Do you Think You can Hide Your Deeds From God? No

Surah An Nisa Ayah 96 to 125

Only Translation OF Ayahs:

(4:96) For them are ranks, forgiveness, and favors from Him. Allah is All-Forgiving,All-Compassionate.

 

(4:97) While taking the souls of those who were engaged in wrong acts  the angels asked: ‘In what circumstances were you in?’ They replied: ‘We were too weak and helpless in the land.’ The angels said: ‘Was not the earth of Allah wide enough for you to emigrate in it?’ For such men their refuge is Hell – an evil destination indeed;

 

(4:98) except the men, women, and children who were indeed too feeble to be able to seek the means of escape and did not have any way to escape.

 

(4:99) maybe Allah shall forgive such peoples, for Allah is All-Pardoning, All-Forgiving.

 

(4:100) He who emigrates in the way of Allah will find in the earth enough room for refuge and plentiful resources. And he who goes forth from his house as a migrant in the way of Allah and His Messenger, and whom death overtakes, his reward becomes incumbent on Allah. Surely Allah is All-Forgiving, All-Compassionate.

 

(4:101)When you go forth journeying in the land, there is no blame on you if you shorten the Prayer,!22 (especially) if you fear that the unbelievers might cause you harm.133 Surely the unbelievers are your open enemies.

 

(4:102) (O Messenger!) If you are among the believers and rise (in the state of war) to lead the Prayer for them,!™ let a party of them stand with you to worship, keeping their arms.135 When they have performed their prostration, let them go behind you, and let another party who have not prayed, pray with you, remaining on guard and keeping their arms, for the unbelievers love to see you heedless of your arms and your baggage so that they might swoop upon you in a surprise attack. But there shall be no blame upon you if you were to lay aside your arms if you are either troubled by rain or are sick, but remain on guard. Surely Allah has prepared a humiliating chastisement for the unbelievers.

 

(4:103) When you have finished the prayer, remember Allah -standing, and sitting, and reclining. And when you become secure, perform the regular Prayer. The Prayer is enjoined upon the believers at stated times.

 

 

(4:104) Do not be faint of heart in pursuing these people:8 if you happen to suffer The harm they too are suffering just as you are, while you may hope from Allah what they cannot hope for.122 Allah is All-Knowing, All-Wise.

 

 

(4:105) (O Messenger!) We have revealed to you this Book with the truth so that you may judge between people in accordance with what Allah has shown you. So do not argue on behalf of the dishonest,

(4:106) and seek forgiveness from Allah. Surely Allah is All-Forgiving, All-merciful

 

(4:107) Do not plead for those who are dishonest to themselves;!41 Allah does not love him who betrays trust and persists in sin.

 

(4:108) They can hide (their deeds) from men but they cannot hide (them) from Allah for He is with them even when they hold nightly counsels that are unpleasing to Allah. Allah encompasses all their doings.

 

(4:109) You pleaded on their behalf in this worldly life but who will plead with Allah on their behalf on the Day of Resurrection, or who will be their defender there?

 

(4:111) He who commits a sin commits it only to his detriment. Surely Allah is All- Knowing, All-Wise.

 

(4:112) But he who commits either a fault or a sin, and then casts it upon an innocent a person lays upon himself the burden of a false charge and a flagrant sin.

 

(4:113) (O Messenger!) But for Allah’s favor and mercy upon you, a party of them had resolved to mislead you, yet they misled themselves, and could not have harmed you in any way. Allah revealed to you the Book and Wisdom, and He taught you what you knew not. Great indeed has been Allah’s favor upon you.

 

(4:114) Most of their secret conferring’s are devoid of good, unless one secretly enjoins in charity, good deeds, and setting the affairs of men right. We shall grant a reward to whoever does that seeking to please Allah a great reward.

 

(4:115) As for him who sets himself against the Messenger and follows a path other than that of the believers even after true guidance had become clear to him, We will let him go to the way he has turned to,and We will cast him into Hell – an evil destination.

 

(4:116) Truly it is only associating others with Allah in His divinity that Allah does not forgive,“ and forgives anything besides that to whomsoever He wills. Whoever associates others with Allah in His divinity has indeed strayed far away.

 

(4:117) Rather than call upon Him, they call upon goddesses and call upon a rebellious Satan! 

