Verses 42–46
4. An-Nisaa · The Women
Madinan176 verses
يَوْمَئِذٍۢ يَوَدُّ ٱلَّذِينَ كَفَرُوا۟ وَعَصَوُا۟ ٱلرَّسُولَ لَوْ تُسَوَّىٰ بِهِمُ ٱلْأَرْضُ وَلَا يَكْتُمُونَ ٱللَّهَ حَدِيثًۭا
4:42On that day those who were faithless and [who] disobeyed the Apostle will wish the earth were levelled with them, and they will not conceal any matter from Allah.
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَقْرَبُوا۟ ٱلصَّلَوٰةَ وَأَنتُمْ سُكَٰرَىٰ حَتَّىٰ تَعْلَمُوا۟ مَا تَقُولُونَ وَلَا جُنُبًا إِلَّا عَابِرِى سَبِيلٍ حَتَّىٰ تَغْتَسِلُوا۟ ۚ وَإِن كُنتُم مَّرْضَىٰٓ أَوْ عَلَىٰ سَفَرٍ أَوْ جَآءَ أَحَدٌۭ مِّنكُم مِّنَ ٱلْغَآئِطِ أَوْ لَٰمَسْتُمُ ٱلنِّسَآءَ فَلَمْ تَجِدُوا۟ مَآءًۭ فَتَيَمَّمُوا۟ صَعِيدًۭا طَيِّبًۭا فَٱمْسَحُوا۟ بِوُجُوهِكُمْ وَأَيْدِيكُمْ ۗ إِنَّ ٱللَّهَ كَانَ عَفُوًّا غَفُورًا
4:43O you who have faith! Do not approach prayer when you are intoxicated, [not] until you know what you are saying, nor [enter mosques] in the state of ritual impurity until you have washed yourselves, except while passing through. But if you are sick or on a journey, or any of you has come from the toilet, or you have touched women, and you cannot find water, then make your ablution on clean ground and wipe a part of your faces and your hands. Indeed Allah is all-excusing, all-forgiving.1234
أَلَمْ تَرَ إِلَى ٱلَّذِينَ أُوتُوا۟ نَصِيبًۭا مِّنَ ٱلْكِتَٰبِ يَشْتَرُونَ ٱلضَّلَٰلَةَ وَيُرِيدُونَ أَن تَضِلُّوا۟ ٱلسَّبِيلَ
4:44Have you not regarded those who were given a share of the Book, who purchase error and desire that you [too] should lose the way?
وَٱللَّهُ أَعْلَمُ بِأَعْدَآئِكُمْ ۚ وَكَفَىٰ بِٱللَّهِ وَلِيًّۭا وَكَفَىٰ بِٱللَّهِ نَصِيرًۭا
4:45But Allah knows your enemies better, and Allah suffices as guardian, and Allah suffices as helper.
مِّنَ ٱلَّذِينَ هَادُوا۟ يُحَرِّفُونَ ٱلْكَلِمَ عَن مَّوَاضِعِهِۦ وَيَقُولُونَ سَمِعْنَا وَعَصَيْنَا وَٱسْمَعْ غَيْرَ مُسْمَعٍۢ وَرَٰعِنَا لَيًّۢا بِأَلْسِنَتِهِمْ وَطَعْنًۭا فِى ٱلدِّينِ ۚ وَلَوْ أَنَّهُمْ قَالُوا۟ سَمِعْنَا وَأَطَعْنَا وَٱسْمَعْ وَٱنظُرْنَا لَكَانَ خَيْرًۭا لَّهُمْ وَأَقْوَمَ وَلَٰكِن لَّعَنَهُمُ ٱللَّهُ بِكُفْرِهِمْ فَلَا يُؤْمِنُونَ إِلَّا قَلِيلًۭا
4:46Among the Jews are those who pervert words from their meanings and say, ‘We hear and disobey’ and ‘Hear without listening!’ and ‘Ra’ina,’ twisting their tongues and reviling the faith. But had they said, ‘We hear and obey’ and ‘Listen’ and ‘Unzurna,’ it would have been better for them and more upright. But Allah has cursed them for their faithlessness, so they will not believe except a few.5
Tafsir
Commentary on this passage
Verse 42
1.The Apostle of each community is witness on his nation and the Prophet (s.a.) is a witness over all the Apostles. It should not be surprising that what is need for an infallible to have a witness. Because if he can be asked about his missionary work in the hereafter why he cannot be called for evidence. According to tradition the witness of all Apostles will given by the Prophet (s.a.) through the great Martyrs of the first period: Hamza (a.s.) and Ja’far at-Tayyar (a.s.) and present Ali (a.s.) to witness his missionary work.
