Indexed OCR Text

446
Surah Al-Nisa' 4 : 43
has been mentioned in Tirmidhi. It was before liquor was forbidden
that Sayyidna 'Abdul-Rahman ibn 'Awf as Ul», had invited some
Companions for dinner at this home. As customary, liquor was served
before dinner. When everybody had finished eating, time came for the
Maghrib salah. Sayyidna 'Ali at All », was asked to lead the prayer. He
made a grave error while reciting the well-known Surah al-Kafirun in
the salah under the effect of intoxication. Thereupon, this verse was
revealed in which warning was given that salah should not be
performed in a state of intoxication.
Commentary
Commands prohibiting liquor came gradually
Allah Almighty has blessed the Shari'ah of Islam with a particular
distinction - its rules have been made easy. One such rule in this
golden chain concerns drinking which was an old addiction in Arabia.
This was a national habit, and pastime, involving everyone but a
particular few who had a sort of God-given distaste and abhorrance for
liquor all along. Naturally right-minded, they never went near this
. صلى الله عليه وسلم foul habit. One such example is that of the Holy Prophet
He never touched liquor even before he was called to prophethood. And
everyone knows that habit, any habit, the urge and compulsion to
have something, is really difficult to leave. This is all the more true
about the habit of drinking or getting intoxicated by some other
means. It so overpowers man in its clutches that he just cannot think
otherwise. To him a farewell to drinking means a welcome to death.
Drinking has always been unlawful in the sight of Allah and when
people entered the fold of Islam, saving Muslims from it was very
much in order. But, had it been declared unlawful all of a sudden,
people would have found obedience to this command extremely hard to
carry out. So, the shift was gradual. First come partial prohibition.
People were warned of the evil effects of drinking which aimed at
motivating them to abandon the habit. As a result, the instruction
initially given in this verse was limited to asking people not to go near
salah while in a state of intoxication. The purpose here was to empha-
size that salah is fard, an obligation - when the time for salah comes,
one must rise, intend and offer it as due, and that one should not be
drunk during salah timings. This approach helped Muslims realize

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Surah Al-Nisa' 4 : 43
that drinking is really something bad for it stops them from
performing salah properly. There were many blessed souls among
them who made a spot decision to abandon the habit once and for all.
There were others who started thinking seriously about its evils.
Finally, when the verse of Surah al-Ma'idah carrying the absolute
command which declared liquor as impure and unlawful was revealed,
drinking was forbidden under all conditions.
Ruling: Based on the rule that performing salah in a state of intox-
ication is forbidden, according to some commentators, it is also not
correct to perform salah when one feels so sleepy that one cannot
control what one says. This restriction appears in a hadith as follows:
اذا نعس أحدكم فى الصلوة فليرقد حتى يذهب عنه النوم فانه لا يدرى لعله
يستغفر فيسب نفسه (قرطبى)
'If one of you feels drowsy in salah, he should go to sleep for a
little while so that the effect of sleep disappears, otherwise he
would not know that, rather than seeking forgiveness (from
Allah), he may (actually) be cursing himself.' (Qurțubi)
Editor's Note"
Although the verse was initially revealed to prohibit offering salah
in a state of intoxication, however, some other situations have also
been dealt with in which offering salah is not permitted. These are the
states of impurity which are of two kinds. The first kind is the state of
'major impurity' or 'jan abah' which is caused by sexual intercourse or
by ejaculation with sexual desire by whatever means. This state of
impurity has been referred to in the above verses by the word "("
which is derived from janabah and has been translated as 'major
impurity'. In this state one cannot offer salah unless he purifies
himself by having the prescribed bath (ghusl).
The second kind of impurity is called 'minor impurity' (seul)
which is caused by any act breaking the wudu', like easing oneself or
passing a flatus etc. In this state also one is not allowed to offer salah,
1. In the original book there was no explanation of other rules mentioned in
the verse. The exteemed author has felt it sufficient that these rules are
mentioned in the Urdu translation alongwith the : » . For the
benefit of English readers, I have added this note - Muhammad Taqi
Usmani.

448
Surah Al-Nisa' 4 : 43
but the way of purifying oneself from this kind of impurity is much
easier. Instead of having a bath one can release himself from it by
making wu du' (prescribed ablution). In both situations it is necessary
to use water, either for having a bath or for making wudu. But there
may be situations where the use of water is not possible due to its
unavailability or is extremely difficult due to illness. In both these
situations the above verses have provided an easier alternative for
having a bath or making wudu'. The alternative is to strike the hands
on a clean dust and then wipe the face and the wrists with it. This
procedure is called 'Tayammum' and has been taken by the Shari'ah as
a symbol of ritual purification where the actual act of purification
through water is not possible or is extremely difficult. After making
tayammum one is held to be purified for a temporary period until he is
able to use water. The procedure of tayammum, being the same for
both major and minor impurities, it has been prescribed in one
sequence for both kinds. The words "Twiske LA" (i.e. or one of
you has come after easing himself) refer to the 'minor impurity' while
the words "bezigf" (i.e. 'or you have touched women') stand for
having sexual intercourse1 causing major impurity. In both situations,
it has been laid down that if someone is too sick to use water, or is on
journey where he does not find water, he can have recourse to making
tayammum.
The above discussion may explain the rules of impurities and their
purification as laid down in the above verses. However, one point
needs further elaboration:
While the Holy Qur'an has prohibited to 'go near salah' in a state of
major impurity the rule has been made subject to one exception which
is expressed in the words JE Sole M), (i.e. 'save when you are traversing
a way'). This exception has been interpreted by the Muslim Jurists in
different ways. According to the most commentators, including the
Hanafi jurists, this exception refers to the state of travelling when
water is not available. It, therefore, means that one cannot go near
salah in a state of major impurity without having taken a ritual bath
(ghusl), however, if he is 'traversing a way' in the sense that he is on
1. This explanation is based on the Hanafi view.