 

(4:118) upon whom Allah has laid His curse. He said (to Allah): ‘I will take to myself an appointed portion of Your servants

 

(4:119) and shall lead them astray, and shall engross them in vain desires, and I shall command them and they will cut off the ears of the cattle’s and I shall command them and they will disfigure Allah’s creation.’“8 He who took Satan rather than Allah for his guardian has indeed suffered a manifest loss.

 

(4:120) Satan makes promises to them and fills them with vain hopes, “2 but whatever he promises them is merely a delusion.

 

(4:121) For these people, their abode shall be Hell and from there they shall find no way of escape.

 

(4:122) But those who believe and do good, We shall cause them to enter the Gardens beneath which rivers flow. Here they will abide forever. This is Allah’s promise in truth and whose “5 is truer than Allah’s?

 

(4:123) It is neither your fancies nor the fancies of the People of the Book which matter. Whoever does evil shall reap its consequence and will find none to be his protector and helper against Allah.

 

(4:124) Whoever does good and believes -whether he is male or female – such shall enter in the heaven and they shall not be wronged in the slightest.

 

(4:125) And a whose way of life could be better than that of he, who submits his whole being to Allah does good, and follows exclusively the way of Abraham whom Allah took for a friend?


TRANSLATION & TAFHEEM (Commentary):

(4:96) For them are ranks, forgiveness, and favors from Him. Allah is All-Forgiving, All-Compassionate.

 

(4:97) While taking the souls of those who were engaged in wrong acts 2 the angels asked: ‘In what circumstances were you in?’ They replied: ‘We were too weak and helpless in the land.’ The angels said: ‘Was not the earth of Allah wide enough for you to emigrate in it?’30 For such men their refuge is Hell – an evil destination indeed;

 

129.The reference here is to those who stay behind along with the unbelievers, despite no genuine disability. They are satisfied with a life made up of a blend of Islamic and un- Islamic elements, even though they have had the chance to migrate to the Dar al-Islam and thus enjoy a fully Islamic life. This is wrong that they committed against themselves.

What kept them satisfied with the mixture of Islamic and un-Islamic elements in their life was not any genuine disability but their love of ease and comfort, their excessive attachment to their kith, and kin and to their properties and worldly interests. These concerns had exceeded reasonable limits and had even taken precedence over their concern for their religion see also(n. 116 )above).

130.Those people who had willingly acquiesced to living under an un-Islamic order would be called to account by God and would be asked: If a certain territory was under the the dominance of rebels against God, so that it had become impossible to follow His Law, why did you continue to live there? Why did you not migrate to a land where it was possible to follow the law of God?

 

(4:98) except the men, women, and children who were indeed too feeble to be able to seek the means of escape and did not have any way to escape.

 

(4:99) maybe Allah shall forgive such peoples, for Allah is All-Pardoning, All-Forgiving.

 

(4:100) He who emigrates in the way of Allah will find in the earth enough room for refuge and plentiful resources. And he who goes forth from his house as a migrant in the way of Allah and His Messenger, and whom death overtakes, his reward becomes incumbent on Allah. Surely Allah is All-Forgiving, All-Compassionate.

 It should be understood clearly that it is only permissible for a person who believes in the true religion enjoined by God to live under the dominance of an un-Islamic system on one of the following conditions. First, that the believer struggles to put an end to the hegemony of the un-Islamic system and to have it replaced by the Islamic system of life, as the Prophets and their early followers had done. Second, that he lacks the means to get out of his homeland and thus stays there, but does so with utmost disinclination and unhappiness.

If neither of these conditions exists, a believer who continues to live in a land where an un- Islamic order prevails and commits an act of continuous sin. To say that one has no Islamic state to go to does not hold water. For if no Islamic state exists, are there no mountains or forests from where one could eke out a living by eating leaves and drinking the milk of goats and seep and thus avoid living in a state of submission to unbelief?

Some people have misunderstood the tradition which says: ‘There is no hijrah after the conquest of Makka’ (Bukhari, ‘Sayd’, 10; ‘Jihad’, 1, 27, 194; Tirmidhi, ‘Siyar’, 33; Nasa’i, ‘Bay’ah’, 15, etc. – Ed.) This tradition is specifically related to the people of Arabia of that time and does not embody a permanent injunction. At the time when the greater part of Arabia constituted the Domain of Unbelief (Dar al-Kufr) or the Domain of War (Dar al- Harb), and Islamic laws were being enforced only in Madina and its outskirts, the Muslims were emphatically directed to join and keep together. But when unbelief lost its strength and eland after the conquest of Makka, and almost the entire peninsula came under the dominance of Islam, the Prophet (peace be on him) declared that migration was no longer needed. This does not mean, however, that the duty to migrate was abolished for Muslims all over the world for all time to come regardless of the circumstances in which they lived.

