Introduction. An-Nisa ^^^^^^^^^^ ^^^^^^^^^^^ ^^^^^^ ^^^^^

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1 An-Nisa Introduction ^^^^^^^^^^ ^^^^^^^^^^^ ^^^^^^ ^^^^^ Surah An-Nisa is a Madinan surah. It comprises of different discourses revealed on different occasions between the third and the fourth year after Hijrah. This surah forms a pair with surah Al-Maida. It has 24 rukus and 176 ayat. All the discourses of this surah can be divided into three sections according to its subjects. The first set of the sections addresses the former Muslim Ummah i.e. the Children of Israel, who along with the hypocrites were opposing Prophet's (SAW) mission of reforming the society. In these sections their incorrect religious concepts, immorality, and evil actions are criticized to prepare the ground for inviting them to the right way i.e. Islam. The second is a general address to all Muslims and guidelines are being given where the importance of having a high moral character in building a strong Islamic community is emphasized. Therefore, guidelines are provided for social, political and economic reforms such as the laws of inheritance, the status of women in a society and instructions on how to unite and prepare themselves for defense against the opposition and be the torchbearers of Islam. They are also taught what kind of relations they should have with their Lord and with their fellow human beings. The remaining sections deal with the enemies within Islam i.e. the hypocrites. The hypocrites cause the most harm to Islam for they claim to be Muslims, they claim to aid and support Islam, whereas in reality they are its enemies seeking to destroy it from within, covertly spreading their corruption and ignorance. In this surah Allah (SWT) has criticized them and made clear for the Muslims, the characteristics and features which develop into hypocrisy. He has unveiled their beliefs, their qualities, and made their goals clear so that the believers can be aware of them and deal with them appropriately. (1) "0 mankind! Have Taqwa of your Lord" The Arabic word Taqwa cannot be translated as a single word in other languages. It means to guard oneself against wrongdoing and evil and abandon those things which can earn Allah's (SWT)

2 displeasure. It is also explained as to be 'conscious of Allah' or to have 'fear of Allah' i.e. being mindful of Allah's (SWT) punishment. "Who created you from a single soul, and from him He created his mate, and from them both He created many men and women." This ayah describes the creation of Adam (AS) and Eve. Allah (SWT) created the whole human race from a single being, Adam (AS), then He created Eve, his wife, from his left rib. Then Allah (SWT) created many men and women from them with different sizes, shapes, characteristics and colors and spread them over the earth as tribes and nations. This is as Allah (SWT) said in another ayah: "0 mankind! We created you from a single pair of a male and a female, and made you into nations and tribes that you might get to know one another.." ' This ayah according to some scholars also gives way to the concept of the theory of evolution that the physical body of a human being is evolved from a single Nafs, which in modern terms may mean a single unicellular organism i.e. the first form of life on this planet. These life-forms then went through innumerable changes and higher and more complex organisms were evolved from these simpler ones. When this process of biological evolution reached its final form of a man, Allah (SWT) endowed him with its spiritual soul and thus first human being, Adam (AS) was created. 2 "And have Taqwa of Allah (SWT) through Whom you demand your mutual (rights), and revere the wombs." i.e. always be mindful of your Lord whom you invoke when you conduct businesses and transactions with each other e.g. people say, 'I ask you by Allah (SwT)' or '^lease forgive me in the name of Allah (SwT)' etc. And do not cut the relations of the womb i.e. kinship, but keep and respect them. Kinship is one of the most important social institutions in Islam. One who maintains good ties with his kindred earns Allah's (SWT) mercy, affluence and deliverance from distress, along with that they become very attached, affectionate, cooperative and helpful to each other which envelops the whole atmosphere of the family in both adversity and prosperity. On the other hand severance of kinship ties melts away all these benefits and develops a discord among relatives." "Surely, Allah (SWT) is always watching over you." i.e. He sees all your actions and He knows everything you do. (2) "And give unto orphans their property and do not exchange bad things for good ones; and devour not their substance (by adding it) to your substance." This ayah gives a few instructions on handling the properties of the orphans. Allah (SWT) instructs a

3 guardian to return the rightful property of the orphans when they reach the age of adolescence and do not exchange your worthless things for their valuable things. And do not add their property in yours, and keep them separate so that you do not eat up both. "Surely, this is a great sin." i.e. it is a major sin in sight of Allah (SWT). (3) "And if you fear that you shall not be able to deal justly with the orphan girls, then marry (other) women of your choice, two or three, or four but if you fear that you shall not be able to deal justly (with them), then only one or that your right hands possess." Allah (SWT) commands the Muslims not to marry female orphans under one's care without giving dowry to them and if he fears that he cannot do justice to her then he should not marry her but marry other women. With reference to this ayah Bukhari recorded that Aisha (RA) said: "A man was taking care of a female orphan and he married her, although he did not desire to marry her. That girl's money was mixed with his, and he was keeping her portionfrom her, Afterwards this ayah was revealed about his case."^ On the other hand Allah (SWT) permits a person to marry other women two, three or even four in the sense that he may have this number of wives at one time and it is not permissible for him to have more than four. Also there are some conditions attached to the plural marriage of a man in Islam. One of the conditions for the plural marriage is just treatment. If a man fears that if he marries more than once, he will not be able to treat his wives justly, then it is forbidden for him to have more wives. This means, that he should treat his wives equally in terms of spending, clothing, spending the night with them and other material things that are under his control. But as far as justice in terms of love is concerned then the husband is not held accountable for that, and that is not required of him because he has no control over that. This is what Allah (SWT) says in the following ayah: "You will never be able to do perfect justice between wives even if it is your ardent desire" 4 In addition, Allah (SWT) has also permitted a man to have sexual relations with their slave girls (concubines), other than their wives. "That is nearer to prevent you from doing injustice." so that you may not deviate from the right path.

