Alhassanain(p) Network for Heritage and Islamic Thought

Section 18

Surah An-Nisa', Verse 116

إِنَّ اللّهَ لاَ يَغْفِرُ أَن يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَن يَشَاء وَمَن يُشْرِكْ بِاللّهِ فَقَدْ ضَلَّ ضَلاَلاً بَعِيدًا

116. "Verily Allah does not forgive that (anything) be associated with Him, but He forgives less than that to whom He pleases; and whoever associates anything with Allah, has gone astray into far error."

Polytheism is an earnest deep disease. Therefore as long as it has not been rooted out in a person, morals and righteous deeds are not spiritually of avail.

Repentance is the remedy of polytheism. So, a polytheist should come out of the circle of paganism in order to be involved in the forgiveness and Mercy of Allah. The ways toward the forgiveness of Allah are: repentance, pardon, good deed, and avoidance of committing great sins.

"Verily Allah does not forgive that (anything) be associated with Him, but He forgives less than that to whom He pleases; and whoever associates anything with Allah, has gone astray into far error."

Surah An-Nisa', Verse 117

إِن يَدْعُونَ مِن دُونِهِ إِلاَّ إِنَاثًا وَإِن يَدْعُونَ إِلاَّ شَيْطَانًا مَّرِيدًا

117. "They (the pagans) invoke in His stead but female things (the Idols), and they invoke none but Satan, the persistent rebel."

The previous verse considered the polytheists being in aberration. The reason of it is referred to in the above verse.

The pagans of Mecca used to worship some angels whom they called the daughters of God. That idea was a wrong and deluded thought. The verse says:

"They (the pagans) invoke in His stead but female things (the Idols), and they invoke none but Satan, the persistent rebel."

Surah An-Nisa', Verse 118

لَّعَنَهُ اللّهُ وَقَالَ لَأَتَّخِذَنَّ مِنْ عِبَادِكَ نَصِيبًا مَّفْرُوضًا

118. "Allah has cursed him (Satan) and he said, most certainly I will take of Your servants an appointed share."

The origin of all adversities and destructiveness of Satan is his being cursed.

"Allah has cursed him (Satan)..."

Satan is the early enemy of man, and it is for this reason that Satan does his utmost possible effort to mislead him. Then, we must be completely aware not to fall into his trap.

"…..and he said, most certainly I will take of Your servants an appointed share."

Surah An-Nisa', Verse 119

وَلأُضِلَّنَّهُمْ وَلأُمَنِّيَنَّهُمْ وَلآمُرَنَّهُمْ فَلَيُبَتِّكُنَّ آذَانَ الأَنْعَامِ وَلآمُرَنَّهُمْ فَلَيُغَيِّرُنَّ خَلْقَ اللّهِ وَمَن يَتَّخِذِ الشَّيْطَانَ وَلِيًّا مِّن دُونِ اللّهِ فَقَدْ خَسِرَ خُسْرَانًا مُّبِينًا

119. "And most certainly I will lead them astray and certainly I will arouse desires in them, and certainly I will bid them that they slit the ears of the cattle, and I will certainly command them that they alter the creation of Allah; and whoever takes Satan for a guardian rather than Allah, has indeed suffered a manifest loss. "

Satan has sworn to persuade some programs

1. He has said that he would take an appointed share from Allah's servants:

"... and he said, most certainly I will take of Your servants an appointed share..."

Satan knows that he has not the authority of leading all the servants of Allah astray. There are only the persons who indulge in their desires, and the people of weak faith and weak will who submit to Satan.

2. Therefore, the second thing that he has promised to do upon human beings is that he says:

"And most certainly I will lead them astray ..."

3. Then, he says:

"... and certainly I will arouse desires in them...."

4. Satan says that he will invite the servants of Allah to superstitious acts, including the following action:

"... and certainly I will bid them that they slit the ears of the cattle...."