 

(4:101)When you go forth journeying in the land, there is no blame on you if you shorten the Prayer,!22 (especially) if you fear that the unbelievers might cause you harm.133 Surely the unbelievers are your open enemies.

 

132.Shortening Prayers (qasr) while traveling in peace-time consists of praying two rak’ahs at those appointed times when one is normally required to pray four rak’ahs. The form of qasr during a state of war has not been specified. Prayers should, therefore, be performed as circumstances permit. People should pray in the congregation if possible, otherwise individually. If it is not possible to turn towards the qiblah, one may keep the direction in which one happens to be facing. One may even pray while seated either on the back of an or o vehicle. If actual bowing and prostrating are not possible, they may be performed with hand signals. If absolutely necessary, one may even pray while walking.

One may also pray even though one’s clothes are soiled with blood. If despite these relaxations, a man still fails to manage to perform a Prayer within the prescribed time, he may defer it, following the precedent set by the Prophet (peace be on him) during the Battle of the Ditch.

There is disagreement as to whether one should also perform the Sunnah (recommended) Prayers, or confine oneself to the obligatory ones. It is established that the practice of the Prophet (peace be on him) was to keep up the Sunnah connected with the Fajr (morning) Prayers, and with the witr, nafls in the ‘isha’ (evening) Prayers. At the other prescribed times, he performed only the obligatory Prayers. He did, however, perform the nafl (supererogatory)

Prayers whenever he had the chance to do so, sometimes even while he was mounted. For this reason ‘Abd Allah b. ‘Umar expressed the opinion that one ought not to perform the Sunnah Prayers while traveling, except for the Sunnah in the fajr Prayers. But a majority of scholars consider both the performance and the omission of these Prayers as equally permissible, leaving the matter entirely to the discretion of the individual. The opinion held by the Hanafi school, however, is that it is preferable for a traveler actually on the move to omit the Sunnah Prayers, but when he makes an overnight stop and is at his ease (even though in the legal sense he may still be a traveler), their performance is preferable.

 

According to some eminent jurists, journeys on which one may resort to qasr are those characterized as being fi Sabeel Allah (in the cause of God), such as military expeditions, Pilgrimage, the quest for knowledge, and so on. This is the judgment of ‘Abd Allah bin ‘Umar, ‘Abd Allah b. Mas’ud and ‘Ata’. On the other hand, Shafi’i and Ahmad b. Hanbal is of the view that such permission extends to all journeys undertaken for lawful purposes, though not to those undertaken for unlawful purposes: indeed if one travels for illegitimate purposes, one has no right whatever to benefit from the relaxation of qasr. Hanafi jurists, however, do not connect qasr with the purpose of the journey; they consider it lawful on all journeys, regardless of the purposes for which they are undertaken. They hold that a traveler may be either rewarded or punished by God, depending on his purpose in traveling. That, however, has nothing to do with the permissibility of qasr. (See the commentaries on the verse by Qurtubi, Ibn Kathir and Jassas. See also Ibn Rushd, Biddy at al-Mujtahid, vol. 1, p. 163 – Ed.)

Other eminent jurists have inferred from the words: ‘And there is no blame on you .. . ‘ that qasr is not obligatory for a traveler: it is merely permitted. A person may avail himself of it if he chooses, and he may also perform his Prayers normally if he so wishes. This is the view of Shafi’i, even though he considers qasr recommended and holds its omission to be tantamount to failure to adopt the preferable alternative. According to Ahmad b. Hanbal, however, while Qasr is not obligatory, its omission falls under the category of disapproved acts. In Abu Hanifah’s opinion, qasr is obligatory, and according to one report, Malik is of the same opinion. (See the commentaries on the verse by Qurtubi, Jassas, and Ibn al-‘Arabi.