449
Surah Al-Nisa' 4 : 44-46
journey and does not find water, he can offer salah without taking bath
after making tayammum as explained in the next sentence.
Conversely Imam al-Shafi'i interprets the exception in a totally
different manner. He says that 'going near salah' means 'entering a
mosque' and it is prohibited for a person to enter a mosque in a state
of 'major impurity'. However, if he intends to go somewhere else, but
passes through a mosque as a passer-by, he can do so. The Hanafi
jurists do not accept this view. Based on the first interpretation, they
say that the verse has no relevance with 'entering the mosque'. It
refers to offering prayers, as is evident from the background in which
it was revealed. The prohibition of entering a mosque in the state of
impurity is based on some other sources, and it is not allowed, even for
a passer-by, to enter a mosque with intention to go somewhere else.
(Editor).
The rule of Tayammum is a blessing, and a distinction of the
Muslim community
It is certainly a great favour granted by Allah Almighty that He, in
His mercy, has made something else to take the place of water, some-
thing which is much more easily available than water. Obviously
enough, land mass and dust are available everywhere. It appears in a
hadith that this is a convenience bestowed upon the community of
Muhammad صلى الله عليه وسلم exclusively. As for necessary rules governing
the making of Tayammum (also referred to in English, and interest-
ingly too, as the 'dry ablution'), these are commonly available in books
on salah, (in English as well). Standard juristic works can be consulted
for further details.
Verses 44 - 46
اَلَمُ تَرَ إِلَى الَّذِيْنَ أُوتُوا نَصْبًا مِنَ الْكِتَبِ يَشْتَرُوُنَّ الصَّلْلَةَ
وَيُرِيدُونَ أَنْ تَضِلُّوا السَبِيْلَ ﴿٤﴾ وَاللّهُ أَعْلَمُ بِآَعْدَآئِكُمْ،
وَكَفَى بِاللهِ وَلِتَّاهُ وَّ كَفَى بِاللَّهِ نَصِيْرًا (٤٥) مِنَ الَّذِيْنَ هَادُوا
يُحَرِّفُؤَّنَ الْكَلِمَ عَنْ تَوَاضِعِهِ وَيَقُؤُلُونَ سَمِعْنَا وَعَصَيْنَا
وَاسْمَعُ غَيْرَ مُسْتَمَعِ وَرَاعِنَالِيًّا بِاَلْسِنَتِهِمْ وَبَطَعُنَّا فِى الدِّيْنِ،
وَلَوْ أَنَّهُمْ قَالُوا سَمِعْنَا وَاَطَعُنَا وَاسْمَعْ وَانْظَرْنَا لَكَانَ خَيْرًا

450
Surah Al-Nisa' 4: 47
◌َّهُمْ وَاَهُوَمَ وَلكِنْ تَعَنَهُمُ اللَّهُ بِكُفْرِهِمْ فَلَ يُؤْ مِنُنَ إلَّ
قَلِيلًا (٤٦﴾
Have you not seen those who have been given a share
from the Book? They buy misguidance and want that
you (too) lose the way. [44] And Allah knows your
enemies best. And Allah is enough as friend and Allah
is enough as supporter. [45] Among the Jews there are
some who move words away from their places and say,
"We hear and disobey," and "Hear. May you not be made
to hear," and "Ra'ina," twisting their tongues and
maligning the Faith. And if they had said, "We hear and
obey," and "Hear," and "Look after us," it would have
been better for them, and more proper, but Allah has
cast His curse on them due to their disbelief. So, they
do not believe except a few. [46]
In verses previous to this, the stress was on acting with Taqwa in
mutual dealings. In between came some rules pertaining to 'Ibadah,
Salah and their corollaries since they instill man with fear of Allah,
promote concern for the life-to-come and help in seeing that dealings
come out right and smooth.
The present verses take up the matter of dealings with enemies. It
brings into sharp focus the wicked tricks, in word and deed, as prac-
ticed by the Jews, and then gives a view of what is true and correct.
This last aspect is in a way an exhortation to Muslims that they
should be careful in choosing the words they use to say what they have
to say, for mincing words is not their style.
Verse 47.
◌َيُّهَا الَّذِينَ أُؤَنُوا الْكِتِبَ الِمِنُوْا بِمَا نَُّنَا مُصَدِّقًا لِّلَ مَعَكُمُ
مِنُ قَبْلِ أَنْ نَطْمِسَ وُجُوْهًا فَرُذَّهَا عَلَى اَدْبَارِهَا أَوْنَلْعَنَهُمُ
كَمَا لَعَنَّا أَصُحبَ السَّبْتِ ، وَكَانَ آَمْرُ اللَّهِ مَفْعُوْلًا ﴿٤٧﴾
O those who have been given the Book, believe in what
We have revealed confirming what is with you before
We rub off faces and turn them shaped like their backs,
or curse them as We cursed the people of Sabbath. And
what Allah wills is destined to occur. [47]

