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In the Name of God, the Merciful, the Compassionate. This Off-line Use of Holy Quran is Prepared by m.ipek and is a Contribution of
The Holy Prophet (pbuh&hf) says: "It is probable that I will be called soon, and I will respond. So I leave behind me two weighty (very worthy and important) things: the Book of Allah (the Qur'an), which is a string stretched from the heaven to the earth; and my progeny, my ahl al-bayt. Verily Allah, the Merciful, the Aware, has informed me that these two will never be separated from each other until they meet me at the Fountain of Abundance (the Hawdh of Kawthar, a spring in heaven). Therefore, be careful how you treat these two in my absence."This hadith has been narrated by more than twenty companions of the Holy Prophet (pbuh&hf) and has also been narrated by over 185 narrators mentioned in Sahih Muslim, 2:238; Musnad Ahmad ibn Hanbal, 5:181-182; Sahih Tirmidhi, 2:220, and others. Have you visited ? "www.shiatime.com" The Source of Genuine Islam...... The Holy Prophet(pbuh&hp) says that:" Those who die without recognizing the IMAM (One of the 12 religious leaders appointed by God) die as unbelivers." Come to our website www.shiatime.com and learn more about these holy IMAMS (pbut).The prophet (pbuh&hp) also says :" There will be 12 imams (appointed religious leaders) after me (after my demise) and they will be from Quraysh. Islam will be eminent as long as they exist." Sahih-i Bukhari Holy Quran Chapter 4 Nisa & Women
[Shakir 4:1]
O people! be careful of (your duty to) your Lord, Who created you from a single
being and created its mate of the same (kind) and spread from these two, many
men and women; and be careful of (your duty to) Allah, by Whom you demand one of
another (your rights), and (to) the ties of relationship; surely Allah ever
watches over you. By ya ayyuhun nas (O mankind), the entire mankind, irrespective of sex, rank, age, colour, race and nationality, has been addressed. They are the children of a common ancestor, Adam, created by Allah as the first basic self (nafs). Nafs means "the self" as well as "the whole of a thing with its essence". The first woman, Hawwa or Eve (see Genesis 2: 18, 21 to 26) was created from that single soul. All mankind descended from one original stock. The basic unity of mankind has been positively asserted in this verse. Therefore, all the peoples of the world are one family, a united brotherhood. They should safeguard themselves with full awareness of divine laws before their Rabb (Lord) whose love for His creatures manifests in the laws He has made for their own good. They must be ever vigilant in their duties towards Him and obey His laws. Then alone they will be able to live in peace and harmony in this world as a single community of Muslims (those who submit themselves to the will of their Lord).
Arham (plural of rihm) implies kinship. Kinship in Islam is regarded as one of the most important social institutions. One of the reasons for making the love of the Ahl ul Bayt (a self-generative good which encompasses all human activities) obligatory, as a recompense of prophethood, is to make man reflect the characteristics of his cherished ideals in practical life (Shura: 23).
Much has been said and practised by the Holy Prophet and his Ahl ul Bayt to lay emphasis on the love of near relatives, brotherhood of mankind and peace and harmony in human society.
[Shakir 4:2] And give to the orphans their property, and do not substitute worthless (things) for (their) good (ones), and do not devour their property (as an addition) to your own property; this is surely a great crime. [Yusufali 4:2] To orphans restore their property (When they reach their age), nor substitute (your) worthless things for (their) good ones; and devour not their substance (by mixing it up) with your won. For this is indeed a great sin. [Pickthal 4:2] Give unto orphans their wealth. Exchange not the good for the bad (in your management thereof) nor absorb their wealth into your own wealth. Lo! that would be a great sin. [Pooya/Ali Commentary 4:2] The Holy Prophet had shown conspicuous solitude for the poor and the young orphans who were deprived of their natural guardians. Also refer to al-Baqarah: 220. In verses 11 to 16 of al-Balad to take care of the orphans and the poor has been described as a steep ascent (an uphill task). Again and again the Holy Prophet asked his followers to serve the needy and the orphans selflessly.
[Shakir 4:3] And if you fear that you cannot act equitably towards orphans, then marry such women as seem good to you, two and three and four; but if you fear that you will not do justice (between them), then (marry) only one or what your right hands possess; this is more proper, that you may not deviate from the right course. [Yusufali 4:3] If ye fear that ye shall not be able to deal justly with the orphans, Marry women of your choice, Two or three or four; but if ye fear that ye shall not be able to deal justly (with them), then only one, or (a captive) that your right hands possess, that will be more suitable, to prevent you from doing injustice. [Pickthal 4:3] And if ye fear that ye will not deal fairly by the orphans, marry of the women, who seem good to you, two or three or four; and if ye fear that ye cannot do justice (to so many) then one (only) or (the captives) that your right hands possess. Thus it is more likely that ye will not do injustice. [Pooya/Ali Commentary 4:3] If a man fears that he cannot; be fair to an orphan girl in regard to her dower and other conjugal rights, helpless as she is and in his charge, then he may, instead of taking the orphan-girls in marriage, marry women who are pleasing to him-two, three, or four, but not more; but if he thinks he cannot treat so many with equity, he must marry only one. Thus monogamy is the ideal; and polygamy is only allowed as a safeguard against greater social evils.
The so-called civilised ideologies have maligned the "permission to marry four women", in complete disregard to all natural facts, overlooking the miserable conditions prevalent, in the world, before Islam. Islam, in fact, has provided a rational positive direction to the sexual anarchy and topsy-turvy man-woman relationship the human society had been living through till the advent of the Holy Prophet in Arabia, and continues to so live in societies where formal permission to marry more than one women does not exist.
Whatever Allah enjoins on mankind is in their own interest. It is the nature of man to raise questions, but those who sincerely make efforts, after trial and error, come to the conclusion that the divine injunctions alone can solve their problems.
The opinion of some of the anthropologists and sociologists of repute are given below:
"In general a gregarious life, a life in association, favours polygamy. The most civilised nations must have begun with polygamy, and, in reality, it has been thus everywhere and always. In the various civilised societies, living or dead, marriage has commenced by being polygamous. It is a law which has few exceptions." (Evolution of marriage-M. Letourneau)
"Monogamy far from being defended on the scope of its "naturalness" no anthropologist of note has even maintained that monogamic marriage was natural to male human being. The evidence is all the other way, and we learn on the best authorities that "as an institution polygamy exists in all parts of the world, and that it has flourished among the Hebrews, the Slavs, the Teutons, the Irish and the Indians, none of the Hindu law-givers ever restricting the number of wives a man is allowed to marry." Polygamy was the rule in Biblical days, among the ancient Jews, and was permitted and even enjoined in certain cases by the Mosaic law. It is nowhere forbidden, except to "bishops" in the New Testament." (Encyclopaedia Britannica)
"The practice of polygamy among the Vedic Indians is abundantly proved by direct references in the Rig Veda and other texts. The heroes and Brahmans of the epic are frequently represented as having several wives." (Hastings' Encyclopaedia of Religions and Ethics).
"Woman is, by nature, a monogamist; man has in him the element of a polygamist." (Conduct and its disorders biologically considered-Dr. Mercier)
"Lifelong monogamy is perverse, and would prove harmful to our race. Were this institution ever really enforced-and fortunately this is almost never the case in reality-the race must decay." (Professor Earnest Bergman) "The fact that polygamy has been practised is in itself a proof that the sexes do not exist in the uniform proportion. It is mischievously and foolishly thought, and implied in our social practice that the sexual needs of men and women are identical. Nothing is farther from the truth. A woman's urgent need of man has, as its ultimate instinctive motive the bearing of the children; when that is achieved the desire for a man becomes quite a secondary matter. On the other hand, a man needs women for himself. Both desires are complementary and fulfil each other; they are not identical." (Macfarlane, the case for polygamy)
If he takes another woman, he shall not deprive the first of meat, clothes, and conjugal rights. (Exodus 21: 10)
I gave you (David) your master's daughter and his wives to be your own, (2 Samuel 12: 8)
"And so it was understood by the leaders of Christendom at various times that there is no intrinsic immorality or sinfulness in plurality of wives. One of the greatest fathers of the Christian Church (St. Augustine) has declared that polygamy is not a crime where it is a legal institution of a country, and the German reformers, even as late as the sixteenth century, allowed and declared valid the taking of a second or even a third wife, contemporaneously with the first, in default of issue, or any other cause." (Ameer Ali-Life and Teachings of Muhammad.)
"In the definition which l have given (i.e. of marriage) I have not said, in compliance with the common opinion, 'of one man with one woman', lest I should by implication charge the holy patriarchs and pillars of our faith, Abraham, and the others who had more than one wife at the same time, with habitual fornication and adultery, lest I should be forced to exclude from the sanctuary of God as spurious the holy offspring which sprang from them, yes, the whole of the sons of Israel, for whom the sanctuary itself was made. For it is said (Deut. 22: 2): "A bastard shall not enter into the congregation of Jehovah, even to his tenth generation". Either, therefore, polygamy is a true marriage or all children born in that state are spurious: which would include the whole race of Jacob, the twelve holy tribes chosen by God. But as such an assertion would be absurd in the extreme, not to say impious, and as it is the height of injustice, as well as an example of most dangerous tendency in religion, 'to account as sin what is not such in reality', it appears true that, so far from the question respecting the lawfulness of polygamy being trivial, it is of the highest importance that it should be decided." (John Milton-A treatise on Christian Doctrine)
"Before Islam, a woman was not free to contract her marriage. It was the right of the father, brother, cousin, or any other male guardian, to give her in marriage, whether she was old or young, widow or virgin, to whomsoever he chose. Her consent was of no significance. There was even a practice prevalent of marrying women by force. This often happened on the death of a man leaving widows. His son or other heir would immediately cast a sheet of cloth on each of the widows (excepting his natural mother), and this was a symbol that he had annexed them to himself. If a widow escaped to her relations before the sheet was thrown over her, the heirs of the deceased would refuse to pay the dower. This custom is described as the inheriting of a deceased man's widows by his heirs, who in such cases would divide them among themselves like goods. There was no restriction as to the number of wives a man could take. The only limit was that imposed by his means, opportunity and inclinations. Unrestricted polygamy which was sanctioned by usage was freely rampant. This was exclusive of the number of slave girls which a man might possess.
The limits of relationship within which marriage was prohibited were narrow and defined only by close degrees of consanguinity. There can be no doubt that a man could not marry his mother, grandmother, sister, daughter or grand-daughter, and perhaps he was not allowed to marry his aunt or niece. But those among them "that followed the Magian religion could marry their own daughters and sisters." An Arab was permitted to take as his wife his step-mother, cousin, wife's sisters, and could combine in marriage two sisters or a woman and her niece. It is doubtful whether he could marry his mother-in-law or step-daughter. Unrestrained as an Arab was in the number of his wives, he was likewise absolutely free to release himself from the marital tie. His power in this connection was absolute and he was not required or expected to assign any reason for its exercise, nor was he under the necessity of observing any particular procedure. The word commonly used for this purpose was 'Talaq'. It depended upon his discretion whether he would dissolve the marriage absolutely and thus set the woman free to marry or not. He might, if he so chose, revoke the divorce and resume marital connection. Sometimes an Arab would pronounce 'Talaq' ten times and take his wife back, and again divorce her and again take her back, and so on. The wife in such a predicament was entirely at the mercy of the husband, and would not know when she was free. Sometimes the husband would renounce his wife by means of what was called a suspensory divorce. This procedure did not dissolve the marriage, but it only enabled the husband to refuse to live with his wife, while the latter was not at liberty to marry again. The wife among the Arabs had no corresponding right to release herself from the marriage bond. But her parents by a friendly arrangement with the husband could obtain a separation by returning the dower if it had been paid, or by agreeing to forego it if not paid. Such an arrangement was called 'Khula', and by it the marriage tie would be absolutely dissolved." (Abdur Rahim-Muhammadan Jurisprudence.)
"Where polygamy exists, it is sometimes the chiefs who are permitted to have a plurality of wives. Besides, just as in the case of polyandry, almost everywhere it is confined to a very small part of the people, the majority being monogamous. It is so among all Muhammadan people, in Asia and Europe, as well as in Africa.' 'Ninety-five per cent of the Muhammadans of India, for instance, are said to be monogamists,' and in Persia, it is reported, only two per cent of the population enjoy the questionable luxury of 'plurality of wives." (Howard-History of Matrimonial Institutions.)
"He (Muhammad) restrained polygamy by limiting the maximum number of contemporaneous marriages and by making absolute equity towards all obligatory for the man. It is worthy of note that the clause in the Quran, which contains the permission to contract four contemporaneous marriages is immediately followed by a sentence which cuts down the significance of the preceding passage to its normal and legitimate dimensions. The former passage says: 'you may marry two three of four wives but no more'. The subsequent lines declare: 'But if you cannot deal equitably and justly with all, you shall marry only one.' The extreme importance of this provision bearing especially in mind the meaning which is attached to the word equity (adl) in the Quranic teachings, has not been lost sight of by the great thinkers of the Muslim world." (Ameer Ali-Muhammadan Law)
"The Muhammadan law undoubtedly contemplates monogamy as the ideal to be aimed at, but concedes to a man the right to have more than one wife, not exceeding four, at one and the same time, provided he is able to deal with them on a footing of equality and justice. This is in accord with the scheme of Islamic legislation which sets up certain moral ideals to be gradually realised by the community, positively forbidding only such acts as must clearly be injurious to social and individual life at all times." (Abdur Rahim).
Verse 177 of al-Baqarah says that piety does not lie in turning the face to east or west-piety lies (among other deeds mentioned therein) in "freeing the slaves", therefore, the application of what your right hands own" has become, step by step, beyond the bounds of possibility.
In verse 195 of Ali Imran the parenthetical phrase "one of you from the other" makes it clear that men and women are counter-parts to each other and of the same human status.
In the end we quote below verse 129 of this surah which is self-explanatory:
Howsoever you may try you will never be able to treat your wives justly. But do not incline (to one) exclusively and leave (the other) . suspended (as it were). Yet if you effect a reconciliation and safeguard yourselves with full awareness of divine laws, Allah is oftforgiving, merciful.
Concisely, Islam, in unequivocal terms, though indirectly, deprecates polygamy.
[Shakir 4:4] And give women their dowries as a free gift, but if they of themselves be pleased to give up to you a portion of it, then eat it with enjoyment and with wholesome result. [Yusufali 4:4] And give the women (on marriage) their dower as a free gift; but if they, of their own good pleasure, remit any part of it to you, Take it and enjoy it with right good cheer. [Pickthal 4:4] And give unto the women (whom ye marry) free gift of their marriage portions; but if they of their own accord remit unto you a part thereof, then ye are welcome to absorb it (in your wealth). [Pooya/Ali Commentary 4:4] The translation itself contains the clear guidance. Payment of dowry, either a sum of money or other form of property, to the wife is no obligation, prescribed by the law, on the husband.
The right to receive husband's wealth gives the woman an honourable status as a human being. Also refer to verse 7 of this surah.
[Shakir 4:5] And do not give away your property which Allah has made for you a (means of) support to the weak of understanding, and maintain them out of (the profits of) it, and clothe them and speak to them words of honest advice. [Yusufali 4:5] To those weak of understanding Make not over your property, which Allah hath made a means of support for you, but feed and clothe them therewith, and speak to them words of kindness and justice. [Pickthal 4:5] Give not unto the foolish (what is in) your (keeping of their) wealth, which Allah hath given you to maintain; but feed and clothe them from it, and speak kindly unto them. [Pooya/Ali Commentary 4:5] Before handing over the property to an orphan, when he or she attains the age of majority, it must be positively ascertained that the orphan is not immature, because property, as a means of support and sustenance, is a thing to be valued, and not to be spent away wastefully or to be foolishly squandered; otherwise it should be managed by a guardian. The property of a ward should be managed in a profitable way by investing it in trade or industry so that from its profit the ward or wards may be properly maintained, without consuming the capital.
"Speaking to them (treating them) with kindness" could only be prescribed by a religion which has been completed and perfected by a kind and merciful Lord.
[Shakir 4:6] And test the orphans until they attain puberty; then if you find in them maturity of intellect, make over to them their property, and do not consume it extravagantly and hastily, lest they attain to full age; and whoever is rich, let him abstain altogether, and whoever is poor, let him eat reasonably; then when you make over to them their property, call witnesses in their presence; and Allah is enough as a Reckoner. [Yusufali 4:6] Make trial of orphans until they reach the age of marriage; if then ye find sound judgment in them, release their property to them; but consume it not wastefully, nor in haste against their growing up. If the guardian is well-off, Let him claim no remuneration, but if he is poor, let him have for himself what is just and reasonable. When ye release their property to them, take witnesses in their presence: But all-sufficient is Allah in taking account. [Pickthal 4:6] Prove orphans till they reach the marriageable age; then, if ye find them of sound judgment, deliver over unto them their fortune; and devour it not by squandering and in haste lest they should grow up Whoso (of the guardians) is rich, let him abstain generously (from taking of the property of orphans); and whoso is poor let him take thereof in reason (for his guardianship). And when ye deliver up their fortune unto orphans, have (the transaction) witnessed in their presence. Allah sufficeth as a Reckoner. [Pooya/Ali Commentary 4:6] The translation itself provides the clear directions.
[Shakir 4:7] Men shall have a portion of what the parents and the near relatives leave, and women shall have a portion of what the parents and the near relatives leave, whether there is little or much of it; a stated portion. [Yusufali 4:7] From what is left by parents and those nearest related there is a share for men and a share for women, whether the property be small or large,-a determinate share. [Pickthal 4:7] Unto the men (of a family) belongeth a share of that which parents and near kindred leave, and unto the women a share of that which parents and near kindred leave, whether it be little or much - a legal share. [Pooya/Ali Commentary 4:7] Refer to the commentary of al-Baqarah: 180.
In Islam womanhood or childhood is no bar to the inheritance as it had been in the past, not only in Arabia but in many parts of the ancient world.
This Islamic law of inheritance is a land-mark in the history of legal and social reform. In pre-Islamic world wives, daughters and sisters were excluded altogether from inheritance.
In Islam both the men and women are given the right of inheritance. The cardinal principle of inheritance is to distribute the wealth among all near relatives, and not to let it accumulate in the hands of one person-a wise and effective check on concentration of wealth in few hands.
[Shakir 4:8] And when there are present at the division the relatives and the orphans and the needy, give them (something) out of it and speak to them kind words. [Yusufali 4:8] But if at the time of division other relatives, or orphans or poor, are present, feed them out of the (property), and speak to them words of kindness and justice. [Pickthal 4:8] And when kinsfolk and orphans and the needy are present at the division (of the heritage), bestow on them therefrom and speak kindly unto them. [Pooya/Ali Commentary 4:8] Distant and remote relatives, who are not legal heirs of the deceased, have also been accommodated in the most benevolent social order of the world-Islam.
[Shakir 4:9] And let those fear who, should they leave behind them weakly offspring, would fear on their account, so let them be careful of (their duty to) Allah, and let them speak right words. [Yusufali 4:9] Let those (disposing of an estate) have the same fear in their minds as they would have for their own if they had left a helpless family behind: Let them fear Allah, and speak words of appropriate (comfort). [Pickthal 4:9] And let those fear (in their behaviour toward orphans) who if they left behind them weak offspring would be afraid for them. So let them mind their duty to Allah, and speak justly. [Pooya/Ali Commentary 4:9] The Holy Prophet said:
Those who have devoured the possessions of the orphans unjustly will breathe blazing fire on the day of resurrection. Such people must fear the situation if they were to leave weak children behind them. How concerned would they be for them? So they must safeguard themselves with full awareness of Allah's laws, otherwise they will surely burn in hell.
[Shakir 4:10] (As for) those who swallow the property of the orphans unjustly, surely they only swallow fire into their bellies and they shall enter burning fire. [Yusufali 4:10] Those who unjustly eat up the property of orphans, eat up a Fire into their own bodies: They will soon be enduring a Blazing Fire! [Pickthal 4:10] Lo! Those who devour the wealth of orphans wrongfully, they do but swallow fire into their bellies, and they will be exposed to burning flame. [Pooya/Ali Commentary 4:10] (see commentary for verse 9) [Shakir 4:11] Allah enjoins you concerning your children: The male shall have the equal of the portion of two females; then if they are more than two females, they shall have two-thirds of what the deceased has left, and if there is one, she shall have the half; and as for his parents, each of them shall have the sixth of what he has left if he has a child, but if he has no child and (only) his two parents inherit him, then his mother shall have the third; but if he has brothers, then his mother shall have the sixth after (the payment of) a bequest he may have bequeathed or a debt; your parents and your children, you know not which of them is the nearer to you in usefulness; this is an ordinance from Allah: Surely Allah is Knowing, Wise. [Yusufali 4:11] Allah (thus) directs you as regards your Children's (Inheritance): to the male, a portion equal to that of two females: if only daughters, two or more, their share is two-thirds of the inheritance; if only one, her share is a half. For parents, a sixth share of the inheritance to each, if the 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 ('s) after the payment of legacies and debts. Ye know not whether your parents or your children are nearest to you in benefit. These are settled portions ordained by Allah; and Allah is All-knowing, Al-wise. [Pickthal 4:11] Allah chargeth you concerning (the provision for) your children: to the male the equivalent of the portion of two females, and if there be women more than two, then theirs is two-thirds of the inheritance, and if there be one (only) then the half. And to each of his parents a sixth of the inheritance, if he have a son; and if he have no son and his parents are his heirs, then to his mother appertaineth the third; and if he have brethren, then to his mother appertaineth the sixth, after any legacy he may have bequeathed, or debt (hath been paid). Your parents and your children: Ye know not which of them is nearer unto you in usefulness. It is an injunction from Allah. Lo! Allah is Knower, Wise. [Pooya/Ali Commentary 4:11] Aqa Mahdi Puya says:
In these two verses the issue of distribution of wealth, left by the deceased, has been precisely settled, taking into consideration the interest of every individual related by blood. In view of al-Anfal: 75 and al-Ahzab: 6, the standard principle is to prefer those who are related by blood; and among such relatives the closer prevents the more remote in the chain of relation, and lineage is more eligible than the distant kinship; and among the distant kinship those closer to the lineage restrict the less-connected; and those who are paternally and maternally related are preferred over those who are either only paternally related Or only maternally related. (For details refer to fiqh).
By violating the Quranic law, those who took the power after the departure of the Holy Prophet, deprived Fatimah from his inheritance, although the Holy Prophet had bequeathed the garden of Fadak to his daughter, Bibi Fatimah Zahra. (Durr al-Manthur, Yanabi al-Muwaddah, Jawahir al-Tafsir, Kanz al-Ummal). Refer to the biography of Fatimah Zahra published by the Peermohammed Ebrahim Trust to know the full account of the issue of Fadak.
[Shakir 4:12] And you shall have half of what your wives leave if they have no child, but if they have a child, then you shall have a fourth of what they leave after (payment of) any bequest they may have bequeathed or a debt; and they shall have the fourth of what you leave if you have no child, but if you have a child then they shall have the eighth of what you leave after (payment of) a bequest you may have bequeathed or a debt; and if a man or a woman leaves property to be inherited by neither parents nor offspring, and he (or she) has a brother or a sister, then each of them two shall have the sixth, but if they are more than that, they shall be sharers in the third after (payment of) any bequest that may have been bequeathed or a debt that does not harm (others); this is an ordinance from Allah: and Allah is Knowing, Forbearing. [Yusufali 4:12] In what your wives leave, your share is a half, if they leave no child; but if they leave a child, ye get a fourth; after payment of legacies and debts. In what ye leave, their share is a fourth, if ye leave no child; but if ye leave a child, they get an eighth; after payment of legacies and 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 and debts; so that no loss is caused (to any one). Thus is it ordained by Allah; and Allah is All-knowing, Most Forbearing. [Pickthal 4:12] And unto you belongeth a half of that which your wives leave, if they have no child; but if they have a child then unto you the fourth of that which they leave, after any legacy they may have bequeathed, or debt (they may have contracted, hath been paid). And unto them belongeth the fourth of that which ye leave if ye have no child, but if ye have a child then the eighth of that which ye leave, after any legacy ye may have bequeathed, or debt (ye may have contracted, hath been paid). And if a man or a woman have a distant heir (having left neither parent nor child), and he (or she) have a brother or a sister (only on the mother's side) then to each of them twain (the brother and the sister) the sixth, and if they be more than two, then they shall be sharers in the third, after any legacy that may have been bequeathed or debt (contracted) not injuring (the heirs by willing away more than a third of the heritage) hath been paid. A commandment from Allah. Allah is Knower, Indulgent. [Pooya/Ali Commentary 4:12] (see commentary for verse 11) [Shakir 4:13] These are Allah's limits, and whoever obeys Allah and His Messenger, He will cause him to enter gardens beneath which rivers flow, to abide in them; and this is the great achievement. [Yusufali 4:13] Those are limits set by Allah: those who obey Allah and His Messenger will be admitted to Gardens with rivers flowing beneath, to abide therein (for ever) and that will be the supreme achievement. [Pickthal 4:13] These are the limits (imposed by) Allah. Whoso obeyeth Allah and His messenger, He will make him enter Gardens underneath which rivers flow, where such will dwell for ever. That will be the great success. [Pooya/Ali Commentary 4:13] In continuation of the preceding verses it is clearly pointed out here that the Quranic law cannot be subjected to human interference. Complying with the commandments of Allah and His prophet is the duty of the faithfuls, then alone they will enter the land of eternal bliss. Those who either bring in "fabricated sayings" of the Holy Prophet or act on their own judgement to set aside the decrees of Allah (as had been done in the case of Fadak in complete disregard to the final decrees of Allah) shall go to hell.