4 (4) "And give to the women their dowry with a good heart, but if they, of their own good pleasure, remit any part of it to you, take it, and enjoy it without fear of any harm." Allah (SWT) commands the believers to pay the women they marry, their dowry willingly. But if his wife remits all or any part of the dowry with a good heart then it is permissible for the husband to accept it and enjoy it as Allah (SWT) has made it lawful for him. (5) "And give not unto the foolish your property which Allah (SWT) has made a means of support for you, but feed and clothe them therewith, and speak to them words of kindness and justice." This ruling applies for those who are young and cannot make wise decisions and also for those who suffer from insanity and abnormal behavior. Thus Allah (SWT) prohibits the family or the caretaker from giving such persons their properties but they should arrange for the provision of their necessities of life and they should treat them gently and with kind words. (6) "And try orphans until they reach the age of marriage; if then you find sound judgment in them, release their property to them" This ayah states that when orphans reach the age of puberty, the caretakers should test them in their intelligence and faith as to know whether they are capable enough to look after their wealth and properties. If they are, then Allah (SWT) commands the caretakers to return their wealth and properties to them. "But consume it not wastefully, and hastily fearing that they should grow up" i.e. do not consume their property wastefully and hastily in fear that they will demand their right when they grow up. "And whoever amongst guardians is rich, he should take no wages, but if he is poor, let him have for himself what is just and reasonable." i.e. Allah (SWT) permits the caretakers of orphans to eat from the orphans money if they are poor themselves but they should take only that much as may be required for his necessities and not for luxuries or extravagance. "And when you release their property to them, take witness in their presence" i.e. return the properties of the orphans in the presence of witnesses so that the orphans do not deny receiving the money. But if there are no witnesses then know that: "And Allah (SWT) is All-Sufficient in taking account." i.e. He is sufficient as a witness as He knows everything.

5 (7) "There is a share for men and a share for women from what is left by parents and those nearest related, whether, the property be small or large - a legal share." Before the advent of Islam, men were given the share from inheritance but would deprive wives, daughters and sisters of it. But Allah (SWT) revealed the law of inheritance, a land-mark in social reforms, to ensure that both, men and women are given their right of inheritance left by their parents or relatives. These are the laws ordained by Allah (SWT) and they are to be implemented whether it be a small or large property. The laws of inheritance will further be elaborated in detail when the two ayat of inheritance (4:11,12) are explained. (8) "And when the relatives and the orphans and the poor are present at the time of division, give them out of the property, and speak to them words of kindness and justice." Allah (SWT) commands His servants that if at the time of the division of inheritance, the orphans or their poor relatives are present who do not have any share in the inheritance then they should give them a share from the inheritance and be kind to them. (9) "And let those have the same fear in their minds as they would have for their own, if they had left weak offspring behind. So let them fear Allah (SWF) and speak right words." In this ayah Allah (SWT) states that those of you who are near death and have to divide an estate, they should also include in it a share for the orphans with fear in their minds that how anxious would they be if they also left a helpless family behind and no one wants to take care of them. Therefore be generous and kind and treat orphans fairly just as you would have treated your own sons and daughters. (10) "Verily, those who unjustly eat up the property of orphans, they eat up only afire into their bellies, and they will be burnt in the blazing Fire!" i.e. whoever consumes orphan's property unjustly, they will surely burn in Hell fire which will fill their bellies on the Day of Judgment. (11) "Allah commands you as regards your children (inheritance); to the male, a portion equal to that of two females; if (there are) only daughters, two or more, their share is two thirds of the inheritance; if only one, her share is half. For parents, a sixth share of inheritance to each if the

