4.An-Nisa 13092020
|
ٱلنِّسَاء |
|
|
Classification |
|
|
Position |
Juzʼ 4–5 |
|
No. of Rukus |
24 |
|
No. of verses |
176 |
An-Nisa' (Arabic: ٱلنِّسَاء An-Nisāʾ,
"The Women")[1][2] is the fourth chapter (sūrah) of the Quran, with 176 verses (āyāt). The title derives from
the numerous references to women throughout the chapter,
including verses 4:34 and 4:127-130.[3]
· 3Exegesis
3.14:3 Institutions of Marriage &
Slavery
· 3.24:15-16 Unlawful sexual intercourse
· 3.44:34 Admonish, banish, and scourge
them
· 3.54:48 Idolatry and polytheism
· 3.74:69 Martyrs, and the righteous
· 3.94:89-90 Kill them
wherever you find them
· 3.114:127-130 Female orphans, desertion
by husband, and desirability of marital peace
· 3.134:157 Islamic view on Jesus' death
· 3.144:171 Islamic view of the Trinity
Verse Theme
Surah 4. An-Nisaa
1-1 Creation of mankind2-2 Property of the orphans3-3 Restrictions on number of
wives4-4 Obligation of dowry5-
5 Do not trust
property to feebleminded people6-6 Train the orphans to manage
their properties7-10 Laws of inheritance
11-11 Prescribed shares in
inheritance12-12 Inheritance of spouse's
property
13-14 Commandment to abide by
the limit of Allah15-16 Initial order relating to
the punishment for women guilty o fornication17-18 Acceptable vs Unacceptable
repentance19-19 Women should not be
treated as a part of Estate20-21 Do not take dowry back
from women22-22 Prohibition from marring
the wife of one's father
23-23 Women that are prohibited
for marriage-"Mahram"
relations24-24 Prohibited and permitted
marriages continued25-25 Permission for marriage
with slave girls26-28 Allah wishes to guide and
forgive29-30 Respect the ownership of
one another's properties31-32 Avoid heinous sins and do not be
jealous33-33 Laws of inheritance are
fixed34-35 Men are given authority
over women and Corrective measures for disobedient women and Arbitration in
family disputes36-38 Huquq-al-Ibad (rights of other human beings)39-42 Witnesses of the Rasools
on the Day of Judgement
43-43 Prohibition of drinking
liquor-2nd Order and Tayammum-a substitute for ablution
44-46 Behavior of the People of
the Book
47-50 Invitation of Iman to the
People of the Book and Mushrikin will not be forgiven
51-55 People of the Book tend to
take side of Shaitan
56-59 Fate of the unbelievers
and the believers and Who should the believers obey?
60-63 Hypocrites' attitude
towards the decision of the Prophet
64-68 One who disputes the
decision of the Prophet is not a believer
69-70 Believers will be in
excellent company in the hereafter
71-74 Be prepared for armed
conflict (Jihad)
75-76 Make Jihad to help the
oppressed
77-79 Fear Allah and not the
people and There is no escape from death
80-81 Obedience of the Rasool is
in fact the obedience of Allah
85-87 Respond to greetings with
even better greetings
88-91 Fight against hypocrisy
and hypocrites
92-93 Punishment for killing a
believer and laws of bloodwit
94-94 Investigate properly
before jumping to conclusion
95-96 Ranks of Mujahideen over
Non-Mujahideen
97-100 Oppressed should migrate
if possible and Reward for migration in the cause of Allah
116-121 Shirk is and
unforgivable sin and Pledge and Promises of Shaitan
122-124 Promise of Allah-who can
be truer than Allah in promise?
125-126 No one is better than a
Muslim
127-130 Establishment of justice
for women
131-134 Have fear of Allah in
your dealings
135-135 Stand firm for justice
148-152 Do not utter evil words
and Do not draw a line between Allah and His Rasools in obedience
160-162 Punishment to Jews for
their iniquities and Their only salvation is to become Muslims
172-173 Jesus was a Prophet and
worshipper of Allah
174-175 Mankind is asked to
believe in the message of Al-Quran
176-176 Legal decision relating
to the inheritance of childless persons
Verse [Section]
Complete
[24]
1-10
[1]
11-14
[2]
15-22
[3]
23-25
[4]
26-33
[5]
34-42
[6]
71-76
[10]
77-87
[11]
88-91
[12]
92-96
[13]
97-100
[14]
101-104
[15]
105-112
[16]
113-115
[17]
116-126
[18]
127-134
[19]
135-141
[20]
142-152
[21]
153-162
[22]
163-171
[23]
172-176
[24]
BLOG
Creation of Mankind
(4:1) O
men! Fear your Lord Who created you from a
single being and out of it created its
mate; and out of the two spread many men and women.1 Fear
Allah in Whose name you plead for rights, and heed the ties of kinship. Surely,
Allah is ever watchful over you.
4:1 ஒன்றே குலம்
05082022
“ ------------
எந்த இறைவனின் பெயரால் நீங்கள் மற்றவர்களிடம்
உரிமை கோருகிறீர்களோ அந்த இறைவனுக்கு அஞ்சிக்கொள்ளுங்கள்
இரத்த உறவுகளை சீர் குலைப்பதில் இருந்து விலகிக் கொள்ளுங்கள்
1. What
are the mutual rights of human beings, what are the principles on which a sound
and stable family life can be established, are questions that are discussed a
little further on in this surah. As an appropriate introduction to the subject,
the surah opens by exhorting the believers to fear God and to avoid courting
His displeasure, and by urging them to recognize that
2. all
human beings have sprung from the same root and that
3. all of
them are, therefore, of one another's flesh and blood. The
expression 'Who created you from a single being (nafs)' indicates that the
creation of the human species began with the creation of one individual. At
another place, the Qur'an specifies that the one person from whom the human
race spread in the world was Adam. (For
Adam being the progenitor of mankind see Towards Understanding the Qur'an, (Surah 2,
verses 31 f.) and (Surah
al-A'raf: 11), etc. - Ed.)
The details how out of that 'being' its mate was created are
4. not
known to us. The explanation which is generally given by the
commentators of the Qur'an and which is also found in the Bible is that Eve
was, created out of a rib of Adam. (The Talmud is even more detailed in that it
states that Eve was created out of Adam's thirteenth rib on the left side.)
5. The
Qur'an, however, is silent
6. on the
matter and the tradition which is adduced in support of this statement does
not mean what it is often thought to be.
7. It is
thus better that we leave the matter in the same state of ambiguity in which it
was left by God, rather than waste our time trying to determine, in detail, the
actual process of the creation of man's mate.
'The author alludes to, but does not quote, the
text of the following tradition:
Muslim, 'Rida'ah', 61 and 62; Tirmidhi, 'Talaq'' 12; Ahmad b. Hanbal, Musnad,
vol. 2, pp. 428, 449, 497, 530 and vol. 6, p. 279 - Ed.
(4:3)
If you fear that you might not treat the orphans justly, then marry the women
that seem good to you: two, or three, or four.4
If
you fear that you will not be able to treat them justly, then marry (only) one,5 or
marry from among those whom your right hands possess.6
This
will make it more likely that you will avoid injustice.
8. 5. Muslim
jurists are agreed that according to this verse the maximum number Of wives has
been fixed at four.
9. This
conclusion is also supported by traditions. It is reported that when Ghaylan,
the chief of Ta'if, embraced Islam he had nine wives. The Prophet (peace be on
him) ordered him to keep only four wives and divorce the rest. Another person,
Nawfal b. Mu'awiyah, had five wives. The Prophet (peace be on him) ordered him
to divorce one of them. (For the relevant traditions see the comments of Ibn
Kathir and Qurtubi on this verse - Ed.)
