وَيَسْأَلُونَكَ عَنِ الْمَحِيضِ قُلْ هُوَ أَذًى فَاعْتَزِلُواْ النِّسَاء فِي الْمَحِيضِ وَلاَ تَقْرَبُوهُنَّ حَتَّىَ يَطْهُرْنَ ...
They ask you concerning menstruation.
Say: "That is an Adha, therefore, keep away from women during menses and go not in unto them till they are purified.''
Imam Ahmad recorded that Anas said that; the Jews used to avoid their menstruating women, they would not eat, or even mingle with them in the house. The Companions of the Prophet asked about this matter and Allah revealed: وَيَسْأَلُونَكَ عَنِ الْمَحِيضِ قُلْ هُوَ أَذًى فَاعْتَزِلُواْ النِّسَاء فِي الْمَحِيضِ وَلاَ تَقْرَبُوهُنَّ حَتَّىَ يَطْهُرْنَ (They ask you concerning menstruation. Say: "That is an Adha, therefore, keep away from women during menses and go not in unto them till they are purified).
`Do everything you wish, except having sexual intercourse.
When the Jews were told about the Prophet's statement, they said, "What is the matter with this man He would not hear of any of our practices, but would defy it.''
Then, Usayd bin Hudayr and Abbad bin Bishr came and said, "O Messenger of Allah! The Jews said this and that, should we have sex with our women (meaning, during the menstruation period)''
The face of Allah's Messenger changed color, until the Companions thought that he was angry with them. They left.
Soon after, some milk was brought to Allah's Messenger as a gift, and he sent some of it for them to drink. They knew then that Allah's Messenger was not angry with them.
Muslim also reported this Hadith.
... فَاعْتَزِلُواْ النِّسَاء فِي الْمَحِيضِ ...
meaning, avoid the sexual organ.
This is why most of the scholars said that it is allowed to fondle the wife, except for having sexual intercourse (when she is having her menses).
Abu Dawud reported that Ikrimah related to one of the Prophet's wives that she said that;
whenever the Prophet wanted to fondle (one of his wives) during her menses, he would cover her sexual organ with something.
Masruq went to Aishah and greeted her, and Aishah greeted him in return. Masruq said, "I wish to ask you about a matter, but I am shy.''
This is also the opinion of Ibn Abbas, Mujahid, Al-Hasan and Ikrimah.
One is Allowed to Sleep next to his Wife and to Eat with Her (when she is having her menses)
Aishah said, "Allah's Messenger used to ask me to wash his hair while I was having the menses. He would lay on my lap and read the Qur'an while I was having the period.''
It is also reported in the Sahih that Aishah said, "While having the menses, I used to eat from a piece of meat and give it to the Prophet who would eat from the same place I ate from. I used to have sips of a drink and would then give the cup to the Prophet who would place his mouth where I placed my mouth.''
It is also reported in the Two Sahihs that Maymunah bint Al-Harith Al-Hilaliyah said, "Whenever the Prophet wanted to fondle any of his wives during the periods (menses), he used to ask her to wear an Izar (a sheet covering the lower-half of the body).''
These are the wordings collected by Al-Bukhari.
Similar was reported from Aishah.
Abdullah bin Sa`d Al-Ansari asked Allah's Messenger, "What am I allowed of my wife while she is having her menses?''
He said, "What is above the Izar (a sheet covering the lower-half of the body).''
Hence, Allah's statement: وَلاَ تَقْرَبُوهُنَّ حَتَّىَ يَطْهُرْنَ (...and go not in unto them till they are purified) explains His statement: فَاعْتَزِلُواْ النِّسَاء فِي الْمَحِيضِ (...therefore, keep away from women during menses).
Allah prohibited having sexual intercourse with the wife during menstruation, indicating that sexual intercourse is allowed otherwise.
... فَإِذَا تَطَهَّرْنَ فَأْتُوهُنَّ مِنْ حَيْثُ أَمَرَكُمُ اللّهُ ...
And when they have purified themselves, then go in unto them as Allah has ordained for you.
indicates that men should have sexual intercourse with their wives after they take a bath.
The scholars agree that the woman is obliged to take a bath, or to perform Tayammum with sand, if she is unable to use water, before she is allowed to have sexual intercourse with her husband, after the monthly period ends.
فَإِذَا تَطَهَّرْنَ (And when they have purified themselves) means with water.''
This is also the Tafsir of Mujahid, Ikrimah, Al-Hasan, Muqatil bin Hayyan and Al-Layth bin Sa`d and others.
... مِنْ حَيْثُ أَمَرَكُمُ اللّهُ ...
...as Allah has ordained for you.
Ibn Abbas, Mujahid and other scholars have stated that; this refers to Al-Farj (the vagina)
Therefore, anal sex is prohibited, as we will further emphasize afterwards, Allah willing.
Abu Razin, Ikrimah and Ad-Dahhak and others said that: فَأْتُوهُنَّ مِنْ حَيْثُ أَمَرَكُمُ اللّهُ (...then go in unto them as Allah has ordained for you) means, when they are pure, and not during the menses.
... إِنَّ اللّهَ يُحِبُّ التَّوَّابِينَ ...
from the sin even if it was repeated.
... وَيُحِبُّ الْمُتَطَهِّرِينَ ﴿٢٢٢﴾
and loves those who purify themselves.
meaning, those who purify themselves from the impurity and the filth that include having sexual intercourse with the wife during the menses and anal sex.
The Reason behind revealing Allah's Statement: "Your Wives are a Tilth for You.
نِسَآؤُكُمْ حَرْثٌ لَّكُمْ ...
... فَأْتُواْ حَرْثَكُمْ أَنَّى شِئْتُمْ ...
meaning, wherever you wish from the front or from behind, as long as sex takes place in one valve (the female sexual organ), as the authentic Hadiths have indicated.
Ibn Al-Munkadir said that he heard Jabir say that the Jews used to claim that if one has sex with his wife from behind (in the vagina) the offspring would become cross-eyed.
Then, this Ayah was revealed: نِسَآؤُكُمْ حَرْثٌ لَّكُمْ فَأْتُواْ حَرْثَكُمْ أَنَّى شِئْتُمْ (Your wives are a tilth for you, so go to your tilth, when or how you will).
Muslim and Abu Dawud also reported this Hadith.
Ibn Abu Hatim said that Muhammad bin Al-Munkadir narrated that Jabir bin Abdullah told him that;
the Jews claimed to the Muslims that if one has sex with their wife from behind (in the vagina) their offspring will become cross-eyed.
Allah revealed afterwards: نِسَآؤُكُمْ حَرْثٌ لَّكُمْ فَأْتُواْ حَرْثَكُمْ أَنَّى شِئْتُمْ (Your wives are a tilth for you, so go to your tilth, when or how you will).
Ibn Jurayj (one of the reporters of the Hadith) said that Allah's Messenger said:
From the front or from behind, as long as that occurs in the Farj (vagina).
"The Ayah, نِسَآؤُكُمْ حَرْثٌ لَّكُمْ (Your wives are a tilth for you) was revealed about some people from the Ansar who came to the Prophet and asked him (about having sex with the wife from behind).
Have sex with her as you like as long as that occurs in the vagina.
I went to Hafsah bint Abdur-Rahman bin Abu Bakr and said, "I wish to ask you about something, but I am shy.''
She said, "Umm Salamah told me that the Ansar used to refrain from having sex from behind (in the vagina). The Jews claimed that those who have sex with their women from behind would have offspring with crossed-eyes. When the Muhajirun came to Al-Madinah, they married Ansar women and had sex with them from behind. One of these women would not obey her husband and said, `You will not do that until I go to Allah's Messenger (and ask him about this matter).'
She went to Umm Salamah and told her the story.
Umm Salamah said, `Wait until Allah's Messenger comes.' When Allah's Messenger came, the Ansari woman was shy to ask him about this matter, so she left.
Umm Salamah told Allah's Messenger the story and he said: Summon the Ansari woman.
Your wives are a tilth for you, so go to your tilth, when or how you will.
An-Nasa'i reported that Ka`b bin Alqamah said that Abu An-Nadr said that; he asked Nafi, "The people are repeating the statement that you relate from Ibn Umar that he allowed sex with women in their rear (anus).''
He said, "They have said a lie about me. But let me tell you what really happened.
Ibn Umar was once reciting the Qur'an while I was with him and he reached the Ayah: نِسَآؤُكُمْ حَرْثٌ لَّكُمْ فَأْتُواْ حَرْثَكُمْ أَنَّى شِئْتُمْ (Your wives are a tilth for you, so go to your tilth, when or how you will), he then said, `O Nafi`! Do you know the story behind this Ayah?'
He said, `We, the people of Quraysh, used to have sexual intercourse with our wives from the back (in the vagina). When we migrated to Al-Madinah and married some Ansari women, we wanted to do the same with them. They disliked it and made a big issue out of it. The Ansari women had followed the practice of the Jews who have sex with their women while they lay on their sides. Then, Allah revealed: نِسَآؤُكُمْ حَرْثٌ لَّكُمْ فَأْتُواْ حَرْثَكُمْ أَنَّى شِئْتُمْ (Your wives are a tilth for you, so go to your tilth, when or how you will).''
This has an authentic chain of narrators.
Imam Ahmad reported that Khuzaymah bin Thabit Al-Khatami narrated that Allah's Messenger said:
لَا يَسْتَحْيِي اللهُ مِنَ الْحَقِّ ثَلَاثًا لَا تَأْتُوا النِّسَاءَ فِي أَعْجَازِهِن
Allah does not shy from the truth - he said it thrice-, do not have anal sex with women.
This Hadith was collected by An-Nasa'i and Ibn Majah.
Abu Isa At-Tirmidhi and An-Nasa'i reported that Ibn Abbas narrated that Allah's Messenger said:
Allah does not look at a man who had anal sex with another man or a woman.
This is also the narration that Ibn Hibban collected in his Sahih, while Ibn Hazm stated that this is an authentic Hadith.
In addition, Imam Ahmad reported that Ali bin Talaq said, "Allah's Messenger forbade anal sex with women, for Allah does not shy away from truth.''
Abu Isa At-Tirmidhi also reported this Hadith and said, "Hasan''.
Sa`id bin Yasar Abu Hubab said: I said to Ibn Umar, "What do you say about having sex with women in the rear?''
This Hadith has an authentic chain of narrators and is an explicit rejection of anal sex from Ibn Umar.
Abu Bakr bin Ziyad Naysaburi reported that Ismail bin Ruh said that; he asked Malik bin Anas, "What do you say about having sex with women in the anus?''
He said, "You are not an Arab. Does sex occur but in the place of pregnancy? Do it only in the Farj (vagina).''
This is Malik's firm stance on this subject.
It is also the view of Sa`id bin Musayyib, Abu Salamah, Ikrimah, Tawus, Ata, Sa`id bin Jubayr, Urwah bin Az-Zubayr, Mujahid bin Jabr, Al-Hasan and other scholars of the Salaf (the Companions and the following two generations after them).
They all, along with the majority of the scholars, harshly rebuked the practice of anal sex and many of them called this practice a Kufr.
... وَقَدِّمُواْ لأَنفُسِكُمْ ...
...and send for your own selves beforehand.
meaning, by performing the acts of worship while refraining from whatever Allah has prohibited for you.
... وَاتَّقُواْ اللّهَ وَاعْلَمُواْ أَنَّكُم مُّلاَقُوهُ ...
meaning, He will hold you accountable for all of your deeds.
... وَبَشِّرِ الْمُؤْمِنِينَ ﴿٢٢٣﴾
...and give good tidings to the believers (O Muhammad).
meaning, those who obey what Allah has commanded and refrain from what He has prohibited.
Ibn Jarir reported that Ata said, or related it to Ibn Abbas, وَقَدِّمُواْ لأَنفُسِكُمْ (...and send for your own selves beforehand) means, mention Allah's Name, by saying, `Bismillah', before having sexual intercourse.''
لَوْ أَنَّ أَحَدَكُمْ إِذَا أَرَادَ أَنْ يَأْتِيَ أَهْلَهُ قَالَ: بِاسْمِ اللهِ، اللَّهُمَّ جَنِّبْنَا الشَّيْطَانَ وَجَنِّبِ الشَّيْطَانَ مَا رَزَقْتَنَا، فَإنَّهُ إِنْ يُقَدَّرْ بَيْنَهُمَا وَلَدٌ فِي ذلِكَ، لَمْ يَضُرَّهُ الشَّيْطَانُ أَبَدًا
If anyone of you on having sexual relations with his wife said: `In the Name of Allah. O Allah! Protect us from Satan and also protect what you bestow upon us (i.e., the coming offspring) from Satan,' and if it is destined that they should have a child then, Satan will never be able to harm him.
وَلاَ تَجْعَلُواْ اللّهَ عُرْضَةً لِّأَيْمَانِكُمْ أَن تَبَرُّواْ وَتَتَّقُواْ وَتُصْلِحُواْ بَيْنَ النَّاسِ وَاللّهُ سَمِيعٌ عَلِيمٌ ﴿٢٢٤﴾
And make not Allah's (Name) an excuse in your oaths against doing good and acting piously, and making peace among mankind. And Allah is All-Hearer, All-Knower (i.e., do not swear much and if you have sworn against doing something good then give an expiation for the oath and do good).
Allah commands, `You should not implement your vows in Allah's Name to refrain from pious acts and severing the relations with the relatives, if you swear to abandon such causes.'
وَلاَ يَأْتَلِ أُوْلُواْ الْفَضْلِ مِنكُمْ وَالسَّعَةِ أَن يُؤْتُواْ أُوْلِى الْقُرْبَى وَالْمَسَـكِينَ وَالْمُهَـجِرِينَ فِى سَبِيلِ اللَّهِ وَلْيَعْفُواْ وَلْيَصْفَحُواْ أَلاَ تُحِبُّونَ أَن يَغْفِرَ اللَّهُ لَكُمْ
(And let not those among you who are blessed with graces and wealth swear not to give (any sort of help) to their kinsmen, Al-Masakin (the poor), and those who left their homes for Allah's cause. Let them pardon and forgive. Do you not love that Allah should forgive you! (24:22)
Continuity in a sinful vow is more sinful than breaking it by expiation.
وَاللهِ لَأَنْ يَلَجَّ أَحَدُكُمْ بِيَمِينِهِ فِي أَهْلِهِ آثَمُ لَهُ عِنْد اللهِ مِنْ أَنْ يُعْطِيَ كَفَّارَتَهُ الَّتِي افْتَرَضَ اللهُ عَلَيْه
By Allah! It is more sinful to Allah that one of you implements his vow regarding (severing the relations with) his relatives than (breaking his promise and) paying the Kaffarah that Allah has required in such cases.
This is how Muslim reported this Hadith and also Imam Ahmad.
Ali bin Abu Talhah reported that Ibn Abbas said that what Allah said: وَلاَ تَجْعَلُواْ اللّهَ عُرْضَةً لِّأَيْمَانِكُمْ (And make not Allah's (Name) an excuse in your oaths) means, "Do not vow to refrain from doing good works. (If you make such vow then) break it, pay the Kaffarah and do the good work.''
This was also said by Masruq, Ash-Sha`bi, Ibrahim An-Nakhai, Mujahid, Tawus, Sa`id bin Jubayr, Ata, Ikrimah, Makhul, Az-Zuhri, Al-Hasan, Qatadah, Muqatil bin Hayyan, Ar-Rabi bin Anas, Ad-Dahhak, Ata Al-Khurasani and As-Suddi.
Supporting this view, which is the majority view, is what is reported in the Two Sahihs that Abu Musa Al-Ashari narrated that Allah's Messenger said:
إِنِّي وَاللهِ إِنْ شَاءَ اللهُ، لَا أَحْلِفُ عَلى يَمِينٍ فَأَرَى غَيْرَهَا خَيْرًا مِنْهَا إِلَّا أَتَيْتُ الَّذِي هُوَ خَيْرٌ وَتَحَلَّلْتُهَا
By Allah! Allah willing, I will not vow to do a thing and then see a better act, but I would do what is better and break my vow.
مَنْ حَلَفَ عَلى يَمِينٍ فَرَأَى غَيْرَهَا خَيْرًا مِنْهَا فَلْيُكَفِّرْ عَنْ يَمِينِهِ، وَلْيَفْعَلِ الَّذِي هُوَ خَيْر
Whoever makes a vow and then finds what is better than his vow (should break his vow) pay the Kaffarah and perform the better deed.
لاَّ يُؤَاخِذُكُمُ اللّهُ بِاللَّغْوِ فِيَ أَيْمَانِكُمْ ...
Allah will not call you to account for that which is unintentional in your oaths,
This Ayah means, `Allah does not punish or hold you accountable for the Laghw (unintentional) vows that you make.'
The Laghw vows are unintentional and are just like the habitual statements that the tongue repeats, without really intending them. For instance, it is reported in the Two Sahihs that Abu Hurayrah narrated that Allah's Messenger said:
مَنْ حَلَفَ فَقَالَ فِي حَلِفِهِ بِاللَّاتِ وَالْعُزَّى، فَلْيَقُلْ لَا إِلَهَ إِلَّا الله
Whoever swore and (unintentionally) mentioned Al-Lat and Al-Uzza (two idols) in his vow, should then say, `There is no deity worthy of worship except Allah'.
The Messenger said this statement to some new Muslims whose tongues were, before Islam, used to vowing by their idol Al-Lat. Therefore, the Prophet ordered them to intentionally recite the slogan of Ikhlas, just as they mentioned these words by mistake, so that it (the word of Ikhlas) may eradicate the word (of Shirk). This is why Allah said:
... وَلَكِن يُؤَاخِذُكُم بِمَا كَسَبَتْ قُلُوبُكُمْ ...
...but He will call you to account for that which your hearts have earned.
...for your deliberate oaths. (5:89)
Abu Dawud reported under Chapter: `The Laghw Vows' that Ata said that Aishah said that Allah's Messenger said:
اللَّغْوُ فِي الْيَمِينِ هُوَ كَلَامُ الرَّجُلِ فِي بَيْتِهِ: كَلَّا وَاللهِ، وَبَلَى وَالله
The Laghw in the vows includes what the man says in his house, such as, `No, by Allah,' and, `Yes, by Allah'.
Ibn Abu Hatim reported that Ibn Abbas said, "The Laghw vow includes vowing while angry.''
He also reported that Ibn Abbas said, "The Laghw vow includes vowing to prohibit what Allah has allowed, and this type does not require a Kaffarah (expiation).''
Similar was said by Sa`id bin Jubayr.
Sa`id bin Musayyib said that two Ansari brothers both received inheritance and one of them asked that the inheritance be divided. His brother said, "If you ask me about dividing the inheritance again, then all of what I have will be spent on the Ka`bah's door.''
Umar said to him, "The Ka`bah does not need your money. So break your vow, pay the Kaffarah and come to terms with your brother. I heard Allah's Messenger saying:
لَا يَمِينَ عَلَيْكَ وَلَا نَذْرَ فِي مَعْصِيَةِ الرَّبِّ عَزَّ وَجَلَّ، وَفِي قَطِيعَةِ الرَّحِمِ، وَفِيمَا لَا تَمْلِك
Do not make a vow against yourself, nor to disobey the Lord, cut the relations of the womb or dispose of what you do not own.''
... وَلَكِن يُؤَاخِذُكُم بِمَا كَسَبَتْ قُلُوبُكُمْ ...
Ibn Abbas, Mujahid and several others said that; this Ayah means swearing about a matter while knowing that he is lying.
...but He will punish you for your deliberate oaths. (5:89)
... وَاللّهُ غَفُورٌ حَلِيمٌ ﴿٢٢٥﴾
And Allah is Oft-Forgiving, Most-Forbearing.
meaning, He is Oft-Forgiving to His servants and Most Forbearing with them.
لِّلَّذِينَ يُؤْلُونَ مِن نِّسَآئِهِمْ تَرَبُّصُ أَرْبَعَةِ أَشْهُرٍ فَإِنْ فَآؤُوا فَإِنَّ اللّهَ غَفُورٌ رَّحِيمٌ ﴿٢٢٦﴾
Those who take an oath not to have sexual relation with their wives must wait for four months, then if they return, verily, Allah is Oft-Forgiving, Most Merciful.
Ila' is a type of vow where a man swears not to sleep with his wife for a certain period, whether less or more than four months. If the vow of Ila' was for less than four months, the man has to wait for the vow's period to end and then is allowed to have sexual intercourse with his wife. She has to be patient and she cannot ask her husband, in this case, to end his vow before the end of its term.
Allah's Messenger swore he would stay away from with his wives for a month. He then came down after twenty-nine days saying:
The (lunar) month is twenty-nine days.
Similar was narrated by Umar bin Al-Khattab and reported in the Two Sahihs.
If the period of Ila' is for more than four months, the wife is allowed in this case to ask her husband, upon the end of the four months, to end the Ila' and have sexual relations with her. Otherwise, he should divorce her, by being forced to do so by the authorities if necessary, so that the wife is not harmed.
لِّلَّذِينَ يُؤْلُونَ مِن نِّسَآئِهِمْ ...
meaning, swear not to have sexual relations with the wife.
This Ayah indicates that the Ila' involves the wife and not a slave-women, as the majority of the scholars have agreed,
... تَرَبُّصُ أَرْبَعَةِ أَشْهُرٍ ...
meaning, the husband waits for four months from the time of the vow and then ends the Ila' (if the vow was for four or more months) and is required to either return to his wife or divorce her.
... فَإِنْ فَآؤُوا ...
meaning, to a normal relationship, having sexual intercourse with the wife.
This is the Tafsir of Ibn Abbas, Masruq, Ash-Sha`bi, Sa`id bin Jubayr and Ibn Jarir.
... فَإِنَّ اللّهَ غَفُورٌ رَّحِيمٌ ﴿٢٢٦﴾
...verily, Allah is Oft-Forgiving, Most Merciful.
with any shortcomings that occurred in the rights of the wife because of the vow of Ila'.
And if they decide upon divorce, then Allah is All-Hearer, All-Knower.
وَإِنْ عَزَمُواْ الطَّلاَقَ (And if they decide upon divorce), indicating that divorce does not occur by merely passing the four month mark (during the Ila').
Malik reported from Nafi` that Abdullah bin Umar said, "If the man swears to Ila' from his wife, then divorce does not occur automatically even after the four months have passed. When he stops at the four months mark, he should either divorce or return.''
Al-Bukhari also reported this Hadith.
Ibn Jarir reported that Suhayl bin Abu Salih said that his father said, "I asked twelve Companions about the man who does Ila' with his wife. They all stated that he does not have to do anything until the four months have passed and then has to either retain or divorce her.''
Ad-Daraqutni also reported this from Suhayl.
It is also reported from Umar, Uthman, Ali, Abu Ad-Darda, Aishah, Ibn Umar and Ibn Abbas.
This is also the opinion of Sa`id bin Musayyib, Umar bin Abdul-Aziz, Mujahid, Tawus, Muhammad bin Ka`b and Al-Qasim.
وَالْمُطَلَّقَاتُ يَتَرَبَّصْنَ بِأَنفُسِهِنَّ ثَلاَثَةَ قُرُوَءٍ ...
And divorced women shall wait (as regards their marriage) for three menstrual periods,
This Ayah contains a command from Allah that the divorced woman, whose marriage was consummated and who still has menstruation periods, should wait for three (menstrual) periods (Quru) after the divorce and then remarry if she wishes.
We were with Umar bin Al-Khattab when a woman came and said, "My husband divorced me one or two periods ago. He then came back to me while I had prepared my water (for taking a bath), took off my clothes and closed my door.''
He said, "I think that she is still his wife, as long as she is not allowed to resume praying (i.e., until the third period ends before he takes her back).''
This is also the opinion of Abu Bakr As-Siddiq, Umar, Uthman, Ali, Abu Ad-Darda, Ubadah bin As-Samit, Anas bin Malik, Ibn Mas`ud, Mu`adh, Ubayy bin Ka`b, Abu Musa Al-Ash`ari and Ibn Abbas.
Furthermore, this is the opinion of Sa`id bin Musayyib, Alqamah, Aswad, Ibrahim, Mujahid, Ata, Tawus, Sa`id bin Jubayr, Ikrimah, Muhammad bin Sirin, Al-Hasan, Qatadah, Ash-Sha`bi, Ar-Rabi, Muqatil bin Hayyan, As-Suddi, Makhul, Ad-Dahhak and Ata Al-Khurasani.
They all stated that the Quru is the menstruation period.
What testifies to this is the Hadith that Abu Dawud and An-Nasa'i reported that Fatimah bint Abu Hubaiysh said that Allah's Messenger said to her:
Do not pray during your Aqra (pl. for Quru, the menstruation period).
If this Hadith was authentic, it would have been a clear proof that the Quru is the menstruation period. However, one of the narrators of this Hadith, Al-Mundhir, is an unknown person (in Hadith terminology), as Abu Hatim has stated, although Ibn Hibban has mentioned Al-Mundhir in his book Ath-Thiqat.
... وَلاَ يَحِلُّ لَهُنَّ أَن يَكْتُمْنَ مَا خَلَقَ اللّهُ فِي أَرْحَامِهِنَّ ...
...and it is not lawful for them to conceal what Allah has created in their wombs,
meaning, of pregnancy or menstruation periods.
This is the Tafsir of Ibn Abbas, Ibn Umar, Mujahid, Ash-Sha`bi, Al-Hakam bin Utaybah, Ar-Rabi bin Anas, Ad-Dahhak and others.
... إِن كُنَّ يُؤْمِنَّ بِاللّهِ وَالْيَوْمِ الآخِرِ ...
...if they believe in Allah and the Last Day.
This Ayah warns women against hiding the truth (if they were pregnant or on their menses), indicating that they are the authority in such matters as they alone know such facts about themselves. Since verifying such matters is difficult, Allah left this decision with them. Yet, women were warned not to hide the truth in case they wish to end the Iddah sooner, or later, according to their desires. Women were thus commanded to say the truth (if they were pregnant or on their menses), no more and no less.
The Husband has the Right to take back his Divorced Wife during the Iddah (Waiting Period)
... وَبُعُولَتُهُنَّ أَحَقُّ بِرَدِّهِنَّ فِي ذَلِكَ إِنْ أَرَادُواْ إِصْلاَحًا ...
And their husbands have the better right to take them back in that period, if they wish for reconciliation.
Hence, the husband who divorces his wife can take her back, providing she is still in her Iddah (time spent before a divorced woman or a widow can remarry) and that his aim, by taking her back, is righteous and for the purpose of bringing things back to normal. However, this ruling applies where the husband is eligible to take his divorced wife back.
We should mention that (when this Ayah 2:228 was revealed), the ruling that made the divorce thrice and specified when the husband is ineligible to take his divorced wife back, had not been revealed yet. Previously, the man used to divorce his wife and then take her back even if he had divorced her a hundred separate times. Thereafter, Allah revealed the following Ayah (2:229) that made the divorce only thrice. So there was now a reversible divorce and an irreversible final divorce.
... وَلَهُنَّ مِثْلُ الَّذِي عَلَيْهِنَّ بِالْمَعْرُوفِ ...
And they (women) have rights (over their husbands as regards living expenses) similar (to those of their husbands) over them (as regards obedience and respect) to what is reasonable,
This Ayah indicates that the wife has certain rights on her husband, just as he has certain rights on her, and each is obliged to give the other spouse his due rights.
فَاتَّقُوا اللهَ فِي النِّسَاءِ، فَإِنَّكُمْ أَخَذْتُمُوهُنَّ بِأَمَانَةِ اللهِ، وَاسْتَحْلَلْتُمْ فُرُوجَهُنَّ بِكَلِمَةِ اللهِ،
Fear Allah regarding your women, for you have taken them by Allah's covenant and were allowed to enjoy with them sexually by Allah's Words.
وَلَكُمْ عَلَيْهِنَّ أَنْ لَا يُوطِئْنَ فُرُشَكُمْ أَحَدًا تَكْرَهُونَهُ، فَإِنْ فَعَلْنَ ذَلِكَ فَاضْرِبُوهُنَّ ضَرْبًا غَيْرَ مُبَرِّحٍ،
You have the right on them that they do not allow anyone you dislike to sit on your mat. If they do that, then discipline them leniently.
They have the right to be spent on and to be bought clothes in what is reasonable.
Bahz bin Hakim said that Muawiyah bin Haydah Al-Qushayri related that his grandfather said,
أَنْ تُطْعِمَهَا إِذَا طَعِمْتَ، وتَكْسُوَهَا إِذَا اكْتَسَيْتَ، وَلَا تَضْرِبِ الْوَجْهَ، وَلَا تُقَبِّحْ، وَلَا تَهْجُرْ إِلَّا فِي الْبَيْت
To feed her when you eat, buy her clothes when you buy for yourself and to refrain from striking her on the face, cursing her or staying away from her except in the house.
"I like to take care of my appearance for my wife just as I like for her to take care of her appearance for me. This is because Allah says: وَلَهُنَّ مِثْلُ الَّذِي عَلَيْهِنَّ بِالْمَعْرُوفِ (And they (women) have rights similar (to those of their husbands) over them to what is reasonable).''
This statement is reported by Ibn Jarir and Ibn Abu Hatim.
... وَلِلرِّجَالِ عَلَيْهِنَّ دَرَجَةٌ ...
but men have a degree (of responsibility) over them.
This Ayah indicates that men are in a more advantageous position than women physically as well as in their mannerism, status, obedience (of women to them), spending, taking care of the affairs and in general, in this life and in the Hereafter.
الرِّجَالُ قَوَّامُونَ عَلَى النِّسَآءِ بِمَا فَضَّلَ اللَّهُ بَعْضَهُمْ عَلَى بَعْضٍ وَبِمَآ أَنفَقُواْ مِنْ أَمْوَلِهِمْ
Men are the protectors and maintainers of women, because Allah has made one of them to excel the other, and because they spend (to support them) from their means. (4:34)
... وَاللّهُ عَزِيزٌ حَكُيمٌ ﴿٢٢٨﴾
And Allah is All-Mighty, All-Wise.
means, He is Mighty in His punishment of those who disobey and defy His commands. He is Wise in what He commands, destines and legislates.
229 |
الطَّلَـقُ مَرَّتَانِ فَإِمْسَاكٌ بِمَعْرُوفٍ أَوْ تَسْرِيحٌ بِإِحْسَـنٍ
The divorce is twice, after that either you retain her on reasonable terms or release her with kindness.
وَلاَ يَحِلُّ لَكُمْ أَن تَأْخُذُواْ مِمَّآ ءَاتَيْتُمُوهُنَّ شَيْئًا إِلاَّ أَن يَخَافَآ أَلاَّ يُقِيمَا حُدُودَ اللَّهِ
And it is not lawful for you (men) to take back (from your wives) any of what you gave them (the Mahr, bridal-money given by the husband to his wife at the time of marriage), except when both parties fear that they would be unable to keep the limits ordained by Allah (e.g., to deal with each other on a fair basis).
فَإِنْ خِفْتُمْ أَلاَّ يُقِيمَا حُدُودَ اللَّهِ فَلاَ جُنَاحَ عَلَيْهِمَا فِيمَا افْتَدَتْ بِهِ
Then if you fear that they would not be able to keep the limits ordained by Allah, then there is no sin on either of them if she gives back (the Mahr or a part of it).
تِلْكَ حُدُودُ اللَّهِ فَلاَ تَعْتَدُوهَا وَمَن يَتَعَدَّ حُدُودَ اللَّهِ فَأُوْلَـئِكَ هُمُ الظَّـلِمُونَ
These are the limits ordained by Allah, so do not transgress them. And whoever transgresses the limits ordained by Allah, then such are the wrongdoers.
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فَإِن طَلَّقَهَا فَلاَ تَحِلُّ لَهُ مِن بَعْدُ حَتَّى تَنْكِحَ زَوْجًا غَيْرَهُ
And if he has divorced her (the third time), then she is not lawful unto him thereafter until she has married another husband.
فَإِن طَلَّقَهَا فَلاَ جُنَاحَ عَلَيْهِمَآ أَن يَتَرَاجَعَآ إِن ظَنَّآ أَن يُقِيمَا حُدُودَ اللَّهِ
Then, if the other husband divorces her, it is no sin on both of them that they reunite, provided they feel that they can keep the limits ordained by Allah.
وَتِلْكَ حُدُودُ اللَّهِ يُبَيِّنُهَا لِقَوْمٍ يَعْلَمُونَ
These are the limits of Allah, which He makes plain for the people who have knowledge.
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Divorce is Thrice
Allah says;
الطَّلاَقُ مَرَّتَانِ فَإِمْسَاكٌ بِمَعْرُوفٍ أَوْ تَسْرِيحٌ بِإِحْسَانٍ ...
The divorce is twice, after that, either you retain her on reasonable terms or release her with kindness.
This honorable Ayah abrogated the previous practice in the beginning of Islam, when the man had the right to take back his divorced wife even if he had divorced her a hundred times, as long as she was still in her Iddah (waiting period). This situation was harmful for the wife, and this is why Allah made the divorce thrice, where the husband is allowed to take back his wife after the first and the second divorce (as long as she is still in her Iddah).
The divorce becomes irrevocable after the third divorce, as Allah said: الطَّلاَقُ مَرَّتَانِ فَإِمْسَاكٌ بِمَعْرُوفٍ أَوْ تَسْرِيحٌ بِإِحْسَانٍ (The divorce is twice, after that, either you retain her on reasonable terms or release her with kindness).
In his Sunan, Abu Dawud reported in Chapter:
"Taking the Wife back after the third (Divorce) is an abrogated practice," that Ibn Abbas commented on the Ayah: وَالْمُطَلَّقَاتُ يَتَرَبَّصْنَ بِأَنفُسِهِنَّ ثَلاَثَةَ قُرُوَءٍ وَلاَ يَحِلُّ لَهُنَّ أَن يَكْتُمْنَ مَا خَلَقَ اللّهُ فِي أَرْحَامِهِنَّ (And divorced women shall wait (as regards their marriage) for three menstrual periods, and it is not lawful for them to conceal what Allah has created in their wombs,) (2:228). The man used to have the right to take back his wife even if he had divorced her thrice. Allah abrogated this and said: الطَّلاَقُ مَرَّتَانِ (The divorce is twice).
This Tafsir was also collected by An-Nasa'i.
Ibn Abu Hatim reported that Urwah said that a man said to his wife,
"I will neither divorce you nor take you back.''
She said, "How?''
He said, "I will divorce you and when your term of Iddah nears its end, I will take you back.''
She went to Allah's Messenger and told him what happened, and Allah revealed: الطَّلاَقُ مَرَّتَانِ (The divorce is twice).
Ibn Jarir (At-Tabari) also reported this Hadith in his Tafsir.
Allah said:
... فَإِمْسَاكٌ بِمَعْرُوفٍ أَوْ تَسْرِيحٌ بِإِحْسَانٍ ...
...after that, either you retain her on reasonable terms or release her with kindness,
meaning, `If you divorce her once or twice, you have the choice to take her back, as long as she is still in her Iddah, intending to be kind to her and to mend differences. Otherwise, await the end of her term of Iddah, when the divorce becomes final, and let her go her own way in peace, without committing any harm or injustice against her.'
Ali bin Abu Talhah reported that Ibn Abbas said,
"When the man divorces his wife twice, let him fear Allah, regarding the third time. He should either keep her with him and treat her with kindness, or let her go her own way with kindness, without infringing upon any of her rights.''
Taking back the Mahr (Dowry)
Allah said:
... وَلاَ يَحِلُّ لَكُمْ أَن تَأْخُذُواْ مِمَّا آتَيْتُمُوهُنَّ شَيْئًا ...
And it is not lawful for you (men) to take back (from your wives) any of (the dowry) what you gave them,
meaning, you are not allowed to bother or pressure your wives to end this situation by giving you back the Mahr and any gifts that you have given them (in return for divorce).
Similarly, Allah said:
وَلاَ تَعْضُلُوهُنَّ لِتَذْهَبُواْ بِبَعْضِ مَآ ءَاتَيْتُمُوهُنَّ إِلاَّ أَن يَأْتِينَ بِفَاحِشَةٍ مُّبَيِّنَةٍ
...and you should not treat them with harshness, that you may take away part of what you have given them, unless they commit open illegal sexual intercourse. (4:19)
However, if the wife willingly gives back anything with a good heart, then Allah said regarding this situation:
فَإِن طِبْنَ لَكُمْ عَن شَىْءٍ مِّنْهُ نَفْساً فَكُلُوهُ هَنِيئاً مَّرِيئاً
...but if they, of their own good pleasure, remit any part of it to you, take it, and enjoy it without fear of any harm. (4:4)
Allowing Khul` and the Return of the Mahr in that Case
When the spouses have irreconcilable differences wherein the wife ignores the rights of the husband, dislikes him and becomes unable to live with him any longer, she is allowed to free herself (from married life) by giving him back what he had given her (in gifts and Mahr). There is no sin on her in this case nor on him if he accepts such offer.
This is why Allah said:
... وَلاَ يَحِلُّ لَكُمْ أَن تَأْخُذُواْ مِمَّا آتَيْتُمُوهُنَّ شَيْئًا إِلاَّ أَن يَخَافَا أَلاَّ يُقِيمَا حُدُودَ اللّهِ فَإِنْ خِفْتُمْ أَلاَّ يُقِيمَا حُدُودَ اللّهِ فَلاَ جُنَاحَ عَلَيْهِمَا فِيمَا افْتَدَتْ بِهِ ...
And it is not lawful for you (men) to take back (from your wives) any of what you gave them, except when both parties fear that they would be unable to keep the limits ordained by Allah (e.g., to deal with each other on a fair basis). Then if you fear that they would not be able to keep the limits ordained by Allah, then there is no sin on either of them if she gives back.
Sometimes, the woman has no valid reason and she still asks for her marriage to be ended. In this case, Ibn Jarir reported that Thawban said that Allah's Messenger said:
أَيُّمَا امْرَأَةٍ سَأَلَتْ زَوْجَهَا طَلَاقًا فِي غَيْرِ مَا بَأْسٍ، فَحَرَامٌ عَلَيْهَا رَائِحَةُ الْجَنَّـة
Any woman who asks her husband for divorce without justification, then the scent of Paradise will be forbidden for her.
At-Tirmidhi recorded this Hadith and stated that it is Hasan.
Ibn Jarir said that; the Ayah (2:229) was revealed about Thabit bin Qays bin Shammas and his wife Habibah bint Abdullah bin Ubayy bin Salul.
In his Muwatta, Imam Malik reported that;
Habibah bint Sahl Al-Ansariyah was married to Thabit bin Qays bin Shammas and that Allah's Messenger once went to the Fajr (Dawn) prayer and found Habibah bint Sahl by his door in the dark. Allah's Messenger said, "Who is this?''
She said, "I am Habibah bint Sahl, O Messenger of Allah!''
He said, "What is the matter?''
She said, "I and Thabit bin Qays'', meaning, (she can no longer be with) her husband.
When her husband Thabit bin Qays came, Allah's Messenger said to him:
هذِهِ حَبِيبَةُ بِنْتُ سَهْلٍ قَدْ ذَكَرَتْ مَا شَاءَ اللهُ أَنْ تَذْكُر
This is Habibah bint Sahl, she said what Allah has permitted her to say.
Habibah also said, "O Messenger of Allah! I still have everything he gave me.''
Allah's Messenger said:
خُذْ مِنْهَا
Take it from her.
So, he took it from her and she remained in her family's house.''
This was reported by Ahmad, Abu Dawud and An-Nasa'i.
Al-Bukhari reported that;
Ibn Abbas said that the wife of Thabit bin Qays bin Shammas came to the Prophet and said, "O Messenger of Allah! I do not criticize his religion or mannerism. But I hate committing Kufr in Islam (by ignoring his rights on her).''
Allah's Messenger said:
أَتَرُدِّينَ عَلَيهِ حَدِيقَتَه
Will you give him back his garden?
She said, "Yes.''
Allah's Messenger said:
اقْبَلِ الْحَدِيقَةَ وَطَلِّقْهَا تَطْلِيقَة
Take back the garden and divorce her once.
An-Nasa'i also recorded it.
The `Iddah (Waiting Period) for the Khul"
At-Tirmidhi reported that;
Rubayi bint Mu`awwidh bin Afra got a Khul during the time of Allah's Messenger and the Prophet ordered her to wait for one menstruation period for Iddah.
Transgressing the set limits of Allah is an Injustice
Allah said:
... تِلْكَ حُدُودُ اللّهِ فَلاَ تَعْتَدُوهَا وَمَن يَتَعَدَّ حُدُودَ اللّهِ فَأُوْلَـئِكَ هُمُ الظَّالِمُونَ ﴿٢٢٩﴾
These are the limits ordained by Allah, so do not transgress them. And whoever transgresses the limits ordained by Allah, then such are the wrongdoers.
This means that the laws that Allah has legislated are His set limits, so do not transgress them.
An authentic Hadith states:
إِنَّ اللهَ حَدَّ حُدُودًا فَلَا تَعْتَدُوهَا، وفَرَضَ فَرَائِضَ فَلَا تُضَيِّعُوهَا، وحَرَّمَ مَحَارِمَ فَلَا تَنْتَهِكُوهَا، وَسَكَتَ عَنْ أَشْيَاءَ رَحْمَةً لَكُمْ مِنْ غَيْرِ نِسْيَانٍ فَلَا تَسْأَلُوا عَنْهَا
Allah has set some limits, so do not transgress them; and commanded some commands, so do not ignore them; and made some things unlawful, so do not commit them. He has also left some matters (without rulings) as a mercy with you, not because He has forgotten them, so do not ask about them.
Pronouncing Three Divorces at the same Time is Unlawful
The last Ayah we mentioned was used as evidence to prove that it is not allowed to pronounce three divorces at one time. What further proves this ruling is that Mahmud bin Labid has stated - as An-Nasa'i recorded - that Allah's Messenger was told about a man who pronounced three divorces on his wife at one time, so the Prophet stood up while angry and said:
أَيُلْعَبُ بِكِتَابِ اللهِ وَأَنَا بَيْنَ أَظْهُرِكُم
The Book of Allah is being made the subject of jest while I am still amongst you.