451
Surah Al-Nisa' 4 : 48-50
In the previous verse (46), there was a description of the Jewish
stance against Islam which ranged from flat denial to laboured falsifi-
cation, something born out of the desire to misrepresent, alter and
ridicule. The present verse addresses them directly and commands
them to believe in the final revelation and demonstrate their confirma-
tion. Should they continue ignoring the warning and remain hostile,
they should really be concerned with the chilling prospects of what
their fate would be as a consequence of their ill choice.
Commentary
Note 1: The Qur'anic expression: فَتَرْدَّهَا عَلَى أَدْبَارِهَا (and turn them
shaped like their backs) admits of two probabilities in this act of
turning. It could either be that the features of the face are eliminated
and the whole face is turned around towards the back; or, it may be
that the face is flattened like the nape of the neck, devoid of all
features, 'effaced.' (Mazhari, Ruh al-Ma'ani)
Note 2: When will this be is a question posed and answered by
Commentators in great details. Discussing this deconfiguration (țams)
and transmutation (maskh), some of them have said that this punish-
ment will come upon the Jews before the Day of Doom, while others
have said that this punishment did not come to pass because some of
the Jews had entered the fold of Faith.
Maulana Ashraf 'Ali Thanavi Jl , has said: 'In my opinion, that
question simply does not arise because there is no single word in the
Qur'an which would suggest the proposition: If you do not believe, the
punishment of tams and maskh will definitely materialize. In fact, it
suggests probability, that is, given their crime, they do deserve this
punishment, and should He spare them from the punishment, that
would be His mercy.'
Verses 48 - 50
إِنَّ اللَّهَ لاَ يَغْفِرْ أَنْ ◌ُشِّرَكَ بِهِ وَيَغْفِرُ مَادُونَ ذَلِكَ لِمَنْ يَشَاءٌ
وَمَنُ تُشْرِكُ بِاللَّهِ فَقَدِ افْتَرَى إِنِّمًا عَظِيمًا ﴿٤٨﴾ آَلَمُ تَرَ إِلَى
الَّذِيْنَ يَزَكُنَ أَنْفُسُهُمْ، بَلِ اللّهُ مُزَكِّئُ مَنْ بَّنَاءُ وَ لَا يُظْلَمُوْنَ
فَِيْلًا ﴿٤٩﴾ أُنْظُرُ كَيُّفَ يَقْتَرْوُنَ عَلَى اللَّهِ الْكَذِبَ، وَكَفَى بِهِ

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Surah Al-Nisa' 4 : 48-50
اثُمًا مُّبِيْنَا.
Surely, Allah does not forgive the ascribing of a
partner to Him and forgives anything short of that for
whomsoever He wills. And whoever ascribes a partner
to Allah has tailored a great sin. [48]
Have you not seen those who claim sanctity for them-
selves? In fact, Allah sanctifies whom He wills and they
shall not be wronged even to the measure of a thread of
a date-stone. [49] See how they fabricate a lie against
Allah, and it is enough to be an open sin. [50]
The previous verse carried an admonition for those who refused to
believe. But, from among those to whom this admonition has been
addressed, some could finally be forgiven, which admits of the prob-
ability that all these other addressees may, perhaps, be also forgiven.
Therefore, the text goes on to explain that this group of people will not
be forgiven because of their kufr or disbelief. This also refutes the
Jewish claim that they shall be forgiven.
Commentary
Shirk: A definition, and some forms
The words of the Qur'anic text in 2 345 (Surely, Allah
does not forgive the ascribing of a partner to Him) demonstrate that
the set articles of faith relating to the Being and Attributes of Allah
Almighty are the sine qua non of religion and holding any belief
similar to these in favour of whoever and whatever He has created is
shirk. Some of the forms it takes are as follows:
Shirk in Knowledge: This is the ascribing of a partner to Allah in
matters of knowledge ('ilm), for example believing that a certain pious
person or a spiritual master or the head of a mystical order knows
about everything in this universe all the time. Other forms could be
asking an astrologer or a fortune-teller or a diviner about things that
are going to take place in a person's life, things which belong to the
unseen world, an exclusive domain of Allah; or, to take omen (fal) from
the words written by a pious person and believing that it has got to
happen; or, calling someone from a considerable distance and believing
that the person has become all aware of the call; or, keeping a fast
dedicated to someone other than Allah.

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Surah Al-Nisa' 4 : 48-50
Shirk in Power: This is ascribing to others the powers and rights
which are the exclusive domain of Allah as for example, taking
someone to have the power and authority to provide gain or inflict loss.
It includes things like asking someone to grant wishes or to ask for
sustenance, and children.
Shirk in 'Ibadah: This means the ascribing of a partner to Allah in
acts of worship ('Ibadah) which is the sole due of Allah. Some of the
forms it could take are to go down in sajdah (prostration) for anyone,
to release an animal dedicated in the name of somebody, making cere-
monious offering for a person or thing, living or dead, to make a vow
(mannat, nadhr) in someone's name; to make tawaf (rounds, circumam-
bulation) of someone's grave or house; to give preference to someone
else's word, or custom, as against God's own command; to make bows
before anyone in the manner of a ruku', the bowing position peculiar to
Muslim prayer; to slaughter an animal in the name of someone; to
take the affairs of the mortal world as subservient to the effect and
influence of stars; to regard some month as ill-omened, wretched; and
things like that.
Indulgence in self-praise
Let us now turn to the word of Allah in: ◌ُاَلَمْ تَرَ إِلَى الَّذِينَ يُزَكُّونَ أَنفُسَهُم (Have
9
you not seen those who claim sanctity for themselves?) Since the Jews
claimed sanctity for themselves, Allah Almighty censures them in this
verse as a strange lot attributing sanctity to themselves and then
having the audacity to tell others that this is so. Amazing indeed!
From here we learn that it is not permissible for anyone to claim
and broadcast his or her sanctity, or that of others. This is forbidden
on three counts:
1. The cause of self-praise is mostly pride and arrogance. So, in
reality, what is forbidden is pride and arrogance.
2. As to the end of man, only Allah knows if it will come in a state
of Taqwa and Taharah, that is, in a state when one is still God-fearing
spiritually and free from major and minor impurities physically.
Therefore, claiming sanctity for oneself is contrary to being God-
fearing. As such, Sayyidah Zaynab daughter of Abi Salamah Li Ul ,
narrates that the Holy Prophet صلى الله عليه وسلم asked her: 'What is your
name?' Since, at that time, her name was Barrah (which means pure