[Shakir 4:14] And whoever disobeys Allah and His Messenger and goes beyond His limits, He will cause him to enter fire to abide in it, and he shall have an abasing chastisement. [Yusufali 4:14] But those who disobey Allah and His Messenger and transgress His limits will be admitted to a Fire, to abide therein: And they shall have a humiliating punishment. [Pickthal 4:14] And whoso disobeyeth Allah and His messenger and transgresseth His limits, He will make him enter Fire, where he will dwell for ever; his will be a shameful doom. [Pooya/Ali Commentary 4:14] (see commentary for verse 13) [Shakir 4:15] And as for those who are guilty of an indecency from among your women, call to witnesses against them four (witnesses) from among you; then if they bear witness confine them to the houses until death takes them away or Allah opens some way for them. [Yusufali 4:15] If any of your women are guilty of lewdness, Take the evidence of four (Reliable) witnesses from amongst you against them; and if they testify, confine them to houses until death do claim them, or Allah ordain for them some (other) way. [Pickthal 4:15] As for those of your women who are guilty of lewdness, call to witness four of you against them. And if they testify (to the truth of the allegation) then confine them to the houses until death take them or (until) Allah appoint for them a way (through new legislation). [Pooya/Ali Commentary 4:15] Fahisha in its general significance is "an excess, an enormity, anything exceeding the bounds of rectitude", but when particularised, signifies "adultery or fornication", and, in this context, evidently means an act of adultery.
The evidence in the case of adultery must be, according to the law of Islam, ocular, not hearsay, conjectural or circumstantial. Every possible safeguard is taken against hasty and unfounded accusations. When four men testify that they saw with their eyes the actual carnal conjunction, punishments mentioned in this verse, can be inflicted.
For "or Allah provides some other way for them" (through His Prophet) refer to fiqh. [Shakir 4:16] And as for the two who are guilty of indecency from among you, give them both a punishment; then if they repent and amend, turn aside from them; surely Allah is Oft-returning (to mercy), the Merciful. [Yusufali 4:16] If two men among you are guilty of lewdness, punish them both. If they repent and amend, Leave them alone; for Allah is Oft-returning, Most Merciful. [Pickthal 4:16] And as for the two of you who are guilty thereof, punish them both. And if they repent and improve, then let them be. Lo! Allah is ever relenting, Merciful. [Pooya/Ali Commentary 4:16] The crime, mentioned here, is adultery. Adhuhuma-hurt or punish both of them.
If they sincerely repent and reform, Allah accepts repentance because He is merciful.
Repentance has for its elements:-
(i) no premeditation but ignorance, (ii) immediate realisation of the offence, (iii) enlightenment of the heart, (iv) detestation of the sin, (v) a resolve to avoid it in the future, (vi) an earnest craving for Allah's forgiveness.
It is stated that a faithful commits a sin, inspite of the knowledge of the law, under the satanic influence, in a fit of passion or in a moment of forgetfulness.
Allah does not accept the repentance of those who continue indulging in sin until death draws near, nor of those who die disbelieving.
[Shakir 4:17] Repentance with Allah is only for those who do evil in ignorance, then turn (to Allah) soon, so these it is to whom Allah turns (mercifully), and Allah is ever Knowing, Wise. [Yusufali 4:17] Allah accept the repentance of those who do evil in ignorance and repent soon afterwards; to them will Allah turn in mercy: For Allah is full of knowledge and wisdom. [Pickthal 4:17] Forgiveness is only incumbent on Allah toward those who do evil in ignorance (and) then turn quickly (in repentance) to Allah. These are they toward whom Allah relenteth. Allah is ever Knower, Wise. [Pooya/Ali Commentary 4:17] (see commentary for verse 16) [Shakir 4:18] And repentance is not for those who go on doing evil deeds, until when death comes to one of them, he says: Surely now I repent; nor (for) those who die while they are unbelievers. These are they for whom We have prepared a painful chastisement. [Yusufali 4:18] Of no effect is the repentance of those who continue to do evil, until death faces one of them, and he says, "Now have I repented indeed;" nor of those who die rejecting Faith: for them have We prepared a punishment most grievous. [Pickthal 4:18] The forgiveness is not for those who do ill-deeds until, when death attendeth upon one of them, he saith: Lo! I repent now; nor yet for those who die while they are disbelievers. For such We have prepared a painful doom. [Pooya/Ali Commentary 4:18] (see commentary for verse 16) [Shakir 4:19] O you who believe! it is not lawful for you that you should take women as heritage against (their) will, and do not straiten them in order that you may take part of what you have given them, unless they are guilty of manifest indecency, and treat them kindly; then if you hate them, it may be that you dislike a thing while Allah has placed abundant good in it. [Yusufali 4:19] O ye who believe! Ye are forbidden to inherit women against their will. Nor should ye treat them with harshness, that ye may Take away part of the dower ye have given them,-except where they have been guilty of open lewdness; on the contrary live with them on a footing of kindness and equity. If ye take a dislike to them it may be that ye dislike a thing, and Allah brings about through it a great deal of good. [Pickthal 4:19] O ye who believe! It is not lawful for you forcibly to inherit the women (of your deceased kinsmen), nor (that) ye should put constraint upon them that ye may take away a part of that which ye have given them, unless they be guilty of flagrant lewdness. But consort with them in kindness, for if ye hate them it may happen that ye hate a thing wherein Allah hath placed much good. [Pooya/Ali Commentary 4:19] In pagan Arabia, widows were divided amongst the heirs of a deceased as goods and cattle. The heir either married the widow to some one else and kept her dower, or refused to let her marry unless he was paid a handsome amount as a settlement, or else married her himself. Another manoeuvring was to harass the wives by imprisoning them in their houses in order that they might be forced to claim separation and thus to relinquish their dower or their inheritance. All such barbaric customs were swept aside by this verse.
If the wife is at fault, then it is she who must relinquish her dower, whole or in part, to obtain separation. For details refer to fiqh. Understanding the biological handicaps of women, men should live with them with tolerance and justice, even if they do not love them, because men may not like a thing, yet Allah might have endued it with goodness. Love, justice, goodwill and fair treatment is the essence of the matrimonial code of Islam.
[Shakir 4:20] And if you wish to have (one) wife in place of another and you have given one of them a heap of gold, then take not from it anything; would you take it by slandering (her) and (doing her) manifest wrong? [Yusufali 4:20] But if ye decide to take one wife in place of another, even if ye had given the latter a whole treasure for dower, Take not the least bit of it back: Would ye take it by slander and manifest wrong? [Pickthal 4:20] And if ye wish to exchange one wife for another and ye have given unto one of them a sum of money (however great), take nothing from it. Would ye take it by the way of calumny and open wrong? [Pooya/Ali Commentary 4:20] It is prohibited to falsely accuse a woman of adultery to obtain a divorce by forfeiting her dowry. For details refer to fiqh. [Shakir 4:21] And how can you take it when one of you has already gone in to the other and they have made with you a firm covenant? [Yusufali 4:21] And how could ye take it when ye have gone in unto each other, and they have Taken from you a solemn covenant? [Pickthal 4:21] How can ye take it (back) after one of you hath gone in unto the other, and they have taken a strong pledge from you? [Pooya/Ali Commentary 4:21] (see commentary for verse 20) [Shakir 4:22] And marry not woman whom your fathers married, except what has already passed; this surely is indecent and hateful, and it is an evil way. [Yusufali 4:22] And marry not women whom your fathers married,- except what is past: It was shameful and odious,- an abominable custom indeed. [Pickthal 4:22] And marry not those women whom your fathers married, except what hath already happened (of that nature) in the past. Lo! it was ever lewdness and abomination, and an evil way. [Pooya/Ali Commentary 4:22] It has been prohibited to marry the women who were the wives of one's father.
[Shakir 4:23] Forbidden to you are your mothers and your daughters and your sisters and your paternal aunts and your maternal aunts and brothers' daughters and sisters' daughters and your mothers that have suckled you and your foster-sisters and mothers of your wives and your step-daughters who are in your guardianship, (born) of your wives to whom you have gone in, but if you have not gone in to them, there is no blame on you (in marrying them), and the wives of your sons who are of your own loins and that you should have two sisters together, except what has already passed; surely Allah is Forgiving, Merciful. [Yusufali 4:23] Prohibited to you (For marriage) are:- Your mothers, daughters, sisters; father's sisters, Mother's sisters; brother's daughters, sister's daughters; foster-mothers (Who gave you suck), foster-sisters; your wives' mothers; your step-daughters under your guardianship, born of your wives to whom ye have gone in,- no prohibition if ye have not gone in;- (Those who have been) wives of your sons proceeding from your loins; and two sisters in wedlock at one and the same time, except for what is past; for Allah is Oft-forgiving, Most Merciful;- [Pickthal 4:23] Forbidden unto you are your mothers, and your daughters, and your sisters, and your father's sisters, and your mother's sisters, and your brother's daughters and your sister's daughters, and your foster-mothers, and your foster-sisters, and your mothers-in-law, and your step-daughters who are under your protection (born) of your women unto whom ye have gone in - but if ye have not gone in unto them, then it is no sin for you (to marry their daughters) - and the wives of your sons who (spring) from your own loins. And (it is forbidden unto you) that ye should have two sisters together, except what hath already happened (of that nature) in the past. Lo! Allah is ever Forgiving, Merciful. [Pooya/Ali Commentary 4:23] This verse contains the list of women whom one cannot marry. For details refer to fiqh. For comparison refer to Leviticus 18: 6 to 18.
[Shakir 4:24] And all married women except those whom your right hands possess (this is) Allah's ordinance to you, and lawful for you are (all women) besides those, provided that you seek (them) with your property, taking (them) in marriage not committing fornication. Then as to those whom you profit by, give them their dowries as appointed; and there is no blame on you about what you mutually agree after what is appointed; surely Allah is Knowing, Wise. [Yusufali 4:24] Also (prohibited are) women already married, except those whom your right hands possess: Thus hath Allah ordained (Prohibitions) against you: Except for these, all others are lawful, provided ye seek (them in marriage) with gifts from your property,- desiring chastity, not lust, seeing that ye derive benefit from them, give them their dowers (at least) as prescribed; but if, after a dower is prescribed, agree Mutually (to vary it), there is no blame on you, and Allah is All-knowing, All-wise. [Pickthal 4:24] And all married women (are forbidden unto you) save those (captives) whom your right hands possess. It is a decree of Allah for you. Lawful unto you are all beyond those mentioned, so that ye seek them with your wealth in honest wedlock, not debauchery. And those of whom ye seek content (by marrying them), give unto them their portions as a duty. And there is no sin for you in what ye do by mutual agreement after the duty (hath been done). Lo! Allah is ever Knower, Wise. [Pooya/Ali Commentary 4:24] Muhsanat means well-guarded or protected. They are married women (free and slave), minors and insane females.
"Save those whom your right hands own" signifies "such married women as shall come in your possession as prisoners of war". Such women, when not taken back on payment of ransom or through negotiation, are lawful as wives, even though their previous marriage has not been formally dissolved, provided the infidel woman becomes a Muslim.
Famastamta-tum bihi provides for a temporary marriage, known as muta. It has been specifically made lawful by the Quran and the Holy Prophet, therefore, this provision subsists as unrescinded.
One day, for no reason at all, and having no authority to amend a law given and practised by the Holy Prophet, the second caliph declared from the pulpit:
"Two mutas (temporary marriage and combining hajj with umra) were in force during the time of the Holy Prophet, but now I decree both of them as unlawful; and I will punish those who practise them." (Tafsir Kabir, Durr al-Manthur, Kashshaf, Mustadrak and others).
According to Tirmidhi even his son, Ibn Umar, refused to agree with his father's action because it was made lawful by Allah and His Prophet, whose pronouncements could never be revoked by any one after him.
Therefore the Shia school of thought (Islam-original) holds both the mutas lawful. Ali ibn abi Talib reversed the uncalled-for innovation of the second caliph, and thereafter it was never again prohibited. The Maliki school of thought also holds muta as lawful.
[Shakir 4:25] And whoever among you has not within his power ampleness of means to marry free believing women, then (he may marry) of those whom your right hands possess from among your believing maidens; and Allah knows best your faith: you are (sprung) the one from the other; so marry them with the permission of their masters, and give them their dowries justly, they being chaste, not fornicating, nor receiving paramours; and when they are taken in marriage, then if they are guilty of indecency, they shall suffer half the punishment which is (inflicted) upon free women. This is for him among you who fears falling into evil; and that you abstain is better for you, and Allah is Forgiving, Merciful. [Yusufali 4:25] If any 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: And Allah hath full knowledge about your faith. Ye are one from another: Wed them with the leave of their owners, and give them their dowers, according to what is reasonable: They should be chaste, not lustful, nor taking paramours: when they are taken in wedlock, if they fall into shame, their punishment is half that for free women. This (permission) is for those among you who fear sin; but it is better for you that ye practise self-restraint. And Allah is Oft-forgiving, Most Merciful. [Pickthal 4:25] And whoso is not able to afford to marry free, believing women, let them marry from the believing maids whom your right hands possess. Allah knoweth best (concerning) your faith. Ye (proceed) one from another; so wed them by permission of their folk, and give unto them their portions in kindness, they being honest, not debauched nor of loose conduct. And if when they are honourably married they commit lewdness they shall incur the half of the punishment (prescribed) for free women (in that case). This is for him among you who feareth to commit sin. But to have patience would be better for you. Allah is Forgiving, Merciful. [Pooya/Ali Commentary 4:25] Those who do not afford to marry a free believing woman and fear to fall into sin of adultery can marry a believing bondswoman, with the consent of her guardian and after paying the dowry to her.
"Allah knows best your faith" implies that a bondswoman may be more honourable with her Lord than her free husband.
If the married bondswoman is guilty of adultery inflict on her half the punishment enjoined for free women.
[Shakir 4:26] Allah desires to explain to you, and to guide you into the ways of those before you, and to turn to you (mercifully), and Allah is Knowing, Wise. [Yusufali 4:26] Allah doth wish to make clear to you and to show you the ordinances of those before you; and (He doth wish to) turn to you (In Mercy): And Allah is All-knowing, All-wise. [Pickthal 4:26] Allah would explain to you and guide you by the examples of those who were before you, and would turn to you in mercy. Allah is Knower, Wise. [Pooya/Ali Commentary 4:26] Aqa Mahdi Puya says:
From Adam to Muhammad the right path unto Allah remained the same, so the tendency of man to rebel against the divine authority also did not change.
The Holy Prophet said:
"You will continue to walk on the path of earlier people of the book. If they had crept into the hole of a lizard, you will also do as they did."
[Shakir 4:27] And Allah desires that He should turn to you (mercifully), and those who follow (their) lusts desire that you should deviate (with) a great deviation. [Yusufali 4:27] Allah doth wish to Turn to you, but the wish of those who follow their lusts is that ye should turn away (from Him),- far, far away. [Pickthal 4:27] And Allah would turn to you in mercy; but those who follow vain desires would have you go tremendously astray. [Pooya/Ali Commentary 4:27] Allah desires to bestow His grace on His creatures by showing them the right path, but those who are lost in the pleasures of the world wish to lead them astray, far away from true guidance.
[Shakir 4:28] Allah desires that He should make light your burdens, and man is created weak. [Yusufali 4:28] Allah doth wish to lighten your (difficulties): For man was created Weak (in flesh). [Pickthal 4:28] Allah would make the burden light for you, for man was created weak. [Pooya/Ali Commentary 4:28] (see commentary for verse 27) [Shakir 4:29] O you who believe! do not devour your property among yourselves falsely, except that it be trading by your mutual consent; and do not kill your people; surely Allah is Merciful to you. [Yusufali 4:29] O ye who believe! Eat not up your property among yourselves in vanities: But let there be amongst you Traffic and trade by mutual good-will: Nor kill (or destroy) yourselves: for verily Allah hath been to you Most Merciful! [Pickthal 4:29] O ye who believe! Squander not your wealth among yourselves in vanity, except it be a trade by mutual consent, and kill not one another. Lo! Allah is ever Merciful unto you. [Pooya/Ali Commentary 4:29] Every believer's property is his own-Islam gives the right to own private property.
Fairplay and honesty in trade has been emphasised, and dishonesty has been described as killing one another.
[Shakir 4:30] And whoever does this aggressively and unjustly, We will soon cast him into fire; and this is easy to Allah. [Yusufali 4:30] If any do that in rancour and injustice,- soon shall We cast them into the Fire: And easy it is for Allah. [Pickthal 4:30] Whoso doeth that through aggression and injustice, we shall cast him into Fire, and that is ever easy for Allah. [Pooya/Ali Commentary 4:30] Aqa Mahdi Puya says:
The punishment announced in this verse indicates the importance Islam gives to honesty and fairplay in trade and commerce. The breach of the law of property and murder are grave crimes, severely punishable; and whoso denies its validity is an infidel.
[Shakir 4:31] If you shun the great sins which you are forbidden, We will do away with your small sins and cause you to enter an honorable place of entering. [Yusufali 4:31] If ye (but) eschew the most heinous of the things which ye are forbidden to do, We shall expel out of you all the evil in you, and admit you to a gate of great honour. [Pickthal 4:31] If ye avoid the great (things) which ye are forbidden, We will remit from you your evil deeds and make you enter at a noble gate. [Pooya/Ali Commentary 4:31] One should keep away from the grave and deadly sins that have been forbidden, but any sin, however trivial, becomes deadly if done under the impression that "after all it is pardonable"; and israr (obstinate persistence) makes it deadlier than the deadliest sins.
Sin, committed at the spur of a moment, or in a heat of passion without the thought of Allah in the mind, are pardonable; but if at any moment the thought of Allah comes into mind as a punisher or pardoner, while committing the sin, yet carried out, then the sin is grave and deadly, and therefore, unpardonable.
[Shakir 4:32] And do not covet that by which Allah has made some of you excel others; men shall have the benefit of what they earn and women shall have the benefit of what they earn; and ask Allah of His grace; surely Allah knows all things. [Yusufali 4:32] And in no wise covet those things in which Allah Hath bestowed His gifts More freely on some of you than on others: To men is allotted what they earn, and to women what they earn: But ask Allah of His bounty. For Allah hath full knowledge of all things. [Pickthal 4:32] And covet not the thing in which Allah hath made some of you excel others. Unto men a fortune from that which they have earned, and unto women a fortune from that which they have earned. (Envy not one another) but ask Allah of His bounty. Lo! Allah is ever Knower of all things. [Pooya/Ali Commentary 4:32] Allah has preferred some people over others. There is no place for jealousy and covetousness. Yet each will be recompensed in the hereafter justly. There will be no discrimination in the matter of reward and punishment. In Allah's sight, as responsible moral agents, both men and women are equal. Therefore, instead of coveting for what "the other" has one should invoke Allah for moral perfection and spiritual development.
[Shakir 4:33] And to every one We have appointed heirs of what parents and near relatives leave; and as to those with whom your rights hands have ratified agreements, give them their portion; surely Allah is a witness over all things. [Yusufali 4:33] To (benefit) every one, We have appointed shares and heirs to property left by parents and relatives. To those, also, to whom your right hand was pledged, give their due portion. For truly Allah is witness to all things. [Pickthal 4:33] And unto each We have appointed heirs of that which parents and near kindred leave; and as for those with whom your right hands have made a covenant, give them their due. Lo! Allah is ever Witness over all things. [Pooya/Ali Commentary 4:33] Mawaliya means legal heirs (as described in verses 11 and 12 of this surah).
"Those with whom your right hands have made a pledge" implies successors by covenant without prejudice to the right of the legal heirs.
[Shakir 4:34] Men are the maintainers of women because Allah has made some of them to excel others and because they spend out of their property; the good women are therefore obedient, guarding the unseen as Allah has guarded; and (as to) those on whose part you fear desertion, admonish them, and leave them alone in the sleeping-places and beat them; then if they obey you, do not seek a way against them; surely Allah is High, Great. [Yusufali 4:34] Men are the protectors and maintainers of women, because Allah has given the one more (strength) than the other, and because they support them from their means. Therefore the righteous women are devoutly obedient, and guard in (the husband's) absence what Allah would have them guard. As to those women on whose part ye fear disloyalty and ill-conduct, admonish them (first), (Next), refuse to share their beds, (And last) beat them (lightly); but if they return to obedience, seek not against them Means (of annoyance): For Allah is Most High, great (above you all). [Pickthal 4:34] Men are in charge of women, because Allah hath made the one of them to excel the other, and because they spend of their property (for the support of women). So good women are the obedient, guarding in secret that which Allah hath guarded. As for those from whom ye fear rebellion, admonish them and banish them to beds apart, and scourge them. Then if they obey you, seek not a way against them. Lo! Allah is ever High, Exalted, Great. [Pooya/Ali Commentary 4:34] In verse 228 of al-Baqarah Allah says that women also have rights as men have but men are a degree above women. In this verse it is again stated that men are the guardians of women as He has made the male sex excel over the female sex. This is the will of an all-wise and almighty Lord.
The equality before law should not be confused with the equality of the complex of subjective and original qualities. Even the messengers and prophets of Allah are not equal in status due to their innate and endowed essence. "We have made some of these messengers to excel others", says the almighty , Allah in verse 253 of al-Baqarah.
Qanitatun means devoted to Allah, therefore, a woman who obeys Allah must accept His command and acknowledge her duties she has to perform to please her husband who spends of his wealth to provide for her. She must also watch over his property and his interests, attend to his needs, and above all guard her chastity.
In case a perverse woman (wife) refuses to mend her ways (very common among the low-bred and ignorant women of easy virtue) then the husband can admonish her, and even stop sleeping with her, but if the corrective measures fail to refine her, he can take harsher steps to make her qanitatun (devoted and obedient to Allah).
To understand the true purport of this verse, it is essential to keep in mind verse 21 of al-Rum.
"Another of His signs is that He created out of you mates of your own kind so that you may find repose in them, and has instilled (ordained) love and kindness between you. Verily there are signs in this for those who reflect."
In many verses it has been ordained to, treat women with kindness and to speak to them gently.
The Holy Prophet said:
"Never beat Allah's handmaidens."
"The best of you is he who is kind to his wife."
There is not a single event of wife-beating or child-abuse in the lives of the Holy Prophet and his holy Ahl ul Bayt.
Fala tabghu alayhinna is a warning to the unscrupulous husbands not to seek an excuse for resorting to the conditional provision allowed to discipline the depraved women only.
[Shakir 4:35] And if you fear a breach between the two, then appoint judge from his people and a judge from her people; if they both desire agreement, Allah will effect harmony between them, surely Allah is Knowing, Aware. [Yusufali 4:35] If ye fear a breach between them twain, appoint (two) arbiters, one from his family, and the other from hers; if they wish for peace, Allah will cause their reconciliation: For Allah hath full knowledge, and is acquainted with all things. [Pickthal 4:35] And if ye fear a breach between them twain (the man and wife), appoint an arbiter from his folk and an arbiter from her folk. If they desire amendment Allah will make them of one mind. Lo! Allah is ever Knower, Aware. [Pooya/Ali Commentary 4:35] If reconciliation between the husband and the wife cannot be made by themselves, the matter should be referred to the arbiters-one from the husband's family and one from the wife's family.