This verse stipulates that marrying more wives than one is permissible on
the condition that one treats his wives equitably.
10. n
case there are complaints from wives that they are not being treated equitably,
the Islamic state has the right to intervene and redress such grievances.
6. This expression denotes 'slave-girls', i.e. female captives of war who are
distributed by the state among individuals. The purpose of this
verse is to tell men that if their financial circumstances do not permit them
to support a free woman as their wife then they may marry a slave-girl (see
verse 25 below); if they consider it necessary to have more than one wife and
it would be difficult for them to treat their free wives equitably they may
resort to slave-girls, for here the burden of obligations is lighter by
comparison. (For further injunctions regarding slave-girls seen. 44 below.)
11.
4:4) Give women their
bridal-due in good cheer (considering it a duty); but if they willingly remit any part of it, consume it with
good pleasure.7
12.
7. In the opinion of 'Umar and Shurayh, if a
woman gives up either the whole or a part of the bridal-due (mahr) in favour of
her husband and later reclaims it from him then he is bound
to pay it. The claim on the woman's part would be
tantamount to her unwillingness to remit either the whole or a part of the
bridal-due. For further details see the section entitled 'Mahr' in my book
Huquq al-Zawjayn, 16th edition, Lahore, 1976, pp. 31-3 and 119-23.
(4:5) Do not entrust your properties - which Allah
hasmade a means of support for you - to
the weak of understanding, but maintain and clothe
them out of it, and say to them a kind word of admonition.8
13.
8. This verse covers a very wide spectrum of
meaning. It emphasizes to the community of believers that
wealth is one of the main supports of human life. It should not be left, therefore, at the mercy of those
who are incompetent to handle it properly. By misusing wealth such
people might destroy the bases of social and economic life and wreck the moral
foundations of human society.
The right to private property is not so absolute; if a person is incapable of exercising this right
properly and if he might cause grave social harm by wanton expenditure then his
right may be forfeited. The necessities of such a person's life should always
be provided for. But so far as the exercise of his proprietary rights is
concerned, due restrictions should be placed on it in order that the owner is
restrained from spending his resources in brazen disregard of the dictates of
morality, collective welfare and economic interests of the community. According
to the directive embodied in the verse, anyone who entrusts his property to
someone else's care should satisfy himself that the latter is capable of making
good use of it. At a higher level,
it is incumbent upon an Islamic state to take over the
management of the properties of those who either lack totally the capacity for
good management or cause social damage by misuse. In such cases the state is
responsible for providing these people with their livelihood.
13092020
PROPERTY Sharing
. 4:7) Just as there is a share for men in what their
parents and kinsfolk leave behind, so there is a share for women in what their
parents and kinsfolk leave behind - be it little or much12 - a share ordained
(by Allah).
12. This verse embodies
five legal injunctions.
First, that women as well as men are entitled to inheritance.
Second, that inheritance, however meagre it might be, should be distributed; even if the deceased
has left a small piece of cloth and he has ten heirs, that piece of cloth
should be distributed among them all. This does not exclude, however, the
permissibility of one heir purchasing the shares of other heirs with their
consent. to all
Third,
this verse indicates that the law of inheritance is
applicable
kinds of property - movable and immovable, agricultural, industrial and so on.
Fourth, it shows that the right of inheritance comes into force as soon as a person
dies leaving property.
Fifth, it implies
the rule that immediate blood-relatives exclude those that are further removed.
(4:8) If other near of kin orphans and needy are pre sent
at the time of division of inheritance give them some thing of it and speak to them kindly.13
This
directive is addressed to the heirs of the deceased. They are told not to be
niggardly towards their relatives whether they be close or distant. Nor should
they be niggardly towards either poor and needy members of the family or
towards orphans who are present when the inheritance is distributed.
Although they are not legally entitled to any share it is
seemly for people to act magnanimously and give them something out of their
inheritance, and especially to desist from making hurtful remarks.
(4:9) And let them fear,
those who, if they would themselves leave behind helpless offspring, they would
surely have been fearful on their account. Let them, then, fear Allah and make the right statement.
(4:10) Behold, those who wrongfully devour
the properties of orphans only fill their bellies with fire. Soon they will
burn in the Blazing Flame.14
14. It is reported in a
tradition that after the Battle of Uhud the wife of Sa'd b. Rabi' brought her
two daughters to the Prophet (peace be on him) and said: 'O Messenger of God!
These are daughters of Sa'd who was with you in the Battle of Uhud, where he
was martyred. The girls' uncles have seized the whole property and left nothing
for them. Who will now marry these girls?' It was after this incident that
these verses were revealed. (See Muhammad 'Ali al-Sabuni's comments on this
verse in his Safwat al-Tafasir and the sources quoted therein - Ed.)
14092020
4:11)
Allah thus commands you concerning your children: the share of the male is like
that of two females.15 If (the
heirs of the deceased are) more than two daughters, they shall have two-thirds
of the inheritance;16 and if
there is only one daughter, then she shall have half the inheritance. If the
deceased has any offspring, each of his parents shall have a sixth of the
inheritance;17 and if
the deceased has no child and his parents alone inherit him, then one-third
shall go to his mother;18 and if the deceased has brothers and sisters, then
one-sixth shall go to his mother.19 All these shares are to be given after payment of the
bequest he might have made or any debts outstanding against him.20
You do not know which of them,
your parents or your children, are more beneficial to you. But these portions
have been determined by Allah, for He indeed knows all, is cognizant of all
beneficent considerations.21உங்கள் மக்களில் ஓர் ஆணுக்கு, இரண்டு பெண்களுக்குக் கிடைக்கும் பங்குபோன்றது கிடைக்கும்
என்று அல்லாஹ் உங்களுக்கு உபதேசிக்கின்றான். பெண்கள்
மட்டும் இருந்து அவர்கள் இரண்டு அல்லது அதற்கு மேற்பட்டிருந்தால் அவர்களுக்கு இறந்து போனவர்விட்டுச் சென்றதில் மூன்றில்
இரண்டு பாகம் கிடைக்கும். ஆனால் ஒரே பெண்ணாக இருந்தால் அவள் பங்கு பாதியாகும்;
இறந்தவருக்கு குழந்தை இருக்குமானால் இறந்தவர் விட்டுச்
சென்றதில் ஆறில் ஒரு பாகம் (அவரது) பெற்றோர் ஒவ்வொருவருக்கும் உண்டு. ஆனால் இறந்தவருக்கு குழந்தை
இல்லாதிருந்து பெற்றோர் மாத்திரமே வாரிசாக இருந்தால் அவர் தாய்க்கு மூன்றில் ஒரு பாகம்
(மீதி தந்தைக்கு உரியதாகும்). இறந்தவருக்கு சகோதரர்கள் இருந்தால் அவர் தாய்க்கு ஆறில் ஒரு
பாகம் தான் (மீதி தந்தைக்கு சேரும்). இவ்வாறு பிரித்துக் கொடுப்பது அவர் செய்துள்ள மரண சாஸனத்தையும், கடனையும் நிரைவேற்றிய பின்னர்தான்;. உங்கள் பெற்றோர்களும், குழந்தைகளும் - இவர்களில் யார் நன்மை பயப்பதில் உங்களுக்கு நெருக்கமாக
இருப்பவர்கள் என்று நீங்கள் அறிய மாட்டீர்கள்;. ஆகையினால் (இந்த பாகப்பிரிவினை) அல்லாஹ்விடமிருந்து வந்த கட்டளையாகும்;. நிச்சயமாக அல்லாஹ் (யாவற்றையும்) நன்கறிந்தவனாகவும் மிக்க ஞானமுடையவனாகவும் இருக்கின்றான்.