A man then stood up and said, "Should I kill that man, O Messenger of Allah.''
The Wife cannot be taken back after the Third Divorce
Allah said:
فَإِن طَلَّقَهَا فَلاَ تَحِلُّ لَهُ مِن بَعْدُ حَتَّىَ تَنكِحَ زَوْجًا غَيْرَهُ ...
And if he has divorced her (the third time), then she is not lawful for him thereafter until she has married another husband.
This Ayah indicates that if the man divorces his wife for the third time after he divorced her twice, then she will no longer be allowed for marriage to him.
Allah said:
... حَتَّىَ تَنكِحَ زَوْجًا غَيْرَهُ ...
...until she has married another husband.
meaning, until she legally marries another man.
For instance, if she has sexual intercourse with any man, even her master (if she was a servant), she would still be ineligible for marriage for her ex-husband (who divorced her thrice), because whomever she had sexual relations with was not her legal husband.
If she marries a man without consummating the marriage, she will not be eligible for her ex-husband.
Muslim reported that Aishah said that;
Allah's Messenger was asked about a woman who marries a man who thereafter divorces her (thrice). She then marries another man and he divorces her before he has sexual relations with her, would she be allowed for her first husband?
Allah's Messenger said:
لَا، حَتَّى يَذُوقَ عُسَيْلَتَهَا
No, until he enjoys her Usaylah (sexual relation).
Al-Bukhari also reported this Hadith.
Imam Ahmad recorded that Aishah said,
"The wife of Rifa`ah Al-Qurazi came while I and Abu Bakr were with the Prophet and she said, `I was Rifa`ah's wife, but he divorced me and it was an irrevocable divorce. Then I married Abdur-Rahman bin Az-Zubayr, but his sexual organ is minute like a string.' She then took a small string of her garment (to resemble how small his sexual organ was).
Khalid bin Sa`id bin Al-`As, who was next to the door and was not yet allowed in, said, `O Abu Bakr! Why do you not forbid this (woman) from what she is revealing frankly before the Prophet?'
The Prophet merely smiled. Then, Allah's Messenger asked her:
كَأَنَّكِ تُرِيدِينَ أَنْ تَرْجِعِي إِلى رِفَاعَةَ، لَا، حَتَّى تَذُوقِي عُسَيْلَتَهُ، وَيَذُوقَ عُسَيْلَتَك
Do you want to remarry Rifa`ah? You cannot unless you experience his Usaylah and he experiences your Usaylah (i.e., had a complete sexual relation with your present husband).''
Al-Bukhari, Muslim, and An-Nasa'i also recorded this Hadith.
Muslim's wording is "Rifa`ah divorced his wife for the third and final time."
The word Usaylah mentioned in the Hadith, means sexual intercourse.
Imam Ahmad and An-Nasa'i reported that Aishah said that Allah's Messenger said:
أَلَا إِنَّ الْعُسَيْلَةَ الْجِمَاع
Usaylah is sexual intercourse.
The Curse on the Participants of Tahlil/Halalah
The reason for the woman (who was divorced thrice) to marry another man must be that the man desires her and has the intention of having an extended married life with her. These are the legal goals and aims behind marriage. If the reason behind the second marriage was to make the woman eligible for her ex-husband again, then this is the Tahlil that the Hadiths have cursed and criticized.
In addition, when the reason behind this marriage (if it was Tahlil) is announced in the contract, it would make the contract invalid according to the majority of the scholars.
Imam Ahmad reported that Abdullah bin Mas`ud said, "Allah's Messenger cursed the one who does Tahlil, the one in whose favor it is done, those who eat Riba (usury) and those who feed it (pay the usury).''
At-Tirmidhi and An-Nasa'i reported this Hadith and At-Tirmidhi said, "This Hadith is Hasan.''
He said, "This is what is acted upon according to people of knowledge among the Companions, among whom are Umar, Uthman and Ibn Umar.
It was also the saying of the scholars of Fiqh among the Tabi`in (second generation of Islam). And it has been reported from Ali, Ibn Mas`ud and Ibn Abbas.''
In his Mustadrak, Al-Hakim reported that Nafi said:
"A man came to Ibn Umar and asked him about a man who divorced his wife three times. Then, his brother married her to make Tahlil for his brother, without the brother knowing this fact. He then asked, "Is she allowed for the first (husband)?''
He said, "No, unless it is a marriage that involves desire. We used to consider this an act of adultery during the time of Allah's Messenger.''
Al-Hakim said, "This Hadith has a Sahih chain although they (Al-Bukhari and Muslim) did not record it.''
The wording of this Hadith indicates that the ruling came from the Prophet.
Abu Bakr bin Abu Shaybah, Al-Jawzjani, Harb Al-Kirmani and Abu Bakr Al-Athram said that Qabisah bin Jabir said that Umar said, "If the participants to Tahlil are brought to me, I will have them stoned.''
When does a Woman who was divorced Three Times become Eligible for Her First Husband
Allah said:
... فَإِن طَلَّقَهَا ...
And if he has divorced her,
meaning, the second husband after he had complete sexual relations with her.
... فَلاَ جُنَاحَ عَلَيْهِمَا أَن يَتَرَاجَعَا ...
it is no sin on both of them that they reunite,
meaning, the wife and her first husband.
... إِن ظَنَّا أَن يُقِيمَا حُدُودَ اللّهِ ...
provided they feel that they can keep the limits ordained by Allah.
meaning, they live together honorably.
Mujahid said, "If they are convinced that the aim behind their marriage is honorable.''
Next, Allah said:
... وَتِلْكَ حُدُودُ اللّهِ ...
These are the limits of Allah,
His commandments and legislation.
... يُبَيِّنُهَا ...
He makes plain,
... لِقَوْمٍ يَعْلَمُونَ ﴿٢٣٠﴾
for the people who have knowledge.
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وَإِذَا طَلَّقْتُمُ النِّسَآءَ فَبَلَغْنَ أَجَلَهُنَّ فَأَمْسِكُوهُنَّ بِمَعْرُوفٍ أَوْ سَرِّحُوهُنَّ بِمَعْرُوفٍ
And when you have divorced women and they have fulfilled the term of their prescribed period, either take them back on a reasonable basis or set them free on a reasonable basis.
وَلاَ تُمْسِكُوهُنَّ ضِرَارًا لِّتَعْتَدُواْ وَمَن يَفْعَلْ ذَلِكَ فَقَدْ ظَلَمَ نَفْسَهُ
But do not take them back to hurt them, and whoever does that, then he has wronged himself.
وَلاَ تَتَّخِذُواْ آيَـتِ اللَّهِ هُزُوًا وَاذْكُرُواْ نِعْمَتَ اللَّهِ عَلَيْكُمْ وَمَآ أَنزَلَ عَلَيْكُم مِّنَ الْكِتَـبِ وَالْحِكْمَةِ يَعِظُكُم بِهِ
And treat not the verses (Laws) of Allah in jest, but remember Allah's favors on you (i.e., Islam), and that which He has sent down to you of the Book (i.e., the Qur'an) and Al-Hikmah (the Prophet's Sunnah ـ legal ways ـ Islamic jurisprudence) whereby He instructs you.
وَاتَّقُواْ اللَّهَ وَاعْلَمُواْ أَنَّ اللَّهَ بِكُلِّ شَىْءٍ عَلِيمٌ
And fear Allah, and know that Allah is All-Aware of everything
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Being Kind to the Divorced Wife
Allah Says;
وَإِذَا طَلَّقْتُمُ النَّسَاء فَبَلَغْنَ أَجَلَهُنَّ فَأَمْسِكُوهُنَّ بِمَعْرُوفٍ أَوْ سَرِّحُوهُنَّ بِمَعْرُوفٍ ...
And when you have divorced women and they have fulfilled the term of their prescribed period, either take them back on a reasonable basis or set them free on a reasonable basis.
This is a command from Allah to men that when one of them divorces his wife with a reversible divorce, he should treat her kindly. So when her term of Iddah (waiting period) nears its end, he either takes her back in a way that is better, including having witnesses that he has taken her back, and he lives with her with kindness. Or, he should release her after her Iddah finishes and then kindly asks her to depart from his house, without disputing, fighting with her or using foul words.
Allah then said:
... وَلاَ تُمْسِكُوهُنَّ ضِرَارًا لَّتَعْتَدُواْ ...
But do not take them back to hurt them,
Ibn Abbas, Mujahid, Masruq, Al-Hasan, Qatadah, Ad-Dahhak, Ar-Rabi and Muqatil bin Hayyan said that;
a man used to divorce his wife, and when her Iddah came near its end, he would take her back to harm her and to stop her from marrying someone else. He then divorced her and she would begin her Iddah and when her Iddah term neared its end, he would take her back again, so that the term of Iddah would be prolonged for her. After that, Allah prohibited this practice.
Allah has also threatened those who indulge in such practices, when He said;
... وَمَن يَفْعَلْ ذَلِكَ فَقَدْ ظَلَمَ نَفْسَهُ ...
...and whoever does that, then he has wronged himself.
meaning, by defying Allah's commandments.
Allah then said:
... وَلاَ تَتَّخِذُوَاْ آيَاتِ اللّهِ هُزُوًا ...
And treat not the verses (Laws) of Allah in a jest,
Ibn Jarir said that Abu Musa (Al-Ashari) narrated that;
Allah's Messenger once became angry at the Ashari tribe. Abu Musa went to him and said, "O Messenger of Allah! Are you angry with the Ash`ariyyin'' The Prophet said:
يَقُولُ أَحَدُكُمْ: قَدْ طَلَّقْتُ، قَدْ رَاجَعْتُ، لَيْسَ هَذَا طَلَاقُ الْمُسْلِمِينَ، طَلِّقُوا الْمَرْأَةَ فِي قُبُلِ عِدَّتِهَا
One of you says, `I divorced her' -then says- `I took her back!' This is not the appropriate way Muslims conduct divorce. Divorce the woman when she has fulfilled the term of the prescribed period.
Masruq said that; the Ayah refers to the man who harms his wife by divorcing her and then taking her back, so that the Iddah term is prolonged for her.
Al-Hasan, Qatadah, Ata Al-Khurasani, Ar-Rabi and Muqatil bin Hayyan said,
"He is the man who divorces his wife and says, `I was joking.' Or he frees a servant or gets married and says, `I was only joking.' Allah revealed: وَلاَ تَتَّخِذُوَاْ آيَاتِ اللّهِ هُزُوًا (And treat not the verses (Laws) of Allah in a jest). Then such men were made to bear the consequences of their actions.
Allah then said:
... وَاذْكُرُواْ نِعْمَتَ اللّهِ عَلَيْكُمْ ...
...but remember Allah's favors on you,
meaning, by His sending His Messenger with the right guidance and clear signs to you.
... وَمَا أَنزَلَ عَلَيْكُمْ مِّنَ الْكِتَابِ وَالْحِكْمَةِ ...
...and that which He has sent down to you of the Book (i.e., the Qur'an) and Al-Hikmah) (meaning the Sunnah),
... يَعِظُكُم بِهِ ...
...whereby He instructs you.
meaning, commands you, forbids you and threatens you for transgressing His prohibitions.
Allah said:
... وَاتَّقُواْ اللّهَ ...
And fear Allah,
meaning, concerning what you perform and what you avoid.
... وَاعْلَمُواْ أَنَّ اللّهَ بِكُلِّ شَيْءٍ عَلِيمٌ ﴿٢٣١﴾
and know that Allah is All-Aware of everything.
none of your secret or public affairs ever escapes His knowledge, and He will treat you accordingly.
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وَإِذَا طَلَّقْتُمُ النِّسَآءَ فَبَلَغْنَ أَجَلَهُنَّ فَلاَ تَعْضُلُوهُنَّ أَن يَنكِحْنَ أَزْوَجَهُنَّ إِذَا تَرَضَوْاْ بَيْنَهُم بِالْمَعْرُوفِ
And when you have divorced women and they have fulfilled the term of their prescribed period, do not prevent them from marrying their (former) husbands, if they mutually agree on reasonable basis.
ذلِكَ يُوعَظُ بِهِ مَن كَانَ مِنكُمْ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الاٌّخِرِ
This (instruction) is an admonition for him among you who believes in Allah and the Last Day.
ذلِكُمْ أَزْكَى لَكُمْ وَأَطْهَرُ وَاللَّهُ يَعْلَمُ وَأَنتُمْ لاَ تَعْلَمُونَ
That is more virtuous and purer for you. Allah knows and you know not.
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The Wali (Guardian) of the Divorced Woman should not prevent Her from going back to Her Husband
Allah says;
وَإِذَا طَلَّقْتُمُ النِّسَاء فَبَلَغْنَ أَجَلَهُنَّ فَلاَ تَعْضُلُوهُنَّ أَن يَنكِحْنَ أَزْوَاجَهُنَّ إِذَا تَرَاضَوْاْ بَيْنَهُم بِالْمَعْرُوفِ ...
And when you have divorced women and they have fulfilled the term of their prescribed period, do not prevent them from marrying their (former) husbands, if they mutually agree on reasonable basis.
Ali bin Abu Talhah reported that Ibn Abbas said,
"This Ayah was revealed about the man who divorces his wife once or twice and her Iddah finishes. He later thinks about taking her back in marriage and the woman also wishes that, yet, her family prevents her from remarrying him. Hence, Allah prohibited her family from preventing her.''
Masruq, Ibrahim An-Nakhai, Az-Zuhri and Ad-Dahhak stated that this is the reason behind revealing the Ayah.
These statements clearly conform to the apparent meaning of the Ayah.
There is no Marriage without a Wali (for the Woman)
The Ayah (2:232) also indicates that the woman is not permitted to give herself in marriage. Rather, she requires a Wali (guardian such as her father, brother, adult son, and so forth) to give her away in marriage, as Ibn Jarir and At-Tirmidhi have stated when they mentioned this Ayah.
Also, a Hadith states that:
لَا تُزَوِّجُ الْمَرْأةُ الْمَرْأَةَ، ولَا تُزَوِّج الْمَرأةُ نَفْسَهَا، فَإِنَّ الزَّانِيَةَ هِيَ الَّتِي تُزَوِّجُ نَفْسَهَا
The woman does not give another woman away for marriage and the woman does not give herself away in marriage, for only the adulteress gives herself away for marriage.
Another Hadith states:
لَا نِكَاحَ إلَّا بِوَلِيَ مُرْشِدٍ وَشَاهِدَيْ عَدْل
No marriage is valid except with the participation of a mature Wali and two trustworthy witnesses.
The Reason behind revealing the Ayah (2:232)
It was reported that; this Ayah was revealed about Ma`qil bin Yasar Al-Muzani and his sister.
Al-Bukhari reported in his Sahih, when he mentioned the Tafsir of this Ayah (2:232), that the husband of the sister of Ma`qil bin Yasar divorced her. He waited until her Iddah finished and then asked to remarry her, but Ma`qil refused. Then, this Ayah was sent down: فَلاَ تَعْضُلُوهُنَّ أَن يَنكِحْنَ أَزْوَاجَهُنَّ (...do not prevent them from marrying their (former) husbands).
Abu Dawud, At-Tirmidhi, Ibn Abu Hatim, Ibn Jarir and Ibn Marduwyah and Al-Bayhaqi reported this Hadith from Al-Hasan from Ma`qil bin Yasar.
At-Tirmidhi rendered this Hadith authentic and in his narration, Ma`qil bin Yasar gave his sister in marriage for a Muslim man during the time of Allah's Messenger. She remained with him for a while and he divorced her once and did not take her back until her Iddah finished. They then wanted to get back with each other and he came to ask her for marriage.
Ma`qil said to him, "O ungrateful one! I honored you and married her to you but you divorced her. By Allah! She will never be returned to you.''
But Allah knew his need for his wife and her need for her husband and He revealed: وَإِذَا طَلَّقْتُمُ النِّسَاء فَبَلَغْنَ أَجَلَهُنَّ (And when you have divorced women and they have fulfilled the term of their prescribed period) until He said: وَأَنتُمْ لاَ تَعْلَمُونَ (...and you know not).
When Ma`qil heard the Ayah, he said, "I hear and obey my Lord.''
He then summoned the man and said, "I will honor you and let you remarry (my sister).''
Ibn Marduwyah added (that Ma`qil said), "And will pay (the expiation) for breaking my vow.''
... ذَلِكَ يُوعَظُ بِهِ مَن كَانَ مِنكُمْ يُؤْمِنُ بِاللّهِ وَالْيَوْمِ الآخِرِ ...
This (instruction) is an admonition for him among you who believes in Allah and the Last Day.
meaning, prohibiting you from preventing the women from marrying their ex-husbands, if they both agree to it.
مَن كَانَ مِنكُمْ (among you), O people, يُؤْمِنُ بِاللّهِ وَالْيَوْمِ الآخِرِ (who believes in Allah and the Last Day) meaning, believes in Allah's commandments and fears His warnings and the torment in the Hereafter.
Allah said:
... ذَلِكُمْ أَزْكَى لَكُمْ وَأَطْهَرُ ...
That is more virtuous and purer for you.
meaning, obeying Allah's Law by returning the women to their ex-husbands, and abandoning your displeasure, is purer and cleaner for your hearts.
... وَاللّهُ يَعْلَمُ ...
Allah knows,
the benefits you gain from what He commands and what He forbids.
... وَأَنتُمْ لاَ تَعْلَمُونَ ﴿٢٣٢﴾
and you know not.
the benefits in what you do or what you refrain from doing.
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وَالْوَلِدَتُ يُرْضِعْنَ أَوْلَـدَهُنَّ حَوْلَيْنِ كَامِلَيْنِ لِمَنْ أَرَادَ أَن يُتِمَّ الرَّضَاعَةَ وَعلَى الْمَوْلُودِ لَهُ رِزْقُهُنَّ وَكِسْوَتُهُنَّ بِالْمَعْرُوفِ
The mothers should suckle their children for two whole years, (that is) for those (parents) who desire to complete the term of suckling, but the father of the child shall bear the cost of the mother's food and clothing on a reasonable basis.
لاَ تُكَلَّفُ نَفْسٌ إِلاَّ وُسْعَهَا
No person shall have a burden laid on him greater than he can bear.
لاَ تُضَآرَّ وَلِدَةٌ بِوَلَدِهَا وَلاَ مَوْلُودٌ لَّهُ بِوَلَدِهِ
No mother shall be treated unfairly on account of her child, nor father on account of his child.
وَعَلَى الْوَارِثِ مِثْلُ ذلِكَ
And on the (father's) heir is incumbent the like of that (which was incumbent on the father).
فَإِنْ أَرَادَا فِصَالاً عَن تَرَاضٍ مِّنْهُمَا وَتَشَاوُرٍ فَلاَ جُنَاحَ عَلَيْهِمَا
If they both decide on weaning, by mutual consent, and after due consultation, there is no sin on them.
وَإِنْ أَرَدتُّمْ أَن تَسْتَرْضِعُواْ أَوْلَـدَكُمْ فَلاَ جُنَاحَ عَلَيْكُمْ إِذَا سَلَّمْتُم مَّآ ءَاتَيْتُم بِالْمَعْرُوفِ
And if you decide on a foster suckling-mother for your children, there is no sin on you, provided you pay (the mother) what you agreed (to give her) on a reasonable basis.
وَاتَّقُواْ اللَّهَ وَاعْلَمُواْ أَنَّ اللَّهَ بِمَا تَعْمَلُونَ بَصِيرٌ
And fear Allah and know that Allah is All-Seer of what you do.
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The Suckling Period is only Two Years
Allah says;
وَالْوَالِدَاتُ يُرْضِعْنَ أَوْلاَدَهُنَّ حَوْلَيْنِ كَامِلَيْنِ لِمَنْ أَرَادَ أَن يُتِمَّ الرَّضَاعَةَ ...
The mothers should suckle their children for two whole years, (that is) for those (parents) who desire to complete the term of suckling,
This is a direction from Allah to the mothers to suckle their infants through the complete term of suckling, which is two years. Hence, suckling after two years is not included in this address.
Allah said: لِمَنْ أَرَادَ أَن يُتِمَّ الرَّضَاعَةَ (...who desire to complete the term of suckling),
Therefore, the suckling that establishes Tahrim (prohibition, i.e., one cannot marry his mother or sister from suckling) is what occurs before the two years end. If the infant is suckled only after two years of age, then no Tahrim will be established.
At-Tirmidhi under Chapter: `Suckling establishes Tahrim within the first two years,' reported that Umm Salamah narrated that Allah's Messenger said:
لَا يَحْرُمُ مِنَ الرَّضَاعِ إِلَّا مَا فَتَقَ الْأَمْعَاءَ فِي الثَّدْيِ وَكَانَ قَبْلَ الْفِطَام
Suckling establishes Tahrim if it is on the breast and before Fitam (before weaning, i.e., before the end of the first two years).
At-Tirmidhi said, "This Hadith is Hasan Sahih.
The majority of the people of knowledge among the Companions of Allah's Messenger and others acted upon this, that is that suckling establishes Tahrim (prohibition in marriage) before the end of the two years and that whatever occurs after that does not establish Tahrim.
At-Tirmidhi is alone in recording this Hadith and the narrators in its chain meet the criteria of the Sahihayn.
The Prophet's statement: إِلَّا مَا كَانَ فِي الثَّدْي (On the breast), refers to the organ of suckling before the two years.
Imam Ahmad reported a Hadith in which Al-Bara bin Azib narrated,
"When Ibrahim, the Prophet's son, died, the Prophet said:
إِنَّ ابْنِي مَاتَ فِي الثَّدْيِ، إِنَّ لَهُ مُرْضِعًا فِي الْجَنَّـة
My son has died on the breast and he has someone to suckle him in Paradise.
Furthermore, Ad-Daraqutni related that Ibn Abbas said that Allah's Messenger said:
لَا يَحْرُمُ مِنَ الرَّضَاعِ إِلَّا مَا كَانَ فِي الْحَوْلَيْن
Suckling establishes Tahrim only within the (first) two years.
Imam Malik reported this Hadith from Thawr bin Zayd who narrated that Ibn Abbas related it to the Prophet.
Ad-Darawardi reported this Hadith from Thawr who narrated it from Ikrimah who narrated it from Ibn Abbas. In this narration, which is more authentic, he added:
وَمَا كَانَ بَعْدَ الْحَوْلَيْنِ فَليْسَ بِشَيْء
Whatever occurs after the two years is not considered.
Suckling beyond the Two Years
It is reported in the Sahih that;
Aishah thought that if a woman gives her milk to an older person (meaning beyond the age of two years) then this will establish Tahrim.
This is also the opinion of Ata bin Abu Rabah and Layth bin Sa`d.
Hence, Aishah thought that it is permissible to suckle the man whom the woman needs to be allowed in her house. She used as evidence the Hadith of Salim, the freed slave of Abu Hudhayfah, where the Prophet ordered Abu Hudhayfah's wife to give some of her milk to Salim, although he was a man, and ever since then, he used to enter her house freely.
However, the rest of the Prophet's wives did not agree with this opinion and thought that this was only a special case.
This is also the opinion of the majority of the scholars.
Suckling for Monetary Compensation
Allah said:
... وَعلَى الْمَوْلُودِ لَهُ رِزْقُهُنَّ وَكِسْوَتُهُنَّ بِالْمَعْرُوفِ ...
...but the father of the child shall bear the cost of the mother's food and clothing on a reasonable basis.
meaning, the father of the baby is obliged to provide for the expenses of the mother and to buy her clothes, in reasonable amounts usually used by similar women in that area, without extravagance or stinginess. The father spends within his means in this case.
Allah said in another Ayah:
لِيُنفِقْ ذُو سَعَةٍ مِّن سَعَتِهِ وَمَن قُدِرَ عَلَيْهِ رِزْقُهُ فَلْيُنفِقْ مِمَّآ ءَاتَاهُ اللَّهُ لاَ يُكَلِّفُ اللَّهُ نَفْساً إِلاَّ مَآ ءَاتَاهَا سَيَجْعَلُ اللَّهُ بَعْدَ عُسْرٍ يُسْراً
Let the rich man spend according to his means; and the man whose resources are restricted, let him spend according to what Allah has given him. Allah puts no burden on any person beyond what He has given him. Allah will grant after hardship, ease. (65:7)
Ad-Dahhak commented,
"If the husband divorces his wife, with whom he had a child, and she suckles that child, he is required to provide for the mother's expenses and clothes within reason.''
... لاَ تُكَلَّفُ نَفْسٌ إِلاَّ وُسْعَهَا ...
No person shall have a burden laid on him greater than he can bear.
No Darar (Harm) or Dirar (Revenge)
Allah said:
... لاَ تُضَآرَّ وَالِدَةٌ بِوَلَدِهَا ...
No mother shall be treated unfairly on account of her child,
meaning, the mother should not decline to rear her child to harm its father. The mother does not have the right to refrain from suckling the child after giving birth, unless she suckles him/her the milk that is necessary for his/her survival. Later on, she is allowed to give up custody of the child as long as she does not do that intending to harm the father.
In addition, the father is not allowed to take the child from his mother to harm the mother.
This is why Allah said:
... وَلاَ مَوْلُودٌ لَّهُ بِوَلَدِهِ ...
...nor father on account of his child.
meaning, by taking the child from its mother intending to harm the mother.
This is the Tafsir of Mujahid, Qatadah, Ad-Dahhak, Az-Zuhri, As-Suddi, Ath-Thawri and Ibn Zayd, and others on this Ayah.
Allah then said:
... وَعَلَى الْوَارِثِ مِثْلُ ذَلِكَ ...
And on the (father's) heir is incumbent the like of that (which was incumbent on the father).
Mujahid, Ash-Sha`bi and Ad-Dahhak stated,meaning, by refraining from harming the relative (of the father, i.e., his infant).
It was also reported that; (the Ayah requires) the inheritor (of the father) to spend on the mother of the child, just as the father was spending, and to preserve her rights and refrain from harming her, according to the Tafsir of the majority of the scholars.
We should state that;
Ibn Jarir has explained this subject in detail in his Tafsir and that he also stated that suckling the child after the second year might harm the child's body and mind.
Sufyan Ath-Thawri narrated that,
Alqamah asked a woman who was suckling her child after the second year ended, not to do that.
Fitam (weaning) occurs by Mutual Consent
Allah said:
... فَإِنْ أَرَادَا فِصَالاً عَن تَرَاضٍ مِّنْهُمَا وَتَشَاوُرٍ فَلاَ جُنَاحَ عَلَيْهِمَا ...
If they both decide on weaning, by mutual consent, and after due consultation, there is no sin on them.
This Ayah indicates that if the father and the mother decide on the Fitam (weaning) before the two years (of suckling) end, and for a benefit that they duly discuss and agree upon, then there is no sin in this case.
So, the Ayah indicates that one parent is not allowed to make this kind of decision without duly consulting the other parent, as stated by Ath-Thawri.
The method of mutual consultation protects the child's interests. It is also a mercy from Allah to His servants, for He has legislated the best method for parents to rear their children, and His legislation guides and directs the parents and the children to success.
Similarly, Allah said in Surah At-Talaq,
فَإِنْ أَرْضَعْنَ لَكُمْ فَـَاتُوهُنَّ أُجُورَهُنَّ وَأْتَمِرُواْ بَيْنَكُمْ بِمَعْرُوفٍ وَإِن تَعَاسَرْتُمْ فَسَتُرْضِعُ لَهُ أُخْرَى
Then if they give suck to the children for you, give them their due payment, and let each of you accept the advice of the other in a just way. But if you make difficulties for one another, then some other woman may give suck for him (the father of the child). (65:6)
Allah then said:
... وَإِنْ أَرَدتُّمْ أَن تَسْتَرْضِعُواْ أَوْلاَدَكُمْ فَلاَ جُنَاحَ عَلَيْكُمْ إِذَا سَلَّمْتُم مَّآ آتَيْتُم بِالْمَعْرُوفِ ...
And if you decide on a foster suckling-mother for your children, there is no sin on you, provided you pay (the mother) what you agreed (to give her) on a reasonable basis.
meaning, if the mother and the father both agree that the father assumes custody of the child due to a circumstance that compels her or allows him to do so, then there is no sin in this case.
Hence, the mother is allowed to give up the child and the father is allowed to assume custody of the child.
The father should kindly give the mother her expenses for the previous period (during which she reared and suckled the child), and he should seek other women to suckle his child for monetary compensation.
Thereafter, Allah said:
... وَاتَّقُواْ اللّهَ ...
And fear Allah,
meaning, in all of your affairs.
... وَاعْلَمُواْ أَنَّ اللّهَ بِمَا تَعْمَلُونَ بَصِيرٌ ﴿٢٣٣﴾
And know that Allah is All-Seer of what you do.
meaning, none of your affairs or speech escapes His perfect Watch.
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وَالَّذِينَ يُتَوَفَّوْنَ مِنكُمْ وَيَذَرُونَ أَزْوَجًا يَتَرَبَّصْنَ بِأَنفُسِهِنَّ أَرْبَعَةَ أَشْهُرٍ وَعَشْرًا فَإِذَا بَلَغْنَ أَجَلَهُنَّ فَلاَ جُنَاحَ عَلَيْكُمْ فِيمَا فَعَلْنَ فِى أَنفُسِهِنَّ بِالْمَعْرُوفِ
And those of you who die and leave wives behind them, they (the wives) shall wait (as regards their marriage) for four months and ten days, then when they have fulfilled their term, there is no sin on you if they (the wives) dispose of themselves in a (just and) honorable manner (i.e., they can marry).
وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ
And Allah is well-acquainted with what you do.
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The Iddah (Waiting Period) of the Widow
Allah says;
وَالَّذِينَ يُتَوَفَّوْنَ مِنكُمْ وَيَذَرُونَ أَزْوَاجًا يَتَرَبَّصْنَ بِأَنفُسِهِنَّ أَرْبَعَةَ أَشْهُرٍ وَعَشْرًا ...
And those of you who die and leave wives behind them, they (the wives) shall wait (as regards their marriage) for four months and ten days,
This Ayah contains a command from Allah to the wives whose husbands die, that they should observe a period of Iddah of four months and ten nights, including the cases where the marriage was consummated or otherwise, according to the consensus (of the scholars).
The proof that this ruling includes the case where the marriage was not consummated is included in the general meaning of the Ayah.
In a narration recorded by Imam Ahmad and the compilers of the Sunan, which At-Tirmidhi graded Sahih,
Ibn Mas`ud was asked about a man who married a woman, but he died before consummating the marriage. He also did not appoint a Mahr (dowry) for her. They kept asking Ibn Mas`ud about this subject until he said,
"I shall give you my own opinion, and if it is correct then it is from Allah, while if it is wrong it is because of my error and because of (the evil efforts of) Satan. In this case, Allah and His Messenger are innocent of my opinion. She has her full Mahr.''
In another narration, Ibn Mas`ud said,
"She has a similar Mahr to that of the women of her status, without stinginess or extravagance.''
He then continued, "She has to spend the Iddah and has a right to the inheritance.''
Ma`qil bin Yasar Ashja`i then stood up and said, "I heard Allah's Messenger issue a similar judgment for the benefit of Barwa` bint Washiq.''
Abdullah bin Mas`ud became very delighted upon hearing this statement.
In another narration, several men from Ashja (tribe) stood up and said, "We testify that Allah's Messenger issued a similar ruling for the benefit of Barwa bint Washiq.''
As for the case of the widow whose husband dies while she is pregnant, her term of Iddah ends when she gives birth, even if it occurs an instant (after her husband dies). This ruling is taken from Allah's statement:
وَأُوْلَـتُ الاٌّحْمَالِ أَجَلُهُنَّ أَن يَضَعْنَ حَمْلَهُنَّ
And for those who are pregnant, their Iddah is until they lay down their burden. (65:4)
There is also a Hadith from Subay`ah Al-Aslamiyah in the Two Sahihs, through various chains of narration.
Her husband, Sa`d bin Khawlah, died while she was pregnant and she gave birth only a few nights after his death. When she finished her Nifas (postnatal period), she beautified herself for those who might seek to engage her (for marriage).
Then, Abu Sanabil bin Ba`kak came to her and said, "Why do I see you beautified yourself, do you wish to marry? By Allah! You will not marry until the four months and ten nights have passed.''
Subay`ah said, "When he said that to me, I collected my garments when night fell and went to Allah's Messenger and asked him about this matter.
He said that my Iddah had finished when I gave birth and allowed me to get married if I wished.''
The Wisdom behind legislating the Iddah
Sa`id bin Musayyib and Abu Al-Aliyah stated that; the wisdom behind making the Iddah of the widow four months and ten nights is that the womb might contain a fetus. When the woman waits for this period, it will become evident if she is pregnant.
Similarly, there is a Hadith in the Two Sahihs narrated by Ibn Mas`ud stating:
إنَّ خَلْقَ أَحَدِكُمْ يُجْمَعُ فِي بَطْنِ أُمِّهِ أَرْبَعِينَ يَوْمًا نُطْفَةً، ثُمَّ يَكُونُ عَلَقَةً مِثْلَ ذلِكَ، ثُمَّ يَكُونُ مُضْغَةً مِثْلَ ذلِكَ، ثُمَّ يُبْعَثُ إِلَيْهِ الْمَلَكُ فَيَنْفُخُ فِيهِ الرُّوح
(The creation of) a human being is put together in the womb of his mother in forty days in the form of a seed, and next he becomes a clot of thick blood for a similar period, and next a morsel of flesh for a similar period. Then, Allah sends an angel who is ordered to breathe life unto the fetus.
So, these are four months and ten more days to be sure, as some months are less (than thirty days), and the fetus will then start to show signs of life after the soul has been breathed into it.
Allah knows best.
The Iddah of the Slave Mother whose Master dies
We should state here that; the Iddah of the slave mother is the same in the case of death, as the Iddah of the free woman.
Imam Ahmad reported that `Amr bin Al-`As said, "Do not confuse the Sunnah of our Prophet for us. The Iddah of the mother, who is also a servant, when her master dies, is four months and ten nights.''
Mourning is required during the Iddah of Death
Allah said:
... فَإِذَا بَلَغْنَ أَجَلَهُنَّ فَلاَ جُنَاحَ عَلَيْكُمْ فِيمَا فَعَلْنَ فِي أَنفُسِهِنَّ بِالْمَعْرُوفِ وَاللّهُ بِمَا تَعْمَلُونَ خَبِيرٌ ﴿٢٣٤﴾
...then when they have fulfilled their term, there is no sin on you if they (the wives) dispose of themselves in a (just and) honorable manner (i.e., they can marry). And Allah is well-acquainted with what you do.
This Ayah indicates that mourning for the dead husband is required until the Iddah is finished.
It is also reported in the Two Sahihs that Umm Habibah and Zaynab bint Jahsh narrated that Allah's Messenger said:
لَا يَحِلُّ لِامْرَأَةٍ تُؤْمِنُ بِاللهِ وَالْيَوْم الآخِر أن تُحِدَّ عَلى مَيِتٍ فَوْقَ ثَلَاثٍ، إِلَّا عَلى زَوْجٍ أَرْبَعَةَ أَشْهُرٍ وَعَشْرًا
It is not lawful for a woman who believes in Allah and the Last Day to mourn for more than three days for any dead person except her husband, for whom she mourns for four months and ten days.
It is reported in the Two Sahihs that Umm Salamah said that;
a woman said, "O Messenger of Allah! My daughter's husband died and she is complaining about her eye, should we administer kohl in her eye?''
He said, "No,'' several times upon repeating this question.
He then said:
إنَّمَا هِيَ أَرْبَعَةُ أَشْهُرٍ وَعَشْرٌ، وَقَدْ كَانَتْ إِحْدَاكُنَّ فِي الْجَاهِلِيَّةِ تَمْكُثُ سَنَة
It is four months and ten (nights)! During the Jahiliyyah, one of you would mourn for an entire year.
Zaiynab the daughter of Umm Salamah said (about the pre-Islamic era of ignorance),
"When the woman's husband died, she would go into seclusion and would wear the worst clothes she has. She would refrain from wearing perfume or any adornments until a year passed. She would then come out of seclusion and would be given dung that she would throw. Then an animal would be brought out, a donkey, a sheep, or a bird. Then some blood would be drained from it, usually resulting in its death.''
In short, the mourning required from a wife whose husband dies, includes not using beautification aids, such as wearing perfume and the clothes and jewelry that encourage the men to seek marriage from the woman. All widows must observe this period of mourning whether they are young, old, free, servant, Muslim or disbeliever, as the general meaning of the Ayah indicates.
Allah also said:
... فَإِذَا بَلَغْنَ أَجَلَهُنَّ ...
...then when they have fulfilled their term,
According to Ad-Dahhak and Ar-Rabi bin Anas,meaning, when the Iddah finishes.
... فَلاَ جُنَاحَ عَلَيْكُمْ ...
there is no sin on you,
Az-Zuhri said, "Meaning her Wali (guardian).''
... فِيمَا فَعَلْنَ ...
if they (the wives) dispose,
meaning, the women whose Iddah has finished.
Al-Awfi said that Ibn Abbas said,
"If the woman is divorced or if her husband dies and then her Iddah term ends, there is no sin that she beautifies herself, so that she becomes ready for marriage proposals. This is the way `that is just and honorable'.''
It was reported that Muqatil bin Hayyan gave the same explanation.
Ibn Jurayj related that Mujahid said: فَلاَ جُنَاحَ عَلَيْكُمْ فِيمَا فَعَلْنَ فِي أَنفُسِهِنَّ بِالْمَعْرُوفِ (...there is no sin on you if they (the wives) dispose of themselves in a just and honorable manner), "refers to allowed and pure (honorable) marriage.''
It was also reported that Al-Hasan, Az-Zuhri and As-Suddi said the same.
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وَلاَ جُنَاحَ عَلَيْكُمْ فِيمَا عَرَّضْتُم بِهِ مِنْ خِطْبَةِ النِّسَآءِ أَوْ أَكْنَنتُمْ فِى أَنفُسِكُمْ عَلِمَ اللَّهُ أَنَّكُمْ سَتَذْكُرُونَهُنَّ وَلَـكِن لاَّ تُوَاعِدُوهُنَّ سِرًّا إِلاَّ أَن تَقُولُواْ قَوْلاً مَّعْرُوفًا
And there is no sin on you if you make a hint of betrothal or conceal it in yourself, Allah knows that you will remember them, but do not make a promise (of contract) with them in secret except that you speak an honorable saying.
وَلاَ تَعْزِمُواْ عُقْدَةَ النِّكَاحِ حَتَّى يَبْلُغَ الْكِتَـبُ أَجَلَهُ
And do not be determined on the marriage bond until the term prescribed is fulfilled.
وَاعْلَمُواْ أَنَّ اللَّهَ يَعْلَمُ مَا فِى أَنفُسِكُمْ فَاحْذَرُوهُ وَاعْلَمُواْ أَنَّ اللَّهَ غَفُورٌ حَلِيمٌ
And know that Allah knows what is in your minds, so fear Him. And know that Allah is Oft-Forgiving, Most Forbearing.
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Mentioning Marriage indirectly during the Iddah
Allah said:
وَلاَ جُنَاحَ عَلَيْكُمْ فِيمَا عَرَّضْتُم بِهِ مِنْ خِطْبَةِ النِّسَاء ...
And there is no sin on you if you make a hint of betrothal,
وَلاَ جُنَاحَ عَلَيْكُمْ (And there is no sin on you) meaning, to indirectly mention marriage to the widow during the term of Iddah for her deceased husband.
Ath-Thawri, Shu`bah and Jarir stated that Ibn Abbas said: وَلاَ جُنَاحَ عَلَيْكُمْ فِيمَا عَرَّضْتُم بِهِ مِنْ خِطْبَةِ النِّسَاء (And there is no sin on you if you make a hint of betrothal), "means saying, `I want to marry and I am looking for a woman whose qualities are such and such,' thus talking to her in general terms in a way that is better.''
In another narration (by Ibn Abbas), "Saying, `I wish that Allah endows me with a wife,' but he should not make a direct marriage proposal.''
Al-Bukhari reported that Ibn Abbas said that the Ayah: وَلاَ جُنَاحَ عَلَيْكُمْ فِيمَا عَرَّضْتُم بِهِ مِنْ خِطْبَةِ النِّسَاء (And there is no sin on you if you make a hint of betrothal) means,
"The man could say, `I wish to marry,' `I desire a wife,' or, `I wish I could find a good wife'.''
Mujahid, Tawus, Ikrimah, Sa`id bin Jubayr, Ibrahim An-Nakhai, Ash-Sha`bi, Al-Hasan, Qatadah, Az-Zuhri, Yazid bin Qusayt, Muqatil bin Hayyan and Al-Qasim bin Muhammad and several others among the Salaf and the Imams said that; one is allowed to mention marriage indirectly to the woman whose husband died.
It is also allowed to indirectly mention marriage to a woman who had gone through final, irrevocable divorce. The Prophet ordered Fatimah bint Qays to remain in the house of Ibn Umm Maktum for Iddah when her husband Abu `Amr bin Hafs divorced her for the third time. He said to her:
فَإِذَا حَلَلْتِ فَآذِنِينِي
Inform me when your Iddah term ends.
When she finished the Iddah, Usamah bin Zayd, the Prophet's freed slave asked to marry her, and the Prophet married her to him.
As for the divorced wife (not irrevocably divorced), there is no disagreement that it is not allowed for other than her husband to mention marriage proposals to her directly or indirectly (before the Iddah finishes).
Allah knows best.
Allah said:
... أَوْ أَكْنَنتُمْ فِي أَنفُسِكُمْ ...
...or conceal it in yourself,
meaning, if you hide the intention of seeking marriage with them.