Reconciliation through compromise and settlement is better than separation (divorce). Allah desires harmony among the husband and wife. Please refer to the commentary of al-Baqarah: 227, according to which (unto Allah and the Holy Prophet) divorce is the most loathsome of the permissible acts.
[Shakir 4:36] And serve Allah and do not associate any thing with Him and be good to the parents and to the near of kin and the orphans and the needy and the neighbor of (your) kin and the alien neighbor, and the companion in a journey and the wayfarer and those whom your right hands possess; surely Allah does not love him who is proud, boastful; [Yusufali 4:36] Serve Allah, and join not any partners with Him; and do good- to parents, kinsfolk, orphans, those in need, neighbours who are near, neighbours who are strangers, the companion by your side, the wayfarer (ye meet), and what your right hands possess: For Allah loveth not the arrogant, the vainglorious;- [Pickthal 4:36] And serve Allah. Ascribe no thing as partner unto Him. (Show) kindness unto parents, and unto near kindred, and orphans, and the needy, and unto the neighbour who is of kin (unto you) and the neighbour who is not of kin, and the fellow-traveller and the wayfarer and (the slaves) whom your right hands possess. Lo! Allah loveth not such as are proud and boastful, [Pooya/Ali Commentary 4:36] Refer to the commentary of al-Baqarah: 215. The translation itself contains the clear instructions.
[Shakir 4:37] Those who are niggardly and bid people to be niggardly and hide what Allah has given them out of His grace; and We have prepared for the unbelievers a disgraceful chastisement. [Yusufali 4:37] (Nor) those who are niggardly or enjoin niggardliness on others, or hide the bounties which Allah hath bestowed on them; for We have prepared, for those who resist Faith, a punishment that steeps them in contempt;- [Pickthal 4:37] Who hoard their wealth and enjoin avarice on others, and hide that which Allah hath bestowed upon them of His bounty. For disbelievers We prepare a shameful doom; [Pooya/Ali Commentary 4:37] Those who are miserly and bid others to be so, and hide what Allah has given them, or spend of their wealth to show off have been condemned as unbelievers, the companions of Shaytan.
[Shakir 4:38] And those who spend their property (in alms) to be seen of the people and do not believe in Allah nor in the last day; and as for him whose associate is the Shaitan, an evil associate is he! [Yusufali 4:38] Not those who spend of their substance, to be seen of men, but have no faith in Allah and the Last Day: If any take the Evil One for their intimate, what a dreadful intimate he is! [Pickthal 4:38] And (also) those who spend their wealth in order to be seen of men, and believe not in Allah nor the Last Day. Whoso taketh Satan for a comrade, a bad comrade hath he. [Pooya/Ali Commentary 4:38] (see commentary for verse 37) [Shakir 4:39] And what (harm) would it have done them if they had believed in Allah and the last day and spent (benevolently) of what Allah had given them? And Allah knows them. [Yusufali 4:39] And what burden Were it on them if they had faith in Allah and in the Last Day, and they spent out of what Allah hath given them for sustenance? For Allah hath full knowledge of them. [Pickthal 4:39] What have they (to fear) if they believe in Allah and the Last Day and spend (aright) of that which Allah hath bestowed upon them, when Allah is ever Aware of them (and all they do)? [Pooya/Ali Commentary 4:39] (see commentary for verse 37) [Shakir 4:40] Surely Allah does not do injustice to the weight of an atom, and if it is a good deed He multiplies it and gives from Himself a great reward. [Yusufali 4:40] Allah is never unjust in the least degree: If there is any good (done), He doubleth it, and giveth from His own presence a great reward. [Pickthal 4:40] Lo! Allah wrongeth not even of the weight of an ant; and if there is a good deed, He will double it and will give (the doer) from His presence an immense reward. [Pooya/Ali Commentary 4:40] Allah is just. He not only rewards in full every good action but also lets goodness generate more goodness.
[Shakir 4:41] How will it be, then, when We bring from every people a witness and bring you as a witness against these? [Yusufali 4:41] How then if We brought from each people a witness, and We brought thee as a witness against these people! [Pickthal 4:41] But how (will it be with them) when We bring of every people a witness, and We bring thee (O Muhammad) a witness against these? [Pooya/Ali Commentary 4:41] Shahid means a witness, and when ala follows shahid it means a raqib or muhaymin (a close watcher and a careful observer). Please refer to al-Baqarah: 143. Also refer to al-Rad: 43; al-Hud: 17; al-Nahl: 84 and 89. Allah shall bring, from among every people, a witness, and bring the Holy Prophet as a witness over those witnesses. It indicates that the Holy Prophet was present in the times of all the prophets. He is also a witness over the holy Imams. His spiritual and essential presence in all times to witness the performance of the divinely commissioned messengers and guides proves that he was fully aware of the revelations revealed to Allah's messengers and the agency which communicated the revelations, so it is a blasphemy to say that he did not recognise angel Jibrail when he first came to him to convey Allah's message. (Please refer to the commentary of al-Baqarah: 2).
The Holy Prophet said:
I existed as messenger of Allah even before the creation of Adam.
"Those who disbelieved and disobeyed the prophet" have been warned that in the hereafter they shall be punished just like the disbelievers. Those who persecuted, tortured and caused the death of the daughter of the Holy Prophet and her children (Ahl ul Bayt) come into the category of those who disbelieved and disobeyed the Holy Prophet. Please refer to the commentary of verses 8 to 20 on page 51.
[Shakir 4:42] On that day will those who disbelieve and disobey the Messenger desire that the earth were levelled with them, and they shall not hide any word from Allah. [Yusufali 4:42] On that day those who reject Faith and disobey the messenger will wish that the earth Were made one with them: But never will they hide a single fact from Allah! [Pickthal 4:42] On that day those who disbelieved and disobeyed the messenger will wish that they were level with the ground, and they can hide no fact from Allah. [Pooya/Ali Commentary 4:42] (see commentary for verse 41) [Shakir 4:43] O you who believe! do not go near prayer when you are Intoxicated until you know (well) what you say, nor when you are under an obligation to perform a bath-- unless (you are) travelling on the road-- until you have washed yourselves; and if you are sick, or on a journey, or one of you come from the privy or you have touched the women, and you cannot find water, betake yourselves to pure earth, then wipe your faces and your hands; surely Allah is Pardoning, Forgiving. [Yusufali 4:43] O ye who believe! Approach not prayers with a mind befogged, until ye can understand all that ye say,- nor in a state of ceremonial impurity (Except when travelling on the road), until after washing your whole body. If ye are ill, or on a journey, or one of you cometh from offices of nature, or ye have been in contact with women, and ye find no water, then take for yourselves clean sand or earth, and rub therewith your faces and hands. For Allah doth blot out sins and forgive again and again. [Pickthal 4:43] O ye who believe! Draw not near unto prayer when ye are drunken, till ye know that which ye utter, nor when ye are polluted, save when journeying upon the road, till ye have bathed. And if ye be ill, or on a journey, or one of you cometh from the closet, or ye have touched women, and ye find not water, then go to high clean soil and rub your faces and your hands (therewith). Lo! Allah is Benign, Forgiving. [Pooya/Ali Commentary 4:43] Sukara may mean the state of intoxication, or, according to Imam Muhammad bin Ali al-Baqir, slumber and sleepiness.
Junuban means the state of seminal pollution- after the emission of semen, either in waking or in sleep. A total ablution or bathing is obligatory before praying the salat. Physical cleanliness, in Islam, is a sine qua non for moral and spiritual purification. If water is unobtainable (or injurious to health) tayammum should be performed.
(For method of performing tayammum please refer to books on fiqh.) [Shakir 4:44] Have you not considered those to whom a portion of the Book has been given? They buy error and desire that you should go astray from the way. [Yusufali 4:44] Hast thou not turned Thy vision to those who were given a portion of the Book? they traffic in error, and wish that ye should lose the right path. [Pickthal 4:44] Seest thou not those unto whom a portion of the Scripture hath been given, how they purchase error, and seek to make you (Muslims) err from the right way? [Pooya/Ali Commentary 4:44] "A portion of the book" indicates that the Tawrat and the Injil were not whole or complete. Please refer to John 16: 12 and 13 (mentioned on page 79). Also refer to Matthew 15: 22 to 26 wherein Isa says that he was sent to the lost sheep of the house of Israel, and to them alone, therefore, he had commanded his disciples not to take the road to gentile lands, nor enter any Samaritan town; but to go to the lost sheep of the house of Israel to preach the Gospel. (Matthew 10 : 5 to 7).
What Allah says about the Quran and the Holy Prophet is as follows:-
O People of the book! Now Our messenger has come to you, expounding to you much of that which you used to hide in the scripture, and passing over much. Now has come to you light from Allah and a plain scripture. (Ma-idah: 15)
We have not sent you save as mercy for the worlds. (Anbiya: 107)
We have sent you as a messenger unto mankind and Allah is sufficient as witness. (Nisa: 79)
We have not sent you save as a bearer of good tidings and a warner unto all mankind, but most of mankind know not. (Saba: 28)
[Shakir 4:45] And Allah best knows your enemies; and Allah suffices as a Guardian, and Allah suffices as a Helper. [Yusufali 4:45] But Allah hath full knowledge of your enemies: Allah is enough for a protector, and Allah is enough for a Helper. [Pickthal 4:45] Allah knoweth best (who are) your enemies. Allah is sufficient as a Guardian, and Allah is sufficient as a Supporter. [Pooya/Ali Commentary 4:45] The believers have been exhorted to depend upon Allah alone who is their guardian and protector .
[Shakir 4:46] Of those who are Jews (there are those who) alter words from their places and say: We have heard and we disobey and: Hear, may you not be made to hear! and: Raina, distorting (the word) with their tongues and taunting about religion; and if they had said (instead): We have heard and we obey, and hearken, and unzurna it would have been better for them and more upright; but Allah has cursed them on account of their unbelief, so they do not believe but a little. [Yusufali 4:46] Of the Jews there are those who displace words from their (right) places, and say: "We hear and we disobey"; and "Hear what is not Heard"; and "Ra'ina"; with a twist of their tongues and a slander to Faith. If only they had said: "What hear and we obey"; and "Do hear"; and "Do look at us"; it would have been better for them, and more proper; but Allah hath cursed them for their Unbelief; and but few of them will believe. [Pickthal 4:46] Some of those who are Jews change words from their context and say: "We hear and disobey; hear thou as one who heareth not" and "Listen to us!" distorting with their tongues and slandering religion. If they had said: "We hear and we obey: hear thou, and look at us" it had been better for them, and more upright. But Allah hath cursed them for their disbelief, so they believe not, save a few. [Pooya/Ali Commentary 4:46] Please refer to the commentary of al-Baqarah: 75 to 79 and 104.
[Shakir 4:47] O you who have been given the Book! believe that which We have revealed, verifying what you have, before We alter faces then turn them on their backs, or curse them as We cursed the violaters of the Sabbath, and the command of Allah shall be executed. [Yusufali 4:47] O ye People of the Book! believe in what We have (now) revealed, confirming what was (already) with you, before We change the face and fame of some (of you) beyond all recognition, and turn them hindwards, or curse them as We cursed the Sabbath-breakers, for the decision of Allah Must be carried out. [Pickthal 4:47] O ye unto whom the Scripture hath been given! Believe in what We have revealed confirming that which ye possess, before We destroy countenances so as to confound them, or curse them as We cursed the Sabbath-breakers (of old time). The commandment of Allah is always executed. [Pooya/Ali Commentary 4:47] Please refer to the commentary of al-Baqarah: 40 to 42, and for "sabbath" al-Baqarah: 65.
"Before We alter their faces" means disfigure their visages beyond recognition.
"Turn them towards their back" means (according to Imam Muhammad bin Ali al-Baqir) reverting the people of the book to their previous position when there was no divine guidance.
It is reported that there were Jews like Abdullah bin Salam and Kabul Ahbar who were sure that the Holy Prophet was the promised prophet but due to false pride had not openly embraced the true faith of Islam. On hearing this verse they openly became Muslim.
[Shakir 4:48] Surely Allah does not forgive that anything should be associated with Him, and forgives what is besides that to whomsoever He pleases; and whoever associates anything with Allah, he devises indeed a great sin. [Yusufali 4:48] Allah forgiveth not that partners should be set up with Him; but He forgiveth anything else, to whom He pleaseth; to set up partners with Allah is to devise a sin Most heinous indeed. [Pickthal 4:48] Lo! Allah forgiveth not that a partner should be ascribed unto Him. He forgiveth (all) save that to whom He will. Whoso ascribeth partners to Allah, he hath indeed invented a tremendous sin. [Pooya/Ali Commentary 4:48] This verse makes clear the indescribable enormity of the sin of polytheism. The most loathsome heresy is shirk, giving to Allah a partner. The exposition of the existence of Allah should be set forth in such a way as always to emphasise His absolute unity.
"Giving currency to an innovation (in the sense of alteration and deviation) and praising those who follow it and condemning those who oppose it" is the starting point of shirk, in the opinion of Imam Jafar bin Muhammad al-Sadiq, according to Umdatul Bayan by Sayyid Ammar Ali.
[Shakir 4:49] Have you not considered those who attribute purity to themselves? Nay, Allah purifies whom He pleases; and they shall not be wronged the husk of a date stone. [Yusufali 4:49] Hast thou not turned Thy vision to those who claim sanctity for themselves? Nay-but Allah Doth sanctify whom He pleaseth. But never will they fail to receive justice in the least little thing. [Pickthal 4:49] Hast thou not seen those who praise themselves for purity? Nay, Allah purifieth whom He will, and they will not be wronged even the hair upon a date-stone. [Pooya/Ali Commentary 4:49] Those who falsely claim themselves purified are the liars. It is Allah who purifies whomsoever He wills as has been done through al-Ahzab: 33. The holy Ahl ul Bayt are the only people who have been thoroughly purified by Allah.
Any false claim about one's own self or others in the matter of religious facts is like fabricating a lie against Allah, which is a manifest sin, severely punishable.
[Shakir 4:50] See how they forge the lie against Allah, and this is sufficient as a manifest sin. [Yusufali 4:50] Behold! how they invent a lie against Allah! but that by itself is a manifest sin! [Pickthal 4:50] See, how they invent lies about Allah! That of itself is flagrant sin. [Pooya/Ali Commentary 4:50] (see commentary for verse 49) [Shakir 4:51] Have you not seen those to whom a portion of the Book has been given? They believe in idols and false deities and say of those who disbelieve: These are better guided in the path than those who believe. [Yusufali 4:51] Hast thou not turned Thy vision to those who were given a portion of the Book? they believe in sorcery and Evil, and say to the Unbelievers that they are better guided in the (right) way Than the believers! [Pickthal 4:51] Hast thou not seen those unto whom a portion of the Scripture hath been given, how they believe in idols and false deities, and how they say of those (idolaters) who disbelieve: "These are more rightly guided than those who believe"? [Pooya/Ali Commentary 4:51] Jibt means sorcery and taghut means rebel or devil-also the names of the two idols the Quraysh worshipped. Refer to the commentary of al-Baqarah: 256. The reference is to the Jews who, by going astray from the path of pure monotheism of Musa, had given currency to sorcery and devildom in order to form an alliance with the idolatrous Arabs. By siding with the pagans the Jews showed their preference for idolatry. Their tacit approval of idolatry has been pointed out in this verse. The Jews said openly that the pagans were better guided than the Muslims. Aqa Mahdi Puya says:
The words Jibt and taghut refer to any ungodly authority which claims inspiration, intuition or special communion with the unseen. This also applies to any temporal authority without the divine sanction.
[Shakir 4:52] Those are they whom Allah has cursed, and whomever Allah curses you shall not find any helper for him. [Yusufali 4:52] They are (men) whom Allah hath cursed: And those whom Allah Hath cursed, thou wilt find, have no one to help. [Pickthal 4:52] Those are they whom Allah hath cursed, and he whom Allah hath cursed, thou (O Muhammad) wilt find for him no helper. [Pooya/Ali Commentary 4:52] "Allah has cursed" indicates that cursing those who have gone astray (and by throwing the commandments of Allah and the teachings of the Holy Prophet to the winds inflicted pain and misery on the Ahl ul Bayt) is a godly act.
"And whosoever Allah curses, for him you shall not find a helper" means that neither their ostentatious good deeds, nor the invocations of blessings by their friends and followers on their behalf will save them from the eternal punishment.
[Shakir 4:53] Or have they a share in the kingdom? But then they would not give to people even the speck in the date stone. [Yusufali 4:53] Have they a share in dominion or power? Behold, they give not a farthing to their fellow-men? [Pickthal 4:53] Or have they even a share in the Sovereignty? Then in that case, they would not give mankind even the speck on a date-stone. [Pooya/Ali Commentary 4:53] The kingdom of Allah granted to the children of Is-haq was taken away from them after Isa, and was transferred to the children of Ismail. Refer to Matthew 21: 41 to 45. So niggardly of spirit are the Jews that no one will be benefited if they happen to own a kingdom.
[Shakir 4:54] Or do they envy the people for what Allah has given them of His grace? But indeed We have given to Ibrahim's children the Book and the wisdom, and We have given them a grand kingdom. [Yusufali 4:54] Or do they envy mankind for what Allah hath given them of his bounty? but We had already given the people of Abraham the Book and Wisdom, and conferred upon them a great kingdom. [Pickthal 4:54] Or are they jealous of mankind because of that which Allah of His bounty hath bestowed upon them? For We bestowed upon the house of Abraham (of old) the Scripture and wisdom, and We bestowed on them a mighty kingdom. [Pooya/Ali Commentary 4:54] It was the "house of Ibrahim" which was promised leadership in religion and greatness as a nation. Please refer to the commentary of al-Baqarah: 124 to know how the divine kingdom was transferred to the descendants of Ismail, the son of Ibrabim,-the Holy Prophet and his Ahl ul Bayt, whom Allah has given the book, the wisdom and a great kingdom. Aqa Mahdi Puya says:
According to this verse the descendants of Ibrahim, through Ismail, have been given the book and the wisdom and the authority to guide and lead mankind, because they are foremost in total submission to Allah. Mankind has been enjoined to follow and obey them, even if they do not hold any defacto power, which the descendants of Ismail had for a very brief period in the times of the Holy Prophet and Ali ibn abi Talib. If authority means defacto temporal power, then there is no room for dividing the people into believers and unbelievers in verse 55. [Shakir 4:55] So of them is he who believes in him, and of them is he who turns away from him, and hell is sufficient to burn. [Yusufali 4:55] Some of them believed, and some of them averted their faces from him: And enough is Hell for a burning fire. [Pickthal 4:55] And of them were (some) who believed therein and of them were (some) who turned away from it. Hell is sufficient for (their) burning. [Pooya/Ali Commentary 4:55] (see commentary for verse 54) [Shakir 4:56] (As for) those who disbelieve in Our communications, We shall make them enter fire; so oft as their skins are thoroughly burned, We will change them for other skins, that they may taste the chastisement; surely Allah is Mighty, Wise. [Yusufali 4:56] Those who reject our Signs, We shall soon cast into the Fire: as often as their skins are roasted through, We shall change them for fresh skins, that they may taste the penalty: for Allah is Exalted in Power, Wise. [Pickthal 4:56] Lo! Those who disbelieve Our revelations, We shall expose them to the Fire. As often as their skins are consumed We shall exchange them for fresh skins that they may taste the torment. Lo! Allah is ever Mighty, Wise. [Pooya/Ali Commentary 4:56] Aqa Mahdi Puya says:
Those who disbelieve Allah's signs shall be cast into fire, and when their skin (jild) is burnt up, then Allah shall give them a new skin so that they may go on tasting the agony of punishment. The continuous torment or comfort will be physical as well as spiritual. The outer structure of the body communicates the feelings of pain or pleasure to the soul, and as the cognitive self is not changed, the renewed outer structure, though had not committed the sin, yet will be used to convey pain or pleasure to the unchangeable soul. None of the senses will ever be destroyed but will be made sharper to taste pain or pleasure. Refer to al-Qaf: 20 to 22. This verse refers to the continuity of a process, therefore, it negates the theory of transmigration of the soul-return of the departed soul to another body which has a soul of its own.
[Shakir 4:57] And (as for) those who believe and do good deeds, We will make them enter gardens beneath which rivers flow, to abide in them for ever; they shall have therein pure mates, and We shall make them enter a dense shade. [Yusufali 4:57] But those who believe and do deeds of righteousness, We shall soon admit to Gardens, with rivers flowing beneath,- their eternal home: Therein shall they have companions pure and holy: We shall admit them to shades, cool and ever deepening. [Pickthal 4:57] And as for those who believe and do good works, We shall make them enter Gardens underneath which rivers flow - to dwell therein for ever; there for them are pure companions - and We shall make them enter plenteous shade. [Pooya/Ali Commentary 4:57] See the commentary of al-Baqarah: 25.
"Coolest of shades" means the blissful shadow of the divine attributes and the holy names referred to in verses 31, 32, 33, 37 of al-Baqarah. In view of verse 61 of Ali Imran, verse 33 of al-Ahzab and verse 23 of Al Shura, a believer must love and cherish the Ahl ul Bayt to deserve the rewards mentioned in this verse. Without love and attachment with the Ahl ul Bayt one cannot truly follow the right path, moreover, a person who does not pay the wages of prophethood (Shura: 23) is not a believer at all.
[Shakir 4:58] Surely Allah commands you to make over trusts to their owners and that when you judge between people you judge with justice; surely Allah admonishes you with what is excellent; surely Allah is Seeing, Hearing. [Yusufali 4:58] Allah doth command you to render back your Trusts to those to whom they are due; And when ye judge between man and man, that ye judge with justice: Verily how excellent is the teaching which He giveth you! For Allah is He Who heareth and seeth all things. [Pickthal 4:58] Lo! Allah commandeth you that ye restore deposits to their owners, and, if ye judge between mankind, that ye judge justly. Lo! comely is this which Allah admonisheth you. Lo! Allah is ever Hearer, Seer. [Pooya/Ali Commentary 4:58] Please refer to the commentary of verses 11 to 14 of this surah and our publication "Biography of Bibi Fatimah Zahra" to know how those who took power after the departure of the Holy Prophet violated the divine commands enjoined in this verse when the property of "Fadak", bequeathed to his daughter by the Holy Prophet, was forcibly taken away from Bibi Fatimah Zahra.
Imam Muhammad bin Ali al-Baqir said:
Rendering to the owners what is held in trust (amanat) is one of the pillars of faith (Iman), be the owner a murderer of Imam Husayn.
[Shakir 4:59] O you who believe! obey Allah and obey the Messenger and those in authority from among you; then if you quarrel about anything, refer it to Allah and the Messenger, if you believe in Allah and the last day; this is better and very good in the end. [Yusufali 4:59] O ye who believe! Obey Allah, and obey the Messenger, and those charged with authority among you. If ye differ in anything among yourselves, refer it to Allah and His Messenger, if ye do believe in Allah and the Last Day: That is best, and most suitable for final determination. [Pickthal 4:59] O ye who believe! Obey Allah, and obey the messenger and those of you who are in authority; and if ye have a dispute concerning any matter, refer it to Allah and the messenger if ye are (in truth) believers in Allah and the Last Day. That is better and more seemly in the end. [Pooya/Ali Commentary 4:59] "Obey Allah and obey the messenger and the ulil amr (those vested with authority through His messenger)."
The command to obey is infinite-total obedience in all material, religious and spiritual matters, therefore, as this verse clearly signifies, the ulil amr must also be as just, wise and merciful as Allah and the Holy Prophet are, and he who - administers the affairs of mankind should be the khalifatullah (vicegerent of Allah) and the waliallah (representative of Allah whom He chooses after equipping him with His wisdom). Please refer to the commentary of al-Baqarah: 30 to 39 and 124; and al-Ma-idah: 55 and 56 and 3 and 67 with reference to the event at Ghadir Khum; and al-Rad: 43; and al-Hud: 17. A careful study of the above references discloses that Ali, and after him, the remaining eleven Imams, in the progeny of the Holy Prophet, Ali and Fatimah, are the true successors of the Holy Prophet who have been referred to as ulil amr in this verse. So the Shias obey and follow the Holy Prophet and the twelve Imams.