6 deceased left children; if no children, and the parents are the (only) heirs, the mother has a third; if the deceased left brothers or (sisters), the mother has a sixth. (The distribution in all cases is) after the payment of legacies he may have bequeathed or debts. You know not which of them, whether your parents or your children, are nearest to you in benefit, (these fixed shares) are ordained by Allah. And Allah is Ever All-Knower, All-Wise." In this, the following and the last ayah, the principles of inheritance law are explained. Their precise knowledge is derived from Prophet's (SAW) practice (had iths) and his Companions (ia) and from the interpretation of these ayat. Allah (SWT) commands His servants to be just in regard to their children and enjoins upon them that they divide their estate according to the laws revealed by Him. But before the division of the estate the debts and legacies are first paid. Then the ayah states that the portion of a male is twice that of a female. But if there are only daughters, two or more then there share will be two-third from the inheritance and one-eighth will go to wife of the deceased and the remaining to his relatives as stated in the following hadith recorded by Ahmad from Jabir bin Abdullah (^A) that he said: "The wife of Sa'd bin Ar-Rabi came to Allah's Messenger (SAW) and said to him, "0 Allah's Messenger (SAW)! These are the two daughters of Sa'd bin Ar-Rabi (RA), who was killed as a martyr at Uhud. Their uncle took their money and did not leave anything for them. They will not be married unless they have money." The Messenger (SAW) said, "Allah will decide on this matter." The ayah about the inheritance was later revealed and the Messenger of Allah (SAW) sent word to their uncle commanding him, "Give twothirds (of Sa'd's (RA) money) to Sa'd's (RA) two daughters and one eighth for their mother, and whatever is left is yours."" And if there is only one daughter then ^ there share from the inheritance is half of the estate and the other half distributed among parents and relatives with each parent getting a one-sixth share of the inheritance as it is in other cases when the deceased has children. But if the parents are the only heirs then the mother of the deceased gets onethird while the father gets the remaining two-thirds of the property. If the deceased left any brothers and sisters then the share of the mother will be reduced to one-sixth instead of one-third and the father gets the rest. This is because the father is responsible for the upbringing and marriage of the brothers and sisters of the deceased while the mother is not required to spend any money on them. Afterwards Allah (SWT) commands the Muslims not to

7 follow the ways of ignorance when they would deprive the parents and wives from the inheritance but strictly follow the divine laws ordained by Him since they do not know who is more beneficial to them, their parents or their children. But Allah (SWT) knows who deserves what share as He knows everything. (12) "In that which your wives leave, your share is a half if they have no child; but if they leave a child, you get a fourth of that which they leave after payment of legacies that they may have bequeathed or debts. In that which you leave, their (your wives) share is a fourth if you leave no child; but if you leave a child, they get an eighth of that which you leave after payment of legacies that you may have bequeathed or debts. If the man or woman whose inheritance is in question has left neither ascendants nor descendants, but has left a brother or a sister, each one of the two gets a sixth; but if more than two, they share in a third; after payment of legacies he (or she) may have bequeathed or debts, so that no loss is caused (to anyone). This is a Commandment from Allah (SwF) " This ayah mentions the laws of inheritance regarding the husband or a wife of the deceased. If the wife of a person dies and did not leave behind any children then he gets half of the estate and if she left a child then he gets one-fourth of it. Similarly if man dies and has left no children then his wife will get one-fourth but if he left any children then she will get one-eighth of his estate. And all these laws, as we mentioned earlier, are only applicable after the debts and legacies have been paid. Further the ayah states that if a man or a women dies and is left in Kalalah i.e. a person who has no child or parents, then if they have a brother or a sister, each one of them gets a sixth but if they are more than one then they will share onethird of the estate left by the deceased, after the payment of debts and legacies. Then Allah (SWT) commands the Muslims that they should implement the will and testament justly without doing any harm or injustice to the heirs. "And Allah (SwF) is Ever All-Knowing, Most Forbearing." i.e. no one can escape the consequences of a breach in His commandments, as He knows everything. And He is also mentioned as being Most-Forbearing for the fact that His laws are most lenient towards His servants and not harsh at all. (13) "These are the limits (set by) Allah (SwF) " This is a stern warning to those who do not follow the laws of inheritance prescribed by Allah (SWT). "And whosoever obeys

8 Allah (SWT) and His Messenger (SAW), will be admitted to Gardens under which rivers flow (in Paradise), to abide therein, and that will be a supreme achievement." i.e. those who obey Allah's (SWT) commandments and follow His Messenger (SAW) regarding the inheritance and other laws, then they will surely enter Paradise after their death, which is indeed a great achievement. (14) "And whosoever disobeys Allah (SWF) and His Messenger (SAW), and transgresses His limits, He will cast him into the Fire, to abide therein; and he shall have a disgraceful torment." On the other hand those who do not abide by the laws ordained by Allah (SWT) and follow His Messenger (SAW) then Allah (SWT) says that their abode is Hellfire and they shall live therein forever in humiliation. Foot Notes [1] Surah Al-Hujurat (49): 13. [2] Cf. "Qur'an and Human Evolution" by Dr. Ahmed Afzaal. First published in "The Qur'anic Horizons", July- September 1996, Volume 1. [3] Fath Al-Bari 8: 87. [4] Surah An-Nisa (4): 129. [5] Musnad Ahmed 3:352. F:\Dorah TarjumahQuran-English-5OSessions Final\Done\Zád Mustafa\1-An-Nisa (1 to 14).doc