15. This is the first general rule in connection with inheritance,
viz., that the share of the male should be double that of the female. Since
Islamic law imposes greater financial obligations on men in respect of family
life and relieves women of a number of such obligations, justice demands that a
woman's share in inheritance should be less than that of a man.
16. The same applies in the case where there are two daughters. If
the deceased leaves only daughters, and if there are two or more daughters then
they will receive two-thirds of the inheritance and the remaining one-third
will go to the other heirs. But if the deceased has only one son there is a
consensus among jurists that in the absence of other heirs he is entitled to
all the property and if the deceased has other heirs, he is entitled to the
property left after their shares have been distributed.
17. If the deceased leaves issue each of his parents will receive
one-sixth of the inheritance irrespective of whether the issue consists either
only of daughters, only of sons, of both sons and daughters, of just one son or
just one daughter. The remaining two-thirds will be distributed among the rest
of the heirs.
18. If there are no other heirs than the parents, the remaining
two-thirds will go to the share of the father; otherwise the two-thirds will be
distributed between the father and other heirs.
19. In the case where the deceased also has brothers and sisters
the share of the mother will be one-sixth rather than one-third. In this case
the sixth that was deducted from the share of the mother will be added to that
of the father, for in this circumstance the father's obligations are heavier.
It should be noted that if the parents of the deceased are alive, the brothers
and sisters will not be entitled to any share in the inheritance.
20. The mention of bequest precedes the mention of debt, for
although not everyone need be encumbered with debt it is necessary that
everyone should make a bequest. (However, other Mufassirun (exegetes) regard
making a bequest as a discretionary act - Ed.) As for legalities, there is
consensus among Muslims that the payment of debts takes precedence over the
payment of bequests, i.e. if the deceased owes a debt and also leaves a
bequest, the debt will first be paid out of the inheritance, and only then will
his bequest be fulfilled.
We have already stated in connection with bequest (see Towards Understanding
the Qur'an, vol. I, (Surah 2, n.
182) that a man has the right to bequeath up to a maximum of
one-third of his inheritance. The principle laid down in regard to bequest is
that a man can -^\ot a portion of his inheritance either to a relative who is
not legally entitled to any prescribed share in the inheritance or to others
whom he considers deserving of help, e.g. either an orphaned grandson or
grand-daughter, the widow of a son in financial distress, any brother, sister,
brother's wife, nephew, and other relatives who seem to be in need of support.
If there are no such relatives bequests can be made either to other needy
people or for charitable purposes. In short, the Law has fixed regulations for
the distribution of two-thirds or more of one's inheritance, out of which the
legal heirs are to receive their shares according to the regulations laid down
by the Law. A maximum of one-third of the inheritance has been left to the
discretion of the person concerned, who can dispose of it by means of bequest
in light of his particular family circumstances. If anyone makes either an
inequitable bequest or misuses his discretion so as to hurt the legitimate
rights of others, it is permissible for the members of the family to rectify
the situation either by mutual agreement or by requesting a judge to intervene.
For further details see my booklet Yatim Pot6 ki Wirathat ka Mas'alah, Lahore,
1954.
21. This is in response to those feeble-minded people who do not
fully appreciate God's law of inheritance and try to fill, with the help of
their limited intellect, what they see as gaps in God's Laws.
(4:12)
And to you belongs half of whatever has been left behind by your wives if they
die childless; but if they have any children then to you belongs a fourth of
what they have left behind, after payment of the bequest they might have made
or any debts outstanding against them. And to them belongs a fourth of what you
leave behind, if you die childless; and if you have any child then to them
belongs one-eighth of what you have left behind,22 after
the payment of the bequest you might have made or any debts outstanding against
you.18 And if the man or woman has no heir in the direct line, but
has a brother or sister, then each of these shall inherit one-sixth; but if
they are more than two, then they shall inherit one-third of the inheritance,23 after
the payment of the bequest that might have been made or any debts outstanding
against the deceased, providing that the bequest causes no injury.24 This
is a commandment from Allah; Allah is All-Knowing, All-Forbearing.25
22. Whether a man has one wife or several wives the share of the
wife/wives is one-eighth of the inheritance when the deceased has issue, and
one-fourth when he has no issue. The share of the wives, whether one-fourth or
one-eighth, will be distributed equally among them.
23. The remaining five-sixths or two-thirds of the inheritance
goes to the legal heirs, if any. Where there are no legal heirs, the person
concerned is entitled to make a bequest with regard to the remaining part of
the inheritance. Commentators are agreed that the sisters and brothers
mentioned here mean half-brothers and half-sisters, i.e. those who have kinship
with the deceased on the mother's side. Injunctions affecting full brothers and
sisters, and half-brothers and half-sisters on the father's side are mentioned
towards the end of the present surah. See (verse 176
below, and nn. 219 ff. - Ed.)
24.'Bequests which cause injury' are those that entail depriving
deserving kin of their legitimate rights. Similarly, the debt which causes
injury is the fake debt which one falsely admits to owing, and any other device
to which one resorts merely in order to deprive the rightful heirs of their
shares in inheritance. This kind of injury has been declared to be a major sin
in a tradition from the Prophet (peace be on him). According to another
tradition the Prophet (peace be on him) said that even if a man worked all his
life, like the men of Paradise, yet ended his life's record by making a
wrongful bequest, he would be consigned to Hell. (Ibn Kathir, vol. 2, p. 218.)
Such an act of deliberate injury and calculated effort designed to deprive
people of their due rights is always a sin, but it is mentioned by God
particularly in the case of kalalah (the person who leaves behind neither
parents nor descendants). (For kalalah see nn. 219 ff. below - Ed.) The reason
for this seems to be that a man who has neither issue nor parents is often
prone to squander his property and somehow prevent his distant relatives from
receiving any share in the inheritance.
25. God's knowledge is referred to here for two reasons. First, to
stress that if a man violates God's Law he will not be able to escape from the grip
of God, for He is Omniscient. Second, to emphasize that the shares in
inheritance fixed by God are absolutely sound, for God knows better than His
creatures where their true interests lie. Reference is also made to God's
forbearance. This is in order to point out that harshness could not
characterize the laws laid down by God in respect of inheritance since He
Himself is not harsh. On the contrary, the aim of God's laws is to prevent
people suffering inconvenience and hardship.
25a. This is a terrifying verse in which those who either tamper with God's
laws of inheritance or violate the legal bounds categorically laid down by God
in His Book are warned of unending punishment. It is lamentable that, in spite
of these very stern warnings, Muslims have occasionally been guilty of
breaching God's laws with the same boldness and insolence as that of the Jews.
Disobedience to God's law of inheritance has occasionally assumed the
proportion of open rebellion against Him. In some instances, women have been disinherited
altogether. In others, the eldest son has been declared the only legal heir.
There are also instances where the entire system of inheritance distribution
has been replaced by the system of joint family property. In still other
instances, the shares of women have been made equal to those of men. In our
time a few Muslim states, in imitation of the West, even contrived a new form
of disobedience. This consists of imposing death duties so that governments,
too, become one of the heirs of the deceased, an heir whose share God had
altogether failed to mention! This is despite the fact that under Islamic
dispensation governments may assume control of a dead man's inheritance only if
it is either unclaimed or if the person concerned has specifically so bequeathed
part of his inheritance.
26. In these two (verses 15-16)the first, preliminary
directives for the punishment for unlawful sexual intercourse are stated. The
first verse deals with women. The punishment laid down was to confine them
until further directives were revealed. The second verse (i.e. 16) relates to both sexes. The
injunction lays down that they should be punished - that is, they should be
beaten and publicly reproached. Later, another injunction was revealed see (Surah al-Nur 24: 2) which laid
down that both the male and female should be given a hundred lashes. These
injunctions are necessarily of a preliminary nature since the people of Arabia
were neither used to obeying the orders of any established government, the
verdicts of any courts of law nor to following any legal code; it would
therefore have been unwise to try to force acceptance of a penal code upon them
so soon after the establishment of the Islamic state. In due course, the
punishments for unlawful sexual intercourse, for slanderous accusations of
unchastity against women, and for theft were laid down in their definitive form
and served as the basis of that detailed penal code which was enforced by the
Prophet (peace be on him) and the Rightly-Guided Caliphs.