It is irrational and senseless to accept any ruler as ulil amr, otherwise men like Yazid bin Mu-awiya will have to be included in the category of ulil amr; and no sane person would say that Allah has enjoined to obey men like Yazid (prototypes of whom were and are many and in abundance since the departure of the Holy Prophet till today) just as one obeys Allah and the Holy Prophet.
From the event of ashira (feast of the near relatives to carry out the divine command of "warn your tribe of near relatives") to the day at Ghadir Khum, the Holy Prophet repeatedly announced the successorship of Ali, therefore, the first step a true Muslim must take to obey the messenger of Allah is to obey and follow Ali ibn abi Talib. Also refer to the "Right Path" and "Peshawar Nights", published by the Peermohammed Ebrahim Trust or Zahra Publications, because the issue of ulil amr and wali has been discussed in depth in these books with authentic references from the well-known books of tafsir (exegesis) and hadith (traditions) written by the Muslim scholars.
Today the Muslim ummah (from Indonesia to Morocco) is in a quandary, because the theoreticians who directly or indirectly served the interests of the despotic rulers, have presented "the obedience to ruler" (even if he is an usurper, a rogue or a ruffian) as a fundamental of religion (known as the theory of ghlu and ghalba-violence and conquest) by misinterpreting this verse. Such theoreticians are their Imams. There is no way leading to emancipation from terror and exploitation if this theory is not rightly rejected once and for all. It is not possible unless the sincere Muslims submit to the teachings of the Ahl ul Bayt.
[Shakir 4:60] Have you not seen those who assert that they believe in what has been revealed to you and what was revealed before you? They desire to summon one another to the judgment of the Shaitan, though they were commanded to deny him, and the Shaitan desires to lead them astray into a remote error. [Yusufali 4:60] Hast thou not turned Thy vision to those who declare that they believe in the revelations that have come to thee and to those before thee? Their (real) wish is to resort together for judgment (in their disputes) to the Evil One, though they were ordered to reject him. But Satan's wish is to lead them astray far away (from the right). [Pickthal 4:60] Hast thou not seen those who pretend that they believe in that which is revealed unto thee and that which was revealed before thee, how they would go for judgment (in their disputes) to false deities when they have been ordered to abjure them? Satan would mislead them far astray. [Pooya/Ali Commentary 4:60] "What has been revealed to you" is the Quran, and "what had been revealed before you" are the Tawrat and the Injil.
It is reported that Kab bin Ashraff, a Jew, is compared to the taghut. Aqa Mahdi Puya says:
Taghut, in this verse, means a devil in human form. According to the Ahl ul Bayt, taghut invariably refers to any unauthorised claimant of power whom men may obey and follow. Refer to the commentary of al-Baqarah: 256.
[Shakir 4:61] And when it is said to them: Come to what Allah has revealed and to the Messenger, you will see the hypocrites turning away from you with (utter) aversion. [Yusufali 4:61] When it is said to them: "Come to what Allah hath revealed, and to the Messenger": Thou seest the Hypocrites avert their faces from thee in disgust. [Pickthal 4:61] And when it is said unto them: Come unto that which Allah hath revealed and unto the messenger, thou seest the hypocrites turn from thee with aversion. [Pooya/Ali Commentary 4:61] Aqa Mahdi Puya says:
"What Allah has sent down to the messenger" means the Quran.
This verse refers to those who submit to the opinions of others in the matters of religion instead of obtaining guidance from the Quran and the teachings of the Holy Prophet. For example to rely on ijma (opinion of the unauthorised persons) to settle a religious issue, which is described to be the method of the hypocrites. [Shakir 4:62] But how will it be when misfortune befalls them on account of what their hands have sent before? Then they will come to you swearing by Allah: We did not desire (anything) but good and concord. [Yusufali 4:62] How then, when they are seized by misfortune, because of the deeds which they hands have sent forth? Then their come to thee, swearing by Allah: "We meant no more than good-will and conciliation!" [Pickthal 4:62] How would it be if a misfortune smote them because of that which their own hands have sent before (them)? Then would they come unto thee, swearing by Allah that they were seeking naught but harmony and kindness. [Pooya/Ali Commentary 4:62] Aqa Mahdi Puya says:
It refers to those who, by nature hypocrites, introduce unwarranted reforms and innovations, contrary to the teachings of the Quran and the Holy Prophet, to accommodate non-Islamic theories; and when evil consequences confront them, they say that it was done to bring good and amity.
[Shakir 4:63] These are they of whom Allah knows what is in their hearts; therefore turn aside from them and admonish them, and speak to them effectual words concerning themselves. [Yusufali 4:63] Those men,-Allah knows what is in their hearts; so keep clear of them, but admonish them, and speak to them a word to reach their very souls. [Pickthal 4:63] Those are they, the secrets of whose hearts Allah knoweth. So oppose them and admonish them, and address them in plain terms about their souls. [Pooya/Ali Commentary 4:63] Qawlan baligha means effective, chaste, rational, impressive and penetrating arguments.
[Shakir 4:64] And We did not send any messenger but that he should be obeyed by Allah's permission; and had they, when they were unjust to themselves, come to you and asked forgiveness of Allah and the Messenger had (also) asked forgiveness for them, they would have found Allah Oft-returning (to mercy), Merciful. [Yusufali 4:64] We sent not a messenger, but to be obeyed, in accordance with the will of Allah. If they had only, when they were unjust to themselves, come unto thee and asked Allah's forgiveness, and the Messenger had asked forgiveness for them, they would have found Allah indeed Oft-returning, Most Merciful. [Pickthal 4:64] We sent no messenger save that he should be obeyed by Allah's leave. And if, when they had wronged themselves, they had but come unto thee and asked forgiveness of Allah, and asked forgiveness of the messenger, they would have found Allah Forgiving, Merciful. [Pooya/Ali Commentary 4:64] It is the will of Allah that people should obey the Holy Prophet. If the sinners approach the Holy Prophet, he will speak on their behalf to Allah, because He has given him the authority to intercede on behalf of the repentant sinners; and on his (and his Ahl ul Bayt's) recommendation. Allah forgives the sinners, as has been clearly mentioned in this verse. Refer to the commentary of al-Baqarah: 48.
[Shakir 4:65] But no! by your Lord! they do not believe (in reality) until they make you a judge of that which has become a matter of disagreement among them, and then do not find any straitness in their hearts as to what you have decided and submit with entire submission. [Yusufali 4:65] But no, by the Lord, they can have no (real) Faith, until they make thee judge in all disputes between them, and find in their souls no resistance against Thy decisions, but accept them with the fullest conviction. [Pickthal 4:65] But nay, by thy Lord, they will not believe (in truth) until they make thee judge of what is in dispute between them and find within themselves no dislike of that which thou decidest, and submit with full submission. [Pooya/Ali Commentary 4:65] The opening phrase of this verse (No, by your Lord) asserts that the decision of Allah is final and irrevocable. Allah has decreed that the Holy Prophet's judgements, decisions and directions (concerning all material, spiritual, personal and public matters) should be accepted and carried out by his followers, else profession of their faith would not be genuine and sincere.
Fima shajara baynahum gives unlimited powers to the Holy Prophet.
Thumma la yajidu fi anfusihim seals the decisive nature of the Holy Prophet's judgements, decisions and directions. No one has any right whatsoever to disagree with him in thought and action.
Yusallimu taslima implies total surrender to him without any reservation.
From the "feast of the near relatives" to the event at Ghadir Khum the Holy Prophet had clearly given his judgement, decision and direction (under the command of Allah) to his followers to follow Ali, after him, in all material, spiritual, personal and public matters. Please refer to the commentary of al-Ma-idah: 67.
The companions of the Holy Prophet, after him, in a great hurry, held conferences in Saqifa bani Sa-ida to choose his successor, by ignoring his clear directions, inspite of this verse. It was a deliberate scheme to deprive the Muslim ummah from the divinely decreed leadership of Ali and his descendants. By doing so they not only violated the commands of Allah and the directions of the Holy Prophet but also condemned the Muslim ummah to an everlasting perdition.
There are two groups of the Holy Prophet's successors:
(1) The twelve Imams, the descendants of Ibrahim, Ismail and the Holy Prophet, well-known to the Muslim ummah, from Imam Ali ibn abi Talib to Imam Muhammad bin Hasan al-Mahdi (refer to the commentary of al-Baqarah: 124).
(2) The crafty rulers openly opposed and persecuted the twelve Imams and their families, friends and followers. Most of them were drunkards, gamblers and ruffians. To know the true colour of the Umayyid and Abbaside caliphs please refer to Hitti's History of the Arabs or any important book of history written by a Muslim or a non-Muslim historian.
The sincere seekers of truth can easily select their Imams whom they want to follow from among these two groups.
It was the misfortune of the Muslim ummah that they made a wrong decision after the departure of the Holy Prophet. Even at the last moment he asked his companions to bring a sheet of paper and a pen so that he could write that which would prevent them from going astray, after him, but the people around him did not want him to commit his will in writing. One of them said:
"The book of Allah is sufficient for us." (Sahih Bukhari, Sahih Muslim, Fat-hul Bari, Tabrani, Tarikh Ahmadi).
This declaration by one of the companions, who also observed that "the old man was in a delirium" was a wilful contravention of this and many such verses of the Quran, because we cannot say that he was an ignorant fool who was not aware of the book of Allah.
The above-noted tradition is known as hadith al-qartas. We again invite our readers to study pages 1 to 7, the commentary of al-Baqarah: 30 to 39; 124, 248, 249, 251; al-Ma-idah: 67 and of many verses in this book to know the fact that Imam Ali was the only true successor of the Holy Prophet, and after Imam Ali, his descendants upto Imam Muhammad bin Hasan al-Mahdi.
[Shakir 4:66] And if We had prescribed for them: Lay down your lives or go forth from your homes, they would not have done it except a few of them; and if they had done what they were admonished, it would have certainly been better for them and best in strengthening (them); [Yusufali 4:66] If We had ordered them to sacrifice their lives or to leave their homes, very few of them would have done it: But if they had done what they were (actually) told, it would have been best for them, and would have gone farthest to strengthen their (faith); [Pickthal 4:66] And if We had decreed for them: Lay down your lives or go forth from your dwellings, but few of them would have done it; though if they did what they are exhorted to do it would be better for them, and more strengthening; [Pooya/Ali Commentary 4:66] Aqa Mahdi Puya says:
Unquestioning obedience and devotion to the Holy Prophet has been again ordained in this verse, as done in the preceding verse.
Just like the Jews, the followers of the Holy Prophet used to back out of the battles whenever commanded to lay down their lives and go forth from their homes. The battles of Badr, Uhad and Khandaq bear testimony to this fact. For details refer to Tabari and other historians. The majority of the companions failed to submit to the will of Allah.
Obedience to the Holy Prophet is not restricted to any people or age but its application is universal, till the end of this world.
Verse 159 of Ali Imran says that the Holy Prophet had been gentle with the fresh converts who were guilty of disobedience and indiscipline at Uhad, because being weak in faith they might have gone back to infidelity.
In the end, it makes the Holy Prophet's authority final and decisive- "and when you have resolved (come to your own decision) put your trust in Allah".
As far as the "consultation" is concerned the Holy Prophet used to hear even Abdullah bin Obay whenever he came to give him his advice (before the battle of Uhad he advised the Holy Prophet not to go to Uhad but wait in Madina to fight against the Quraysh).
[Shakir 4:67] And then We would certainly have given them from Ourselves a great reward. [Yusufali 4:67] And We should then have given them from our presence a great reward; [Pickthal 4:67] And then We should bestow upon them from Our presence an immense reward, [Pooya/Ali Commentary 4:67] The rewards mentioned in these verses are for those who unconditionally obey and follow the judgements, decisions and directions of the Holy Prophet, (which in fact is the will of Allah), in all ages, till the end of this world. They are with those who are blessed by Allah (study this verse in the light of the commentary of verse 65 of this surah).
Nabiyyin refers to the Holy prophet.
Siddiqin refers to Imam Ali ibn abi Talib, the first man who believed in the Holy Prophet, and never worshipped a ghayrallah, was free from the dirt of polytheism from his birth to the end. Hafiz Abu Nu-aym, Muwaffaq ibn Ahmed and Ibn Hajar Makki say that verse 119 of al-Tawbah (be with the truthfuls) refers to the Holy Prophet and his Ahl ul Bayt.
Shuhada and salihin refer to Imam Hasan, Imam Husayn (the greatest martyr) and the holy Imams among the Ahl ul Bayt who are unanimously acknowledged as shuhada and salihin. [Shakir 4:68] And We would certainly have guided them in the right path. [Yusufali 4:68] And We should have shown them the Straight Way. [Pickthal 4:68] And should guide them unto a straight path. [Pooya/Ali Commentary 4:68] (see commentary for verse 67) [Shakir 4:69] And whoever obeys Allah and the Messenger, these are with those upon whom Allah has bestowed favors from among the prophets and the truthful and the martyrs and the good, and a goodly company are they! [Yusufali 4:69] All who obey Allah and the messenger are in the company of those on whom is the Grace of Allah,- of the prophets (who teach), the sincere (lovers of Truth), the witnesses (who testify), and the Righteous (who do good): Ah! what a beautiful fellowship! [Pickthal 4:69] Whoso obeyeth Allah and the messenger, they are with those unto whom Allah hath shown favour, of the prophets and the saints and the martyrs and the righteous. The best of company are they! [Pooya/Ali Commentary 4:69] (see commentary for verse 67) [Shakir 4:70] This is grace from Allah, and sufficient is Allah as the Knower. [Yusufali 4:70] Such is the bounty from Allah: And sufficient is it that Allah knoweth all. [Pickthal 4:70] That is bounty from Allah, and Allah sufficeth as Knower. [Pooya/Ali Commentary 4:70] To be in the company of the Holy Prophet, Imam Ali ibn abi Talib and the holy Imams of the Ahl ul Bayt is the highest possible elevation, therefore, certainly this is the grace of Allah. Aqa Mahdi Puya says:
In verse 40 of al-Naml, through the grace of Allah (bestowed on a person who had a partial knowledge of the book) the queen of Shiba was brought before Sulayman in the twinkling of an eye. It is therefore logical to state that as Allah has bestowed (all) His grace on the Holy Prophet (the complete knowledge of the whole book), he had the ability and power to effect extraordinary events (miracles) whenever he wanted to do so. Besides the Holy Prophet, in the light of al-Hud: 17 and al-Rad: 43, and Allah's injunction for first recitation of surah Bara-at before the infidels of Makka by the Holy Prophet himself or by one who is from the Holy Prophet, Ali ibn abi Talib is the person who had the complete knowledge of the book, therefore he is also known as mazhar al-aja-ib. The "Imaman wa rahmatan (guide and mercy)" and "the witness between the Holy Prophet and the people is he who has the knowledge of the book" is Imam Ali (see commentary of al-Hud : 17 and al-Rad 43 for authentic references).
[Shakir 4:71] O you who believe! take your precaution, then go forth in detachments or go forth in a body. [Yusufali 4:71] O ye who believe! Take your precautions, and either go forth in parties or go forth all together. [Pickthal 4:71] O ye who believe! Take your precautions, then advance the proven ones, or advance all together. [Pooya/Ali Commentary 4:71] Fight against your enemies to defend yourselves and your faith.
[Shakir 4:72] And surely among you is he who would certainly hang back! If then a misfortune befalls you he says: Surely Allah conferred a benefit on me that I was not present with them. [Yusufali 4:72] There are certainly among you men who would tarry behind: If a misfortune befalls you, they say: "Allah did favour us in that we were not present among them." [Pickthal 4:72] Lo! among you there is he who loitereth; and if disaster overtook you, he would say: Allah hath been gracious unto me since I was not present with them. [Pooya/Ali Commentary 4:72] These verses refer to the conduct of the hypocrites.
[Shakir 4:73] And if grace from Allah come to you, he would certainly cry out, as if there had not been any friendship between you and him: Would that I had been with them, then I should have attained a mighty good fortune. [Yusufali 4:73] But if good fortune comes to you from Allah, they would be sure to say - as if there had never been Ties of affection between you and them - "Oh! I wish I had been with them; a fine thing should I then have made of it!" [Pickthal 4:73] And if a bounty from Allah befell you, he would surely cry, as if there had been no love between you and him: Oh, would that I had been with them, then should I have achieved a great success! [Pooya/Ali Commentary 4:73] (see commentary for verse 72) [Shakir 4:74] Therefore let those fight in the way of Allah, who sell this world's life for the hereafter; and whoever fights in the way of Allah, then be he slain or be he victorious, We shall grant him a mighty reward. [Yusufali 4:74] Let those fight in the cause of Allah Who sell the life of this world for the hereafter. To him who fighteth in the cause of Allah,- whether he is slain or gets victory - Soon shall We give him a reward of great (value). [Pickthal 4:74] Let those fight in the way of Allah who sell the life of this world for the other. Whoso fighteth in the way of Allah, be he slain or be he victorious, on him We shall bestow a vast reward. [Pooya/Ali Commentary 4:74] "In the way of Allah" implies taking part in the holy war with pure heart and clean motives, not for booty. A believing and devout warrior either wins a victory or gives his life to attain martyrdom, because ignominy of defeat is not for him. There is a mighty reward awaiting for him in the hereafter.
[Shakir 4:75] And what reason have you that you should not fight in the way of Allah and of the weak among the men and the women and the children, (of) those who say: Our Lord! cause us to go forth from this town, whose people are oppressors, and give us from Thee a guardian and give us from Thee a helper. [Yusufali 4:75] And why should ye not fight in the cause of Allah and of those who, being weak, are ill-treated (and oppressed)?- Men, women, and children, whose cry is: "Our Lord! Rescue us from this town, whose people are oppressors; and raise for us from thee one who will protect; and raise for us from thee one who will help!" [Pickthal 4:75] How should ye not fight for the cause of Allah and of the feeble among men and of the women and the children who are crying: Our Lord! Bring us forth from out this town of which the people are oppressors! Oh, give us from thy presence some protecting friend! Oh, give us from Thy presence some defender! [Pooya/Ali Commentary 4:75] The primary motive to fight should be to defend the cause of Allah and also to protect or liberate the oppressed among men, women and children.
The pagans of Makka were ungodly and oppressive. When in Makka the Muslims used to ask the Holy Prophet to fight against them, the Holy Prophet could not take the desired action because he did not receive any such command from Allah; but when the divine command to fight was revealed in Madina, most of the companions never came forward. They either watched the fighting from a safe distance or ran away from the battlefield. It was Ali who fought fearlessly and won victories in all the important battles-Badr, Uhad, Khandaq, Khaybar and many other wars.
[Shakir 4:76] Those who believe fight in the way of Allah, and those who disbelieve fight in the way of the Shaitan. Fight therefore against the friends of the Shaitan; surely the strategy of the Shaitan is weak. [Yusufali 4:76] Those who believe fight in the cause of Allah, and those who reject Faith Fight in the cause of Evil: So fight ye against the friends of Satan: feeble indeed is the cunning of Satan. [Pickthal 4:76] Those who believe do battle for the cause of Allah; and those who disbelieve do battle for the cause of idols. So fight the minions of the devil. Lo! the devil's strategy is ever weak. [Pooya/Ali Commentary 4:76] The disbelievers were the soldiers of Shaytan, and as the craft of Shaytan was rendered ineffective, they were defeated and destroyed.
[Shakir 4:77] Have you not seen those to whom it was said: Withhold your hands, and keep up prayer and pay the poor-rate; but when fighting is prescribed for them, lo! a party of them fear men as they ought to have feared Allah, or (even) with a greater fear, and say: Our Lord! why hast Thou ordained fighting for us? Wherefore didst Thou not grant us a delay to a near end? Say: The provision of this world is short, and the hereafter is better for him who guards (against evil); and you shall not be wronged the husk of a date stone. [Yusufali 4:77] Hast thou not turned Thy vision to those who were told to hold back their hands (from fight) but establish regular prayers and spend in regular charity? When (at length) the order for fighting was issued to them, behold! a section of them feared men as - or even more than - they should have feared Allah: They said: "Our Lord! Why hast Thou ordered us to fight? Wouldst Thou not Grant us respite to our (natural) term, near (enough)?" Say: "Short is the enjoyment of this world: the Hereafter is the best for those who do right: Never will ye be dealt with unjustly in the very least! [Pickthal 4:77] Hast thou not seen those unto whom it was said: Withhold your hands, establish worship and pay the poordue, but when fighting was prescribed for them behold! a party of them fear mankind even as their fear of Allah or with greater fear, and say: Our Lord! Why hast Thou ordained fighting for us? If only Thou wouldst give us respite yet a while! Say (unto them, O Muhammad): The comfort of this world is scant; the Hereafter will be better for him who wardeth off (evil); and ye will not be wronged the down upon a date-stone. [Pooya/Ali Commentary 4:77] Refer to the uncertain and hypocritical behaviour of the companions described in verse 75 of this surah. They were filled with fear of mortal men as though it were the fear of Allah and even more.
"Why did you O Lord, make war compulsory for us? Why did you not allow us to live a little more?"
These lamentations betray the hidden hypocrisy in their hearts which had tempted them to come into the fold of Islam for worldly gains and enjoyment of the pleasures of life, but when death loomed huge before their eyes they began to cry and wanted to stay safe in their homes.
[Shakir 4:78] Wherever you are, death will overtake you, though you are in lofty towers, and if a benefit comes to them, they say: This is from Allah; and if a misfortune befalls them, they say: This is from you. Say: All is from Allah, but what is the matter with these people that they do not make approach to understanding what is told (them)? [Yusufali 4:78] "Wherever ye are, death will find you out, even if ye are in towers built up strong and high!" If some good befalls them, they say, "This is from Allah"; but if evil, they say, "This is from thee" (O Prophet). Say: "All things are from Allah." But what hath come to these people, that they fail to understand a single fact? [Pickthal 4:78] Wheresoever ye may be, death will overtake you, even though ye were in lofty towers. Yet if a happy thing befalleth them they say: This is from Allah; and if an evil thing befalleth them they say: This is of thy doing (O Muhammad). Say (unto them): All is from Allah. What is amiss with these people that they come not nigh to understand a happening? [Pooya/Ali Commentary 4:78] Death is certain. It overtakes every mortal created being wheresoever he or she be, even in the safest of fortresses.
It is reported that in the year of hijrat the harvest in Madina was not as good as it used to be, therefore, the Jews availed the opportunity to attribute the bad harvest to the arrival of the Holy Prophet in order to create doubts in the minds of the newly converts. It has been made clear that everything is from Allah but what comes to us of good is verily from Allah and what comes to us of evil is from our own selves (our actions). Aqa Mahdi Puya says:
Please refer to the commentary of al-Fatihah: 5 pertaining to "action and reaction".
Good and evil, blessings and punishment, are from Allah, but no distress afflicts a man unless he earns it by his own mistakes or blunders. Like bounties and blessings, misfortune also comes from the Lord but is earned by man through his own wrongdoing.
After the battle of Uhad the hypocrites held the Holy Prophet responsible for the fiasco which in fact was the result of not obeying his orders and running away from the battlefield. lt. was a misfortune they themselves caused to happen. To hold the Holy Prophet responsible for any thing means to hold Allah responsible.
The Holy Prophet was sent to the whole mankind as a messenger for all times. Also refer to al-Araf: 158; al-Anbiya.: 107; Saba: 28.
Matthew 10: 5, 6; and 15: 22 to 26 confirm that Isa was sent to the lost sheep of the house of Israil.