See also al-Figh ‘aid al-Madhdhib al-Arba’ah, vol. 1, p. 471, and n. 1, pp. 471-3 and Ibn Rushd, vol. 1, p. 161 – Ed.) It is established by the Hadith that the Prophet (peace be on him) always shortened his Prayers during his journeys. There is no reliable tradition to the effect that the Prophet (peace be on him) ever prayed four full rak’ahs in these circumstances. Ibn ‘Umar states that he accompanied the Prophet (peace be on him) as well as Abu Bakr, ‘Umar and ‘Uthman on their journeys, and never saw any of them fail to shorten their Prayers. A number of authentic traditions which have come down from Ibn ‘Abbas and several other Companions corroborate this. When ‘Uthman prayed four rak’ahs in Mina on the occasion of Hajj, some Companions objected to his not shortening the Prayer. ‘Uthman convinced them that he had not made any mistake in so doing by arguing that he had got married in Makka and he had heard from the Prophet (peace be on him) that the place a person married in was in a sense his home. In that respect, he was, therefore, not a traveler. (See the commentaries on the verse by Qurtubi, Jassas and Ibn Kathir, and the chapters on ‘Salat al- Qasr’ in the major collections of Hadith – Ed.) In opposition to these numerous traditions are two from ‘A’ishah which indicate that it is equally valid both to shorten the Prayers and to do them in full. These traditions, however, have weak links in their transmission and are also opposed to the authenticated practice of ‘A’ishah herself. It is also true that there are intermediary states between travel and non- travel. During a temporary stop, it is quite proper for a man to shorten his Prayers on some occasions and on others to complete them. It depends upon the circumstances. It is probably in this context that ‘A’ishah states that the Prophet (peace be on him) sometimes shortened his Prayers and sometimes performed them in full.

The Qur’anic expression in the verse ‘there shall be no blame’ also occurs in the Qur’anic verse on the ritual of running between Safa and Marwah see (Surah al-Bagarah 2: 158). The actual words used in both verses mean that these acts were not blameworthy even though the running, as we know, is part of the prescribed rites of Pilgrimage and is obligatory: We can appreciate the significance of both these Qur’anic verses if we remember that the purpose in each case is to dispel the misunderstanding that the acts concerned might either entail some sin or jeopardize a man’s reward.

Another question in. regard to qasr is: What is the minimum traveling distance in which Prayers may be shortened? The Zahiri school recognizes no limit at all: any traveling validates the shortening of Prayers. According to Malik, however, one may not shorten Prayers if the distance involved is either less than forty-eight miles (seventy-seven kilometers) or involves traveling for less than a day and a night. This is also the opinion of Ahmad b. Hanbal and Ibn ‘Abbas and a statement in support of it has also come down from Shafi’i. The Companion Anas considers it permissible to shorten Prayers if the traveling distance is fifteen miles. Awza’i, Zuhri and ‘Umar consider one day’s traveling to be sufficient; Hasan al-Basri says that the journey should be two days long, and Abu Yusuf says that it should be more than two days. According to Abu Hanifah, one may shorten the Prayers on any journey in which one has to travel for three days either on foot or by camel, i.e. a distance of eighteen farsakh. Ibn ‘Umar, Ibn Mas’ud, and ‘Uthman agree with this view.

(See the commentary on the verse by Qurtubi and Jassas. See also al-Figh ‘aid al-Madhahib al-Arba’ah, vol. 1, pp. 472 ff. and Ibn Rushd, vol. 1, pp. 163 ff. – Ed.)

If one stops over en route to one’s destination, how long may one stay in one place and still be allowed to shorten one’s Prayers? On this question, too, a variety of opinions have been expressed. Ahmad b. Hanbal is of the opinion that if a man decides to stay for four days, he should perform his Prayers in full. Malik and Shafi’i are of the opinion that a man may not shorten his Prayers if he decides to stay at a place for more than four days. Awza’i and Abu Hanifah are respectively of the opinion that if a person intends to stay at a place for more than thirteen or fifteen days, he should pray in full. No categorical injunction has come down from the Prophet (peace be on him) on this matter. All jurists agree, however, that if a man has been held up somewhere and cannot proceed because of some constraint, he may shorten his Prayers indefinitely provided he is in a constant state of readiness to undertake the journey back to his home as soon as the constraint is removed. Instances are reported of Companions who continued to shorten their Prayers for two years in this kind of circumstance. Treating the situation of a prisoner as analogous to this, Ahmad b. Hanbal holds that he may shorten his Prayers throughout his imprisonment. (For legal discussions on the questions discussed here to see the commentaries on the verse by Ibn Kathir, Jassas, Qurtubi and Ibn al-‘Arabi. See also Ibn Rushd, vol. 1, pp. 160-5 – Ed.)