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Surah Al-Nisa'
4:51-52
from sins), so, that was what she told him. He, then, said:'dir
Do not claim sanctity for) اعْلَمُ بِأَهْلِ الْبِّ مِنْكُمُ، سَتُّؤُهَا زَيْنَبَ، (رواه مسلم بحواله مشكوة)
yourselves (that is, do not claim purity and freedom from sins) because
it is Allah alone who knows best as to who among you is of the right-
eous. He, then, named her Zaynab (instead of Barrah). (Mazhari)
3. The third reason for this prohibition is that such a claim gives
people the false idea that the person making that claim is nearer to
Allah because he is free of all faults, although this is a lie, for no
mortal man is free of one or the other shortcoming. (Bayan al-Qur'an)
Ruling: If impediments mentioned above do not exist, one can
speak about one's trait of character as an expression of gratitude for
Allah's blessing. (Bayan al-Qur'an)
Verses 51 - 52
أَلَمُ تَرَ إِلَى الَّذِينَ أُوْتُوْاِ نَصِيْبًا قِنَ الْكِتْبِ مُؤْمِنُونَ بِالْجِبْتِ
وَالطَّاغُوتِ وَيَقُؤْلُونَ لِلَّذِيْنَ كَفَرٌا ◌َهُؤْلَا؛ آَهْدَى مِنَ الَّذِينَ
امَنُوا سَبِيْلًا (٥١) أُولَتِكَ الَّذِبْنَ لَعَنَهُمُ اللَّهُ وَمَنْ يَّلُعَنِ اللّهُ
فَلَنْ تَجِدَ لَهُ نَصِيرًا﴿٥٢﴾
Have you not seen those who have been given a share
from the Book? They believe in Jibt 1 and Taghut 2 and
say concerning those who disbelieve, "They are better
guided in their way than those who believe." [51] Those
are the ones whom Allah curses, and the one whom
Allah curses you shall find no helper for him. [52]
A description of the evil traits of Jews has been appearing from the
اُلَمُ تَرَ إِلَى الَّذِينَ أُوْنُوا نَصْبَبًا مِنَ الْكِتُبِ يَشُّتَرُونَ الصَّلاَةَ - الخ: previous verse beginning with
(44). The present verses also deal with the same subject.
Commentary
What is Jibt and Tagh ut?
Two words, 'al-Jibt' and 'al-Taghut have been mentioned in the
present verse (51). What do they mean? Commentators have explained
1. Jibt: Originally, the name of an idol which was also used later on for
every false god as well as for sorcery.
2. Taghut: Literally signifies the arrogant. It is also used for Satan, and for
evil and falsehood.

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Surah Al-Nisa' 4 : 51-52
it variously. Sayyidna Ibn 'Abbas, Ibn Jubayr and Abu al-'Aliyah Jul ,
's have said that 'Jibt' comes from the Ethiopian language and refers
to a magician while "Taghut' signifies a soothsayer.
Sayyidna 'Umar e Ally, says that 'Jibt' means magic and 'Taghut'
means Satan. Sayyidna Malik ibn Anas as All _, is reported to have
said that everything worshipped other than Allah is covered by the
name "Taghut'.
Imam al-Qurtubi says that the view of Sayyidna Malik ibn Anas ,
as 11, being more inclusive, is generally preferred because it also has
أَنِ اعْبُرُوا اللهَ وَاجْتَنِبُوا الطَّاغُوتَ :its support from the Holy Qur'an where it is said
(Worship Allah and avoid Taghut.) (16:36) But, really, there is no contra-
diction as such in these different views. They all can be implied in one
or the other sense, as Jibt was essentially the name of an idol after all,
but it was later on that it came to be applied to other things and
beings worshipped other than Allah. (Ruh al-Ma'ani)
The present verses in the background of their revelation
Sayyidna Ibn 'Abbas ar Algo, narrates that two chiefs of the Jews,
Huyayy ibn Akhtab and Ka'b ibn Ashraf came along with a group of
theirs, after the battle of Uhud, to meet the Quraysh at Makkah. The
Jewish Chief, Ka'b ibn Ashraf met Abu Sufyan and promised to collab-
orate with him in his fight against the Holy Prophet صلى الله عليه وسلم .The
people of Makkah told Ka'b ibn Ashraf that they were a people who
cheated by making false promises. Then, they challenged them to pros-
trate before two particular idols (Jibt and Taghut) there, if they really
meant what they had said.
So, in order to assure the Quraysh, he did exactly that. After that,
Ka'b told the Quraysh: 'Let thirty people from among you and thirty
people from among us come forward so that we declare our resolve
before the Lord of the Ka'bah that all of us will jointly fight against
. صلى الله عليه وسلم Muhammad
The Quraysh liked this proposal from Ka'b and this was how they
opened a united front against Muslims. After that, Abu Sufyan told
Ka'b: 'You are learned people. You have the Book of Allah with you.
But, we are totally ignorant. Now, you let us know what do you think
about us - tell us if we are on the right path, or is it Muhammad?