9 ^^^^^^^^^^ ^^^^^^^^^^^ ^^^^^^ ^^^^^ (15) "And those of your women who commit illegal sexual intercourse, take the evidence offour witnesses from amongst you against them; and if they testify, confine them (i.e. women) to houses until death comes to them or Allah (SWF) ordains for them some (other) way." This was the first ayah revealed prescribing the punishment of fornication. According to this ayah a women who committed adultery and was proven guilty by evidence of witnesses, was to be confined in her home and was not allowed to leave until she died or Allah (SWT) ordains another way for her i.e. when He revealed the ayat of surah Al-Nur. Later Allah (SWT) abrogated this ayah when He revealed the punishment of fornication in surah Al-Nur i.e. flogging for fornication and stoning to death for adultery. The reason for its gradual evolution was because at that time the Arabs were not used to live under a state or accustomed to such practices, therefore, Allah (SWT) did not impose the complete Islamic system on them at once but it was enforced gradually. (16) "And the two persons among you who commit illegal sexual intercourse, punish them both." This ayah also commands the Muslims to punish those persons among them who commit fornication. But the type of punishment is not described here but it was later on revealed by Allah (SWT) in surah Al-Nur as mentioned in the above ayah. Further Allah (SWT) says: "And if they repent and do righteous good deeds, leave them alone. Surely, Allah (SwF) is the One Who accepts repentance, Most Merciful." i.e. if the person repents and does good deeds, then it will erase the sins committed by him, so do not then abuse them or punish them after that, for surely Allah (SWT) is the Acceptor of repentance and Merciful to His servants. Tawbah is an Arabic word which means 'to turn back' or to 'return'. In Islam this term is used to convey two distinct thoughts: man turns to Allah (SWT) for mercy, and Allah (SWT) turns to man in mercy. (17) "Allah (SwF) accepts only the repentance of those who do evil in ignorance and foolishness and repent soon afterwards; it is they to whom Allah (SwF) will forgive" After a person commits a sin, if he hastens towards repentance and turns to Allah (SWT) for His mercy, with a firm intention and determination that he will not return to that sin ever again and regrets over having committed that sin then, Allah (SWT)

10 also turns to him in mercy and forgives him. "And Allah (SWT) is Ever All-Knower, All-Wise." (18) "And of no effect is the repentance of those who continue to do evil deeds until death faces one of them and he says: "Now I repent;" nor of those who die while they are disbelievers. For them We have prepared a painful torment." i.e. those who persist in sin throughout their lives without any fear of Allah (SWT) and only repent when death approaches them, or those who die as disbelievers, then He does not accept their repentance and will punish them for their sins in the Hereafter. (19) "0 you who believe! You are forbidden to inherit women against their will, and you should not treat them with harshness, that you may take away part of the dowry you have given them, unless they commit open illegal sexual intercourse." In the pre-islamic era, the wives of the deceased were inherited as a part of the estate left by him. The male relatives of the deceased then would do what ever they liked with the widows against their will. But Islam abolished this practice and the Muslims were commanded not to act against the will of the women and they should not be a part of the inheritance. Another of the ignorant practices among the Arabs was that they would treat their women harshly so that they give up their right i.e. the dowry, which she was given upon marriage but if she commits adultery, in that case he is allowed to demand the dowry back from her. "And live with them honorably. If you dislike them, it may be that you dislike a thing and Allah (SWT) brings through it a great deal of good." i.e. be kind to them and do not be harsh to them even if you dislike them. If your wife is not beautiful or has any other shortcoming then it does not mean that you disown her or separate from her, for it may be that what you dislike is better for you and she may have other qualities which might change your disliking for her into attraction. (20) "But if you intend to replace a wife by another and you have given one of them a Cantar (of gold i.e. a great amount) as dowry, take not the least bit of it back" Allah (SWT) commands those of His servants who intend to divorce their wives, not to take back the dowry they have given to them, even if it is a heap of gold. This also indicates that a large amount can also be given as dowry. Al-Hafiz Abu Ya'la recorded

11 that Masruq said, " Umar bin Al-Khattab (1A) stood up on the pulpit of the Messenger of Allah (SAW) and said: "0 people! Why do you exaggerate concerning the dowry given to women The Messenger of Allah (SAW) and his Companions (1A) used to pay up to four hundred Dirham for a dowry, or less than that. Had paying more for a dowry been apart of Taqwa (piety) or an honor, you would not have led them in this practice. Therefore, 1 do not want to hear about a man who pays more than four hundred Dirham for a dowry." He then went down the pulpit, but a woman from Quraysh said to him: ^"0 Leader of the Faithful! You prohibited people from paying more than four hundred Dirham in a dowry for women" He said: "Yes" She said: "Have you not heard what Allah (SWT) sent down in the Qur'an" He said: "Which part of it" She said: "Have you not heard Allah's (SWT) statement: "But if you intend to replace a wife by another and you have given one of them a Cantar (of gold i.e. a great amount) as dowry.." He said: "0 Allah (SWT)! Forgive me..." He then went back and stood up on the pulpit saying: "1 had prohibited you from paying more than four hundred Dirham in a dowry for women. So, let everyone pay what he likes from his money.""^ Further Allah (SWT) says: "Would you take it through slander and a manifest sin" i.e. would you take back wrongfully her right and thus committing a manifest sin. (21) "And how could you take it (back) while you have gone in unto each other, and they have taken from you a firm and strong covenant." i.e. how can you take back the dowry from her when you already had sexual relations with her and she gave herself to you with a solemn pledge of marriage, therefore, how can you take back her right if you yourself break the pledge. (22) "And marry not women whom your fathers married, except what has already passed; indeed it was shameful and most hateful, and an evil way." Allah (SWT) criticizes the practices of the pre-islamic era when the sons of the deceased used to inherit their father's wives (step-mothers) as concubines or would marry them. Therefore, Allah (SWT) prohibits them from marrying their step mothers as it is a very shameful and disgraceful act. And pardons them for what happened prior to this commandment provided that they mend their ways and avoid such shameful acts in the future.