This action refers to one of the disgraceful deeds of the Age of Ignorance. It was customary among the idol worshippers that they would split the ears of some certain cattle, or they cut their ears utterly. They believed that it was forbidden to ride on them and, thus, they took no benefit of them.

5. What Satan says in this stage is an irreparable damage that he causes against the basis of the prosperity of man. Satan says:

"...and I will certainly command them that they alter the creation of Allah..."

This sentence shows that Allah has settled monotheism and any other admirable attributes in the first nature of man, but some Satanic temptations and low desires deviate man from the straight path and lead him astray.

And, at the end of the verse, it refers to a general principle when it says:

"... and whoever takes Satan for a guardian rather than Allah, has indeed suffered a manifest loss."

Surah An-Nisa', Verse 120

يَعِدُهُمْ وَيُمَنِّيهِمْ وَمَا يَعِدُهُمُ الشَّيْطَانُ إِلاَّ غُرُورًا

120. "He promises them and fills them with (vain) desires, and Satan does not promise them except delusion."

When the verse of forgiveness of sins was revealed from the origin of Allah (Surah 'Ale-Imran. No. 3 verse 135), 'Iblis gathered his supporters by a cry and told them that all their efforts would result no avail when a person repented.

Each one of them said something about it, and one of the Satans said: "Whenever a person decides to repent, I will entangle him with vain desires and promises, so that he delays his repentance. Then, Iblis was contented.1

"He promises them and fills them with (vain) desires, and Satan does not promise them except delusion."

Surah An-Nisa', Verse 121

أُوْلَـئِكَ مَأْوَاهُمْ جَهَنَّمُ وَلاَ يَجِدُونَ عَنْهَا مَحِيصًا

121. "These are they whose abode is Hell, and they will find no refuge there from."

Hell will be an eternal place for some people and they will remain there forever.

"These are they whose abode is Hell....."

Being attentive to the fact that all misfortunes can, more or less, be avoided of but the punishment of the Hereafter which will be unavoidable, and also that there will be no return in Hereafter. Then, it is better to return from evil actions before passing away.

"... and they will find no refuge there from."

Surah An-Nisa', Verse 122

وَالَّذِينَ آمَنُواْ وَعَمِلُواْ الصَّالِحَاتِ سَنُدْخِلُهُمْ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا وَعْدَ اللّهِ حَقًّا وَمَنْ أَصْدَقُ مِنَ اللّهِ قِيلاً

122. "But (as for) those who believe and do righteous deeds, shortly we will admit them into gardens beneath which rivers flow. Therein they will abide forever. Allah's promise is the truth, and who is truer of word than Allah? "

We recited in the previous verses that: whoever takes Satan for a guardian rather than Allah has indeed suffered a manifest loss; and, Satan promises them and fills them with desires, and Satan does not promise them except delusion. Here, comparing them, the Qur'an states the fate of the believing persons. It says:

"But (as for) those who believe and do righteous deeds, shortly we will admit them into gardens beneath which rivers flow. ..."

This bounty is not like the fleeting and transitory bounties of this world, but:

"... Therein they will abide forever..."

This promise is not alike with the false promises of Satan, but it is a true promise from the side of Allah:

"…Allah's promise is the truth…."

It is evident that none can be truer in speech than Allah, because breach of promise is either for inability or ignorance or need, all of which are far from His Holy presence. It says:

"... and who is truer of word than Allah?"

Surah An-Nisa', Verse 123

لَّيْسَ بِأَمَانِيِّكُمْ وَلا أَمَانِيِّ أَهْلِ الْكِتَابِ مَن يَعْمَلْ سُوءًا يُجْزَ بِهِ وَلاَ يَجِدْ لَهُ مِن دُونِ اللّهِ وَلِيًّا وَلاَ نَصِيرًا

123. "It is not your vain desires, nor the vain desires of the people of the Book. Whoever does evil shall be recompensed for it, and, besides Allah, he will find for himself neither a guardian nor a helper."