Similarly, Allah said:
وَرَبُّكَ يَعْلَمُ مَا تُكِنُّ صُدُورُهُمْ وَمَا يُعْلِنُونَ
And your Lord knows what their breasts conceal, and what they reveal. (28:69)
and,
وَأَنَاْ أَعْلَمُ بِمَآ أَخْفَيْتُمْ وَمَآ أَعْلَنتُمْ
...while I am All-Aware of what you conceal and what you reveal. (60:1)
So, Allah said here:
... عَلِمَ اللّهُ أَنَّكُمْ سَتَذْكُرُونَهُنَّ ...
Allah knows that you will remember them,
meaning, in your hearts, so He made it easy for you.
Allah then said:
... وَلَـكِن لاَّ تُوَاعِدُوهُنَّ سِرًّا ...
...but do not make a promise (of contract) with them in secret.
Ali bin Abu Talhah reported that Ibn Abbas said that the Ayah means, do not say to her, "I am in love (with you),'' or,
"Promise me you will not marry someone else (after the Iddah finishes),'' and so forth.
Sa`id bin Jubayr, Ash-Sha`bi, Ikrimah, Abu Ad-Duha, Ad-Dahhak, Az-Zuhri, Mujahid and Ath-Thawri said that, it (meaning of the Ayah) means taking the woman's promise not to marry someone else.
Afterwards, Allah said:
... إِلاَّ أَن تَقُولُواْ قَوْلاً مَّعْرُوفًا ...
...except that you speak an honorable saying.
Ibn Abbas, Mujahid, Sa`id bin Jubayr, As-Suddi, Ath-Thawri and Ibn Zayd said that; the Ayah means to indirectly refer to marriage, such as saying, "I desire someone like you.''
Muhammad bin Sirin said:
I asked Ubaydah about the meaning of Allah's statement: إِلاَّ أَن تَقُولُواْ قَوْلاً مَّعْرُوفًا (...except that you speak an honorable saying),
He said, "He says to her Wali, `Do not give her away (in marriage) until you inform me first'.''
This statement was narrated by Ibn Abu Hatim.
Allah then said:
... وَلاَ تَعْزِمُواْ عُقْدَةَ النِّكَاحِ حَتَّىَ يَبْلُغَ الْكِتَابُ أَجَلَهُ ...
And do not be determined on the marriage bond until the term prescribed is fulfilled.
meaning, do not make marriage contracts before the Iddah finishes.
Ibn Abbas, Mujahid, Ash-Sha`bi, Qatadah, Ar-Rabi bin Anas, Abu Malik, Zayd bin Aslam, Muqatil bin Hayyan, Az-Zuhri, Ata Al-Khurasani, As-Suddi, Ath-Thawri and Ad-Dahhak said that: حَتَّىَ يَبْلُغَ الْكِتَابُ أَجَلَهُ (until the term prescribed is fulfilled) means,
`Do not consummate the marriage before the Iddah term finishes.'
The scholars agree that marriage contracts during the Iddah are invalid.
Allah then said:
... وَاعْلَمُواْ أَنَّ اللّهَ يَعْلَمُ مَا فِي أَنفُسِكُمْ فَاحْذَرُوهُ ...
And know that Allah knows what is in your minds, so fear Him.
warning the men against the ideas they conceal in their hearts about women, directing them to think good about them rather than the evil, and Allah would not let them despair of His mercy, as He said:
... وَاعْلَمُواْ أَنَّ اللّهَ غَفُورٌ حَلِيمٌ ﴿٢٣٥﴾
And know that Allah is Oft-Forgiving, Most Forbearing.
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لاَّ جُنَاحَ عَلَيْكُمْ إِن طَلَّقْتُمُ النِّسَآءَ مَا لَمْ تَمَسُّوهُنَّ أَوْ تَفْرِضُواْ لَهُنَّ فَرِيضَةً وَمَتِّعُوهُنَّ عَلَى الْمُوسِعِ قَدَرُهُ وَعَلَى الْمُقْتِرِ قَدْرُهُ مَتَـعاً بِالْمَعْرُوفِ حَقًّا عَلَى الْمُحْسِنِينَ
There is no sin on you, if you divorce women while yet you have not touched them, nor appointed for them their due (dowry). But give them a Mut`ah (a suitable gift), the rich according to his means, and the poor according to his means, a gift of reasonable amount is a duty on the doers of good.
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Allah says;
لاَّ جُنَاحَ عَلَيْكُمْ إِن طَلَّقْتُمُ النِّسَاء مَا لَمْ تَمَسُّوهُنُّ أَوْ تَفْرِضُواْ لَهُنَّ فَرِيضَةً وَمَتِّعُوهُنَّ عَلَى الْمُوسِعِ قَدَرُهُ وَعَلَى الْمُقْتِرِ قَدْرُهُ مَتَاعًا بِالْمَعْرُوفِ حَقًّا عَلَى الْمُحْسِنِينَ ﴿٢٣٦﴾
There is no sin on you, if you divorce women while yet you have not touched them, nor appointed for them their due (dowry). But give them a Mut`ah (a suitable gift), the rich according to his means, and the poor according to his means, a gift of reasonable amount is a duty on the doers of good.
Allah allowed divorce after the marriage contract and before consummating the marriage.
Ibn Abbas, Tawus, Ibrahim and Al-Hasan Al-Basri said that; `touched' (mentioned in the Ayah) means sexual intercourse.
The husband is allowed to divorce his wife before consummating the marriage or giving the dowry if it was deferred.
The Mut`ah (Gift) at the time of Divorce
Allah commands the husband to give the wife (whom he divorces before consummating the marriage) a gift of a reasonable amount, the rich according to his means and the poor according to his means, to compensate her for her loss.
Al-Bukhari reported in his Sahih that Sahl bin Sa`d and Abu Usayd said that;
Allah's Messenger married Umaymah bint Sharahil. When she was brought to the Prophet he extended his hand to her, but she did not like that. The Prophet then ordered Abu Usayd to provide provisions for her along with a gift of two garments.
237 |
وَإِن طَلَّقْتُمُوهُنَّ مِن قَبْلِ أَن تَمَسُّوهُنَّ وَقَدْ فَرَضْتُمْ لَهُنَّ فَرِيضَةً فَنِصْفُ مَا فَرَضْتُمْ إَلاَّ أَن يَعْفُونَ أَوْ يَعْفُوَ الَّذِي بِيَدِهِ عُقْدَةُ النِّكَاحِ
And if you divorce them before you have touched (had a sexual relation with) them, and you have appointed for them their due (dowry), then pay half of that, unless they (the women) agree to remit it, or he (the husband), in whose hands is the marriage tie, agrees to remit it.
وَأَن تَعْفُواْ أَقْرَبُ لِلتَّقْوَى وَلاَ تَنسَوُاْ الْفَضْلَ بَيْنَكُمْ إِنَّ اللّهَ بِمَا تَعْمَلُونَ بَصِيرٌ
And to remit is nearer to At-Taqwa (piety, righteousness). And do not forget liberality between yourselves. Truly, Allah is All-Seer of what you do.
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The Wife gets half of Her Mahr if She is divorced before the Marriage is consummated
Allah says;
وَإِن طَلَّقْتُمُوهُنَّ مِن قَبْلِ أَن تَمَسُّوهُنَّ وَقَدْ فَرَضْتُمْ لَهُنَّ فَرِيضَةً فَنِصْفُ مَا فَرَضْتُمْ ...
And if you divorce them before you have touched (had a sexual relation with) them, and you have appointed for them their due (dowry), then pay half of that,
This honorable Ayah is not a continuation of the Mut`ah (gift) that was mentioned in the previous Ayah (i.e., divorce before the marriage is consummated).
This Ayah requires the husband to relinquish half of the appointed Mahr if he divorces his wife before the marriage is consummated. If it was discussing any other type of gift, then it would have been mentioned that way, especially when this Ayah follows the previous Ayah related to this subject. Allah knows best.
Giving away half of the bridal-money in this case is the agreed practice according to the scholars. So, the husband pays half of the appointed Mahr if he divorces his wife before consummating the marriage.
Allah then said:
... إَلاَّ أَن يَعْفُونَ ...
unless they (the women) agree to remit it,
meaning, the wife forfeits the dowry and relieves the husband from further financial responsibility.
As-Suddi said that Abu Salih mentioned that Ibn Abbas commented on Allah's statement: "Unless the wife forfeits her right.''
Furthermore, Imam Abu Muhammad bin Abu Hatim said that it was reported that Shurayh, Sa`id bin Musayyib, Ikrimah, Mujahid, Ash-Sha`bi, Al-Hasan, Nafi, Qatadah, Jabir bin Zayd, Ata' Al-Khurasani, Ad-Dahhak, Az-Zuhri, Muqatil bin Hayyan, Ibn Sirin, Ar-Rabi bin Anas and As-Suddi said similarly.
Allah then said:
... أَوْ يَعْفُوَ الَّذِي بِيَدِهِ عُقْدَةُ النِّكَاحِ ...
...or he (the husband), in whose hands is the marriage tie, agrees to remit it.
Ibn Abu Hatim reported that Amr bin Shu`ayb said that his grandfather narrated that the Prophet said:
وَلِيُّ عُقْدَةِ النِّكَاحِ الزَّوْج
The husband is he who has the marriage tie.
Ibn Marduwyah also reported this Hadith, and it is the view chosen by Ibn Jarir.
The Hadith states that the husband is the person who really holds the marriage tie in his hand, as it is up to him to go on with the marriage or end it. On the other hand, the Wali of the wife is not allowed to give away any of her rightful dues without her permission, especially the dowry.
Allah then stated:
... وَأَن تَعْفُواْ أَقْرَبُ لِلتَّقْوَى ...
And to remit it is nearer to At-Taqwa (piety, righteousness).
Ibn Jarir said, "Some scholars said that this statement is directed at both men and women.''
Ibn Abbas said: وَأَن تَعْفُواْ أَقْرَبُ لِلتَّقْوَى "(And to remit it is nearer to At-Taqwa (piety, righteousness)), indicates that the one who forgives, is nearer to At-Taqwa (piety).''
A similar statement was made by Ash-Sha`bi and several other scholars.
Mujahid, An-Nakhai, Ad-Dahhak, Muqatil bin Hayyan, Ar-Rabi bin Anas and Thawri stated that;
`liberality' mentioned in the Ayah refers to the woman giving away her half Mahr, or the man giving away the full Mahr. This is why Allah said here:
... وَلاَ تَنسَوُاْ الْفَضْلَ بَيْنَكُمْ ...
And do not forget liberality between yourselves.
meaning, kindness (or generosity), as Sa`id has stated.
Allah said:
... إِنَّ اللّهَ بِمَا تَعْمَلُونَ بَصِيرٌ ﴿٢٣٧﴾
Truly, Allah is All-Seer of what you do.
meaning, none of your affairs ever escapes His perfect Watch, and He will reward each according to his deeds.
238 |
حَـفِظُواْ عَلَى الصَّلَوَتِ والصَّلَوةِ الْوُسْطَى وَقُومُواْ لِلَّهِ قَـنِتِينَ
Guard strictly (five obligatory) As-Salawat (the prayers) especially the Middle Salah. And stand before Allah with obedience.
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239 |
فَإنْ خِفْتُمْ فَرِجَالاً أَوْ رُكْبَانًا
And if you fear (an enemy), (perform Salah) on foot or riding.
فَإِذَآ أَمِنتُمْ فَاذْكُرُواْ اللَّهَ كَمَا عَلَّمَكُم مَّا لَمْ تَكُونُواْ تَعْلَمُونَ
And when you are in safety, then remember Allah (pray) in the manner He has taught you, which you knew not (before).
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Allah says;
حَافِظُواْ عَلَى الصَّلَوَاتِ والصَّلاَةِ الْوُسْطَى ...
Guard strictly (five obligatory) As-Salawat (the prayers) especially the Middle Salah. And stand before Allah with obedience.
Allah commands that the prayer should be performed properly and on time.
It is reported in the Two Sahihs that Ibn Mas`ud said, "I asked the Prophet, `Which deed is the dearest (to Allah)?'
He replied:
الصَّلَاةُ عَلى وَقْتِها
To offer the prayers at their fixed times.
I asked, `What is the next (in goodness)?'
He replied:
الصَّلَاةُ عَلى وَقْتِها
To offer the prayers at their fixed times.
I asked, `What is the next (in goodness)?'
He replied:
الْجِهَادُ فِي سَبِيلِ الله
To participate in Jihad (religious fighting) in Allah's cause.''
I again asked, `What is the next (in goodness)?'
He replied:
بِرُّ الْوَالِدَيْن
To be good and dutiful to your parents.
Abdullah then added, "The Prophet told me these words, and had I asked more, the Prophet would have told me more.''
The Middle Prayer
Furthermore, Allah has specifically mentioned the Middle prayer, which is the Asr prayer according to the majority of the scholars among the Companions, as At-Tirmidhi and Al-Baghawi have stated.
Al-Qadi Al-Mawardi added that the majority of the scholars of the Tabi`in also held this view.
Al-Hafiz Abu Umar bin Abdul-Barr said that this is also the opinion of the majority of the scholars of the Athar (i.e., the Hadith and the statements of the Salaf).
In addition, Abu Muhammad bin Atiyah said that this is the Tafsir (of the Middle prayer) of the majority of scholars.
Al-Hafiz Abu Muhammad Abdul-Mu'min bin Khalaf Ad-Dumyati stated in his book on the Middle prayer that;
it is the Asr prayer and mentioned that this is the Tafsir of Umar, Ali, Ibn Mas`ud, Abu Ayyub, Abdullah bin Amr, Samurah bin Jundub, Abu Hurayrah, Abu Sa`id, Hafsah, Umm Habibah, Umm Salamah, Ibn Abbas and Aishah.
This is also the Tafsir of Ubaydah, Ibrahim An-Nakhai, Razin, Zirr bin Hubaysh, Sa`id bin Jubayr, Ibn Sirin, Al-Hasan, Qatadah, Ad-Dahhak, Al-Kalbi, Muqatil, Ubayd bin Abu Maryam, and others.
The Proof that the `Asr Prayer is the Middle Prayer
Imam Ahmad reported that Ali narrated that Allah's Messenger said during the battle of Al-Ahzab (the Confederates):
شَغَلُونَا عَنِ الصَّلَاةِ الْوُسْطَى، صَلَاةِ الْعَصْرِ، مَلَأَ اللهُ قُلُوبَهُم وَبُيُوتَهم نَارًا
They (the disbelievers) busied us from performing the Middle prayer, the Asr prayer, may Allah fill their hearts and houses with fire.)
He performed the Asr prayer between Maghrib and Isha.
Muslim and An-Nasa'i recorded this Hadith.
In addition, the Two Sheikhs, Abu Dawud, At-Tirmidhi An-Nasa'i and several other collectors of the Sunan recorded this Hadith using different chains of narrators to Ali.
The Hadith about the battle of Al-Ahzab, when the Mushriks prevented Allah's Messenger and his Companions from performing the Asr prayer, has been narrated by several other Companions. We only mentioned the narrations that stated that the Middle prayer is the Asr prayer.
Furthermore, Muslim reported similar wordings for this Hadith from Ibn Mas`ud and Al-Bara bin Azib.
In addition, Imam Ahmad reported that Samurah bin Jundub said that Allah's Messenger said:
صَلَاةُ الْوسْطَى صَلَاةُ الْعَصْر
The Middle prayer is the Asr prayer.
In another narration, Allah's Messenger mentioned: حَافِظُواْ عَلَى الصَّلَوَاتِ والصَّلاَةِ الْوُسْطَى (Guard strictly (five obligatory) As-Salawat (the prayers) especially the Middle Salah) and stated that it is the `Asr prayer.
In another narration, Allah's Messenger said:
هِيَ الْعَصْر
It is the Asr prayer.
and Ibn Jafar mentioned that the Prophet was then being asked about the Middle prayer.
At-Tirmidhi reported this Hadith and said, "Hasan, Sahih."
In addition, Abu Hatim bin Hibban reported in his Sahih that; Abdullah said that Allah's Messenger said:
صَلَاةُ الْوسْطَى صَلَاةُ الْعَصْر
The Middle prayer is the Asr prayer.
At-Tirmidhi reported that Ibn Mas`ud narrated that Allah's Messenger said:
صَلَاةُ الْوسْطَى صَلَاةُ الْعَصْر
The Asr prayer is the Middle prayer.
At-Tirmidhi then stated that this Hadith is of a Hasan Sahih type.
Muslim reported the Hadith in his Sahih and his wordings are:
شَغَلُونَا عَنِ الصَّلَاةِ الْوسْطَى صَلَاةِ الْعَصْر
They (disbelievers) busied us from performing the Middle prayer, the Asr prayer.
These texts emphasize the fact (that the Asr prayer is the Middle prayer).
What further proves this fact is that, in an authentic Hadith, Allah's Messenger emphasized the necessity of preserving the Asr prayer, when he said, as Ibn Umar narrated:
مَنْ فَاتَتْهُ صَلَاةُ الْعَصْرِ فَكَأَنَّمَا وُتِرَ أَهْلَهُ وَمَالَه
Whoever misses the Asr prayer will be like who has lost his family and money.
It is reported in the Sahih that Buraydah bin Al-Husayb said that the Prophet said:
بَكِّرُوا بِالصَّلَاةِ فِي يَوْمِ الْغَيْمِ، فَإِنَّهُ مَنْ تَرَكَ صَلَاةَ الْعَصْرِ، فَقَدْ حَبِطَ عَمَلُه
On a cloudy day, perform the (Asr) prayer early, for whoever misses the Asr prayer, will have his (good) deeds annulled.
The Prohibition of speaking during the Prayer
Allah said:
... وَقُومُواْ لِلّهِ قَانِتِينَ ﴿٢٣٨﴾
And stand before Allah with obedience.
meaning, with humbleness and humility before Him (i.e., during the prayer).
This command indicates that it is not allowed to speak during the prayer, as speaking contradicts the nature of the prayer. This is why the Prophet refused to answer Ibn Mas`ud when he greeted him while he was praying and said afterwards:
إِنَّ فِي الصَّلَاةِ لَشُغْلًا
The prayer makes one sufficiently busy.
i.e., by the various actions of the body, tongue and heart involved during the prayer.
Muslim reported that the Prophet said to Muawiyah bin Hakam As-Sulami when he spoke during the prayer:
إِنَّ هذِهِ الصَّلَاةَ لَا يَصْلُحُ فِيهَا شَيْءٌ مِنْ كَلَامِ النَّاسِ، إنَّمَا هِي التَّسْبِيحُ وَالتَّكْبِيرُ وَذِكْرُ الله
The ordinary speech people indulge in is not appropriate during the prayer. The prayer involves only Tasbih (praising Allah), Takbir (saying Allahu Akbar, i.e., Allah is the Most Great) and remembering Allah.
Imam Ahmad reported that Zayd bin Arqam said,
"One used to address his friend about various affairs during the prayer. Then when this Ayah was revealed: وَقُومُواْ لِلّهِ قَانِتِينَ (And stand before Allah with obedience), we were ordered to refrain from speaking.''
The Group (i.e., the Hadith collections), except Ibn Majah, reported this Hadith.
The Fear Prayer
Allah said:
فَإنْ خِفْتُمْ فَرِجَالاً أَوْ رُكْبَانًا فَإِذَا أَمِنتُمْ فَاذْكُرُواْ اللّهَ كَمَا عَلَّمَكُم مَّا لَمْ تَكُونُواْ تَعْلَمُونَ ﴿٢٣٩﴾
And if you fear (an enemy), (perform Salah) on foot or riding. And when you are in safety, then remember Allah (pray) in the manner He has taught you, which you knew not (before).
After Allah commanded His servants to perform the prayer perfectly and emphasized this commandment, He mentioned the situation where the person might not be able to perform the prayer perfectly, during battle and combat.
Allah said: فَإنْ خِفْتُمْ فَرِجَالاً أَوْ رُكْبَانًا (And if you fear (an enemy), perform Salah on foot or riding), meaning, pray in the appropriate manner under these circumstances, whether on foot or riding and whether facing the Qiblah or otherwise.
Imam Malik reported that Nafi related that Ibn Umar used to describe the Fear prayer when he was asked about it and would then add,
"If there is intense fear, pray on foot, riding, facing the Qiblah and otherwise.''
Nafi commented, "I think that he related that to the Prophet.''
Al-Bukhari and Muslim reported the Hadith.
Muslim, Abu Dawud, An-Nasa'i, Ibn Majah and Ibn Jarir reported that Ibn Abbas said,
"Allah has ordained the prayer by the words of your Prophet: four (Rak`ah) while residing, two Rak`ah while traveling and one Rak`ah during times of fear.''
This is also the view of Al-Hasan Al-Basri, Qatadah, Ad-Dahhak, and others.
In addition, Al-Bukhari has entitled a Chapter: `Prayer while confronting the Forts and facing the Enemy'.
Al-Awza`i said,
"If the victory seems near and the Muslims are unable to perform the prayer (in the normal manner), they should pray by nodding each by himself. If they are unable to nod, they should delay the prayer until fighting is finished.
When they feel safe, they should pray two Rak`ah. If they are unable, they should then pray one Rak`ah that includes two prostrations.
If they are unable, then Takbir alone does not suffice, so they should delay the prayer until they are safe.''
This is the same view that Makhul held.
Anas bin Malik said,
"I participated in the attack on the fort of Tastar, when the light of dawn started to become clear. Suddenly, the fighting raged and the Muslims were unable to pray until the light of day spread. We then prayed (the Dawn prayer) with Abu Musa and we became victorious.
I would not have been pleased if I were to gain in the life of this world and whatever is in it instead of that prayer.''
This is the wording of Al-Bukhari.
Prayer during the Times of Peace is performed normally
Allah said:
... فَإِذَا أَمِنتُمْ فَاذْكُرُواْ اللّهَ ...
And when you are in safety, then remember Allah (pray),
meaning, `Perform the prayer as I have commanded you by completing its bowing, prostration, standing, sitting, and with the required attention (in the heart) and supplication.'
Allah said:
... كَمَا عَلَّمَكُم مَّا لَمْ تَكُونُواْ تَعْلَمُونَ
in the manner He has taught you, which you knew not (before).
meaning, just as He has endowed you, guided you and taught you about what benefits you in this life and the Hereafter, so thank and remember Him.
Similarly, Allah said after He mentioned the prayer of Fear,
فَإِذَا اطْمَأْنَنتُمْ فَأَقِيمُواْ الصَّلَوةَ إِنَّ الصَّلَوةَ كَانَتْ عَلَى الْمُؤْمِنِينَ كِتَـباً مَّوْقُوتاً
...but when you are free from danger, perform As-Salah. Verily, As-Salah (the prayer) is enjoined on the believers at fixed hours. (4:103)
We will mention the Hadiths about the prayer of Fear and its description in Surah An-Nisa while mentioning Allah's statement:
وَإِذَا كُنتَ فِيهِمْ فَأَقَمْتَ لَهُمُ الصَّلَوةَ
When you (O Messenger Muhammad) are among them, and lead them in As-Salah (the prayer). (4:102)
240 |
وَالَّذِينَ يُتَوَفَّوْنَ مِنكُمْ وَيَذَرُونَ أَزْوَجًا وَصِيَّةً لازْوَاجِهِم مَّتَـعًا إِلَى الْحَوْلِ غَيْرَ إِخْرَاجٍ فَإِنْ خَرَجْنَ فَلاَ جُنَاحَ عَلَيْكُمْ فِى مَا فَعَلْنَ فِي أَنفُسِهِنَّ مِن مَّعْرُوفٍ
And those of you who die and leave behind wives should bequeath for their wives a year's maintenance (and residence) without turning them out, but if they (wives) leave, there is no sin on you for that which they do of themselves, provided it is honorable (e.g., lawful marriage).
وَاللَّهُ عَزِيزٌ حَكِيمٌ
And Allah is All-Mighty, All-Wise.
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241 |
وَلِلْمُطَلَّقَـتِ مَتَـعٌ بِالْمَعْرُوفِ حَقًّا عَلَى الْمُتَّقِينَ
And for divorced women, maintenance (should be provided) on reasonable (scale). This is a duty on Al-Muttaqin (the pious).
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242 |
كَذَلِكَ يُبَيِّنُ اللَّهُ لَكُمْ آيَـتِهِ لَعَلَّكُمْ تَعْقِلُونَ
Thus Allah makes clear His Ayat (Laws) to you, in order that you may understand.
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Ayah (2:240) was abrogated
Allah said;
وَالَّذِينَ يُتَوَفَّوْنَ مِنكُمْ وَيَذَرُونَ أَزْوَاجًا وَصِيَّةً لِّأَزْوَاجِهِم مَّتَاعًا إِلَى الْحَوْلِ غَيْرَ إِخْرَاجٍ فَإِنْ خَرَجْنَ فَلاَ جُنَاحَ عَلَيْكُمْ فِي مَا فَعَلْنَ فِيَ أَنفُسِهِنَّ مِن مَّعْرُوفٍ وَاللّهُ عَزِيزٌ حَكِيمٌ ﴿٢٤٠﴾
And those of you who die and leave behind wives should bequeath for their wives a year's maintenance (and residence) without turning them out, but if they (wives) leave, there is no sin on you for that which they do of themselves, provided it is honorable (e.g., lawful marriage). And Allah is All-Mighty, All-Wise.
The majority of the scholars said that; this Ayah (2:240) was abrogated by the Ayah (2:234), what Allah said: يَتَرَبَّصْنَ بِأَنفُسِهِنَّ أَرْبَعَةَ أَشْهُرٍ وَعَشْرًا (...they (the wives) shall wait (as regards their marriage) for four months and ten days), (2:234).
For instance, Al-Bukhari reported that;
Ibn Az-Zubayr said: I said to Uthman bin Affan: وَالَّذِينَ يُتَوَفَّوْنَ مِنكُمْ وَيَذَرُونَ أَزْوَاجًا (And those of you who die and leave wives behind them) was abrogated by the other Ayah (2:234). Therefore, why did you collect it (meaning, in the Qur'an)?''
He said, "O my nephew! I shall not change any part of the Qur'an from its place.''
The question that Ibn Az-Zubayr asked Uthman means:
`If the ruling of the Ayah (2:240) was abrogated to four months (the Iddah of the widow, and refer to 2:234), then what is the wisdom behind including it in the Qur'an, although its ruling has been abrogated?
If the Ayah (2:240) remains (in the Qur'an) after the Ayah that abrogated it (2:234), this might imply that its ruling is still valid.'
Uthman, the Leader of the faithful, answered him by stating that this is a matter of the revelation, which mentioned these Ayat in this order. `Therefore, I shall leave the Ayah where I found it in the Qur'an.'
Ibn Abu Hatim reported that Ibn Abbas said about what Allah said: وَالَّذِينَ يُتَوَفَّوْنَ مِنكُمْ وَيَذَرُونَ أَزْوَاجًا وَصِيَّةً لِّأَزْوَاجِهِم مَّتَاعًا إِلَى الْحَوْلِ غَيْرَ إِخْرَاجٍ (And those of you who die and leave behind wives should bequeath for their wives a year's maintenance (and residence) without turning them out),
"The widow used to reside, and have her provisions provided for her for a year, in her deceased husband's house.
Later, the Ayah that specified the inheritance (4:12) abrogated this Ayah (2:240), and thus the widow inherits one-fourth or one-eighth of what her (deceased) husband leaves behind.''
Ibn Abu Hatim also related that Ali bin Abu Talhah stated that Ibn Abbas said,
"When a man died and left behind a widow, she used to remain in his house for a year for her Iddah, all the while receiving her provisions during this time.
Thereafter, Allah revealed this Ayah: وَالَّذِينَ يُتَوَفَّوْنَ مِنكُمْ وَيَذَرُونَ أَزْوَاجًا يَتَرَبَّصْنَ بِأَنفُسِهِنَّ أَرْبَعَةَ أَشْهُرٍ وَعَشْرًا (And those of you who die and leave wives behind them, they (the wives) shall wait (as regards their marriage) for four months and ten days), (2:234).
So, this is the Iddah of the widow, unless she was pregnant, for her Iddah then ends when she gives birth.
Allah also said:
وَلَهُنَّ الرُّبُعُ مِمَّا تَرَكْتُمْ إِن لَّمْ يَكُنْ لَّكُمْ وَلَدٌ فَإِن كَانَ لَكُمْ وَلَدٌ فَلَهُنَّ الثُّمُنُ مِمَّا تَرَكْتُم
In that which you leave, their (your wives') share is a fourth if you leave no child; but if you leave a child, they get an eighth of that which you leave. (4:12)
So Allah specified the share of the widow in the inheritance and there was no need for the will or the Nafaqah (maintenance) which were mentioned in (2:240).''
Ibn Abu Hatim stated that Mujahid, Al-Hasan, Ikrimah, Qatadah, Ad-Dahhak, Ar-Rabi and Muqatil bin Hayyan said that; the Ayah (2:240) was abrogated by: أَرْبَعَةَ أَشْهُرٍ وَعَشْرًا (four months and ten days. (2:234)
Al-Bukhari reported that;
Mujahid said that: وَالَّذِينَ يُتَوَفَّوْنَ مِنكُمْ وَيَذَرُونَ أَزْوَاجًا (And those of you who die and leave wives behind them) (2:234) used to be the Iddah, and the widow had to remain with her (deceased) husband's family (during that period, i.e., four months and ten days). Then, Allah revealed:
وَالَّذِينَ يُتَوَفَّوْنَ مِنكُمْ وَيَذَرُونَ أَزْوَاجًا وَصِيَّةً لِّأَزْوَاجِهِم مَّتَاعًا إِلَى الْحَوْلِ غَيْرَ إِخْرَاجٍ فَإِنْ خَرَجْنَ فَلاَ جُنَاحَ عَلَيْكُمْ فِي مَا فَعَلْنَ فِيَ أَنفُسِهِنَّ مِن مَّعْرُوفٍ
(And those of you who die and leave behind wives should bequeath for their wives a year's maintenance (and residence) without turning them out, but if they (wives) leave, there is no sin on you for that which they do of themselves, provided it is honorable (e.g., lawful marriage).
So, Allah made the rest of the year, which is seven months and twenty days, as a will and testament for her. Consequently, if she wants, she could use her right in this will and remain in the residence (for the rest of the year). Or, if she wants, she could leave the (deceased husband's) house after the four months and ten days have passed. This is the meaning of what Allah said: غَيْرَ إِخْرَاجٍ فَإِنْ خَرَجْنَ فَلاَ جُنَاحَ عَلَيْكُمْ (...without turning them out, but if they (wives) leave, there is no sin on you).
Therefore, the required term of Iddah is still unchanged (refer to 2:234).
Ata quoted Ibn Abbas,
"This Ayah (2:240) has abrogated (the requirement that) the widow spends the Iddah with his (i.e., her deceased husband's) family. So, she spends her Iddah wherever she wants. This is the meaning of what Allah said: غَيْرَ إِخْرَاجٍ (without turning them out).''
Ata also said:
"If she wants, she spends the Iddah with his family and resides there according to the will (meaning the rest of the year). If she wants, she is allowed to leave, for Allah said: فَلاَ جُنَاحَ عَلَيْكُمْ فِي مَا فَعَلْنَ (there is no sin on you for that which they do of themselves).''
Ata then said:
"Then (the Ayah on) the inheritance (refer to 4:12) came and abrogated the residence. Hence, the widow spends her Iddah wherever she wants and does not have the right to residence any more.''
The statement of Ata and those who held the view that the Ayah (2:240) was abrogated by the Ayah on the inheritance (4:12), is only valid for more than the four months and ten days (required in 2:234). However, if they mean that the four months and ten days are not required from the deceased husband's estate, then this opinion is the subject of disagreement among the scholars.
As proof, they said that the widow is required to remain in her (deceased) husband's house (for four months and ten days) according to what Malik reported from Zaynab bint Ka`b bin Ujrah.
She said that Fari`ah bint Malik bin Sinan, the sister of Abu Sa`id Al-Khudri, told her that she came to Allah's Messenger asking him to return to her family's residence with Banu Khudrah. Her husband had pursued some of his servants who ran away, but when he reached the area of Al-Qadum, they killed him.
She said, "So I asked Allah's Messenger if I should stay with my family in Banu Khudrah, for my (deceased) husband did not leave me a residence that he owns or Nafaqah (maintenance).
Allah's Messenger answered in the positive. While I was in the room, Allah's Messenger summoned me or had someone summon me and said:
كَيْفَ قُلْت
What did you say?
I repeated the story to him about my (deceased) husband.
He said:
امْكُثي فِي بَيْتِكِ حَتَّى يَبْلُغَ الكِتَابُ أَجَلَه
Stay at your home until the term reaches its end.
So I remained through the Iddah term for four months and ten days in my (deceased husband's) house.
Thereafter, Uthman bin Affan sent for me during his reign and asked me about this matter and I told him what happened. He made a judgment to the same effect.''
This Hadith was also collected by Abu Dawud, At-Tirmidhi, An-Nasa'i and Ibn Majah.
At-Tirmidhi said, "Hasan Sahih".
The Necessity of the Mut`ah (Gift) at the Time of Divorce
Allah said:
وَلِلْمُطَلَّقَاتِ مَتَاعٌ بِالْمَعْرُوفِ حَقًّا عَلَى الْمُتَّقِينَ ﴿٢٤١﴾
And for divorced women, maintenance (should be provided) on reasonable (scale). This is a duty on Al-Muttaqin (the pious).
Abdur-Rahman bin Zayd bin Aslam said that;
when Allah's statement: مَتَاعًا بِالْمَعْرُوفِ حَقًّا عَلَى الْمُحْسِنِينَ (...a gift of reasonable amount is a duty on the doers of good) (2:236) was revealed, a man said, "If I want, I will be excellent and if I do not, I will not.''
Thereafter, Allah revealed this Ayah: وَلِلْمُطَلَّقَاتِ مَتَاعٌ بِالْمَعْرُوفِ حَقًّا عَلَى الْمُتَّقِينَ (And for divorced women, maintenance (should be provided) on reasonable (scale). This is a duty on Al-Muttaqin (the pious).
The scholars who ruled that; the Mut`ah (reasonable gift) at the time of divorce is required for every divorced woman, whether she had a bridal-money appointed for her or not, and whether the marriage was consummated or not, relied on this Ayah (2:241) when they issued their ruling. This is the view taken on this subject by Sa`id bin Jubayr and several others among the Salaf and also Ibn Jarir.
Hence, Allah's statement:
لاَّ جُنَاحَ عَلَيْكُمْ إِن طَلَّقْتُمُ النِّسَاء مَا لَمْ تَمَسُّوهُنُّ أَوْ تَفْرِضُواْ لَهُنَّ فَرِيضَةً وَمَتِّعُوهُنَّ عَلَى الْمُوسِعِ قَدَرُهُ وَعَلَى الْمُقْتِرِ قَدْرُهُ مَتَاعًا بِالْمَعْرُوفِ حَقًّا عَلَى الْمُحْسِنِينَ
There is no sin on you, if you divorce women while yet you have not touched (had sexual relation with) them, nor appointed for them their due (dowry). But bestow on them (a suitable gift), the rich according to his means, and the poor according to his means, a gift of reasonable amount is a duty on the doers of good. (2:236)
only mentions some specifics of this general ruling.
Allah then said:
كَذَلِكَ يُبَيِّنُ اللّهُ لَكُمْ آيَاتِهِ ...
Thus Allah makes clear His Ayat (Laws) to you,
meaning, what He allows, forbids, requires, His set limits, His commandments and His prohibitions are all explained and made plain and clear for you. He did not leave any matter in general terms if you needed the specifics.
... لَعَلَّكُمْ تَعْقِلُونَ ﴿٢٤٢﴾
in order that you may understand.
meaning, understand and comprehend.
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أَلَمْ تَرَ إِلَى الَّذِينَ خَرَجُواْ مِن دِيَـرِهِمْ وَهُمْ أُلُوفٌ حَذَرَ الْمَوْتِ فَقَالَ لَهُمُ اللَّهُ مُوتُواْ ثُمَّ أَحْيَـهُمْ
Did you (O Muhammad) not think of those who went forth from their homes in the thousands, fearing death Allah said to them, "Die''. And then He restored them to life.
إِنَّ اللَّهَ لَذُو فَضْلٍ عَلَى النَّاسِ وَلَـكِنَّ أَكْثَرَ النَّاسِ لاَ يَشْكُرُونَ
Truly, Allah is full of bounty to mankind, but most men thank not
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244 |
وَقَـتِلُواْ فِي سَبِيلِ اللَّهِ وَاعْلَمُواْ أَنَّ اللَّهَ سَمِيعٌ عَلِيمٌ
And fight in the way of Allah and know that Allah is All-Hearer, All-Knower.
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245 |
مَّن ذَا الَّذِى يُقْرِضُ اللَّهَ قَرْضًا حَسَنًا فَيُضَاعِفَهُ لَهُ أَضْعَافًا كَثِيرَةً وَاللَّهُ يَقْبِضُ وَيَبْسُطُ وَإِلَيْهِ تُرْجَعُونَ
Who is he that will lend to Allah a goodly loan so that He may multiply it to him many times And it is Allah that decreases or increases (your provisions), and unto Him you shall return.
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The Story of the Dead People
Allah says;
أَلَمْ تَرَ إِلَى الَّذِينَ خَرَجُواْ مِن دِيَارِهِمْ وَهُمْ أُلُوفٌ حَذَرَ الْمَوْتِ فَقَالَ لَهُمُ اللّهُ مُوتُواْ ثُمَّ أَحْيَاهُمْ ...
Did you (O Muhammad) not think of those who went forth from their homes in the thousands, fearing death Allah said to them, "Die''. And then He restored them to life.
Ibn Abu Hatim related that Ibn Abbas said that; these people mentioned herein, were the residents of a village called Dawardan.
Ali bin Asim said that; they were from Dawardan, a village several miles away from Wasit (in Iraq).
In his Tafsir, Waki bin Jarrah said that Ibn Abbas commented, أَلَمْ تَرَ إِلَى الَّذِينَ خَرَجُواْ مِن دِيَارِهِمْ وَهُمْ أُلُوفٌ حَذَرَ الْمَوْتِ (Did you (O Muhammad) not think of those who went forth from their homes in thousands, fearing death), that they were four thousand persons who escaped the plague (that broke out in their land).
They said, "We should go to a land that is free of death!''
When they reached a certain area, Allah said to them: مُوتُواْ ("Die'') and they all died.
Afterwards, one of the Prophets passed by them and supplicated to Allah to resurrect them and Allah brought them back to life. So, Allah stated: أَلَمْ تَرَ إِلَى الَّذِينَ خَرَجُواْ مِن دِيَارِهِمْ وَهُمْ أُلُوفٌ حَذَرَ الْمَوْتِ (Did you (O Muhammad) not think of those who went forth from their homes in the thousands, fearing death).
Furthermore, several scholars among the Salaf said that; these people were the residents of a city during the time of the Children of Israel. The weather in their land did not suit them and an epidemic broke out. They fled their land fearing death and took refuge in the wilderness.
They later arrived at a fertile valley and they filled what is between its two sides. Then Allah sent two angels to them, one from the lower side and the other from the upper side of the valley. The angels screamed once and all the people died instantly, just as the death of one man.
They were later moved to a different place, where walls and graves were built around them. They all perished, and their bodies rotted and disintegrated. Long afterwards, one of the Prophets of the Children of Israel, whose name was Hizqil (Ezekiel), passed by them and asked Allah to bring them back to life by his hand.
Allah accepted his supplication and commanded him to say, "O rotted bones, Allah commands you to come together.'' The bones of every body were brought together. Allah then commanded him to say, "O bones, Allah commands you to be covered with flesh, nerves and skin.'' That also happened while Hizqil was watching. Allah then commanded him to say, "O souls, Allah commands you to return, each to the body that it used to inhabit.''
They all came back to life, looked around and proclaimed, "All praise is due to You (O Allah!) and there is no deity worthy of worship except You.''
Allah brought them back to life after they had perished long ago.
We should state that bringing these people back to life is a clear proof that physical resurrection shall occur on the Day of Resurrection. This is why Allah said:
... إِنَّ اللّهَ لَذُو فَضْلٍ عَلَى النَّاسِ ...
Truly, Allah is full of bounty to mankind,
meaning, in that He shows them His great signs, sound proofs and clear evidences.
Yet,
... وَلَـكِنَّ أَكْثَرَ النَّاسِ لاَ يَشْكُرُونَ ﴿٢٤٣﴾
but most men thank not.
as they do not thank Allah for what He has given them with in their worldly life and religious affairs.
The story of the dead people (above) also indicates that no caution can ever avert destiny and that there is no refuge from Allah, but to Allah Himself. These people departed from their land fleeing the epidemic and seeking to enjoy a long life. What they earned was the opposite of what they sought, as death came quickly and instantaneously and seized them all.
There is an authentic Hadith that Imam Ahmad reported that Abdullah bin Abbas said that;
Umar bin Al-Khattab once went to Ash-Sham (Syria). When he reached the area of Sargh, he was met by the commanders of the army: Abu Ubaydah bin Jarrah and his companions. They told him that the plague had broken out in Ash-Sham.
The Hadith then mentioned that Abdur-Rahman bin Awf, who was away attending to some of his affairs, came and said, "I have knowledge regarding this matter. I heard Allah's Messenger say:
إِذَا كَانَ بِأَرْضٍ وَأَنْتُمْ بِهَا فَلَا تَخْرُجُوا فِرَارًا مِنْه، وإِذَا سَمِعتُمْ به بأَرْضٍ فَلا تَقْدمُوا عَلَيْه
If it (the plague) breaks out in a land that you are in, do not leave that land to escape from it. If you hear about it in a land, do not enter it.
Umar then thanked Allah and went back.
This Hadith is also reported in the Sahihayn.
Abandoning Jihad does not alter Destiny
Allah said:
وَقَاتِلُواْ فِي سَبِيلِ اللّهِ وَاعْلَمُواْ أَنَّ اللّهَ سَمِيعٌ عَلِيمٌ ﴿٢٤٤﴾
And fight in the way of Allah and know that Allah is All-Hearer, All-Knower.