The apparent difference between the contents of the two verses led al-Suddi to
the misconceived belief that the first verse lays down the punishment for
married women, and the second that for unmarried men and women. This is a
tenuous explanation unsupported by any serious evidence and argument. Even less
convincing is the opinion expressed by Abu Muslim al-Isfahani that the first
verse relates to lesbian relations between females, and the second to
homosexual relations between males. It is strange that al-Isfahani ignored the
basic fact that the Qur'an seeks merely to chart a broad code of law and
morality and hence deals only with fundamental questions. It is inconsistent
with the majestic style of the Qur'an to discuss secondary details which have
been left to people to decide through the exercise of their legal judgement. It
is for this reason that when the problem of fixing a punishment for sodomy came
up for consideration after the time of the Prophet (peace be on him), none of
the Companions thought that the above-mentioned verse contained any relevant
injunction. இன்னும்
உங்கள் மனைவியர் விட்டுச் சென்றதில் - அவர்களுக்குப் பிள்ளை இல்லாதிருந்தால் உங்களுக்குப் பாதி
பாகம் உண்டு. அவர்களுக்குப் பிள்ளை இருந்தால் அவர்கள் விட்டுச்
சென்றவற்றிலிருந்து. உங்களுக்கு கால் பாகம்தான் - (இதுவும்) அவர்கள்
செய்திருக்கிற மரண சாஸனத்தையும், கடனையம்
நிறைவேற்றிய பின்னர்தான் - தவிர உங்களுக்குப் பிள்ளையில்லாதிருப்பின் நீங்கள் விட்டுச்
சென்றதிலிருந்து அவர்களுக்குக் கால் பாகம்தான்;. உங்களுக்குப் பிள்ளை இருந்தால், அப்போது அவர்களுக்கு நீங்கள் விட்டுச் சென்றதில் எட்டில் ஒரு
பாகம்தான்; (இதுவும்) நீங்கள்
செய்திருக்கும் மரண சாஸனத்தையும் கடனையும் நிறைவேற்றிய பின்னரேதான்;.
தந்தை, பாட்டன்
போன்ற முன் வாரிசுகளோ அல்லது பிள்ளை, பேரன் போன்ற பின் வாரிசுகளோ இல்லாத ஓர் ஆணோ அல்லது ஒரு
பெண்ணோ - இவர்களுக்கு ஒரு சகோதரனோ அல்லது சகோதரியோ இருந்தால் - அவர்கள்
ஒவ்வொருவருக்கும் ஆறில் ஒரு பாகம் உண்டு. ஆனால் இதற்கு அதிகமாக இருந்தால் அவர்கள் மூன்றில் ஒரு
பாகத்தில் சமமாகப் பங்கிட்டுக் கொள்ளவேண்டும் - (இதுவும்) அவர்களின் மரண சாஸனமும் கடனும் நிறைவேற்றிய பின்னர்தான். ஆனால் (மரண சாஸனத்தைக்
கொண்டு வாரிசுகள்) எவருக்கும் நஷ்டம் ஏற்படக் கூடாது. (இது) அல்லாஹ்வினால் விதிக்கப்பட்டதாகும்;. இன்னும் அல்லாஹ் (யாவற்றையும்) நன்கறிந்தவனாகவும், மிக்க
பொறுமையுடையோனுமாகவும் இருக்கின்றான்.
(4:13) These are the bounds set by Allah.
Allah will make the man who obeys Allah and His Messenger enter the Gardens
beneath which rivers flow. He will abide there for ever. That is the mighty
triumph.
(4:14) And he who disobeys Allah and His
Messenger and transgresses the bounds set by Him - him shall Allah cause to
enter the Fire. There he will abide. A humiliating chastisement awaits him.*25a
15092020
(4:18) But of no avail is repentance
of those who do evil until death approaches any one of them and then he says:
'Now I repent.' Nor is the
repentance of those who die in the state of unbelief of any avail to them. For
them We have kept in readiness a painful chastisement
DIVORCE BLOG
(4:19)
Believers! It is not lawful for you to become heirs to women against their
will.28 It is not lawful that you should put constraint upon them
that you may take away anything of what you have given them; (you may not put
constraint upon them) unless they are guilty of brazenly immoral conduct.29 Live with your wives in a good manner. If you dislike them in
any manner, it may be that you dislike something in which Allah has placed much
good for you.30
28. This means that the relatives of the husband should not treat
the widow of the deceased as if she were a part of the inheritance and begin
imposing their will on her. Upon the death of her husband a woman becomes
independent. As soon as her legally-prescribed period of waiting ends, she is
free to go to wherever she likes and to marry anyone she wishes.
29. This permission is intended not in order to provide them with
an excuse to misappropriate her property but to exercise a restraint on her
conduct and prevent her from lewdness.
30. This means that if the wife is either not beautiful or has
some shortcoming because of which she does not seem attractive enough to her
husband, the latter should not suddenly decide, in a fit of rage and disgust,
to part with her. Rather he should act with patience and forbearance. It often
happens that a woman lacks physical attraction but has other qualities which
are of much greater value for the success of married life. Hence if such a
woman finds the opportunity to express her qualities, the same husband who
initially felt revulsion towards her becomes captivated by her attractive
conduct and character. Sometimes in the early stages of married life a husband
dislikes certain things in his wife, and this initial dislike may even grow to
revulsion. Were a man to be patient and allow all the potentialities of the
woman to be realized, it would become evident to him that her merits outweighed
her weaknesses. Hence a man's haste in taking the decision to rupture the
matrimonial bond is not praiseworthy. Repudiation of marriage should be a man's
last resort, a resort towards which he should turn only in unavoidable
circumstances. The Prophet (peace be on him) has said: For
God, divorce is the most reprehensible of all lawful things.' (Abu
Da'ud, Talaq', 3; Ibn Majah, 'Talaq', 1 - Ed.) In another tradition the Prophet
(peace be on him) said: 'Marry and do not go about divorcing. For
God does not like men and women who keep on changing partners merely for a
change of taste.' (al-Tabrani, cited by 'Ajluni in Kashf al-Khifa. vol. 1, p. 304
- Ed.)
(4:20) And if you decide to dispense with a
wife in order to take another, do
not take away anything of what you might have given the first one, even if you
had given her a heap of gold. Would you take it back by
slandering her and committing a manifest wrong?
(4:21) How can you take it away after each one has enjoyed the other, and they have taken a firm
covenant from you?31
31. The 'firm covenant' in this verse refers to marriage. For
marriage is a firm covenant of fidelity. It is only because a woman has faith
in the firmness of this covenant that she entrusts herself to a man. If a man
decides of his own will to break it, he has no right to withdraw the amount he
offered his wife by way of bridal-due at the time of entering into that
covenant. (See Towards Understanding the Qur'an, vol. I,( Surah
2, n. 251)
16092020
23-23 Women that are prohibited for marriage-"Mahram" relations
24-24 Prohibited and permitted
marriages
continued
25-25 Permission
for marriage
with slave girls
(4:25)
And those of you who cannot afford to marry free, believing women (muhsanat),
then marry such believing women whom your right hands possess. Allah knows all
about your faith. All of you belong to one another.45 Marry
them, then, with the leave of their guardians, and give them their bridal-due
in a fair manner that they may live in the protection of wedlock rather than be
either mere objects of unfettered lust or given to secret love affairs. Then if
they become guilty of immoral conduct after they have entered into wedlock,
they shall be liable to half the penalty to which free women (muhsanat) are
liable.46 This relaxation is for those of you who fear to fall into
sin by remaining unmarried.47 But if you
persevere, it is better for you. Allah is All-Forgiving, All-Compassionate.