12 (23) "Forbidden to you are: your mothers, your daughters, your sisters, your fathers sisters, your mothers sisters, your brothers daughters, your sisters daughters" This ayah describes those women relatives with whom a person is never eligible for marriage. First of all it describes those women which are prohibited by blood relations. Then "Your foster mother who gave you suck, your foster milk suckling sisters" The mother who gives a suckle to a boy, should be treated like a real mother and he cannot in any way marry her. Similarly the foster mother's daughters will also be regarded as his real sisters and thus are forbidden for marriage. There are different opinions amongst scholars on the amount of suckling that establishes relation and the age of the boy up to which suckling is permitted. For details refer to fiqh books. "Your wives mothers" According to this ayah the mother of one's wife is also prohibited for marriage. "Your step daughters under your guardianship, born of your wives to whom you have consummated your marriage, but there is no sin on you if you have not consummated your marriage" This ayah prohibits a person from marrying his step daughters i.e. daughters from his wife's previous marriage, if he has consummated his marriage with his wife, but if he divorced his wife before consummating the marriage then there is no sin upon him to marry his ex-wife's daughters. "The wives of your sons who (spring) from your own loins" i.e. wives of your real sons and not of your adopted sons. "And two sisters in wedlock at the same time, except for what has already passed." Allah (SWT) also prohibited a person from keeping two sisters as his wives except for those marriages which occurred before this commandment. Likewise it is also unlawful for a man to keep a niece and her real aunt as wives at the same time. And " Verily, Allah (SWT) is Oft-Forgiving, Most Merciful." i.e. Allah (SWT) will forgive their sins regarding these prohibitions which occurred prior to these commandments. (24) "Also (forbidden are) women already married, except those whom your right hands possess." Allah (SWT) also prohibits a man from marrying those who are already married except for those married women who one acquires through war as slaves. "Thus has Allah (SWT) ordained for you." i.e. all these prohibitions are ordained by Allah (SWT), therefore, it is incumbent on all Muslims to follow them. "All others are lawful, provided you seek (them in marriage) with dowry from your property, desiring chastity, not committing illegal sexual intercourse" i.e. all women except

13 those prohibited in these ayat are lawful for a man to marry provided that they give them their right i.e. the dowry, and they marry them desiring chastity and not only to satisfy their sexual desires. "So with those of whom you have enjoyed sexual relations, give them their dowry as prescribed; but if after a dowry is prescribed, you agree mutually (to give more), there is no sin on you." Once a person has sexual relations with his wife, he should give her the prescribed dowry, but if by mutual consent, they both agree to increase it then there is no harm in it. And "Surely, Allah (SWT) is Ever All-Knowing, All-Wise." (25) "And whoever of you have not the means wherewith to wed free, believing women, they may wed believing girls from among those whom your right hands possess" Those persons who cannot afford to marry free believing women, they are allowed to choose from their believing slave girls. "And Allah (SWT) has full knowledge about your faith, you are one from another." i.e. all Muslims are equal and they are not distinguished by their social rank in the society but by the quality of their faith. Therefore it is quite possible that a believing slave girl may be more faithful and more honorable with her Lord then a free believing women. "Wed them with the permission of their own folk and give them their dowry according to what is reasonable. They should be chaste, not adulterous, nor taking boy-friends." This ayah describes the conditions for marrying a believing slave girl; Firstly she should be an honorable women, not of those who commit fornication or look for illicit relationships. Secondly, do not marry them without the permission of their master, if they agree, then marry them and pay them their dowry in an honorable manner. "And after they have been taken in wedlock, if they commit illegal sexual intercourse, their punishment is half that for free women." After your marriage to them, if they commit adultery then their punishment will be half that of a free unmarried women, which would be 50 lashes. "This is for him among you who is afraid of being harmed in his religion or in his body; but it is better for you that you practice selfrestraint." i.e. this concession for marrying slave girls is for those who are afraid of losing their chastity and cannot control their desires. But Allah (SWT) says that it is much better that they observe patience until He makes way for them to marry a free believing women. "And Allah (SWT) is Oft-Forgiving, Most Merciful."

14 (26) "Allah (SWT) wishes to make clear to you, and to show you the ways of those before you, and accept your repentance, and Allah (SWT) is All-Knower, All-Wise." i.e. Allah (SWT) has instructed the believers on the social and cultural reforms of their society so that the believers turn to Him in repentance and He takes them out of the ways of ignorance towards the path of guidance and morality as followed by previous Prophets of Allah (SWT) and their followers. And whatever He decrees is out of His perfect wisdom and He knows of His servants, who submit to His commandments. (27) "Allah (SWT) wishes to accept your repentance, but those who follow their lusts, wish that you (believers) should deviate far away from the Right Path." This refers to the followers of the evil forces, whether they are amongst the People of the Book or within the Muslims i.e. the hypocrites. They out of their enmity and jealousy want the believers to turn away from the teachings of the holy Prophet (SAW), which they know is the truth, and they intend to make them follow their ways of ignorance. (28) "Allah (SWT) wishes to lighten (the burden) for you; and man was created weak." Muslims are called to control and conquer their earthly and bodily urges by taking up the social and cultural reforms, so that the commands and prohibitions instructed by Allah (SWT) are made easier for them. Foot Notes [1] Abu Dawud 2: 582, An-Nasai 6: 117, Ibn Majah 1: 601. F^\D rah T^xjumahQur^n-English-5OSessi ns Fh^^1\D ne\zái Mu tth\2-a-nis (15 t 28).d c