This Ayah indicates that just as caution does not alter destiny, abandoning Jihad will neither bring the appointed term closer nor delay it. Rather, destiny and the appointed provisions are fixed and shall never be changed or altered, neither by addition nor deletion.
Similarly, Allah said:
الَّذِينَ قَالُواْ لإِخْوَنِهِمْ وَقَعَدُواْ لَوْ أَطَاعُونَا مَا قُتِلُوا قُلْ فَادْرَءُوا عَنْ أَنفُسِكُمُ الْمَوْتَ إِن كُنتُمْ صَـدِقِينَ
(They are) the ones who said about their killed brethren while they themselves sat (at home): "If only they had listened to us, they would not have been killed.''
Say: "Avert death from your own selves, if you speak the truth.'' (3:168)
Allah said:
وَقَالُواْ رَبَّنَا لِمَ كَتَبْتَ عَلَيْنَا الْقِتَالَ لَوْلا أَخَّرْتَنَا إِلَى أَجَلٍ قَرِيبٍ قُلْ مَتَـعُ الدُّنْيَا قَلِيلٌ وَالاٌّخِرَةُ خَيْرٌ لِّمَنِ اتَّقَى وَلاَ تُظْلَمُونَ فَتِيلاًأَيْنَمَا تَكُونُواْ يُدْرِككُّمُ الْمَوْتُ وَلَوْ كُنتُمْ فِى بُرُوجٍ مُّشَيَّدَةٍ
They say: "Our Lord! Why have you ordained for us fighting Would that you had granted us respite for a short period!''
Say: "Short is the enjoyment of this world. The Hereafter is (far) better for him who fears Allah, and you shall not be dealt with unjustly even equal to the Fatila (a scalish thread in the long slit of a date stone). Wheresoever you may be, death will overtake you even if you are in fortresses built up strong and high!'' (4:77-78)
Abu Sulayman, Khalid bin Al-Walid, the commander of the Muslim armies, the veteran among Muslim soldiers, the protector of Islam and the Sword of Allah that was raised above His enemies, said while dying,
"I have participated in so-and-so number of battles. There is not a part of my body, but suffered a shot (of an arrow), a stab (of a spear) or a strike (of a sword). Yet, here I am, I die on my bed just as the camel dies! May the eyes of the cowards never taste sleep.''
He, may Allah be pleased with him, was sorry and in pain because he did not die as martyr in battle. He was sad that he had to die on his bed!
The Good Loan and its Reward
Allah said:
مَّن ذَا الَّذِي يُقْرِضُ اللّهَ قَرْضًا حَسَنًا فَيُضَاعِفَهُ لَهُ أَضْعَافًا كَثِيرَةً ...
Who is he that will lend to Allah a goodly loan so that He may multiply it to him many times,
In this Ayah, Allah encourages His servants to spend in His cause. Allah mentioned this same Ayah in several other parts of His Glorious Qur'an.
The Hadith that mentions that Allah descends (every night down on the nearest heaven to us when the last third of the night remains) states that Allah says:
مَنْ يُقْرِضُ غَيْرَ عَدِيمٍ وَلَا ظَلُوم
Who would give a loan to He Who is neither poor nor unjust.
Allah's statement: فَيُضَاعِفَهُ لَهُ أَضْعَافًا كَثِيرَةً (He may multiply it to him many times), is similar to His statement:
مَّثَلُ الَّذِينَ يُنفِقُونَ أَمْوَالَهُمْ فِي سَبِيلِ اللّهِ كَمَثَلِ حَبَّةٍ أَنبَتَتْ سَبْعَ سَنَابِلَ فِي كُلِّ سُنبُلَةٍ مِّئَةُ حَبَّةٍ وَاللّهُ يُضَاعِفُ لِمَن يَشَاء
The likeness of those who spend their wealth in the way of Allah, is as the likeness of a grain (of corn); it grows seven ears, and each ear has a hundred grains. Allah gives manifold increase to whom He wills. (2:261)
We will mention this Ayah later on.
Allah then said:
... وَاللّهُ يَقْبِضُ وَيَبْسُطُ ...
And it is Allah that decreases or increases (your provisions),
meaning, `Spend (in Allah's cause) and do not be anxious.'
Certainly, Allah is the Sustainer Who increases or decreases the provisions to whomever He wills among His servants. Allah's wisdom is perfect, and,
... وَإِلَيْهِ تُرْجَعُونَ ﴿٢٤٥﴾
and unto Him you shall return, (on the Day of Resurrection).
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أَلَمْ تَرَ إِلَى الْمَلإِ مِن بَنِى إِسْرءِيلَ مِن بَعْدِ مُوسَى إِذْ قَالُواْ لِنَبِىٍّ لَّهُمُ ابْعَثْ لَنَا مَلِكًا نُّقَـتِلْ فِى سَبِيلِ اللَّهِ
Have you not thought about the group of the Children of Israel after (the time of) Musa! When they said to a Prophet of theirs, "Appoint for us a king and we will fight in Allah's way.''
قَالَ هَلْ عَسَيْتُمْ إِن كُتِبَ عَلَيْكُمُ الْقِتَالُ أَلاَّ تُقَـتِلُواْ
He said, "Would you then refrain from fighting, if fighting was prescribed for you!''
قَالُواْ وَمَا لَنَآ أَلاَّ نُقَـتِلَ فِى سَبِيلِ اللَّهِ وَقَدْ أُخْرِجْنَا مِن دِيَـرِنَا وَأَبْنَآئِنَا
They said, "Why should we not fight in Allah's way while we have been driven out of our homes and our children (families have been taken as captives)!''
فَلَمَّا كُتِبَ عَلَيْهِمُ الْقِتَالُ تَوَلَّوْاْ إِلاَّ قَلِيلاً مِّنْهُمْ وَاللَّهُ عَلِيمٌ بِالظَّـلِمِينَ
But when fighting was ordered for them, they turned away, all except a few of them. And Allah is All-Aware of the wrongdoers.
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The Story of the Jews Who sought a King to be appointed over Them
Allah tells;
أَلَمْ تَرَ إِلَى الْمَلإِ مِن بَنِي إِسْرَائِيلَ مِن بَعْدِ مُوسَى إِذْ قَالُواْ لِنَبِيٍّ لَّهُمُ ابْعَثْ لَنَا مَلِكًا نُّقَاتِلْ فِي سَبِيلِ اللّهِ قَالَ هَلْ عَسَيْتُمْ إِن كُتِبَ عَلَيْكُمُ الْقِتَالُ أَلاَّ تُقَاتِلُواْ ...
Have you not thought about the group of the Children of Israel after (the time of) Musa! When they said to a Prophet of theirs, "Appoint for us a king and we will fight in Allah's way.''
He said, "Would you then refrain from fighting, if fighting was prescribed for you!''
Mujahid said that; the Prophet (mentioned in the Ayah) is Shamwil (Samuel).
Wahb bin Munabbih said:
The Children of Israel remained on the straight path for a period of time after Moses. They then innovated in the religion and some of them even worshipped the idols. Yet, there were always Prophets sent among them who would command them to work righteous deeds, refrain from doing evil and who would rule them according to the commands of the Torah.
When they (Israelites) committed the evil that they committed, Allah caused their enemies to overwhelm them, and many fatalities fell among them as a consequence. Their enemies also captured a great number of them, and took over large areas of their land.
Earlier, anyone who would fight the Israelites would lose, because they had the Torah and the Tabut, which they inherited generation after generation ever since the time of Moses, who spoke to Allah directly. Yet, the Israelites kept indulging in misguidance until some king took the Tabut from them during a battle. That king also took possession of the Torah, and only a few of the Israelites who memorized it remained.
The Prophethood halted among their various tribes and only a pregnant woman remained of the offspring of Lavi (Levi), in whom the Prophethood still appeared. Her husband had been killed, so the Israelites kept her in a house so that Allah may give her a boy, who would be their Prophet. The woman also kept invoking Allah to grant her a boy. Allah heard her pleas and gave her a boy whom she called `Shamwil' meaning `Allah has heard my pleas.'
Some people said that the boy's name was Shamun (Simeon), which also has a similar meaning.
As that boy grew, Allah raised him to be a righteous person. When he reached the age of Prophethood, Allah revealed to him and commanded him to call (his people) to Him and to His Tawhid (Oneness). Shamwil called the Children of Israel (to Allah) and they asked him to appoint a king over them so that they could fight their enemies under his command. The kingship had also ended among them.
Their Prophet said to them, "What if Allah appoints a king over you, would you fulfill your vow to fight under his command!''
... قَالُواْ وَمَا لَنَا أَلاَّ نُقَاتِلَ فِي سَبِيلِ اللّهِ وَقَدْ أُخْرِجْنَا مِن دِيَارِنَا وَأَبْنَآئِنَا ...
They said, "Why should we not fight in Allah's way while we have been driven out of our homes and our children!''
meaning, `After our land had been confiscated and our children had been taken from us.'
Allah said:
... فَلَمَّا كُتِبَ عَلَيْهِمُ الْقِتَالُ تَوَلَّوْاْ إِلاَّ قَلِيلاً مِّنْهُمْ وَاللّهُ عَلِيمٌ بِالظَّالِمِينَ ﴿٢٤٦﴾
But when fighting was ordered for them, they turned away, all except a few of them. And Allah is All-Aware of the wrongdoers.
meaning, only a few of them kept their promise, but the majority abandoned Jihad and Allah has full knowledge of them.
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وَقَالَ لَهُمْ نَبِيُّهُمْ إِنَّ اللَّهَ قَدْ بَعَثَ لَكُمْ طَالُوتَ مَلِكًا
And their Prophet said to them, "Indeed Allah has appointed Talut (Saul) as a king over you.''
قَالُواْ أَنَّى يَكُونُ لَهُ الْمُلْكُ عَلَيْنَا وَنَحْنُ أَحَقُّ بِالْمُلْكِ مِنْهُ وَلَمْ يُؤْتَ سَعَةً مِّنَ الْمَالِ
They said, "How can he be a king over us when we are fitter than him for the kingdom, and he has not been given enough wealth.''
قَالَ إِنَّ اللَّهَ اصْطَفَـهُ عَلَيْكُمْ وَزَادَهُ بَسْطَةً فِي الْعِلْمِ وَالْجِسْمِ وَاللَّهُ يُؤْتِى مُلْكَهُ مَن يَشَآءُ وَاللَّهُ وَسِعٌ عَلِيمٌ
He said: "Verily, Allah has chosen him above you and has increased him abundantly in knowledge and stature. And Allah grants His kingdom to whom He wills. And Allah is All-Sufficient for His creatures' needs, All-Knower.''
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Allah tells;
وَقَالَ لَهُمْ نَبِيُّهُمْ إِنَّ اللّهَ قَدْ بَعَثَ لَكُمْ طَالُوتَ مَلِكًا ...
And their Prophet said to them, "Indeed Allah has appointed Talut (Saul) as a king over you.''
When the Israelites asked their Prophet to appoint a king over them, he appointed Talut (Saul), who was then a soldier. But, Talut was not a descendant of the house of kings among them, which was exclusively in the offspring of Yahudha (Judah). This is why;
... قَالُوَاْ أَنَّى يَكُونُ لَهُ الْمُلْكُ عَلَيْنَا ...
They said, "How can he be a king over us,
meaning, how can he be the king for us!
... وَنَحْنُ أَحَقُّ بِالْمُلْكِ مِنْهُ وَلَمْ يُؤْتَ سَعَةً مِّنَ الْمَالِ ...
when we are fitter than him for the kingdom, and he has not been given enough wealth,
They said that Talut was also poor and did not have the wealth that justifies him being king.
Some people stated that Talut used to bring water to the people, while others stated that his profession was dyeing skins.
The Jews, thus, disputed with their Prophet while they were supposed to obey him and to say good words to him.
... قَالَ إِنَّ اللّهَ اصْطَفَاهُ عَلَيْكُمْ ...
He (their Prophet) said: "Verily, Allah has chosen him above you.
meaning, `Allah chose Talut from amongst you while having better knowledge about him.'
Their Prophet stated, "I did not choose Talut to be your king on my own. Rather, Allah has commanded that upon your request.''
Further:
... وَزَادَهُ بَسْطَةً فِي الْعِلْمِ وَالْجِسْمِ ...
...and has increased him abundantly in knowledge and stature.
meaning, `Talut is more knowledgeable and honorable than you, and stronger and more patient during combat, and has more knowledge of warfare.
In short, he has more knowledge and is stronger than you are.
The king should have sufficient knowledge, be fair looking and should have a strong soul and body.'
He then said:
... وَاللّهُ يُؤْتِي مُلْكَهُ مَن يَشَاء ...
And Allah grants His kingdom to whom He wills.
meaning, Allah Alone is the Supreme Authority Who does what He wills and no one can ask Him about His actions, while they will be asked (about their actions by Him).
This is because Allah has perfect knowledge, wisdom and kindness with His creation.
Allah said:
... وَاللّهُ وَاسِعٌ عَلِيمٌ ﴿٢٤٧﴾
And Allah is All-Sufficient for His creatures' needs, All-Knower.
meaning, His favor is encompassing and He grants His mercy to whom He wills.
He also knows those who deserve to be kings and those who do not deserve it.
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وَقَالَ لَهُمْ نِبِيُّهُمْ إِنَّ ءَايَةَ مُلْكِهِ أَن يَأْتِيَكُمُ التَّابُوتُ فِيهِ سَكِينَةٌ مِّن رَّبِّكُمْ وَبَقِيَّةٌ مِّمَّا تَرَكَ ءَالُ مُوسَى وَءَالُ هَـرُونَ تَحْمِلُهُ الْمَلَـئِكَةُ
And their Prophet said to them: "Verily! The sign of His kingdom is that there shall come to you At-Tabut, wherein is Sakinah (peace and reassurance) from your Lord and a remnant of that which Musa (Moses) and Harun (Aaron) left behind, carried by the angels.
إِنَّ فِي ذَلِكَ لأَيَةً لَّكُمْ إِن كُنتُم مُّؤْمِنِينَ
Verily, in this is a sign for you if you are indeed believers.
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Allah tells that;
وَقَالَ لَهُمْ نِبِيُّهُمْ إِنَّ آيَةَ مُلْكِهِ أَن يَأْتِيَكُمُ التَّابُوتُ ...
And their Prophet said to them: "Verily! The sign of His kingdom is that there shall come to you At-Tabut,
Their Prophet then proclaimed, "The sign of the blessings of Talut's kingship over you is that Allah will give you back the Tabut (wooden box) that has been taken from you.''
Allah said: فِيهِ سَكِينَةٌ مِّن رَّبِّكُمْ (wherein is Sakinah from your Lord) meaning, peace (or grace) and reassurance.
Abdur-Razzaq stated that Qatadah said: فِيهِ سَكِينَةٌ (wherein is Sakinah), means grace.
In addition, Ar-Rabi said that; Sakinah means mercy.
This is also the meaning given by Ibn Abbas, as Al-Awfi narrated.
Allah then said:
... وَبَقِيَّةٌ مِّمَّا تَرَكَ آلُ مُوسَى وَآلُ هَارُونَ ...
...and a remnant of that which Musa (Moses) and Harun (Aaron) left behind,
Ibn Jarir related that Ibn Abbas said about this Ayah:Meaning, Moses' staff and the remnants of the Tablets.
This is the same Tafsir of Qatadah, As-Suddi, Ar-Rabi bin Anas and Ikrimah, who added, "And also the Torah.''
Abdur-Razzaq said that he asked Ath-Thawri about the meaning of, وَبَقِيَّةٌ مِّمَّا تَرَكَ آلُ مُوسَى وَآلُ هَارُونَ (...and a remnant of that which Musa (Moses) and Harun (Aaron) left behind),
Ath-Thawri said, "Some said that it contained a pot of manna and the remnants of the Tablets, while some others said that it contained (Moses') staff and two shoes (and refer to 20:12).''
Allah then said:
... تَحْمِلُهُ الْمَلآئِكَةُ ...
...carried by the angels.
Ibn Jurayj stated that Ibn Abbas said, "The angels came down while carrying the Tabut between the sky and the earth, until they placed it before Talut while the people were watching.''
As-Suddi said, "The Tabut was brought to Talut's house, so the people believed in the Prophethood of Shamun (Simeon) and obeyed Talut.''
The Prophet then said:
... إِنَّ فِي ذَلِكَ لآيَةً لَّكُمْ ...
Verily, in this is a sign for you,
testifying to my truth in what I was sent with, my Prophethood, and my command to you to obey Talut.
... إِن كُنتُم مُّؤْمِنِينَ ﴿٢٤٨﴾
if you are indeed believers.
in Allah and the Hereafter.
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فَلَمَّا فَصَلَ طَالُوتُ بِالْجُنُودِ قَالَ إِنَّ اللّهَ مُبْتَلِيكُم بِنَهَرٍ فَمَن شَرِبَ مِنْهُ فَلَيْسَ مِنِّي وَمَن لَّمْ يَطْعَمْهُ فَإِنَّهُ مِنِّي إِلاَّ مَنِ اغْتَرَفَ غُرْفَةً بِيَدِهِ
Then when Talut set out with the army, he said: "Verily, Allah will try you by a river. So whoever drinks thereof, he is not of me; and whoever tastes it not, he is of me, except him who takes (thereof) in the hollow of his hand.''
فَشَرِبُواْ مِنْهُ إِلاَّ قَلِيلاً مِّنْهُمْ
Yet, they drank thereof, all, except a few of them.
فَلَمَّا جَاوَزَهُ هُوَ وَالَّذِينَ آمَنُواْ مَعَهُ قَالُواْ لاَ طَاقَةَ لَنَا الْيَوْمَ بِجَالُوتَ وَجُنودِهِ
So when he had crossed it (the river), he and those who believed with him, they said: "We have no power this day against Jalut (Goliath) and his hosts.''
قَالَ الَّذِينَ يَظُنُّونَ أَنَّهُم مُّلاَقُو اللّهِ كَم مِّن فِئَةٍ قَلِيلَةٍ غَلَبَتْ فِئَةً كَثِيرَةً بِإِذْنِ اللّهِ
But those who knew with certainty that they were going to meet Allah, said: "How often has a small group overcome a mighty host by Allah's leave.''
وَاللّهُ مَعَ الصَّابِرِينَ
And Allah is with As-Sabirin (the patient).
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Allah tells;
فَلَمَّا فَصَلَ طَالُوتُ بِالْجُنُودِ ...
Then when Talut set out with the army,
Allah states that Talut, the king of the Children of Israel, marched forth with his soldiers and the Israelites who obeyed him. His army was of eighty thousand then, according to As-Suddi, but Allah knows best.
Talut said:
... قَالَ إِنَّ اللّهَ مُبْتَلِيكُم بِنَهَرٍ ...
he said: "Verily, Allah will try you by a river.
meaning, He will test you with a river, which flowed between Jordan and Palestine, i.e., the Shariah river, according to Ibn Abbas and others.
He continued,
...فَمَن شَرِبَ مِنْهُ فَلَيْسَ مِنِّي ...
So whoever drinks thereof, he is not of me;
meaning, shall not accompany me today.
... وَمَن لَّمْ يَطْعَمْهُ فَإِنَّهُ مِنِّي إِلاَّ مَنِ اغْتَرَفَ غُرْفَةً بِيَدِهِ ...
and whoever tastes it not, he is of me, except him who takes (thereof) in the hollow of his hand.
meaning, there is no harm in this case.
Allah then said:
... فَشَرِبُواْ مِنْهُ إِلاَّ قَلِيلاً مِّنْهُمْ ...
Yet, they drank thereof, all, except a few of them.
Ibn Jurayj stated that Ibn Abbas commented,
"Whoever took some of it (the river's water) in the hollow of his hand, quenched his thirst; as for those who drank freely from it, their thirst was not quenched.''
Ibn Jarir reported that Al-Bara bin Azib said,
"We used to say that the Companions of Muhammad who accompanied him on the battle of Badr were more than three hundred and ten, just as many as the soldiers who crossed the river with Talut. Only those who believed crossed the river with him.''
Al-Bukhari also reported this.
This is why Allah said:
... فَلَمَّا جَاوَزَهُ هُوَ وَالَّذِينَ آمَنُواْ مَعَهُ قَالُواْ لاَ طَاقَةَ لَنَا الْيَوْمَ بِجَالُوتَ وَجُنودِهِ ...
So when he had crossed it (the river), he and those who believed with him, they said: "We have no power this day against Jalut (Goliath) and his hosts.''
This Ayah indicates that the Israelites (who remained with Saul) thought that they were few in the face of their enemy who were many then. So, their knowledgeable scholars strengthened their resolve by stating that Allah's promise is true and that triumph comes from Allah Alone, not from the large numbers or the adequacy of the supplies.
... قَالَ الَّذِينَ يَظُنُّونَ أَنَّهُم مُّلاَقُو اللّهِ ...
But those who knew with certainty that they were going to meet Allah, said:
... كَم مِّن فِئَةٍ قَلِيلَةٍ غَلَبَتْ فِئَةً كَثِيرَةً بِإِذْنِ اللّهِ وَاللّهُ مَعَ الصَّابِرِينَ ﴿٢٤٩﴾
"How often has a small group overcome a mighty host by Allah's leave'' And Allah is with As-Sabirin (the patient).
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وَلَمَّا بَرَزُواْ لِجَالُوتَ وَجُنُودِهِ قَالُواْ رَبَّنَآ أَفْرِغْ عَلَيْنَا صَبْرًا وَثَبّتْ أَقْدَامَنَا وَانصُرْنَا عَلَى الْقَوْمِ الْكَـفِرِينَ
And when they advanced to meet Jalut (Goliath) and his forces, they invoked: "Our Lord! Pour forth on us patience, and set firm our feet and make us victorious over the disbelieving people.''
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251 |
فَهَزَمُوهُم بِإِذْنِ اللَّهِ وَقَتَلَ دَاوُودُ جَالُوتَ وَآتَـهُ اللَّهُ الْمُلْكَ وَالْحِكْمَةَ وَعَلَّمَهُ مِمَّا يَشَآء
So they routed them by Allah's leave and Dawud (David) killed Jalut (Goliath), and Allah gave him (Dawud) the kingdom (after the death of Talut and Samuel) and Al-Hikmah (Prophethood), and taught him of that which He willed.
وَلَوْلاَ دَفْعُ اللَّهِ النَّاسَ بَعْضَهُم بِبَعْضٍ لَفَسَدَتِ الارْضُ وَلَـكِنَّ اللَّهَ ذُو فَضْلٍ عَلَى الْعَـلَمِينَ
And if Allah did not check one set of people by means of another, the earth would indeed be full of mischief. But Allah is full of bounty to the Alamin (mankind, Jinn and all that exists).
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252 |
تِلْكَ آيَـتُ اللَّهِ نَتْلُوهَا عَلَيْكَ بِالْحَقّ وَإِنَّكَ لَمِنَ الْمُرْسَلِينَ
These are the verses of Allah, We recite them to you (O Muhammad) in truth, and surely, you are one of the Messengers (of Allah).
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Allah further tells;
وَلَمَّا بَرَزُواْ لِجَالُوتَ وَجُنُودِهِ ...
And when they advanced to meet Jalut (Goliath) and his forces,
When the faithful party, who were few under the command of Talut, faced their enemy, who were many under the command of Jalut,
... قَالُواْ رَبَّنَا أَفْرِغْ عَلَيْنَا صَبْرًا ...
they invoked: "Our Lord! Pour forth on us patience...,''
meaning, send down patience on us from You.
... وَثَبِّتْ أَقْدَامَنَا ...
and set firm our feet,
meaning, against the enemy and save us from running away and from feebleness,
... وَانصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ ﴿٢٥٠﴾
and make us victorious over the disbelieving people.)
Allah said:
فَهَزَمُوهُم بِإِذْنِ اللّهِ ...
So they routed them by Allah's leave,
meaning, they defeated and overwhelmed them by Allah's aid and support.
Then,
... وَقَتَلَ دَاوُدُ جَالُوتَ ...
and Dawud killed Jalut.
Israelite accounts claimed that (Prophet) David killed Goliath with a slingshot that he had, which he launched at Goliath causing his death.
Talut promised that whoever killed Jalut, would marry his daughter and would share his kingship and authority. He kept his promise. Later, the kingship was transferred to Prophet Dawud in addition to being granted Prophethood by Allah.
So, Allah said:
... وَآتَاهُ اللّهُ الْمُلْكَ ...
...and Allah gave him (Dawud) the kingdom,
that Talut had and,
... وَالْحِكْمَةَ ...
and Al-Hikmah,
that comes with the Prophethood, meaning, after Shamwil.
that comes with the Prophethood, meaning, after Shamwil.
Allah then said,
... وَعَلَّمَهُ مِمَّا يَشَاء ...
and taught him of that which He willed.
meaning, what He willed of the knowledge that He bestowed on (Prophet) Dawud.
Next, Allah said:
... وَلَوْلاَ دَفْعُ اللّهِ النَّاسَ بَعْضَهُمْ بِبَعْضٍ لَّفَسَدَتِ الأَرْضُ ...
And if Allah did not check one set of people by means of another, the earth would indeed be full of mischief.
This Ayah indicates that if it were not for the fact that Allah checks one set of people with another, such as when Talut and the bravery of Dawud helped the Children of Israel (against Goliath), then people would have perished.
Similarly, Allah said:
وَلَوْلاَ دَفْعُ اللَّهِ النَّاسَ بَعْضَهُمْ بِبَعْضٍ لَّهُدِّمَتْ صَوَمِعُ وَبِيَعٌ وَصَلَوَتٌ وَمَسَـجِدُ يُذْكَرُ فِيهَا اسمُ اللَّهِ كَثِيراً
For had it not been that Allah checks one set of people by means of another, monasteries, churches, synagogues, and Masjids, wherein the Name of Allah is mentioned much, would surely, have been pulled down. (22:40)
Allah then said:
... وَلَـكِنَّ اللّهَ ذُو فَضْلٍ عَلَى الْعَالَمِينَ ﴿٢٥١﴾
But Allah is full of bounty to the Alamin (mankind, Jinn and all that exists),
meaning, by His mercy and favor He fixes some of them by some others. Surely, Allah has the wisdom, the supreme authority and the clear proof against His creation in all of His actions and statements.
Allah said:
تِلْكَ آيَاتُ اللّهِ نَتْلُوهَا عَلَيْكَ بِالْحَقِّ وَإِنَّكَ لَمِنَ الْمُرْسَلِينَ ﴿٢٥٢﴾
These are the verses of Allah, We recite them to you (O Muhammad) in truth, and surely, you are one of the Messengers (of Allah).
This Ayah states, `These Ayat (verses) of Allah that We have narrated for you in truth conform to the exact manner that these stories have occurred and to the truth that still remain in the (Divine) Books that the scholars of the Children of Israel have and know.
Allah said: O Muhammad, وَإِنَّكَ (you are) لَمِنَ الْمُرْسَلِينَ (one of the Messengers (of Allah)) emphatically stating the truth of his Prophethood
253 |
تِلْكَ الرُّسُلُ فَضَّلْنَا بَعْضَهُمْ عَلَى بَعْضٍ
Those Messengers! We preferred some of them to others;
مِّنْهُمْ مَّن كَلَّمَ اللَّهُ وَرَفَعَ بَعْضَهُمْ دَرَجَـتٍ وَءَاتَيْنَا عِيسَى ابْنَ مَرْيَمَ الْبَيِّنَـتِ وَأَيَّدْنَـهُ بِرُوحِ الْقُدُسِ
to some of them Allah spoke (directly); others He raised to degrees (of honor); and to `Isa, the son of Maryam, We gave clear proofs and evidences, and supported him with Ruh-il-Qudus (Jibril).
وَلَوْ شَآءَ اللَّهُ مَا اقْتَتَلَ الَّذِينَ مِن بَعْدِهِم مِّن بَعْدِ مَا جَآءَتْهُمُ الْبَيِّنَـتُ وَلَـكِنِ اخْتَلَفُواْ فَمِنْهُمْ مَّنْ ءَامَنَ وَمِنْهُم مَّن كَفَرَ
If Allah had willed, succeeding generations would not have fought against each other, after clear Verses of Allah had come to them, but they differed ـ some of them believed and others disbelieved.
وَلَوْ شَآءَ اللَّهُ مَا اقْتَتَلُواْ وَلَـكِنَّ اللَّهَ يَفْعَلُ مَا يُرِيدُ
If Allah had willed, they would not have fought against one another, but Allah does what He wills.
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Allah Honored Some Prophets Above Others
Allah says;
تِلْكَ الرُّسُلُ فَضَّلْنَا بَعْضَهُمْ عَلَى بَعْضٍ ...
Those Messengers! We preferred some of them to others;
Allah states that He has honored some Prophets to others. For instance, Allah said,
وَلَقَدْ فَضَّلْنَا بَعْضَ النَّبِيِّينَ عَلَى بَعْضٍ وَءَاتَيْنَا دَاوُودَ زَبُورًا
And indeed, We have preferred some of the Prophets above others, and to Dawud We gave the Zabur (Psalms). (17:55)
In the Ayah, Allah said,
تِلْكَ الرُّسُلُ فَضَّلْنَا بَعْضَهُمْ عَلَى بَعْضٍ مِّنْهُم مَّن كَلَّمَ اللّهُ ...
Those Messengers! We preferred some of them to others; to some of them Allah spoke (directly),
meaning, Musa and Muhammad, and also Adam according to a Hadith recorded in Sahih Ibn Hibban from Abu Dharr.
... وَرَفَعَ بَعْضَهُمْ دَرَجَاتٍ ...
Others He raised to degrees (of honor),
as is evident in the Hadith about the Isra' journey, when the Messenger of Allah saw the Prophets in the various heavens according to their rank with Allah.
If somebody asks about the collective meaning of this Ayah and the Hadith that the Two Sahihs collected from Abu Hurayrah which states,
"Once, a Muslim man and a Jew had an argument and the Jew said, `No, by Him Who gave Musa superiority over all human beings!'
Hearing him, the Muslim man raised his hand and slapped the Jew on his face and said, `Over Muhammad too, O evil one!'
The Jew went to the Prophet and complained to him and the Prophet said,
لَا تُفَضِّلُونِي عَلَى الْأَنْبِيَاءِ، فَإِنَّ النَّاسَ يَصْعَقُونَ يَوْمَ الْقِيَامَةِ فَأَكُونُ أَوَّلَ مَنْ يُفِيقُ، فَأَجِدُ مُوسَى بَاطِشًا بِقَائِمَةِ الْعَرْشِ، فَلَا أَدْرِي أَفَاقَ قَبْلِي أَمْ جُوزِيَ بِصَعْقَةِ الطُّورِ؟ فَلَا تُفَضِّلُونِي عَلَى الْأَنْبِيَاء
Don't give me superiority above the Prophets, for the people will become unconscious on the Day of Resurrection, and I will be the first to be resurrected to see Musa holding on to the pillar of Allah's Throne. I will not know whether the unconsciousness Musa suffered on the Day of the Trumpet sufficed for him, or if he got up before me. So, do not give me superiority above the Prophets.
In another narration, the Prophet said,
Do not give superiority to some Prophets above others.
The answer to this question is that this Hadith prohibits preferring some Prophets above others in cases of dispute and argument, such as the incident mentioned in the Hadith. The Hadith indicates that it is not up to creation to decide which Prophet is better, for this is Allah's decision. The creation is only required to submit to, obey and believe in Allah's decision.
Allah's statement,
... وَآتَيْنَا عِيسَى ابْنَ مَرْيَمَ الْبَيِّنَاتِ ...
And We gave `Isa, the son of Maryam, clear signs,
refers to the proofs and unequivocal evidences that testify to the truth that `Isa delivered to the Children of Israel, thus testifying that he was Allah's servant and His Messenger to them.
... وَأَيَّدْنَاهُ بِرُوحِ الْقُدُسِ ...
And supported him with Ruh-il-Qudus,
meaning Allah aided `Isa with Jibril, peace be upon him.
Allah then said,
... وَلَوْ شَاء اللّهُ مَا اقْتَتَلَ الَّذِينَ مِن بَعْدِهِم مِّن بَعْدِ مَا جَاءتْهُمُ الْبَيِّنَاتُ وَلَـكِنِ اخْتَلَفُواْ فَمِنْهُم مَّنْ آمَنَ وَمِنْهُم مَّن كَفَرَ وَلَوْ شَاء اللّهُ مَا اقْتَتَلُواْ ...
If Allah had willed, succeeding generations would not have fought against each other, after clear Verses of Allah had come to them, but they differed ـ some of them believed and others disbelieved. If Allah had willed, they would not have fought against one another.
meaning all this happened by Allah's decree, and this is why He said next,
... وَلَـكِنَّ اللّهَ يَفْعَلُ مَا يُرِيدُ ﴿٢٥٣﴾
but Allah does what He wills.
254 |
يأَيُّهَا الَّذِينَ ءَامَنُواْ أَنفِقُواْ مِمَّا رَزَقْنَـكُم مِّن قَبْلِ أَن يَأْتِىَ يَوْمٌ لاَّ بَيْعٌ فِيهِ وَلاَ خُلَّةٌ وَلاَ شَفَـعَةٌ وَالْكَـفِرُونَ هُمُ الظَّـلِمُونَ
O you who believe! Spend of that with which We have provided for you, before a Day comes when there will be no bargaining, nor friendship, nor intercession. And it is the disbelievers who are the wrongdoers.
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Allah Says;
يَا أَيُّهَا الَّذِينَ آمَنُواْ أَنفِقُواْ مِمَّا رَزَقْنَاكُم ...
O you who believe! Spend of that with which We have provided for you,
Allah commands His servants to spend for His sake, in the path of righteousness, from what He has granted them, so that they acquire and keep the reward of this righteous deed with their Lord and King. Let them rush to perform this deed in this life,
... مِّن قَبْلِ أَن يَأْتِيَ يَوْمٌ ...
before a Day comes,
meaning, the Day of Resurrection,
... لاَّ بَيْعٌ فِيهِ وَلاَ خُلَّةٌ وَلاَ شَفَاعَةٌ ...
when there will be no bargaining, nor friendship, nor intercession.
This Ayah indicates that on that Day, no one will be able to bargain on behalf of himself or ransom himself with any amount, even if it was the earth's fill of gold; nor will his friendship or relation to anyone benefit him.
Similarly, Allah said,
فَإِذَا نُفِخَ فِى الصُّورِ فَلاَ أَنسَـبَ بَيْنَهُمْ يَوْمَئِذٍ وَلاَ يَتَسَآءَلُونَ
Then, when the Trumpet is blown, there will be no kinship among them that Day, nor will they ask of one another. (23:101)
... وَلاَ شَفَاعَةٌ ...
Nor intercession,
meaning, they will not benefit by the intercession of anyone.
Allah's statement,
... وَالْكَافِرُونَ هُمُ الظَّالِمُونَ ﴿٢٥٤﴾
and it is the disbelievers who are the wrongdoers.
indicates that no injustice is worse than meeting Allah on that Day while a disbeliever.
Ibn Abi Hatim recorded that Ata bin Dinar said, "All thanks are due to Allah Who said, وَالْكَافِرُونَ هُمُ الظَّالِمُونَ (and it is the disbelievers who are the wrongdoers), but did not say, `And it is the wrongdoers who are the disbelievers.'''
255 |
اللَّهُ لاَ إِلَـهَ إِلاَّ هُوَ
Allah! None has the right to be worshipped but He,
الْحَىُّ الْقَيُّومُ
the Ever Living, the One Who sustains and protects all that exists.
لاَ تَأْخُذُهُ سِنَةٌ وَلاَ نَوْمٌ
Neither slumber nor sleep overtakes Him.
لَّهُ مَا فِي السَّمَـوَاتِ وَمَا فِي الاٌّرْضِ
To Him belongs whatever is in the heavens and whatever is on the earth.
مَن ذَا الَّذِى يَشْفَعُ عِندَهُ إِلاَّ بِإِذْنِهِ
Who is he that can intercede with Him except with His permission.
يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ
He knows what happens to them (His creatures) in this world, and what will happen to them in the Hereafter.
وَلاَ يُحِيطُونَ بِشَيْءٍ مِّنْ عِلْمِهِ إِلاَّ بِمَا شَآءَ
And they will never compass anything of His Knowledge except that which He wills.
وَسِعَ كُرْسِيُّهُ السَّمَـوَاتِ وَالاٌّرْضَ
His Kursi extends over the heavens and the earth,
وَلاَ يَؤُودُهُ حِفْظُهُمَا
and He feels no fatigue in guarding and preserving them.
وَهُوَ الْعَلِىُّ الْعَظِيمُ
And He is the Most High, the Most Great.
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The Virtue of Ayat Al-Kursi
This is Ayat Al-Kursi and tremendous virtues have been associated with it, for the authentic Hadith describes it as `the greatest Ayah in the Book of Allah.'
Imam Ahmad recorded that Ubayy bin Ka`b said that;
the Prophet asked him about the greatest Ayah in the Book of Allah, and Ubayy answered, "Allah and His Messenger know better.''
When the Prophet repeated his question several times, Ubayy said, "Ayat Al-Kursi.''
The Prophet commented,
لِيَهْنِكَ الْعِلْمُ أَبَا الْمُنْذِرِ، وَالَّذِي نَفْسِي بِيَدِهِ، إِنَّ لَهَا لِسَانًا وَشَفَتَيْنِ، تُقَدِّسُ الْمَلِكَ عِنْدَ سَاقِ الْعَرْش
Congratulations for having knowledge, O Abu Al-Mundhir! By He in Whose Hand is my soul! This Ayah has a tongue and two lips with which she praises the King (Allah) next to the leg of the Throne.
This Hadith was also collected by Muslim, but he did not include the part that starts with, "By He in Whose Hand...''
Imam Ahmad recorded that;
Abu Ayub said that he had some dates and a Ghoul used to take some, and he complained to the Prophet.
The Prophet said to him, "When you see her, say, `In the Name of Allah, answer to the Messenger of Allah'.''
Abu Ayub said that when she came again, he said these words and he was able to grab her.
She begged, "I will not come again,'' so Abu Ayub released her.
Abu Ayub went to the Prophet and the Prophet asked him, "What did your prisoner do?''
Abu Ayub said, "I grabbed her and she said twice, `I will not come again,' and I released her.''
The Prophet said, "She will come back.''
Abu Ayub said, "So I grabbed her twice or three times, yet each time (I would release her when) she vowed not to come back.
I would go to the Prophet who would ask me, `What is the news of your prisoner?' I would say, `I grabbed her, then released her when she said that she would not return.'
The Prophet would say that she would return.
Once, I grabbed her and she said, `Release me and I will teach you something to recite so that no harm touches you, that is, Ayat Al-Kursi.'
Abu Ayub went to the Prophet and told him, and the Prophet said, "She is liar, but she told the truth.''
At-Tirmidhi recorded this Hadith in the chapter of the virtues of the Qur'an and said, "Hasan Gharib.''
In Arabic, `Ghoul' refers to the Jinn when they appear at night.
Al-Bukhari recorded a similar story in his Sahih from Abu Hurayrah, in the chapters on the virtues of the Qur'an and the description of Shaytan. In this narration, Abu Hurayrah said,
"Allah's Messenger assigned me to keep watch over the Sadaqah (charity) of Ramadan. A person snuck in and started taking handfuls of foodstuff. I caught him and said, `By Allah, I will take you to Allah's Messenger.'
He said, `Release me, for I am meek and have many dependents and am in great need.'
I released him, and in the morning Allah's Messenger asked me, `What did your prisoner do yesterday, O Abu Hurayrah!'
I said, `O Allah's Messenger! He complained of being needy and of having many dependents, so I pitied him and let him go.'
Allah's Messenger said, `Indeed, he told you a lie and will be coming again.'
I believed that he would show up again, for Allah's Messenger had told me that he would return. So, I watched for him. When he (showed up and) started stealing handfuls of foodstuff, I caught hold of him again and said, `I will definitely take you to Allah's Messenger.'
He said, `Leave me, for I am very needy and have many dependents. I promise I will not come back again.'
I pitied him and let him go.
In the morning Allah's Messenger asked me, `What did your prisoner do last night, O Abu Hurayrah!'
I replied, `O Allah's Messenger! He complained of his great need and of too many dependents, so I took pity on him and set him free.'
Allah's Messenger said, `Verily, he told you a lie; he will return.'
I waited for him attentively for the third time, and when he (came and) started stealing handfuls of the foodstuff, I caught hold of him and said, `I will surely take you to Allah's Messenger as it is the third time you promised not to return, yet you returned.'
He said, `Let me teach you some words which Allah will give you benefit from.'
I asked, `What are they?'
He replied, `Whenever you go to bed, recite Ayat Al-Kursi- Allahu la ilaha illa Huwal-Hayyul-Qayyum, till you finish the whole verse. (If you do so), Allah will appoint a guard for you who will stay with you, and no Shaytan will come near you until morning.'
So, I released him.
In the morning, Allah's Messenger asked, `What did your prisoner do yesterday?'
I replied, `O Allah's Messenger! He claimed that he would teach me some words by which Allah will grant me some benefit, so I let him go.'
Allah's Messenger asked, `What are they?'
I replied, `He said to me: Whenever you go to bed, recite Ayat Al-Kursi from the beginning to the end, Allahu la ilaha illa Huwal-Hayyul-Qayyum. He further said to me: (If you do so), Allah will appoint a guard for you who will stay with you, and no Shaytan will come near you until morning.'
(One of the narrators) then commented that they (the Companions) were very keen to do good deeds.
The Prophet said, `He spoke the truth, although he is a liar.
Do you know whom you were talking to, these three nights, O Abu Hurayrah!'
Abu Hurayrah said, `No.'
He said, `It was Shaytan.'''
An-Nasa'i also recorded this Hadith in Al-Yawm wa Al-Laylah.