45. The difference between the status of people is relative. All
Muslims are alike. If there is any true distinction its basis is a person's
faith and faith is not an exclusive privilege of the rich or so-called upper
classes of the society. So it is possible for a slave-girl to be superior, in
respect of her faith and morals, to a woman belonging to the elite of a
society.
46.A superficial reading of this verse can lead to the mistaken
conclusion, as Khawarij and others have done, that stoning is not the
prescribed punishment for adultery. Such people ask: If stoning is the
prescribed punishment for extra-marital sexual intercourse, then how is it
possible to halve that punishment with regard to slave-girls? Such people have
not noted carefully the wording of this verse. In this section see (verses 24-5) the
term muhsanat (protected women) is used in two different meanings. First, it is
used in the sense of 'married women', that is, those who enjoy the protection
of their husbands. Second, it is used in the sense of 'women belonging to
families', i.e. those who enjoy the protection of families even though they may
not be married. In the verse under discussion, the word muhsanat is used in the
latter sense, i.e. in the sense of women who enjoy the protection of families
as opposed to slave-girls. At the same time, the word is also used in the first
meaning, when slave-girls have acquired the protection accorded by the contract
of marriage (fa idha uhsinna), they will be liable to the punishment laid down
in this verse if they have unlawful Sexual intercourse.
It is therefore apparent that a free woman enjoys two kinds of protection. One
is the protection of her family through which she remains protected even when
she is not married. The second is the protection of her husband, which
reinforces the protection of the family that she already enjoys. As long as the
slave-girl remains a slave, she does not enjoy the protection of the family.
However, when she is married she has the protection of her husband - and of her
husband alone. This protection is partial. Even after marriage she is neither
liberated from the bond of her master nor does she attain the status enjoyed by
free women. The punishment prescribed for a married slave-girl is accordingly
half the punishment of an unmarried free woman rather than half that of a
married free woman.
This also explains that the punishment for unlawful sexual intercourse (zina)
laid down in (Surah
al-Nur 24: 2 )refers to the offence committed by unmarried free women alone,
and it is in comparison with their punishment that the punishment of married
slave women has been laid down as half. As for free married women, they deserve
more severe punishment than the unmarried free women (muhsanat) for they
violate the double protection. Even though the Qur'an does not specifically
mention punishment by stoning it does allude to it in a subtle manner.
47. That is, if a man cannot afford to marry a free woman then he
should marry a slave-girl with the permission of her master.
17092020
(4:26) Allah wants to make
all this clear to you, and to guide you to the ways which the righteous have
followed in the past. He will turn graciously towards you. Allah is
All-Knowing, All-Wise
(4:27)
And Allah indeed wants to turn graciously towards you; but those who follow
their lusts would want you to drift far away from the right way.49
49. This refers to the hypocrites, the ultra-conservatives and the
Jews who lived on the outskirts of Madina. Both the hypocrites and the
conservatives were incensed at the reforms introduced by Islam, as these were
diametrically opposed to the age-old customs and traditions of their society
and culture. The reforms were numerous: a share of the inheritance was assigned
to daughters; widows were liberated from bondage to the will of their husbands'
families and were granted the freedom to marry whomever they wished after the
expiry of the waiting-period ('iddah); marriage with one's step-mother and with
two sisters together was prohibited; adopted sons were disinherited; and a
foster-father's marriage with either the divorced or widowed wife of his
adopted son was declared lawful. These and other such reforms were so totally
opposed to the customary laws of the Arabs that it was impossible for the
elders and the blind devotees of the ways of their forefathers not to protest
against them vehemently. They long continued to grumble against these
injunctions. Mischievous people pointed to these innovations and exploited them
by provoking people against the Prophet's movement of reform. For instance,
they would meet those born as a result of the marriage which had been
prohibited by Islam and try to infuriate them by saying that according to the
new-fangled teachings of Muhammad (peace be on him) the relationship between
their parents was unlawful.
The Jews, on the other hand, had woven a complex network of laws and
regulations for themselves. The result was that they had forbidden a great
number of things which were, in fact, lawful. Additionally, they had introduced
a number of superstitions into God's Law. It was argued that the simple and
straightforward law of the Qur'an was out of tune with the tastes and temperaments
of both the religious leaders and the ordinary people. The Qur'anic injunctions
simply infuriated them and as soon as they came to know of any Qur'anic law,
they vehemently denounced it. They expected the Qur'an to endorse and validate
all the legal deductions and all the superstitions and myths of their
forefathers, and to treat them as an integral part of the law of God. If the
Qur'an would not do so then they would refrain from recognizing it as the Book
of God.
Let us take the following as an example. According to Jewish usage, a woman was
considered completely unclean during her menstrual period. Hence, they neither
ate the food she cooked, drank from the cup of water she offered nor even sat
with her. It was even considered unwholesome to be touched by her. Thus for a
few days every month a woman virtually became an untouchable in her own house.
Owing to the influence of the Jews the same custom had found its way into the
Arab families of Madina. When the Prophet (peace be on him) arrived in Madina,
he was asked about this matter. In response to this query (verse 222
of Surah al-Baqarah) was revealed. In the light of the principle embodied in the
verse the Prophet (peace be on him) made it clear that it was unlawful to have
sexual intercourse with a woman during her menstrual period; but it was only
that relationship, and no other, that was unlawful. (See Bukhari, 'Hayd', 2, 3;
Nasa'i, 'Hayd', 9, 13, 16, 19, and 'Ahkam', 13 - Ed.) This caused uproar among
the Jews. They claimed that Muhammad (peace be on him) was bent upon reversing
all their legal injunctions to the extent that he wanted to legalize whatever
they held as prohibited and prohibit whatever they held as lawful.
(4:28) Allah wants to
lighten your burdens, for man was created weak.
(4:31)
But if you avoid the major sins which you have been forbidden, We shall remit
your (trivial) offences,53 and cause you to
enter an honourable abode.
53. God is not overly exacting and severe in His judgements. He is
not on the look out for trivial omissions and lapses on the part of His
creatures in order to punish them. God is prepared to condone minor omissions,
and may even spare a man from being presented with a charge-sheet provided his
record is free of major sins. But if a man's record is full of major
transgressions, he will be required to explain all the sins he has committed -
both major and minor.
We need at this stage to grasp the essential differences between major and
minor sins. After reflecting on this question, in the light of the Qur'an and
Sunnah, it seems to me - and God alone knows what is absolutely correct - that
three elements turn an act into a major sin:
(1) Violation of rights - be it either the rights of God, of parents, of other
human beings or even of one's own self. The greater a person's rights, the
greater is the sin in violating them. Hence sin is characterized in the Qur'an
as wrong-doing (zulm). It is for the same reason that associating others with
God in His divinity is called the 'great wrong' in the Qur'an. See, for
example, (Surah
Luqman 31: 13 - Ed.)
(2) Insufficient fear of God, and arrogance and indifference towards Him, as a
result of which man does not heed God's commandments, even wilfully violates
them, and deliberately desists from carrying them out. The greater the
brazenness, temerity and fearlessness with which one disobeys God, the more
heinous is the sin in His eyes. It is for this reason that sin is also termed
ma'siyah (disobedience) and fisq. See, for instance, (Surah
al-Baqarah 2: 26, 61); (Surah
al-Hujurat 49: 11); (Surah
al-Munafiqun 63: 6); (Surah Hud
11: 59); (Surah AI
'Imran 3: 112); (Surah
al-Nisa' 4: 42); (Surah
al-Ma'idah 5: 78); and passim for verbal forms derived from the word ma'siyah and
fisq - Ed.)