Muslims were proud of the holy Prophet (S) as the seal of the prophets, and that they are the best Ummah (community). The People of the Book boasted of their background, too. They said that they would not remain in Hell Fire but a few days. This verse was revealed to correct the imagination of both groups, and assigned 'the action of a person' as a document.

Therefore, vain imaginations and baseless hopes must be avoided of. It says:

"It is not your vain desires, nor the vain desires of the people of the Book."

Islam is founded on realities, not on untruth, delusions or desires of individuals. (Untruth, originated from anyone and from any school, is condemned to destruction.)

However, Allah is just and His reward or retribution is based upon the 'action' that individuals perform.

"... Whoever does evil shall be recompensed for it, and, besides Allah, he will find for himself neither a guardian nor a helper. "

Surah An-Nisa', Verse 124

وَمَن يَعْمَلْ مِنَ الصَّالِحَاتَ مِن ذَكَرٍ أَوْ أُنثَى وَهُوَ مُؤْمِنٌ فَأُوْلَـئِكَ يَدْخُلُونَ الْجَنَّةَ وَلاَ يُظْلَمُونَ نَقِيرًا

124. "And whoever does deeds of righteousness, whether male or female, and is a believer, then these shall enter Heaven and they shall not be dealt with a jot unjustly."

It seems that the Arabic word /naqir/ is taken from the sense of 'pecking', and it is applied for the hole of a date-stone, as if it has been pecked.

In the previous verse the meaning was about 'whoever does evil', and here, in this verse, it is about whoever does deeds of righteousness, the reward or retribution of both is based upon 'deed'.

Thus, the factor of entering into Heaven is 'faith and good deed' not the race or claims or desires (which were mentioned in the previous verse).

All races, colours, nations and classes are equal for enjoying the grace of Allah.

"And whoever does deeds of righteousness ..."

Males and females are equal in reaching the spiritual virtues:

"...whether male or female, and is a believer...."

The reward of a believing good-doer is Heaven; and the righteous deeds are valuable even though they are small.

"... then these shall enter Heaven and they shall not be dealt with a jot unjustly."

Surah An-Nisa', Verse 125

وَمَنْ أَحْسَنُ دِينًا مِّمَّنْ أَسْلَمَ وَجْهَهُ لله وَهُوَ مُحْسِنٌ واتَّبَعَ مِلَّةَ إِبْرَاهِيمَ حَنِيفًا وَاتَّخَذَ اللّهُ إِبْرَاهِيمَ خَلِيلاً

125. "And who is better in religion than the one who surrenders himself entirely to Allah while he is righteous and follows the creed of Abraham, the upright one? And Allah took Abraham as a Friend."

In the verse before this verse, the word was upon the fruit of Faith and deed and it implied that merely belonging to a doctrine or a school of thought has no effect. Yet, in order that no misunderstanding arises from the former discussion, in this verse, the preference of the religion of Islam over all religions has been stated by the following sense:

"And who is better in religion than the one who surrenders himself entirely to Allah while he is righteous and follows the creed of Abraham, the upright one? ..."

In this verse, three things have been considered as the criterion of the best creed:

The first thing is the absolute submission before Allah (s.w.t.). The verse says:

"...the one who surrenders himself entirely to Allah..."

The second thing is righteousness. The purpose of that, here, is doing any righteousness by the heart, the tongue, and action.

"….while he is righteous…"

The third thing is to follow the creed of Abraham, the upright. The verse continues saying:

"... and follows the creed of Abraham, the upright one? ..."

Then, at the end of the verse, it reasons its emphasis on the creed of Abraham as follows:

"… And Allah took Abraham as a Friend."

According to the Islamic literature, this rank of Abraham, being chosen as a friend by Allah, was because of his abundant prostrations, feeding the indigent, his midnight prayers, accepting the problems, and his hospitality.2

Surah An-Nisa', Verse 126

وَللّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الأَرْضِ وَكَانَ اللّهُ بِكُلِّ شَيْءٍ مُّحِيطًا

126. "And to Allah belongs whatever is in the heavens and whatever is in the earth, and Allah encompasses all things."