Allah's Greatest Name is in Ayat Al-Kursi
Imam Ahmad recorded that Asma' bint Yazid bin As-Sakan said,
"I heard the Messenger of Allah say about these two Ayat, اللّهُ لاَ إِلَـهَ إِلاَّ هُوَ الْحَيُّ الْقَيُّومُ Allah! None has the right to be worshipped but He, the Ever Living, the One Who sustains and protects all that exists) (2:255), and, الم - اللّهُ لا إِلَـهَ إِلاَّ هُوَ الْحَيُّ الْقَيُّومُ (Alif-Lam-Mim. Allah! None has the right to be worshipped but He, the Ever Living, the One Who sustains and protects all that exists), (3:1-2)
إِنَّ فِيهِمَا اسْمَ اللهِ الْأَعْظَم
They contain Allah's Greatest Name.
This is also the narration collected by Abu Dawud, At-Tirmidhi and Ibn Majah, and At-Tirmidhi said, "Hasan Sahih''.
Further, Ibn Marduwyah recorded that Abu Umamah reported that the Prophet said,
اسْمُ اللهِ الْأَعْظَمُ، الَّذِي إِذَا دُعِيَ بِهِ أَجَابَ، فِي ثَلَاثٍ: سُورَةِ الْبَقَرَةِ وَآلِ عِمْرَانَ وَطه
Allah's Greatest Name, if He was supplicated with it, He answers the supplication, is in three Surahs - Al-Baqarah, Al Imran and Ta-Ha.
Hisham bin Ammar, the Khatib (orator) of Damascus (one of the narrators in the above narration), said,
"As for Al-Baqarah, it is in,
اللّهُ لاَ إِلَـهَ إِلاَّ هُوَ الْحَيُّ الْقَيُّومُ
Allah! None has the right to be worshipped but He, the Ever Living, the One Who sustains and protects all that exists,
in Al Imran, it is in,
الم
اللّهُ لا إِلَـهَ إِلاَّ هُوَ الْحَيُّ الْقَيُّومُ
Alif-Lam-Mim. Allah! None has the right to be worshipped but He, the Ever Living, the One Who sustains and protects all that exists, (3:1-2),
while in Ta-Ha, it is in,
وَعَنَتِ الْوُجُوهُ لِلْحَىِّ الْقَيُّومِ
And (all) faces shall be humbled before (Allah), the Ever Living, the One Who sustains and protects all that exists, (20:111).
Ayat Al-Kursi has Ten Complete Arabic Sentences
1. Allah's statement,
اللّهُ لاَ إِلَـهَ إِلاَّ هُوَ ...
Allah! None has the right to be worshipped but He,
mentions that Allah is the One and Only Lord of all creation.
2. Allah's statement,
... الْحَيُّ الْقَيُّومُ ...
testifies that Allah is the Ever Living, Who never dies, Who sustains everyone and everything. All creation stands in need of Allah and totally relies on Him, while He is the Most Rich, Who stands in need of nothing created.
Similarly, Allah said,
وَمِنْ ءَايَـتِهِ أَن تَقُومَ السَّمَآءُ وَالاٌّرْضُ بِأَمْرِهِ
And among His signs is that the heaven and the earth stand by His command. (30:25)
3. Allah's statement,
... لاَ تَأْخُذُهُ سِنَةٌ وَلاَ نَوْمٌ ...
Neither slumber nor sleep overtakes Him,
means, no shortcoming, unawareness or ignorance ever touches Allah. Rather, He is aware of, and controls what every soul earns, has perfect watch over everything, nothing escapes His knowledge, and no secret matter is secret to Him.
Among His perfect attributes, is the fact that He is never effected by slumber or sleep. Therefore, Allah's statement, لاَ تَأْخُذُهُ سِنَةٌ (Neither slumber overtakes Him) indicates that no unawareness due to slumber ever overtakes Allah.
Allah said afterwards, وَلاَ نَوْمٌ (nor sleep), which is stronger than slumber.
It is recorded in the Sahih that Abu Musa said, "The Messenger of Allah delivered a speech regarding four words:
إِنَّ اللهَللهَلا يَنَامُ، وَلَا يَنْبَغِي لَهُ أَنْ يَنَامَ، يَخْفِضُ الْقِسْطَ وَيَرْفَعُهُ، يُرْفَعُ إِلَيْهِ عَمَلُ النَّهَارِ قَبْلَ عَمَلِ اللَّيْلِ، وَعَمَلُ اللَّيْلِ قَبْلَ عَمَلِ النَّهَارِ، حِجَابُهُ النُّورُ أَوِ النَّارُ لَوْ كَشَفَهُ لَأَحْرَقَتْ سُبُحَاتُ وَجْهِهِ مَا انْتَهَى إِلَيْهِ بَصَرُهُ مِنْ خَلْقِه
Allah does not sleep, and it does not befit His majesty that He sleeps. He lowers the scales and raises them. The deeds of the day are resurrected in front of Him before the deeds of the night, and the deeds of the night before the deeds of the day. His Veil is light, or fire, and if He removes it, the rays from His Face would burn whatever His sight reaches of His creation.
4. Allah's statement,
... لَّهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الأَرْضِ ...
To Him belongs whatever is in the heavens and whatever is on the earth,
indicates that everyone is a servant for Allah, a part of His kingdom and under His power and authority.
Similarly, Allah said,
إِن كُلُّ مَن فِى السَّمَـوَتِ وَالاٌّرْضِ إِلاَّ آتِى الرَّحْمَـنِ عَبْداً
لَّقَدْ أَحْصَـهُمْ وَعَدَّهُمْ عَدّاً
وَكُلُّهُمْ ءَاتِيهِ يَوْمَ الْقِيَـمَةِ فَرْداً
There is none in the heavens and the earth but comes unto the Most Gracious (Allah) as a servant. Verily, He knows each one of them, and has counted them a full counting.
And everyone of them will come to Him alone on the Day of Resurrection (without any helper, or protector or defender). (19:93-95)
5. Allah's statement,
... مَن ذَا الَّذِي يَشْفَعُ عِنْدَهُ إِلاَّ بِإِذْنِهِ ...
Who is he that can intercede with Him except with His permission,
is similar to His statements,
وَكَمْ مِّن مَّلَكٍ فِى السَّمَـوَتِ لاَ تُغْنِى شَفَـعَتُهُمْ شَيْئاً إِلاَّ مِن بَعْدِ أَن يَأْذَنَ اللَّهُ لِمَن يَشَآءُ وَيَرْضَى
And there are many angels in the heavens, whose intercession will avail nothing except after Allah has given leave for whom He wills and is pleased with. (53:26)
and,
وَلاَ يَشْفَعُونَ إِلاَّ لِمَنِ ارْتَضَى
They cannot intercede except for him with whom He is pleased. (21:28)
These Ayat assert Allah's greatness, pride, and grace, and that no one dares to intercede with Him on behalf of anyone else, except by His permission.
Indeed, the Hadith about the intercession, states that the Prophet said,
آتِي تَحْتَ الْعَرْشِ فَأَخِرُّ سَاجِدًا، فَيَدَعُنِي مَا شَاءَ اللهُ أَنْ يَدَعَنِي. ثُمَّ يُقَالُ: ارْفَعْ رَأْسَكَ، وَقُلْ تُسْمَعْ، وَاشْفَعْ تُشَفَّعْ
I will stand under the Throne and fall in prostration, and Allah will allow me to remain in that position as much as He wills. I will thereafter be told, "Raise your head, speak and you will be heard, intercede and your intercession will be accepted''.
قَالَ: فَيَحُدُّ لِي حَدًّا فَأُدْخِلُهُمُ الْجَنَّة
The Prophet then said, "He will allow me a proportion whom I will enter into Paradise.''
6. Allah's statement,
... يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ ...
He knows what happens to them (His creatures) in this world, and what will happen to them in the Hereafter,
this refers to His perfect knowledge of all creation; its past, present and future.
Similarly, Allah said that the angels proclaimed;
وَمَا نَتَنَزَّلُ إِلاَّ بِأَمْرِ رَبِّكَ لَهُ مَا بَيْنَ أَيْدِينَا وَمَا خَلْفَنَا وَمَا بَيْنَ ذلِكَ وَمَا كَانَ رَبُّكَ نَسِيّاً
And we (angels) descend not except by the command of your Lord (O Muhammad). To Him belongs what is before us and what is behind us, and what is between those two; and your Lord is never forgetful. (19:64)
7. Allah's statement,
... وَلاَ يُحِيطُونَ بِشَيْءٍ مِّنْ عِلْمِهِ إِلاَّ بِمَا شَاء ...
And they will never compass anything of His Knowledge except that which He wills,
asserts the fact that no one attains any part of Allah's knowledge except what Allah conveys and allows.
This part of the Ayah indicates that no one ever acquires knowledge of Allah and in His Attributes, except what He conveys to them.
For instance, Allah said,
وَلاَ يُحِيطُونَ بِهِ عِلْماً
But they will never compass anything of His knowledge. (20: 110)
8. Allah's statement,
... وَسِعَ كُرْسِيُّهُ السَّمَاوَاتِ وَالأَرْضَ ...
His Kursi extends over the heavens and the earth.
Waki narrated in his Tafsir that Ibn Abbas said, "Kursi is the footstool, and no one is able to give due consideration to (Allah's) Throne.''
Al-Hakim recorded this Hadith in his Mustadrak from Ibn Abbas, who did not relate it to the Prophet.
Al-Hakim said, "It is Sahih according to the criteria of the Two Sahihs, and they (Al-Bukhari and Muslim) did not record it.''
In addition, Ad-Dahhak said that Ibn Abbas said,
"If the seven heavens and the seven earths were flattened and laid side by side, they would add up to the size of a ring in a desert, compared to the Kursi.''
9. Allah's statement,
... وَلاَ يَؤُودُهُ حِفْظُهُمَا ...
And He feels no fatigue in guarding and preserving them,
meaning, it does not burden or cause Him fatigue to protect the heavens and earth and all that is in between them. Rather, this is an easy matter for Him.
Further, Allah sustains everything, has perfect watch over everything, nothing ever escapes His knowledge and no matter is ever a secret to Him. All matters are insignificant, modest and humble before Him.
He is the Most Rich, worthy of all praise. He does what He wills, and no one can ask Him about what He does, while they will be asked. He has supreme power over all things and perfect alertness concerning everything.
He is the Most High, the Greatest, there is no deity worthy of worship except Him, and no Lord other than Him.
10. Allah's statement,
وَهُوَ الْعَلِيُّ الْعَظِيمُ ﴿٢٥٥﴾
And He is the Most High, the Most Great,
is similar to His statement,
الْكَبِيرُ الْمُتَعَالِ
the Most Great, the Most High. (13:9)
These and similar Ayat and authentic Hadiths about Allah's Attributes must be treated the way the Salaf (righteous ancestors) treated them by accepting their apparent meanings without equating them (with the attributes of the creation) or altering their apparent meanings.
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لاَ إِكْرَاهَ فِى الدِّينِ قَد تَّبَيَّنَ الرُّشْدُ مِنَ الْغَيِّ
There is no compulsion in religion. Verily, the right path has become distinct from the wrong path.
فَمَنْ يَكْفُرْ بِالطَّـغُوتِ وَيُؤْمِن بِاللَّهِ فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقَى لاَ انفِصَامَ لَهَا وَاللَّهُ سَمِيعٌ عَلِيمٌ
Whoever disbelieves in Taghut and believes in Allah, then he has grasped the most trustworthy handhold that will never break. And Allah is All-Hearer, All-Knower.
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No Compulsion in Religion
Allah says,
لاَ إِكْرَاهَ فِي الدِّينِ قَد تَّبَيَّنَ الرُّشْدُ مِنَ الْغَيِّ ...
There is no compulsion in religion. Verily, the right path has become distinct from the wrong path.
لاَ إِكْرَاهَ فِي الدِّينِ (There is no compulsion in religion), meaning, "Do not force anyone to become Muslim, for Islam is plain and clear, and its proofs and evidence are plain and clear. Therefore, there is no need to force anyone to embrace Islam. Rather, whoever Allah directs to Islam, opens his heart for it and enlightens his mind, will embrace Islam with certainty.
Whoever Allah blinds his heart and seals his hearing and sight, then he will not benefit from being forced to embrace Islam.''
It was reported that; the Ansar were the reason behind revealing this Ayah, although its indication is general in meaning.
Ibn Jarir recorded that Ibn Abbas said (that before Islam),
"When (an Ansar) woman would not bear children who would live, she would vow that if she gives birth to a child who remains alive, she would raise him as a Jew.
When Banu An-Nadir (the Jewish tribe) were evacuated (from Al-Madinah), some of the children of the Ansar were being raised among them, and the Ansar said, `We will not abandon our children.'
Allah revealed, لاَ إِكْرَاهَ فِي الدِّينِ قَد تَّبَيَّنَ الرُّشْدُ مِنَ الْغَيِّ (There is no compulsion in religion. Verily, the right path has become distinct from the wrong path).'' Abu Dawud and An-Nasa'i also recorded this Hadith.
As for the Hadith that Imam Ahmad recorded, in which Anas said that the Messenger of Allah said to a man, أَسْلِم "Embrace Islam.''
The man said, "I dislike it.'' The Prophet said, وَإِنْ كُنْتَ كَارِهًا "Even if you dislike it.''
First, this is an authentic Hadith, with only three narrators between Imam Ahmad and the Prophet.
However, it is not relevant to the subject under discussion, for the Prophet did not force that man to become Muslim.
The Prophet merely invited this man to become Muslim, and he replied that he does not find himself eager to become Muslim. The Prophet said to the man that even though he dislikes embracing Islam, he should still embrace it, `for Allah will grant you sincerity and true intent.'
Tawhid is the Most Trustworthy Handhold
Allah's statement,
... فَمَنْ يَكْفُرْ بِالطَّاغُوتِ وَيُؤْمِن بِاللّهِ فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقَىَ لاَ انفِصَامَ لَهَا وَاللّهُ سَمِيعٌ عَلِيمٌ ﴿٢٥٦﴾
Whoever disbelieves in Taghut and believes in Allah, then he has grasped the most trustworthy handhold that will never break. And Allah is All-Hearer, All-Knower.
is in reference to, "Whoever shuns the rivals of Allah, the idols, and those that Shaytan calls to be worshipped besides Allah, whoever believes in Allah's Oneness, worships Him alone and testifies that there is no deity worthy of worship except Him, فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقَىَ (then he has grasped the most trustworthy handhold).
Therefore, this person will have acquired firmness (in the religion) and proceeded on the correct way and the straight path.
Abu Al-Qasim Al-Baghawi recorded that Umar said,
"Jibt means magic, and Taghut means Shaytan. Verily, courage and cowardice are two instincts that appear in men, the courageous fights for those whom he does not know and the coward runs away from defending his own mother. Man's honor resides with his religion and his status is based upon his character, even if he was Persian or Nabatian.''
Umar's statement that Taghut is Shaytan is very sound, for this meaning includes every type of evil that the ignorant people of Jahiliyyah (pre Islamic era of ignorance) fell into, such as worshipping idols, referring to them for judgment, and invoking them for victory.
Allah's statement,
... فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقَىَ لاَ انفِصَامَ لَهَا ...
then he has grasped the most trustworthy handhold that will never break,
means, "He will have hold of the true religion with the strongest grasp.''
Allah equated this adherence to the firm handhold that never breaks because it is built solid and because its handle is firmly connected. This is why Allah said here, فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقَىَ لاَ انفِصَامَ لَهَا (then he has grasped the most trustworthy handhold that will never break).
Mujahid said, "The most trustworthy handhold is Iman (faith).''
As-Suddi said that; it refers to Islam.
Imam Ahmad recorded that Qays bin Abbad said,
"I was in the Masjid when a man whose face showed signs of humbleness came and prayed two Rak`ahs that were modest in length. The people said, `This is a man from among the people of Paradise.' When he left, I followed him until he entered his house, and I entered it after him and spoke with him. When he felt at ease, I said to him, `When you entered the Masjid, the people said such and such things.'
He said, `All praise is due to Allah! No one should say what he has no knowledge of. I will tell you why they said that.
I saw a vision during the time of the Messenger of Allah, and I narrated it to him. I saw that I was in a green garden, and he described the garden's plants and spaciousness, `and there was an iron pole in the middle of the garden affixed in the earth and its tip reached the sky. On its tip, there was a handle, and I was told to ascend the pole. I said, `I cannot.' Then a helper came and raised my robe from behind and said to me, `Ascend.' I ascended until I grasped the handle and he said to me, `Hold on to the handle.' I awoke from that dream with the handle in my hand.
I went to the Messenger of Allah and told him about the vision and he said,
أَمَّا الرَّوْضَةُ فَرَوْضَةُ الْإِسْلَامِ، وَأَمَّا الْعَمُودُ فَعَمُودُ الْإِسْلَامِ، وَأَمَّا الْعُرْوَةُ فَهِيَ الْعُرْوَةُ الْوُثْقَى، أَنْتَ عَلَى الْإِسْلَامِ حَتَّى تَمُوت
As for the garden, it represents Islam; as for the pole, it represents the pillar of Islam; and the handle represents the most trustworthy handhold. You shall remain Muslim until you die.
This Companion was Abdullah bin Salam.''
This Hadith was also collected in the Two Sahihs; and Al-Bukhari also recorded it with another chain of narration.
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اللَّهُ وَلِيُّ الَّذِينَ ءامَنُواْ يُخْرِجُهُم مِّنَ الظُّلُمَـتِ إِلَى النُّورِ
Allah is the Wali (Protector or Guardian) of those who believe. He brings them out from darknesses into light.
وَالَّذِينَ كَفَرُواْ أَوْلِيَآؤُهُمُ الطَّـغُوتُ يُخْرِجُونَهُم مِّنَ النُّورِ إِلَى الظُّلُمَـتِ أُوْلَـئِكَ أَصْحَـبُ النَّارِ هُمْ فِيهَا خَـلِدُونَ
But as for those who disbelieve, their Awliya' (supporters and helpers) are Taghut (false deities and false leaders), they bring them out from light into darknesses. Those are the dwellers of the Fire, and they will abide therein forever.
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Allah says;
اللّهُ وَلِيُّ الَّذِينَ آمَنُواْ يُخْرِجُهُم مِّنَ الظُّلُمَاتِ إِلَى النُّوُرِ وَالَّذِينَ كَفَرُواْ أَوْلِيَآؤُهُمُ الطَّاغُوتُ يُخْرِجُونَهُم مِّنَ النُّورِ إِلَى الظُّلُمَاتِ ...
Allah is the Wali (Protector or Guardian) of those who believe. He brings them out from darknesses into light. But as for those who disbelieve, their Awliya' (supporters and helpers) are Taghut (false deities and false leaders), they bring them out from light into darknesses.
Allah stated that whoever follows what pleases Him, He will guide him to the paths of peace, that is Islam, or Paradise. Verily, Allah delivers His believing servants from the darkness of disbelief, doubt and hesitation, to the light of the plain, clear, explained, easy and unequivocal truth.
He also stated that Shaytan is the supporter of the disbelievers who beautifies the paths of ignorance and misguidance that they follow, thus causing them to deviate from the true path into disbelief and wickedness.
... أُوْلَـئِكَ أَصْحَابُ النَّارِ هُمْ فِيهَا خَالِدُونَ ﴿٢٥٧﴾
Those are the dwellers of the Fire, and they will abide therein forever.
This is why Allah mentioned the light in the singular while mentioned the darkness in the plural, because truth is one, while disbelief comes as several types, all of which are false.
Similarly, Allah said,
وَأَنَّ هَـذَا صِرَطِي مُسْتَقِيمًا فَاتَّبِعُوهُ وَلاَ تَتَّبِعُواْ السُّبُلَ فَتَفَرَّقَ بِكُمْ عَن سَبِيلِهِ ذَلِكُمْ وَصَّـكُمْ بِهِ لَعَلَّكُمْ تَتَّقُونَ
And verily, this is my straight path, so follow it, and follow not (other) paths, for they will separate you away from His path. This He has ordained for you that you may have Taqwa. (6:153)
وَجَعَلَ الظُّلُمَـتِ وَالنُّورَ
And originated the darknesses and the light. (6:1)
and,
ظِلَـلُهُ عَنِ الْيَمِينِ
to the right and to the lefts. (16:48)
There are many other Ayat on the subject that mention the truth in the singular and falsehood in the plural, because of falsehood's many divisions and branches.
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أَلَمْ تَرَ إِلَى الَّذِى حَآجَّ إِبْرَهِيمَ فِى رِبِّهِ أَنْ آتَـهُ اللَّهُ الْمُلْكَ
Have you not looked at him who disputed with Ibrahim about his Lord (Allah), because Allah had given him the kingdom!
إِذْ قَالَ إِبْرَهِيمُ رَبِّيَ الَّذِى يُحْىِ وَيُمِيتُ
When Ibrahim said (to him): "My Lord is He Who gives life and causes death.''
قَالَ أَنَا أُحْىِ وَأُمِيتُ
He said, "I give life and cause death.''
قَالَ إِبْرَهِيمُ فَإِنَّ اللَّهَ يَأْتِى بِالشَّمْسِ مِنَ الْمَشْرِقِ فَأْتِ بِهَا مِنَ الْمَغْرِبِ
Ibrahim said, "Verily, Allah brings the sun from the east; then bring it you from the west.''
فَبُهِتَ الَّذِى كَفَرَ وَاللَّهُ لاَ يَهْدِى الْقَوْمَ الظَّـلِمِينَ
So the disbeliever was utterly defeated. And Allah guides not the people, who are wrongdoers.
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The Debate Between Ibrahim Al-Khalil and King Nimrod
The king who disputed with Ibrahim was King Nimrod, son of Canaan, son of Kush, son of Sam, son of Noah, as Mujahid stated.
It was also said that he was Nimrod, son of Falikh, son of Abir, son of Shalikh, son of Arfakhshand, son of Sam, son of Noah.
Mujahid said,
"The kings who ruled the eastern and western parts of the world are four, two believers and two disbelievers. As for the two believing kings, they were;
· Suleiman bin Dawud and
· Dhul-Qarnayn.
As for the two disbelieving kings, they were;
· Nimrod and
· Nebuchadnezzar.''
Allah knows best.
Allah said,
أَلَمْ تَرَ ...
Have you not looked,
meaning, "With your heart, O Muhammad!''
... إِلَى الَّذِي حَآجَّ إِبْرَاهِيمَ فِي رِبِّهِ ...
at him who disputed with Ibrahim about his Lord,
meaning, about the existence of Allah.
Nimrod denied the existence of a god other than himself, as he claimed, just as Fir`awn said later to his people,
مَا عَلِمْتُ لَكُمْ مِّنْ إِلَـهٍ غَيْرِى
I know not that you have a god other than me. (28:38)
What made Nimrod commit this transgression, utter disbelief and arrant rebellion was his tyranny and the fact that he ruled for a long time. This is why the Ayah continued,
... أَنْ آتَاهُ اللّهُ الْمُلْكَ ...
Because Allah had given him the kingdom.
It appears that Nimrod asked Ibrahim to produce proof that Allah exists.
... إِذْ قَالَ إِبْرَاهِيمُ رَبِّيَ الَّذِي يُحْيِـي وَيُمِيتُ ...
When Ibrahim said (to him): "My Lord is He Who gives life and causes death",
meaning, "The proof of Allah's existence is the creations that exist after they were nothing and perish after they had existed. This only proves the existence of the Creator, Who does what He wills, for these things could not have occurred on their own without a Creator who created them, and He is the Lord that I call to for worship, Alone without a partner.''
This is when Nimrod said,
... قَالَ أَنَا أُحْيِـي وَأُمِيتُ ...
He said, "I give life and cause death".
Qatadah, Muhammad bin Ishaq and As-Suddi said that he meant,
"Two men who deserved execution were to be brought before me, and I would command that one of them be killed, and he would be killed. I would command that the second man be pardoned, and he would be pardoned. This is how I bring life and death.''
However, it appears that since Nimrod did not deny the existence of a Creator, his statement did not mean what Qatadah said it meant. This explanation does not provide an answer to what Ibrahim said. Nimrod arrogantly and defiantly claimed that he was the creator and pretended that it was he who brings life and death.
Later on, Fir`awn imitated him and announced,
مَا عَلِمْتُ لَكُمْ مِّنْ إِلَـهٍ غَيْرِى
I know not that you have a god other than me. (28: 38)
This is why Ibrahim said to Nimrod,
... قَالَ إِبْرَاهِيمُ فَإِنَّ اللّهَ يَأْتِي بِالشَّمْسِ مِنَ الْمَشْرِقِ فَأْتِ بِهَا مِنَ الْمَغْرِبِ ...
Ibrahim said, "Verily, Allah brings the sun from the east; then bring it you from the west".
This Ayah means,
"You claim that it is you who brings life and death. He who brings life and death controls the existence and creates whatever is in it, including controlling its planets and their movements. For instance, the sun rises everyday from the east. Therefore, if you were god, as you claimed, bringing life and death, then bring the sun from the west.''
Since the king was aware of his weakness, inadequacy and that he was not able to reply to Ibrahim's request, he was idle, silent and unable to comment. Therefore, the proof was established against him.
... فَبُهِتَ الَّذِي كَفَرَ ...
So the disbeliever was utterly defeated.
Allah said,
... وَاللّهُ لاَ يَهْدِي الْقَوْمَ الظَّالِمِينَ ﴿٢٥٨﴾
And Allah guides not the people, who are wrongdoers.
meaning, Allah deprives the unjust people of any valid proof or argument. Furthermore, their false proof and arguments are annulled by their Lord, and they have earned His anger and will suffer severe torment.
The meaning that we provided is better than the meaning that some philosophers offered, claiming that Ibrahim used the second argument because it was clearer than the first one. Rather, our explanation asserts that Ibrahim refuted both claims of Nimrod, all praise is due to Allah.
As-Suddi stated that the debate between Ibrahim and Nimrod occurred after Ibrahim was thrown in the fire, for Ibrahim did not meet the king before that day.
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أَوْ كَالَّذِى مَرَّ عَلَى قَرْيَةٍ وَهِىَ خَاوِيَةٌ عَلَى عُرُوشِهَا قَالَ أَنَّى يُحْىِ هَـذِهِ اللَّهُ بَعْدَ مَوْتِهَا
Or like the one who passed by a town in ruin up to its roofs. He said: "How will Allah ever bring it to life after its death!''
فَأَمَاتَهُ اللَّهُ مِاْئَةَ عَامٍ ثُمَّ بَعَثَهُ قَالَ كَمْ لَبِثْتَ
So Allah caused him to die for a hundred years, then raised him up (again). He said: "How long did you remain (dead)!''
قَالَ لَبِثْتُ يَوْمًا أَوْ بَعْضَ يَوْمٍ
He (the man) said: "(Perhaps) I remained (dead) a day or part of a day.''
قَالَ بَل لَّبِثْتَ مِاْئَةَ عَامٍ فَانظُرْ إِلَى طَعَامِكَ وَشَرَابِكَ لَمْ يَتَسَنَّهْ وَانظُرْ إِلَى حِمَارِكَ وَلِنَجْعَلَكَ ءَايَةً لِلنَّاسِ وَانظُرْ إِلَى العِظَامِ كَيْفَ نُنشِزُهَا ثُمَّ نَكْسُوهَا لَحْمًا
He said: "Nay, you have remained (dead) for a hundred years, look at your food and your drink, they show no change; and look at your donkey! And thus We have made of you a sign for the people. Look at the bones, how We bring them together and clothe them with flesh.''
فَلَمَّا تَبَيَّنَ لَهُ قَالَ أَعْلَمُ أَنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ
When this was clearly shown to him, he said, "I know (now) that Allah is able to do all things.''
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The Story of Uzayr
Allah's statement, أَلَمْ تَرَ إِلَى الَّذِي حَآجَّ إِبْرَاهِيمَ فِي رِبِّهِ (Have you not looked at him who disputed with Ibrahim about his Lord) means, "Have you seen anyone like the person who disputed with Ibrahim about his Lord!''
Then, Allah connected the Ayah,
أَوْ كَالَّذِي مَرَّ عَلَى قَرْيَةٍ وَهِيَ خَاوِيَةٌ عَلَى عُرُوشِهَا ...
Or like the one who passed by a town in ruin up to its roofs,
to the Ayah above by using `or'. Ibn Abi Hatim recorded that Ali bin Abi Talib said that; the Ayah meant Uzayr.
Ibn Jarir also reported it, and this explanation was also reported by Ibn Jarir and Ibn Abi Hatim from Ibn Abbas, Al-Hasan, Qatadah, As-Suddi and Sulayman bin Buraydah.
Mujahid bin Jabr said that; the Ayah refers to a man from the Children of Israel, and the village was Jerusalem, after Nebuchadnezzar destroyed it and killed its people.
وَهِيَ خَاوِيَةٌ (in ruin) means, it became empty of people.
Allah's statement, عَلَى عُرُوشِهَا (up to its roofs) indicates that the roofs and walls (of the village) fell to the ground.
Uzayr stood contemplating about what had happened to that city, after a great civilization used to inhabit it.
... قَالَ أَنَّىَ يُحْيِـي هَـَذِهِ اللّهُ بَعْدَ مَوْتِهَا ...
He said: "Oh! How will Allah ever bring it to life after its death!
because of the utter destruction he saw and the implausibility of its returning to what it used to be.
... فَأَمَاتَهُ اللّهُ مِئَةَ عَامٍ ثُمَّ بَعَثَهُ ...
So Allah caused him to die for a hundred years, then raised him up (again).
The city was rebuilt seventy years after the man (Uzayr) died, and its inhabitants increased and the Children of Israel moved back to it. When Allah resurrected Uzayr after he died, the first organ that He resurrected were his eyes, so that he could witness what Allah does with him, how He brings life back to his body. When his resurrection was complete, Allah said to him, meaning through the angel,
... قَالَ كَمْ لَبِثْتَ قَالَ لَبِثْتُ يَوْمًا أَوْ بَعْضَ يَوْمٍ ...
He said: "How long did you remain (dead)!'' He (the man) said: "(Perhaps) I remained (dead) a day or part of a day.''
The scholars said that since the man died in the early part of the day and Allah resurrected him in the latter part of the day, when he saw that the sun was still apparent, he thought that it was the sun of that very day. He said, أَوْ بَعْضَ يَوْمٍ ("Or part of a day'').
... قَالَ بَل لَّبِثْتَ مِئَةَ عَامٍ فَانظُرْ إِلَى طَعَامِكَ وَشَرَابِكَ لَمْ يَتَسَنَّهْ ...
He said: "Nay, you have remained (dead) for a hundred years, look at your food and your drink, they show no change.''
He had grapes, figs and juice, and he found them as he left them; neither did the juice spoil nor the figs become bitter nor the grapes rot.
... وَانظُرْ إِلَى حِمَارِكَ ...
And look at your donkey!
"How Allah brings it back to life while you are watching.''
... وَلِنَجْعَلَكَ آيَةً لِّلنَّاسِ ...
And thus We have made of you a sign for the people,
that Resurrection occurs.
... وَانظُرْ إِلَى العِظَامِ كَيْفَ نُنشِزُهَا ...
Look at the bones, how We Nunshizuha,
meaning, collect them and put them back together.
In his Mustadrak, Al-Hakim, recorded that; Kharijah bin Zayd bin Thabit said that his father said that the Messenger of Allah read this Ayah, كَيْفَ نُنشِزُهَا (how We Nunshizuha).
Al-Hakim said; "Its chain is Sahih and they (Al-Bukhari and Muslim) did not record it.''
The Ayah was also read, نُنشِرُهَا "Nunshiruha''
meaning, bring them back to life, as Mujahid stated.
... ثُمَّ نَكْسُوهَا لَحْمًا ...
And clothe them with flesh.
As-Suddi said,
"Uzayr observed the bones of his donkey, which were scattered all around him to his right and left, and Allah sent a wind that collected the bones from all over the area. Allah then brought every bone to its place, until they formed a full donkey made of fleshless bones. Allah then covered these bones with flesh, nerves, veins and skin. Allah sent an angel who blew life in the donkeys' nostrils, and the donkey started to bray by Allah's leave.''
... فَلَمَّا تَبَيَّنَ لَهُ ...
When this was clearly shown to him,
All this occurred while Uzayr was watching, and this is when he proclaimed,
... قَالَ أَعْلَمُ أَنَّ اللّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ ﴿٢٥٩﴾
He said, "I know (now) that Allah is able to do all things.''
meaning, "I know that, and I did witness it with my own eyes. Therefore, I am the most knowledgeable in this matter among the people of my time.''
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وَإِذْ قَالَ إِبْرَهِيمُ رَبِّ أَرِنِى كَيْفَ تُحْىِ الْمَوْتَى
And (remember) when Ibrahim said, "My Lord! Show me how You give life to the dead.''
قَالَ أَوَلَمْ تُؤْمِن
He (Allah) said: "Do you not believe!''
قَالَ بَلَى وَلَـكِن لِّيَطْمَئِنَّ قَلْبِى
He (Ibrahim) said: "Yes (I believe), but to be stronger in faith.''
قَالَ فَخُذْ أَرْبَعَةً مِّنَ الطَّيْرِ فَصُرْهُنَّ إِلَيْكَ ثُمَّ اجْعَلْ عَلَى كُلِّ جَبَلٍ مِّنْهُنَّ جُزْءًا ثُمَّ ادْعُهُنَّ يَأْتِينَكَ سَعْيًا
He said: "Take four birds, then cause them to incline towards you (then slaughter them, cut them into pieces), and then put a portion of them on every hill, and call them, they will come to you in haste.
وَاعْلَمْ أَنَّ اللَّهَ عَزِيزٌ حَكِيمٌ
And know that Allah is All-Mighty, All-Wise.''
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The Khalil Supplicates to Allah to Show Him How He Resurrects the Dead
Allah tells;
وَإِذْ قَالَ إِبْرَاهِيمُ رَبِّ أَرِنِي كَيْفَ تُحْيِـي الْمَوْتَى قَالَ أَوَلَمْ تُؤْمِن قَالَ بَلَى وَلَـكِن لِّيَطْمَئِنَّ قَلْبِي ...
"My Lord! Show me how You give life to the dead.''
He (Allah) said: "Do you not believe!''
He (Ibrahim) said: "Yes (I believe), but to be stronger in faith.''
The scholars said that;
there are reasons behind this request by Ibrahim. For instance, when Ibrahim said to Nimrod, رَبِّيَ الَّذِي يُحْيِـي وَيُمِيتُ (My Lord (Allah) is He Who gives life and causes death,) he wanted to solidify his knowledge about resurrection by actually witnessing it with his eyes.
Al-Bukhari recorded that Abu Hurayrah said that the Messenger of Allah said,
نَحْنُ أَحَقُّ بِالشَّكِّ مِنْ إِبْرَاهِيمَ إِذْ قَالَ
رَبِّ أَرِنِي كَيْفَ تُحْيِـي الْمَوْتَى قَالَ أَوَلَمْ تُؤْمِن قَالَ بَلَى وَلَـكِن لِّيَطْمَئِنَّ قَلْبِي
We are more liable to be in doubt than Ibrahim when he said, "My Lord! Show me how You give life to the dead.'' Allah said, "Don't you believe!'' Ibrahim said, "Yes (I believe), but (I ask) in order to be stronger in faith.''
The Prophet's statement in the Hadith means, "We are more liable to seek certainty.''
The Answer to Al-Khalil's Request
Allah said,
... قَالَ فَخُذْ أَرْبَعَةً مِّنَ الطَّيْرِ فَصُرْهُنَّ إِلَيْكَ ...
He said: "Take four birds, then cause them to incline towards you.''
Scholars of Tafsir disagreed over the type of birds mentioned here, although this matter in not relevant due to the fact that the Qur'an did not mention it.
Allah's statement,
... فَصُرْهُنَّ إِلَيْكَ ...
cause them to incline towards you,
means, cut them to pieces.
This is the explanation of Ibn Abbas, Ikrimah, Sa`id bin Jubayr, Abu Malik, Abu Al-Aswad Ad-Dili, Wahb bin Munabbih, Al-Hasan and As-Suddi.
... ثُمَّ اجْعَلْ عَلَى كُلِّ جَبَلٍ مِّنْهُنَّ جُزْءًا ثُمَّ ادْعُهُنَّ يَأْتِينَكَ سَعْيًا ...
and then put a portion of them on every hill, and call them, they will come to you in haste.
Therefore, Ibrahim caught four birds, slaughtered them, removed the feathers, tore the birds to pieces and mixed the pieces together. He then placed parts of these mixed pieces on four or seven hills.
Ibn Abbas said,
"Ibrahim kept the heads of these birds in his hand. Next, Allah commanded Ibrahim to call the birds to him, and he did as Allah commanded him. Ibrahim witnessed the feathers, blood and flesh of these birds fly to each other, and the parts flew each to their bodies, until every bird came back to life and came walking at a fast pace towards Ibrahim, so that the example that Ibrahim was witnessing would become more impressive.
Each bird came to collect its head from Ibrahim's hand, and if he gave the bird another head the bird refused to accept it. When Ibrahim gave each bird its own head, the head was placed on its body by Allah's leave and power. ''
This is why Allah said,
... وَاعْلَمْ أَنَّ اللّهَ عَزِيزٌ حَكِيمٌ ﴿٢٦٠﴾
And know that Allah is All-Mighty, All-Wise.
and no one can overwhelm or resist Him. Whatever Allah wills, occurs without hindrance, because He is the All-Mighty, Supreme above all things, and He is Wise in His statements, actions, legislation and decrees.
Abdur-Razzaq recorded that Ma`mar said that Ayub said that Ibn Abbas commented on what Ibrahim said, وَلَـكِن لِّيَطْمَئِنَّ قَلْبِي (but to be stronger in Faith),
"To me, there is no Ayah in the Qur'an that brings more hope than this Ayah.''
Ibn Abi Hatim recorded that Muhammad bin Al-Munkadir said that;
Abdullah bin Abbas met Abdullah bin Amr bin Al-`As and said to him, "Which Ayah in the Qur'an carries more hope for you?''
Ibn Amr said,
قُلْ يعِبَادِىَ الَّذِينَ أَسْرَفُواْ عَلَى أَنفُسِهِمْ لاَ تَقْنَطُواْ
Say: "O Ibadi (My servants) who have transgressed against themselves (by committing evil deeds and sins)! Despair not. (39:53)
Ibn Abbas said, "But I say that it is Allah's statement,
وَإِذْ قَالَ إِبْرَاهِيمُ رَبِّ أَرِنِي كَيْفَ تُحْيِـي الْمَوْتَى قَالَ أَوَلَمْ تُؤْمِن قَالَ بَلَى
And (remember) when Ibrahim said, "My Lord! Show me how You give life to the dead.'' He (Allah) said: "Do you not believe!'' He (Ibrahim) said: "Yes (I believe)...
Allah accepted Ibrahim's affirmation when he merely said, `Yes.'
This Ayah refers to the doubts that attack the heart and the thoughts that Shaytan inspires.''
Al-Hakim also recorded this in Al-Mustadrak and said; "Its chain is Sahih but they did not record it.''
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مَّثَلُ الَّذِينَ يُنفِقُونَ أَمْوَلَهُمْ فِي سَبِيلِ اللَّهِ كَمَثَلِ حَبَّةٍ أَنبَتَتْ سَبْعَ سَنَابِلَ فِي كُلِّ سُنبُلَةٍ مِّاْئَةُ حَبَّةٍ
The parable of those who spend their wealth in the way of Allah, is that of a grain (of corn); it grows seven ears, and each ear has a hundred grains.
وَاللَّهُ يُضَـعِفُ لِمَن يَشَآءُ وَاللَّهُ وَسِعٌ عَلِيمٌ
Allah gives manifold increase to whom He wills. And Allah is All-Sufficient for His creatures' needs, All-Knower.
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Rewards of Spending in Allah's Cause
Allah says;
مَّثَلُ الَّذِينَ يُنفِقُونَ أَمْوَالَهُمْ فِي سَبِيلِ اللّهِ كَمَثَلِ حَبَّةٍ أَنبَتَتْ سَبْعَ سَنَابِلَ فِي كُلِّ سُنبُلَةٍ مِّئَةُ حَبَّةٍ ...
The parable of those who spend their wealth in the way of Allah, is that of a grain (of corn); it grows seven ears, and each ear has a hundred grains.
This is a parable that Allah made of the multiplication of rewards for those who spend in His cause, seeking His pleasure. Allah multiplies the good deed ten to seven hundred times.
Allah said, مَّثَلُ الَّذِينَ يُنفِقُونَ أَمْوَالَهُمْ فِي سَبِيلِ اللّهِ (The parable of those who spend their wealth in the way of Allah...),Sa`id bin Jubayr commented, "Meaning spending in Allah's obedience.''
Makhul said that the Ayah means, "Spending on Jihad, on horse stalls, weapons and so forth.''
The parable in the Ayah is more impressive on the heart than merely mentioning the number seven hundred. This Ayah indicates that Allah `grows' the good deeds for its doers, just as He grows the plant for whoever sows it in fertile land.
The Sunnah also mentions that the deeds are multiplied up to seven hundred folds. For instance, Imam Ahmad recorded that Abu Mas`ud said that a man once gave away a camel, with its bridle on, in the cause of Allah and the Messenger of Allah said,
لَتَأْتِيَنَّ يَوْمَ الْقِيَامَةِ بِسَبْعِمِائَةِ نَاقَةٍ مَخْطُومَة
On the Day of Resurrection, you will have seven hundred camels with their bridles.
Muslim and An-Nasa'i also recorded this Hadith, and Muslim's narration reads,
"A man brought a camel with its bridle on and said, `O Messenger of Allah! This is in the sake of Allah.'
The Messenger said,
لَكَ بِهَا يَوْمَ الْقِيَامَةِ سَبْعُمِائَةِ نَاقَة
You will earn seven hundred camels as reward for it on the Day of Resurrection.
