Day 4

Sûratun-Nisâ

Approximately one quarter of Sûratun-NÎsâ is found in the fourth pâra. It is also a Madanî sûrah. It consists of 176 verses. It is called Sûratun-NÎsâ Kubra (the lengthy Sûratun-Nisâ). In the 28th pâra, Sûrah Talâq is called Sûratun-NÎsâ Qusrâ (the short Sûratun-Nisâ). It has been titled “Sûratun-Nisâ” because in this sûrah, many laws pertaing to nÎsâ i.e., women have been mentioned. The portion of this sûrah which is in the fourth pâra includes the following important topics and laws :
(1) Orphans should be handed over their wealth and no one should try to defraud them, nor should anyone try to exchange their valuable assets for worthless things. This applies for both orphan boys as well as orphan girls. However, it is more often in the case of the inheritance of orphan girls that the unlawful usage of wealth takes place.

(2) It is permissible to get married to up to four wives. However, the condition is that the husband should have the ability to fulfil their rights and be just and fair to all of them. If the husband cannot do so, then he should suffice on one wife.(3)

The practice of having many wives existed before the advent of Islâm, however there were no rules and restrictions regulating this practice. Neither were the number of wives specified nor did the condition of justice and equality exist between the wives. A man could get married to ten or more wives. Then whoever’s rights he wished to fulfil, he would do so, and whoever he wanted to keep in difficulty he would do so – neither would he divorce her, nor would he fulfil her marital and social rights. One could refer to her as a widow with a living husband. Islâm specified the number of wives and made it compulsory to fulfil their rights. The curse of western culture, which is trying to spread its influence over the entire world, does not legally regard it as lawful to have more than one wife. However, there is no prohibition to have illegitimate relationships with more than one woman. How sad is this reality that many so-called Muslims express agreement with this accursed culture in both thought and practice!

(3) Before the advent of Islâm, women were not given inheritance at all. The Arabs used to say, “How can we give wealth to such people who cannot ride a horse, lift a sword, and face the enemy?” Due to this ignorant principle, women and children were deprived of inheritance. Islâm ended this oppression and granted the rights of inheritance to women and children. The giving of women a portion is not anyone’s favour, but rather it is the right of a woman. (11-14)

(4) After mentioning the proper manner in which women should be treated as well as the share of inheritance to be given to them, mention is made of those women to whom one is prohibited from marrying due to the following relationships: kinship, lineage, relationship due to marriage or foster relationships. (23-24)
 
FIFTH PÂRA

At the end of the fourth pâra, mention is made of those women one cannot marry. At the beginning of the fifth pâra, in completing this discussion, Allâh سُبْحَانَهُ وَتَعَالَى سُبْحَانَهُ وَتَعَالَىstates, “Besides these (women mentioned above), all other women are lawful for you (to marry, provided) that you seek (their hands in marriage) with your wealth (by paying the dowry) as properly married men (with the intention of preserving your chastity) and not as fornicators (merely to gratify your desires).”

From these last words, “From those women whom you derive benefit”, some people try to prove the concept of mut’ah (temporary marriage). However, this deduction is completely incorrect. In this verse, shar’î nikâh is mentioned and not mut’ah. During the period of ignorance, mut’ah was prevalent. Because the laws of Islâm were revealed gradually, this custom remained during the initial period of Islâm. However, the prohibition of this was clearly announced later on. In Ibne-Mâjah a narration of Rasûlullâh صَلَّى اللهُ عَلَيْهِ وَسَلَّم is recorded, wherein he says, “O people, I had granted permission for mut’ah, but Allâh سُبْحَانَهُ وَتَعَالَى سُبْحَانَهُ وَتَعَالَىhas now made it harâm until Qiyâmah.”