[Shakir 4:79] Whatever benefit comes to you (O man!), it is from Allah, and whatever misfortune befalls you, it is from yourself, and We have sent you (O Prophet!), to mankind as a messenger; and Allah is sufficient as a witness. [Yusufali 4:79] Whatever good, (O man!) happens to thee, is from Allah; but whatever evil happens to thee, is from thy (own) soul. and We have sent thee as a messenger to (instruct) mankind. And enough is Allah for a witness. [Pickthal 4:79] Whatever of good befalleth thee (O man) it is from Allah, and whatever of ill befalleth thee it is from thyself. We have sent thee (Muhammad) as a messenger unto mankind and Allah is sufficient as Witness. [Pooya/Ali Commentary 4:79] (see commentary for verse 78) [Shakir 4:80] Whoever obeys the Messenger, he indeed obeys Allah, and whoever turns back, so We have not sent you as a keeper over them. [Yusufali 4:80] He who obeys the Messenger, obeys Allah: But if any turn away, We have not sent thee to watch over their (evil deeds). [Pickthal 4:80] Whoso obeyeth the messenger hath obeyed Allah, and whoso turneth away: We have not sent thee as a warder over them. [Pooya/Ali Commentary 4:80] Aqa Mahdi Puya says:
Obedience to the Holy Prophet has been declared as obedience to Allah, therefore, it must be absolute and unconditional. Refer to the commentary of verses 59 and 64 to 69 of this surah and judge the statement of the companion who refused to bring the pen and paper on the pretext that the old man was in a delirium and the book of Allah was sufficient for the Muslims.
In the light of "nor does he speak of his own desire (Najm: 3)", if any event, contrary to this divine declaration, is stated in Sahihs or Musnads or Tafsirs of the Muslim scholars, it should be rejected outright.
[Shakir 4:81] And they say: Obedience. But when they go out from your presence, a party of them decide by night upon doing otherwise than what you say; and Allah writes down what they decide by night, therefore turn aside from them and trust in Allah, and Allah is sufficient as a protector. [Yusufali 4:81] They have "Obedience" on their lips; but when they leave thee, a section of them Meditate all night on things very different from what thou tellest them. But Allah records their nightly (plots): So keep clear of them, and put thy trust in Allah, and enough is Allah as a disposer of affairs. [Pickthal 4:81] And they say: (It is) obedience; but when they have gone forth from thee a party of them spend the night in planning other than what thou sayest. Allah recordeth what they plan by night. So oppose them and put thy trust in Allah. Allah is sufficient as Trustee. [Pooya/Ali Commentary 4:81] This refers to the hypocrites who professed obedience to the Holy Prophet in front of him, but when alone, conspired against him.
[Shakir 4:82] Do they not then meditate on the Quran? And if it were from any other than Allah, they would have found in it many a discrepancy. [Yusufali 4:82] Do they not consider the Qur'an (with care)? Had it been from other Than Allah, they would surely have found therein Much discrepancy. [Pickthal 4:82] Will they not then ponder on the Qur'an? If it had been from other than Allah they would have found therein much incongruity. [Pooya/Ali Commentary 4:82] By using reason, objective observation and independent contemplation every intelligent person comes to the conclusion that the Quran is a book from Allah, free from all human conjectures and discrepancies.
[Shakir 4:83] And when there comes to them news of security or fear they spread it abroad; and if they had referred it to the Messenger and to those in authority among them, those among them who can search out the knowledge of it would have known it, and were it not for the grace of Allah upon you and His mercy, you would have certainly followed the Shaitan save a few [Yusufali 4:83] When there comes to them some matter touching (Public) safety or fear, they divulge it. If they had only referred it to the Messenger, or to those charged with authority among them, the proper investigators would have Tested it from them (direct). Were it not for the Grace and Mercy of Allah unto you, all but a few of you would have fallen into the clutches of Satan. [Pickthal 4:83] And if any tidings, whether of safety or fear, come unto them, they noise it abroad, whereas if they had referred it to the messenger and to such of them as are in authority, those among them who are able to think out the matter would have known it. If it had not been for the grace of Allah upon you and His mercy ye would have followed Satan, save a few (of you). [Pooya/Ali Commentary 4:83] In this verse Allah again invites people to refer to the Holy Prophet and his Ahl ul Bayt (ulil azm-see the commentary of verse 59 of this surah) all their affairs and problems because they alone know the truth and are authorised to guide; and if they do not, surely they will go astray in the direction of Shaytan.
And had there not been Allah's grace (fadl) and mercy (rahmat) present among the Muslims, they would also have lived in total darkness of infidelity. Fadl and rahmat stand for the Holy Prophet and Ali ibn abi Talib. In the "feast of the near relatives" when the Holy Prophet had said that he had been commanded by Allah to call them to His worship, therefore, who would, among them, testify to his prophethood and join him to support his mission and be his brother, lieutenant, and successor, it was Ali who stood up and offered his services unconditionally. Then the Holy Prophet said, "Verily Ali is my brother and my successor. From this day it has been made obligatory upon everyone to obey the authority of Ali." (Ibn Jarir Tabari, Ahmed ibn Hanbal in his Musnad, Hakim in Mustadrak). So, from the "feast of the near relatives" to 11 Hijra Ali stood by the Holy Prophet and supported him in his divine mission. In 11 Hijra the Holy Prophet declared at Ghadir Khum that of whomsoever he was the lord-master Ali was his lord-master (see commentary of al-Maidah: 67).
Ibn Hajar Makki writes in Sawa-iq Muhiraqa that Fadl in verse 54 of al-Nisa refers to the Ahl ul Bayt, and Tabari in Majma ul Bayan confirms it.
Please refer to the commentary of al-Hud: 17 to know the authentic references which say that shahidun and imaman wa rahmatan (witness, guide and mercy) was Imam Ali ibn abi Talib. Also refer to the well-known books of history which clearly mention the decisive role Ali played in the battles of Badr, Uhad, Khandaq, Khaybar and many other wars, to confirm that it was Ali who had saved the Muslim ummah from total destruction. The Holy Prophet showed the right path and Ali guarded it.
Ali has been described as the "total faith" by the Holy Prophet in the battle of Khandaq; and after his decisive victory over Amr bin Abduwad which created terror in the hearts of a very large army of 12000 soldiers (refer to the commentary of al-Baqarah: 214 and 251) who en masse took to flight, the Holy Prophet declared that "one strike of Ali, on the day of Khandaq, is superior to all worship of both the worlds," because if this one strike were not dealt there would have been no Muslims on the face of the earth.
[Shakir 4:84] Fight then in Allah's way; this is not imposed on you except In relation to yourself, and rouse the believers to ardor maybe Allah will restrain the fighting of those who disbelieve and Allah is strongest in prowess and strongest to give an exemplary punishment. [Yusufali 4:84] Then fight in Allah's cause - Thou art held responsible only for thyself - and rouse the believers. It may be that Allah will restrain the fury of the Unbelievers; for Allah is the strongest in might and in punishment. [Pickthal 4:84] So fight (O Muhammad) in the way of Allah Thou art not taxed (with the responsibility for anyone) except thyself - and urge on the believers. Peradventure Allah will restrain the might of those who disbelieve. Allah is stronger in might and stronger in inflicting punishment. [Pooya/Ali Commentary 4:84] "So fight in the way of Allah" was revealed when the heathens of Makka attacked the Muslims in Madina for no reason at all. So powerful and invincible the anti-Islamic forces seemed to be that the Muslims refused to fight. Only seventy persons alongwith the Holy Prophet marched to the scene of battle, known as Badr al-sughra, but a sudden fright terrified Abu Sufyan and his men, and they went back to Makka.
[Shakir 4:85] Whoever joins himself (to another) in a good cause shall have a share of it, and whoever joins himself (to another) in an evil cause shall have the responsibility of it, and Allah controls all things. [Yusufali 4:85] Whoever recommends and helps a good cause becomes a partner therein: And whoever recommends and helps an evil cause, shares in its burden: And Allah hath power over all things. [Pickthal 4:85] Whoso interveneth in a good cause will have the reward thereof, and whoso interveneth in an evil cause will bear the consequence thereof. Allah overseeth all things. [Pooya/Ali Commentary 4:85] He who takes part in a good cause (by deed, by prayer, or by encouragement) will surely have a share in the recompense; and similarly he who actively participates or abets an evil act will share the burden thereof.
This verse also implies tawalla (doing good, associating with the doers of good and remaining attached with them) and tabarra (avoiding evil and evildoers and expressing dislike for them).
[Shakir 4:86] And when you are greeted with a greeting, greet with a better (greeting) than it or return it; surely Allah takes account of all things. [Yusufali 4:86] When a (courteous) greeting is offered you, meet it with a greeting still more courteous, or (at least) of equal courtesy. Allah takes careful account of all things. [Pickthal 4:86] When ye are greeted with a greeting, greet ye with a better than it or return it. Lo! Allah taketh count of all things. [Pooya/Ali Commentary 4:86] The customary greeting in Islam is: "Assalamu alaykum-peace be on you"; while "wassalamu alaykam wa rahmatullahi wa barakatuhu-and on you be peace and blessings of Allah"; replies another.
These gentle and cordial words of greeting each other have created a unique sense of brotherhood among the Muslims-master and servant, the rich and the poor, the learned and the unlettered, greet each other with the same dignity on both sides, leading to no loss of self-respect to either.
[Shakir 4:87] Allah, there is no god but He-- He will most certainly gather you together on the resurrection day, there is no doubt in it; and who is more true in word than Allah? [Yusufali 4:87] Allah! There is no god but He: of a surety He will gather you together against the Day of Judgment, about which there is no doubt. And whose word can be truer than Allah's? [Pickthal 4:87] Allah! There is no Allah save Him. He gathereth you all unto a Day of Resurrection whereof there is no doubt. Who is more true in statement than Allah? [Pooya/Ali Commentary 4:87] See the commentary of al-Baqarah: 255 for "Allah, there is no god but He".
Certain Makkans, professing Islam, obtained leave from the Holy Prophet to go back to Makka to fetch their merchandise, but they never returned; some joined the pagans and some went to Yemen. These verses refer to this brand of hypocrites.
[Shakir 4:88] What is the matter with you, then, that you have become two parties about the hypocrites, while Allah has made them return (to unbelief) for what they have earned? Do you wish to guide him whom Allah has caused to err? And whomsoever Allah causes to err, you shall by no means find a way for him. [Yusufali 4:88] Why should ye be divided into two parties about the Hypocrites? Allah hath upset them for their (evil) deeds. Would ye guide those whom Allah hath thrown out of the Way? For those whom Allah hath thrown out of the Way, never shalt thou find the Way. [Pickthal 4:88] What aileth you that ye are become two parties regarding the hypocrites, when Allah cast them back (to disbelief) because of what they earned? Seek ye to guide him whom Allah hath sent astray? He whom Allah sendeth astray, for him thou (O MUhammad) canst not find a road. [Pooya/Ali Commentary 4:88] (see commentary for verse 87) [Shakir 4:89] They desire that you should disbelieve as they have disbelieved, so that you might be (all) alike; therefore take not from among them friends until they fly (their homes) in Allah's way; but if they turn back, then seize them and kill them wherever you find them, and take not from among them a friend or a helper. [Yusufali 4:89] They but wish that ye should reject Faith, as they do, and thus be on the same footing (as they): But take not friends from their ranks until they flee in the way of Allah (From what is forbidden). But if they turn renegades, seize them and slay them wherever ye find them; and (in any case) take no friends or helpers from their ranks;- [Pickthal 4:89] They long that ye should disbelieve even as they disbelieve, that ye may be upon a level (with them). So choose not friends from them till they forsake their homes in the way of Allah; if they turn back (to enmity) then take them and kill them wherever ye find them, and choose no friend nor helper from among them, [Pooya/Ali Commentary 4:89] Do not make the disbelievers and hypocrites your friends or allies. This verse also justifies the article of tabarra (avoiding evil and evildoers and expressing dislike for them).
[Shakir 4:90] Except those who reach a people between whom and you there is an alliance, or who come to you, their hearts shrinking from fighting you or fighting their own people; and if Allah had pleased, He would have given them power over you, so that they should have certainly fought you; therefore if they withdraw from you and do not fight you and offer you peace, then Allah has not given you a way against them. [Yusufali 4:90] Except those who join a group between whom and you there is a treaty (of peace), or those who approach you with hearts restraining them from fighting you as well as fighting their own people. If Allah had pleased, He could have given them power over you, and they would have fought you: Therefore if they withdraw from you but fight you not, and (instead) send you (Guarantees of) peace, then Allah Hath opened no way for you (to war against them). [Pickthal 4:90] Except those who seek refuge with a people between whom and you there is a covenant, or (those who) come unto you because their hearts forbid them to make war on you or make war on their own folk. Had Allah willed He could have given them power over you so that assuredly they would have fought you. So, if they hold aloof from you and wage not war against you and offer you peace, Allah alloweth you no way against them. [Pooya/Ali Commentary 4:90] Please refer to the commentary of al-Baqarah: 190 to 194 to know the Islamic injunctions regarding fighting in the way of Allah- when to fight defensive wars and when to desist from confrontation.
To destroy the aggressors, in order to dislodge the power base of infidelity, fighting has been ordained, but those who take refuge with a people allied to you, or those who, weary of fighting you or their people, come over to you and offer peace, there is no reason to fight them.
It is also true that out of their cunning and design some people wage war upon the Muslims with the help of the open and avowed enemies of Islam. If they do not keep away from you, nor offer peace, nor restrain their hands, seize them and destroy them wherever they are.
The tribes of Ghaftan and Asad were at peace with the Muslims, but when they returned to their people, they joined them to fight against the Muslims. Aqa Mahdi Puya says:
Fitna, in this verse, means war.
Ya-manukum, in my opinion, means giving assurance of security (not desiring it), as was the policy of the hypocrites.
[Shakir 4:91] You will find others who desire that they should be safe from you and secure from their own people; as often as they are sent back to the mischief they get thrown into it headlong; therefore if they do not withdraw from you, and (do not) offer you peace and restrain their hands, then seize them and kill them wherever you find them; and against these We have given you a clear authority. [Yusufali 4:91] Others you will find that wish to gain your confidence as well as that of their people: Every time they are sent back to temptation, they succumb thereto: if they withdraw not from you nor give you (guarantees) of peace besides restraining their hands, seize them and slay them wherever ye get them: In their case We have provided you with a clear argument against them. [Pickthal 4:91] Ye will find others who desire that they should have security from you, and security from their own folk. So often as they are returned to hostility they are plunged therein. If they keep not aloof from you nor offer you peace nor hold their hands, then take them and kill them wherever ye find them. Against such We have given you clear warrant. [Pooya/Ali Commentary 4:91] (see commentary for verse 90) [Shakir 4:92] And it does not behoove a believer to kill a believer except by mistake, and whoever kills a believer by mistake, he should free a believing slave, and blood-money should be paid to his people unless they remit it as alms; but if he be from a tribe hostile to you and he is a believer, the freeing of a believing slave (suffices), and if he is from a tribe between whom and you there is a convenant, the blood-money should be paid to his people along with the freeing of a believing slave; but he who cannot find (a slave) should fast for two months successively: a penance from Allah, and Allah is Knowing, Wise. [Yusufali 4:92] Never should a believer kill a believer; but (If it so happens) by mistake, (Compensation is due): If one (so) kills a believer, it is ordained that he should free a believing slave, and pay compensation to the deceased's family, unless they remit it freely. If the deceased belonged to a people at war with you, and he was a believer, the freeing of a believing slave (Is enough). If he belonged to a people with whom ye have treaty of Mutual alliance, compensation should be paid to his family, and a believing slave be freed. For those who find this beyond their means, (is prescribed) a fast for two months running: by way of repentance to Allah: for Allah hath all knowledge and all wisdom. [Pickthal 4:92] It is not for a believer to kill a believer unless (it be) by mistake. He who hath killed a believer by mistake must set free a believing slave, and pay the blood-money to the family of the slain, unless they remit it as a charity. If he (the victim) be of a people hostile unto you, and he is a believer, then (the penance is) to set free a believing slave. And if he cometh of a folk between whom and you there is a covenant, then the blood-money must be paid unto his folk and (also) a believing slave must be set free. And whoso hath not the wherewithal must fast two consecutive months. A penance from Allah. Allah is Knower, Wise. [Pooya/Ali Commentary 4:92] Aqa Mahdi Puya says:
If ma kana is translated as "unlawful" then the following exception (by mischance) is cut off, not included in its antecedent, therefore, this clause has been translated as in verse 60 of al-Naml, because the exception remains real; and the expression becomes more emphatic.
If a believer takes another believer's life by mistake or mischance, the ransom or redemption (money) to be paid, in different cases, have been mentioned in this verse.
Ayash bin Rabiyah, the step-brother of Abu Jahl and Harith, had become a Muslim before hijrat, but kept it a secret. One day, unnoticed, he left Makka to join the Muslims in Madina. His mother raised a hue and cry to bring back her son. Harith, at once, went after Ayash and caught him just on the outskirts of Madina. He convinced him that no one would harm him if he returned to Makka with him. When they came back, Ayash was flogged and was thrown on burning sand, his hands and legs tightly tied with a rope. To escape torture he renounced his faith in Islam but avowed to kill Harith. As soon as he got a chance, he slipped out and reached Madina as a Muslim. It so happened that Harith also became a Muslim and lived in Madina. Ayash was not aware of this fact, therefore, when he saw Harith in Madina, he killed him to take his revenge. When people told him that he had killed a believer, he immediately went to the Holy Prophet and told him that he was ashamed of his act and pleaded for acceptance of his repentance. Then this verse was revealed (Minhajus Sadiqin, Umdatul Bayan).
[Shakir 4:93] And whoever kills a believer intentionally, his punishment is hell; he shall abide in it, and Allah will send His wrath on him and curse him and prepare for him a painful chastisement. [Yusufali 4:93] If a man kills a believer intentionally, his recompense is Hell, to abide therein (For ever): And the wrath and the curse of Allah are upon him, and a dreadful penalty is prepared for him. [Pickthal 4:93] Whoso slayeth a believer of set purpose, his reward is hell for ever. Allah is wroth against him and He hath cursed him and prepared for him an awful doom. [Pooya/Ali Commentary 4:93] Aqa Mahdi Puya says:
This verse supports the meaning of wa ma kana li-muminin explained in the preceding verse-the killer of a believer cannot be a mumin. This verse contains the law for the killer of a believer. If the punishment for the murder of an ordinary believer is eternal damnation, what will be the fate of the killers of the Ahl ul Bayt?
[Shakir 4:94] O you who believe! when you go to war in Allah's way, make investigation, and do not say to any one who offers you peace: You are not a believer. Do you seek goods of this world's life! But with Allah there are abundant gains; you too were such before, then Allah conferred a benefit on you; therefore make investigation; surely Allah is aware of what you do. [Yusufali 4:94] O ye who believe! When ye go abroad in the cause of Allah, investigate carefully, and say not to any one who offers you a salutation: "Thou art none of a believer!" Coveting the perishable goods of this life: with Allah are profits and spoils abundant. Even thus were ye yourselves before, till Allah conferred on you His favours: Therefore carefully investigate. For Allah is well aware of all that ye do. [Pickthal 4:94] O ye who believe! When ye go forth (to fight) in the way of Allah, be careful to discriminate, and say not unto one who offereth you peace: "Thou art not a believer," seeking the chance profits of this life (so that ye may despoil him). With Allah are plenteous spoils. Even thus (as he now is) were ye before; but Allah hath since then been gracious unto you. Therefore take care to discriminate. Allah is ever Informed of what ye do. [Pooya/Ali Commentary 4:94] Aqa Mahdi Puya says:
A contingent of the Muslim soldiers, appointed by the Holy Prophet, was passing through a field in which a shepherd was tending his sheep. Being a new convert to Islam, as soon as he saw the soldiers, he said, "Assalamu alaykum" but Usman bin Zayd killed him and took possession of his herd. In this verse Allah warns the Muslims to be discreet and careful when a person greets them in peace (says assalamu alaykum) and not to say: "you are not a believer', in order to usurp the gains of earthly life.
Immediately after the departure of the Holy Prophet from this world, Khalid bin Walid, the commander of the Muslim army, mercilessly butchered a whole tribe of devout Muslims when he was sent to negotiate with Malik ibn Nuwayra. After killing Malik, Khalid bin Walid raped his widow and then killed her also. After that it became a routine for the Muslim rulers and commanders to kill, loot and plunder the Muslim communities for worldly gains.
[Shakir 4:95] The holders back from among the believers, not having any injury, and those who strive hard in Allah's way with their property and their persons are not equal; Allah has made the strivers with their property and their persons to excel the holders back a (high) degree, and to each (class) Allah has promised good; and Allah shall grant to the strivers above the holders back a mighty reward: [Yusufali 4:95] Not equal are those believers who sit (at home) and receive no hurt, and those who strive and fight in the cause of Allah with their goods and their persons. Allah hath granted a grade higher to those who strive and fight with their goods and persons than to those who sit (at home). Unto all (in Faith) Hath Allah promised good: But those who strive and fight Hath He distinguished above those who sit (at home) by a special reward,- [Pickthal 4:95] Those of the believers who sit still, other than those who have a (disabling) hurt, are not on an equality with those who strive in the way of Allah with their wealth and lives. Allah hath conferred on those who strive with their wealth and lives a rank above the sedentary. Unto each Allah hath promised good, but He hath bestowed on those who strive a great reward above the sedentary; [Pooya/Ali Commentary 4:95] This verse was revealed when Kab bin Malik, Rawah bin Rabi, Hilal bin Umiyah and Abdullah bin Maktum, without reasonable cause, stayed at Madina and did not join the defensive expedition of Tabuk. Allah has exalted those in rank, who fight for the faith with their wealth and selves, over those who sit idle (holding back). For the soldiers of Allah there are higher ranks with Him. Aqa Mahdi Puya says:
Darajat is not a second object of faddalallah, but is in an adverbial position specifying the distinction in rank or degree, otherwise it would not be consistent with the objective ajran azima in the end of verse 95.
[Shakir 4:96] (High) degrees from Him and protection and mercy, and Allah is Forgiving, Merciful. [Yusufali 4:96] Ranks specially bestowed by Him, and Forgiveness and Mercy. For Allah is Oft-forgiving, Most Merciful. [Pickthal 4:96] Degrees of rank from Him, and forgiveness and mercy. Allah is ever Forgiving, Merciful. [Pooya/Ali Commentary 4:96] (see commentary for verse 95) [Shakir 4:97] Surely (as for) those whom the angels cause to die while they are unjust to their souls, they shall say: In what state were you? They shall say: We were weak in the earth. They shall say: Was not Allah's earth spacious, so that you should have migrated therein? So these it is whose abode is hell, and it is an evil resort [Yusufali 4:97] When angels take the souls of those who die in sin against their souls, they say: "In what (plight) Were ye?" They reply: "Weak and oppressed Were we in the earth." They say: "Was not the earth of Allah spacious enough for you to move yourselves away (From evil)?" Such men will find their abode in Hell,- What an evil refuge! - [Pickthal 4:97] Lo! as for those whom the angels take (in death) while they wrong themselves, (the angels) will ask: In what were ye engaged? They will say: We were oppressed in the land. (The angels) will say: Was not Allah's earth spacious that ye could have migrated therein? As for such, their habitation will be hell, an evil journey's end; [Pooya/Ali Commentary 4:97] Mustad-afin are those who neither let their disbelief lose its grip over them nor try to find a way leading to the right path. Their abode is hell-an evil destination.
If the proper observation of the obligations of the faith is not possible in the land of one's birth and dwelling, one can migrate to some other place on Allah's wide and spacious earth.
[Shakir 4:98] Except the weak from among the men and the children who have not in their power the means nor can they find a way (to escape); [Yusufali 4:98] Except those who are (really) weak and oppressed - men, women, and children - who have no means in their power, nor (a guide-post) to their way. [Pickthal 4:98] Except the feeble among men, and the women, and the children, who are unable to devise a plan and are not shown a way. [Pooya/Ali Commentary 4:98] Those who are helpless (on account of physical weakness), and can neither contrive a plan nor do they know the way, have been promised mercy and forgiveness. Aqa Mahdi Puya says:
The holy Imams of the Ahl ul Bayt have pointed out that this principle is also applicable to the followers of other religions whose mental capacity, by nature, is too weak to grasp the truth of Islam, or unfavourable circumstances, beyond their control, keep them in darkness, provided they do good and do not wilfully make mischief in the land.