Another Hadith:
Ahmad recorded that Abu Hurayrah said that the Messenger of Allah said,
كُلُّ عَمَلِ ابْنِ آدَمَ يُضَاعَفُ، الْحَسَنَةُ بِعَشَرِ أَمْثَالِهَا، إِلَى سَبْعِمِائَةِ ضِعْفٍ، إِلى مَا شَاءَ اللهُ،
Every good deed that the son of Adam performs will be multiplied ten folds, to seven hundred folds, to many other folds, to as much as Allah wills.
يَقُولُ اللهُ: إِلَّا الصَّوْمَ فَإِنَّهُ لِي، وَأَنَا أَجْزِي بِهِ، يَدَعُ طَعَامَهُ وَشَهْوَتَهُ مِنْ أَجْلِي،
Allah said, "Except the fast, for it is for Me and I will reward for it. One abandons his food and desire in My sake.''
وَلِلصَّائِمِ فَرْحَتَانِ: فَرْحَةٌ عِنْدَ فِطْرِهِ وَفَرْحَةٌ عِنْدَ لِقَاءِ رَبِّهِ،
The fasting person has two times of happiness: when he breaks his fast and when he meets his Lord.
وَلَخَلُوفُ فَمِ الصَّائِمِ أَطْيَبُ عِنْدَ اللهِ مِنْ رِيحِ الْمِسْكِ،
Verily, the odor that comes from the mouth of whoever fasts is more pure to Allah than the scent of musk.
الصَّوْمُ جُنَّةٌ، الصَّومُ جُنَّة
Fasting is a shield (against sinning), fasting is a shield.
Muslim recorded this Hadith.
Allah's statement,
... وَاللّهُ يُضَاعِفُ لِمَن يَشَاء ...
Allah gives manifold increase to whom He wills,
is according to the person's sincerity in his deeds.
... وَاللّهُ وَاسِعٌ عَلِيمٌ ﴿٢٦١﴾
And Allah is All-Sufficient for His creatures' needs, All-Knower.
meaning, His Favor is so wide that it encompasses much more than His creation, and He has full knowledge in whoever deserves it, or does not deserve it.
All the praise and thanks are due to Allah.
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الَّذِينَ يُنفِقُونَ أَمْولَهُمْ فِى سَبِيلِ اللَّهِ ثُمَّ لاَ يُتْبِعُونَ مَآ أَنْفَقُواْ مَنّا وَلا أَذًى لَّهُمْ أَجْرُهُمْ عِندَ رَبّهِمْ
Those who spend their wealth in the cause of Allah, and do not follow up their gifts with reminders of their generosity or with injury, their reward is with their Lord.
وَلاَ خَوْفٌ عَلَيْهِمْ وَلاَ هُمْ يَحْزَنُونَ
On them shall be no fear, nor shall they grieve.
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263 |
قَوْلٌ مَّعْرُوفٌ وَمَغْفِرَةٌ خَيْرٌ مّن صَدَقَةٍ يَتْبَعُهَآ أَذًى
Kind words and forgiving of faults are better than Sadaqah (charity) followed by injury.
وَاللَّهُ غَنِىٌّ حَلِيمٌ
And Allah is Rich (free of all needs) and He is Most Forbearing.
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264 |
يأَيُّهَا الَّذِينَ ءامَنُواْ لاَ تُبْطِلُواْ صَدَقَـتِكُم بِالْمَنّ وَالاْذَى كَالَّذِى يُنفِقُ مَالَهُ رِئَآء النَّاسِ وَلاَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الاْخِرِ
O you who believe! Do not render in vain your Sadaqah (charity) by reminders of your generosity or by injury, like him who spends his wealth to be seen of men, and he does not believe in Allah, nor in the Last Day.
فَمَثَلُهُ كَمَثَلِ صَفْوَانٍ عَلَيْهِ تُرَابٌ فَأَصَابَهُ وَابِلٌ فَتَرَكَهُ صَلْدًا
His likeness is the likeness of a smooth rock on which is a little dust; on it falls heavy rain which leaves it bare.
لاَّ يَقْدِرُونَ عَلَى شَىْء مّمَّا كَسَبُواْ وَاللَّهُ لاَ يَهْدِي الْقَوْمَ الْكَـفِرِينَ
They are not able to do anything with what they have earned. And Allah does not guide the disbelieving people.
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To Remind About Charity Given is Forbidden
Allah says;
الَّذِينَ يُنفِقُونَ أَمْوَالَهُمْ فِي سَبِيلِ اللّهِ ثُمَّ لاَ يُتْبِعُونَ مَا أَنفَقُواُ مَنًّا وَلاَ أَذًى لَّهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ ...
Those who spend their wealth in the cause of Allah, and do not follow up their gifts with reminders of their generosity or with injury, their reward is with their Lord.
Allah praises those who spend from their money in His cause, and then refrain from reminding those who received the charity of that fact, whether these hints take the form of words or actions.
Allah's statement, وَلاَ أَذًى (or with injury), indicates that they do not cause harm to those whom they gave the charity to, for this harm will only annul the charity.
Allah next promised them the best rewards for this good deed, لَّهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ (their reward is with their Lord), indicating that Allah Himself will reward them for these righteous actions.
Further,
... وَلاَ خَوْفٌ عَلَيْهِمْ ...
On them shall be no fear,
regarding the horrors of the Day of Resurrection,
... وَلاَ هُمْ يَحْزَنُونَ ﴿٢٦٢﴾
nor shall they grieve.
regarding the offspring that they leave behind and the adornment and delights of this world. They will not feel sorry for this, because they will acquire what is far better for them.
Allah then said,
قَوْلٌ مَّعْرُوفٌ ...
Kind words,
meaning, compassionate words and a supplication for Muslims.
... وَمَغْفِرَةٌ ...
and forgiving,
meaning, forgiving an injustice that took the form of actions or words.
... خَيْرٌ مِّن صَدَقَةٍ يَتْبَعُهَآ أَذًى ...
are better than Sadaqah (charity) followed by injury.
... وَاللّهُ غَنِيٌّ ...
And Allah is Rich,
not needing His creation.
... حَلِيمٌ ﴿٢٦٣﴾
Most Forbearing.
forgives, releases and pardons them.
There are several Hadiths that prohibit reminding people of acts of charity. For instance, Muslim recorded that Abu Dharr said that the Messenger of Allah said,
ثَلَاثَةٌ لَا يُكَلِّمُهُمُ اللهُ يَوْمَ الْقِيَامَةِ، وَلَا يَنْظُرُ إِلَيْهِم، وَلَا يُزَكِّيهِمْ، وَلَهُمْ عَذَابٌ أَلِيمٌ:
· الْمَنَّانُ بِمَا أَعْطَى،
· وَالْمُسْبِلُ إِزَارَهُ،
· وَالْمُنَفِّقُ سِلْعَتَهُ بِالْحَلِفِ الْكَاذِب
Three persons whom Allah shall neither speak to on the Day of Resurrection nor look at nor purify, and they shall receive a painful torment:
· he who reminds (the people) of what he gives away,
· he who lengthens his clothes below the ankles and
· he who swears an oath while lying, to sell his merchandise.
This is why Allah said,
يَا أَيُّهَا الَّذِينَ آمَنُواْ لاَ تُبْطِلُواْ صَدَقَاتِكُم بِالْمَنِّ وَالأذَى ...
O you who believe! Do not render in vain your Sadaqah (charity) by reminders of your generosity or by injury,
stating that the charity will be rendered in vain if it is followed by harm or reminders. In this case, the reward of giving away charity is not sufficient enough to nullify the harm and reminders.
Allah then said,
... كَالَّذِي يُنفِقُ مَالَهُ رِئَاء النَّاسِ ...
like him who spends his wealth to be seen of men,
meaning, "Do not nullify your acts of charity by following them with reminders and harm, just like the charity of those who give it to show off to people.''
The boasting person pretends to give away charity for Allah's sake, but in reality seeks to gain people's praise and the reputation of being kind or generous, or other material gains of this life. All the while, he does not think about Allah or gaining His pleasure and generous rewards, and this is why Allah said,
... وَلاَ يُؤْمِنُ بِاللّهِ وَالْيَوْمِ الآخِرِ ...
and he does not believe in Allah, nor in the Last Day.
Allah next set the example of whoever gives charity to show off.
Ad-Dahhak commented that the example fits one who follows his acts of charity with reminders or harm.
Allah said,
... فَمَثَلُهُ كَمَثَلِ صَفْوَانٍ...
His likeness is the likeness of Safwan,
where Safwan, from is Safwanah, meaning `the smooth rocks,'
... عَلَيْهِ تُرَابٌ فَأَصَابَهُ وَابِلٌ ...
on which is little dust; on it falls a Wabil,
meaning, heavy rain.
... فَتَرَكَهُ صَلْدًا ...
which leaves it bare.
This Ayah means that heavy rain left the Safwan completely barren of dust. Such is the case with Allah's action regarding the work of those who show off, as their deeds are bound to vanish and disappear, even though people think that these deeds are as plentiful as specks of dust.
So Allah said,
... لاَّ يَقْدِرُونَ عَلَى شَيْءٍ مِّمَّا كَسَبُواْ وَاللّهُ لاَ يَهْدِي الْقَوْمَ الْكَافِرِينَ ﴿٢٦٤﴾
They are not able to do anything with what they have earned. And Allah does not guide the disbelieving people.
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وَمَثَلُ الَّذِينَ يُنفِقُونَ أَمْوَلَهُمُ ابْتِغَآءَ مَرْضَاتِ اللَّهِ وَتَثْبِيتًا مِّنْ أَنفُسِهِمْ كَمَثَلِ جَنَّةٍ بِرَبْوَةٍ أَصَابَهَا وَابِلٌ فَأَتَتْ أُكُلَهَا ضِعْفَيْنِ فَإِن لَّمْ يُصِبْهَا وَابِلٌ فَطَلٌّ
And the parable of those who spend their wealth seeking Allah's pleasure while they in their own selves are sure and certain that Allah will reward them (for their spending in His cause), is that of a garden on a height; heavy rain falls on it and it doubles its yield of harvest. And if it does not receive heavy rain, light rain suffices it.
وَاللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ
And Allah is All-Seer (knows well) of what you do.
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Allah says;
وَمَثَلُ الَّذِينَ يُنفِقُونَ أَمْوَالَهُمُ ابْتِغَاء مَرْضَاتِ اللّهِ وَتَثْبِيتًا مِّنْ أَنفُسِهِمْ ...
And the parable of those who spend their wealth seeking Allah's pleasure while they in their own selves are sure and certain that Allah will reward them (for their spending in His cause),
This is the example of the believers who give away charity seeking only Allah's pleasure, وَتَثْبِيتًا مِّنْ أَنفُسِهِمْ (while they in their own selves are sure and certain) meaning, they are certain that Allah shall reward them for these righteous acts with the best rewards.
Similarly, in a Hadith collected by Al-Bukhari and Muslim, the Messenger of Allah said,
مَنْ صَامَ رَمَضَانَ إِيمَانًا وَاحْتِسَابًا
Whoever fasts Ramadan with faith and expectation...
meaning, believing that Allah commanded the fast, all the while awaiting His reward for fasting it.
Allah's statement,
... كَمَثَلِ جَنَّةٍ بِرَبْوَةٍ ...
is that of a garden on a Rabwah,
means, the example of a garden on `a height above the ground', as the majority of scholars have stated.
Ibn Abbas and Ad-Dahhak added that it also has flowing rivers.
Allah's statement,
... أَصَابَهَا وَابِلٌ ...
Wabil falls on it,
means, heavy rain as we stated, So it produces its,
and it doubles its yield of harvest. And if it does not receive heavy rain, light rain suffices it.
... فَآتَتْ أُكُلَهَا ...
its yield of harvest,
meaning, fruits or produce,
... ضِعْفَيْنِ ...
doubles,
as compared to other gardens.
... فَإِن لَّمْ يُصِبْهَا وَابِلٌ فَطَلٌّ ...
And if it does not receive Wabil, a Tall suffices it.
Ad-Dahhak said that; the `Tall' is light rain.
The Ayah indicates that the garden on the Rabwah is always fertile, for if heavy rain does not fall on it, light rain will suffice for it. Such is the case regarding the believer's good deeds, for they never become barren. Rather, Allah accepts the believer's righteous deeds and increases them, each according to his deeds. This is why Allah said next,
... وَاللّهُ بِمَا تَعْمَلُونَ بَصِيرٌ ﴿٢٦٥﴾
And Allah is All-Seer of what you do.
meaning, none of His servants' deeds ever escapes His perfect watch.
266 |
أَيَوَدُّ أَحَدُكُمْ أَن تَكُونَ لَهُ جَنَّةٌ مِّن نَّخِيلٍ وَأَعْنَابٍ تَجْرِى مِن تَحْتِهَا الأَنْهَـرُ لَهُ فِيهَا مِن كُلِّ الثَّمَرَتِ وَأَصَابَهُ الْكِبَرُ وَلَهُ ذُرِّيَّةٌ ضُعَفَآءُ فَأَصَابَهَآ إِعْصَارٌ فِيهِ نَارٌ فَاحْتَرَقَتْ
Would any of you wish to have a garden with date palms and vines, with rivers flowing underneath, and all kinds of fruits for him therein, while he is stricken with old age, and his children are weak (not able to look after themselves), then it is struck with a fiery whirlwind, so that it is burnt!
كَذَلِكَ يُبَيِّنُ اللَّهُ لَكُمُ الآيَـتِ لَعَلَّكُمْ تَتَفَكَّرُونَ
Thus does Allah make clear His Ayat to you that you may give thought.
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The Example of Evil Deeds Nullifying Good Deeds
Allah says;
أَيَوَدُّ أَحَدُكُمْ أَن تَكُونَ لَهُ جَنَّةٌ مِّن نَّخِيلٍ وَأَعْنَابٍ تَجْرِي مِن تَحْتِهَا الأَنْهَارُ لَهُ فِيهَا مِن كُلِّ الثَّمَرَاتِ وَأَصَابَهُ الْكِبَرُ وَلَهُ ذُرِّيَّةٌ ضُعَفَاء فَأَصَابَهَا إِعْصَارٌ فِيهِ نَارٌ فَاحْتَرَقَتْ ...
Would any of you wish to have a garden with date palms and vines, with rivers flowing underneath, and all kinds of fruits for him therein, while he is stricken with old age, and his children are weak (not able to look after themselves), then it is struck with a fiery whirlwind, so that it is burnt!
Al-Bukhari recorded that Ibn Abbas and Ubayd bin Umayr said that;
Umar bin Al-Khattab asked the Companions of the Messenger of Allah, "According to your opinion, about whom was this Ayah revealed, أَيَوَدُّ أَحَدُكُمْ أَن تَكُونَ لَهُ جَنَّةٌ مِّن نَّخِيلٍ وَأَعْنَابٍ (Would any of you wish to have a garden with date palms and vines...).''
They said, "Allah knows best.''
Umar became angry and said, "Say we know or we do not know.''
Ibn Abbas said, "O Leader of the Faithful! I have an opinion about it.''
Umar said, "O my nephew! Say your opinion and do not belittle yourself.''
Ibn Abbas said, "This is an example set for a deed.''
Umar said, "What type of deed?''
Ibn Abbas said, "For a wealthy man who works in Allah's pleasure and then Allah sends Shaytan to him, and he works in disobedience, until he annuls his good works.''
This Hadith suffices as an explanation for the Ayah, for it explains the example it sets by a person who does good first and then follows it with evil, may Allah save us from this end. So, this man annulled his previous good works with his latter evil works. When he desperately needed the deeds of the former type, there were none.
This is why Allah said,
وَأَصَابَهُ الْكِبَرُ وَلَهُ ذُرِّيَّةٌ ضُعَفَاء فَأَصَابَهَا إِعْصَارٌ (while he is stricken with old age, and his children are weak (not able to look after themselves), then it is struck with a whirlwind) with heavy wind, فِيهِ نَارٌ فَاحْتَرَقَتْ (that is fiery, so that it is burnt) meaning, its fruits were burnt and its trees were destroyed. Therefore, what will his condition be like!
Ibn Abi Hatim recorded that Al-Awfi said that Ibn Abbas said,
"Allah has set a good parable, and all His parables are good. He said,
أَيَوَدُّ أَحَدُكُمْ أَن تَكُونَ لَهُ جَنَّةٌ مِّن نَّخِيلٍ وَأَعْنَابٍ تَجْرِي مِن تَحْتِهَا الأَنْهَارُ لَهُ فِيهَا مِن كُلِّ الثَّمَرَاتِ
Would any of you wish to have a garden with date palms and vines, with rivers flowing underneath, and all kinds of fruits for him therein. But he lost all this in his old age, وَأَصَابَهُ الْكِبَرُ (while he is stricken with old age) while his offspring and children are weak just before the end of his life. Then a lightning storm came and destroyed his garden.
Then he did not have the strength to grow another garden, nor did his offspring offer enough help. This is the condition of the disbeliever on the Day of Resurrection when he returns to Allah, for he will not have any good deeds to provide an excuse - or refuge - for him, just as the man in the parable had no strength to replant the garden.
The disbeliever will not find anything to resort to for help, just as the offspring of the man in the parable did not provide him with help. So he will be deprived of his reward when he most needs it, just as the man in the parable was deprived of Allah's garden when he most needed it, when he became old and his offspring weak.''
In his Mustadrak, Al-Hakim recorded that the Messenger of Allah used to say in his supplication,
اللَّهُمَّ اجْعَلْ أَوْسَعَ رِزْقِكَ عَلَيَ عِنْدَ كِبَرِ سِنِّي وَانْقِضَاءِ عُمُرِي
O Allah! Make Your biggest provision for me when I am old in age and at the time my life ends.
This is why Allah said,
... كَذَلِكَ يُبَيِّنُ اللّهُ لَكُمُ الآيَاتِ لَعَلَّكُمْ تَتَفَكَّرُونَ ﴿٢٦٦﴾
Thus Allah makes clear to you His Laws in order that you may give thought.
meaning, comprehend and understand the parables and their intended implications.
Similarly, Allah said,
وَتِلْكَ الاٌّمْثَالُ نَضْرِبُهَا لِلنَّاسِ وَمَا يَعْقِلُهَآ إِلاَّ الْعَـلِمُونَ
And these similitudes We put forward for mankind; but none will understand them except those who have knowledge (of Allah and His signs). (29:43)
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يأَيُّهَا الَّذِينَ ءامَنُواْ أَنفِقُواْ مِن طَيّبَـتِ مَا كَسَبْتُمْ وَمِمَّآ أَخْرَجْنَا لَكُم مّنَ الاْرْضِ وَلاَ تَيَمَّمُواْ الْخَبِيثَ مِنْهُ تُنفِقُونَ وَلَسْتُم بِأَخِذِيهِ إِلا أَن تُغْمِضُواْ فِيهِ
O you who believe! Spend of the good things which you have (legally) earned, and of that which We have produced from the earth for you, and do not aim at that which is bad to spend from it, (though) you would not accept it save if you close your eyes and tolerate therein.
وَاعْلَمُواْ أَنَّ اللَّهَ غَنِيٌّ حَمِيدٌ
And know that Allah is Rich (free of all needs), and worthy of all praise.
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268 |
الشَّيْطَـنُ يَعِدُكُمُ الْفَقْرَ وَيَأْمُرُكُم بِالْفَحْشَآء وَاللَّهُ يَعِدُكُم مَّغْفِرَةً مّنْهُ وَفَضْلاً وَاللَّهُ وسِعٌ عَلِيمٌ
Shaytan threatens you with poverty and orders you to commit Fahishah' (evil deeds) whereas Allah promises you forgiveness from Himself and bounty, and Allah is All-Sufficient for His creatures' needs, All-Knower.
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269 |
يُؤْتِى الْحِكْمَةَ مَن يَشَآءُ وَمَن يُؤْتَ الْحِكْمَةَ فَقَدْ أُوتِىَ خَيْرًا كَثِيرًا وَمَا يَذَّكَّرُ إِلاَّ أُوْلُواْ الأَلْبَـبِ
He grants Hikmah to whom He wills, and he, to whom Hikmah is granted, is indeed granted abundant good. But none remember (will receive admonition) except men of understanding.
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The Encouragement to Spend Honest Money for Allah's Sake
Allah says;
يَا أَيُّهَا الَّذِينَ آمَنُواْ أَنفِقُواْ مِن طَيِّبَاتِ مَا كَسَبْتُمْ وَمِمَّا أَخْرَجْنَا لَكُم مِّنَ الأَرْضِ وَلاَ تَيَمَّمُواْ الْخَبِيثَ مِنْهُ تُنفِقُونَ وَلَسْتُم بِآخِذِيهِ إِلاَّ أَن تُغْمِضُواْ فِيهِ ...
O you who believe! Spend of the good things which you have (legally) earned, and of that which We have produced from the earth for you, and do not aim at that which is bad to spend from it, (though) you would not accept it save if you close your eyes and tolerate therein.
Allah commands His believing servants to spend in charity, as Ibn Abbas stated, from the pure, honest money that they earned and from the fruits and vegetables that He has grown for them in the land.
Ibn Abbas said,
"Allah commanded them to spend from the purest, finest and best types of their money and prohibited spending from evil and dishonest money, because Allah is pure and good and only accepts that which is pure and good.''
This is why Allah said, وَلاَ تَيَمَّمُواْ الْخَبِيثَ (and do not aim at that which is bad) meaning, filthy (impure) money, مِنْهُ تُنفِقُونَ وَلَسْتُم بِآخِذِيهِ (to spend from it, (though) you would not accept it) meaning,
"If you were given this type, you would not take it, except if you tolerate the deficiency in it. Verily, Allah is far Richer than you, He is in no need of this money, so do not give, for His sake, what you would dislike for yourselves.''
It was reported that, وَلاَ تَيَمَّمُواْ الْخَبِيثَ مِنْهُ تُنفِقُونَ (and do not aim at that which is bad to spend from it) means, "Do not spend from the dishonest, impure money instead of the honest, pure money.''
Ibn Jarir recorded that Al-Bara bin Azib commented on Allah's statement, يَا أَيُّهَا الَّذِينَ آمَنُواْ أَنفِقُواْ مِن طَيِّبَاتِ مَا كَسَبْتُمْ وَمِمَّا أَخْرَجْنَا لَكُم مِّنَ الأَرْضِ وَلاَ تَيَمَّمُواْ الْخَبِيثَ مِنْهُ تُنفِقُونَ (O you who believe! Spend of the good things which you have (legally) earned, and of that which We have produced from the earth for you, and do not aim at that which is bad to spend from it),
that it was revealed about the Ansar. When the season for harvesting date-trees would start, the Ansar would collect ripe-date branches from their gardens and hang them on a rope erected between two pillars in the Masjid of the Messenger of Allah. The poor emigrant Companions would eat from these dates. However, some of them (Ansar) would also add lesser type of dates in between ripe-date branches, thinking they are allowed to do so. Allah revealed this Ayah about those who did this, وَلاَ تَيَمَّمُواْ الْخَبِيثَ مِنْهُ تُنفِقُونَ (and do not aim at that which is bad to spend from it).
Ali bin Abi Talhah said that Ibn Abbas commented on the Ayah, وَلَسْتُم بِآخِذِيهِ إِلاَّ أَن تُغْمِضُواْ فِيهِ (you would not accept it save if you close your eyes and tolerate therein) means,
"If you had a right on someone who would pay you less than what you gave them, you would not agree until you require more from them to make up the difference. This is why Allah said, وَلَسْتُم بِآخِذِيهِ إِلاَّ أَن تُغْمِضُواْ فِيهِ (save if you close your eyes and tolerate therein) meaning,
`How do you agree for Me what you do not agree for yourselves, while I have a right to the best and most precious of your possessions!'''
Ibn Abi Hatim and Ibn Jarir recorded this Hadith and Ibn Jarir added, "And this is the meaning of Allah's statement,
لَن تَنَالُواْ الْبِرَّ حَتَّى تُنفِقُواْ مِمَّا تُحِبُّونَ
By no means shall you attain Al-Birr, unless you spend of that which you love.'' (4:92)
Allah said next,
... وَاعْلَمُواْ أَنَّ اللّهَ غَنِيٌّ حَمِيدٌ ﴿٢٦٧﴾
And know that Allah is Rich (free of all needs), and worthy of all praise.
meaning, "Although Allah commanded you to give away the purest of your money in charity, He is far Richer from needing your charity, but the purpose is that the distance between the rich and the poor becomes less.''
Similarly, Allah said,
لَن يَنَالَ اللَّهَ لُحُومُهَا وَلاَ دِمَآؤُهَا وَلَـكِن يَنَالُهُ التَّقْوَى مِنكُمْ
It is neither their meat nor their blood that reaches Allah, but it is piety from you that reaches Him. (22:37)
Allah is Rich and free of needing anything from any of His creatures, while all of His creatures stand in need of Him.
Allah's bounty encompassing, and what He has never ends. Therefore, whoever gives away good and pure things in charity, let him know that Allah is the Most Rich, His favor is enormous and He is Most Generous, Most Compassionate; and He shall reward him for his charity and multiply it many times. So who would lend to He Who is neither poor nor unjust, Who is worthy of all praise in all His actions, statements, and decisions, of Whom there is neither a deity worthy of worship except Him, nor a Lord other than Him.
Satanic Doubts Concerning Spending in Charity
Allah said,
الشَّيْطَانُ يَعِدُكُمُ الْفَقْرَ وَيَأْمُرُكُم بِالْفَحْشَاء وَاللّهُ يَعِدُكُم مَّغْفِرَةً مِّنْهُ وَفَضْلاً ...
Shaytan threatens you with poverty and orders you to commit Fahishah'; whereas Allah promises you forgiveness from Himself and bounty, and Allah is All-Sufficient for His creatures' needs, All-Knower.
Ibn Abi Hatim recorded that Abdullah bin Mas`ud said that the Messenger of Allah said,
إِنَّ لِلشَّيْطَانِ لَمَّةً بِابْنِ آدَمَ، وَلِلْمَلَكِ لَمَّةً، فَأَمَّا لَمَّةُ الشَّيطَانِ فَإِيعَادٌ بِالشَّرِّ، وَتَكْذِيبٌ بِالْحَقِّ، وَ أَمَّا لَمَّةُ الْمَلَكِ فَإِيعَادٌ بِالْخَيْرِ، وَتَصْدِيقٌ بِالْحَقِّ، فَمَنْ وَجَدَ ذَلِكَ فَلْيَعْلَمْ أَنَّهُ مِنَ اللهِ، فَلْيَحْمَدِ اللهَ، وَمَنْ وَجَدَ الْأُخْرَى فَلْيَتَعَوَّذْ مِنَ الشَّيْطَان
Shaytan has an effect on the son of Adam, and the angel also has an effect.
As for the effect of Shaytan, it is by his threatening with evil repercussions and rejecting the truth.
As for the effect of the angel, it is by his promise of a good end and believing in the truth. Whoever finds the latter, let him know that it is coming from Allah and let him thank Allah for it.
Whoever finds the former, let him seek refuge - with Allah - from Shaytan.
The Prophet then recited,
الشَّيْطَانُ يَعِدُكُمُ الْفَقْرَ وَيَأْمُرُكُم بِالْفَحْشَاء وَاللّهُ يَعِدُكُم مَّغْفِرَةً مِّنْهُ وَفَضْلاً
Shaytan threatens you with poverty and orders you to commit Fahishah'; whereas Allah promises you forgiveness from Himself and bounty.
This is the narration that At-Tirmidhi and An-Nasa'i collected in the book of Tafsir in their Sunan collections.
Allah said,
الشَّيْطَانُ يَعِدُكُمُ الْفَقْرَ ...
Shaytan threatens you with poverty,
so that you hold on to whatever you have and refrain from spending it in Allah's pleasure.
... وَيَأْمُرُكُم بِالْفَحْشَاء ...
And orders you to commit Fahishah',
meaning, "Shaytan forbids you from spending in charity because of the false fear of becoming poor, and he encourages evil deeds, sins, indulging in what is prohibited, and immoral conduct.''
Allah said,
... وَاللّهُ يَعِدُكُم مَّغْفِرَةً مِّنْهُ ...
Whereas Allah promises you forgiveness from Himself,
instead of the evil that Shaytan enjoins on you.
... وَفَضْلاً ...
And Bounty,
as opposed to the poverty that Shaytan frightens you with.
... وَاللّهُ وَاسِعٌ عَلِيمٌ ﴿٢٦٨﴾
And Allah is All-Sufficient for His creatures' needs, All-Knower.
The Meaning of Al-Hikmah
Allah said,
يُؤتِي الْحِكْمَةَ مَن يَشَاء وَمَن يُؤْتَ الْحِكْمَةَ فَقَدْ أُوتِيَ خَيْرًا كَثِيرًا ...
He grants Hikmah to whom He wills, and he, to whom Hikmah is granted, is indeed granted abundant good.
يُؤتِي الْحِكْمَةَ مَن يَشَاء (He grants Hikmah to whom He wills),
Ali bin Abi Talhah reported that Ibn Abbas said, "That is knowledge of the Qur'an. For instance, the abrogating and the abrogated, what is plain and clear and what is not as plain and clear, what it allows, and what it does not allow, and its parables.''
Imam Ahmad recorded that Ibn Mas`ud said that he heard the Messenger of Allah saying,
لَا حَسَدَ إِلَّا فِي اثْنَتَيْنِ: رَجُلٌ آتَاهُ اللهُ مَالًا فَسَلَّطَهُ عَلَى هَلَكَتِهِ فِي الْحَقِّ، وَرَجُلٌ آتَاهُ اللهُ حِكْمَةً فَهُوَ يَقْضِي بِهَا وَيُعَلِّمُهَا
There is no envy except in two instances: a person whom Allah has endowed with wealth and he spends it righteously, and a person whom Allah has given Hikmah and he judges by it and teaches it to others.
This was also collected by Al-Bukhari, Muslim, An-Nasa'i, Ibn Majah.
Allah's statement,
... وَمَا يَذَّكَّرُ إِلاَّ أُوْلُواْ الأَلْبَابِ ﴿٢٦٩﴾
But none remember (will receive admonition) except men of understanding.
means, "Those who will benefit from the advice are those who have sound minds and good comprehension with which they understand the words (of advice and reminder) and their implications.''
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وَمَآ أَنفَقْتُم مِّن نَّفَقَةٍ أَوْ نَذَرْتُم مِّن نَّذْرٍ فَإِنَّ اللَّهَ يَعْلَمُهُ وَمَا لِلظَّـلِمِينَ مِنْ أَنصَارٍ
And whatever you spend for spendings (e.g., in Sadaqah) or whatever vow you make, be sure Allah knows it all. And for the wrongdoers there are no helpers.
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271 |
إِن تُبْدُواْ الصَّدَقَـتِ فَنِعِمَّا هِىَ وَإِن تُخْفُوهَا وَتُؤْتُوهَا الْفُقَرَآءَ فَهُوَ خَيْرٌ لَّكُمْ
If you disclose your Sadaqat (almsgiving), it is well; but if you conceal them and give them to the poor, that is better for you.
وَيُكَفِّرُ عَنكُم مِّن سَيِّئَاتِكُمْ وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ
(Allah) will expiate you some of your sins. And Allah is Well-Acquainted with what you do.
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Allah says;
وَمَا أَنفَقْتُم مِّن نَّفَقَةٍ أَوْ نَذَرْتُم مِّن نَّذْرٍ فَإِنَّ اللّهَ يَعْلَمُهُ ...
And whatever you spend for spendings (e.g., in Sadaqah) or whatever vow you make, be sure Allah knows it all.
Allah states that He has perfect knowledge of the good deeds performed by all of His creation, such as charity and various vows, and He rewards tremendously for these deeds, provided they are performed seeking His Face and His promise.
Allah also warns those who do not work in his obedience, but instead disobey His command, reject His revelation and worship others besides Him:
... وَمَا لِلظَّالِمِينَ مِنْ أَنصَارٍ ﴿٢٧٠﴾
And for the wrongdoers there are no helpers.
meaning, who will save them from Allah's anger and torment on the Day of Resurrection.
The Virtue of Disclosing or Concealing Charity
Allah said,
إِن تُبْدُواْ الصَّدَقَاتِ فَنِعِمَّا هِيَ ...
If you disclose your Sadaqat, it is well),
meaning, "It is well if you make known the charity that you give away.'' Allah's statement,
... وَإِن تُخْفُوهَا وَتُؤْتُوهَا الْفُقَرَاء فَهُوَ خَيْرٌ لُّكُمْ ...
But if you conceal them and give them to the poor, that is better for you.
this indicates that concealing charity is better than disclosing it, because it protects one from showing off and boasting. However, if there is an apparent wisdom behind disclosing the charity, such as the people imitating this righteous act, then disclosing it becomes better than concealing it.
The Messenger of Allah said,
الْجَاهِرُ بِالْقُرْآنِ كَالْجَاهِرِ بِالصَّدَقَةِ، وَالْمُسِرُّ بِالْقُرآنِ كَالْمُسِرِّ بِالصَّدَقَة
He who utters aloud Quranic recitation is just like he who discloses charity acts. He who conceals Quranic recitation is just like he who conceals charity acts.
The Ayah indicates that it is better that acts of charity be concealed, as reiterated by the Hadith that the Two Sahihs recorded from Abu Hurayrah that the Messenger of Allah said,
سَبْعَةٌ يُظِلُّهُمُ اللهُ فِي ظِلِّهِ يَوْمَ لَا ظِلَّ إلَّا ظِلُّهُ:
· إِمَامٌ عَادِلٌ،
· وَشَابٌّ نَشَأَ فِي عِبَادَةِ اللهِ،
· وَرَجُلَانِ تَحَابَّا فِي اللهِ،اجْتَمَعَا عَلَيْهِ وَتَفَرَّقَا عَلَيْهِ،
· وَرَجُلٌ قَلْبُهُ مُعَلَّقٌ بِالْمَسْجِدِ، إِذَا خَرَجَ مِنْهُ حَتَّى يَرْجِعَ إِلَيْهِ،
· وَرَجُلٌ ذَكَرَ اللهَ خَالِيًا فَفَاضَتْ عَيْنَاهُ،
· وَرَجُلٌ دَعَتْهُ امْرَأَةٌ ذَاتُ مَنْصِبٍ وَجَمَالٍ، فَقَالَ: إِنِّي أَخَافُ اللهَ رَبَّ الْعَالَمِينَ،
· وَرَجُلٌ تَصَدَّقَ بِصَدَقَةٍ فَأَخْفَاهَا، حَتَّى لَا تَعْلَمَ شِمَالُهُ مَا تُنْفِقُ يَمِينُه
Allah will give shade to seven on the Day when there will be no shade but His. They are:
· a just ruler,
· a youth who has been brought up in the worship of Allah,
· two persons who love each other only for Allah's sake who meet and part in Allah's cause only,
· a man whose heart is attached to the Masjids from the time he departs the Masjid until he returns to it,
· a person who remembers Allah in seclusion and his eyes are then flooded with tears,
· a man who refuses the call of a charming woman of noble birth for illicit intercourse with her and says, `I fear Allah, Lord of the worlds', and
· a man who gives charitable gifts so secretly that his left hand does not know what his right hand has given.
Allah's statement,
... وَيُكَفِّرُ عَنكُم مِّن سَيِّئَاتِكُمْ ...
(Allah) will expiate you some of your sins,
means, in return for giving away charity, especially if it was concealed. Therefore, you will gain goodness by your rank being raised, and your sins being forgiven.
Allah's statement,
... وَاللّهُ بِمَا تَعْمَلُونَ خَبِيرٌ ﴿٢٧١﴾
And Allah is Well-Acquainted with what you do.
means, "No good deed that you perform escapes His knowledge, and He shall reward for it.''
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لَّيْسَ عَلَيْكَ هُدَاهُمْ وَلَـكِنَّ اللَّهَ يَهْدِى مَن يَشَآءُ
Not upon you (Muhammad) is their guidance, but Allah guides whom He wills.
وَمَا تُنفِقُواْ مِنْ خَيْرٍ فَلاًّنفُسِكُمْ وَمَا تُنفِقُونَ إِلاَّ ابْتِغَآءَ وَجْهِ اللَّهِ
And whatever you spend in good, it is for yourselves, when you spend not except seeking Allah's Face.
وَمَا تُنفِقُواْ مِنْ خَيْرٍ يُوَفَّ إِلَيْكُمْ وَأَنتُمْ لاَ تُظْلَمُونَ
And whatever you spend in good, it will be repaid to you in full, and you shall not be wronged.
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273 |
لِلْفُقَرَآءِ الَّذِينَ أُحصِرُواْ فِى سَبِيلِ اللَّهِ لاَ يَسْتَطِيعُونَ ضَرْبًا فِى الاٌّرْضِ
(Charity is) for Fuqara' (the poor), who in Allah's cause are restricted (from travel), and cannot move about in the land (for trade or work).
يَحْسَبُهُمُ الْجَاهِلُ أَغْنِيَآءَ مِنَ التَّعَفُّفِ تَعْرِفُهُم بِسِيمَـهُمْ لاَ يَسْـَلُونَ النَّاسَ إِلْحَافًا
The one who knows them not, thinks that they are rich because of their modesty. You may know them by their mark, they do not beg of people at all.
وَمَا تُنفِقُواْ مِنْ خَيْرٍ فَإِنَّ اللَّهَ بِهِ عَلِيمٌ
And whatever you spend in good, surely Allah knows it well.
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274 |
الَّذِينَ يُنفِقُونَ أَمْوَلَهُمْ بِالَّيْلِ وَالنَّهَارِ سِرًّا وَعَلاَنِيَةً فَلَهُمْ أَجْرُهُم عِندَ رَبِّهِمْ وَلاَ خَوْفٌ عَلَيْهِمْ وَلاَ هُمْ يَحْزَنُونَ
Those who spend their wealth (in Allah's cause) by night and day, in secret and in public, they shall have their reward with their Lord. On them shall be no fear, nor shall they grieve.
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Giving Charity to Polytheists
Allah says;
لَّيْسَ عَلَيْكَ هُدَاهُمْ وَلَـكِنَّ اللّهَ يَهْدِي مَن يَشَاء وَمَا تُنفِقُواْ مِنْ خَيْرٍ فَلأنفُسِكُمْ وَمَا تُنفِقُونَ إِلاَّ ابْتِغَاء وَجْهِ اللّهِ وَمَا تُنفِقُواْ مِنْ خَيْرٍ يُوَفَّ إِلَيْكُمْ وَأَنتُمْ لاَ تُظْلَمُونَ ﴿٢٧٢﴾
Not upon you (Muhammad) is their guidance, but Allah guides whom He wills. And whatever you spend in good, it is for yourselves, when you spend not except seeking Allah's Face. And whatever you spend in good, it will be repaid to you in full, and you shall not be wronged.
Abu Abdur-Rahman An-Nasa'i recorded that Ibn Abbas said that; they, "Disliked giving charity to their polytheist relatives, but were later on allowed to give it to them when they inquired about this matter, and this Ayah was revealed."
Allah's statement,
... وَمَا تُنفِقُواْ مِنْ خَيْرٍ فَلأنفُسِكُمْ ...
And whatever you spend in good, it is for yourselves,
is similar to His other statement,
مَّنْ عَمِلَ صَـلِحاً فَلِنَفْسِهِ
Whosoever does righteous good deed, it is for (the benefit of) his ownself.
There are many other similar Ayat in the Qur'an.
Allah said next,
وَمَا تُنفِقُونَ إِلاَّ ابْتِغَاء وَجْهِ اللّهِ ...
When you spend not except seeking Allah's Face.
Al-Hasan Al-Basri commented, "Whenever the believer spends, including what he spends on himself, he seeks Allah's Face with it.''
Ata Al-Khurasani said that the Ayah means, "You give away charity for the sake of Allah. Therefore, you will not be asked about the deeds (or wickedness) of those who receive it.''
This is a sound meaning indicating that when one spends in charity for Allah's sake, then his reward will be with Allah. He will not be asked if the charity unintentionally reached righteous, evil, deserving or undeserving persons, for he will be rewarded for his good intention. The proof to this statement is the Ayah,
... وَمَا تُنفِقُواْ مِنْ خَيْرٍ يُوَفَّ إِلَيْكُمْ وَأَنتُمْ لاَ تُظْلَمُونَ
And whatever you spend in good, it will be repaid to you in full, and you shall not be wronged.
The Two Sahihs recorded a Hadith by Abu Hurayrah that the Messenger of Allah said,
قَالَ رَجُلٌ: لَأَتَصَدَّقَنَّ اللَّيْلَةَ بِصَدَقَةٍ، فَخَرجَ بِصَدَقَتِهِ فَوَضَعَهَا فِي يَدِ زَانِيَةٍ، فَأَصْبَحَ النَّاسُ يَتَحَدَّثُونَ: تُصُدِّقَ عَلَى زَانِيَةٍ، فَقَالَ: اللَّهُمَ لَكَ الْحَمْدُ عَلَى زَانِيَةٍ، لَأَتَصَدَّقَنَّ اللَّيْلَةَ بِصَدَقَةٍ،
A man said, "Tonight, I shall give charity.'' He went out with his charity and (unknowingly) gave it to an adulteress. The next morning the people said that alms were given to an adulteress. The man said, "O Allah! All the praises are for You. (I gave my alms) to an adulteress. Tonight, I shall give alms again.''
فَخَرَجَ بِصَدَقَتِهِ فَوَضَعَهَا فِي يَدِ غَنِيَ، فَأَصْبَحُوا يَتَحَدَّثُونَ: تُصُدِّقَ اللَّيْلَةَ عَلَى غَنِيَ، قَالَ: اللَّهُمَّ لَكَ الْحَمْدُ عَلَى غَنِيَ، لَأَتَصَدَّقَنَّ اللَّيْلَةَ بِصَدَقَةٍ،
He went out with his charity and (unknowingly) gave it to a rich person. The next morning (the people) said, "Last night, a wealthy person was given alms.'' He said, "O Allah! All the praises are for You. (I gave alms) to a wealthy man. Tonight, I shall again give charity.''