Verse 43
2.Alcoholic liquor was prohibited gradually. For this verse Tirmidhi has written that Ali (a.s.) made people pray the wrong prayer in intoxication and Abdul Rahman Bin Awf had invited him for a liquor party. while according to the tradition of Abu Dawood that an Ansar invited him and Abdul Rahman was the guest. According to Tafseer Tabari Abdul Rahman was a leader of prayers and same is written in Durre Manthur. In Durre Manthur it also mentioned that Ali (a.s.) had invited them and Abu Bakr led the prayers and according to Musnad Ahmad and Nasai: The verse is revealed for Umar. The narrator Tirmidhi is a renowned enemy of Ahle Bayt (a.s.) and it is confirmed that wine is Rijs (uncleanness) and Rijs cannot go near the Ahle Bayt (a.s.). Therefore this verse cannot mean Ali (a.s.). Its possibility may be for some companions of the Holy Prophet but not for Ali (a.s.). Since at that time the companions were habitual drinkers.
3.‘Not getting’ here denotes not only the unavailability of water rather also seeks to mean the ill effects of water for an ailing patient even if water is available.
Verse 46
4.There are two types of distortions. (i) In words (ii) In meanings. Jews have used both types of distortions in their Holy book. Consequently Maulana Rahmatullah has pointed this out in his book Izharul-Haq hundred such instances where Jews have distorted words in Taurat and Allamah Shaikh Jawad Balaghi has also discussed in detail in Rahla-e-Madrasiyyah and exposed Jewish distortions. It is interesting that Maulana Rahmatullah has mentioned a hundred oppositions of Jews and Allamah Sharafuddin Moosavi in Nass-o-Ijtehad has mentioned a hundred oppositions of Muslims wherein Muslim rulers rejected the commands of Islam and used their personal views and to this manner, a strange scene of personal Ijtehad has came into view and the continuity of Meccan conspiracy of Jews and infidels also came face to face.
Footnotes
Explanations of words and phrases in these verses
- 1
These words show that Islam considers miserliness and Riyakari (show off) to be the opposites of Eimaan (faith). There is no difference between a miser or Riyakar and an infidel. The reason behind this is obvious because the miser has no faith that Allah is the sustainer. While the Riyakar considers other persons deserving of worship or Masters of the day of Judgment other than Allah.
- 2
It indicates the intoxication should be given up and not that we should stop praying due to intoxication, because Prayer is obligatory under all circumstances. “Hatta Ta’iamo” shows that Islam does not like the Prayer offered in an intoxicated condition. Prayer should be in such a way that one knows what one is saying.
- 3
This command is not for Prayer but the place of prayer, i.e. Mosque. That one can pass through it in a state of ritual impurity and cannot stay there.
- 4
Ghayet is a lowly place. Where people usually squat for relieving themselves. So this refers to the actions of urinating passing stool.
- 5
The ba is for Tab’eez and this shows that the whole face and hands are not rubbed in Tayammum. It should be clear that 25 meanings of this ayat have been mentioned. Everyone has explained and interpreted it according to his view. Details of which are available in the books of jurisprudence.