133.The Zahiris and Khawarij have interpreted this to signify that the injunction of shortening Prayers is confined to war-time alone and that it is against the Qur’an to shorten Prayers while traveling in peacetime. But it is established by an authentic tradition that when ‘Umar mentioned this misgiving to the Prophet (peace be on him), he said: “This is a charitable gift to you from God, so accept His charitable gift.’ (Muslim, ‘Salat al-Musafirin’, 12; Abu Da’ud, ‘Salat al-Safar’, 1; Ahmad b. Hanbal, Musnad, vol. 3, pp. 129 and 190 – Ed.) It is more or less established by an overwhelmingly large number of traditions that the Prophet (peace be on him) shortened his Prayers in times of both war and peace. Ibne ‘Abbas states categorically that the Prophet (peace be on him) left Madina with the intention of a performing Pilgrimage to the Ka’bah, and during this journey, he prayed two rak’ahs (instead of four) even though he could have nothing to fear except God. (See Nasa’i, ‘Tafsir al-Salah’, 1 – Ed.) It is for this reason that I have added the word ‘especially’ in brackets to the text of the translation:

 

(4:102) (O Messenger!) If you are among the believers and rise (in the state of war) to lead the Prayer for them,!™ let a party of them stand with you to worship, keeping their arms.135 When they have performed their prostration, let them go behind you, and let another party who have not prayed, pray with you, remaining on guard and keeping their arms,1« for the unbelievers love to see you heedless of your arms and your baggage so that they might swoop upon you in a surprise attack. But there shall be no blame upon you if you were to lay aside your arms if you are either troubled by rain or are sick, but remain on guard. Surely Allah has prepared a humiliating chastisement for the unbelievers.122

 

134.These words have led Abu Yusuf and Hasan b. Ziyad to the view that Prayer in a state of insecurity was confined to the time of the Prophet (peace be on him) alone. There are numerous examples, however, where a Qur’anic injunction was addressed specifically to the Prophet (peace be on him), yet holds good for the succeeding periods. Moreover, it is established that many outstanding Companions also resorted to this form of Prayer, even after the death of the Prophet (peace be on him), and there are no reports of disagreement on this question among the Companions. (For discussion see Jassas, vol. 2, pp. 261-3, and Ibn Rushd, vol. 1, p. 169-Ed.)

135.This injunction regarding Prayer in a state of either fear or insecurity (salat al-khawf) refers to the time when an enemy attack is anticipated, but the fighting has not yet begun.

When fighting is taking place the ruling of the Hanafi school is that Prayer may be deferred. Malik and Thawri are of the opinion that if it is not possible to bow and prostrate in Prayer, it is enough to perform these by actions employing signs. Shafi’i argues that should the need arise, one might even fight while still in the state of Prayer. It is an established fact that on four occasions during the Battle of the Ditch the Prophet (peace be on him) missed Prayers during the appointed times, but performed them subsequently in their correct sequence, even though the above-mentioned injunction regarding Prayer in the state of insecurity had already been revealed. (See Jassas, vol. 2, pp. 263 ff. – Ed.)

 

136.The actual form of congregational Prayer in the state of insecurity depends, to a large extent, on the actual state of the hostilities. The Prophet (peace be on him) prayed variously under different conditions. A Muslim commander may use his discretion and adopt whichever of the following forms of Prayer seems to him most in keeping with the actual circumstances of the conflict:

(1) That a group of soldiers may pray behind the Prayer-leader, while the rest take their positions against the enemy. When one rak’ah is completed, the first group may disperse to be replaced in the Prayer by those who were at battle-stations, and who now complete the second rak’ah behind the leader. In this way, the soldiers will have prayed one rak’ah each, and the leader two rak’ahs.

 

(2) That a group of soldiers may pray first and then another group may pray one rak’ah each behind the leader. Subsequently, each of the two groups comes, in turn, to complete the Prayer by performing one rak’ah individually. In this way, each of the two groups will have prayed one rak’ah congregationally and one rak’ah individually.