(3) Sin is aggravated by breaking those bonds and relationships on which the
peace and tranquillity of social order rest. These bonds include the
relationship between a man and his Lord, as well as that between a man and his
fellow-beings. The more important a bond is, the greater is the harm done to
the peace of human society when that bond is broken. Likewise, the stronger the
expectation that the sanctity of a certain bond will be honoured, the greater
is the sin incurred through its desecration. Let us take the case of unlawful
sexual intercourse in its various degrees. This act is inimical to the
existence of a sound social order and is therefore a major sin. But in certain
cases the sin becomes even graver. For instance, it is more serious if
committed by a married person than by one who is unmarried. Similarly, unlawful
sexual intercourse with a married woman is graver than with an unmarried woman.
Again, to commit this act with one's neighbours is more heinous than with
others, and to commit this act with women within the prohibited degrees, such
as one's sister, daughter or mother, is far more abominable than with others.
Further still, it is a much graver sin to commit such an act in places of
worship than elsewhere. The difference in the degree of such sinfulness is
based on the considerations we have mentioned above. Wherever the sanctity
"of a relationship is normally respected, wherever there is a bond which
deserves to be held sacred, and wherever the disruption of a particular
relationship is likely to result in greater harm and corruption, the gravity of
the sin increases. This is why in certain places the Qur'an uses the term fujur
to denote sin. See, for instance, (Surah
al-Qiyamah 75: 5); (Surah
al-Infitar 82: 14); (Surah
al-Shams 9l: 8 - Ed.)
4:32) Do not covet what Allah has conferred
more abundantly on some of you than others. Men shall have a share according to
what they have earned, and women shall have a share according to what they have
earned. Do ask of Allah His bounty. Allah has full knowledge of everything.54
54. This verse embodies a
very important directive. By heeding it, man would be able to achieve a great
measure of peace and tranquillity. God has not created all men alike. Some are
handsome while others are ugly. The voices of some are sweet and those of
others repulsive. Some are physically strong others are weak. Some have sound
limbs others have inherent deformities. Some possess outstanding physical and
mental abilities while others lack them. Some are born in favourable circumstances
and others not. Some have been endowed with more resources than others. It is
this diversity which gives variety to human civilization, and hence serves a
useful purpose. Whenever man superimposes distinctions of his own over and
above this natural inequality he disrupts the natural order of things, and
paves the way for corruption. Likewise, when anyone attempts to obliterate all
differences between human beings he in fact engages in a war against nature and
inflicts wrongs of another kind. Man is naturally inclined to feel uneasy
whenever he sees someone else ahead of him. This is the root of jealousy and
envy, of cut-throat competition and animosity, of mutual strife and conflict.
These feelings often obsess a person to such a degree that whenever fair means
do not prove effective, he resorts to unfair means to achieve his ambitions. In
the present verse, God directs us not to allow this kind of mentality to take
hold of us. The import of the directive is that one should not yearn for the
good that God has bestowed on others. One should rather pray to God to bestow
upon one the good which is in one's best interests according to God's wisdom
and knowledge.
The statement that 'men shall have a share according to what they have earned
and women shall have a share according to what they have earned' seems to mean,
to the best of my understanding, that men and women shall have their shares of
good and evil, depending on the good and evil they have earned in using the
resources bestowed upon them by God.
(4:33) And to everyone We have appointed
rightful heirs to what the parents and near of kin might leave behind. As to
those with whom you have made a solemn covenant, give them their share. Allah
watches over all things.55
55. According to Arab
customary law, those who concluded compacts of alliance and friendship also
became mutual heirs. Likewise, an adopted son inherited from his foster-father.
While abrogating this customary law, this verse reveals that inheritance goes
to one's kin according to the rules for the distribution of inheritance laid
down by God Himself. However, if a man has made commitments to people, he has
the right to give away to them whatever he wishes during his lifetime.
18092020
(4:34) Men are the
protec-tors and maintainers of women56 because
Allah has made one of them excel over the other,57 and because they spend out of their possessions (to support them).
Thus righteous women are obedient and guard the rights of men in their absence
under Allah's protection.58
59.As for women of whom
you fear rebellion, admonish them, and remain apart from them in beds, and beat
them.59 Then if they obey you, do not seek ways to
harm them. Allah is Exalted, Great.
So far as the actual
application of these measures is concerned, there should, naturally, be some
correspondence between the fault and the punishment that is administered.
Moreover, it is obvious that wherever a light touch can prove effective.one
should not resort to sterner measures. Whenever the Prophet (peace be on him) permitted
a man to administer corporal punishment to his wife, he did so with
reluctance, and continued to express his distaste for it. And even in cases where it is necessary, the
Prophet (peace be on him) directed men not to hit across the face, nor to beat
severely nor to use anything that might leave marks on the body. (See Ibn
Majah, 'Nikah', 3 - Ed.)
breach
between Husband Wife
(4:35) If you fear a breach between the two, appoint an arbitrator from his people and an
arbitrator from her people. If they both want to set things right,60 Allah will bring about reconciliation between them. Allah knows
all, is well aware of everything.
SEE ENs
(4:38) Allah does not love those who spend
out of their wealth to make a show of it to people when they
believe neither in Allah nor in the Last Day. And he who has taken Satan for a companion has
indeed taken for himself a very bad companion.
(4:39)
What harm would have befallen them if
they had believed in Allah and the Last Day, and spent on charity what Allah
had bestowed upon them as sustenance? For
Allah indeed has full knowledge of them.
19092020
Thayammmum
SEE EN
(4:43) Believers! Do not
draw near to the Prayer while you are intoxicated65 until you know what you are saying66 nor while you are defiled67 - save
when you are travelling - until you have washed yourselves.68 If you are either ill or travelling or have satisfied a want of
nature or have had contact with women69 and can find no water, then
betake yourselves to pure earth, passing with it lightly over your face and
your hands.70 Surely Allah is
All-Relenting, All-Forgiving.
(4:46) Among those who have become Jews72 there are some who alter the words from their context,73 and make a malicious play with their tongues and seek to revile
the true faith. They say: 'We have heard and we disobey' (sami'na wa 'asayna),74 'Do hear us, may you turn dumb' (isma' ghayr musma')75 and 'Hearken to us' (ra'ina). It would indeed have been better for
them and more upright if they had said: 'We have heard and we obey' (sami'na wa
ata'na)76 and: 'Do listen to us, and look at us (with
kindness)' (wa isma' wa unzurna). But Allah has cursed them because of their
disbelief. Scarcely do they believe.SEE
EN
(4:48) Surely Allah does
not forgive that a partner be ascribed to Him,79 although He forgives any other sins for whomever He wills.80 He who
associates anyone with Allah in His divinity has indeed forged a mighty lie and
committed an awesome sin.
(4:49) Have you not seen those
who boast of their righteousness, even though it is Allah Who grants righteousness to whomsoever He wills?
They are not wronged even as much as the husk of a date-stone (if they do not
receive righteousness)
200902020
(4:51)
Have you not seen those to whom a portion of the Book was given? They believe
in baseless superstitions81 and taghut (false deities),82 and say about the unbelievers that they are better guided
than those who believe.83
81. Jibt signifies 'a thing devoid of any true basis and bereft of
all usefulness'. In Islamic terminology the various forms of sorcery,
divination and soothsaying, in short all superstitions, are termed jibt. It is
reported in a tradition that, 'to divine things from the cries of animals, or
the traces of animals' paws, or the flight of birds, constitutes jibt. Thus,
jibt may be roughly translated as 'superstition'. (See
Abu Da'ud, Tibb', 23; Ahmad b. Hanbal, Musnad, vol. 3, p. 477 and vol. 5, p. 60
- Ed.)