456
Surah Al-Nisa'
4:51-52
Ka'b asked: 'What is your religion?' Abu Sufyan said: 'We slaughter
our camels for the Hajj. We offer their milk to pilgrims, and entertain
guests. We maintain good relations with our kin. We make tawaf of the
House of Allah and perform 'Umrah. Contrary to this, Muhammad
has abandoned his ancestral religion and he has cut himself off from
his own people and, on top of that, he has challenged our ancestral
religion by introducing a new religion of his own.
Hearing all this, Ka'b ibn Ashraf said: 'You people are on the right
path. Muhammad صلى الله عليه وسلم has gone astray.
Thereupon, Allah Almighty revealed these verses and, thus,
exposed their lying and deceit. (Ruh al-Ma'ani)
The blind pursuit of material gains sometimes makes man
surrender religion and faith
Ka'b ibn Ashraf was a distinguished scholar among the Jews. He
believed in God and worshipped none but Him. However, when the
ghost of overweening personal desires overpowered his mind and
heart, he offered to join forces with the Quraysh against Muslims. As
we already know, the Quraysh put forth the condition that he should
prostrate before their idols. He swallowed this bitter pill to achieve his
personal end. Here, we see that he squarely stooped to fulfil the condi-
tion imposed by the Quraysh, something,contrary to his religion, but
he made no effort to stand by his religious beliefs and did not show the
courage to part ways with them on so crucial an issue. The Holy
Qur'an mentions a similar incident elsewhere concerning Bal'am ibn
Bafur. It says: ◌َوَاتْلُ عَلَيْهِمْ نَبَآَ الَّذِ اتَيْنُهُ الَّتِنَا فَانْسَلَغَ مِنْهَا فَاتُبَعَهُ الشَّيْطُنُ فَكَانَ مِنَ الْغُوِين (Recite
to them the news of the one who was given Our signs, then he eased
out from it and followed the Satan, and he was one of those who
seduce people to err.) (7:175)
Commentators say that Bal'am ibn Ba'ur was a great scholar and
a mendicant who wielded spiritual powers. But, when he launched his
sinister plans against Sayyidna Musa عليه الصلوة والسلام in an effort to
achieve his personal desires, he was unable to achieve anything
against him, but what did happen was that he himself ended up being
accursed and went astray.
This tells us that religious knowledge as culled from a book is not

457
Surah Al-Nisa' 4 : 51-52
enough to guarantee the desired benefit. What is needed is action
sought by the knowledge. This will not be possible unless one totally
abstains from material greed and from the pursuit of carnal desires.
Otherwise, man would not stay strong enough to resist against sacri-
ficing something so dear as his religion on the altar of his desires. In
our own time, we have the kind of people who would abandon their
true creed just to achieve their material and political goals. Some of
them would go for the extra effort to dress up their secular beliefs and
views with the garb of Islam. Such people care less about the grave
Covenant between God and man, nor do they worry much about what
would happen to them in the Akhirah. All this happens when one
abandons his true and right creed and starts following the signals of
the Satan.
The curse of Allah causes disgrace here and hereinafter
The Qur'anic word, 'la'nah' (translated as 'curse' in absence of a
more exact equivalent) means being far removed from the mercy of
Allah, extremely debased and disgraced. Anyone under 'la'nah' from
Allah cannot be close to Allah. For such accursed ones admonitions are
very stern. The Holy Qur'an says : مَلْعُوُنِينَ آَيْتُمَا تُقِفُواْ أُخِلُوا وَقُقِّلُوا تَقْتِيْلًا (The
accursed, wherever they be, are to be caught and killed massacre-like.)
(33:61) This is their disgrace in the present life - the disgrace in the
Akhirah will be far too grim to contemplate.
Who deserves the 'la'nah' of Allah?
The words of the Holy Qur'an in verse 52:وَمَن يَلْعَنِ اللَّهُ فَلَنْ تَجِدَ لَهُ نَصِيرًا state
that anyone under the curse of Allah has no helper to help him in that
predicament. The point to ponder is: Who are these people who become
deserving of this 'la'nah' from Allah?
According to a hadith, the Holy Prophet صلى الله عليه وسلم has cursed the
giver of interest, the receiver and the consumer of interest, and its
writer and the one who bears witness to it, the whole lot of them, all of
them equally involved in the sin. (Narrated by Muslim as in Mishkat)
مَلُهُوُنُّ مَنُ عَمِلَ عَمَلَ قَوُم لُوطٍ :There is another hadith in which he said
(Cursed is he who does what the people of Lut WILL used to do).
Narrated by Razin and appearing in Mishkat, the reference is to the
male homosexual. Then, he said: 'Allah sends his curse on the thief
who would not stop from stealing even very small things like eggs and

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Surah Al-Nisa'
4:51-52
ropes, and in retribution to which, his hand is cut off.' (Mishkat)
In another hadith, he said:
لَعَنَّ اللّهُإِكِلَ الْرّبُوا وَمُؤكِلَهُ وَالْوَاشِمَةَ وَالْتَوُشِعَةَ وَالْصُوّرَ
"Allah curses the eater of interest, and its feeder, and the
woman who tattooes another woman and the woman who
tattooes herself, and the picture-maker." (Bukhari, from Mishkat)
In yet another hadith, he has said: 'Allah sends His curse on liquor,
its consumer and its server, its seller and purchaser, its squeezers, its
handlers, transporters and orderers, on all of them.' (Abu Dawud, ibn Majah,
from Mishkat)
In still another hadith, the Holy Prophet صلى الله عليه وسلم has said:
"There are six types of people I have cursed and Allah Almighty has
also cursed them - and every prophet is blessed with the acceptance of
his prayers - those six are:
(1) One who commits excess in the matter of Allah's Book;
(2) and one who rises to power by force and terror, then honours a
person disgraced by Allah and brings disgrace on a person
honoured by Allah;
(3) the denier of destiny determined by Allah;
(4) one who takes as lawful what has been made unlawful by
Allah;
(5) the person in my progency who rules what has been forbidden
as lawful;
(6) and the one who gives up my way (sunnah).' (Baihaqi in Al-Mudkhal
from Mishkat)
In another hadith, he said : ◌ِلَعَنَ اللهُ التَّاظِرَ وَالْتُطُوَرَ إِلَيْه 'Allah curses the ogler
and the ogled at.' It means that the curse of Allah falls on anyone who
looks at someone in an evil way, someone who is a non-Mahram, that
is, someone outside the count of those in the family he is permitted to
see because marriage with them is forbidden for ever. This is why such
a nazir, the onlooker of the other, comes under the curse of Allah. As
for the manzur ilaihi, the one who is looked at lustfully, the same curse
will apply subject to his or her having deliberately and invitingly