Other important topics in this pâra are :

(1) In the third rukû, a few basic guidelines have been mentioned to keep one’s domestic system in place. The first guideline is that man has been given the rank of the leader and he is the responsible figurehead of the household, because that group or house in which there is no leader cannot be saved from confusion and division. This leadership does not mean that man is the master, and the woman is his slave, but their relationship is like that of a king and his subjects.
The second guideline given is that if the wife has a crooked disposition, is disobedient and rebellious, then there are three courses of action which could be adopted to try and bring her onto the straight path. The first thing to be done is that she should be explained and warned of the harmful consequences of disobedience. If this advice does not have an effect, then the second thing to be done is that the husband should separate himself from the marital bed and should remain aloof from her. If still too, she does not understand, then as a final resort, in the case where she is in reality being rebellious and has strayed off the path, she may be physically disciplined within the bounds stipulated by the sharî’ah.

At this juncture, it is appropriate to remember that the Qur’ân addresses all types of people, be it village-dwellers, city-dwellers, people living in the desert or in the jungle, honourable people and people of ill-temperament, good people, and evil people. Islâm has not given blanket permission to hit women, but only that woman who cannot understand any other language. This is apparent, that amongst the backward societies there are such women who cannot come right without being physically disciplined. However, the oppressive husband who beats his wife in a savage manner for small, insignificant matters, his oppression and excesses have no relationship with Islâm.

(2) After mentioning the ways of ensuring the correct functioning of the household and family system, in the fifth rukû, for the proper functioning of our social lives, the command of ihsân (goodness) in all things and in all works has been given. We are taught that the basis of ihsân (goodness) is mutual kindness, trust, justice, and compassion. (58)

The reality is that Islâm is a religion of truth, justice, and equality. It commands justice amongst all creation so much so that it does not give one permission to usurp the rights of even disbelievers. The story of Uthmân Ibn Talhâ is famous. He was the key-bearer of the Kâ’bah. At the time of the conquest of Makkah, the keys were taken away from him. Some Muslims made apparent their desire to attain this honour of being the bearer of the key. However, Allâh سُبْحَانَهُ وَتَعَالَى سُبْحَانَهُ وَتَعَالَىcommanded that the keys of the Kâ’bah be returned. This incident led to him accepting Islâm.

This incident is also worthy of mention which the mufassirîn have mentioned as the reason of revelation of some verses in the 6th rukû. One so-called Muslim (who was in fact a hypocrite) and a Jew brought a case before Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم. He judged in favour of the Jew. The hypocrite now referred the matter to Hadhrat Umar , trying to get a ruling in his favour. Hadhrat Umar  killed him by cutting off his neck. On this, the hypocrites kicked up a huge fuss. Allâh سُبْحَانَهُ وَتَعَالَى سُبْحَانَهُ وَتَعَالَىthen clearly declared to the Muslims that a person’s îmân cannot be perfect as long as he is not happy with the judgement of Allâh سُبْحَانَهُ وَتَعَالَى سُبْحَانَهُ وَتَعَالَىand His Rasûl . The purpose of a messenger being sent was so that he should be followed. Obeying the Rasûl is in fact obedience to Allâh سُبْحَانَهُ وَتَعَالَى Ta’âlâ, however it is clear that the obedience to the Rasûl is very weighty on the hypocrites. (60-65)

(3) Thereafter, in the seventh rukû, firstly the Muslims have been commanded to prepare for jihâd and that they should have a sincere intention i.e., they should fight only for the pleasure of Allâh سُبْحَانَهُ وَتَعَالَى سُبْحَانَهُ وَتَعَالَىand for the upliftment of dîn. Then, in a very emphatic manner, they have been given encouragement for jihâd, “What excuse do you have not to fight in Allâh سُبْحَانَهُ وَتَعَالَىs way and in defence of the weak men, women and children who cry out (due to being oppressed), ‘O Our Rabb! Remove us from this town of oppressors! Grant us a defender and helper from Your side!’” (75)

Since generally, the fear of death becomes a barrier for one coming out in the fields of jihâd, therefore we are told that death can descend anywhere, in the house also and in enclosed forts also. Neither does coming out in jihâd make death a certainty, nor does staying put in one’s house guarantee one protection. (78)

(4) After giving encouragement for jihâd and fighting in the path of Allâh سُبْحَانَهُ وَتَعَالَى, Muslims have been commanded to remain wary of the schemes and evil planning of the hypocrites. These are those hard-hearted people who don the attire of Islâm and then (covertly) continue afflicting harm to Islâm and the Muslims. In Madînah Munawwarah, where the first Islâmic state was established, it was also this very group that was in the forefront in scheming and plotting against the Muslims. The Muslims were in doubt in passing judgement concerning these unfortunate people when this portion of Sûrah NÎsâ was revealed in which their disgraceful actions, secret schemes and their actions based on jealousy and hatred were exposed. A clear ruling was passed regarding them, that they have no relationship with Islâm and the Muslims, so that a clear distinction could be made between the people of Islâm and the people of hypocrisy and so that the Muslims could unite with one voice regarding the hypocrites, thereby leaving no differences.