فَخَرَجَ بِصَدَقَتِهِ فَوَضَعَهَا فِي يَدِ سَارِقٍ، فَأَصْبَحُوا يَتَحَدَّثُونَ: تُصُدِّقَ اللَّيْلَةَ عَلَى سَارِقٍ، فَقَالَ:اللَّهُمَّ لَكَ الْحَمْدُ عَلَى زَانِيَةٍ، وَعَلَى غَنِيَ، وَعَلَى سَارِقٍ.
So he went out with his charity and (unknowingly) gave it to a thief. The next morning (the people) said, "Last night, a thief was given alms.'' He said, "O Allah! All the praises are for You. (I have given alms) to an adulteress, a wealthy man and a thief.''
فَأُتِيَ فَقِيلَ لَهُ: أَمَّا صَدَقَتُكَ فَقَدْ قُبِلَتْ، وَأَمَّا الزَّانِيَةُ فَلَعَلَّهَا أَنْ تَسْتَعِفَّ بِهَا عَنْ زِنَاهَا، وَلَعَلَّ الْغَنِيَّ يَعْتَبِرُ فَيُنْفِقُ مِمَّا أَعْطَاهُ اللهُ، وَلَعَلَّ السَّارِقَ أَنْ يَسْتَعِفَّ بِهَا عَنْ سَرِقَتِه
Then, someone came to him and said, "The alms that you gave away were accepted. As for the adulteress, the alms might make her abstain from adultery. As for the wealthy man, it might make him take a lesson and spend his wealth that Allah has given him. As for the thief, it might make him abstain from stealing.''
Who Deserves Charity
Allah said,
لِلْفُقَرَاء الَّذِينَ أُحصِرُواْ فِي سَبِيلِ اللّهِ ...
(Charity is) for the poor, who in Allah's cause are restricted (from travel),
meaning, the migrants who migrated to Allah and His Messenger, resided in Al-Madinah and did not have resources that sufficiently provided them with their needs.
... لاَ يَسْتَطِيعُونَ ضَرْبًا فِي الأَرْضِ ...
And cannot Darban (move about) in the land,
meaning, "They cannot travel in the land to seek means of livelihood.''
Allah said in other instances (using a variation of the word Darban),
وَإِذَا ضَرَبْتُمْ فِى الاٌّرْضِ فَلَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَقْصُرُواْ مِنَ الصَّلوةِ
And when you (Muslims) travel in the land, there is no sin on you if you shorten the Salah (the prayer). (4:101)
and,
أَن سَيَكُونُ مِنكُمْ مَّرْضَى وَءَاخَرُونَ يَضْرِبُونَ فِى الاٌّرْضِ يَبْتَغُونَ مِن فَضْلِ اللَّهِ وَءَاخَرُونَ يُقَـتِلُونَ فِى سَبِيلِ اللَّهِ فَاقْرَءُواْ
He knows that there will be some among you sick, others traveling through the land, seeking of Allah's bounty, yet others fighting in Allah's cause. (73:20)
Allah then said,
... يَحْسَبُهُمُ الْجَاهِلُ أَغْنِيَاء مِنَ التَّعَفُّفِ ...
The one who knows them not, thinks that they are rich because of their modesty,
meaning, those who do not know their situation think that they are well-off, because they are modest in their clothes and speech.
There is a Hadith with this meaning that the Two Sahihs recorded from Abu Hurayrah that the Messenger of Allah said,
لَيْسَ الْمِسْكِينُ بِهذَا الطَّوَّافِ الَّذِي تَرُدُّهُ التَّمْرَةُ وَالتَّمْرَتَانِ، وَاللُّقْمَةُ وَاللُّقْمَتَانِ، وَالْأُكْلَةُ وَالْأُكْلَتَانِ، وَلكِنِ الْمِسْكِينُ الَّذِي لَا يَجِدُ غِنىً يُغْنِيهِ، وَلَا يُفْطَنُ لَهُ فَيُتَصَدَّقَ عَلَيْهِ، وَلَا يَسْأَلُ النَّاسَ شَيْئًا
The Miskin (needy) is not he who wanders about and whose need is sufficed by a date or two, a bite or two or a meal or two. Rather, the Miskin is he who neither has enough resources to sustain him, all the while people are unaware of his need so they do not give to him, nor does he ask people for anything.
Imam Ahmad also recorded this Hadith from Ibn Mas`ud.
Allah's statement,
... تَعْرِفُهُم بِسِيمَاهُمْ ...
You may know them by their mark,
means, "Those who have good minds discover their situation,''
just as Allah said in other instances,
سِيمَـهُمْ فِى وُجُوهِهِمْ
The mark of them (i.e. of their faith) is on their faces. (48:29)
وَلَتَعْرِفَنَّهُمْ فِى لَحْنِ الْقَوْلِ
But surely, you will know them by the tone of their speech! (47:30)
Allah's statement,
... لاَ يَسْأَلُونَ النَّاسَ إِلْحَافًا ...
they do not beg of people at all,
means, they do not beg and, thus, do not require people to provide them with more than what they actually need.
Indeed, those who ask people for help, while having what suffices for their needs, have begged.
Imam Ahmad recorded that Abu Sa`id said,
"My mother sent me to the Messenger of Allah to ask him for help, but when I came by him I sat down. The Prophet faced me and said to me,
· مَنِ اسْتَغْنَى أَغْنَاهُ اللهُ،
· وَمَنِ اسْتَعَفَّ أَعَفَّهُ اللهُ،
· وَمَنِ اسْتَكَفَّ كَفَاهُ اللهُ،
· وَمَنْ سَأَلَ وَلَهُ قِيمَةُ أُوقِيَّةٍ فَقَدْ أَلْحَف
· Whoever felt satisfied, then Allah will enrich him.
· Whoever is modest, Allah will make him decent.
· Whoever is content, then Allah will suffice for him.
· Whoever asks people, while having a small amount, he will have begged the people.
Abu Sa`id said,
"I said to myself, `I have a camel, Al-Yaqutah, and indeed, it is worth more than a small amount.' And I went back without asking the Prophet for anything.''
This is the same wording for this Hadith collected by Abu Dawud and An-Nasa'i.
Allah's statement,
... وَمَا تُنفِقُواْ مِنْ خَيْرٍ فَإِنَّ اللّهَ بِهِ عَلِيمٌ ﴿٢٧٣﴾
And whatever you spend in good, surely Allah knows it well.
indicates that no charity escapes Him, and He will reward it fully and perfectly on the Day of Resurrection, when it is most desperately needed.
Praise for those who Spend in Charity
Allah said,
الَّذِينَ يُنفِقُونَ أَمْوَالَهُم بِاللَّيْلِ وَالنَّهَارِ سِرًّا وَعَلاَنِيَةً فَلَهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ وَلاَ خَوْفٌ عَلَيْهِمْ وَلاَ هُمْ يَحْزَنُونَ ﴿٢٧٤﴾
Those who spend their wealth (in Allah's cause) by night and day, in secret and in public, they shall have their reward with their Lord. On them shall be no fear, nor shall they grieve.
This Ayah praises those who spend in charity for Allah's sake, seeking His pleasure, day and night, publicly and in secret, including what one spends on his family.
The Two Sahihs recorded that the Messenger of Allah said to Sa`d bin Abi Waqqas:
وَإِنَّكَ لَنْ تُنْفِقَ نَفَقَةً تَبْتَغِي بِهَا وَجْهَ اللهِ إِلَّا ازْدَدْتَ بِهَا دَرَجَةً وَرِفْعَةً، حَتَّى مَا تَجْعَلُ فِي فِي امْرَأَتِك
You will not spend charity with which you seek Allah's Face, but you will ascend a higher degree and status because of it, including what you put in your wife's mouth.
Imam Ahmad recorded that Abu Mas`ud said that the Prophet said,
إِنَّ الْمُسْلِمَ إِذَا أَنْفَقَ عَلَى أَهْلِهِ نَفَقَةً يَحْتَسِبُهَا، كَانَتْ لَهُ صَدَقَة
When the Muslim spends on his family while awaiting the reward for it from Allah, it will be written as charity for him.
Al-Bukhari and Muslim also recorded this Hadith.
Allah said,
... فَلَهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ ...
shall have their reward with their Lord,
on the Day of Resurrection, as reward for what they spent in acts of obedience.
We previously explained the Ayah,
... وَلاَ خَوْفٌ عَلَيْهِمْ وَلاَ هُمْ يَحْزَنُونَ
there shall be no fear on them nor shall they grieve.
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الَّذِينَ يَأْكُلُونَ الرِّبَواْ لاَ يَقُومُونَ إِلاَّ كَمَا يَقُومُ الَّذِى يَتَخَبَّطُهُ الشَّيْطَـنُ مِنَ الْمَسِّ
Those who eat Riba will not stand (on the Day of Resurrection) except like the standing of a person beaten by Shaytan leading him to insanity.
ذَلِكَ بِأَنَّهُمْ قَالُواْ إِنَّمَا الْبَيْعُ مِثْلُ الرِّبَواْ وَأَحَلَّ اللَّهُ الْبَيْعَ وَحَرَّمَ الرِّبَواْ
That is because they say: "Trading is only like Riba,'' whereas Allah has permitted trading and forbidden Riba.
فَمَن جَآءَهُ مَوْعِظَةٌ مِّنْ رَّبِّهِ فَانتَهَى فَلَهُ مَا سَلَفَ وَأَمْرُهُ إِلَى اللَّهِ وَمَنْ عَادَ فَأُوْلَـئِكَ أَصْحَـبُ النَّارِ هُمْ فِيهَا خَـلِدُونَ
So whosoever receives an admonition from his Lord and stops eating Riba, shall not be punished for the past; his case is for Allah (to judge); but whoever returns (to Riba), such are the dwellers of the Fire ـ they will Abide therein.
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The Punishment for Dealing with Riba (Interest and Usury)
After Allah mentioned the righteous believers who give charity, pay Zakah and spend on their relatives and families at various times and conditions, He then mentioned those who deal in usury and illegally acquire people's money, using various evil methods and wicked ways.
Allah describes the condition of these people when they are resurrected from their graves and brought back to life on the Day of Resurrection:
الَّذِينَ يَأْكُلُونَ الرِّبَا لاَ يَقُومُونَ إِلاَّ كَمَا يَقُومُ الَّذِي يَتَخَبَّطُهُ الشَّيْطَانُ مِنَ الْمَسِّ ...
Those who eat Riba will not stand (on the Day of Resurrection) except like the standing of a person beaten by Shaytan leading him to insanity.
This Ayah means, on the Day of Resurrection, these people will get up from their graves just as the person afflicted by insanity or possessed by a demon would.
Ibn Abbas said, "On the Day of Resurrection, those who consume Riba will be resurrected while insane and suffering from seizures.''
Ibn Abi Hatim also recorded this and then commented,
"This Tafsir was reported from Awf bin Malik, Sa`id bin Jubayr, As-Suddi, Ar-Rabi bin Anas, Qatadah and Muqatil bin Hayyan.''
Al-Bukhari recorded that Samurah bin Jundub said in the long Hadith about the dream that the Prophet had,
فَأَتْينَا عَلَى نَهْرٍ حَسِبْتُ أَنَّهُ كَانَ يَقُولُ: أَحْمَرَ مِثْلَ الدَّمِ، وَإِذَا فِي النَّهْرِ رَجُلٌ سَابِحٌ يَسْبَحُ، وَإِذَا عَلَى شَطِّ النَّهْرِ رَجُلٌ قَدْ جَمَعَ عِنْدَهُ حِجَارَةً كَثِيرَةً،وَإِذَا ذَلِكَ السَّابِحُ يَسْبَحُ مَا يَسْبَحُ، ثُمَّ يَأْتِي ذَلِكَ الَّذِي قَدْ جَمَعَ الْحِجَارَةَ عِنْدَهُ، فَيَفْغَرُ لَهُ فَاهُ فَيُلْقِمُهُ حَجَرًا
We reached a river -
the narrator said, "I thought he said that the river was as red as blood''-
and found that a man was swimming in the river, and on its bank there was another man standing with a large collection of stones next to him. The man in the river would swim, then come to the man who had collected the stones and open his mouth, and the other man would throw a stone in his mouth.
The explanation of this dream was that the person in the river was one who consumed Riba.
Allah's statement,
... ذَلِكَ بِأَنَّهُمْ قَالُواْ إِنَّمَا الْبَيْعُ مِثْلُ الرِّبَا وَأَحَلَّ اللّهُ الْبَيْعَ وَحَرَّمَ الرِّبَا ...
That is because they say: "Trading is only like Riba,'' whereas Allah has permitted trading and forbidden Riba,
indicates that the disbelievers claimed that Riba was allowed due to the fact that they rejected Allah's commandments, not that they equated Riba with regular trade.
The disbelievers did not recognize that Allah allowed trade in the Qur'an, for if they did, they would have said, "Riba is trade.'' Rather, they said, إِنَّمَا الْبَيْعُ مِثْلُ الرِّبَا (Trading is only like Riba) meaning, they are similar, so why did Allah allow this, but did not allow that, they asked in defiance of Allah's commandments.
Allah's statement,
... وَأَحَلَّ اللّهُ الْبَيْعَ وَحَرَّمَ الرِّبَا ...
Whereas Allah has permitted trading and forbidden Riba,
might be a continuation of the answer to the disbelievers' claim, who uttered it, although they knew that Allah decided that ruling on trade is different from that of Riba.
Indeed, Allah is the Most Knowledgeable, Most Wise, Whose decision is never resisted. Allah is never asked about what He does, while they will be asked. He is knowledgeable of the true reality of all things and the benefits they carry. He knows what benefits His servants, so He allows it for them, and what harms them, so He forbids them from it. He is more merciful with them than the mother with her own infant.
Thereafter, Allah said,
... فَمَن جَاءهُ مَوْعِظَةٌ مِّن رَّبِّهِ فَانتَهَىَ فَلَهُ مَا سَلَفَ وَأَمْرُهُ إِلَى اللّهِ ...
So whosoever receives an admonition from his Lord and stops eating Riba, shall not be punished for the past; his case is for Allah (to judge),
meaning, those who have knowledge that Allah made usury unlawful, and refrain from indulging in it as soon as they acquire this knowledge, then Allah will forgive their previous dealings in Riba, عَفَا اللّهُ عَمَّا سَلَف (Allah has forgiven what is past). (5:95)
On the day Makkah was conquered the Prophet said,
وَكُلُّ رِبًا فِي الْجَاهِلِيَّةِ مَوْضُوعٌ تَحْتَ قَدَمَيَ هَاتَيْنِ، وَأَوَّلُ رِبًا أَضَعُ، رِبَا الْعَبَّاس
All cases of Riba during the time of Jahiliyyah (pre-Islamic period of ignorance) is annulled and under my feet, and the first Riba I annul is the Riba of Al-Abbas (the Prophet's uncle).
We should mention that;
the Prophet did not require the return of the interest that they gained on their Riba during the time of Jahiliyyah. Rather, he pardoned the cases of Riba that occurred in the past, just as Allah said, فَلَهُ مَا سَلَفَ وَأَمْرُهُ إِلَى اللّهِ (shall not be punished for the past; his case is for Allah (to judge).
Sa`id bin Jubayr and As-Suddi said that, فَلَهُ مَا سَلَفَ (shall not be punished for the past), refers to the Riba one consumed before it was prohibited.
Allah then said,
... وَمَنْ عَادَ ...
But whoever returns,
meaning, deals in Riba after gaining knowledge that Allah prohibited it, then that warrants punishment, and in this case, the proof will have been established against such person.
This is why Allah said,
... فَأُوْلَـئِكَ أَصْحَابُ النَّارِ هُمْ فِيهَا خَالِدُونَ ﴿٢٧٥﴾
such are the dwellers of the Fire ـ they will abide therein forever.
Abu Dawud recorded that Jabir said,
"When الَّذِينَ يَأْكُلُونَ الرِّبَا لاَ يَقُومُونَ إِلاَّ كَمَا يَقُومُ الَّذِي يَتَخَبَّطُهُ الشَّيْطَانُ مِنَ الْمَسِّ (Those who eat Riba will not stand (on the Day of Resurrection) except like a person beaten by Shaytan leading him to insanity) was revealed, the Messenger of Allah said,
مَنْ لَمْ يَذَرِ الْمُخَابَرَةَ فَلْيُؤْذِنْ بِحَرْبٍ مِنَ اللهِ وَرَسُولِه
Whoever does not refrain from Mukhabarah, then let him receive a notice of war from Allah and His Messenger.''
Al-Hakim also recorded this in his Mustadrak, and he said, "It is Sahih according to the criteria of Muslim, and he did not record it.''
Mukhabarah (sharecropping), farming land in return for some of its produce, was prohibited.
Muzabanah, trading fresh dates still on trees with dried dates already on the ground, was prohibited.
Muhaqalah, which refers to trading produce not yet harvested, with crops already harvested, was also prohibited.
These were prohibited to eradicate the possibility that Riba might be involved, for the quality and equity of such items are only known after they become dry.
The subject of Riba is a difficult subject for many scholars. We should mention that the Leader of the Faithful, Umar bin Al-Khattab, said,
"I wished that the Messenger of Allah had made three matters clearer for us, so that we could refer to his decision:
· the grandfather (regarding inheriting from his grandchildren),
· the Kalalah (those who leave neither descendants nor ascendants as heirs) and
· some types of Riba.''
Umar was referring to the types of transactions where it is not clear whether they involve Riba or not.
The Shariah supports the rule that;
· for any matter that is unlawful, then the means to it are also unlawful, because whatever results in the unlawful is unlawful, in the same way that whenever an obligation will not be complete except with something, then that something is itself an obligation.
The Two Sahihs recorded that An-Nu`man bin Bashir said that he heard the Messenger of Allah say,
إِنَّ الْحَلَالَ بَيِّنٌ وَإِنَّ الْحَرَامَ بَيِّنٌ، وَبَيْنَ ذَلِكَ أُمُورٌ مُشْتَبِهَاتٌ، فَمَنِ اتَّقَى الشُّبُهَاتِ اسْتَبْرَأَ لِدِينِهِ وَعِرْضِهِ، وَمَنْ وَقَعَ فِي الشُّبُهَاتِ وَقَعَ فِي الْحَرَامِ، كَالرَّاعِي يَرْعَى حَولَ الْحِمَى يُوشِكُ أَنْ يَرْتَعَ فِيه
Both lawful and unlawful things are evident, but in between them there are matters that are not clear. So whoever saves himself from these unclear matters, he saves his religion and his honor. And whoever indulges in these unclear matters, he will have fallen into the prohibitions, just like a shepherd who grazes (his animals) near a private pasture, at any moment he is liable to enter it.
The Sunan records that Al-Hasan bin Ali said that he heard the Messenger of Allah say,
دَعْ مَا يَرِيبُكَ إِلَى مَا لَا يَرِيبُك
Leave that which makes you doubt for that which does not make you doubt.
Ahmad recorded that Sa`id bin Al-Musayyib said that Umar said,
"The Ayah about Riba was one of the last Ayat to be revealed, and the Messenger of Allah died before he explained it to us. So leave that which makes you doubt for that which does not make you doubt.''
Ibn Majah recorded that Abu Hurayrah said that the Messenger of Allah said,
الرِّبَا سَبْعُونَ حُوبًا، أَيْسَرُهَا أَنْ يَنْكِحَ الرَّجُلُ أُمَّه
Riba is seventy types, the least of which is equal to one having sexual intercourse with his mother.
Continuing on the subject of prohibiting the means that lead to the unlawful, there is a Hadith that Ahmad recorded in which Aishah said,
"When the Ayat in Surah Al-Baqarah about Riba were revealed, the Messenger of Allah went out to the Masjid and recited them and also prohibited trading in alcohol.''
The Six collections recorded this Hadith, with the exception of At-Tirmidhi.
The Two Sahihs recorded that the Messenger of Allah said,
لَعَنَ اللهُ الْيَهُودَ، حُرِّمَتْ عَلَيْهِمُ الشُّحُومُ فَجَمَلُوهَا فَبَاعُوهَا، وَأَكَلُوا أَثْمَانَهَا
May Allah curse the Jews! Allah forbade them to eat animal fat, but they melted it and sold it, eating its price.
Ali and Ibn Mas`ud narrated that the Messenger of Allah said,
لَعَنَ اللهُ آكِلَ الرِّبَا وَمُوكِلَهُ وَشَاهِدَيْهِ وَكَاتِبَه
May Allah curse whoever consumes Riba, whoever pays Riba, the two who are witnesses to it, and the scribe who records it.
They say they only have witnesses and a scribe to write the Riba contract when they want it to appear to be a legitimate agreement, but it is still invalid because the ruling is applied to the agreement itself, not the form that it appears in. Verily, deeds are judged by their intentions.
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يَمْحَقُ اللَّهُ الْرِّبَواْ وَيُرْبِى الصَّدَقَـتِ
Allah will destroy Riba and will give increase for Sadaqat.
وَاللَّهُ لاَ يُحِبُّ كُلَّ كَفَّارٍ أَثِيمٍ
And Allah likes not the disbelievers, sinners.
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277 |
إِنَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ وَأَقَامُواْ الصَّلَوةَ وَآتَوُاْ الزَّكَوةَ لَهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ وَلاَ خَوْفٌ عَلَيْهِمْ وَلاَ هُمْ يَحْزَنُونَ
Truly, those who believe, and do deeds of righteousness, and perform the Salah and give Zakah, they will have their reward with their Lord. On them shall be no fear, nor shall they grieve.
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Allah Does Not Bless Riba
Allah says;
يَمْحَقُ اللّهُ الْرِّبَا وَيُرْبِي الصَّدَقَاتِ ...
Allah will destroy Riba and will give increase for Sadaqat.
Allah states that He destroys Riba, either by removing this money from those who eat it, or by depriving them of the blessing, and thus the benefit of their money.
Because of their Riba, Allah will torment them in this life and punish them for it on the Day of Resurrection.
Allah said,
قُل لاَّ يَسْتَوِى الْخَبِيثُ وَالطَّيِّبُ وَلَوْ أَعْجَبَكَ كَثْرَةُ الْخَبِيثِ
Say: "Not equal are Al-Khabith (evil things) and At-Tayyib (good things), even though the abundance of Al-Khabith may please you.'' (5:100)
وَيَجْعَلَ الْخَبِيثَ بَعْضَهُ عَلَى بَعْضٍ فَيَرْكُمَهُ جَمِيعاً فَيَجْعَلَهُ فِى جَهَنَّمَ
And put the wicked (disbelievers and doers of evil deeds) one over another, heap them together and cast them into Hell. (8:37)
وَمَآ ءَاتَيْتُمْ مِّن رِّباً لِّيَرْبُوَاْ فِى أَمْوَالِ النَّاسِ فَلاَ يَرْبُواْ عِندَ اللَّهِ
And that which you give in gift (to others), in order that it may increase (your wealth by expecting to get a better one in return) from other people's property, has no increase with Allah. (30:39)
Ibn Jarir said that Allah's statement, يَمْحَقُ اللّهُ الْرِّبَا (Allah will destroy Riba), is similar to the statement reported of Abdullah bin Mas`ud,
"Riba will end up with less, even if it was substantial.''
Imam Ahmad recorded a similar statement in Al-Musnad.
Allah Increases Charity, Just as One Raises His Animal
Allah's statement,
... وَيُرْبِي الصَّدَقَاتِ ...
And will give increase for Sadaqat,
means, Allah makes charity grow, or He increases it.
Al-Bukhari recorded that Abu Hurayrah said that the Messenger of Allah said,
مَنْ تَصَدَّقَ بِعَدْلِ تَمْرَةٍ مِنْ كَسْبٍ طَيِّبٍ، وَلَا يَقْبَلُ اللهُ إِلَّا الطَّيِّبَ، فَإِنَّ اللهَ يَتَقَبَّلُهَا بِيَمِينِهِ، ثُمَّ يُرَبِّيهَا لِصَاحِبِهِ، كَمَا يُرَبِّي أَحَدُكُمْ فَلُوَّهُ حَتَّى تَكُونَ مِثْلَ الْجَبَل
Whoever gives in charity what equals a date from honest resources, and Allah only accepts that which is good and pure, then Allah accepts it with His right (Hand) and raises it for its giver, just as one of you raises his animal, until it becomes as big as a mountain.
This was recorded in the book of Zakah.
Allah Does not Like the Disbelieving Sinners
Allah's statement,
... وَاللّهُ لاَ يُحِبُّ كُلَّ كَفَّارٍ أَثِيمٍ ﴿٢٧٦﴾
And Allah likes not the disbelievers, sinners.
indicates that Allah does not like he who has a disbelieving heart, who is a sinner in tongue and action.
There is a connection between the beginning of the Ayah on Riba and what Allah ended it with.
Those who consume Riba are not satisfied with the permissible and pure resources that Allah provided them. Instead, they try to illegally acquire people's money by relying on evil methods. This demonstrates their lack of appreciation for the bounty that Allah provides.
Praising Those Who Thank Allah
Allah praised those who believe in His Lordship, obey His commands, thank Him and appreciate Him. They are those who are kind to His creation, establish prayer and give charity due on their money. Allah informed them of the honor that He has prepared for them and that they will be safe from the repercussions of the Day of Resurrection.
Allah said,
إِنَّ الَّذِينَ آمَنُواْ وَعَمِلُواْ الصَّالِحَاتِ وَأَقَامُواْ الصَّلاَةَ وَآتَوُاْ الزَّكَاةَ لَهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ وَلاَ خَوْفٌ عَلَيْهِمْ وَلاَ هُمْ يَحْزَنُونَ ﴿٢٧٧﴾
Truly, those who believe, and do deeds of righteousness, and perform the Salah and give Zakah, they will have their reward with their Lord. On them shall be no fear, nor shall they grieve.
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يأَيُّهَا الَّذِينَ ءَامَنُواْ اتَّقُواْ اللَّهَ وَذَرُواْ مَا بَقِىَ مِنَ الرِّبَواْ إِن كُنتُمْ مُّؤْمِنِينَ
O you who believe! Have Taqwa of Allah and give up what remains from Riba, if you are (really) believers.
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279 |
فَإِن لَّمْ تَفْعَلُواْ فَأْذَنُواْ بِحَرْبٍ مِّنَ اللَّهِ وَرَسُولِهِ وَإِن تُبتُمْ فَلَكُمْ رُءُوسُ أَمْوَلِكُمْ لاَ تَظْلِمُونَ وَلاَ تُظْلَمُونَ
And if you do not do it, then take a notice of war from Allah and His Messenger but if you repent, you shall have your capital sums. Deal not unjustly, and you shall not be dealt with unjustly.
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280 |
وَإِن كَانَ ذُو عُسْرَةٍ فَنَظِرَةٌ إِلَى مَيْسَرَةٍ وَأَن تَصَدَّقُواْ خَيْرٌ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ
And if the debtor is having a hard time, then grant him time till it is easy for him to repay; but if you remit it by way of charity, that is better for you if you did but know.
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281 |
وَاتَّقُواْ يَوْمًا تُرْجَعُونَ فِيهِ إِلَى اللَّهِ ثُمَّ تُوَفَّى كُلُّ نَفْسٍ مَّا كَسَبَتْ وَهُمْ لاَ يُظْلَمُونَ
And have Taqwa the Day when you shall be brought back to Allah. Then every person shall be paid what he earned, and they shall not be dealt with unjustly.
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The Necessity of Taqwa and Avoiding Riba
Allah commands His believing servants to fear Him and warns them against what would bring them closer to His anger and drive them away from His pleasure.
Allah said,
يَا أَيُّهَا الَّذِينَ آمَنُواْ اتَّقُواْ اللّهَ ...
O you who believe! Have Taqwa of Allah,
meaning, fear Him and remember that He is watching all that you do.
... وَذَرُواْ مَا بَقِيَ مِنَ الرِّبَا ...
And give up what remains of Riba,
meaning, abandon the Riba that people still owe you upon hearing this warning,
... إِن كُنتُم مُّؤْمِنِينَ ﴿٢٧٨﴾
if you indeed have been believers.
believing in the trade that He allowed you and the prohibition of Riba.
Zayd bin Aslam, Ibn Jurayj, Muqatil bin Hayyan and As-Suddi said that;
this Ayah was revealed about Bani Amr bin Umayr, a sub-tribe of Thaqif, and Bani Al-Mughirah, from the tribe of Bani Makhzum, between whom were outstanding transactions of Riba leftover from time of Jahiliyyah. When Islam came and both tribes became Muslims, Thaqif required Bani Al-Mughirah to pay the Riba of that transaction, but Bani Al-Mughirah said, "We do not pay Riba in Islam.''
Attab bin Usayd, the Prophet's deputy on Makkah, wrote to the Messenger of Allah about this matter. This Ayah was then revealed and the Messenger of Allah conveyed it to Attab.
يَا أَيُّهَا الَّذِينَ آمَنُواْ اتَّقُواْ اللّهَ وَذَرُواْ مَا بَقِيَ مِنَ الرِّبَا إِن كُنتُم مُّؤْمِنِينَ
فَإِن لَّمْ تَفْعَلُواْ فَأْذَنُواْ بِحَرْبٍ مِّنَ اللّهِ وَرَسُولِهِ ...
O you who believe! Be afraid of Allah and give up what remains (due to you) from Riba (from now onward), if you are (really) believers. And if you do not do it, then take a notice of war from Allah and His Messenger.
They said, "We repent to Allah and abandon whatever is left of our Riba'', and they all abandoned it.
This Ayah serves as a stern threat to those who continue to deal in Riba after Allah revealed this warning.
Riba Constitutes War Against Allah and His Messenger
Ibn Jurayj said that Ibn Abbas said that, فَأْذَنُواْ بِحَرْبٍ (then take a notice of war) means, "Be sure of a war from Allah and His Messenger.''
He also said, "On the Day of Resurrection, those who eat Riba will be told, `take up arms for war.'''
He then recited, فَإِن لَّمْ تَفْعَلُواْ فَأْذَنُواْ بِحَرْبٍ مِّنَ اللّهِ وَرَسُولِهِ (And if you do not do it, then take a notice of war from Allah and His Messenger).
Ali bin Abi Talhah said that Ibn Abbas said about, فَإِن لَّمْ تَفْعَلُواْ فَأْذَنُواْ بِحَرْبٍ مِّنَ اللّهِ وَرَسُولِهِ (And if you do not do it, then take a notice of war from Allah and His Messenger),
"Whoever kept dealing with Riba and did not refrain from it, then the Muslim Leader should require him to repent. If he still did not refrain from Riba, the Muslim Leader should cut off his head.''
Allah then said,
... وَإِن تُبْتُمْ فَلَكُمْ رُؤُوسُ أَمْوَالِكُمْ لاَ تَظْلِمُونَ ...
But if you repent, you shall have your capital sums. Deal not unjustly,
by taking the Riba,
... وَلاَ تُظْلَمُونَ ﴿٢٧٩﴾
And you shall not be dealt with unjustly.
meaning, your original capital will not diminish. Rather, you will receive only what you lent without increase or decrease.
Ibn Abi Hatim recorded that Amr bin Al-Ahwas said, "The Messenger of Allah gave a speech during the Farewell Hajj saying;
أَلَا إِنَّ كُلَّ رِبًا كَانَ فِي الْجَاهِلِيَّةِ، مَوْضُوعٌ عَنْكُمْ كُلُّهُ، لَكُمْ رُؤُوسُ أَمْوَالِكُم لَا تَظْلِمُونَ وَلَاتُظْلَمُونَ، وَأَوَّلُ رِبًا مَوْضُوعٍ، رِبَا الْعَبَّاسِ بْنِ عَبْدِالْمُطَّلِبِ مَوْضُوعٌ كُلُّه
Verily, every case of Riba from the Jahiliyyah is completely annulled. You will only take back your capital, without increase or decrease. The first Riba that I annul is the Riba of Al-Abbas bin Abdul-Muttalib, all of it is annulled.
Being Kind to Debtors Who Face Financial Difficulties
Allah said,
وَإِن كَانَ ذُو عُسْرَةٍ فَنَظِرَةٌ إِلَى مَيْسَرَةٍ وَأَن تَصَدَّقُواْ خَيْرٌ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ ﴿٢٨٠﴾
And if the debtor is having a hard time, then grant him time till it is easy for him to repay; but if you remit it by way of charity, that is better for you if you did but know.
Allah commands creditors to be patient with debtors who are having a hard time financially, وَإِن كَانَ ذُو عُسْرَةٍ فَنَظِرَةٌ إِلَى مَيْسَرَةٍ (And if the debtor is having a hard time (has no money), then grant him time till it is easy for him to repay).
During the time of Jahiliyyah, when the debt came to term, the creditor would say to the debtor, "Either pay now or interest will be added to the debt.''
Allah encouraged creditors to give debtors respite regarding their debts and promised all that is good, and a great reward from Him for this righteous deed, وَأَن تَصَدَّقُواْ خَيْرٌ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ (But if you remit it by way of charity, that is better for you if you did but know),
meaning, if you forfeit your debts and cancel them completely.
Imam Ahmad recorded that Sulayman bin Buraydah said that his father said, "I heard the Messenger of Allah say,
مَنْ أَنْظَرَ مُعْسِرًا، فَلَهُ بِكُلِّ يَوْمٍ مِثْلُهُ صَدَقَة
Whoever gives time to a debtor facing hard times, will gain charity of equal proportions for each day he gives.
I also heard the Prophet say,
مَنْ أَنْظَرَ مُعْسِرًا، فَلَهُ بِكُلِّ يَوْمٍ مِثْلُهُ صَدَقَة
Whoever gives time to a debtor facing hard times, will earn charity multiplied two times for each day he gives.
I said, `O Messenger of Allah! I heard you say, `Whoever gives time to a debtor facing hard times, will gain charity of equal proportions for each day he gives.'
I also heard you say, `Whoever gives time to a debtor facing hard times, will earn charity multiplied by two times for each day he gives.'
He said,
لَهُ بِكُلِّ يَومٍ مِثْلُهُ صَدَقَةٌ قَبْلَ أَنْ يَحِلَّ الدَّيْنُ، فَإِذَا حَلَّ الدَّيْنُ فَأَنْظَرَهُ، فَلَهُ بِكُلِّ يَوْمٍ مِثْلَاهُ صَدَقَة
He will earn charity of equal proportions for each day (he gives time) before the term of the debt comes to an end, and when the term comes to an end, he will again acquire charity multiplied by two times for each day if he gives more time.''
Ahmad recorded that Muhammad bin Ka`b Al-Qurazi said that;
Abu Qatadah had a debt on a man, who used to hide from Abu Qatadah when he looked for him to pay what he owed him. One day, Abu Qatadah came looking for the debtor and a young boy came out, and he asked him about the debtor and found out that he was in the house eating.
Abu Qatadah said in a loud voice, "O Fellow! Come out, for I was told that you are in the house.''
The man came out and Abu Qatadah asked him, "Why are you hiding from me?''
The man said, "I am having a hard time financially, and I do not have any money.''
Abu Qatadah said, "By Allah, are you truly facing a hard time?''
He said, "Yes.''
Abu Qatadah cried and said, "I heard the Messenger of Allah say,
مَنْ نَفَّسَ عَنْ غَرِيمِهِ أَوْ مَحَا عَنْهُ،كَانَ فِي ظِلِّ الْعَرْشِ يَوْمَ الْقِيَامَة
Whoever gives time to his debtor, or forgives the debt, will be in the shade of the Throne (of Allah) on the Day of Resurrection.''
Muslim also recorded this Hadith in his Sahih.
Al-Hafiz Abu Ya`la Al-Mawsili recorded that Hudhayfah said that the Messenger of Allah said,
أُتِيَ اللهُ بِعَبْدٍمِنْ عَبِيدِهِ يَوْمَ الْقِيَامَةِ قَالَ: مَاذَا عَمِلْتَ لِي فِي الدُّنْيَا؟
On the Day of Resurrection, one of Allah's servants will be summoned before Him and He will ask him, "What deeds did you perform for Me in your life?''
فَقَالَ: مَا عَمِلْتُ لَكَ يَا رَبِّ مِثْقَالَ ذَرَّةٍ فِي الدُّنْيَا أَرْجُوكَ بِهَا قَالَهَا ثَلَاثَ مَرَّاتٍ قَالَ الْعَبْدُعِنْدَ آخِرِهَا: يَا رَبِّ إِنَّكَ كُنْتَ أَعْطَيْتَنِي فَضْلَ مَالٍ، وَكُنْتُ رَجُلًا أُبَايِعُ النَّاسَ، وَكَانَ مِنْ خُلُقِي الْجَوازُ، فَكُنْتُ أُيَسِّرُ عَلَى الْمُوسِرِ وَأُنْظِرُ الْمُعْسِرَ،
He will say, "O Lord! In my life, I have not performed a deed for Your sake that equals an atom,'' three times.
The third time, the servant will add, "O Lord! You granted me wealth and I used to be a merchant. I used to be lenient, giving easy terms to those well-off and giving time to the debtors who faced hard times.''
فَيَقُولُ اللهُ عَزَّوَجَلَّ: أَنَا أَحَقُّ مَنْ يُيَسِّرُ، ادْخُلِ الْجَنَّة
Allah will say, "I Am the Most Worthy of giving easy terms. Therefore, enter Paradise.''
Al-Bukhari, Muslim and Ibn Majah also recorded this Hadith from Hudhayfah, and Muslim recorded a similar wording from Uqbah bin Amir and Abu Mas`ud Al-Badri.
Allah further advised His servants, by reminding them that this life will soon end and all the wealth in it will vanish. He also reminded them that the Hereafter will surely come, when the Return to Him will occur, and that He will hold His creation accountable for what they did, rewarding them or punishing them accordingly.
Allah also warned them against His torment,
وَاتَّقُواْ يَوْمًا تُرْجَعُونَ فِيهِ إِلَى اللّهِ ثُمَّ تُوَفَّى كُلُّ نَفْسٍ مَّا كَسَبَتْ وَهُمْ لاَ يُظْلَمُونَ ﴿٢٨١﴾
And have Taqwa for the Day when you shall be brought back to Allah. Then every person shall be paid what he earned, and they shall not be dealt with unjustly.
It was reported that; this was the last Ayah revealed from the Glorious Qur'an.
An-Nasa'i recorded that Ibn Abbas said, "The last Ayah to be revealed from the Qur'an was,
وَاتَّقُواْ يَوْمًا تُرْجَعُونَ فِيهِ إِلَى اللّهِ ثُمَّ تُوَفَّى كُلُّ نَفْسٍ مَّا كَسَبَتْ وَهُمْ لاَ يُظْلَمُونَ
And have Taqwa for the Day when you shall be brought back to Allah. Then every person shall be paid what he earned, and they shall not be dealt with unjustly.''
This is the same narration reported by Ad-Dahhak and Al-Awfi from Ibn Abbas.
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يأَيُّهَا الَّذِينَ ءَامَنُواْ إِذَا تَدَايَنتُم بِدَيْنٍ إِلَى أَجَلٍ مُّسَمًّى فَاكْتُبُوهُ وَلْيَكْتُب بَّيْنَكُم كَاتِبٌ بِالْعَدْلِ
O you who believe! When you contract a debt for a fixed period, write it down. Let a scribe write it down in justice between you.
وَلاَ يَأْبَ كَاتِبٌ أَن يَكْتُبَ كَمَا عَلَّمَهُ اللَّهُ فَلْيَكْتُبْ
Let not the scribe refuse to write, as Allah has taught him, so let him write.
وَلْيُمْلِلِ الَّذِى عَلَيْهِ الْحَقُّ وَلْيَتَّقِ اللَّهَ رَبَّهُ وَلاَ يَبْخَسْ مِنْهُ شَيْئاً
Let him (the debtor) who incurs the liability dictate, and he must have Taqwa of Allah, his Lord, and diminish not anything of what he owes.
فَإن كَانَ الَّذِى عَلَيْهِ الْحَقُّ سَفِيهًا أَوْ ضَعِيفًا أَوْ لاَ يَسْتَطِيعُ أَن يُمِلَّ هُوَ فَلْيُمْلِلْ وَلِيُّهُ بِالْعَدْلِ
But if the debtor is of poor understanding, or weak, or is unable to dictate for himself, then let his guardian dictate in justice.
وَاسْتَشْهِدُواْ شَهِيدَيْنِ مِّن رِّجَالِكُمْ فَإِن لَّمْ يَكُونَا رَجُلَيْنِ فَرَجُلٌ وَامْرَأَتَانِ مِمَّن تَرْضَوْنَ مِنَ الشُّهَدَآءِ أَن تَضِلَّ إْحْدَاهُمَا فَتُذَكِّرَ إِحْدَاهُمَا الاٍّخْرَى
And get two witnesses out of your own men. And if there are not two men (available), then a man and two women, such as you agree for witnesses, so that if one of them (two women) errs, the other can remind her.
وَلاَ يَأْبَ الشُّهَدَآءُ إِذَا مَا دُعُواْ
And the witnesses should not refuse when they are called (for evidence).
وَلاَ تَسْـَمُواْ أَن تَكْتُبُوهُ صَغِيرًا أَوْ كَبِيرًا إِلَى أَجَلِهِ ذَلِكُمْ أَقْسَطُ عِندَ اللَّهِ وَأَقْوَمُ لِلشَّهَـدَةِ وَأَدْنَى أَلاَّ تَرْتَابُواْ إِلاَ أَن تَكُونَ تِجَـرَةً حَاضِرَةً تُدِيرُونَهَا بَيْنَكُمْ فَلَيْسَ عَلَيْكُمْ جُنَاحٌ أَلاَّ تَكْتُبُوهَا وَأَشْهِدُواْ إِذَا تَبَايَعْتُمْ
You should not become weary to write it (your contract), whether it be small or big, for its fixed term, that is more just with Allah; more solid as evidence, and more convenient to prevent doubts among yourselves, save when it is a present trade which you carry out on the spot among yourselves, then there is no sin on you if you do not write it down. But take witnesses whenever you make a commercial contract.