[Shakir 4:99] So these, it may be, Allah will pardon them, and Allah is Pardoning, Forgiving. [Yusufali 4:99] For these, there is hope that Allah will forgive: For Allah doth blot out (sins) and forgive again and again. [Pickthal 4:99] As for such, it may be that Allah will pardon them. Allah is ever Clement, Forgiving. [Pooya/Ali Commentary 4:99] (see commentary for verse 98) [Shakir 4:100] And whoever flies in Allah's way, he will find in the earth many a place of refuge and abundant resources, and whoever goes forth from his house flying to Allah and His Messenger, and then death overtakes him, his reward is indeed with Allah and Allah is Forgiving, Merciful. [Yusufali 4:100] He who forsakes his home in the cause of Allah, finds in the earth Many a refuge, wide and spacious: Should he die as a refugee from home for Allah and His Messenger, His reward becomes due and sure with Allah: And Allah is Oft-forgiving, Most Merciful. [Pickthal 4:100] Whoso migrateth for the cause of Allah will find much refuge and abundance in the earth, and whoso forsaketh his home, a fugitive unto Allah and His messenger, and death overtaketh him, his reward is then incumbent on Allah. Allah is ever Forgiving, Merciful. [Pooya/Ali Commentary 4:100] Aqa Mahdi Puya says:
According to the holy Imams of the Ahl ul Bayt verses 95 to 100 (pertaining to hijrat) not only deal with physical migration but also signify the spiritual stride one takes to reject the cognitive self (I or ego) so as to absorb oneself into the universal self, like the Holy Prophet and his Ahl ul Bayt, who alone can guide such a journey.
Whether there is gain or not in this act but attachment with the spiritual leaders to follow into their footsteps, for the sake of Allah, brings complete peace of mind to the "emigre" and makes the material loss insignificant.
[Shakir 4:101] And when you journey in the earth, there is no blame on you if you shorten the prayer, if you fear that those who disbelieve will cause you distress, surely the unbelievers are your open enemy. [Yusufali 4:101] When ye travel through the earth, there is no blame on you if ye shorten your prayers, for fear the Unbelievers May attack you: For the Unbelievers are unto you open enemies. [Pickthal 4:101] And when ye go forth in the land, it is no sin for you to curtail (your) worship if ye fear that those who disbelieve may attack you. In truth the disbelievers are an open enemy to you. [Pooya/Ali Commentary 4:101] This verse refers to salat ul khawf (offering of salat while facing an enemy in a battle) and salat ul qasr (offering of salat during a journey)- curtailing the salat (zuhr, asr and isha) by half. The journey should be for a lawful purpose and for not less than (nearly) 27 miles. For details refer to books o fiqh. Aqa Mahdi Puya says:
Laysa alaykum junah or la junaha (used in several verses of the Quran) signifies the negation of obligation, but the Holy Prophet had acted as if it was an obligation, as per verse 158 of al-Baqarah. So salatul khawf and salatul qasr must be prayed in its curtailed form.
The conditional clause (if you fear) pertains to the form of prayer to be offered when there is imminent danger of an enemy attack, because the first part of the verse has already dealt with the form of prayer prescribed for a traveller. It must also be noted that the conditional clause does not restrict the order (to curtail prayer) to the circumstances of fear, because there was "fear" at that time at all hours. It is like the phrase in verse 23 of this surah which does not restrict the prohibition.
[Shakir 4:102] And when you are among them and keep up the prayer for them, let a party of them stand up with you, and let them take their arms; then when they have prostrated themselves let them go to your rear, and let another party who have not prayed come forward and pray with you, and let them take their precautions and their arms; (for) those who disbelieve desire that you may be careless of your arms and your luggage, so that they may then turn upon you with a sudden united attack, and there is no blame on you, if you are annoyed with rain or if you are sick, that you lay down your arms, and take your precautions; surely Allah has prepared a disgraceful chastisement for the unbelievers. [Yusufali 4:102] When thou (O Messenger) art with them, and standest to lead them in prayer, Let one party of them stand up (in prayer) with thee, Taking their arms with them: When they finish their prostrations, let them Take their position in the rear. And let the other party come up which hath not yet prayed - and let them pray with thee, Taking all precaution, and bearing arms: the Unbelievers wish, if ye were negligent of your arms and your baggage, to assault you in a single rush. But there is no blame on you if ye put away your arms because of the inconvenience of rain or because ye are ill; but take (every) precaution for yourselves. For the Unbelievers Allah hath prepared a humiliating punishment. [Pickthal 4:102] And when thou (O Muhammad) art among them and arrangest (their) worship for them, let only a party of them stand with thee (to worship) and let them take their arms. Then when they have performed their prostrations let them fall to the rear and let another party come that hath not worshipped and let them worship with thee, and let them take their precaution and their arms. Those who disbelieve long for you to neglect your arms and your baggage that they may attack you once for all. It is no sin for you to lay aside your arms, if rain impedeth you or ye are sick. But take your precaution. Lo! Allah prepareth for the disbelievers shameful punishment. [Pooya/Ali Commentary 4:102] Verse 102 lays down the method of offering congregational salat when an attack by the enemy is imminent. Even in such moments of danger, prayer can not be put off. So pre-eminently important the duty of offering salat is in the code of Islam that it must be offered in every circumstance and at the appointed hours. The religion of a faithful is continually present with him. It brings the individual (his self) into closer touch with his Lord, and his self escapes from enslavement to freedom. On the 10th of Muharram in 61 Hijra, Imam Husayn, while offering the dhibhin azim (see commentary of al-Saffat: 107), translated the ordinance of this verse into action. For three days the Imam, his friends and relatives were without food and water. From all sides they were surrounded by the enemy. At dawn the Imam asked his son Ali Akbar to recite the azan. Tayammum was performed. The Holy Imam led the congregational fajr salat. The devotees who stood in front of the Imam to guard the prayers fell on the ground when arrows shot by the enemy hit them. In the evening, the holy Imam was alone, every pore of his body a bleeding wound, he slid over the burning sand of Naynawa from his horse, and prayed the asr salat. Swords, arrows, spears, daggers, lances, stones hit him from all directions. The sacred blood of Muhammad, Ali and Fatimah flowed (from the Imam's body) in a stream over the sandy soil.
At Hudaybiyah the Muslims were fighting against the advance troopers of the infidels, commanded by Khalid bin Walid. The Holy Prophet asked Bilal to recite azan for zuhr prayers. When the salat was completed Khalid regreted very much to have missed the golden opportunity of attacking the Muslims while they were praying, and decided not to do it again next time. Through this verse Allah asked the Holy Prophet to adopt the method mentioned in it in future under such circumstances.
Do not infringe the prescribed law of prayer in any of its details. When out of danger or not journeying pray the salat in its proper, regular form as duly prescribed.
Kitaban mawqutan means it must be offered at appointed hours in every circumstance. The obligatory prayers are unavoidable so far as man is in possession of his senses.
[Shakir 4:103] Then when you have finished the prayer, remember Allah standing and sitting and reclining; but when you are secure (from danger) keep up prayer; surely prayer is a timed ordinance for the believers. [Yusufali 4:103] When ye pass (Congregational) prayers, celebrate Allah's praises, standing, sitting down, or lying down on your sides; but when ye are free from danger, set up Regular Prayers: For such prayers are enjoined on believers at stated times. [Pickthal 4:103] When ye have performed the act of worship, remember Allah, standing, sitting and reclining. And when ye are in safety, observe proper worship. Worship at fixed times hath been enjoined on the believers. [Pooya/Ali Commentary 4:103] (see commentary for verse 102) [Shakir 4:104] And be not weak hearted in pursuit of the enemy; if you suffer pain, then surely they (too) suffer pain as you suffer pain, and you hope from Allah what they do not hope; and Allah is Knowing, Wise. [Yusufali 4:104] And slacken not in following up the enemy: If ye are suffering hardships, they are suffering similar hardships; but ye have Hope from Allah, while they have none. And Allah is full of knowledge and wisdom. [Pickthal 4:104] Relent not in pursuit of the enemy. If ye are suffering, lo! they suffer even as ye suffer and ye hope from Allah that for which they cannot hope. Allah is ever Knower, Wise. [Pooya/Ali Commentary 4:104] The conduct of the hypocrites in the battle of Uhad has been referred to in this verse. Please refer to the commentary of verses 151 to 168 of Ali Imran.
[Shakir 4:105] Surely We have revealed the Book to you with the truth that you may judge between people by means of that which Allah has taught you; and be not an advocate on behalf of the treacherous. [Yusufali 4:105] We have sent down to thee the Book in truth, that thou mightest judge between men, as guided by Allah: so be not (used) as an advocate by those who betray their trust; [Pickthal 4:105] Lo! We reveal unto thee the Scripture with the truth, that thou mayst judge between mankind by that which Allah showeth thee. And be not thou a pleader for the treacherous; [Pooya/Ali Commentary 4:105] Aqa Mahdi Puya says:
Bashir, Mubashshir and Bashr, the sons of Ta-ma of Ubayraq tribe, had stolen some items from the house of the uncle of Qatada, and concealed them in the house of a Jew. When the theft was detected they put the blame on the Jew. Although the Jews were actively hostile to the Holy Prophet, he upheld the cause of justice, acquitted the accused Jew, and announced the three Muslim brothers guilty of theft. Justice has to be strictly applied whether the crime is committed by a friend or a foe. It was a time when every individual was very important for the small community of the Muslims. The tribe of Ubayraq was a large clan. Yet the Holy Prophet put justice above the exigencies of diplomacy.
The plural pronoun in verse 109 makes it clear that in verse 106 the Muslims have been asked, through the Holy Prophet, to beg forgiveness of Allah for expecting favouritism from the Holy Prophet. Verse 108 refers to the men of the tribe of Ubayraq who went to the Holy Prophet to plead for the offenders. Verse 107 clearly lays down the principle that there should be no pleading for those who deceive their own selves, because Allah does not love the treacherous and the iniquitous. People may support such offenders in this world but on the day of judgement no one will be able to plead for them. They will burn in hell for ever.
Many Muslims respect Yazid (and despots like him) as the rightful caliph (khalifatullah) although he was a Shaytan in human form, who mercilessly killed and destroyed the beloved children of the Holy Prophet. His supporters argue that the Holy Prophet may ask Allah's forgiveness for him and the despots like him. Verse 6 of al-Munafiqun says:
"Whether you ask forgiveness for them or do not ask, it is all the same; Allah will not forgive them."
The verdict of Allah is clear. To imagine that the tyrants will be pardoned, inspite of the expressed decree of the almighty Lord, is the worst type of hypocrisy.
If man turns to Allah and remembers Him in any condition of fear, shame or hope, mindful of eternal joy and pain, it develops an inner preventive force to combat the urge and tendency to commit individual or collective crimes. Verses 110 and 11 I say that the door of repentance, in order to seek forgiveness, is open for those who hurt their own selves, not others. He who earns the wages of sin does so for himself. No one shall bear the burden of another. Verse 112 refers to the offenders of Ubayraq tribe and lays down the principle that he who commits a mistake or iniquity (even if Muslim) and ascribes it to one who is innocent (even if non-Muslim) is guilty of calumny and brazen sin.
Verse 113 refers to the subterfuge the people of Ubayraq employed to mislead the Holy Prophet. The "book and wisdom" was with the Holy Prophet at all times. There is no interval of time in His giving existence to the Holy Prophet and bestowing the "book and wisdom" on him. Verse 2 of al-Najm and verse 7 of al-Duha confirm it.
In Najm: 7 the fa implies that there is no lapse of time between finding and guiding a being.
Verse 114 refers to the event mentioned in verse 105. The hypocrites in their counsels mostly talked in whispers because they knew that they were supporting falsehood; and the faithful openly talked of charity and goodness in their gatherings.
[Shakir 4:106] And ask forgiveness of Allah; surely Allah is Forgiving, Merciful. [Yusufali 4:106] But seek the forgiveness of Allah; for Allah is Oft-forgiving, Most Merciful. [Pickthal 4:106] And seek forgiveness of Allah. Lo! Allah is ever Forgiving, Merciful. [Pooya/Ali Commentary 4:106] (see commentary for verse 105) [Shakir 4:107] And do not plead on behalf of those who act unfaithfully to their souls; surely Allah does not love him who is treacherous, sinful; [Yusufali 4:107] Contend not on behalf of such as betray their own souls; for Allah loveth not one given to perfidy and crime: [Pickthal 4:107] And plead not on behalf of (people) who deceive themselves. Lo! Allah loveth not one who is treacherous and sinful. [Pooya/Ali Commentary 4:107] (see commentary for verse 105) [Shakir 4:108] They hide themselves from men and do not hide themselves from Allah, and He is with them when they meditate by night words which please Him not, and Allah encompasses what they do. [Yusufali 4:108] They may hide (Their crimes) from men, but they cannot hide (Them) from Allah, seeing that He is in their midst when they plot by night, in words that He cannot approve: And Allah Doth compass round all that they do. [Pickthal 4:108] They seek to hide from men and seek not to hide from Allah. He is with them when by night they hold discourse displeasing unto Him. Allah ever surroundeth what they do. [Pooya/Ali Commentary 4:108] (see commentary for verse 105) [Shakir 4:109] Behold! you are they who (may) plead for them in this world's life, but who will plead for them with Allah on the resurrection day, or who shall be their protector? [Yusufali 4:109] Ah! These are the sort of men on whose behalf ye may contend in this world; but who will contend with Allah on their behalf on the Day of Judgment, or who will carry their affairs through? [Pickthal 4:109] Ho! ye are they who pleaded for them in the life of the world. But who will plead with Allah for them on the Day of Resurrection, or who will then be their defender? [Pooya/Ali Commentary 4:109] (see commentary for verse 105) [Shakir 4:110] And whoever does evil or acts unjustly to his soul, then asks forgiveness of Allah, he shall find Allah Forgiving, Merciful. [Yusufali 4:110] If any one does evil or wrongs his own soul but afterwards seeks Allah's forgiveness, he will find Allah Oft-forgiving, Most Merciful. [Pickthal 4:110] Yet whoso doeth evil or wrongeth his own soul, then seeketh pardon of Allah, will find Allah Forgiving, Merciful. [Pooya/Ali Commentary 4:110] (see commentary for verse 105) [Shakir 4:111] And whoever commits a sin, he only commits it against his own soul; and Allah is Knowing, Wise. [Yusufali 4:111] And if any one earns sin. he earns it against His own soul: for Allah is full of knowledge and wisdom. [Pickthal 4:111] Whoso committeth sin committeth it only against himself. Allah is ever Knower, Wise. [Pooya/Ali Commentary 4:111] (see commentary for verse 105) [Shakir 4:112] And whoever commits a fault or a sin, then accuses of it one innocent, he indeed takes upon himself the burden of a calumny and a manifest sin. [Yusufali 4:112] But if any one earns a fault or a sin and throws it on to one that is innocent, He carries (on himself) (Both) a falsehood and a flagrant sin. [Pickthal 4:112] And whoso committeth a delinquency or crime, then throweth (the blame) thereof upon the innocent, hath burdened himself with falsehood and a flagrant crime. [Pooya/Ali Commentary 4:112] (see commentary for verse 105) [Shakir 4:113] And were it not for Allah's grace upon you and His mercy a party of them had certainly designed to bring you to perdition and they do not bring (aught) to perdition but their own souls, and they shall not harm you in any way, and Allah has revealed to you the Book and the wisdom, and He has taught you what you did not know, and Allah's grace on you is very great. [Yusufali 4:113] But for the Grace of Allah to thee and his Mercy, a party of them would certainly have plotted to lead thee astray. But (in fact) they will only Lead their own souls astray, and to thee they can do no harm in the least. For Allah hath sent down to thee the Book and wisdom and taught thee what thou Knewest not (before): And great is the Grace of Allah unto thee. [Pickthal 4:113] But for the grace of Allah upon thee (Muhammad), and His mercy, a party of them had resolved to mislead thee, but they will mislead only themselves and they will hurt thee not at all. Allah revealeth unto thee the Scripture and wisdom, and teacheth thee that which thou knewest not. The grace of Allah toward thee hath been infinite. [Pooya/Ali Commentary 4:113] (see commentary for verse 105) [Shakir 4:114] There is no good in most of their secret counsels except (in his) who enjoins charity or goodness or reconciliation between people; and whoever does this seeking Allah's pleasure, We will give him a mighty reward. [Yusufali 4:114] In most of their secret talks there is no good: But if one exhorts to a deed of charity or justice or conciliation between men, (Secrecy is permissible): To him who does this, seeking the good pleasure of Allah, We shall soon give a reward of the highest (value). [Pickthal 4:114] There is no good in much of their secret conferences save (in) him who enjoineth almsgiving and kindness and peace-making among the people. Whoso doeth that, seeking the good pleasure of Allah, We shall bestow on him a vast reward. [Pooya/Ali Commentary 4:114] (see commentary for verse 105) [Shakir 4:115] And whoever acts hostilely to the Messenger after that guidance has become manifest to him, and follows other than the way of the believers, We will turn him to that to which he has (himself) turned and make him enter hell; and it is an evil resort. [Yusufali 4:115] If anyone contends with the Messenger even after guidance has been plainly conveyed to him, and follows a path other than that becoming to men of Faith, We shall leave him in the path he has chosen, and land him in Hell,- what an evil refuge! [Pickthal 4:115] And whoso opposeth the messenger after the guidance (of Allah) hath been manifested unto him, and followeth other than the believer's way, We appoint for him that unto which he himself hath turned, and expose him unto hell - a hapless journey's end! [Pooya/Ali Commentary 4:115] Aqa Mahdi Puya says:
This verse clearly says that a true believer neither can oppose the Holy Prophet (his judgements, decisions and instructions) nor differ, deviate or depart from his teachings and commands. He has to obey and follow him in every walk of life, like those believers who are closely attached with him and whose way of life has become just like his way of life. Refer to the commentary of verse 65 of this surah.
If ijma means the conduct of the majority of Muslims which may have no connection with the teachings and commands of the Holy Prophet, then its introduction and application shall take them to hell.
Please refer to the commentary of Baqarah: 2 to 5 (on page 51); 97 and 98 (on page 105) to know how the companions of the Holy Prophet displeased him by disobeying his commands.
[Shakir 4:116] Surely Allah does not forgive that anything should be associated with Him, and He forgives what is besides this to whom He pleases; and whoever associates anything with Allah, he indeed strays off into a remote error. [Yusufali 4:116] Allah forgiveth not (The sin of) joining other gods with Him; but He forgiveth whom He pleaseth other sins than this: one who joins other gods with Allah, Hath strayed far, far away (from the right). [Pickthal 4:116] Lo! Allah pardoneth not that partners should be ascribed unto Him. He pardoneth all save that to whom He will. Whoso ascribeth partners unto Allah hath wandered far astray. [Pooya/Ali Commentary 4:116] Polytheism is an unpardonable sin. Although it does not affect His glory in the least, but by destroying the faculty of reason, it renders man incapable of any spiritual progress; therefore, a polytheist can never attain heavenly bliss.
[Shakir 4:117] They do not call besides Him on anything but idols, and they do not call on anything but a rebellious Shaitan. [Yusufali 4:117] (The Pagans), leaving Him, call but upon female deities: They call but upon satan the persistent rebel! [Pickthal 4:117] They invoke in His stead only females; they pray to none else than Satan, a rebel [Pooya/Ali Commentary 4:117] Aqa Mahdi Puya says:
Inatha (females) refers to the historical motive of idolatry. In primitive ages man could not understand any productive action except the sexual relationship. The pagans thought that their idols were the daughters of God. The cult of goddesses had been almost universal, partly through the association of maternity. The goddess was the fountain and source of human life. Inatha also signifies inanimate things as trees, stones and wood.
Through verse 49 of al-Dhariyat (We created pairs of everything) the Quran guides the idolworshippers to get rid of their stupid delusion.
The idolworshippers, in fact, submit to Shaytan who, devoid of good, invites his followers to lawlessness, anarchy and evil.
[Shakir 4:118] Allah has cursed him; and he said: Most certainly I will take of Thy servants an appointed portion: [Yusufali 4:118] Allah did curse him, but he said: "I will take of Thy servants a portion Marked off; [Pickthal 4:118] Whom Allah cursed, and he said: Surely I will take of Thy bondmen an appointed portion, [Pooya/Ali Commentary 4:118] The accursed Shaytan's share (determined in regard to time) implies his ability to lead man astray from the path of faith and truth.
"To alter Allah's creation" means using created things for a purpose other than what they have been created to fulfil.
If khalq is interpreted as the system planned by Allah to operate His creation and legislation, it should not be stretched out of proportion so as to jeopardise the omnipotence of the divine authority.
"To slit the ears of animals" refers to the slitting the ears of animals by invoking the names of their gods and goddesses by the pagan Arabs, so that those animals could not be slaughtered or used for gainful purposes.
Whatever the promises Shaytan makes, whatever the desires he enkindles, and whatever the hopes he rouses in men, are no more than delusions. The abode of those who follow him is hell from which they will find no escape.
[Shakir 4:119] And most certainly I will lead them astray and excite in them vain desires, and bid them so that they shall slit the ears of the cattle, and most certainly I will bid them so that they shall alter Allah's creation; and whoever takes the Shaitan for a guardian rather than Allah he indeed shall suffer a manifest loss. [Yusufali 4:119] "I will mislead them, and I will create in them false desires; I will order them to slit the ears of cattle, and to deface the (fair) nature created by Allah." Whoever, forsaking Allah, takes satan for a friend, hath of a surety suffered a loss that is manifest. [Pickthal 4:119] And surely I will lead them astray, and surely I will arouse desires in them, and surely I will command them and they will cut the cattle' ears, and surely I will command them and they will change Allah's creation. Whoso chooseth Satan for a patron instead of Allah is verily a loser and his loss is manifest. [Pooya/Ali Commentary 4:119] (see commentary for verse 118) [Shakir 4:120] He gives them promises and excites vain desires in them; and the Shaitan does not promise them but to deceive. [Yusufali 4:120] Satan makes them promises, and creates in them false desires; but satan's promises are nothing but deception. [Pickthal 4:120] He promiseth them and stirreth up desires in them, and Satan promiseth them only to beguile. [Pooya/Ali Commentary 4:120] (see commentary for verse 118) [Shakir 4:121] These are they whose abode is hell, and they shall not find any refuge from it. [Yusufali 4:121] They (his dupes) will have their dwelling in Hell, and from it they will find no way of escape. [Pickthal 4:121] For such, their habitation will be hell, and they will find no refuge therefrom. [Pooya/Ali Commentary 4:121] (see commentary for verse 118) [Shakir 4:122] And (as for) those who believe and do good, We will make them enter into gardens beneath which rivers flow, to abide therein for ever; (it is) a promise of Allah, true (indeed), and who is truer of word than Allah? [Yusufali 4:122] But those who believe and do deeds of righteousness,- we shall soon admit them to gardens, with rivers flowing beneath,-to dwell therein for ever. Allah's promise is the truth, and whose word can be truer than Allah's? [Pickthal 4:122] But as for those who believe and do good works We shall bring them into Gardens underneath which rivers flow, wherein they will abide for ever. It is a promise from Allah in truth; and who can be more truthful than Allah in utterance? [Pooya/Ali Commentary 4:122] Refer to the commentary of al-Baqarah: 25 and 266; and Ali Imran: 198.
[Shakir 4:123] (This) shall not be in accordance with your vain desires nor in accordance with the vain desires of the followers of the Book; whoever does evil, he shall be requited with it, and besides Allah he will find for himself neither a guardian nor a helper. [Yusufali 4:123] Not your desires, nor those of the People of the Book (can prevail): whoever works evil, will be requited accordingly. Nor will he find, besides Allah, any protector or helper. [Pickthal 4:123] It will not be in accordance with your desires, nor the desires of the People of the Scripture. He who doeth wrong will have the recompense thereof, and will not find against Allah any protecting friend or helper. [Pooya/Ali Commentary 4:123] Mere wish and desire, shorn of good deeds, will not avail anything. Neither the Jews, nor the Christians, nor the Muslims are the favourites of Allah. Whosoever does good will be rewarded, and whosoever does evil will be punished. This is the Islamic law of requital. The proviso "and a believer" is vital, for without right faith (Islam) good deeds are meaningless.
So far as spiritual merits are concerned there is no difference between man and woman. Refer to Ali Imran: 195.
