسَر َق َوإ ْن َز َن ق‬
ِ ِ ِ ُ ‫فـَُق ْل‬
one hand, and man’s free will, on the
‫ال‬
َ َ‫ ق‬.‫ال نـََع ْم‬ ُ ‫ت َي ج ْب‬
‫ت َوإِ ْن‬ ُ ‫ال قـُْل‬
َ َ‫ ق‬.‫ال نـََع ْم‬ َ َ‫ت َوإِ ْن َسَر َق َوإِ ْن َز َن ق‬
ُ ‫قـُْل‬

1195
 Surah 6 Al An`am

[150] Say, ‘Bring forward your witnesses who

َّ ‫ين يَ ْش َه ُدو َن أ‬
‫َن‬ ِ َّ
will testify that Allah forbid such and such َ ‫قُ ْل َهلُ َّم ُش َه َداء ُك ُم الذ‬
things.’271 However, if they testify, do not tes- ‫اللَ َحَّرَم َه َذا فَِإن َش ِه ُدواْ فَالَ تَ ْش َه ْد‬ ّ
tify with them. And follow not the whimsical ِ َّ‫معهم والَ تـتَّبِع أَهواء ال‬
fancies of a people who give the lie to Our signs:
‫ين َك َّذبُواْ ِب َيتِنَا‬َ ‫ذ‬ َْ ْ َ َ ْ ََُ
ِِ
‫ين الَ يـُْؤِمنُو َن بآلخَرة َوُهم بَرّب ْم‬
ِ ِ ِ ِ ِ َّ
those who do not believe in the Hereafter, and َ ‫َوالذ‬
those who suggest equals to their Lord. ﴾١٥٠﴿ ‫يـَْع ِدلُو َن‬
[151] Say, ‘Come. Let me recite to you what َّ‫قُ ْل تـََعالَ ْواْ أَتْ ُل َما َحَّرَم َربُّ ُك ْم َعلَْي ُك ْم أَال‬
your Lord has forbidden unto you:272 that you
should associate aught not with Him;273 (that َ‫ان َوال‬ ً ‫تُ ْش ِرُكواْ بِِه َشيـْئًا َوِبلْ َوالِ َديْ ِن إِ ْح َس‬
you should) be good to your parents;274 kill not ‫تـَْقتـُلُواْ أ َْوالَ َد ُكم ِّم ْن ْإمالَ ٍق َّْن ُن نـَْرُزقُ ُك ْم‬
your children from fear of poverty275 We feed ‫ش َما ظَ َهَر ِمنـَْها‬ ِ
َ ‫َوإِ َّي ُه ْم َوالَ تـَْقَربُواْ الْ َف َواح‬
you and them;276 go not near the indecent277
‫س الَِّت َحَّرَم‬ َ ‫َوَما بَطَ َن َوالَ تـَِْقتـُلُواْ النـَّْف‬
the open of it or the hidden;278 and take not the
ِ
‫صا ُك ْم بِه لَ َعلَّ ُك ْم‬ َّ ‫اللُ إِالَّ ِب ْلَ ِّق َذل ُك ْم َو‬
life that Allah has declared sacred, except by ّ
right.279 This He has charged you with, haply ﴾١٥١﴿ ‫تـَْعقلُو َن‬ ِ
you will ponder.

drank wine” (Ibn Kathir).

‫الَ ْمَر‬
ْ ‫ب‬َ ‫ال نـََع ْم َوإِ ْن َش ِر‬
َ َ‫َسَر َق َوإِ ْن َز َن ق‬
274. Parents’ rights are so great that
“That was Jibril who presented
whenever Allah spoke of His own
himself at the Harra (mountain-
rights, He followed up with the
ous region of Madinah) saying,
rights of parents (Ibn Kathir). That
‘Give glad tidings to your Ummah
is because, Alusi writes, after Allah
that whoever died having not as-
it is parents who are the cause of a
sociated anyone with Allah, will
child’s birth as it is they whose tire-
enter Paradise.’ I asked him: “O
less efforts make it possible for him
Jibril, even if he committed adul-
to reach manhood.
tery and theft?” He said: “Yes.”
I said, ““Even if he committed In fact, the rights hold, even if the
adultery and theft?” He said, parents are idol worshippers. We
‘Yes.’ I asked: “Even if he com- have a hadīth in the Sahihayn which
mitted adultery and theft?” He reports someone asking the Prophet
replied: “Even if he committed about:
adultery and theft, and even if he ٍ ‫عن اب ِن مسع‬
َّ ‫ود َر ِض َي‬
َّ ‫اللُ َعْنهُ أ‬
َّ ِ‫َن َر ُج ًل َسأ ََل الن‬
‫َّب‬ ُْ َ ْ َْ

1196
Al An`am Surah 6

ُ‫الص َلة‬
َّ ‫ال‬ َ ْ‫َع َم ِال أَف‬
َ َ‫ض ُل ق‬ ْ ‫َي ْال‬ُّ ‫اللُ َعلَْي ِه َو َسلَّ َم أ‬
َّ ‫صلَّى‬َ
craze for ‘birth control’ or the use of
َِّ ‫الِهاد ِف سبِ ِيل‬
‫الل‬ ْ ‫ث‬
َُّ ‫ن‬ ِ ‫ي‬ ‫د‬ ِ‫لِوقْتِها وبُِّر الْوال‬ contraceptives to limit the number
َ ُ َ َ
ْ َ َ َ َ
of offspring or to prevent pregnancy
“What deed was the most virtu- altogether. Now the whole neo Mal-
ous in Islam. He replied that it thusianism as is called this applica-
was to offer Prayers on time, to tion of the theory of restricting the
be dutiful toward the parents and population is based on the assump-
Jihad in the cause of Allah (Ibn tion that the reproduction power of
Kathir). man exceeds his power of increasing
The above version is from Bukhari his food supply. But experience has
(Au). demonstrated absolute untenability
of this assumption, and means of
Then there is the famous story of
subsistence, not only in one country
Asma’s mother visiting her daugh-
but in the world at large, have, since
ter Asma’ at Madinah during the
the time of Malthus, the first mod-
armistice between the Prophet
ern promulgator of the doctrine,
and Makkans. Asma’ enquired the
more than kept pace with the growth
Prophet whether she could receive
of population.”
her pagan mother and treat her well.
He answered, “Yes. Treat her well” 276. Majid comments: “It is in con-
(Au.). sonance with this Divine guarantee
that, contrary to what Malthus and
275. Mufti Shafi` says that not to
his disciples calculated, population
(Islamically) educate and train one’s
has not outrun the means of subsis-
children is tantamount to slaughter-
tence, and the truth of the old eco-
ing them, since that leads them to an
nomic adage has been completely
un Islamic life. He substantiates his
vindicated that ‘while every addition
opinion with a verse (6: 122) which
to the population means another
says about the believer:
mouth to feed, it also implies anoth-
]122 : ‫َحيـَيـْنَاهُ [األنعام‬
ْ ‫أ ََوَم ْن َكا َن َميـْتًا فَأ‬ er pair of hands.’”
“Is he then, who was dead, then We Asad too agrees. He remarks: “This
gave him life.” In this verse Allah may possibly refer to abortions dic-
spoke of the unbeliever as dead. tated by economic reasons.”
Majid adds: “The prohibition may The Sahihayn also have the report
well be extended to the modern that someone asked about the great-