This verse points to the absolute sovereignty of Allah and His domination over all things. It says:

"And to Allah belongs whatever is in the heavens and whatever is in the earth, and Allah encompasses all things."

It refers to the fact that Allah elected Abraham (as) as His friend, never for the reason of His need to him, because Allah (s.w.t.) is free from any want, but for the virtues and the extraordinary conspicuous attributes that Abraham had.

Notes

1. Tafsir-ul-Burhan, Vol. 1, P. 464.

2. At-Tafsir-ul-Burhan, vol. 1, p. 417.

Section 19: Dealings with Orphans and Women

Equity to the interest of the orphans and women ordained -Reconciliation between husband and wife -Equity among wives, separation of man and wife - Carefulness about the duties enjoined,

Surah An-Nisa', Verse 127

وَيَسْتَفْتُونَكَ فِي النِّسَاء قُلِ اللّهُ يُفْتِيكُمْ فِيهِنَّ وَمَا يُتْلَى عَلَيْكُمْ فِي الْكِتَابِ فِي يَتَامَى النِّسَاء الَّلاتِي لاَ تُؤْتُونَهُنَّ مَا كُتِبَ لَهُنَّ وَتَرْغَبُونَ أَن تَنكِحُوهُنَّ وَالْمُسْتَضْعَفِينَ مِنَ الْوِلْدَانِ وَأَن تَقُومُواْ لِلْيَتَامَى بِالْقِسْطِ وَمَا تَفْعَلُواْ مِنْ خَيْرٍ فَإِنَّ اللّهَ كَانَ بِهِ عَلِيمًا

127. "And they ask you for a pronouncement concerning women. Say: Allah pronounces to you concerning them, and what is recited to you in the Book concerning the orphan women to whom you do not give what is appointed for them, while you desire to marry them, and also (concerning) the oppressed children, and that you should deal towards orphans with equity, and whatever of good you do, verily Allah knows it."

In order to defend the rights of women and saving them, we should always follow the instructions of the heavenly leader.

"And they ask you for a pronouncement ..."

Mentioning the defence of women, children, and orphans beside each other in the Qur'an, is a sign of the existence of transgression against them through the length of the history. The support of Allah from the rights of women is an unchangeable pronouncement of Allah.

And, the responses of the Messenger of Allah are the same as the pronouncement of Allah.

".... Say: Allah pronounces to you concerning them...."

Justly treating the orphans is the best sample of the righteous work.

"…and whatever of good you do…"

The Islamic community should raise for establishing justice among orphans.

"... and that you should deal towards orphans with equity ..."

However, you should know that your services for, and your helps upon, the deprived in the society will not be neglected.

"…..verily Allah knows it'."

Surah An-Nisa', Verse 128

وَإِنِ امْرَأَةٌ خَافَتْ مِن بَعْلِهَا نُشُوزًا أَوْ إِعْرَاضًا فَلاَ جُنَاْحَ عَلَيْهِمَا أَن يُصْلِحَا بَيْنَهُمَا صُلْحًا وَالصُّلْحُ خَيْرٌ وَأُحْضِرَتِ الأَنفُسُ الشُّحَّ وَإِن تُحْسِنُواْ وَتَتَّقُواْ فَإِنَّ اللّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا

128. "And if a woman fears ill treatment from her husband, or desertion, there is no sin on the couple if they effect a reconciliation between them, and reconciliation is better but avarice has been made to be present in the (people's) minds, and if you do good and keep from evil, then verily Allah is aware of what you do."

It happened that at the beginning of Islam, a Muslim believer by the name of Rafi'-ibn-Khadij had got two wives. One of them was old and the other was young. He had to divorce the old wife because of some discords that they had.

But before ending the waiting period, he told her that if she desired he could revoke upon condition that she would be patient when he might prefer his young wife, else they should separate after finishing the waiting period. The woman accepted the reconciliation and then this verse was revealed.