[Shakir 4:124] And whoever does good deeds whether male or female and he (or she) is a believer-- these shall enter the garden, and they shall not be dealt with a jot unjustly. [Yusufali 4:124] If any do deeds of righteousness,- be they male or female - and have faith, they will enter Heaven, and not the least injustice will be done to them. [Pickthal 4:124] And whoso doeth good works, whether of male or female, and he (or she) is a believer, such will enter paradise and they will not be wronged the dint in a date-stone. [Pooya/Ali Commentary 4:124] (see commentary for verse 123) [Shakir 4:125] And who has a better religion than he who submits himself entirely to Allah? And he is the doer of good (to others) and follows the faith of Ibrahim, the upright one, and Allah took Ibrahim as a friend. [Yusufali 4:125] Who can be better in religion than one who submits his whole self to Allah, does good, and follows the way of Abraham the true in Faith? For Allah did take Abraham for a friend. [Pickthal 4:125] Who is better in religion than he who surrendereth his purpose to Allah while doing good (to men) and followeth the tradition of Abraham, the upright? Allah (Himself) chose Abraham for friend. [Pooya/Ali Commentary 4:125] Submission to Allah (Islam) is the only religion approved by Allah.
Hanif means wholly devoted to the right path. Refer to the commentary of al-Baqarah: 124 to understand why millata ibrahima hanifa has been repeatedly used in the Quran as identical to Islam. The mission of Ibrahim was universal while the teachings of Musa and Isa were restricted to the Jews.
Wajha literally means face. In the Quran it is used to refer to the distinctive aspects of a being. Man is recognised by his cognitive self; Allah is distinguished by His absolute universal excellence. See commentary of al-Baqarah: 112.
[Shakir 4:126] And whatever is in the heavens and whatever is in the earth is Allah's; and Allah encompasses all things. [Yusufali 4:126] But to Allah belong all things in the heavens and on earth: And He it is that Encompasseth all things. [Pickthal 4:126] Unto Allah belongeth whatsoever is in the heavens and whatsoever is in the earth. Allah ever surroundeth all things. [Pooya/Ali Commentary 4:126] Refer to the commentary of al-Baqarah: 255.
[Shakir 4:127] And they ask you a decision about women. Say: Allah makes known to you His decision concerning them, and that which is recited to you in the Book concerning female orphans whom you do not give what is appointed for them while you desire to marry them, and concerning the weak among children, and that you should deal towards orphans with equity; and whatever good you do, Allah surely knows it. [Yusufali 4:127] They ask thy instruction concerning the women say: Allah doth instruct you about them: And (remember) what hath been rehearsed unto you in the Book, concerning the orphans of women to whom ye give not the portions prescribed, and yet whom ye desire to marry, as also concerning the children who are weak and oppressed: that ye stand firm for justice to orphans. There is not a good deed which ye do, but Allah is well-acquainted therewith. [Pickthal 4:127] They consult thee concerning women. Say: Allah giveth you decree concerning them, and the Scripture which hath been recited unto you (giveth decree), concerning female orphans and those unto whom ye give not that which is ordained for them though ye desire to marry them, and (concerning) the weak among children, and that ye should deal justly with orphans. Whatever good ye do, lo! Allah is ever Aware of it. [Pooya/Ali Commentary 4:127] The divine decrees concerning women have already been dealt with in verses 3 to 35 of this surah.
Refer to the commentary of al-Baqarah: 220 and al-Nisa: 4 for yataman nisa-the orphan women.
[Shakir 4:128] And if a woman fears ill usage or desertion on the part of her husband, there is no blame on them, if they effect a reconciliation between them, and reconciliation is better, and avarice has been made to be present in the (people's) minds; and if you do good (to others) and guard (against evil), then surely Allah is aware of what you do. [Yusufali 4:128] If a wife fears cruelty or desertion on her husband's part, there is no blame on them if they arrange an amicable settlement between themselves; and such settlement is best; even though men's souls are swayed by greed. But if ye do good and practise self-restraint, Allah is well-acquainted with all that ye do. [Pickthal 4:128] If a woman feareth ill treatment from her husband, or desertion, it is no sin for them twain if they make terms of peace between themselves. Peace is better. But greed hath been made present in the minds (of men). If ye do good and keep from evil, lo! Allah is ever Informed of what ye do. [Pooya/Ali Commentary 4:128] Avarice is a part of man's nature, but if one gives more as a present to the other as a favour (ihsan) and both safeguard themselves with full awareness of Allah's laws (taqwa) there can be reconciliation between the dissatisfied pair of husband and wife, because peace is an excellent thing. It is reported that Khuwaylad, the ageing wife of Salma bin Nafi, who wanted to marry another woman after divorcing her, came to the Holy Prophet and said that she was prepared to forego her conjugal right if her husband did not divorce her. This verse was revealed on that occasion.
[Shakir 4:129] And you have it not in your power to do justice between wives, even though you may wish (it), but be not disinclined (from one) with total disinclination, so that you leave her as it were in suspense; and if you effect a reconciliation and guard (against evil), then surely Allah is Forgiving, Merciful. [Yusufali 4:129] Ye are never able to be fair and just as between women, even if it is your ardent desire: But turn not away (from a woman) altogether, so as to leave her (as it were) hanging (in the air). If ye come to a friendly understanding, and practise self-restraint, Allah is Oft-forgiving, Most Merciful. [Pickthal 4:129] Ye will not be able to deal equally between (your) wives, however much ye wish (to do so). But turn not altogether away (from one), leaving her as in suspense. If ye do good and keep from evil, lo! Allah is ever Forgiving, Merciful. [Pooya/Ali Commentary 4:129] Refer to the commentary of verse 3 of this surah.
Howsoever one may try one will never be able to treat one's wives equally to fulfil the demands of justice, but one can at least avoid inclination to any wife exclusively so that the others may not be left suspended. One may not be able to observe perfect equality among one's wives in respect of love and attachment, yet one is not, on that account, by any means warranted in showing voluntary favours exclusively to any wife to the utter neglect of the others. The lives of the Holy Prophet and his Ahl ul Bayt are a model, in this connection, to all Muslims. They did not even perform ablution in the house of the wife whose "turn" was terminated. In all events ihsan and taqwa are the best means to effect reconciliation and harmony.
[Shakir 4:130] And if they separate, Allah will render them both free from want out of His ampleness, and Allah is Ample-giving, Wise. [Yusufali 4:130] But if they disagree (and must part), Allah will provide abundance for all from His all-reaching bounty: for Allah is He that careth for all and is Wise. [Pickthal 4:130] But if they separate, Allah will compensate each out of His abundance. Allah is ever All-Embracing, All-Knowing. [Pooya/Ali Commentary 4:130] If both decide to separate in an approved and legal way, after all attempts at reconciliation have failed, Allah promises His grace and bounties for both of them.
[Shakir 4:131] And whatever is in the heavens and whatever is in the earth is Allah's and certainly We enjoined those who were given the Book before you and (We enjoin) you too that you should be careful of (your duty to) Allah; and if you disbelieve, then surely whatever is in the heavens and whatever is in the earth is Allah's and Allah is Self-sufficient, Praise-worthy. [Yusufali 4:131] To Allah belong all things in the heavens and on earth. Verily we have directed the People of the Book before you, and you (o Muslims) to fear Allah. But if ye deny Him, lo! unto Allah belong all things in the heavens and on earth, and Allah is free of all wants, worthy of all praise. [Pickthal 4:131] Unto Allah belongeth whatsoever is in the heavens and whatsoever is in the earth. And We charged those who received the Scripture before you, and (We charge) you, that ye keep your duty toward Allah. And if ye disbelieve, lo! unto Allah belongeth whatsoever is in the heavens and whatsoever is in the earth, and Allah is ever Absolute, Owner of Praise. [Pooya/Ali Commentary 4:131] For "all that is in the heavens and the earth belongs to Allah" see commentary of al-Baqarah: 255. The commands of the almighty, self-sufficient and glorious Lord are to be carried out most implicitly and in every little detail, which is only possible for those who safeguard themselves with full awareness of Allah's laws. Aqa Mahdi Puya says:
The whole universe is administered by Allah's laws, therefore, man who is a part of the whole, cannot be unmindful of the universal laws and act in contradiction to the operation of such laws, physical as well as spiritual, because he is not independent of their application. Only Allah, the creator of these laws, is independent and self-sufficient.
[Shakir 4:132] And whatever is in the heavens and whatever is in the earth is Allah's, and Allah is sufficient as a Protector. [Yusufali 4:132] Yea, unto Allah belong all things in the heavens and on earth, and enough is Allah to carry through all affairs. [Pickthal 4:132] Unto Allah belongeth whatsoever is in the heavens and whatsoever is in the earth. And Allah is sufficient as Defender. [Pooya/Ali Commentary 4:132] (see commentary for verse 131) [Shakir 4:133] If He please, He can make you pass away, O people! and bring others; and Allah has the power to do this. [Yusufali 4:133] If it were His will, He could destroy you, o mankind, and create another race; for He hath power this to do. [Pickthal 4:133] If He will, He can remove you, O people, and produce others (in your stead). Allah is Able to do that. [Pooya/Ali Commentary 4:133] If mankind acts against the will of Allah (manifest in the laws made by Him) it shall be wiped out from the face of the earth, and He will replace them with other creatures. He does what He wills. Refer to al-Fajr: 6 to 13 and al-Shams: 11 to 15.
[Shakir 4:134] Whoever desires the reward of this world, then with Allah is the reward of this world and the hereafter; and Allah is Hearing, Seeing. [Yusufali 4:134] If any one desires a reward in this life, in Allah's (gift) is the reward (both) of this life and of the hereafter: for Allah is He that heareth and seeth (all things). [Pickthal 4:134] Whoso desireth the reward of the world, (let him know that) with Allah is the reward of the world and the Hereafter. Allah is ever Hearer, Seer. [Pooya/Ali Commentary 4:134] (no commentary available for this verse) [Shakir 4:135] O you who believe! be maintainers of justice, bearers of witness of Allah's sake, though it may be against your own selves or (your) parents or near relatives; if he be rich or poor, Allah is nearer to them both in compassion; therefore do not follow (your) low desires, lest you deviate; and if you swerve or turn aside, then surely Allah is aware of what you do. [Yusufali 4:135] O ye who believe! stand out firmly for justice, as witnesses to Allah, even as against yourselves, or your parents, or your kin, and whether it be (against) rich or poor: for Allah can best protect both. Follow not the lusts (of your hearts), lest ye swerve, and if ye distort (justice) or decline to do justice, verily Allah is well-acquainted with all that ye do. [Pickthal 4:135] O ye who believe! Be ye staunch in justice, witnesses for Allah, even though it be against yourselves or (your) parents or (your) kindred, whether (the case be of) a rich man or a poor man, for Allah is nearer unto both (them ye are). So follow not passion lest ye lapse (from truth) and if ye lapse or fall away, then lo! Allah is ever Informed of what ye do. [Pooya/Ali Commentary 4:135] Aqa Mahdi Puya says:
The translation of this verse contains the clear guidance of maintaining justice without fear or favour.
According to Ma-idah: 8, justice and taqwa go together inseparably. Shiba: 46 also urges man to stand for Allah individually and collectively. [Shakir 4:136] O you who believe! believe in Allah and His Messenger and the Book which He has revealed to His Messenger and the Book which He revealed before; and whoever disbelieves in Allah and His angels and His messengers and the last day, he indeed strays off into a remote error. [Yusufali 4:136] O ye who believe! Believe in Allah and His Messenger, and the scripture which He hath sent to His Messenger and the scripture which He sent to those before (him). Any who denieth Allah, His angels, His Books, His Messengers, and the Day of Judgment, hath gone far, far astray. [Pickthal 4:136] O ye who believe! Believe in Allah and His messenger and the Scripture which He hath revealed unto His messenger, and the Scripture which He revealed aforetime. Whoso disbelieveth in Allah and His angels and His scriptures and His messengers and the Last Day, he verily hath wandered far astray. [Pooya/Ali Commentary 4:136] There is no phase of believer's life which the religion of Allah, preached through a messenger par excellence, leaves untouched. Nothing that a believer does or even thinks lies outside the authority of Allah, His messenger and his Ahl ul Bayt. Therefore, belief in and obedience to Allah, His messenger and his successors (ulil amr-see commentary of verse 59 of this surah) has been ordained .
The religion of Allah, Islam, is a universal religion. So belief in all the messengers of Allah and the books revealed to them is also essential. See al-Baqarah: 136, 285; Ali Imran 84, and Nisa: 152.
[Shakir 4:137] Surely (as for) those who believe then disbelieve, again believe and again disbelieve, then increase in disbelief, Allah will not forgive them nor guide them in the (right) path. [Yusufali 4:137] Those who believe, then reject faith, then believe (again) and (again) reject faith, and go on increasing in unbelief,- Allah will not forgive them nor guide them nor guide them on the way. [Pickthal 4:137] Lo! those who believe, then disbelieve and then (again) believe, then disbelieve, and then increase in disbelief, Allah will never pardon them, nor will He guide them unto a way. [Pooya/Ali Commentary 4:137] As has been mentioned in Ali Imran: 90 and 91, for those who backslide, having once come in to faith (like the Jews and the hypocrites in the life time of the Holy Prophet and after his departure), and go on wavering wilfully, there is no guidance. A painful doom awaits them. Bashshir (generally used for giving glad tidings) has been used here to ridicule the hypocrites contemptuously.
[Shakir 4:138] Announce to the hypocrites that they shall have a painful chastisement: [Yusufali 4:138] To the Hypocrites give the glad tidings that there is for them (but) a grievous penalty;- [Pickthal 4:138] Bear unto the hypocrites the tidings that for them there is a painful doom; [Pooya/Ali Commentary 4:138] (see commentary for verse 137) [Shakir 4:139] Those who take the unbelievers for guardians rather than believers. Do they seek honor from them? Then surely all honor is for Allah. [Yusufali 4:139] Yea, to those who take for friends unbelievers rather than believers: is it honour they seek among them? Nay,- all honour is with Allah. [Pickthal 4:139] Those who chose disbelievers for their friends instead of believers! Do they look for power at their hands? Lo! all power appertaineth to Allah. [Pooya/Ali Commentary 4:139] Instead of taking unbelievers as their friends (to seek favours from them) people should prefer believers who depend on the grace and glory of Allah and seek His nearness and protection (refer to al-Fatihah: 4).
[Shakir 4:140] And indeed He has revealed to you in the Book that when you hear Allah's communications disbelieved in and mocked at do not sit with them until they enter into some other discourse; surely then you would be like them; surely Allah will gather together the hypocrites and the unbelievers all in hell. [Yusufali 4:140] Already has He sent you Word in the Book, that when ye hear the signs of Allah held in defiance and ridicule, ye are not to sit with them unless they turn to a different theme: if ye did, ye would be like them. For Allah will collect the hypocrites and those who defy faith - all in Hell:- [Pickthal 4:140] He hath already revealed unto you in the Scripture that, when ye hear the revelations of Allah rejected and derided, (ye) sit not with them (who disbelieve and mock) until they engage in some other conversation. Lo! in that case (if ye stayed) ye would be like unto them. Lo! Allah will gather hypocrites and disbelievers, all together, into hell; [Pooya/Ali Commentary 4:140] In verse 68 of al-An-am also the believers in Allah have been advised not to sit in the company of scoffers and blasphemers, otherwise they will be no different from them. As the guilt of the infidels and the hypocrites is the same, the punishment will also be the same-eternal burning in hell. Aqa Mahdi Puya says:
If the aim is to understand the truth, a meaningful discussion can be made with the critics of Islam as has been enjoined in verse 125 of al-Nahl. [Shakir 4:141] Those who wait for (some misfortune to befall) you then If you have a victory from Allah they say: Were we not with you? And i. there IS a chance for the unbelievers, they say: Did we not acquire the mastery over you and defend you from the believers? So Allah shall Judge between you on the day of resurrection, and Allah will by no means give the unbelievers a way against the believers. [Yusufali 4:141] (These are) the ones who wait and watch about you: if ye do gain a victory from Allah, they say: "Were we not with you?"- but if the unbelievers gain a success, they say (to them): "Did we not gain an advantage over you, and did we not guard you from the believers?" but Allah will judge betwixt you on the Day of Judgment. And never will Allah grant to the unbelievers a way (to triumphs) over the believers. [Pickthal 4:141] Those who wait upon occasion in regard to you and, if a victory cometh unto you from Allah, say: Are we not with you? and if the disbelievers meet with a success say: Had we not the mastery of you, and did we not protect you from the believers? - Allah will judge between you at the Day of Resurrection, and Allah will not give the disbelievers any way (of success) against the believers. [Pooya/Ali Commentary 4:141] "Allah will never give the unbelievers a way over the believers", is a divine promise to always keep an individual, among the believers, as the custodian of the true faith, who is from the Holy Prophet, and like him in purity of mind and soul. "I and Ali are from one divine light", said the Holy Prophet. It points to the existence of an Imam in every age. Aqa Mahdi Puya says:
The last sentence of this verse lays down a vital decree of legislation which governs the social, economic and political life of the Muslim community.
[Shakir 4:142] Surely the hypocrites strive to deceive Allah, and He shall requite their deceit to them, and when they stand up to prayer they stand up sluggishly; they do it only to be seen of men and do not remember Allah save a little. [Yusufali 4:142] The Hypocrites - they think they are over-reaching Allah, but He will over-reach them: When they stand up to prayer, they stand without earnestness, to be seen of men, but little do they hold Allah in remembrance; [Pickthal 4:142] Lo! the hypocrites seek to beguile Allah, but it is He Who beguileth them. When they stand up to worship they perform it languidly and to be seen of men, and are mindful of Allah but little; [Pooya/Ali Commentary 4:142] Refer to the commentary of al-Baqarah: 8 to 20. Aqa Mahdi Puya says:
Huwa khadi-uhum implies that He outwits them or requites them for their deceit. The literal meaning of khada is to deceive, but use of deception is not applicable to Allah. He gives the hypocrites and the unbelievers respite which ultimately cause their downfall.
The psychological state of some of the new converts has been discussed in the commentary of verses 8 to 20 of al-Baqarah.
Ali was the only one whose wajh (face) has been glorified by Allah because he never turned to any one or anything save Allah. Even today the Muslims acknowledge this unique merit of Ali by referring to him as karramallahu wajhahu (Allah generously honoured his face), whereas to others they refer to as radi-allahu anhu (may Allah be pleased with him).
[Shakir 4:143] Wavering between that (and this), (belonging) neither to these nor to those; and whomsoever Allah causes to err, you shall not find a way for him. [Yusufali 4:143] (They are) distracted in mind even in the midst of it,- being (sincerely) for neither one group nor for another whom Allah leaves straying,- never wilt thou find for him the way. [Pickthal 4:143] Swaying between this (and that), (belonging) neither to these nor to those. He whom Allah causeth to go astray, thou (O Muhammad) wilt not find a way for him: [Pooya/Ali Commentary 4:143] (see commentary for verse 142) [Shakir 4:144] O you who believe! do not take the unbelievers for friends rather than the believers; do you desire that you should give to Allah a manifest proof against yourselves? [Yusufali 4:144] O ye who believe! Take not for friends unbelievers rather than believers: Do ye wish to offer Allah an open proof against yourselves? [Pickthal 4:144] O ye who believe! Choose not disbelievers for (your) friends in place of believers. Would ye give Allah a clear warrant against you? [Pooya/Ali Commentary 4:144] Refer to the commentary of verse 139 of this surah.
[Shakir 4:145] Surely the hypocrites are in the lowest stage of the fire and you shall not find a helper for them. [Yusufali 4:145] The Hypocrites will be in the lowest depths of the Fire: no helper wilt thou find for them;- [Pickthal 4:145] Lo! the hypocrites (will be) in the lowest deep of the Fire, and thou wilt find no helper for them; [Pooya/Ali Commentary 4:145] The hypocrites are the hidden enemies of Allah, His messenger and his Ahl ul Bayt; therefore, they will be more severely punished than the open enemies, the infidels.
[Shakir 4:146] Except those who repent and amend and hold fast to Allah and are sincere in their religion to Allah, these are with the believers, and Allah will grant the believers a mighty reward. [Yusufali 4:146] Except for those who repent, mend (their lives) hold fast to Allah, and purify their religion as in Allah's sight: if so they will be (numbered) with the believers. And soon will Allah grant to the believers a reward of immense value. [Pickthal 4:146] Save those who repent and amend and hold fast to Allah and make their religion pure for Allah (only). Those are with the believers. And Allah will bestow on the believers an immense reward. [Pooya/Ali Commentary 4:146] Those who sincerely turn repentant to Allah, amend, hold fast to Allah and make their religion pure for Allah are with the believers. Holding fast to Allah is not possible unless a wasila (approach) is available as per verse 35 of al-Ma-idah.
[Shakir 4:147] Why should Allah chastise you if you are grateful and believe? And Allah is the Multiplier of rewards, Knowing [Yusufali 4:147] What can Allah gain by your punishment, if ye are grateful and ye believe? Nay, it is Allah that recogniseth (all good), and knoweth all things. [Pickthal 4:147] What concern hath Allah for your punishment if ye are thankful (for His mercies) and believe (in Him)? Allah was ever Responsive, Aware. [Pooya/Ali Commentary 4:147] The most benign Allah is not like the vindictive deities of paganism. Mercy, compassion and loving kindness are part and parcel of His essence, while His retributive justice is only called forth by the handiwork of the rebellious creatures who follow the accursed Shaytan. He is responsive to gratitude.
[Shakir 4:148] Allah does not love the public utterance of hurtful speech unless (it be) by one to whom injustice has been done; and Allah is Hearing, Knowing. [Yusufali 4:148] Allah loveth not that evil should be noised abroad in public speech, except where injustice hath been done; for Allah is He who heareth and knoweth all things. [Pickthal 4:148] Allah loveth not the utterance of harsh speech save by one who hath been wronged. Allah is ever Hearer, Knower. [Pooya/Ali Commentary 4:148] Islam bans all forms of calumny and slander, and interdicts the utterance likely to defame others unless it be for justifiable reason or to distinguish truth from falsehood-as done in verse 159 of al-Baqarah and verse 87 of Ali Imran wherein Allah, His servants and His angels curse those who conceal the clear signs and the guidance. Therefore, the followers of Muhammad and ali Muhammad curse the enemies of Allah and of His messenger and his Ahl ul Bayt.
[Shakir 4:149] If you do good openly or do it in secret or pardon an evil then surely Allah is Pardoning, Powerful. [Yusufali 4:149] Whether ye publish a good deed or conceal it or cover evil with pardon, verily Allah doth blot out (sins) and hath power (in the judgment of values). [Pickthal 4:149] If ye do good openly or keep it secret, or forgive evil, lo! Allah is ever Forgiving, Powerful. [Pooya/Ali Commentary 4:149] (no commentary available for this verse) [Shakir 4:150] Surely those who disbelieve in Allah and His messengers and (those who) desire to make a distinction between Allah and His messengers and say: We believe in some and disbelieve in others, and desire to take a course between (this and) that. [Yusufali 4:150] Those who deny Allah and His messengers, and (those who) wish to separate Allah from His messengers, saying: "We believe in some but reject others": And (those who) wish to take a course midway,- [Pickthal 4:150] Lo! those who disbelieve in Allah and His messengers, and seek to make distinction between Allah and His messengers, and say: We believe in some and disbelieve in others, and seek to choose a way in between; [Pooya/Ali Commentary 4:150] Refer to the commentary of al-Baqarah: 136 and 177. Aqa Mahdi Puya says:
The Holy Prophet was sent to mankind for all times. To say that his authority came to an end after his departure and thereafter the book of Allah is sufficient for us, is a declaration of revolt against Allah and His messenger.