1197
 Surah 6 Al An`am

est sin. The Prophet replied, cencies, be they open or secret.”

ِِ
‫ال ُثَّ أَ ْن‬
َ َ‫َي ق‬ٌّ ‫ال ُثَّ أ‬
َ َ‫ك ق‬ َ ‫أَ ْن تَ ْدعُ َو َّل نِدًّا َوُه َو َخلَ َق‬ The two also have a report which
َّ‫ال ُث‬
َ َ‫َي ق‬
ٌّ ‫ال ُثَّ أ‬
َ َ‫ك ق‬َ ‫تـَْقتُ َل َولَ َد َك َخ ْشيَةَ أَ ْن يَطْ َع َم َم َع‬ says that once Sa`d b. `Ubadah said:
‫أَ ْن تـَُزِانَ ِبَلِيلَ ِة َجا ِرَك‬
َ َ‫ت َر ُج ًل َم َع ْامَرأَِت ل‬
ُ‫ضَربـْتُه‬ ُ ْ‫ال َس ْع ُد بْ ُن عُبَ َاد َة لَ ْو َرأَي‬ َ َ‫ق‬
‫صلَّى‬ ِ ِ ِ َّ ‫ِب‬
“That you should declare some- َ ‫الل‬ َّ ‫ول‬ َ ‫ك َر ُس‬ َ ‫ص َف ٍح فـَبـَلَ َغ َذل‬ْ ‫لسْيف َغيـَْر ُم‬
َِّ ‫ال أَتـعجبو َن ِمن َغيـرِة سع ٍد و‬ ِ َّ
one equal to Allah while He cre- ‫الل‬ َ ْ َ َْ ْ ُ َ َْ َ ‫اللُ َعلَْيه َو َسلَّ َم فـََق‬
َِّ ‫الل أَ ْغيـر ِم ِن وِمن أَج ِل َغيـرِة‬ ِ
ated you.” He asked, “And then ‫الل َحَّرَم‬ َْ ْ ْ َ ّ َُ َُّ ‫َل ََن أَ ْغيـَُر مْنهُ َو‬
which one?” The Prophet replied, ‫ش َما ظَ َهَر ِمنـَْها َوَما بَطَ َن‬ ِ
َ ‫الْ َف َواح‬
“That you should kill your child “Were I to see my wife with an-
out of fear that he would share other man, I would kill him spon-
your food.” He enquired, “And taneously.” When the Prophet
then which one?” The Prophet heard about it he remarked:
replied, “That you should com- “Does Sa`d’s sense of honor
mit adultery with your neighbor’s surprise you? By Allah, I have a
wife” (Ibn Kathir). greater sense of honor than Sa`d
277. The words “do not go near” and Allah has a greater sense of
imply that one ought to avoid even honor than me. Accordingly, He
those acts that provoke the desire and prohibited all that is indecent, be
lead to indecent deeds (Shabbir). they open or secret” (Ibn Kathir).
278. According to Ibn `Abbas and 279. The Sahihayn have preserved a
Dahhak, the allusion could be to the report coming through Ibn Mas`ud
pagan idea that adultery in secret was which reports the Prophet (saws) as
not a sin, only the one committed in having said:
open was (Ibn Jarir).
ِّ‫اللُ َوأ‬
‫َن‬ َّ ‫َل َِي ُّل َد ُم ْام ِر ٍئ ُم ْسلٍِم يَ ْش َه ُد أَ ْن َل إِلَهَ إَِّل‬
‫ب‬ ِ ِ ‫ث النـَّْفس ِبلنـَّْف‬ ٍ ‫الل إَِّل بِِح َدى ثََل‬ َِّ ‫ول‬
The Sahihayn have the following re- ُ ّ‫س َوالثـَّي‬ ُ ْ ُ ‫َر ُس‬
ِ‫الزِان والْما ِر ُق ِمن ال ِّدي ِن التَّا ِرُك لِْلجماعة‬
port of `Abdullah ibn Mas`ud. The َ ََ ْ َ َ َّ
Prophet said:
“A Muslim’s blood who asserts
َِّ ‫ال َل أَح َد أَ ْغيـر ِمن‬
‫الل‬ َِّ ‫عن عب ِد‬
َّ ‫الل َر ِض َي‬
ْ َُ َ َ َ‫اللُ َعْنهُ ق‬ َْ ْ َ that there is no deity worthy of
‫ش َما ظَ َهَر ِمنـَْها َوَما بَطَ َن‬ ِ ‫ك حَّرم الْ َفو‬ ِِ
َ َ َ َ َ ‫َول َذل‬
‫اح‬ worship save Allah, and that I am
His Messenger, is not lawful save
“There is none with greater sense
in case of the following three: life
of honor than Allah. Hence He
for life, a married adulterer, an
has forbidden all kinds of inde-
apostate who abandons the com-