The Arabic term /nusuz/ is derived from the root /nasz/ in the sense of: 'an elevated place', which, here, means: 'disobedience'. In verse No.34 from the current Surah, the speech was about the disobedience of the wife, and here the statement is also upon ill treatment.

The Arabic word /Suhh/, when concerning a wife, means: 'avoiding of wearing appropriate clothing and lack of ornamentation'; and when concerning a man, it refers to his avoidance of paying dower sum, necessaries, and the absence of showing affection.

In any case, for the family affairs, the first stage is reconciliation between the couple without the interference of others. If it does not end to peace, others may interfere:

"…if they effect reconciliation between them…"

And it does not matter for a person to remit a right in order to obtain a higher general interest and to make safe the atmosphere in the family.

"….there is no sin…"

The origin of instability in many families is the insularities, envy and avarice that have surrounded human-kind.

"… but avarice has been made to be present in the (people's) minds...."

Renunciation of man from his venereal desires and being careful of justice between his two wives, are among the examples of piety and kindness. If a man remits his own right, and does good and kindness unto his wife, all of these actions are at the presence of Allah.

"...then verily Allah is aware of what you do."

Surah An-Nisa', Verse 129

وَلَن تَسْتَطِيعُواْ أَن تَعْدِلُواْ بَيْنَ النِّسَاء وَلَوْ حَرَصْتُمْ فَلاَ تَمِيلُواْ كُلَّ الْمَيْلِ فَتَذَرُوهَا كَالْمُعَلَّقَةِ وَإِن تُصْلِحُواْ وَتَتَّقُواْ فَإِنَّ اللّهَ كَانَ غَفُورًا رَّحِيمًا

129. "You will never be able to deal equitably between (your) wives, however much you be eager (to do so); then do not incline with a total inclination (to one) so that you leave her as it were in suspense; and if you effect reconciliation and keep from evil, then verily Allah is Forgiving, Merciful."

Heavenly Law Has no Contradiction with Natural Disposition

It is natural that a man shows more affection to his young wife than his aged wife. That is why the commandment of Justice is only due to the treatment of man unto his wives, not due to his heartily love.

"You will never be able to deal equitably between (your) wives...."

Now that heartily justice is not possible, then, there should be equity in action.

In Islam, there is no duty beyond the ability of a person. A human being is not usually able to adjust affection, but he is able to apply justice in dealing the affairs.

It is unlawful for a man to leave his wife undecided.

"... then do not incline with a total inclination (to (one) so that you leave her as it were in suspense;

Through reconciliation and piety, both the former shortcomings and the unconscious negligence will be forgiven.

"... and if you effect reconciliation and keep from evil, then verily Allah is Forgiving, Merciful."

Surah An-Nisa', Verse 130

وَإِن يَتَفَرَّقَا يُغْنِ اللّهُ كُلاًّ مِّن سَعَتِهِ وَكَانَ اللّهُ وَاسِعًا حَكِيمًا

130."Yet if they (should) separate, Allah will enrich each out of His abundance, and Allah is All-Embracing, the Wise."

Next to the former discussion, in this verse it points to this fact that if he continuation of conjugal life is tiresome for the couple and there have come forth some things that the circumstance can never be remediable, they do not have to continue such a marriage and to be prisoner of a bitter family life like that.

They can separate from each other and, without having any fear from their future, they should decide bravely, because in this condition, if they separate, Allah will enrich both of them out of His abundance and Mercy. They can be hopeful to have better spouses and more delightful lives in future.

"Yet if they (should) separate, Allah will enrich each out of His abundance...."

This situation exists, because Allah has a vast inclusive Mercy and abundance, together with Wisdom. It says:

"... and Allah is All-Embracing, the Wise."