 

(3) That a group may pray two rak’ahs behind the leader, recite tashahhud and finish the Prayer by reciting the salutation. Then the second group may join the Prayer behind the leader and complete it with him. Thus the Prayer-leader will have prayed four rak’ahs and each of the two groups will have prayed two.

 

(4) That a group may pray one rak’ah behind the leader. When the leader rises to pray the second rak’ah, those who have been following him may complete the second rak’ah by themselves, including the recitation of the tashahhud and salutation. Then the second group joins the Prayer while the leader is in the second rak’ah. After the leader has finished his second rak’ah and his followers have prayed their first, the latter may rise and complete their Prayer by performing the second rak’ah by themselves. In this case, the leader should prolong his standing in the second rak’ah of the Prayer. The first form has been reported by Ibn ‘Abbas, Jabir b. ‘Abd Allah and Mujahid. The second form has been reported by ‘Abd Allah b. Mas’ud is the basis of the Hanafi ruling on this matter. The third form of the Prayer has been adopted by Shafi’i and Malik with slight modification. The basis of this ruling is a tradition from Sahl b. Abi Hathmah. There are certainly other forms of Prayer in the state of insecurity, details of which can be found in larger works of Islamic Law.

 

137.This is to emphasize that the precautions recommended here are among the measures which ought to be adopted to minimize This tradition reports that the Prophet (peace be on him) led the Prayer of his Companions as prescribed for the state of insecurity. The Companions stood in two rows behind the Prophet (peace be on him). The Companions in the first row completed the first rak’ah with the Prophet (peace be on him), then rose and remained standing until those in the second row had prayed one rak’ah. The latter then rose and stepped forward and the ones standing ahead of them retreated behind them. Then the Prophet (peace be on him) prayed with this group one rak’ah, then sat down until the back raw had prayed one rak’ah. Then the Prophet (peace be on him) recited the salutation (marking the end of the Prayer). See Muslim. ‘Salat al-Musafirin’ – Ed. losses and ensuring good results. Victory and defeat ultimately depend, however, on the will of God; so even while taking these precautionary measures one should feel sure that God will humiliate those who are trying to extinguish His light.

 

(4:103) When you have finished the prayer, remember Allah -standing, and sitting, and reclining. And when you become secure, perform the regular Prayer. The Prayer is enjoined upon the believers at stated times.

 

(4:104) Do not be faint of heart in pursuing these people:8 if you happen to suffer The harm they too are suffering just as you are, while you may hope from Allah what they cannot hope for.122 Allah is All-Knowing, All-Wise.

 

138.This refers to those unbelievers who adamantly opposed the cause of Islam and the establishment of the Islamic order.

 

139.Astonishingly, men of faith should not be prepared to endure the same degree of hardship for the sake of the Truth as unbelievers does for the sake of falsehood. This is strange insofar as the latter merely seek the transient benefits of worldly life whereas the faithful seek to please, and secure the proximity of the Lord of the Universe and look forward to everlasting rewards.

 

(4:105) (O Messenger!) We have revealed to you this Book with the truth so that you may judge between people in accordance with what Allah has shown you. So do not argue on behalf of the dishonest,

 

140.These and certain other verses which occur a little later on (see verses 113 ff.) deal with an important matter, related to an incident that took place around the time they were revealed. The incident involved a person called Tu’mah or Bashir ibn Ubayriq of the Banu Zafar tribe of the Ansar. This man stole an Ansari’s coat of mail. While the investigation was in progress, he put the coat of mail in the house of a Jew. Its owner approached the Prophet (peace be on him) and expressed his suspicion about Tu’mah. But Tu’mah, his kinsmen and many of the Banu Zafar colluded to ascribe the guilt to the Jew. When the Jew concerned was asked about the matter he pleaded that he was not guilty. Tu’mah’s supporters, on the another hand, waged a vigorous propaganda campaign to save Tu’mah’s skin. They argued that the wicked Jew, who had denied the Truth and disbelieved in God and the Prophet (peace be on him), was absolutely untrustworthy, and his statement ought to be rejected outright. The Prophet (peace be on him) was about to decide the case against the Jew on formal grounds and to ensure the plaintiff for slandering Banu Ubayriq, but before he could do so, the whole matter was laid bare by a revelation from God. (For the traditions cited here, see the commentary of Ibn Kathir on this verse – Ed.) The Prophet (peace be on him) would have committed no sin if he had given judgment on the evidence before him. Judges are quite often faced with such situations. False evidence is given to obtain wrong verdicts. The time when this case came up for decision was a time of severe conflict between Islam and unbelief. Had the Prophet (peace be on him) issued a wrong judgment based on the evidence before him, it would have provided the opponents of Islam with an effective weapon against the Prophet (peace be on him) as well as against the entire Islamic community, and even Islam itself. They could have spread the word that the Prophet (peace be on him) and his followers were not concerned about right and justice: it would have been claimed that they were guilty of the same prejudice and chauvinism against which they had themselves been preaching. It was specifically to prevent this situation that God intervened in this particular case.