1198
Al An`am Surah 6

[152] And go not near the orphan’s wealth ِ ِ َ ‫والَ تـ ْقربواْ م‬

save in a goodly manner280 until he attains
‫َح َس ُن‬ ْ ‫ال الْيَتي ِم إِالَّ ِبلَِّت ه َي أ‬ َ َُ َ َ
ِ
‫َشدَّهُ َوأ َْوفُواْ الْ َكْي َل َوالْم َيزا َن‬
ُ ‫َح َّت يـَبـْلُ َغ أ‬
his (full) strength;281 and give full measure and
ِ ِ ِ ِ ِ
weight with equity. We do not impose upon a ‫ف نـَْف ًسا إالَّ ُو ْس َع َها َوإ َذا‬ ُ ّ‫ِبلْق ْسط الَ نُ َكل‬
soul save what it can bear.282 And when you ِ ‫قـ ْلتم فَاع ِدلُواْ ولَو َكا َن َذا قـرب وبِعه ِد‬
‫الل‬
ّ ْ َ َ َ ُْ ْ َ ْ ُْ ُ
ِ َّ ‫أ َْوفُواْ َذلِ ُك ْم َو‬
speak out, be just, even if they be your kin. ِ
‫صا ُكم به لَ َعلَّ ُك ْم تَ َذ َّك ُرو َن‬
And fulfill Allah’s covenant.283 That He has
charged you with,284 haply you will remember. ﴾١٥٢﴿

munity” (Ibn Kathir). 283. It is part of Allah’s covenant that

280. According to Ibn Zayd, the He should be obeyed and His Mes-
words “save in a goodly manner” senger be acknowledged (Ibn Jarir).
are explained by verse 6 of Al Nisa’ 284. That is, these are the command-
which says: ments that Allah sent you through
‫ف َوَم ْن َكا َن فَِق ًريا فـَْليَأْ ُك ْل‬ ِ
ْ ‫َوَم ْن َكا َن َغنِيًّا فـَْليَ ْستـَْعف‬
His Messengers, (such as Ibrahim
]6 : ‫وف [النساء‬ ِ ‫ِبلْمعر‬ and his progeny), and not worship
ُْ َ of the idols, killing of the infant or
“He who is well-off might desist.
burying alive of the female children
However, he who is poor may take
which you do (based partly on Ibn
in a goodly manner” (Ibn Jarir).
Jarir).
281. Opinions have varied about
when a person attains full strength of
body and mind: from when puberty 285. That is, the path of innovations,
is achieved - to the age of 30 (Ibn whims and fancies, base desires, and
Jarir). See note 24 of Surah Al Nisa’ so forth (Au.).
for a detailed discussion. Majid writes: “This entirely reproves
282. “The meaning is that God and repudiates the specious and
does not expect man to behave with complacent doctrine held by the Ro-
‘mathematical’ equity which, in mans, and in fact by many polythe-
view of the many intangible factors istic nations, that ‘different paths ad-
involved, is rarely attainable in hu- opted to different notions and grades
man dealings but expects him to do of knowledge converge to the same
his best towards achieving this goal” Divinity, and that the most errone-
(Asad). ous religion is good if it forms good

1199
 Surah 6 Al An`am

َ‫اطي ُم ْستَ ِق ًيما فَاتَّبِعُوهُ َوال‬ ِ ‫َن ه َذا ِصر‬

[153] And that this is My path, the straight
one. Therefore, follow it, and follow not the َ َ َّ ‫َوأ‬
(other) paths,285 lest they scatter you from His ‫السبُ َل فـَتـََفَّر َق بِ ُك ْم َعن َسبِيلِ ِه َذلِ ُك ْم‬
ُّ ْ‫تـَتَّبِعُوا‬
path.286 This He has charged you with, haply ﴾١٥٣﴿ ‫صا ُكم بِِه لَ َعلَّ ُك ْم تـَتـَُّقو َن‬ َّ ‫َو‬
you will be godfearing.287

dispositions and inspires virtuous ac- ing in Ibn Majah:

tions’ (Lecky).” َِّ ‫ول‬
ً‫اللُ َعلَْي ِه َو َسلَّ َم َم ْو ِعظَة‬ َّ ‫صلَّى‬ َ ‫الل‬ ُ ‫َو َعظَنَا َر ُس‬
ِ ِ
`Abdullah (ibn Mas`ud) has report- ‫ َي‬:‫ قـُْلنَا‬،‫وب‬ ُ ُ‫ت مْنهُ الْ ُقل‬ ْ َ‫ َوَوجل‬،‫ي‬ ُُ ‫َع‬ ْ ‫ت ِمْنهُ األ‬ ْ َ‫َذ َرف‬
ed: ِ ِ
‫ فَ َما تـَْع َه ْد إِلَيـْنَا؟‬،‫ َهذه َم ْوعظَةُ ُم َوّد ٍع‬،‫الل‬ِ ِ ِ َّ ‫ول‬ َ ‫َر ُس‬
،‫ضاء لَيـْلُ َها َكنـََها ِرَها‬ِ
‫اللُ َعلَْي ِه‬
َّ ‫صلَّى‬ َِّ ‫ول‬ َّ ‫ال َخ‬ َِّ ‫عن عب ِد‬ َ ‫”لََق ْد تـََرْكتُ ُك ْم َعلَى الْبـَْي‬:‫ال‬ َ َ‫ق‬
َ ‫الل‬ ُ ‫ط َر ُس‬ َ َ‫الل ق‬ َْ ْ َ ِ ِ ِ ِ ِ
‫ال‬ ‫ق‬ ‫ا‬ ‫يم‬ ِ
‫ق‬ ‫ت‬ ‫س‬ ‫م‬ ِ
‫الل‬ ‫يل‬ِ
َ َ ً َ ْ ُ َّ ُ َ َ َ َ َ َُّ َ َ ‫َو َسلَّ َم‬
‫ب‬ ‫س‬ ‫ا‬ ‫ذ‬ ‫ه‬ ‫ال‬ ‫ق‬ ‫ث‬ ِ
‫ه‬ ِ
‫د‬ ‫ي‬ِ‫ب‬ ‫ا‬ًّ
‫ط‬ ‫خ‬ ‫ش مْن ُك ْم‬ ْ ‫ َوَم ْن يَع‬،‫ك‬ ٌ ‫يغ َعنـَْها بـَْعدي إال َهال‬ ُ ‫ال يَِز‬
ِ ِ ِ
،‫ فـََعلَْي ُك ْم بَا َعَرفـْتُ ْم م ْن ُسن َِّت‬،‫اختالفًا َكث ًريا‬ ِ
‫س‬ ُّ ‫ال َه ِذ ِه‬َ َ‫ط َع ْن َيِينِ ِه َوِشَالِِه ُثَّ ق‬ َّ ‫ُثَّ َخ‬ ْ ‫فَ َسيـََرى‬
َ ‫السبُ ُل َولَْي‬ ِ
‫ َوإ ْن َعْب ًدا‬،‫اعة‬ ِ َّ ِ ِ ِ ِ
َّ ‫الُلَ َفاء‬ْ ‫َو ُسن َِّة‬
ِ ِ
‫يل إَِّل َعلَْيه َشْيطَا ٌن يَ ْدعُو إِلَْيه ُثَّ قـََرأَ { َوإِ َّن‬ ِ ِ َ ‫ َو َعلَْي ُك ْم بلط‬،‫ين‬ َ ‫الراشد‬
ٌ ‫منـَْها َسب‬ ْ ‫ فَِإَّنَا الْ ُم ْؤِم ُن َك‬،‫ضوا َعلَيـَْها ِبلنـََّو ِاج ِذ‬
‫الَ َم ِل‬ ُّ ‫ َع‬،‫َحبَ ِشيًّا‬
ُّ ‫يما فَاتَّبِعُوهُ َوَل تـَتَّبِعُوا‬
}‫السبُ َل‬ ِ ِ ِ
ً ‫َه َذا صَراطي ُم ْستَق‬ ”‫يد انـَْق َاد‬َ ِ‫ف َحيـْثُ َما ق‬ ِ ِ‫األَن‬
“Once the Prophet drew a line
on the ground and said, ‘This is “Once the Prophet admonished
the path of Allah.’ Then he drew us so powerfully that our eyes
other lines (diverging from it) on were filled with tears, and our
the left and the right side, and hearts softened. We said, ‘Mes-
said, ‘These are the paths at the senger of Allah! This is an eye
head of every one of them sits filling admonition. Would you
a Shaytan inviting thereto.’ Then like to enjoin us something?’ He
he recited this verse: “And that said, ‘I have left you on a white
this is My path, the straight one. (patch) whose night is like its day
Therefore, follow it, and follow (in brightness). So, none will slip
not the (other) paths’” (Ibn Jarir). but he who will destroy himself.
Whoever lives after me will wit-
The report is in Nasa’i, Ibn Mar- ness many differences. Upon you
duwayh and Hakim with the lat- then would be those of my Sun-
ter declaring it as Sahih of status nah you have known, and the Sun-
(Shawkani). nah of the rightly guided caliphs.
286. Qurtubi has the following. Ir- And upon you is obedience, even
bad b. Sariyyah narrated the follow- if it were to be a flat nosed Ab-

1200
Al An`am Surah 6

yssinian (your ruler). Hold on to it. They said they were not doing it
this them by your teeth. A be- but to obtain rewards. He remarked:
liever is like a tamed camel. He “How many people do not intend to
goes wheresoever he is led.” This obtain rewards but miss it!”
Sahih hadīth is also in Tirmidhi in
Hussain Saleem Asad remarked that
near about the same words.
the chain of narration of this report
Sahal b. Tustari has said: “May you is sound. And `Amr b. Salamah re-
follow the Sunnah and the ways of ported that he saw most of those that
the pious predecessors. I fear that a were present in that dhikr halqah
time will come when a man would among the Khawarij taunting us on
hate to hear that he should follow the the day of Nahrawan (the place `Ali
Prophet in every detail. The people fought the Khawarij). And the lesson
would shun the company of anyone is, one ought to stay close to the Sun-
who will preach that, and humiliate nah, and introduce not any innova-
him.” tion [Au.].
It is reported that once Abu Musa And Sufyan Thawri has said: “An in-
al Ash`ari saw a new practice in the novation is dearer to Shaytan than a
mosque (perhaps in Kufa). He spoke sin because a man committing the
to `Abdullah ibn Mas`ud about it latter seeks forgiveness but the for-
telling him that he was between its mer does not.”
acceptance and rejection, and want-
Quotations from Qurtubi end here.
ed Ibn Mas`ud to see it himself.
When they went to the next Prayer, 287. It is widely reported of Ibn `Ab-
they found people sitting in groups bas that he considered verses 151-
of tens and twenties. Every group 153 as those “Muhkamat” about
had a leader. He would say, “Say Al- which Allah spoke in verse 7 of Surah
lahu Akbar a hundred times” and Al `Imran.
they would say Allahu Akbar a hun- Mawdudi comments: “It is an essen-
dred times. Then he would say, “Say tial corollary of the natural covenant
Subhana Allah a hundred times,” mentioned above that man should
and they would say it a hundred follow the way prescribed by his
times. It went on until the congre- Lord; and deflection from the orders
gational Prayers began. `Abdullah of God, or serving anyone other than
ibn Mas`ud was very upset about Him, constitutes a primary breach of