15 ^^^^^^^^^^ ^^^^^^^^^^^ ^^^^^^ ^^^^^ (29) "0 you who believe! Do not eat up your property among yourselves unjustly except it be a trade amongst you, by mutual consent." Allah (SWT) commands the Muslims to respect other's life, family, property and honor and that they should not acquire each others property by means which are against the Shrai'ah. Instead they should benefit from the opportunities of business and trade that Allah (SWT) has allowed for them e.g. commercial transactions, trade, industry etc. But these transactions should be carried out by mutual consent of the two parties involved and not by force or other illegal methods. And Allah (SWT) says: "And do not kill yourselves." This ayah prohibits committing suicide or killing another human being unjustly. And "Surely, Allah (SWT) is Most Merciful to you." i.e. He is Most Merciful to His servants in what He commanded them. (30) "And whoever commits that through aggression and injustice, We shall cast him into the Fire" i.e. whoever acquires others' property by force or injustice, commits suicide or kills someone, then as a punishment he will be thrown into Hellfire. "And that is easy for Allah (SWF)." This means, that although Allah (SWT) is Most Merciful to His servants yet He is also the Just, thus this will not make Him hesitate in punishing the disbelievers. (31) "If you avoid the great sins which you are forbidden to do, We shall pardon you your (small) sins, and admit you to a Noble Entrance." This is as Allah (SWT) said in another ayah: "Those who avoid great sins and shameful deeds, Only (falling into) small faults, verily your Lord is ample in forgiveness.." These ayat imply that those who abstain from committing major sins and shameful deeds, Allah (SWT) will forgive their minor sins and will admit them into the place of great honor i.e. Paradise.

16 (32) "And wish not for the things in which Allah (SWT) has made some of you to excel others. For men there is reward for what they have earned, (and likewise) for women there is reward for what they have earned" This ayah indicates that Allah (SWT) has preferred some of His men over others. One of the misconceptions in modern men's mind is that men and women are equal in all aspects. This is not correct because Allah (SWT) has given men a degree over women in some aspects while women have their own responsibilities, so there should be no reason for jealousy and hard feelings between them. And they should not say that Islam teaches equality between men and women in all respects, rather they should say that Islam enjoins justice on them i.e. it gives each one that to which he or she is entitled, and they will be rewarded accordingly. For men is a portion of what they earn, and for women is a portion of what they earn. "And ask Allah (SWT) of His Bounty. Surely, Allah (SWT) is Ever All-Knower of everything." i.e. instead of jealousy and hard feelings for what Allah (SWT) has given to others, one should invoke Him for His bounties and place before Him his needs. And surely He knows who deserves His bounties. One should ask Allah for his grace and He has knowledge of all things. (33) "And to everyone, We have appointed heirs of that left by parents and relatives." This ayah means that for every person there is a rightful heir who inherits his/her property and wealth. Similarly there will be those who will inherit what they inherited i.e. their children and relatives. "To those also with whom you have made a pledge, give them their due portion." i.e. also give a share from your inheritance to those with whom you have a pledge of brotherhood i.e. friends or your Muslims brothers. And "Truly, Allah is Ever a Witness over all things." Allah (SWT) bears witness to all things. (34) "Men are the protectors and maintainers of women, because Allah (SWT) has made one of them to excel the other, and because they spend (to support them) from their

17 wealth." When Islam differentiates between the two sexes, it is in the interests of both, and this is the essence of the perfect wisdom of Allah (SWT). He has given men authority and the role of being in charge or head of the household so that they take care of their women, guide them in the best possible way, and issue commands and prohibitions to his family. Just as a ruler takes care of the people, a father takes care of his children, a teacher takes care of his students and a commander takes care of his soldiers. This is because men are made superior to women i.e. superior in strength and they excel women because they are in charge of affairs i.e. by taking care of the family and spending on them. Otherwise a women's life, property and her honor is as sacred as that of men. "Fherefore the righteous women are devoutly obedient, and guard in the husbands absence what Allah (SWF) orders them to guard." An honorable woman is obedient to Allah (SWT) and obeys her husband in which Allah has enjoined obedience i.e. treating his husband's family well and looking after his children and his wealth. And the Prophet (SAW) said: "If I were to command anyone to prostrate to anyone other than Allah (SW7), I would have commanded women to prostrate to their husbands. By the One in Whose hand is the soul of Muhammad (SAW), no woman can fulfill her duty towards Allah (SW7) until she fulfils her duty towards her husband. If he asks her (for intimacy) even if she is on her camel saddle, she should not refuse. " 2 And Allah (SWT) says: "As to those women on whose part you see illconduct and disobedience admonish them first, next, refuse to share their beds, and then beat them, but if they return to obedience, seek not against them means (of annoyance)." This means that if she is at fault or is guilty of misconduct, then he should first warn and advise her. Then he should withhold conjugal relations from her and should not speak to her, until she apologizes and returns to obedience. If even that does not work, then he is allowed to hit her, but not in a painful fashion because Islam does not allow him to hit her severely that leaves bruises especially on the face. He is allowed to