[Shakir 4:151] These it is that are truly unbelievers, and We have prepared for the unbelievers a disgraceful chastisement. [Yusufali 4:151] They are in truth (equally) unbelievers; and we have prepared for unbelievers a humiliating punishment. [Pickthal 4:151] Such are disbelievers in truth; and for disbelievers We prepare a shameful doom. [Pooya/Ali Commentary 4:151] (see commentary for verse 150) [Shakir 4:152] And those who believe in Allah and His messengers and do not make a distinction between any of them-- Allah will grant them their rewards; and Allah is Forgiving, Merciful. [Yusufali 4:152] To those who believe in Allah and His messengers and make no distinction between any of the messengers, we shall soon give their (due) rewards: for Allah is Oft-forgiving, Most Merciful. [Pickthal 4:152] But those who believe in Allah and His messengers and make no distinction between any of them, unto them Allah will give their wages; and Allah was ever Forgiving, Merciful. [Pooya/Ali Commentary 4:152] (see commentary for verse 150) [Shakir 4:153] The followers of the Book ask you to bring down to them a book from heaven; so indeed they demanded of Musa a greater thing than that, for they said: Show us Allah manifestly; so the lightning overtook them on account of their injustice. Then they took the calf (for a god), after clear signs had come to them, but We pardoned this; and We gave to Musa clear authority. [Yusufali 4:153] The people of the Book ask thee to cause a book to descend to them from heaven: Indeed they asked Moses for an even greater (miracle), for they said: "Show us Allah in public," but they were dazed for their presumption, with thunder and lightning. Yet they worshipped the calf even after clear signs had come to them; even so we forgave them; and gave Moses manifest proofs of authority. [Pickthal 4:153] The people of the Scripture ask of thee that thou shouldst cause an (actual) Book to descend upon them from heaven. They asked a greater thing of Moses aforetime, for they said: Show us Allah plainly. The storm of lightning seized them for their wickedness. Then (even) after that) they chose the calf (for worship) after clear proofs (of Allah's Sovereignty) had come unto them. And We forgave them that! And We bestowed on Moses evident authority. [Pooya/Ali Commentary 4:153] Refer to the commentary of al-Baqarah: 51 and 55.
[Shakir 4:154] And We lifted the mountain (Sainai) over them at (the li taking of the covenant) and We said to them: Enter the door making obeisance; and We said to them: Do not exceed the limits of the Sabbath, and We made with them a firm covenant. [Yusufali 4:154] And for their covenant we raised over them (the towering height) of Mount (Sinai); and (on another occasion) we said: "Enter the gate with humility"; and (once again) we commanded them: "Transgress not in the matter of the sabbath." And we took from them a solemn covenant. [Pickthal 4:154] And We caused the Mount to tower above them at (the taking of) their covenant: and We bade them: Enter the gate, prostrate! and We bode them: Transgress not the Sabbath! and We took from them a firm covenant. [Pooya/Ali Commentary 4:154] Refer to the commentary of al-Baqarah: 58, 63, 65.
[Shakir 4:155] Therefore, for their breaking their covenant and their disbelief in the communications of Allah and their killing the prophets wrongfully and their saying: Our hearts are covered; nay! Allah set a seal upon them owing to their unbelief, so they shall not believe except a few. [Yusufali 4:155] (They have incurred divine displeasure): In that they broke their covenant; that they rejected the signs of Allah; that they slew the Messengers in defiance of right; that they said, "Our hearts are the wrappings (which preserve Allah's Word; We need no more)";- Nay, Allah hath set the seal on their hearts for their blasphemy, and little is it they believe;- [Pickthal 4:155] Then because of their breaking of their covenant, and their disbelieving in the revelations of Allah, and their slaying of the prophets wrongfully, and their saying: Our hearts are hardened - Nay, but Allah set a seal upon them for their disbelief, so that they believe not save a few - [Pooya/Ali Commentary 4:155] Refer to the commentary of al-Baqarah: 61, 87.
[Shakir 4:156] And for their unbelief and for their having uttered against Marium a grievous calumny. [Yusufali 4:156] That they rejected Faith; that they uttered against Mary a grave false charge; [Pickthal 4:156] And because of their disbelief and of their speaking against Mary a tremendous calumny; [Pooya/Ali Commentary 4:156] The Jews not only disbelieved in Isa but also spoke dreadful calumnies of Maryam, going to any length in accusing her of immorality. In the ancient Jewish "Life of Jesus" (the Toldoth Jeshu) it is written that she was seduced by Joseph, the son of Pandera, because she was under the impression that he was her betrothed. For this outrageous slander Allah had sealed their hearts (refer to the preceding verse).
[Shakir 4:157] And their saying: Surely we have killed the Messiah, Isa son of Marium, the messenger of Allah; and they did not kill him nor did they crucify him, but it appeared to them so (like Isa) and most surely those who differ therein are only in a doubt about it; they have no knowledge respecting it, but only follow a conjecture, and they killed him not for sure. [Yusufali 4:157] That they said (in boast), "We killed Christ Jesus the son of Mary, the Messenger of Allah";- but they killed him not, nor crucified him, but so it was made to appear to them, and those who differ therein are full of doubts, with no (certain) knowledge, but only conjecture to follow, for of a surety they killed him not:- [Pickthal 4:157] And because of their saying: We slew the Messiah, Jesus son of Mary, Allah's messenger - they slew him not nor crucified him, but it appeared so unto them; and lo! those who disagree concerning it are in doubt thereof; they have no knowledge thereof save pursuit of a conjecture; they slew him not for certain. [Pooya/Ali Commentary 4:157] The Jews boast and brag that they had slain Isa, but neither they slew him nor they crucified him. Allah raised him unto Himself. For details please refer to the commentary of Ali Imran: 55, which clearly expose the myth of crucifixion and resurrection of Isa.
Wama salabuhu (nor they crucified him) has been misinterpreted by the Ahmadi commentators. They say: "The words of the Quran do not deny the fact that Jesus was nailed to the cross and that he was wounded but did not die; and that he was taken away by a faithful disciple who put him in an open grave from where he escaped unnoticed; because he had prayed throughout the night before his arrest to be saved from the accursed death; and again reminded his Lord on the cross by saying: 'O Lord, my God, why has Thou forsaken me?"
The commentary of Ali Imran: 55 also deals with the conjectures of the Ahmadi commentators. They rely on the book corrupted by the Christian church and do not accept the clear words of the Quran (nor they crucified him).
As has been proved, on the authority of Christian books, in the commentary of Ali Imran: 55, it was another man who actually suffered the agony of crucifixion; and as recorded in the 80th psalm and in Daniel's vision Isa was raised to heaven.
Isa was ruhullah (spirit of Allah), therefore, he was not forsaken. A man forsaken by Allah cannot be His prophet.
[Shakir 4:158] Nay! Allah took him up to Himself; and Allah is Mighty, Wise. [Yusufali 4:158] Nay, Allah raised him up unto Himself; and Allah is Exalted in Power, Wise;- [Pickthal 4:158] But Allah took him up unto Himself. Allah was ever Mighty, Wise. [Pooya/Ali Commentary 4:158] (see commentary for verse 157) [Shakir 4:159] And there is not one of the followers of the Book but most certainly believes in this before his death, and on the day of resurrection he (Isa) shall be a witness against them. [Yusufali 4:159] And there is none of the People of the Book but must believe in him before his death; and on the Day of Judgment he will be a witness against them;- [Pickthal 4:159] There is not one of the People of the Scripture but will believe in him before his death, and on the Day of Resurrection he will be a witness against them - [Pooya/Ali Commentary 4:159] The Jews will ultimately believe in Isa and the Christians will recognise his true position when he will come down from heaven to assist and support Imam Muhammad bin Hasan al-Mahdi as a Muslim, and pray salat behind him. Islam will be the religion of the whole world. Then Isa will die and the Muslims will offer his funeral prayer. (Minhajus Sadiqin and Umdatul Bayan). Aqa Mahdi Puya says:
The Imams of the Ahl ul Bayt have said that Isa would come in this world again. The whole world will embrace Islam and believe in Isa and Al Mahdi, the representative of the Holy Prophet. All disputes will disappear before the death of Isa.
Imam Ali ibn abi Talib has said:
Whoever dies sees me; be he a believer or a hypocrite. To see Ali means to witness the truth. The personal pronoun (whoever) refers to Isa, or to one who dies, or both, because an authentic tradition of the Ahl ul Bayt says that Isa, a witness over all the people of the book, since the beginning to the end, will at last die. Therefore the pronoun refers to both. [Shakir 4:160] Wherefore for the iniquity of those who are Jews did We disallow to them the good things which had been made lawful for them and for their hindering many (people) from Allah's way. [Yusufali 4:160] For the iniquity of the Jews We made unlawful for them certain (foods) good and wholesome which had been lawful for them;- in that they hindered many from Allah's Way;- [Pickthal 4:160] Because of the wrongdoing of the Jews We forbade them good things which were (before) made lawful unto them, and because of their much hindering from Allah's way, [Pooya/Ali Commentary 4:160] The Jews corrupted the Tawrat, opposed Isa and plotted to kill him, and, in the days of the Holy Prophet, dissuaded many pagans from embracing Islam and hatched plots in league of the hypocrites to hinder the mission of the Holy Prophet by saying that he was not the promised prophet although they knew about his promised advent in their book (see al-Baqarah; 40).
Usury has been forbidden in the religion of Allah (see commentary of al-Baqarah: 275), and also in Tawrat:
You shall fear your God, and your brother shall live with you; you shall not charge interest when advancing him money nor add interest to the payment due for food supplied on credit. (Leviticus 25: 36 + 37)
Yet they always practised usury for usurping other's wealth unjustly. Their long and unbroken record of wrongdoing will land them in hell to suffer painful torment forever.
[Shakir 4:161] And their taking usury though indeed they were forbidden it and their devouring the property of people falsely, and We have prepared for the unbelievers from among them a painful chastisement. [Yusufali 4:161] That they took usury, though they were forbidden; and that they devoured men's substance wrongfully;- we have prepared for those among them who reject faith a grievous punishment. [Pickthal 4:161] And of their taking usury when they were forbidden it, and of their devouring people's wealth by false pretences, We have prepared for those of them who disbelieve a painful doom. [Pooya/Ali Commentary 4:161] (see commentary for verse 160) [Shakir 4:162] But the firm in knowledge among them and the believers believe in what has been revealed to. you and what was revealed before you, and those who keep up prayers and those who give the poor-rate and the believers in Allah and the last day, these it is whom We will give a mighty reward. [Yusufali 4:162] But those among them who are well-grounded in knowledge, and the believers, believe in what hath been revealed to thee and what was revealed before thee: And (especially) those who establish regular prayer and practise regular charity and believe in Allah and in the Last Day: To them shall We soon give a great reward. [Pickthal 4:162] But those of them who are firm in knowledge and the believers believe in that which is revealed unto thee, and that which was revealed before thee, especially the diligent in prayer and those who pay the poor-due, the believers in Allah and the Last Day. Upon these We shall bestow immense reward. [Pooya/Ali Commentary 4:162] For rasikhuna fil ilm refer to the commentary of Ali Imran: 7.
Verse 49 of al-Ankabut says that the Quran is in the hearts or chests of those who have been endowed with divine knowledge. It is a gift of Allah. No mortal had taught or tutored such men described as rasikhuna fil ilm in this verse. The Holy Prophet, Ali, Fatimah and the Imams in their progeny, historically, had never been taught and tutored by any individual or group, yet the Holy Prophet is the city of knowledge and Ali is its gate. They are the fountainhead of wisdom and indisputable authority on any branch of knowledge, physical as well as spiritual. Although the other human beings have also attained distinction in knowledge and learning but the Holy Prophet and his Ahl ul Bayt are the ultimate in awareness of all the divine laws governing the whole universe.
Please refer to the commentary of al-Baqarah: 136, 177 and 285; Ali Imran: 84, and Nisa: 136 and 152 for belief in all the messengers of Allah and the books given to them.
The Quran clearly states that all the infallible prophets and the messengers of Allah were the bearers of glad tidings and warners in order that there be no plea for mankind against Allah after these messengers had come to them with His commandments and guidance. Although the essence and origin of all revelations were similar, yet, as some of the prophets have been exalted over others (Baqarah: 253), the final message, the Quran, revealed to the last and the most superior messenger of Allah, the Holy Prophet, is complete and perfect in all dimensions and in its scope and application.
Several of the prophets are mentioned by name in the Quran while others are not. "For every people there was a messenger", says verse 36 of al-Nahl and also verse 24 of al-Fatir. All the messengers of Allah gave the glad tidings of the advent of the Holy Prophet. See commentary of al-Baqarah: 40. For kallamallah see commentary of al-Baqarah: 253. Aqa Mahdi Puya says:
Grammatically wal muqimin, like wal rasikhun, is in possessive and objective case, whereas wal mutunuz zakat and wal muminun are in nominative case. All commentators agree that in certain circumstances by giving the form of the possessive and objective case to the verb and the nominative case vice versa, it will receive a distinction for the sake of emphasis. According to a tradition A-isha observed that this is one of the mistakes committed by the scribes who wrote the Quran under the supervision of a committee appointed by Uthman but she and other companions, who used to criticise the government for less important issues did not object to it.
For awhina see commentary of al-Fatihah: 7.
The word Kama implies that in essence the revelation revealed to the Holy Prophet was similar to that which was revealed to other prophets and that he had the experience of all the specific forms and the manners of the revelations used separately for the earlier prophets (see commentary of al-Baqarah: 253). Qaba qawsayni aw adna (two bows or nearer) in verse 9 of al-Najm puts the Holy Prophet on the highest pedestal of the nearest nearness to Allah.
The well-known Persian poet Rumi says:
The holy name of Ahmed bears all the names of the prophets. Since the hundred-per-cent (out-and-out) has come, the lesser than that is certainly with us.
[Shakir 4:163] Surely We have revealed to you as We revealed to Nuh, and the prophets after him, and We revealed to Ibrahim and Ismail and Ishaq and Yaqoub and the tribes, and Isa and Ayub and Yunus and Haroun and Sulaiman and We gave to Dawood Psalms. [Yusufali 4:163] We have sent thee inspiration, as We sent it to Noah and the Messengers after him: we sent inspiration to Abraham, Isma'il, Isaac, Jacob and the Tribes, to Jesus, Job, Jonah, Aaron, and solomon, and to David We gave the Psalms. [Pickthal 4:163] Lo! We inspire thee as We inspired Noah and the prophets after him, as We inspired Abraham and Ishmael and Isaac and Jacob and the tribes, and Jesus and Job and Jonah and Aaron and Solomon, and as We imparted unto David the Psalms; [Pooya/Ali Commentary 4:163] (see commentary for verse 162) [Shakir 4:164] And (We sent) messengers We have mentioned to you before and messengers we have not mentioned to you; and to Musa, Allah addressed His Word, speaking (to him): [Yusufali 4:164] Of some messengers We have already told thee the story; of others We have not;- and to Moses Allah spoke direct;- [Pickthal 4:164] And messengers We have mentioned unto thee before and messengers We have not mentioned unto thee; and Allah spake directly unto Moses; [Pooya/Ali Commentary 4:164] (see commentary for verse 162) [Shakir 4:165] (We sent) messengers as the givers of good news and as warners, so that people should not have a plea against Allah after the (coming of) messengers; and Allah is Mighty, Wise. [Yusufali 4:165] Messengers who gave good news as well as warning, that mankind, after (the coming) of the messengers, should have no plea against Allah: For Allah is Exalted in Power, Wise. [Pickthal 4:165] Messengers of good cheer and of warning, in order that mankind might have no argument against Allah after the messengers. Allah was ever Mighty, Wise. [Pooya/Ali Commentary 4:165] (see commentary for verse 162) [Shakir 4:166] But Allah bears witness by what He has revealed to you that He has revealed it with His knowledge, and the angels bear witness (also); and Allah is sufficient as a witness. [Yusufali 4:166] But Allah beareth witness that what He hath sent unto thee He hath sent from His (own) knowledge, and the angels bear witness: But enough is Allah for a witness. [Pickthal 4:166] But Allah (Himself) testifieth concerning that which He hath revealeth unto thee; in His knowledge hath He revealed it; and the angels also testify. And Allah is sufficient Witness. [Pooya/Ali Commentary 4:166] Allah's testimony is the convincing force of the Quran, which represents His knowledge.
[Shakir 4:167] Surely (as for) those who disbelieve and hinder (men) from Allah's way, they indeed have strayed off into a remote [Yusufali 4:167] Those who reject Faith and keep off (men) from the way of Allah, have verily strayed far, far away from the Path. [Pickthal 4:167] Lo! those who disbelieve and hinder (others) from the way of Allah, they verily have wandered far astray. [Pooya/Ali Commentary 4:167] The translation of these verses are clear, and therefore should be carefully studied and kept in mind as a warning so that we may safeguard ourselves with full awareness of divine laws and commandment, obey and follow the teachings and sayings of the Holy Prophet, without ever deviating from his path.
[Shakir 4:168] Surely (as for) those who disbelieve and act unjustly Allah will not forgive them nor guide them to a path [Yusufali 4:168] Those who reject Faith and do wrong,- Allah will not forgive them nor guide them to any way- [Pickthal 4:168] Lo! those who disbelieve and deal in wrong, Allah will never forgive them, neither will He guide them unto a road, [Pooya/Ali Commentary 4:168] (see commentary for verse 167) [Shakir 4:169] Except the path of hell, to abide in it for ever, and this is easy to Allah. [Yusufali 4:169] Except the way of Hell, to dwell therein for ever. And this to Allah is easy. [Pickthal 4:169] Except the road of hell, wherein they will abide for ever. And that is ever easy for Allah. [Pooya/Ali Commentary 4:169] (see commentary for verse 167) [Shakir 4:170] O people! surely the Messenger has come to you with the truth from your Lord, therefore believe, (it shall be) good for you and If you disbelieve, then surely whatever is in the heavens and the earth is Allah's; and Allah is Knowing, Wise. [Yusufali 4:170] O Mankind! The Messenger hath come to you in truth from Allah: believe in him: It is best for you. But if ye reject Faith, to Allah belong all things in the heavens and on earth: And Allah is All-knowing, All-wise. [Pickthal 4:170] O mankind! The messenger hath come unto you with the Truth from your Lord. Therefor believe; (it is) better for you. But if ye disbelieve, still, lo! unto Allah belongeth whatsoever is in the heavens and the earth. Allah is ever Knower, Wise. [Pooya/Ali Commentary 4:170] (see commentary for verse 167) [Shakir 4:171] O followers of the Book! do not exceed the limits in your religion, and do not speak (lies) against Allah, but (speak) the truth; the Messiah, Isa son of Marium is only a messenger of Allah and His Word which He communicated to Marium and a spirit from Him; believe therefore in Allah and His messengers, and say not, Three. Desist, it is better for you; Allah is only one Allah; far be It from His glory that He should have a son, whatever is in the heavens and whatever is in the earth is His, and Allah is sufficient for a Protector. [Yusufali 4:171] O People of the Book! Commit no excesses in your religion: Nor say of Allah aught but the truth. Christ Jesus the son of Mary was (no more than) a messenger of Allah, and His Word, which He bestowed on Mary, and a spirit proceeding from Him: so believe in Allah and His messengers. Say not "Trinity" : desist: it will be better for you: for Allah is one Allah: Glory be to Him: (far exalted is He) above having a son. To Him belong all things in the heavens and on earth. And enough is Allah as a Disposer of affairs. [Pickthal 4:171] O People of the Scripture! Do not exaggerate in your religion nor utter aught concerning Allah save the truth. The Messiah, Jesus son of Mary, was only a messenger of Allah, and His word which He conveyed unto Mary, and a spirit from Him. So believe in Allah and His messengers, and say not "Three" - Cease! (it is) better for you! - Allah is only One Allah. Far is it removed from His Transcendent Majesty that He should have a son. His is all that is in the heavens and all that is in the earth. And Allah is sufficient as Defender. [Pooya/Ali Commentary 4:171] Please refer to the commentary of al-Fatihah: 7; al-Baqarah: 255; Ali Imran: 2, 45 to 63 for ghulu and taqsir, trinity, Maryam and Isa, and oneness and omnipotent authority of Allah.
[Shakir 4:172] The Messiah does by no means disdain that he should be a servant of Allah, nor do the angels who are near to Him, and whoever disdains His service and is proud, He will gather them all together to Himself. [Yusufali 4:172] Christ disdaineth nor to serve and worship Allah, nor do the angels, those nearest (to Allah): those who disdain His worship and are arrogant,-He will gather them all together unto Himself to (answer). [Pickthal 4:172] The Messiah will never scorn to be a slave unto Allah, nor will the favoured angels. Whoso scorneth His service and is proud, all such will He assemble unto Him; [Pooya/Ali Commentary 4:172] (see commentary for verse 171) [Shakir 4:173] Then as for those who believe and do good, He will pay them fully their rewards and give them more out of His grace; and as for those who disdain and are proud, He will chastise them with a painful chastisement. And they shall not find for themselves besides Allah a guardian or a helper [Yusufali 4:173] But to those who believe and do deeds of righteousness, He will give their (due) rewards,- and more, out of His bounty: But those who are disdainful and arrogant, He will punish with a grievous penalty; Nor will they find, besides Allah, any to protect or help them. [Pickthal 4:173] Then, as for those who believed and did good works, unto them will He pay their wages in full, adding unto them of His bounty; and as for those who were scornful and proud, them will He punish with a painful doom. And they will not find for them, against Allah, any protecting friend or helper. [Pooya/Ali Commentary 4:173] The basis of reward and punishment has been made clear in these verses. [DILP Note: The original text had split this verse into two, and therefore, this commentary applied to verses 173 and 174.]
[Shakir 4:174] O people! surely there has come to you manifest proof from your Lord and We have sent to you clear light. [Yusufali 4:174] O mankind! verily there hath come to you a convincing proof from your Lord: For We have sent unto you a light (that is) manifest. [Pickthal 4:174] O mankind! Now hath a proof from your Lord come unto you, and We have sent down unto you a clear light; [Pooya/Ali Commentary 4:174] According to the Ahl ul Bayt burhan (the finest, strongest and most valid evidence which necessarily implies truth and veracity as its consequence or concomitant) is the Holy Prophet. Aqa Mahdi Puya says:
Nuram mubina (a manifest light) is similar to imamum mubin in verse 12 of Ya Sin. Please refer to the commentary of al-Baqarah: 2 to know how they explain each other. In verses 35 to 38 of al-Nur it is stated that Allah guides unto His light (nur) whom He wills. The light is lit in the houses Allah has allowed to be exalted and His name remembered in them, when His praises are sung morning and evening by men whose attention is never drawn to the worldly gains, nor do they ever cease to remember Him. The light of guidance can never reach any man except through such men. They are the Holy Prophet and his holy Ahl ul Bayt, particularly chosen by Allah after thoroughly purifying them (Ahzab: 33).
Imam Jafar bin Muhammad al-Sadiq said:
Through us (the Ahl ul Bayt) Allah is recognised and worshipped.
[Shakir 4:175] Then as for those who believe in Allah and hold fast by Him, He will cause them to enter into His mercy and grace and guide them to Himself on a right path. [Yusufali 4:175] Then those who believe in Allah, and hold fast to Him,- soon will He admit them to mercy and grace from Himself, and guide them to Himself by a straight way. [Pickthal 4:175] As for those who believe in Allah, and hold fast unto Him, them He will cause to enter into His mercy and grace, and will guide them unto Him by a straight road. [Pooya/Ali Commentary 4:175] Refer to commentary of al-Baqarah: 256 and Ali Imran: 103.
[Shakir 4:176] They ask you for a decision of the law. Say: Allah gives you a decision concerning the person who has neither parents nor offspring; if a man dies (and) he has no son and he has a sister, she shall have half of what he leaves, and he shall be her heir she has no son; but if there be two (sisters), they shall have two-thirds of what he leaves; and if there are brethren, men and women, then the male shall have the like of the portion of two females; Allah makes clear to you, lest you err; and Allah knows all things. [Yusufali 4:176] They ask thee for a legal decision. Say: Allah directs (thus) about those who leave no descendants or ascendants as heirs. If it is a man that dies, leaving a sister but no child, she shall have half the inheritance: If (such a deceased was) a woman, who left no child, Her brother takes her inheritance: If there are two sisters, they shall have two-thirds of the inheritance (between them): if there are brothers and sisters, (they share), the male having twice the share of the female. Thus doth Allah make clear to you (His law), lest ye err. And Allah hath knowledge of all things. [Pickthal 4:176] They ask thee for a pronouncement. Say: Allah hath pronounced for you concerning distant kindred. If a man die childless and he have a sister, hers is half the heritage, and he would have inherited from her had she died childless. And if there be two sisters, then theirs are two-thirds of the heritage, and if they be brethren, men and women, unto the male is the equivalent of the share of two females. Allah expoundeth unto you, so that ye err not. Allah is Knower of all things. [Pooya/Ali Commentary 4:176] The law of inheritance mentioned in this verse is in continuation of verse 12 of this surah. Aqa Mahdi Puya says:
Kalalah means one who has no parents or children, in which case it implies the existence of brothers, sisters, uncles, aunts and their children.
In verse 12 of this surah kalalah implies the maternal relations, whereas, here, it refers to the paternal relatives.
Walad stands for an issue and not for a son only.
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