1201
 Surah 6 Al An`am

[154] Further,288 We gave Musa the Book, com-

‫ي‬ ِ َّ ِ
pleting (Our favors) unto one who excelled:289 َ ‫اب تََ ًاما َعلَى الذ‬ َ َ‫وسى الْكت‬ َ ‫ُثَّ آتـَيـْنَا ُم‬
ٍ
ً‫صيالً لِّ ُك ِّل َش ْيء َوُه ًدى َوَر ْحَة‬
ِ ‫أَحسن وتـ ْف‬
(a Book) explaining everything, a guidance ََ َ َ ْ
and mercy, in the hope that they would believe ﴾١٥٤﴿ ‫لَّ َعلَّ ُهم بِلِ َقاء َرّبِِ ْم يـُْؤِمنُو َن‬
in the meeting with their Lord.
ْ‫َنزلْنَاهُ ُمبَ َارٌك فَاتَّبِعُوهُ َواتـَُّقوا‬ ِ
[155] And, this is a Book that We have (now) َ ‫اب أ‬
ٌ َ‫َوَه َذا كت‬
sent down, a blessing. Therefore, follow it, and ﴾١٥٥﴿‫لَ َعلَّ ُك ْم تـُْر َحُو َن‬
be godfearing, haply you will be shown mercy.
[156] Lest you should say, ‘Verily, the Book ِ َْ‫اب َعلَى طَآئَِفتـ‬
‫ي‬ ِ
ُ َ‫أَن تـَُقولُواْ إَِّنَا أُن ِزَل الْكت‬
ِِ ِ ‫ِمن قـبلِنَا وإِن ُكنَّا عن ِدر‬
َ ‫است ِه ْم لَغَافل‬
was sent down upon the two groups before ‫ني‬
us,289a and we were unaware of their studies.’ ََ َ َ َْ
﴾١٥٦﴿
[157] Or you should say, ‘Had the Book been
ِ
sent down unto us, we would have been better ‫اب لَ ُكنَّا‬ ُ َ‫أ َْو تـَُقولُواْ لَ ْو أ ََّن أُن ِزَل َعلَيـْنَا الْكت‬
guided than they.’ Now, a clear sign has come ‫أ َْه َدى ِمنـْ ُه ْم فـََق ْد َجاء ُكم بـَيِّنَةٌ ِّمن َّربِّ ُك ْم‬
to you from your Lord, a guidance and a mer- ِ
cy. Who then can do greater wrong than he
‫ب‬َ ‫َوُه ًدى َوَر ْحَةٌ فَ َم ْن أَظْلَ ُم مَّن َك َّذ‬
ِ َّ ِ ‫ت‬ ِ
who cried lies to the signs of Allah and turned َ ‫ف َعنـَْها َسنَ ْج ِزي الذ‬
‫ين‬ َ ‫ص َد‬ َ ‫الل َو‬ ّ ‫ِب َي‬
away from them. Soon We shall recompense ْ‫اب ِبَا َكانُوا‬ ِ ‫ص ِدفُو َن َعن آيتِنَا سوء الْع َذ‬ ْ َ‫ي‬
َ َ ُ َ ْ
those who turned away from Our signs with a ﴾١٥٧﴿ ‫صدفُو َن‬ ِ
dreadful chastisement for their turning away.
ْ َ‫ي‬

that covenant. Once this breach has 289. Ihsan is to do something in the
been committed, every single article most spirited fashion while remain-
of the covenant is likely to be violat- ing within the rules of the Shari`ah.
ed one after the other. Moreover, it The allusion by the words “unto one
should also be remembered that man who excelled” could both be to Musa
cannot acquit himself of the highly who excelled (in his mission) as well
delicate, extensive and complex set as the true believers of his time who
of responsibilities entailed by this excelled (in all they were asked to do)
covenant unless he accepts the guid- Ibn Jarir.
ance of God and tries to follow the 290. Ibn `Abbas, Mujahid, `Ikrimah,
way prescribed by Him.” Qatadah and others have said that
288. The words in parenthesis are the allusion by the words, “two groups
from Ibn Jarir. before us” is to Jews and Christians
(Ibn Kathir).

1202
Al An`am Surah 6

[158] Are they waiting that the angels should

‫َه ْل يَنظُُرو َن إِالَّ أَن َتْتِ ُيه ُم الْ َمآلئِ َكةُ أ َْو‬
come to them290 or should their Lord Himself ِ ‫ك أَو يِْت بـعض آي‬
come, or should some of Your Lord’s signs ap- ‫ك يـَْوَم‬َ ِّ‫ت َرب‬ َ ُ َْ َ َ ْ َ ُّ‫َيِْتَ َرب‬
pear?291 The day some of the signs of your Lord ‫ك الَ يَن َف ُع نـَْف ًسا‬ َ ِّ‫ت َرب‬ ِ ‫يِْت بـعض آي‬
َ ُ َْ َ
ِ
should appear, of no profit will then be the be- ‫ت‬ ْ َ‫ت من قـَْب ُل أ َْو َك َسب‬ ْ َ‫إِميَانـَُها َلْ تَ ُك ْن َآمن‬
lief of him who did not believe earlier,292 or did
‫ِف إِميَ ِانَا َخيـًْرا قُ ِل انتَ ِظُرواْ إِ َّن ُمنتَ ِظُرو َن‬
not earn good through his belief.293 Say, ‘You
may wait. We are also waiting.’ ﴾١٥٨﴿