18 hit her lightly and within certain limits only for the purpose of discipline and not for revenge or to express one's anger. If she responds and returns to obedience, then he has no right to take further action against her. And "Surely, Allah (SWF) is Ever Most High, Most Great." This ayah reminds the men to be mindful that if they deal unjustly with their wives, then Allah (SWT) will protect their wives from them and surely He The Most High will punish those who are wrongdoers. Allah (SWT) is High, Supreme. (35) "If you fear a breach between them, appoint arbitrators, one from his family and the other from hers; if they both wish for peace, Allah (SWF) will cause their reconciliation." This ayah gives a solution for settling the disputes between a husband and his wife. If there is a dispute between a man and his wife then they should appoint two arbitrators i.e. one of the righteous men from his family and one of the righteous men from her family who try to reslove matter. Then whatever they decide, they should adhere to it, for that is good for both of them. And "Indeed Allah (SWF) is Ever All-Knower, Well Acquainted with all things." If they wish to be reconciled, Allah (SWT) will bring them together again. Allah (SWT) is Knowing, Wise. (36) "Worship Allah (SWF) and join none with Him in worship, and do good to parents, kinsfolk, orphans, the poor, the neighbor who is near of kin, the neighbor who is a stranger, the companion by your side, the wayfarer (you meet), and those (slaves) whom your right hands possess." The essence of Islam is to worship Allah (SWT) alone and not associate any partners with Him because it is He alone who controls and sustains the universe. Thus we should turn to Allah (SWT) with dedicating all forms of worship whether internal or external only for Him. This includes love, glorification, hope, fear, reliance, supplication, seeking of aid, rituals of sacrifice, oaths, bowing, prostration, etc. Those who worship other than Allah (SWT) believe that although He is the

19 Creator, but other beings of the creation also play a role in the running of the affairs of the world. A classic example of this is the Christian concept of Trinity. Unfortunately, many of the Muslims today have also fallen prey to this kind of shirk, who often call out for help upon saints and holy men who have passed away. Secondly, in this ayah Allah (SWT) commands the believers to be good to their fellow creatures. He ordains that the parents, the relatives, the neighbors, the poor, the weak, the distressed, the orphans and others should all be treated with kindness. Being kind to the creatures entails being generous to them and refraining from harming them. "Verily, Allah (SWT) does not like such as are proud and boastful" i.e. those who think high of themselves and do not care of their fellow creatures. Allah (SWT) does not love arrogant and boastful men. (37) "Those who are miserly and enjoin miserliness on other men and hide what Allah (SWT) has bestowed upon them of His Bounties. And We have prepared for the disbelievers a disgraceful torment." Allah (SWT) does not like those who in their arrogance and selfishness do not spend in His cause from the bounties and favors that He has bestowed upon them such as property, wealth, skills etc. They are themselves niggardly and enjoin others to be niggardly in a way as if Allah (SWT) has not bestowed anything upon them e.g. a rich person who conceals Allah's (SWT) bounties by living below his standard and not spending from his wealth on himself, his family or the needy. So by his appearance people think of Him as he himself is needy and poor. For such disbelievers Allah (SWT) has prepared a painful punishment in the Hereafter. (38) "And (also) those who spend of their wealth for the sake of ostentation and believe not in Allah (SWT) and the Last Day, and whoever takes Satan for his friend; then what an evil friend he has!" i.e. those who spend their wealth and property only to show off to the people, and not for the pleasure of Allah (SWT), they do not

20 believe in Allah (SWT) nor the Day of Judgment and they have taken Satan as their companion who encourages them to be proud and boastful and eventually directs them towards Hellfire. (39) "And what loss have they if they had believed in Allah (SWT) and in the Last Day, and they spend out of what Allah (SWT) has given them for sustenance." i.e. if they would have believed in Allah (SWT) and the Last Day and would have spent in His cause instead of being stingy and boastful, then it surely would have been better for them in this world and in the Hereafter. "And Allah (SWT) is Ever All-Knower of them." i.e. He knows those amongst them who believe in Him and the Last Day and perform righteous actions. Allah knows them all. (40) "Surely! Allah (SWT) wrongs not even of the weight of a speck of a dust, but if there is any good, He doubles it, and gives from Him a great reward." This means that Allah (SWT) is not unjust to His servants in the least degree, but He rewards them according to their deeds. If they bring any good deeds in the Hereafter then Allah (SWT) says that He will increase their reward manifold and will also give them a great reward from Him i.e. Paradise. (41) "How (will it be) then, when We bring from each nation a witness and We bring you as a witness against these people." Every Prophet of Allah (AS) will be a witness for those who believed in Him and against those who rejected Him. As Allah's (SWT) representative he will bear witness to the fact that he conveyed His message to the people and thus there will be no possibility for excuses. Similarly Prophet Muhammad (SAW) will also be brought as a witness against those who rejected him. It is narrated by Abdullah bin Masud (RA) that Allah's Prophet (SAW) said to me: "Recite (of the Qur'an) for me," I said, "Shall I recite it to you although it had been revealed to you?" He said, "I like to hear (the Qur'an) from others." So I recited surah An-Nisa