In this and the following (verses 105 ff.), the Muslims were strongly censured for supporting criminals for no other reason than either family or tribal solidarity and were told that they should not allow prejudice to interfere with the principle of equal justice for all. Man’s instinctive honesty revolts against the idea of supporting one’s kin even when they are wrong, and denying others their legitimate rights.

 

(4:106) and seek forgiveness from Allah. Surely Allah is All-Forgiving, All-merciful.

 

(4:107) Do not plead for those who are dishonest to themselves;!41 Allah does not love him who betrays trust and persists in sin.

 

 

141.Whoever commits a breach of trust with others commits a breach of trust with his self first. The powers of his head and heart have been placed at his disposal as a trust, and by misusing them he is forcing those powers to support him in acts which involve a breach of trust. In doing so the person concerned suppresses his conscience, which God has placed as a sentinel over his moral conduct, with the result that it is rendered incapable of preventing him from acts of wrong and iniquity. It is only after a man has already carried out this cruel suppression of conscience within himself that he can commit acts of sin and iniquity outwardly.

 

(4:108) They can hide (their deeds) from men but they cannot hide (them) from Allah for He is with them even when they hold nightly counsels that are unpleasing to Allah. Allah encompasses all their doings.

 

 

(4:109) You pleaded on their behalf in this worldly life but who will plead with Allah on their behalf on the Day of Resurrection, or who will be their defender there?

 

 

(4:111) He who commits a sin commits it only to his detriment. Surely Allah is All- Knowing, All-Wise.

 

(4:112) But he who commits either a fault or a sin, and then casts it upon an innocent a person lays upon himself the burden of a false charge and a flagrant sin.

 

 

(4:113) (O Messenger!) But for Allah’s favor and mercy upon you, a party of them had resolved to mislead you, yet they misled themselves, and could not have harmed you in any way. Allah revealed to you the Book and Wisdom, and He taught you what you knew not. Great indeed has been Allah’s favor upon you.

 

 

142.Even if some people succeeded in their design to obtain from the Prophet (peace be on him) a wrong judgment in their favor by presenting a false account of events, the real loss would have been theirs rather than the Prophet’s (peace be on him). The real criminals in the sight of God are the perpetrators of that fraud and not the Prophet (peace be on him) who might in good faith have delivered a verdict that did not conform to the facts Whoever obtains a judgment in his favor by tricking the courts deludes himself into believing that by such tricks he can bring right to his side; right remains with its true claimant regardless of judgments obtained by fraud and deception. (See also towards Understanding the Qur’an, vol. I, (Surah 2, n. 197.)

 

(4:114) Most of their secret conferring’s are devoid of good, unless one secretly enjoins in charity, good deeds, and setting the affairs of men right. We shall grant a reward to whoever does that seeking to please Allah a great reward.

 

(4:115) As for him who sets himself against the Messenger and follows a path other than that of the believers even after true guidance had become clear to him, We will let him go to the way he has turned to,43, and We will cast him into Hell – an evil destination.

 

143.When, after a revelation from God, the Prophet (peace be on him) delivered his verdict in favor of the innocent Jew rather than the dishonest Muslim, the latter was so seized by un- Islamic, egotistic, and chauvinistic considerations that he left Madina, went straight to Makkah to join the ranks of the enemies of Islam and of the Prophet (peace be on him), and undertook open opposition. The verse alludes to that incident.

 

(4:116) Truly it is only associating others with Allah in His divinity that Allah does not forgive,“ and forgives anything besides that to whomsoever He wills. Whoever associates others with Allah in His divinity has indeed strayed far away.