Surah An-Nisa', Verse 131

وَللّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الأَرْضِ وَلَقَدْ وَصَّيْنَا الَّذِينَ أُوتُواْ الْكِتَابَ مِن قَبْلِكُمْ وَإِيَّاكُمْ أَنِ اتَّقُواْ اللّهَ وَإِن تَكْفُرُواْ فَإِنَّ لِلّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الأَرْضِ وَكَانَ اللّهُ غَنِيًّا حَمِيدًا

131. "And to Allah belongs whatever is in the heavens and whatever is in the earth, and certainly We enjoined those who were given the Book before you, and you (too), that you should be in awe of Allah; and if you disbelieve, then, verily, to Allah belongs whatever is in the heavens and whatever is in the earth, and Allah is Self-Sufficient, Praiseworthy."

The Holy Qur'anic phrase: "And to Allah belongs whatever is in the heavens and whatever is in the earth...." has occurred two times in this verse and one time in the next verse. This repetition is because of its belief function, in order that we know Allah, the Almighty, is capable in performing His promises in all affairs, and that He enriches the servants (including enriching them in both marriage and divorce).

However, the Power and Sovereignty of Allah is the guarantee of execution for His promises.

"And to Allah belongs whatever is in the heavens and whatever is in the earth...."

Allah is Self-Sufficient, and having the possession of what is in the heavens and what is in the earth, He is in need of neither our worship nor our faith.

"…and Allah is Self-Sufficient, Praiseworthy."

Also, the One Who has Wisdom, Power, and Possession is rightful to have the authority of legislation and recommendation, too.

"And to Allah belongs whatever is in the heavens and whatever is in the earth, and certainly We enjoined those who were given the Book before you, and you (too), that you should be in awe of Allah; and if you disbelieve, then, verily, to Allah belongs whatever is in the heavens and whatever is in the earth, and Allah is Self-Sufficient, Praiseworthy."

Surah An-Nisa', Verse 132

وَلِلّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الأَرْضِ وَكَفَى بِاللّهِ وَكِيلاً

132. "And to Allah belongs whatever is in the heavens and whatever is in the earth, and Allah is sufficient as a Protector."

For the third time, it emphasizes in this verse that:

"And to Allah belongs whatever is in the heavens and whatever is in the earth…"

Then, it continues the statement denoting that He himself protects and runs them all. It says:

"And to Allah belongs whatever is in the heavens and whatever is in the earth, and Allah is sufficient as a Protector."

Surah An-Nisa', Verse 133

إِن يَشَأْ يُذْهِبْكُمْ أَيُّهَا النَّاسُ وَيَأْتِ بِآخَرِينَ وَكَانَ اللّهُ عَلَى ذَلِكَ قَدِيرًا

133. "If He pleases, He can remove you, O' people! and bring others; and Allah is powerful over that."

Next to the meaning in the previous verse, it continues to imply that it is no problem for Allah (s.w.t.) that He vanishes you and substitutes you some other people who will be more receptive and more decided in the path of His obedience. And Allah (s.w.t.) is powerful to accomplish this action. The holy verse says:

"If He pleases, He can remove you, O' people! and bring others; and Allah is powerful over that."

When this verse was revealed, the Messenger of Allah (S) struck his hand over the back of Salman Farsi and said:

"These people are Iranians (non-Arabs from Persia)."1

Surah An-Nisa', Verse 134

مَّن كَانَ يُرِيدُ ثَوَابَ الدُّنْيَا فَعِندَ اللّهِ ثَوَابُ الدُّنْيَا وَالآخِرَةِ وَكَانَ اللّهُ سَمِيعًا بَصِيرًا

134. "Whoever desires the reward of this world, then with Allah is the reward of this world and the Hereafter and Allah is All-Hearing, All-Seeing."

There are some believers who can ask Allah the reward of this world and the reward of the coming world, and enjoy of the bounties of both lives. If they suffice only to this world, and pursue the material interests when accomplishing the Holy Struggle and righteous deeds, they are in a serious error. The Qur'an says:

"Whoever desires the reward of this world, then with Allah is the reward of this world and the Hereafter and Allah is All-Hearing, All-Seeing."

Note

1. Majma'-ul-Bayan, vol. 3, p. 122 (Arabic version)