21 till I reached: "How (will it be) then when We bring from each nation a witness, and We bring yo as a witness against these people" Then he said, "Stop!" And behold, his eyes were overflowing with tears. "s i.e. the mere fact that the Prophet (SAW) will be called as a witness against many from the Muslim Ummah, saddened him. (42) "0n that day those who disbelieved and disobeyed the Messenger (SAW) will wish that they were buried in the earth, but they will never be able to hide a single fact from Allah (SwF)." i.e. on the Day of Judgment the disbelievers will wish that the earth would open up and swallow them because of the disgrace and humiliation that they will suffer on account of their evil deeds, or they could hide their faults. But the fact is that they will not be able to conceal anything from Allah (SWT) as He knows all their deeds. (43) "0 you who believe! Approach not prayers when you are drunk until you know of what you utter." This is the second commandment concerning drinking of liquor. The first commandment regarding intoxicants was revealed in surah Al-Baqarah, that drinking is an evil thing, but the ayah did not explicitly prohibit its drinking. Some of the believers then started to refrain from it but most of them did not give it up and often prayed in a state of intoxication, because of which they committed many mistakes in the recitation of the Qur'an during their prayer. Afterwards Allah (SWT) revealed this ayah and prohibited the believers from praying or going near to the mosques in a drunken state, until they come to their senses and grasp the meaning of words they say while praying. "Nor when you are in a state of sexual impurity, except when traveling on the road, till you wash your whole body." i.e. do not enter the mosques while you are in a state of conjugal impurity until you take a bath and cleanse yourselves, but there is no harm on you if you are traveling the road. "And if you are ill, or on a journey, or one of you comes after answering the call of nature, or you have been in contact with

22 women and you find no water, then take clean earth and rub therewith your faces and hands." This ayah describes the commandment of Tayammum i.e. dry ablution from clean earth, which may be performed in place of ablution or taking a bath on sexual impurity. If no clean water is available or if its use is harmful then this dry (with clean sand or earth) ablution (Tayammum) is allowed. To perform Tayammum, a person should strike the soil with his hands, blow into them and wipe his face and his hands up to the wrist, as is recorded by Bukhari, narrated by Ammar (^A). He said, "We became sexually impure and had no water, so we rolled in the dirt and prayed. This was mentioned to the Prophet (SAW) and he said, 'This would have been enough for you,' and he struck the earth with his hands, blew in them and then wiped his face and hands with them. "^ And the hadith related by Daraqutni has the following words, "It would have been enough for you to strike the ground with your hands, blow into them, then wipe your face and hands up to the elbows. " 5 "Fruly, Allah (SwF) is Ever Oft-Pardoning, Oft-Forgiving." i.e. by giving us concessions in performing His commandments such as Tayammum, Allah is indeed Pardoning, Forgiving. (44) "Have you not seen those who were given a portion of the book, purchasing the wrong path, and wish that you should go astray from the Right Path." This refers to the Jews as already mentioned in surah Al-B aqarah. They have purchased error for themselves by concealing what Allah (SWT) has revealed to them, and because of their arrogance and jealousy they also wish that Muslims abandon what has been revealed to them by Allah (SWT) and thus stray from the right path. (45) "Allah (SwF) has full knowledge of your enemies, and Allah (SwF) is Sufficient as a Protector, and Allah (SwF) is Sufficient as a Helper." i.e. He knows those who want the believers to abandon their faith and turn away from their religion.

23 And He is sufficient for the believers, as a Protector and Helper, against their enemies. (46) "Among those who are Jews, there are some who displace words from (their) right places and say: "we hear and we disobey," and "Hear, may you hear nothing." And Ra'ina with a twist of their tongues and as a mockery of the religion. And if only they had said: " We hear and obey", and "look at us", it would have been better for them, and more proper, but Allah has cursed them for their disbelief, so they believe not except a few." We already commented upon the attitude of the Jews with the Prophet (SAW) in ayah 104 of surah Al-Baqarah. When they met the Prophet (SAW), they would greet him with twisted expressions. They would say to him 'Ra'ina' which means '0 our Shepherd', and when Allah's Messenger (SAW) recited Allah's (SWT) ayat to them, they would say 'We have heard' and in a low voice 'We do not obey' and when they wanted Prophet's (SAW) attention they would say 'Hear' and would add 'May you hear nothing'. On the other hand, Allah (SWT) says that if they had obeyed Him and His Messenger (SAW) and would have said: 'We hear and we obey' and 'look upon us', then it would surely had been better for them in this world and in the Hereafter. But all of them except a few disbelieved, and thus incurred the wrath of Allah (SWT) upon themselves. (47) "0 you who have been given the Scripture! Believe in what We have revealed, confirming what is with you" i.e. believe in the Qur'an, which is revealed to Prophet Muhammad (SAW) with truth, and it has come confirming the truth of the previous scriptures. "Before We obliterate faces and turn them backwards or curse them as We cursed the Sabbath-breakers. And the Commandment of Allah is always executed." Allah (SWT) commands the People of the Book to believe in His revelations and His Messenger (SAW), and warns them that if they disbelieve then He will disfigure their faces and turn them to their backs, as was the fate of those who broke their covenant to observe the