وَلاَ يُضَآرَّ كَاتِبٌ وَلاَ شَهِيدٌ وَإِن تَفْعَلُواْ فَإِنَّهُ فُسُوقٌ بِكُمْ وَاتَّقُواْ اللَّهَ وَيُعَلِّمُكُمُ اللَّهُ وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ
Let neither scribe nor witness suffer any harm, but if you do (such harm), it would be wickedness in you. So have Taqwa of Allah; and Allah teaches you. And Allah is the All-Knower of everything.
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The Necessity of Writing Transactions That Take Effect Later on
This Ayah is the longest in the Glorious Qur'an.
Imam Abu Jafar bin Jarir recorded that Sa`id bin Al-Musayyib said that he was told that the Ayah most recently revealed from above the Throne -- the last Ayah to be revealed in the Qur'an -- was the Ayah about debts.
Allah's statement,
يَا أَيُّهَا الَّذِينَ آمَنُواْ إِذَا تَدَايَنتُم بِدَيْنٍ إِلَى أَجَلٍ مُّسَمًّى فَاكْتُبُوهُ ...
O you who believe! When you contract a debt for a fixed period, write it down,
directs Allah's believing servants to record their business transactions when their term is delayed, to preserve the terms and timing of these transactions, and the memory of witnesses, as mentioned at the end of the Ayah, ذَلِكُمْ أَقْسَطُ عِندَ اللّهِ وَأَقْومُ لِلشَّهَادَةِ وَأَدْنَى أَلاَّ تَرْتَابُواْ (that is more just with Allah; more solid as evidence, and more convenient to prevent doubts among yourselves).
The Two Sahihs recorded that Ibn Abbas said,
"Allah's Messenger came to Al-Madinah, while the people were in the habit of paying in advance for fruits to be delivered within one or two years. The Messenger of Allah said,
مَنْ أَسْلَفَ، فَلْيُسْلِفْ فِي كَيْلٍ مَعْلُومٍ، وَوَزْنٍ مَعْلُومٍ، إِلَى أَجَلٍ مَعْلُوم
Whoever pays money in advance (for dates to be delivered later) should pay it for known specified measure and weight (of the dates) for a specified date.
Allah's statement, فَاكْتُبُوهُ (write it down), is a command from Him to record such transactions to endorse and preserve their terms.
Ibn Jurayj said, "Whoever borrowed should write the terms, and whoever bought should have witnesses.''
Abu Sa`id, Ash-Sha`bi, Ar-Rabi bin Anas, Al-Hasan, Ibn Jurayj and Ibn Zayd said that;
recording such transactions was necessary before, but was then abrogated by Allah's statement, فَإِنْ أَمِنَ بَعْضُكُم بَعْضًا فَلْيُؤَدِّ الَّذِي اؤْتُمِنَ أَمَانَتَهُ وَلْيَتَّقِ اللّهَ رَبَّهُ (Then if one of you entrusts the other, let the one who is entrusted discharge his trust (faithfully). (2:283)
Allah's statement,
... وَلْيَكْتُب بَّيْنَكُمْ كَاتِبٌ بِالْعَدْلِ ...
Let a scribe write it down in justice between you,
and in truth. Therefore, the scribe is not allowed to cheat any party of the contract and is to only record what the parties of the contract agreed to, without addition or deletion.
Allah's statement,
... وَلاَ يَأْبَ كَاتِبٌ أَنْ يَكْتُبَ كَمَا عَلَّمَهُ اللّهُ فَلْيَكْتُبْ ...
Let not the scribe refuse to write, as Allah has taught him, so let him write,
means, "Those who know how to write should not refrain from writing transaction contracts when asked to do so.''
Further, let writing such contracts be a type of charity from the scribe for those who are not lettered, just as Allah taught him what he knew not. Therefore, let him write, just as the Hadith stated,
إِنَّ مِنَ الصَّدَقَةِ أَنْ تُعِينَ صَانِعًا، أَوْ تَصْنَعَ لِأَخْرَق
It is a type of charity to help a worker and to do something for a feeble person.
In another Hadith, the Prophet said,
مَنْ كَتَمَ عِلْمًا يَعْلَمُهُ، أُلْجِمَ يَوْمَ الْقِيَامَةِ بِلِجَامٍ مِنْ نَار
Whoever kept knowledge to himself will be restrained by a bridle made of fire on the Day of Resurrection.
Mujahid and Ata said that; if asked to do so, "The scribe is required to record.''
Allah's statement,
... وَلْيُمْلِلِ الَّذِي عَلَيْهِ الْحَقُّ وَلْيَتَّقِ اللّهَ رَبَّهُ ...
Let him (the debtor) who incurs the liability dictate, and he must have Taqwa of Allah, his Lord,
indicates that the debtor should dictate to the scribe what he owes, so let him fear Allah.
... وَلاَ يَبْخَسْ مِنْهُ شَيْئًا ...
And diminish not anything of what he owes,
meaning, not hide any portion of what he owes.
... فَإن كَانَ الَّذِي عَلَيْهِ الْحَقُّ سَفِيهًا ...
But if the debtor is of poor understanding,
and is not allowed to decide on such matters, because he used to waste money, for instance,
... أَوْ ضَعِيفًا ...
Or weak,
such as being too young or insane,
... أَوْ لاَ يَسْتَطِيعُ أَن يُمِلَّ هُوَ ...
Or is unable to dictate for himself,
because of a disease, or ignorance about such matters.
... فَلْيُمْلِلْ وَلِيُّهُ بِالْعَدْلِ ...
then let his guardian dictate in justice.
Witnesses Should Attend the Dictation of Contracts
Allah said,
... وَاسْتَشْهِدُواْ شَهِيدَيْنِ من رِّجَالِكُمْ ...
And get two witnesses out of your own men,
requiring witnesses to attend the dictation of contracts to further preserve the contents.
... فَإِن لَّمْ يَكُونَا رَجُلَيْنِ فَرَجُلٌ وَامْرَأَتَانِ ...
And if there are not two men (available), then a man and two women,
this requirement is only for contracts that directly or indirectly involve money. Allah requires that two women take the place of one man as witness, because of the woman's shortcomings, as the Prophet described.
Muslim recorded in his Sahih that Abu Hurayrah said that the Messenger of Allah said,
يَا مَعْشَرَ النِّسَاءِ تَصَدَّقْنَ وَأَكْثِرْنَ الْاسْتِغْفَارَ، فَإِنِّي رَأَيْتُكُنَّ أَكْثَرَ أَهْلِ النَّار
O women! Give away charity and ask for forgiveness, for I saw that you comprise the majority of the people of the Fire.
One eloquent woman said, "O Messenger of Allah! Why do we comprise the majority of the people of the Fire?''
He said,
تُكْثِرْنَ اللَّعْنَ، وَتَكْفُرْنَ الْعَشِيرَ،
You curse a lot and you do not appreciate your mate.
وَمَا رَأَيْتُ مِنْ نَاقِصَاتِ عَقْلٍ وَدِينٍ، أَغْلَبَ لِذِي لُبَ مِنْكُن
I have never seen those who have shortcoming in mind and religion controlling those who have sound minds, other than you.
She said, "O Messenger of Allah! What is this shortcoming in mind and religion?''
He said,
أَمَّا نُقْصَانُ عَقْلِهَا، فَشَهَادَةُ امْرَأَتَيْنِ تَعْدِلُ شَهَادَةَ رَجُلٍ، فَهَذَا نُقْصَانُ الْعَقْلِ،
As for the shortcoming in her mind, the testimony of two women equals the testimony of one man, and this is the shortcoming in the mind.
وَتَمْكُثُ اللَّيَالِي لَا تُصَلِّي وَتُفْطِرُ فِي رَمَضَانَ، فَهَذَا نُقْصَانُ الدِّين
As for the shortcoming in the religion, woman remains for nights at a time when she does not pray and breaks the fast in Ramadan.
Allah's statement,
... مِمَّن تَرْضَوْنَ مِنَ الشُّهَدَاء ...
such as you agree for witnesses,
requires competency in the witnesses.
Further, Allah's statement,
... أَن تَضِلَّ إْحْدَاهُمَا ...
so that if one of them errs,
refers to the two women witnesses; whenever one of them forgets a part of the testimony.
... فَتُذَكِّرَ إِحْدَاهُمَا الأُخْرَى ...
the other can remind her,
meaning, the other woman's testimony mends the shortcoming of forgetfulness in the first woman.
Allah's statement,
... وَلاَ يَأْبَ الشُّهَدَاء إِذَا مَا دُعُواْ ...
And the witnesses should not refuse when they are called,
means, when people are called to be witnesses, they should agree, as Qatadah and Ar-Rabi bin Anas stated.
Similarly, Allah said,
... وَلاَ يَأْبَ كَاتِبٌ أَنْ يَكْتُبَ كَمَا عَلَّمَهُ اللّهُ فَلْيَكْتُبْ ...
Let not the scribe refuse to write as Allah has taught him, so let him write.
Some say that; this Ayah indicates that agreeing to become a witness is Fard Kifayah (required on at least a part of the Muslim Ummah).
However, the majority of the scholars say that the Ayah, وَلاَ يَأْبَ الشُّهَدَاء إِذَا مَا دُعُواْ (And the witnesses should not refuse when they are called), is referring to testifying to what the witnesses actually witnessed, thus befitting their description of being `witnesses'.
Therefore, when the witness is called to testify to what he witnessed, he is required to give testimony, unless this obligation was already fulfilled, in which case such testimony becomes Fard Kifayah.
Mujahid and Abu Mijlaz said, "If you are called to be a witness, then you have the choice to agree. If you witnessed and were called to testify, then come forward.''
It was reported that Ibn Abbas and Al-Hasan Al-Basri said that; the obligation includes both cases, agreeing to be a witness and testifying to what one witnessed.
Allah's statement,
... وَلاَ تَسْأَمُوْاْ أَن تَكْتُبُوْهُ صَغِيرًا أَو كَبِيرًا إِلَى أَجَلِهِ ...
You should not become weary to write it (your contract), whether it be small or large, for its fixed term,
perfects this direction from Allah by commanding that the debt be written, whether the amount is large or small.
Allah said, وَلاَ تَسْأَمُوْاْ (You should not become weary), meaning, do not be discouraged against writing transactions and their terms, whether the amount involved is large or small.
Allah's statement,
.. ذَلِكُمْ أَقْسَطُ عِندَ اللّهِ وَأَقْومُ لِلشَّهَادَةِ وَأَدْنَى أَلاَّ تَرْتَابُواْ ...
that is more just with Allah; more solid as evidence, and more convenient to prevent doubts among yourselves,
means, writing transactions that will be fulfilled at a later date is more just with Allah meaning better and more convenient in order to preserve the terms of the contract. Therefore, recording such agreements helps the witnesses, when they see their handwriting - or signatures - later on and thus remember what they witnessed, for it is possible that the witnesses might forget what they witnessed.
وَأَدْنَى أَلاَّ تَرْتَابُواْ (And more convenient to prevent doubts among yourselves) meaning, this helps repel any doubt. Since if you need to refer to the contract that you wrote and the doubt will end.
Allah's statement,
... إِلاَّ أَن تَكُونَ تِجَارَةً حَاضِرَةً تُدِيرُونَهَا بَيْنَكُمْ فَلَيْسَ عَلَيْكُمْ جُنَاحٌ أَلاَّ تَكْتُبُوهَا ...
save when it is a present trade which you carry out on the spot among yourselves, then there is no sin on you if you do not write it down.
indicates that if the transaction will be fulfilled immediately, then there is no harm if it is not recorded.
As for requiring witnesses to be present in trading transactions, Allah said,
... وَأَشْهِدُوْاْ إِذَا تَبَايَعْتُمْ ...
But take witnesses whenever you make a commercial contract.
However, this command was abrogated by, فَإِنْ أَمِنَ بَعْضُكُم بَعْضًا فَلْيُؤَدِّ الَّذِي اؤْتُمِنَ أَمَانَتَهُ (Then if one of you entrusts the other, let the one who is entrusted discharge his trust (faithfully). (2:283)
Or, it could be that having witnesses in such cases is only recommended and not obligatory, as evident from the Hadith that Khuzaymah bin Thabit Al-Ansari narrated which Imam Ahmad collected.
Umarah bin Khuzaymah Al-Ansari said that his uncle, who was among the Prophet's Companions, told him that the Prophet was making a deal for a horse with a Bedouin man. The Prophet asked the Bedouin to follow him so that he could pay him the price of the horse.
The Prophet went ahead of the Bedouin. The Bedouin met several men who tried to buy his horse, not knowing if the Prophet was actually determined to buy it. Some people offered more money for the horse than the Prophet had.
The Bedouin man said to the Prophet, "If you want to buy this horse, then buy it or I will sell it to someone else.''
When he heard the Bedouin man's words, the Prophet stood up and said, "Have I not bought that horse from you?''
The Bedouin said, "By Allah! I have not sold it to you.''
The Prophet said, "Rather, I did buy it from you.''
The people gathered around the Prophet and the Bedouin while they were disputing, and the Bedouin said, "Bring forth a witness who testifies that I sold you the horse.''
Meanwhile, the Muslims who came said to the Bedouin, "Woe to you! The Prophet only says the truth.''
When Khuzaymah bin Thabit came and heard the dispute between the Prophet and the Bedouin who was saying, "Bring forth a witness who testifies that I sold you the horse,'' Khuzaymah said, "I bear witness that you sold him the horse.''
The Prophet said to Khuzaymah, "What is the basis of your testimony?''
Khuzaymah said, "That I entrusted you, O Messenger of Allah!''
Therefore, the Messenger made Khuzaymah's testimony equal to the testimony of two men.
This was also recorded by Abu Dawud and An-Nasa'i.
Allah's statement,
... وَلاَ يُضَآرَّ كَاتِبٌ وَلاَ شَهِيدٌ ...
Let neither scribe nor witness suffer (or cause) any harm,
also indicates that the scribe and the witness must not cause any harm, such as, when the scribe writes other than what he is being dictated, or the witness testifies to other than what he heard or conceals his testimony.
This is the explanation of Al-Hasan and Qatadah.
Allah's statement,
... وَإِن تَفْعَلُواْ فَإِنَّهُ فُسُوقٌ بِكُمْ ...
But if you do (such harm), it would be wickedness in you,
means, "If you defy what you were commanded and commit what you were prohibited, then it is because of the sin that resides and remains with you; sin that you never release or rid yourselves from.''
Allah's statement,
... وَاتَّقُواْ اللّهَ ...
So have Taqwa of Allah,
means, fear Him, remember His watch over you, implement His command and avoid what He prohibited.
... وَيُعَلِّمُكُمُ اللّهُ ...
And Allah teaches you.
Similarly, Allah said,
يِـأَيُّهَا الَّذِينَ ءَامَنُواْ إَن تَتَّقُواْ اللَّهَ يَجْعَل لَّكُمْ فُرْقَانًا
O you who believe! If you have Taqwa of Allah, He will grant you Furqan (a criterion to judge between right and wrong). (8:29)
and,
يأَيُّهَا الَّذِينَ ءَامَنُواْ اتَّقُواْ اللَّهَ وَءَامِنُواْ بِرَسُولِهِ يُؤْتِكُمْ كِفْلَيْنِ مِن رَّحْمَتِهِ وَيَجْعَل لَّكُمْ نُوراً تَمْشُونَ بِهِ
O you who believe! Have Taqwa of Allah, and believe in His Messenger, He will give you a double portion of His mercy, and He will give you a light by which you shall walk (straight). (57:28)
Allah said;
... وَاللّهُ بِكُلِّ شَيْءٍ عَلِيمٌ ﴿٢٨٢﴾
And Allah is the All-Knower of everything.
283 |
وَإِن كُنتُمْ عَلَى سَفَرٍ وَلَمْ تَجِدُواْ كَاتِبًا فَرِهَـنٌ مَّقْبُوضَةٌ فَإِنْ أَمِنَ بَعْضُكُم بَعْضًا فَلْيُؤَدِّ الَّذِى اؤْتُمِنَ أَمَـنَتَهُ وَلْيَتَّقِ اللَّهَ رَبَّهُ
And if you are on a journey and cannot find a scribe, then let there be a pledge taken (mortgaging), then if one of you entrusts the other, let the one who is entrusted discharge his trust, and let him have Taqwa of Allah, his Lord.
وَلاَ تَكْتُمُواْ الشَّهَـدَةَ وَمَن يَكْتُمْهَا فَإِنَّهُ ءَاثِمٌ قَلْبُهُ وَاللَّهُ بِمَا تَعْمَلُونَ عَلِيمٌ
And conceal not the evidence, for he who hides it, surely, his heart is sinful. And Allah is All-Knower of what you do.
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What is the `Mortgaging' Mentioned in the Ayah
Allah said,
وَإِن كُنتُمْ عَلَى سَفَرٍ ...
And if you are on a journey,
meaning, traveling and some of you borrowed some money to be paid at a later date.
... وَلَمْ تَجِدُواْ كَاتِبًا ...
and cannot find a scribe,
who would record the debt for you.
Ibn Abbas said, "And even if they find a scribe, but did not find paper, ink or pen.''
Then,
... فَرِهَانٌ مَّقْبُوضَةٌ ...
let there be a pledge taken (mortgaging),
given to the creditor in lieu of writing the transaction.
The Two Sahihs recorded that; Anas said that the Messenger of Allah died while his shield was mortgaged with a Jew in return for thirty Wasq (approximately 180 kg) of barley, which the Prophet bought on credit as provisions for his household.
In another narration, the Hadith stated that this Jew was among the Jews of Al-Madinah.
Allah said,
... فَإِنْ أَمِنَ بَعْضُكُم بَعْضًا فَلْيُؤَدِّ الَّذِي اؤْتُمِنَ أَمَانَتَهُ ...
then if one of you entrusts the other, let the one who is entrusted discharge his trust (faithfully).
Ibn Abi Hatim recorded, with a sound chain of narration, that Abu Sa`id Al-Khudri said, "This Ayah abrogated what came before it (i.e. that which required recording the transaction and having witnesses present).''
Ash-Sha`bi said, "If you trust each other, then there is no harm if you do not write the loan or have witnesses present.''
Allah's statement,
... وَلْيَتَّقِ اللّهَ رَبَّهُ ...
And let him have Taqwa of Allah,
means, the debtor.
Imam Ahmad and the Sunan recorded that Qatadah said that Al-Hasan said that Samurah said that the Messenger of Allah said,
عَلَى الْيَدِ مَا أَخَذَتْ، حَتَّى تُؤَدِّيَه
The hand (of the debtor) will carry the burden of what it took until it gives it back.
Allah's statement,
... وَلاَ تَكْتُمُواْ الشَّهَادَةَ ...
And conceal not the evidence,
means, do not hide it or refuse to announce it.
Ibn Abbas and other scholars said, "False testimony is one of the worst of the major sins, and such is the case with hiding the true testimony.
This is why Allah said,
... وَمَن يَكْتُمْهَا فَإِنَّهُ آثِمٌ قَلْبُهُ ...
For he who hides it, surely, his heart is sinful.
As-Suddi commented, "Meaning he is a sinner in his heart.''
This is similar to Allah's statement,
وَلاَ نَكْتُمُ شَهَـدَةَ اللَّهِ إِنَّآ إِذَاً لَّمِنَ الاٌّثِمِينَ
We shall not hide testimony of Allah, for then indeed we should be of the sinful. (5:106)
Allah said,
يَـأَيُّهَا الَّذِينَ ءَامَنُواْ كُونُواْ قَوَّامِينَ بِالْقِسْطِ شُهَدَآءِ للَّهِ وَلَوْ عَلَى أَنفُسِكُمْ أَوِ الْوَلِدَيْنِ وَالاٌّقْرَبِينَ إِن يَكُنْ غَنِيّاً أَوْ فَقَيراً فَاللَّهُ أَوْلَى بِهِمَا فَلاَ تَتَّبِعُواْ الْهَوَى أَن تَعْدِلُواْ وَإِن تَلْوُواْ أَوْ تُعْرِضُواْ فَإِنَّ اللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيراً
O you who believe! Stand out firmly for justice, as witnesses to Allah, even though it be against yourselves, or your parents, or your kin, be he rich or poor, Allah is a better Protector to both (than you).
So follow not the lusts (of your hearts), lest you avoid justice; and if you distort your witness or refuse to give it, verily, Allah is Ever Well-Acquainted with what you do. (4:135)
and in this Ayah (2:283) He said,
... وَلاَ تَكْتُمُواْ الشَّهَادَةَ وَمَن يَكْتُمْهَا فَإِنَّهُ آثِمٌ قَلْبُهُ وَاللّهُ بِمَا تَعْمَلُونَ عَلِيمٌ ﴿٢٨٣﴾
284 |
لِّلَّهِ مَا فِي السَّمَـوتِ وَمَا فِى الاٌّرْضِ وَإِن تُبْدُواْ مَا فِي أَنفُسِكُمْ أَوْ تُخْفُوهُ يُحَاسِبْكُم بِهِ اللَّهُ
To Allah belongs all that is in the heavens and all that is on the earth, and whether you disclose what is in yourselves or conceal it, Allah will call you to account for it.
فَيَغْفِرُ لِمَن يَشَآءُ وَيُعَذِّبُ مَن يَشَآءُ وَاللَّهُ عَلَى كُلِّ شَيْءٍ قَدِيرٌ
Then He forgives whom He wills and punishes whom He wills. And Allah is able to do all things.
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Would the Servants be Accountable for What They Conceal in Their Hearts
Allah says;
لِّلَّهِ ما فِي السَّمَاواتِ وَمَا فِي الأَرْضِ وَإِن تُبْدُواْ مَا فِي أَنفُسِكُمْ أَوْ تُخْفُوهُ يُحَاسِبْكُم بِهِ اللّهُ فَيَغْفِرُ لِمَن يَشَاء وَيُعَذِّبُ مَن يَشَاء وَاللّهُ عَلَى كُلِّ شَيْءٍ قَدِيرٌ ﴿٢٨٤﴾
To Allah belongs all that is in the heavens and all that is on the earth, and whether you disclose what is in yourselves or conceal it, Allah will call you to account for it.
Allah states that His is the kingship of the heavens and earth and of what and whoever is on or between them, that He has perfect watch over them. No apparent matter or secret that the heart conceals is ever a secret to Him, however minor it is.
Allah also states that He will hold His servants accountable for what they do and what they conceal in their hearts.
In similar statements, Allah said,
قُلْ إِن تُخْفُواْ مَا فِى صُدُورِكُمْ أَوْ تُبْدُوهُ يَعْلَمْهُ اللَّهُ وَيَعْلَمُ مَا فِى السَّمَـوَتِ وَمَا فِى الاٌّرْضِ وَاللَّهُ عَلَى كُلِّ شَىْءٍ قَدِيرٌ
Say (O Muhammad): "Whether you hide what is in your breasts or reveal it, Allah knows it, and He knows what is in the heavens and what is in the earth. And Allah is able to do all things) (3:29)
and,
... يَعْلَمُ السِّرَّ وَأَخْفَى
He knows the secret and that which is yet more hidden. (20;7)
There are many other Ayat on this subject.
In this Ayah (2:284), Allah states that He has knowledge of what the hearts conceal, and consequently, He will hold the creation accountable for whatever is in their hearts. This is why when this Ayah was revealed, it was hard on the Companions, since out of their strong faith and conviction, they were afraid that such reckoning would diminish their good deeds.
Imam Ahmad recorded that Abu Hurayrah said, "When
لِّلَّهِ ما فِي السَّمَاواتِ وَمَا فِي الأَرْضِ وَإِن تُبْدُواْ مَا فِي أَنفُسِكُمْ أَوْ تُخْفُوهُ يُحَاسِبْكُم بِهِ اللّهُ فَيَغْفِرُ لِمَن يَشَاء وَيُعَذِّبُ مَن يَشَاء وَاللّهُ عَلَى كُلِّ شَيْءٍ قَدِيرٌ
To Allah belongs all that is in the heavens and all that is on the earth, and whether you disclose what is in yourselves or conceal it, Allah will call you to account for it. Then He forgives whom He wills and punishes whom He wills. And Allah is able to do all things.
was revealed to the Messenger of Allah, it was very hard for the Companions of the Messenger. The Companions came to the Messenger and fell to their knees saying, `O Messenger of Allah! We were asked to perform what we can bear of deeds: the prayer, the fast, Jihad and charity. However, this Ayah was revealed to you, and we cannot bear it.'
The Messenger of Allah said,
أَتُرِيدُونَ أَنْ تَقُولُوا كَما قَالَ أَهْلُ الْكِتَابَيْنِ مِنْ قَبْلِكُمْ: سَمِعْنَا وَعَصَيْنَا؟ بَلْ قُولُوا: سَمِعْنَا وَأَطَعْنَا غُفْرَانَكَ رَبَّنَا وَإِلَيْكَ الْمَصِير
Do you want to repeat what the People of the Two Scriptures before you said, that is, `We hear and we disobey!' Rather, say, `We hear and we obey, and we seek Your forgiveness, O our Lord, and the Return is to You.
When the people accepted this statement and their tongues recited it, Allah sent down afterwards,
آمَنَ الرَّسُولُ بِمَا أُنزِلَ إِلَيْهِ مِن رَّبِّهِ وَالْمُؤْمِنُونَ كُلٌّ آمَنَ بِاللّهِ وَمَلآئِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ لاَ نُفَرِّقُ بَيْنَ أَحَدٍ مِّن رُّسُلِهِ وَقَالُواْ سَمِعْنَا وَأَطَعْنَا غُفْرَانَكَ رَبَّنَا وَإِلَيْكَ الْمَصِيرُ
The Messenger believes in what has been sent down to him from his Lord, and (so do) the believers. Each one believes in Allah, His Angels, His Books, and His Messengers. (They say,) "We make no distinction between one another of His Messengers ـ and they say, "We hear, and we obey. (We seek) Your forgiveness, our Lord, and to You is the return (of all).'' (2:285)
When they did that, Allah abrogated the Ayah (2:284) and sent down the Ayah,
لاَ يُكَلِّفُ اللّهُ نَفْسًا إِلاَّ وُسْعَهَا لَهَا مَا كَسَبَتْ وَعَلَيْهَا مَا اكْتَسَبَتْ رَبَّنَا لاَ تُؤَاخِذْنَا إِن نَّسِينَا أَوْ أَخْطَأْنَا
Allah burdens not a person beyond his scope. He gets reward for that (good) which he has earned, and he is punished for that (evil) which he has earned. "Our Lord! Punish us not if we forget or fall into error,'' until the end.'' (2:286)
Muslim recorded it with the wording; "When they did that, Allah abrogated it (2:284) and sent down,
لاَ يُكَلِّفُ اللّهُ نَفْسًا إِلاَّ وُسْعَهَا لَهَا مَا كَسَبَتْ وَعَلَيْهَا مَا اكْتَسَبَتْ رَبَّنَا لاَ تُؤَاخِذْنَا إِن نَّسِينَا أَوْ أَخْطَأْنَا
Allah burdens not a person beyond his scope. He gets reward for that (good) which he has earned, and he is punished for that (evil) which he has earned. "Our Lord! Punish us not if we forget or fall into error.'' (2:286)
Allah said, `I shall (accept your supplication),'
رَبَّنَا وَلاَ تَحْمِلْ عَلَيْنَا إِصْرًا كَمَا حَمَلْتَهُ عَلَى الَّذِينَ مِن قَبْلِنَا
"Our Lord! Lay not on us a burden like that which You did lay on those before us (Jews and Christians)'' (2:286)
Allah said, `I shall (accept your supplication),'
رَبَّنَا وَلاَ تُحَمِّلْنَا مَا لاَ طَاقَةَ لَنَا بِهِ
"Our Lord! Put not on us a burden greater than we have strength to bear.'' (2:286)
Allah said, `I shall (accept your supplication),'
وَاعْفُ عَنَّا وَاغْفِرْ لَنَا وَارْحَمْنَآ أَنتَ مَوْلاَنَا فَانصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ
"Pardon us and grant us forgiveness. Have mercy on us. You are our Mawla (Supporter and Protector) and give us victory over the disbelieving people.'' (2:286)
Allah said, `I shall.'''
Imam Ahmad recorded that Mujahid said,
"I saw Ibn Abbas and said to him, `O Abu Abbas! I was with Ibn Umar, and he read this Ayah and cried.'
He asked, `Which Ayah?'
I said, وَإِن تُبْدُواْ مَا فِي أَنفُسِكُمْ أَوْ تُخْفُوهُ (And whether you disclose what is in yourselves or conceal it).
Ibn Abbas said, `When this Ayah was revealed, it was very hard on the Companions of the Messenger of Allah and worried them tremendously. They said: O Messenger of Allah! We know that we would be punished according to our statements and our actions, but as for what occurs in our hearts, we do not control what is in them.'
The Messenger of Allah said,
قُولُوا: سَمِعْنَا وَأَطَعْنَا
Say, `We hear and we obey.'
They said, `We hear and we obey.'
Thereafter, this Ayah abrogated the previous Ayah, آمَنَ الرَّسُولُ بِمَا أُنزِلَ إِلَيْهِ مِن رَّبِّهِ وَالْمُؤْمِنُونَ كُلٌّ آمَنَ بِاللّهِ (The Messenger believes in what has been sent down to him from his Lord, and (so do) the believers. Each one believes in Allah), until, لاَ يُكَلِّفُ اللّهُ نَفْسًا إِلاَّ وُسْعَهَا لَهَا مَا كَسَبَتْ (Allah burdens not a person beyond his scope. He gets reward for that (good) which he has earned, and he is punished for that (evil) which he has earned). (2:285-286)
Therefore, they were pardoned what happens in their hearts, and were held accountable only for their actions.'''
The Group recorded that Abu Hurayrah said that the Messenger of Allah said,
إِنَّ اللهَ تَجَاوَزَ لِي عَنْ أُمَّتِي مَا حَدَّثَتْ بِهِ أَنْفُسَهَا مَالَمْ تَكَلَّمْ أَوْ تَعْمَل
Allah has pardoned my Ummah for what they say to themselves, as long as they do not utter it or act on it.
The Two Sahihs recorded that Abu Hurayrah said that the Messenger of Allah said,
قَالَ اللهُ: إِذَا هَمَّ عَبْدِي بِسَيِّئَةٍ فَلَا تَكْتُبُوهَا عَلَيهِ، فَإِنْ عَمِلَهَا فَاكْتُبُوهَا سَيِّئَةً، وَإِذَا هَمَّ بِحَسَنَةٍ فَلَمْ يَعْمَلْهَا فَاكْتُبُوهَا حَسَنَةً، فَإِنْ عَمِلَهَا فَاكْتُبُوهَا عَشْرًا
Allah said (to His angels), "If My servant intends to commit an evil deed, do not record it as such for him, and if he commits it, write it for him as one evil deed.
If he intends to perform a good deed, but did not perform it, then write it for him as one good deed, and if he performs it, write it for him as ten good deeds.''
285 |
ءَامَنَ الرَّسُولُ بِمَآ أُنزِلَ إِلَيْهِ مِن رَّبِّهِ وَالْمُؤْمِنُونَ
The Messenger believes in what has been sent down to him from his Lord, and (so do) the believers.
كُلٌّ ءَامَنَ بِاللَّهِ وَمَلَـئِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ
Each one believes in Allah, His Angels, His Books, and His Messengers.
لاَ نُفَرِّقُ بَيْنَ أَحَدٍ مِّن رُّسُلِهِ وَقَالُواْ سَمِعْنَا وَأَطَعْنَا
(They say,) "We make no distinction between one another of His Messengers ـ and they say, "We hear, and we obey.
غُفْرَانَكَ رَبَّنَا وَإِلَيْكَ الْمَصِيرُ
(We seek) Your forgiveness, our Lord, and to You is the return (of all).''
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286 |
لاَ يُكَلّفُ اللَّهُ نَفْسًا إِلاَّ وُسْعَهَا
Allah burdens not a person beyond his scope.
لَهَا مَا كَسَبَتْ وَعَلَيْهَا مَا اكْتَسَبَتْ
He gets reward for that (good) which he has earned, and he is punished for that (evil) which he has earned.
رَبَّنَا لاَ تُؤَاخِذْنَآ إِن نَّسِينَآ أَوْ أَخْطَأْنَا
"Our Lord! Punish us not if we forget or fall into error,
رَبَّنَا وَلاَ تَحْمِلْ عَلَيْنَآ إِصْرًا كَمَا حَمَلْتَهُ عَلَى الَّذِينَ مِن قَبْلِنَا
our Lord! Lay not on us a burden like that which You did lay on those before us (Jews and Christians);
رَبَّنَا وَلاَ تُحَمّلْنَا مَا لاَ طَاقَةَ لَنَا بِهِ
our Lord! Put not on us a burden greater than we have strength to bear.
وَاعْفُ عَنَّا وَاغْفِرْ لَنَا وَارْحَمْنَآ
Pardon us and grant us forgiveness. Have mercy on us.
أَنتَ مَوْلَـنَا فَانْصُرْنَا عَلَى الْقَوْمِ الْكَـفِرِينَ
You are our Mawla (Patron, Supporter and Protector) and give us victory over the disbelieving people.''
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The Hadiths on the Virtue of These Two Ayat, May Allah Benefit Us by Them
Al-Bukhari recorded that Abu Mas`ud said that the Messenger of Allah said,
مَنْ قَرَأَ بِالْآيَتَيْنِ مِنْ آخِرِ سُورَةِ الْبَقَرَةِ فِي لَيْلَةٍ، كَفَتَاه
Whoever recites the last two Ayat in Surah Al-Baqarah at night, they will suffice for him.
The rest of the six also recorded similar wording for this Hadith.
The Two Sahihs recorded this Hadith using various chains of narration, and Imam Ahmad also recorded it.
Muslim recorded that Abdullah said,
"When the Messenger of Allah went on the Isra journey, he ascended to the Sidrat Al-Muntaha in the sixth heaven, where whatever ascends from the earth ends at, and whatever descends from above it ends at.
إِذْ يَغْشَى السِّدْرَةَ مَا يَغْشَى
When that covered the lote tree which did cover it! (53:16)
meaning, a mat made of gold.
The Messenger of Allah was then given three things:
· the five prayers,
· the last Ayat in Surah Al-Baqarah and
· forgiveness for whoever did not associate anything or anyone with Allah from his Ummah.''
Earlier we mentioned the Hadith regarding the virtues of Surah Al-Fatihah from Ibn Abbas which stated,
"While the Messenger of Allah was with Jibril, he heard a noise from above. Jibril lifted his sight to the sky and said, `This is a door that was opened just now in heaven, and it was never opened before.'
An angel came down through the door to the Prophet and said, `Receive the good news of two lights that you have been given and which no Prophet before you was given:
· the Opener of the Book (Al-Fatihah) and
· the last Ayat in Surah Al-Baqarah.
You will not read a letter of them, but you will be granted its benefit.'''
This Hadith was collected by Muslim and An-Nasa'i, and this is the wording collected by An-Nasa'i.
The Tafsir of the Last Two Ayat of Surah Al-Baqarah
Allah said,
آمَنَ الرَّسُولُ بِمَا أُنزِلَ إِلَيْهِ مِن رَّبِّهِ وَالْمُؤْمِنُونَ ...
The Messenger believes in what has been sent down to him from his Lord, and (so do) the believers.
Allah said,
... كُلٌّ آمَنَ بِاللّهِ وَمَلآئِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ لاَ نُفَرِّقُ بَيْنَ أَحَدٍ مِّن رُّسُلِهِ ...
Each one believes in Allah, His Angels, His Books, and His Messengers. (They say,) "We make no distinction between one another of His Messengers.''
Therefore, each of the believers believes that Allah is the One and Only and the Sustainer, there is no deity worthy of worship except Him and there is no Lord except Him.
The believers also believe in all Allah's Prophets and Messengers, in the Books that were revealed from heaven to the Messengers and Prophets, who are indeed the servants of Allah.
Further, the believers do not differentiate between any of the Prophets, such as, believing in some of them and rejecting others. Rather, all of Allah's Prophets and Messengers are, to the believers, truthful, righteous, and they were each guided to the path of righteousness, even when some of them bring what abrogates the Law of some others by Allah's leave.
Later on, the Law of Muhammad, the Final Prophet and Messenger from Allah, abrogated all the laws of the Prophets before him. So the Last Hour will commence while Muhammad's Law remains the only valid Law, and all the while a group of his Ummah will always be on the path of truth, apparent and dominant.
Allah's statement,
... وَقَالُواْ سَمِعْنَا وَأَطَعْنَا ...
And they say, "We hear, and we obey,''
means, we heard Your statement, O our Lord, comprehended and implemented it, and adhered to its implications.
... غُفْرَانَكَ رَبَّنَا ...
"(We seek) Your forgiveness, our Lord,
contains a plea and supplication for Allah's forgiveness, mercy and kindness.
... وَإِلَيْكَ الْمَصِيرُ ﴿٢٨٥﴾
and to You is the return (of all).''
Allah's statement,
لاَ يُكَلِّفُ اللّهُ نَفْسًا إِلاَّ وُسْعَهَا ...
Allah burdens not a person beyond his scope,
means, Allah does not ask a soul what is beyond its ability.
This only demonstrates Allah's kindness, compassion and generosity towards His creation.
This Ayah is the Ayah that abrogated the Ayah that worried the Companions, that is, Allah's statement, وَإِن تُبْدُواْ مَا فِي أَنفُسِكُمْ أَوْ تُخْفُوهُ يُحَاسِبْكُم بِهِ اللّهُ (And whether you disclose what is in yourselves or conceal it, Allah will call you to account for it), (2:284).
This indicates that although Allah will question His servants and judge them, He will only punish for what one is able to protect himself from.
As for what one cannot protect himself from, such as what one says to himself - or passing thoughts - they will not be punished for that.
We should state here that to dislike the evil thoughts that cross one's mind is a part of faith.
Allah said next,
... لَهَا مَا كَسَبَتْ ...
He gets reward for that which he has earned,
of good.
... وَعَلَيْهَا مَا اكْتَسَبَتْ ...
And he is punished for that which he has earned,
of evil, that is, concerning the acts that one is responsible for.
Allah then said, (mentioning what the believers said) while directing His servants to supplicate to Him, all the while promising them that He will answer their supplication:
... رَبَّنَا لاَ تُؤَاخِذْنَا إِن نَّسِينَا أَوْ أَخْطَأْنَا ...
"Our Lord! Push us not if we forget or fall into error,''
meaning, "If we forgot an obligation or fell into a prohibition, or made an error while ignorant of its ruling.''
We mentioned the Hadith by Abu Hurayrah, that Muslim collected, wherein Allah said, "I shall (accept your supplication).''
There is also the Hadith by Ibn Abbas that Allah said, "I did (accept your supplication).''
... رَبَّنَا وَلاَ تَحْمِلْ عَلَيْنَا إِصْرًا كَمَا حَمَلْتَهُ عَلَى الَّذِينَ مِن قَبْلِنَا ...
Our Lord! Lay not on us a burden like that which You did lay on those before us (Jews and Christians),
means, "Even if we were able to perform them, do not require us to perform the difficult deeds as You required the previous nations before us, such as the burdens that were placed on them. You sent Your Prophet Muhammad, the Prophet of mercy, to abrogate these burdens through the Law that You revealed to him, the Hanifi (Islamic Monotheism), easy religion.''
Muslim recorded that Abu Hurayrah said that; the Messenger of Allah said that Allah said, "I shall (accept your supplication).''
Ibn Abbas narrated that the Messenger of Allah said that Allah said, "I did (accept your supplication).''
There is the Hadith recorded through various chains of narration that; the Messenger of Allah said,
بُعِثْتُ بِالْحَنِيفِيَّةِ السَّمْحَة
I was sent with the easy Hanifiyyah way.
... رَبَّنَا وَلاَ تُحَمِّلْنَا مَا لاَ طَاقَةَ لَنَا بِهِ ...
Our Lord! Put not on us a burden greater than we have strength to bear,
of obligations, hardships and afflictions, do not make us bear what we cannot bear of this.
رَبَّنَا وَلاَ تُحَمِّلْنَا مَا لاَ طَاقَةَ لَنَا بِهِ (Our Lord! Put not on us a burden greater than we have strength to bear), We mentioned that Allah said,
"I shall (accept your supplication)'' in one narration,
and,
"I did (accept your supplication),'' in another narration.
... وَاعْفُ عَنَّا ...
Pardon us,
meaning, between us and You regarding what You know of our shortcomings and errors.
... وَاغْفِرْ لَنَا ...
And grant us forgiveness,
concerning what is between us and Your servants. So do not expose our errors and evil deeds to them.
... وَارْحَمْنَآ ...
Have mercy on us,
in what will come thereafter. Therefore, do not allow us to fall into another error.
They say that those who commit error need three things:
· Allah's forgiveness for what is between Him and them,
· that He conceals these errors from His other servants, and thus does not expose them before the servants, and
· that He grants them immunity from further error.''
We mentioned before that Allah answered these pleas, "I shall,'' in one narration and, "I did,'' in another narration.
... أَنتَ مَوْلاَنَا ...
You are our Mawla,
meaning, You are our supporter and helper, our trust is in You, You are sought for each and every type of help and our total reliance is on You. There is no power or strength except from You.
... فَانصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ ﴿٢٨٦﴾
And give us victory over the disbelieving people.
those who rejected Your religion, denied Your Oneness, refused the Message of Your Prophet, worshipped other than You and associated others in Your worship. Give us victory and make us prevail above them in this and the Hereafter.
Allah said, "I shall,'' in one narration, and, "I did,'' in the Hadith that Muslim collected from Ibn Abbas.
Further, Ibn Jarir recorded that Abu Ishaq said that; whenever Mu`adh would finish reciting this Surah, فَانصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ (And give us victory over the disbelieving people), he would say "Amin.''
This is the end of the Tafsir of Surah At-Baqarah, and all praise and thanks are due to Allah.
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