291. Imām Razi does not spare the Kathir).

occasion to deny the movement Another hadīth narrated by Safwan
of Allah. Qurtubi says that Allah’s b. `Assal says the Prophet (saws) said:
“coming and going” does not involve
movement. Yet He does come and go ً‫وحا لِلتـَّْوبَِة َم ِس َريتُهُ َسبـْعُو َن َسنَة‬ ِ ِ
ً ُ‫إ َّن ِبلْ َم ْغ ِرب َب ًب َم ْفت‬
ِ
‫س م ْن َْن ِو‬
but we do not know the “how” of it. ُ ‫َّم‬
ْ ‫الَ يـُْغلَ ُق َح َّت تَطْلُ َع الش‬
292. It is widely reported that it is “In the West there is a repentance
the Sun rising from the West that is door, of width seventy years. It
alluded to by the sign. A hadīth nar- will remain open until the Sun
rated by Abu Hurayrah says that: appears from that side.”
‫س ِم ْن َم ْغ ِرِبَا فَِإ َذا‬ُ ‫َّم‬ْ ‫اعةُ َح َّت تَطْلُ َع الش‬
َ ‫الس‬
َّ ‫وم‬ ُ ‫َل تـَُق‬
A report coming from Abu Dharr is
‫{ل يـَنـَْف ُع‬َ ‫ني‬ ِ as follows:
َ ‫َّاس َآم َن َم ْن َعلَيـَْها فَ َذ َاك ح‬ ُ ‫آها الن‬ َ ‫َر‬
ِ
}‫ت م ْن قـَْب ُل‬ ِ
ْ َ‫نـَْف ًسا إميَانـَُها َلْ تَ ُك ْن َآمن‬ َّ ‫صلَّى‬
ُ‫الل‬ َ ‫َّب‬ ُّ ِ‫ال الن‬ َ َ‫ال ق‬ َّ ‫َع ْن أَِب َذ ٍّر َر ِض َي‬
َ َ‫اللُ َعْنهُ ق‬
‫س أَتَ ْد ِري أَيْ َن‬ ِ ِ ِ
“The Hour will not strike un- ُ ‫َّم‬
ْ ‫ت الش‬ ْ َ‫ني َغَرب‬َ ‫َعلَْيه َو َسلَّ َم لَِب َذ ٍّر ح‬
‫ب َح َّت‬ ِ َ َ‫الل ورسولُهُ أ َْعلَم ق‬
til the Sun rises from the West. ُ ‫ال فَإنـََّها تَ ْذ َه‬ ُ ُ َ َ َُّ ‫ت‬ ُ ‫ب قـُْل‬ ُ ‫تَ ْذ َه‬
ِ ِ
With that happening, everyone ‫ك أَ ْن‬ ُ ‫ت الْ َع ْر ِش فـَتَ ْستَأْذ َن فـَيـُْؤ َذ ُن َلَا َويُوش‬َ ‫تَ ْس ُج َد َْت‬
ِ ِ
ُ ‫تَ ْس ُج َد فَ َل يـُْقبَ َل منـَْها َوتَ ْستَأْذ َن فَ َل يـُْؤ َذ َن َلَا يـَُق‬
‫ال‬
would believe in Allah, but that
ِ ِ ‫ث ِجْئ‬ ِ
would be the time about which ‫ك‬َ ‫ت فـَتَطْلُ ُع ِم ْن َم ْغ ِرِبَا فَ َذل‬ ُ ‫َلَا ْارجعِي ِم ْن َحْي‬
Allah said: “The day some of His ‫ك تـَْق ِد ُير‬ ِ ِ
َ ‫س َْت ِري ل ُم ْستـََقٍّر َلَا َذل‬ ُ ‫َّم‬
ْ ‫{والش‬ َ ‫قـَْولُهُ تـََع َال‬
signs appear, of no profit will }‫الْ َع ِزي ِز الْ َعلِي ِم‬
then be the belief of him who “The Prophet asked him at sun-
did not believe earlier, or did not set time, ‘Do you know where
earn good (deeds) through his the Sun goes when it sets?’ He
faith.” (The hadīth is in Bukhari replied, ‘Allah and His Messenger
and almost all other Masanid: Ibn know best.’ He said, ‘It keeps go-

1203
 Surah 6 Al An`am

ing until it prostrates itself below َّ ‫ الد‬:‫َع َم ِال ِستًّا‬ ِ

َ‫ َوَدابَّة‬،‫ُّخا َن‬ َ ‫ َوالد‬،‫ال‬ َ ‫َّج‬ َ ‫َبد ُروا ِبأل‬
the `Arsh. Then it seeks permis- ،‫ َوأ َْمَر الْ َع َّام ِة‬،‫س ِم ْن َم ْغ ِرِبَا‬
ِ ‫َّم‬ ِ ‫األ َْر‬
ْ ‫وع الش‬َ ُ‫ َوطُل‬،‫ض‬
sion (to rise) and it is allowed. ِ
‫َحد ُك ْم‬ َ ِّ‫َو ُخ َوي‬
َ ‫صةَ أ‬
But a time will come when it will
prostrate itself but it will not be “Hurry up with good deeds be-
accepted and asks permission (to fore the six things: Dajjal, the
rise) but it will not be allowed. Smoke, a Beast from the earth,
It will be to, ‘Return to where rising of the Sun from the West,
you came from and so it will rise rule by the masses and especially,
from the West. That is the inter- your affair (Ibn Jarir). A few oth-
pretation of the statement of Al- er signs have been added to the
lah (36: 38): “And the Sun moves in above six in a report of Muslim:
its appointed course. That is the decree Yajuj and Majuj, `Isa’s descent,
of the All Mighty, the All knowing”’ three caving in of the lands: one
(Ibn Jarir). in the East, another in the West
and a third in the Arabian Pen-
But we have taken the hadīth from
insula, and a fire that will appear
Bukhari (Au.).
from the Yemen to drive people
One might be led to believe that to the Field of Reckoning, rest-
the hadīth about the Sun prostrat- ing with them when they would
ing itself below the `Arsh confirms stop in the night or for their si-
the idea that the earth is stationary esta (Ibn Kathir).
and the sun revolves around it. Such
293. The allusion is to the deeds in
an opinion is incorrect. We shall ex-
the light of faith, conforming with
plain it in detail when we take up the
Islamic principles (Au.). According
verse quoted viz., 36: 38 (Au.).
to Suddi and Dahhak, those who
There are other reports from the regularly performed good deeds
Prophet which speak of three signs: prior to the Signs of the Doomsday,
the rising of the Sun from the West, would have them accepted even after
(the appearance of ) Dajjal, and a the Signs. But those who led a life
Beast rising from the earth (which of impiety, even if they were believ-
will speak to the people). [A hadīth ers, but began acting good only after
to this effect is in Tirmidhi: Ibn the appearance of the Signs, will not
Kathir]. Another hadīth narrated by have their deeds accepted (Ibn Jarir).
Hasan (al Busri) says:
294. The verse is equally applicable