82. For explanation see Towards Understanding the Qur'an, vol. I,
(Surah 2,
nn. 286 and 288).
83. The obstinacy of the Jewish religious scholars had, reached
such a point that they brazenly declared the followers of Muhammad (peace be on
him) to be in greater error than even the polytheists of Arabia. This was
despite the fact that they knew that the Muslims stood for absolute monotheism
while their opponents believed in that undisguised polytheism which has been so
vehemently denounced throughout the Bible.
اُولٰٓـئِكَ الَّذِيۡنَ
لَعَنَهُمُ اللّٰهُ ؕ وَمَنۡ يَّلۡعَنِ اللّٰهُ فَلَنۡ تَجِدَ لَهٗ (4:53) Have they any share in the dominion (of Allah)? Had that been so, they would
never have granted people even as much as the speck on a date-stone.84
84. The Jews, who had judged the Muslims to be in error, are
asked if they have some share in God's authority which entitles them to judge
who is rightly guided and who is not. If the Jews really had any share in that
authority, no one would receive so much as a penny from them, for their hearts
are too small to even acknowledge the truth, let alone credit others with
righteousness and goodness. This verse can also be understood somewhat
differently so as to pose the following question to the Jews: 'Is it a matter
of your possessing some dominion which you are reluctant to share with others?'
Obviously, the question was merely one of acknowledging the Truth, and they
were too grudging to credit others with it.
ا
(
(4:56) Surely We shall cast those who reject
Our signs into the Fire; and as
often as their skins are burnt out, We shall give them other skins in exchange
that they may fully taste the chastisement.
Surely Allah is All-Mighty, All-Wise.
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(4:59) Believers! Obey Allah and obey the Messenger, and
those from among you who are invested with authority; and then if you were to dispute among yourselves about
anything refer it to Allah and the Messenger89 if you indeed believe in Allah and the Last Day;
that is better and more commendable in the end.90
89. This verse is the cornerstone of the entire religious, social and political
structure of Islam, and the very first clause of the constitution
of an Islamic state. It lays down the following principles as permanent
guidelines:
SEE EN
(4:65) But no, by your Lord, they cannot
become true be-lievers until they seek your arbitration in all matters on which
they disagree among themselves, and then find not the least vexation in their
hearts over what you have decided, and accept it in willing submission.95
95.The application of the
injunction embodied in this verse is not
confined to the life-time of the Prophet (peace be on him). It will remain in
force until the Day of Judgement. The
guidance the Prophet (peace be on him) proclaimed on God's behalf, and the
manner in which he followed God's direction and inspiration, will for ever
remain the universal touchstone for Muslims. In fact, recognition of that
guidance as the final authority is the criterion of true belief. This principle
was pronounced by the Prophet (peace be on him) in the following words: 'None
of you can become a believer until his desires become subservient to what I
have brought (i.e. my teachings).' (Cited by al-Nawawi in al-Arba'in, see the
tradition no. 41, transmitted on their authority of Abu al-Qasim Isma'il b.
Muhammad al-Isfahani, Kitab al-Hujjah with the opinion that it is a 'good' and
'sound' tradition, with a sound chain of transmission - Ed.)
(4:69) And he who obeys Allah and the
Messenger -they shall be with those whom Allah has favoured -the Prophets,
those steadfast in truthfulness99, the martyrs, and the righteous." How excellent
will they be for companions!100
99. Siddiq denotes someone who is utterly honest, someone
whose devotion to truth has reached a very high point. Such a person is always upright and straightforward in
his dealings. He supports nothing but right and justice and does so with
sincerity. He opposes whatever is contrary to truth, and does not waver in his
opposition to falsehood. His life is so unblemished and selfless that even
enemies, let alone friends, expect of him unadulterated probity and justice.
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4:75) How is it that you
do not fight in the way of Allah and in support of the helpless - men, women
and children -who pray: 'Our Lord, bring us out of this land whose people are
oppressors and appoint for us from Yourself, a protector, and appoint for us
from Yourself a helper'?1
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(4:86) When you are
greeted with a salutation then return it with a better one, or at least the
same.114 Surely
Allah takes good count of everything.
உங்களுக்கு
ஸலாம் கூறப்படும் பொழுது, அதற்குப்
பிரதியாக அதைவிட அழகான (வார்த்தைகளைக் கொண்டு) ஸலாம் கூறுங்கள்;. அல்லது அதையே
திருப்பிக் கூறுங்கள் - நிச்சயமாக அல்லாஹ் எல்லாப் பொருட்களின் மீதும்
கணக்கெடுப்பவனாக இருக்கிறான்.
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88-91 Fight against hypocrisy
and hypocrites
92-93 Punishment for killing a
believer and laws of bloodwit
94-94 Investigate properly
before jumping to conclusion
95-96 Ranks of Mujahideen over
Non-Mujahideen
97-100 Oppressed should migrate
if possible and Reward for migration in the cause of Allah MIGRATION
(4:97)
While taking the souls of those who were engaged in wronging themselves,129 the
angels asked: 'In what circumstances were you?' They replied: 'We were too weak
and helpless in the land.' The angels said: 'Was
not the earth of Allah wide enough for you to emigrate in it?'130 For
such men their refuge is Hell - an evil destination indeed;
129. The reference here is to those who stay behind along with the
unbelievers, despite no genuine disability. They are satisfied with a life made
up of a blend of Islamic and un-Islamic elements, even though they have had the
chance to migrate to the Dar al-Islam and thus enjoy a full Islamic life. This
is the wrong that they committed against themselves. What kept them satisfied
with the mixture of Islamic and un-Islamic elements in their life was not any
genuine disability but their love of ease and comfort, their excessive
attachment to their kith and kin and to their properties and worldly interests.
These concerns had exceeded reasonable limits and had even taken precedence
over their concern for their religion see also( n. 116 )above).
130. Those people who had willingly acquiesced to living under
an un-Islamic order would be called to account by God and would be asked: If a
certain territory was under the dominance of rebels against God, so that it had
become impossible to follow His Law, why did you continue to live there? Why
did you not migrate to a land where it was possible to follow the law of God?
(4:98)
except the men, women, and children who were indeed too feeble to be able to
seek the means of escape and did not know where to go .-
r Allah
is All-Pardoning, All-Forgiving.
(4:100) He who emigrates in the way of
Allah will find in the earth enough room for refuge and
plentiful resources. And he who goes forth from his house as a
migrant in the way of Allah and His Messenger, and whom death overtakes, his
reward becomes incumbent on Allah. Surely Allah is All-Forgiving,
All-Compassionate.131
131. It should be understood clearly that it is only permissible
for a person who believes in the true religion enjoined by God to live under
the dominance of an un-Islamic system on one of the following conditions.
First, that the believer
struggles to put an end to the hegemony of the un-Islamic
system and to have it replaced by the Islamic system of life, as the Prophets
and their early followers had done.
Second,
that he lacks the means to get out of his homeland and
thus stays there, but does so with utmost disinclination and unhappiness.
If neither of these conditions exist, a believer who continues
to live in a land where an un-Islamic order prevails, commits an act of
continuous sin. To say that one has no Islamic state to go to does not hold
water. For if no Islamic state exists, are there no mountains or forests from
where one could eke out a living by eating leaves and drinking the milk of
goats and sheep, and thus avoid living in a state of submission to unbelief.
Some people have misunderstood the tradition which says: 'There
is no hijrah after the conquest of Makka' (Bukhari, 'Sayd', 10; 'Jihad', 1, 27,
194; Tirmidhi, 'Siyar', 33; Nasa'i, 'Bay'ah', 15, etc. - Ed.) This tradition is
specifically related to the people of Arabia of that time and does not embody a
permanent injunction.