459
Surah Al-Nisa' 4 : 51-52
caused such a look to be cast.
Sayyidna Abu Hurairah رضى الله عنه narrates:
لَعَنَّ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الَّجُلَ يَلْبَسُ لبسَةَ الْمَةِ، وَالُؤَأَةَ تَلْبَهُ
لبسَةَ الرَّجُلِ
"The Holy Prophet صلى الله عليه وسلم has cursed the man who
dresses like a woman and the woman who dresses like a man.
(Mishkat)
The following report from Abu Dawud appears in Mishkat:
عن عائشة رضى الله تعالى عنها أن امرأة تلبس النعل، قالت لعن رسول
اللّه صلى الله عليه وسلم الرجلة من النساء
"Someone told Sayyidah A'ishah رضى الله عنها about a woman
who wore (men's) shoes. Sayyidah 'A'ishah said: 'The
Messenger of Allah ¿ has cursed the woman who takes to
masculine ways.'
A narration from Sayyidna Ibn 'Abbas رضى الله عنه reports:
عن ابن عباس رضى اللّه عنهما قال: لعن النبى صلى الله عليه وسلم
المخنثين من الرجال، والمترجلات من النساء وقال اخرجوهم من بيوتكم
(رواه البخارى بحواله مشكوة)
"The Holy Prophet صلى الله عليه وسلم has cursed the effeminate
from among men (who, in dress and looks, emulate women-
like transvestites) and he has cursed the masculinized from
among women (who, in dress, looks and ways, act man-like).
And he said: 'Expel them out of you homes.' " (Bukhari, from
Mishkat)
Also from al-Bukhari comes the report that Sayyidna 'Abdullah ibn
Masoud رضى الله عنه said:
لعن الله الواشمات والمستوشمات والمتنمصات والمتفلجات للحسن المغيرات
خلق الله
"The curse of Allah be on the tattooers and the tattooed, on
the pickers of eye-brows and the cleavers of teeth as aids to
beauty - they are the makers of alteration in the creation of
Allah."

460
Surah Al-Nisa' 4 : 51-52
Rules about La'nah
La'nah is the denouncing of something or the calling down of evil
on someone. 'Curse' is the most widely used equivalent for it. Two
formal substitutes for 'curse' in this sense are 'execration' and
'imprecation'. 'Execration' is the face-to-face denunciation or the ill
wished, while 'imprecation' is somewhat privately expressed. Call it by
whatever name, the act of invoking 'La'nah' is a terrible thing to do.
Because of the amount of evil it releases, corresponding heavy restric-
tions have been placed against its use. Invoking La'nah against a
Muslim is haram (forbidden) and the sole condition when this can be
done against a kafir (disbeliever) is that the imprecator must be sure
that the disbeliever will die clinging to his disbelief. Given below are
some authentic sayings of the Holy Prophet صلى الله عليه وسلم on this
subject:
عن ابن مسعود قال قال رسولُ اللّه صلى اللّه عليه وسلم ليس المؤمن
بالطّعّان ولا باللعان ولا البذى (الترمذى بحواله مشكوة)
"According to Sayyidna Ibn Mas'ud رضى الله عنه, the Holy Prophet
,said: 'A true Muslim is no taunter or imprecator صلى الله عليه وسلم
nor is he foul-mouthed." (Tirmidhi, from Mishkat)
عن أبى الدرداء قال سمعت رسول اللّه صلى اللّه عليه وسلم يقول: إنّ
العبد إذا لعن شيئًا صعدت اللعنة إلى السماء، فتغلق أبواب السماء
دونها، ثمّ تهبط الى الارض فتغلق أبوابها دونها، ثم تاخذ يميناً وشمالاً،
فاذا لم تجد مساغًا رجعت الى الذى لعن فان كان لذلك أهلاً والا رجعت
الى قائلها (رواه ابو داؤد بحواله مشكوة)
"Sayyidna Abu al-Darda' رضى الله عنه says that he heard the Holy
Prophet صلى الله عليه وسلم say : 'When a servant of Allah curses
something, the curse goes up towards the sky whereupon the
doors of the sky are closed on it. After that, it comes down
towards the earth whereupon the doors of the earth are closed
on it (that is, the earth does not accept this curse). After that,
it takes a right, and then a left, but, as it finds no access
anywhere, it returns to the one who was cursed. So, if he is
really deserving of it, on him it falls; otherwise, it returns
back to its pronouncer and falls on him." (Abu Dawud, cited by
Mishkat)