1204
Al An`am Surah 6

[159] Verily, those who created schism in their ِ ِ ِ َّ ِ

religion294 and broke into sects, you have noth-
‫ت‬ َ ‫ين فـََّرقُواْ دينـَُه ْم َوَكانُواْ شيـًَعا لَّ ْس‬َ ‫إ َّن الذ‬
ِ ‫ِمنـهم ِف شي ٍء إَِّنَا أَمرهم إِ َل‬
َّ‫الل ُث‬
ing to do with them. Their affair is with Allah. ّ ْ ُُ ْ َْ ْ ُْ
He shall inform them of what they were doing. ﴾١٥٩﴿ ‫يـُنـَبِّئـُُهم ِبَا َكانُواْ يـَْف َعلُو َن‬
[160] Whosoever brought (a) good (deed) shall ‫َمن َجاء ِب ْلَ َسنَ ِة فـَلَهُ َع ْش ُر أ َْمثَ ِالَا َوَمن‬
َ‫لسيِّئَ ِة فَالَ ُْيَزى إِالَّ ِمثـْلَ َها َوُه ْم ال‬
have (rewards) ten times the like thereof; but
whosoever brought an evil shall not be recom- َّ ‫َجاء ِب‬
pensed but with its like.295 And they shall not ﴾١٦٠﴿ ‫يُظْلَ ُمو َن‬
be wronged.
[161] Say, ‘Surely, my Lord has guided me to ‫اط ُّم ْستَ ِقي ٍم‬
ٍ ‫قُل إِن َِّن ه َد ِان رِب إِ َل ِصر‬
َ َّ َ ْ
a Straight Path: a religion of right, the religion ‫ِدينًا قِيَ ًما ّملةَ إبـَْراه َيم َحني ًفا َوَما َكا َن م َن‬
ِ ِ ِ ِ َّ ِ
of Ibrahim296 who was not of the associators.’ ِ
﴾١٦١﴿ ‫ني‬ َ ‫الْ ُم ْش ِرك‬

to Jews and Christians as well as to which says:

the innovators in Islam (Ibn Jarir). ِ ٍ
‫َّهَر‬ َ ‫ص َام ثََلثَةَ أ ََّيم م ْن ُك ِّل َش ْه ٍر فـََق ْد‬
ْ ‫ص َام الد‬ َ ‫َم ْن‬
295. The textual words “created ُ‫ُكلَّه‬
schism in their religion” imply that
“Whoever fasted three days of ev-
it is a fundamental principles and it
ery month is as if one who fasted
is the mainstay of the religion that
the whole year round.” Tirmidhi
is alluded to. Differences in details
has the following words added:
cannot be avoided, and cannot be
“And then he recited: ‘Whoever
termed as creating schism in religion
brought (a) good (deed) shall
(based on Shabbir and he from Shah
have (rewards) ten times its like.
`Abdul `Aziz).
Nevertheless, whoever brought
296. The Salaf are unanimous over (an) evil (deed), he shall not be
the opinion that by “the good” the al- recompensed but with its like.’”
lusion is to the words “La ilaha illa
This hadīth Qudsi of Bukhari, Mus-
Allah” pronounced with sincerity,
lim and Nasa’i, (is in the same vein
and by “the evil” it is to Association
which) says:
(Ibn Jarir).
‫اف‬ ٍ ‫َضع‬ ٍ ِ
The verse however is applicable َ ْ ‫ب لَهُ َع ْشَر أ‬ َ َ‫َم ْن َه َّم بَ َسنَة فـَلَ ْم يـَْع َم ْل َها َكت‬
ٍ ٍ
‫ َوَم ْن َه َّم‬, ‫َض َعاف َكثِ َرية‬ْ ‫ف إِ َل أ‬ ٍ ‫إِ َل سْب ِع ِمائَِة ِض ْع‬
to deeds also. We have a hadīth َ
ِ ِ ٍ
in Nasa`i, Ibn Majah and Ahmad
‫ فَِإ ْن َعملَ َها‬, ٌ‫ت لَهُ َح َسنَة‬ ْ َ‫ فـَلَ ْم يـَْع َم ْل َها ُكتب‬, ‫بِ َسيِّئَة‬

1205
 Surah 6 Al An`am

ِ ِ ِ ِ him and nothing for him. Third, he

‫ك َعلَى‬ َ َ‫ت َعلَْيه َسيِّئَةٌ َواح َدةٌ أ َْو َم‬
ُ ‫ َوال يـَْهل‬, ‫اها‬ ْ َ‫ُكتب‬
ٌ ِ‫الل إِال َهال‬
‫ك‬ َِّ who tried but failed, for some reason
or the other, to perform the evil deed
“Whoever intended a good deed he had intended. He is like him who
but could not do it will have a did it. This follows the principle laid
good deed written into his ac- down in another hadīth which says:
count. If he does it then anything ِ ‫إِ َذا الْتـ َقى الْمسلِم‬
between ten to seven hundred or ُ ُ‫ان بِ َسيـَْفْي ِه َما فَالْ َقاتِ ُل َوالْ َم ْقت‬
‫ول‬ َُْ َ
‫الل َه َذا الْ َقاتِ ُل فَ َما َب ُل‬ َِّ ‫ول‬ ِ
more is written down in his ac- َ ‫ت َي َر ُس‬ُ َُ ‫ِف النَّا‬
‫ل‬
ْ ‫ق‬ ‫ـ‬ ‫ف‬ ‫ر‬
ِ‫احبِه‬ِ ‫ال إِنَّه َكا َن ح ِريصا علَى قـْت ِل ص‬ ِ
count. However, if someone in- َ َ َ ً َ ُ َ َ‫الْ َم ْقتُول ق‬
tended an evil deed but did not “When two Muslims cross swords
do it, a good deed is written then the killer and the killed are in
down in his account. But if he the Fire.” They asked: “The kill-
commits it, only one is written er yes, but what about the killed
down - unless Allah, the Hon- one?” He replied: “He was quite
ored, the Exalted, erases it. So ready to kill his companion.”
none will be destroyed by Allah
297. What do the words “millah of
save one who will destroy him-
Ibrahim” imply? Ibn Kathir helps
self ” (Ibn Kathir).
with a hadīth. Ahmad has a report
After narrating the hadīth Ibn Kathir coming from Ibn `Abbas that the
explains that there are three kinds of Prophet (saws) was asked: “What re-
people who intend to do an evil but ligion is the most approved of by Al-
do not: First, someone who aban- lah?” He replied:
doned it for the sake of Allah. He
shall have a good deed written in َّ ُ‫الَنِ ِيفيَّة‬
ُ‫الس ْم َحة‬ َِّ ‫ب ال ِّدي ِن إِ َل‬
ْ ‫الل‬ ُّ ‫َح‬
َ‫أ‬
his account. Second, he who forgot “The religion most approved by
about it. There is nothing against Allah is the al Hanifiyyah al samha