 

144.In this and the following verses, we are asked to consider coolly, the result of obsession with rage and anger, and what kind of people one chooses to identify within place of the righteous people from whom one foolishly dissociates oneself.

 

(4:117) Rather than call upon Him, they call upon goddesses and call upon a rebellious Satan! 

 

 

145.No one sets up Satan as his ‘god’ in the sense that he makes him the object of his ritual worship and declares him to be God in so many words. The way to make Satan one’s god is to entrust one’s reins to him and let oneself be drawn helplessly in whichever direction he wants; the relationship between the two is, then, that of the worshipper and worshipped. This shows that either absolute, unreserved obedience to or blind following of anybody is tantamount to ‘worshipping’ him so that whoever indulges in this kind of absolute obedience is guilty of worshipping a ‘god’ other than the One True God.

 

(4:118) upon whom Allah has laid His curse. He said (to Allah): ‘I will take to myself an appointed portion of Your servants

 

146.This shows that Satan is determined to lay his claim to a portion of men’s time, to their effort and labor, to their energies and capacities, to their material belongings, and to their offspring, and would somehow trick them into devoting a sizeable portion of all these in his cause.

 

(4:119) and shall lead them astray, and shall engross them in vain desires, and I shall command them and they will cut off the ears of the cattle’s and I shall command them and they will disfigure Allah’s creation.’“8 He who took Satan rather than Allah for his guardian has indeed suffered a manifest loss.

 

147.The reference here is to a superstitious Arabian custom. It was customary among the Arabs that after a camel had given birth to five or ten young to slit her ears and let her go in the name of their deity; they considered it forbidden to put her to any work. Likewise, the male camel that had caused the birth of ten camels was consecrated to some deity. The slitting of ears symbolized this consecration.

 

148.To alter God’s creation in some respect does not mean changing its original form. If that was meant, human civilization would have to be considered Satanic in its entirety. For civilization consists essentially of man’s putting to use the resources endowed by God.

Hence the alteration of God’s creation, which is characterized as Satanic, consists in using a Thing, not for the purpose for which it was created by God. In other words, all acts performed in violation either of one’s true nature or of the intrinsic nature of other things are the result of the misleading promptings of Satan. These include, for instance, sodomy, birth control, monasticism, celibacy, sterilization of either men or women, turning males into eunuchs, diverting females from the functions entrusted to them by nature and driving them to perform the functions for which men were created. These and numerous similar measures are enacted by Satan’s disciples in this world, which amounts on their part, to saying that the laws of the Creator were faulty and that they would like to ‘reform’ them.

 

(4:120) Satan makes promises to them and fills them with vain hopes, “2 but whatever he promises them is merely a delusion.

 

149.Satanic operations are based on making attractive promises and raising high hopes. Whenever Satan wants to mislead men, whether individually or collectively, he tries to inspire them with Utopian expectations. In some, he inspires expectations of ecstatic pleasure and outstanding success in their individual lives. He inspires others with prospects for achieving national glory. To still others, he promises the well-being of mankind. He makes people feel confident that they can arrive at the ultimate truth without the aid of revealed knowledge. He deludes others into believing that God neither exists nor that their is any Life-after-Death. He comforts others with the belief that even if there is an After-life, they will be able to escape punishment through the intercession of certain persons. In short, Satan extends to different groups of people different promises and expectations with a view to seducing them.

 

(4:121) For these people, their abode shall be Hell and from there they shall find no way of escape.

 

(4:122) But those who believe and do good, We shall cause them to enter the Gardens beneath which rivers flow. Here they will abide forever. This is Allah’s promise in truth and whose “5 is truer than Allah’s?

 

(4:123) It is neither your fancies nor the fancies of the People of the Book which matter.

Whoever does evil shall reap its consequence and will find none to be his protector and helper against Allah.

 

(4:124) Whoever does good and believes -whether he is male or female – such shall enter in the heaven and they shall not be wronged in the slightest.

 

(4:125) And a whose way of life could be better than that of he, who submits his whole being to Allah does good, and follows exclusively the way of Abraham whom Allah took for a friend?

 

Published
Categorized as quran

By Tariq Saleem

I am a student of Quran and keen to make dawah for inviting peoples to save there selves from hellfire. This life is very short then the eternal life after death every body has to think about it and do some research to walk on a true path.

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