461
Surah Al-Nisa'
4:53-55
عن ابن عباس أن رجلا نازعته الريح رداءه فلعنها فقال رسول اللّه صلى
اللّه عليه وسلم: لا تلعنها فانها مامورة، وانه من لعن شيئًا ليس له بَاهل
رجعت اللعنة عليه . (رواه الترمذى بحواله مشكوة)
"It has been reported by Sayyidna Ibn 'Abbas Le Ul y+, that the
wind swooped away the sheet-cloak of a man and he cursed
the wind, whereupon the Holy Prophet صلى الله عليه وسلم said: Do
not curse it for it is under orders (from Allah) and (remember)
whosoever curses something which does not deserve the curse,
then, the curse returns to none but him." (Tirmidhi, cited by
Mishkat, p. 413)
Rulings:
1. Unless it is known about a particular person that he has died in
a state of kufr (disbelief), invoking La'nah on him is not permissible -
even though he may be a sinful person. Based on this principle,
Allamah Ibn 'Abidin has advised against cursing Yazid. But, should it
be on a particular kafir whose death in a state of disbelief is certain,
for instance, Abu Jahl and Abu Lahab, then, it is permissible. (Shami, v.2,
p.836)
2. Cursing without naming anyone is permissible, for example,
saying: 'God's curse upon liars (or tyrants)! '
3. Literally, La'nah means being far removed from the mercy of
Allah. In the terminology of the Shari'ah, when applied to disbelievers,
it refers to their being far far off from the mercy of Allah; and when it
is applied to Muslims, it refers to their having fallen down the level of
the righteous (reported by Shami from al-Quhistani, v.2, p.836). Therefore, praying
that the good deeds of a Muslim may decrease is also not permissible.
Verses 53 - 55
آَمْ لَهُمْ نَصِيْب ◌ِنَ الْمُلُكِ فَإِذَا لََّ يُؤُكُوْنَ النَّاسَ نَقِيْرًا(٥٣) أَمْ
يَحُسُدُونَ النَّاسَ عَلى مَّاَ اتُهُمُ اللَّهُ مِنُ فَضْلِهٍ فَقَدُ أَتَيْنَا الَ
إِبْراهِيْمَ الْكِتَبَ وَالْحِكْمَةَ وَاتَّيْئُهُمْ تُلْكًا عَظِيمًا ﴿٥٤﴾ فَمِنْهُمْ
مَّنْ آمَنَ بِهِ وَمِنْهُمْ مَنُ صَدَّ عَنْهُ وَكَفِى بِجَهَنَّمَ سَعِيْرًا﴿٥٥﴾
Is it that they have a share in the kingdom, while in
that case, they would give nothing to the people, not

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Surah Al-Nisa'
4: 53-55
even to the measure of a tiny pit on the back of a date-
stone? [53]
Or, is it that they are jealous of people over what Allah
has given them of His bounty while We have given to
the House of Ibrahim the Book and the wisdom and We
have given to them a great kingdom? [54]
So, there were some among them who believed in it
and there were others among them who turned away
from it. And enough (for the latter) is Jahannam, a fire
ablaze! [55]
Linked with previous verses, the description of Jewish traits of
character continues in the present verses as well.
Commentary
Admonishing Jews for being unreasonably envious
The knowledge, the grace, the high rank and the grandeur of
صلى الله عليه وسلم mission given by Allah Almighty to the Noble Prophet
made Jews all too jealous. Verses 53 and 54 strongly admonish this
attitude of theirs, giving two reasons why their envy was unreason-
able. The first reason appears in verse 53, while the second, in verse 54.
But, the outcome of both is the same. The drift of the argument is:
'What is the basis of your envy? If this is because you think you are.
the real inheritors of the kingdom and what he has been blessed with
is actually yours, obviously then, this is all wrong. As it is, right now
you have no kingdom. Even if you came to have some of it, you are not
the kind to give anything to anybody. If your envy is based on the
realization that the kingdom, no doubt, did not pass from you onto
him, still, the question remains, why did it have to go to him at all.
What relevance does he have with having a kingdom? The answer
given was: He too comes from the family of prophets who have ruled
over kingdoms before him. So, the kingdom has really not come to a
stranger. Your envy, therefore, is unreasonable.'
The definition and rules of envy
'Allamah al-Nawawi, the Commentator of Muslim, defines Hasad
as : 3451 46; f & f (Muslim, v.2). It means that Hasad (envy) is a desire to
see the other person's blessing somehow disappear, and this is haram
(forbidden).

463
Surah Al-Nisa' 4 : 56-57
The Holy Prophet صلى الله عليه وسلم has said:
لا تباغضوا ولا تحاسدوا ولا تدابروا، وكونوا عباد اللّه اخوانًا، ولا يحل
لمسلم أن يهجر أخاه فوق ثلاث .
'Do not hate and do not envy and do not turn your backs on
each other. Instead, become servants of Allah, as brothers.
And it is not lawful for a Muslim that he abandons his brother
for more than three days." (Muslim, v.2)
In another hadith, he has said:
اياكم والحسد، فإن الحسد يأكل الحسنات كما تأكل النار الحطب
"Beware of envy, for envy eats up good deeds as the fire eats
up wood." (Abu Dawud, cited by Mishkat)
Sayyidna Zubayr رضى الله عنه narrates that the Holy Prophet @ said:
عن الزبير رضى الله عنه قال: قال رسول الله صلى الله عليه وسلم: دب
اليكم داء الامم قبلكم، الحسد والبغضاء هى لحالقة، لا أقول تحلق الشعر،
ولكن تحلق الدين
"Stealthily creeping into you is the disease of earlier peoples -
envy; and hatred, which is a shaver. I do not say that it
shaves hair, but it does shave the religion off." (Ahmad and
Tirmidhi, cited by Mishkat)
Envy, whether it be on account of someone's worldly, or spiritual
excellence, is haram (forbidden) on both counts, as the words ?i
sff 35 (Is it that they have a share in the kingdom?) seem to point out
towards worldly excellence, while the words ◌ِ54) الْكِتُبِ وَالحِكْمَة) (the Book
and the wisdom) are indicative of spiritual excellence.
Verses 56 - 57
إِنَّ الَّذِيْنَ كَفَرُوا بِالْتِنَا سَوْفَ نُصْلِيْهِمْ نَارَّاء كُلّمَا نَضِجَتُ
مُلُدُ هُمْ بَدَّلْتُهُمْ مجُلُدَا غَيْرَهَا لِيَدُوُقُوا الْعَذَابَ، إِنَّ اللَّهَ كَانَ
عَزِيزًا حَكِيْمَا(٥٦) وَالَّذِيْنَ امَنُوا وَعَمِلُوا الصُّلِحُتِ
سَنُدْخِلُهُمْ جَتْتٍ تَجْرِىُ مِنْ تَحْتِهَا اِنْهُ خْلِدِيْنَ فِيْهَا آَبَدًا،
لَهُمْ فِيْهَا أَزْوَاجْ تُطَقَّرَةٌ وَنُدُخِلُهُمْ ظِلَّا ظَلِيْلًا ﴿٥٧﴾