1206
Al An`am Surah 6

[162] Say, ‘My Prayers, my sacrifice,297 my ِ ِ ‫قُل إِ َّن صالَِت ونُس ِكي وَمياي ومََ ِات‬
‫ل‬
living and my death, are all for Allah alone, ّ َ َ َْ َ ُ َ َ ْ
﴾١٦٢﴿ ‫ني‬ ِ َ‫ب الْعال‬
ِ
the Lord of the worlds. َ َ ّ ‫َر‬
‫م‬
ِ َ ِ‫يك لَه وبِ َذل‬
[163] He has no partners. This I have been ‫ت َوأ ََنْ أ ََّو ُل‬ُ ‫ك أُم ْر‬ َ ُ َ ‫الَ َش ِر‬
ordered, and I am the first of those who have ﴾١٦٣﴿ ‫ني‬ ِِ
surrendered.’ َ ‫الْ ُم ْسلم‬
[164] Say, ‘Should I seek a Lord other than Al- ‫ب ُك ِّل َش ْي ٍء‬ ِ ‫قُل أَ َغيـر‬
ُّ ‫الل أَبْغِي َرًّب َوُه َو َر‬
ّ َْ ْ
lah when He is the Lord of all things? And no ِ
soul will earn anything but it shall be upon it. ‫س إِالَّ َعلَيـَْها َوالَ تَ ِزُر‬
ٍ ‫ب ُك ُّل نـَْف‬ ُ ‫َوالَ تَكْس‬
And no bearer of burden shall bear another’s ‫ُخَرى ُثَّ إِ َل َربِّ ُكم َّم ْرِجعُ ُك ْم‬ ْ ‫َوا ِزَرةٌ ِوْزَر أ‬
burden. Then, to Him is your return. He shall ﴾١٦٤﴿ ‫فـَيـُنـَبِّئُ ُكم ِبَا ُكنتُ ْم فِ ِيه َتْتَلِ ُفو َن‬
tell you the truth concerning that over which
you were differing.

(i.e., the upright, the easy).” that there is lot of flexibility in

our religion. I have been sent
The text is from Bukhari (Au.).
with Hanifiyyah Samha (i.e., the
Ibn Kathir then explains that it is upright, the easy).”
the religion of the middle path, the
one that avoids extremes is the most This hadīth is in the Sahihayn.
approved of by Allah. Accordingly, 298. A great many of the Salaf have
we have `A’isha telling us that once said that by the textual term “nusuk”
when some acrobatic men were put- the allusion here is to sacrifice (Ibn
ting up a show, the Prophet let her Jarir).
watch until she had had enough. On 299. Suddi has said that Allah made
that occasion the Prophet said: us succeed the disbelieving gen-
‫ إين أرسلت ِبَنيفيَّة‬،ً‫هود أن يف ديننا فُ ْس َحة‬
ُ َ‫لتعلم ي‬ erations of the past times (Ibn Jarir,
‫سَْ َحة‬ Alusi).
“So that the Jews might know After mentioning Suddi’s interpre-

1207
 Surah 6 Al An`am

[165] It is He who made you successors298 of ِ ِ

the earth and raised some of you over others
ِ ‫ف األ َْر‬
‫ض َوَرفَ َع‬ َ ‫َوُه َو الَّذي َج َعلَ ُك ْم َخالَئ‬
in ranks,299 in order that he may try you in ‫ات لِّيـَبـْلَُوُك ْم ِف‬
ٍ ‫ض درج‬
َ َ َ ٍ ‫ض ُك ْم فـَْو َق بـَْع‬َ ‫بـَْع‬
ِ ِ ِ ِ
what He gave you. Verily, your Lord is quick ُ‫يع الْع َقاب َوإنَّه‬ ُ ‫ك َس ِر‬َ َّ‫آت ُك ْم إ َّن َرب‬
َ ‫َما‬
of punishment; yet He is the Forgiving, the ﴾١٦٥﴿ ‫ور َّرِح ٌيم‬ ٌ ‫لَغَ ُف‬
Kind.300

tation, Zamakhshari adds another َِّ ‫لَو يـعلَم الْمؤِمن ما ِعْن َد‬
‫الل ِم ْن الْعُ ُقوبَِة َما طَ ِم َع ِف‬ َ ُ ْ ُ ُ َْ ْ
possible meaning as: Men as Allah’s ‫الر ْحَِة‬ ‫ن‬ ِ
‫م‬ ِ
‫الل‬ ‫د‬ ‫ن‬ ِ
‫ع‬ ‫ا‬‫م‬ ‫ر‬ِ‫اف‬‫ك‬ ‫ل‬ ‫ا‬ ‫م‬ ِْ
َّ ْ َّ َْ َ ُ َ ْ ُ َْ‫َح ٌد َولَ ْو يـ‬
‫ل‬
َ ‫ع‬ َ ‫الَنَّة أ‬
Khalifah in His earth, enjoying its ‫ض َع‬ ٍ ِ َّ ‫الن َِّة أَح ٌد خلَق‬ ِ
َ ‫اللُ مائَةَ َر ْحَة فـََو‬ َ َ َ َْ ‫َما قـَنَ َط م ْن‬
contents and utilizing it the way it َِّ ‫احو َن ِبا و ِعْن َد‬
ٌ‫الل تِ ْس َعة‬ ِِ ِ
َ َ َُ ‫ي َخ ْلقه يـَتـََر‬ َ َْ‫َر ْحَةً َواح َدةً بـ‬
pleases them. ً‫َوتِ ْسعُو َن َر ْحَة‬
Apart from mentioning Suddi’s in- “If the believer knew what pun-
terpretation as well as agreeing with ishment is in store with Allah,
the possibility of Zamakhshari’s no one would ever covet Para-
opinion, Alusi adds Hasan’s opinion: dise. And if the unbeliever knew
“Generation after generation Allah what mercy is with Allah, no one
replaces one people after another. would despair of Paradise. Al-
This is the meaning of being khalifah lah created a hundred parts of
in the land.” mercy. One part He distributed
300. According to Suddi the ranks among His creations by which
referred to in the verse are related to they show mercy to each other.
wealth and provisions (Ibn Jarir). And with Allah are ninety nine
301. Imām Ahmad has preserved (parts of it)” Ibn Kathir.
the following narration of Abu
Hurayrah. The Prophet said:

1208