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(4:103) When you have
finished the Prayer, remember Allah -standing, and sitting, and reclining. And
when you become secure, perform the regular Prayer.
The Prayer is enjoined upon the believers at stated times.
(4:104) Do not be faint of heart in pursuing
these people:138 if
you happen to suffer harm
they too are suffering just as you are, while you may
hope from Allah what they cannot hope for.139
Allah is All-Knowing, All- Wise.
138. This refers to those unbelievers
who adamantly opposed the cause of Islam and the establishment of the Islamic
order.
139.
It is astonishing that men of faith should not be prepared to endure the same
degree of hardship for the sake of the Truth as
unbelievers do for the sake of falsehood. This is strange insofar as the latter
merely seek the transient benefits of worldly life whereas the faithful seek to
please, and secure the proximity of the Lord of the Universe and look forward
to everlasting rewards.
28092020
(4:105)
(O Messenger!) We have revealed to you this Book with the Truth so that you may
judge between people in accordance with what Allah has shown you. So do not dispute on behalf of the dishonest,
BLOG see
4 113 and 4 115
140. These and certain other verses which occur a little later on
(see verses 113 ff.) deal with an important matter, related to an incident that
took place around the time they were revealed. The incident involved a person
called Tu'mah or Bashir ibn Ubayriq of the Banu Zafar tribe of the Ansar. This
man stole an Ansari's coat of mail. While the investigation was in progress, he
put the coat of mail in the house of a Jew. Its owner approached the Prophet
(peace be on him) and expressed his suspicion about Tu'mah. But Tu'mah, his
kinsmen and many of the Banu Zafar colluded to ascribe the guilt to the Jew.
When the Jew concerned was asked about the matter he pleaded that he was not
guilty. Tu'mah's supporters, on the other hand, waged a vigorous propaganda
campaign to save Tu'mah's skin. They argued that the wicked Jew, who had denied
the Truth and disbelieved in God and the Prophet (peace be on him), was
absolutely untrustworthy, and his statement ought to be rejected outright. The
Prophet (peace be on him) was about to decide the case against the Jew on
formal grounds and to censure the plaintiff for slandering Banu Ubayriq, but
before he could do so, the whole matter was laid bare by a revelation from God.
(For the traditions cited here, see the commentary of Ibn Kathir on this verse
- Ed.)
It is obvious that the Prophet (peace be on him) would have committed no sin if
he had given judgement on the evidence before him. Judges are quite often faced
with such situations. False evidence is given in order to obtain wrong
verdicts. The time when this case came up for decision was a time of severe
conflict between Islam and unbelief. Had the Prophet (peace be on him) issued a
wrong judgement on the basis of the evidence before him, it would have provided
the opponents of Islam with an effective weapon against the Prophet (peace be
on him) as well as against the entire Islamic community, and even Islam itself.
They could have spread the word that the Prophet (peace be on him) and his
followers were not concerned about right and justice: it would have been claimed
that they were guilty of the same prejudice and chauvinism against which they
had themselves been preaching. It was specifically to prevent this situation
that God intervened in this particular case.
In this and the following (verses 105
ff.) the Muslims were strongly censured for supporting criminals for
no other reason than either family or tribal solidarity and were told that they
should not allow prejudice to interfere with the principle of equal justice for
all. Man's instinctive honesty revolts against the idea of supporting one's own
kin even when they are wrong, and denying others their legitimate rights.
(4:107) Do
not plead for those who are dishonest to themselves;141 Allah
does not love him who betrays trust and persists in sin.
141. Whoever commits a breach of trust with others in fact
commits a breach of trust with his own self first. For the powers of his head
and heart have been placed at his disposal as a trust, and by misusing them he
is forcing those powers to support him in acts which involve a breach of trust.
In doing so the person concerned suppresses his conscience, which God has
placed as a sentinel over his moral conduct, with the result that it is rendered
incapable of preventing him from acts of wrong and iniquity. It is only after a
man has already carried out this cruel suppression of conscience within himself
that he is able to commit acts of sin and iniquity outwardly.
(4:109) You pleaded on
their behalf in this worldly life but who will plead with Allah on their behalf
on the Day of Resurrection, or who will be their defender there?
.
(4:111) He who commits a sin, commits it only
to his detriment. Surely Allah is All-Knowing, All-Wise.
(4:112) But he who commits either a fault or a sin, and then
casts it upon an innocent
person, lays upon himself the burden of a false charge and a flagrant
sin.
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(4:113)
(O Messenger!) But for Allah's favour and mercy upon you, a party of them had
resolved to mislead you,yet they only misled them selves, and could not have
harmed you in any way.142 Allah revealed to
you the Book and Wisdom, and He
taught you what you knew not. Great indeed has been Allah's favour upon you.
142. Even if some people succeeded in their design to obtain from
the Prophet (peace be on him) a wrong judgement in their favour by presenting a
false account of events, the real loss would have been theirs rather than the
Prophet's (peace be on him). For the real criminals in the sight of God are the
perpetrators of that fraud and not the Prophet (peace be on him) who might in
good faith have delivered a verdict that actually did not conform to the facts.
Whoever obtains a judgement in his favour by tricking the courts deludes
himself into believing that by such tricks he can bring right to his side;
right remains with its true claimant regardless of judgements obtained by fraud
and deception. (See also Towards Understanding the Qur'an, vol. I, (Surah 2, n. 197.)
(4:115) As for him who sets himself against
the Messenger and follows a path other than that of the believers even after
true guidance had become clear to him, We will let him go to the way he has
turned to,143 and
We will cast him into Hell - an evil destination.
143. When, after revelation
from God, the Prophet (peace be on him) delivered his verdict in favour of the
innocent Jew rather than the dishonest Muslim, the latter was so seized by un-Islamic, egotistic and chauvinistic
considerations that he left Madina, went straight to Makka to join the ranks of
the enemies of
Islam and of the Prophet (peace be on him), and undertook open opposition. The
verse alludes to that incident.
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(4:116) Truly it is
only associating others with Allah in His
divinity that Allah does not forgive,
and forgives anything besides that to
whomsoever He wills. Whoever associates others with Allah in His
divinity has indeed strayed far away.
(4:119) and shall lead them astray, and shall
engross them in vain desires, and I shall command them and they will cut off
the ears of the cattle,147 and I shall command them
and they will disfigure Allah's creation.'148 He
who took Satan rather than Allah for his guardian has indeed suffered a
man-ifest loss.
148.
To alter God's creation in some respect does not mean changing its original
form. If that was meant, human civilization would have to be considered Satanic
in its entirety. For civilization consists essentially of
man's putting to use the resources endowed by God. Hence the alteration of God's creation, which is
characterized as Satanic, consists in using a thing not for the purpose for
which it was created by God. In other words,
all acts performed in violation either of one's true
nature or of the intrinsic nature of other things are the result of the
misleading promptings of Satan. These include, for
instance,
sodomy, birth
control, monasticism, celibacy, sterilization of either men or women, turning
males into eunuchs, diverting females from the functions entrusted to them by
nature and driving them to perform the functions for which men were created. These and numerous similar measures are enacted by
Satan's disciples in this world, which amounts on their part, to saying that
the laws of the Creator were faulty and that they would like to 'reform' them.
(4:124) Whoever does good and believes -whether he is male or female - such shall enter the Garden, and
they shall not be wronged in the slightest.
125-126 No
one is better than a Muslim
(4:125) And whose
way of life could be better than that of he who submits his whole being to Allah, does good,
and follows exclusively the way of Abraham
whom Allah took for a friend?
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