464
Surah Al-Nisa' 4 : 56-57
Those who have disbelieved in Our verses, We shall
certainly make them enter a fire. Whenever their skins
are burnt out, We shall give them other skins in their
place, so that they may taste the punishment. Surely,
Allah is All-Mighty, All-Wise. [56]
As for those who have believed and have done good
deeds, We shall admit them to gardens beneath which
rivers flow, remaining there for ever, for them, there
are wives purified. And We shall admit them to a shade
ever-stretched. [57]
Particular believers and disbelievers were mentioned in the
previous verses. Stated now is the reward and punishment of a
believer and a disbeliever as a universal rule.
Commentary
Explaining the highly apocalyptic statement "fases Cu in
verse 56, Sayyidna Mu'adh as Ul yo, says that as soon as their skin is
burnt out it will be replaced - and this will be with such speed that the
skin will be replaced a hundred times in one moment.
Sayyidna Hasan al-Başrī says:
تاكل النّار كلّ يومٍ سبعين الف مرة، كلما اكلتهم قيل لهم: عودوا
فيعودون كما كانوا (اخرج البيهقى عن الحسن بحوالة مظهرى ج ٢)
"The fire will eat them everyday seventy thousand times.
When it would have eaten them up, they will be commanded:
'Return'. So, they shall return to be as they were." (al-Baihaqi,
as quoted by Mazhari)
According to a narration in al-Bukhari and Muslim, the Holy
Prophet صلى الله عليه وسلم said:
عن النبى صلى الله عليه وسلم قال: ان اهون أهل النار عذابا رجل فى
أخمص قدميه جمرتان يغلى منهما دماغه كما يغلى الرجل بالقمقم (رواه
البخارى ومسلم، بحواله الترغيب والترهيب ج ٤ ص ٢٣٩)
"Lightest in punishment among the people of fire will be the
man in the sole of whose feet there will be two smouldering
embers the heat from which will keep his brain boiling like a
cauldron boiling to the brim." (Almundhiri, al-Targhib v.4, p.239)

465
Surah Al-Nisa' 4 : 58-59
An explanation of 'purified wives'
رضى الله عنه According to Hakim, Sayyidna Abu Said al-Khudri
narrated that the Holy Prophet صلى الله عليه وسلم said: The women of
Jannah will be pure, that is, pure from menstruation, defecation,
urination and nasal mucus.
Mujahid adds to the above by saying: 'They shall also be pure and
free from procreation and seminal impurity.' (Mazhari)
Let us now look at the last two words: sut it in verse 57. Here, by
mentioning Ju after _ it has been mentioned that the shade in
Jannah will be dense and ever-present. This is like saying: ◌ُشَمُسَُّ شَامِس or
quý ju which indicate that the blessings of Paradise will last for ever.
Sayyidna Abu Hurairah رضى الله عنه narrates that the Holy Prophet
:said صلى الله عليه وسلم
ان فى الجنة لشجرة يسير الراكب فى ظلها مأة عام ما يقطعها، اقروا إن
شئتم وظل ممدود
"There is a tree in Paradise. If a rider were to ride under its
shade for a hundred years, he will still not cross it. Read, if
you wish, sjø; (A shade, ever-extended, ever-stretched)."
Explaining إِلَ ظَلِيلا , Rabi' ibn Anas said:
هوظل العرش الذى لا يزول
"That is the shade of the Throne (al-'arsh) which will never
decline."
Verses 58 - 59
إِنَّ اللَّهَ يَأْمُرُكُمْ آَنْ تُؤَدُّو الْآَمْنَتِ إِلَى أَهْلِهَا وَإِذَا حَكَمْتُمُ بَيْنَ
النَّاسِ أَنْ تَحُكُمُوْا بِالْعَدْلِ، إِنَّ اللَّهَ نِعِمَا يَعِظُكُمُ بِهِ، إِنَّ اللّهَ
كَانَ سَمِيعًا بَصِيْرًا (٥٨) يَآَيُّهَا الَّذِيْنَ امَنُؤَا اَطِيْعُوا اللهَ
وَأَطِيُعُوا الرَّسُوْلَ وَأُوْلِى الْآَمْرِ مِنْكُمُ، فَإِنْ تَنَازَعُهُمْ فِى شَىْءُ
فَرُدُوُهُ إِلَى اللَّهِ وَالَسُولِ إِنْ كُنْهُمْ تُؤْمِنُونَ بِاللّهِ وَالْيَوْمِ
الْآخِرِء ذَلِكَ خَيْرٌ وَآَحُسَنُ تَأْوِيُّلَا ﴿٥٩)
Surely, Allah commands you to fulfil trust obligations