Take note of the authoritative style of Allâh سُبْحَانَهُ وَتَعَالَى سُبْحَانَهُ وَتَعَالَىin this verse, “What has happened to you that you have become two groups regarding the hypocrites, and Allâh سُبْحَانَهُ وَتَعَالَى سُبْحَانَهُ وَتَعَالَىhas turned them back because of the evil actions which they earned.” (88) i.e., O Muslims ! Why have you divided into two groups regarding the hypocrites. One group is saying that they should be killed because they are our enemies. The other group is saying that they should be dealth with softly because they are our dînî (religious) brothers, whereas Allâh سُبْحَانَهُ وَتَعَالَى سُبْحَانَهُ وَتَعَالَىhas returned them to kufr (disbelief) because of their hypocrisy and sinning.

Thereafter, exposing their reality we are told, “They (the hypocrites) desire that just as they are disbelievers, you too should become disbelievers, then you all will be equal, thus do not take any of them as friends until they do not migrate in the path of Allâh سُبْحَانَهُ وَتَعَالَى. If they turn away, then catch them, kill them wherever you find them and do not regard any of them as a friend or helper.” (89)

(5) In the tenth rukû, the punishment for killing a believer intentionally has been mentioned. For this, a very severe tone has been used. Allâh سُبْحَانَهُ وَتَعَالَى سُبْحَانَهُ وَتَعَالَىsays, “Whoever murders a believer intentionally, his recompense shall be Jahannum, he will abide therein forever, Allâh سُبْحَانَهُ وَتَعَالَى will be angry with him and will curse him and Allâh سُبْحَانَهُ وَتَعَالَى has prepared for him a dreadful punishment.”

(6) After mentioning the punishment for intentional murder, for a second time, the importance of jihâd and the virtues of the mujâhidîn have been mentioned. It is clearly mentioned that those who make jihâd in the path of Allâh سُبْحَانَهُ وَتَعَالَى and those who sit back with their hands folded can never be equal. The reason why attention is being repeatedly drawn towards jihâd, is that jihâd is the path of honour and success for the ummah. If the ummah abstains from jihâd, then none can save them from disgrace and humiliation.

(7) Together with jihâd, hijrat (migration) has been mentioned, because hijrat is also one form of jihâd from amongst the various different forms of jihâd. In the eleventh rukû, it is mentioned that the one who does not migrate from dârul-kufr (land of disbelief) to dârul-islâm (land of Islâm), inspite of having the means and he passes away in this condition, then his final abode is Jahannum. (97)
In certain narrations it is mentioned, that when the verses of hijrat were revealed, then Hadhrat Hamzah Ibn Qays , who was severely ill, became extremely worried. He did not have the ability to walk. He told his sons, “Place me on a bed and carry me to Madînah. I will not even stay one night more in Makkah.” They placed him on a bed and set out on the journey to Madînah Munawwarah. However, as soon as he left Makkah, he passed away. On this Allâh سُبْحَانَهُ وَتَعَالَى سُبْحَانَهُ وَتَعَالَىsaid, “And that person who comes out of his house, migrating towards Allâh سُبْحَانَهُ وَتَعَالَى and His Rasûl صَلَّى اللهُ عَلَيْهِ وَسَلَّم, and then death overcomes him, Allâh سُبْحَانَهُ وَتَعَالَى has taken responsibility to reward him. And Allâh سُبْحَانَهُ وَتَعَالَى is Most Forgiving, Most Merciful.” (100)

(8) Since, during times of war and hijrat, there is a lot of fear, in the twelfth rukû, salâtul-khouf (salâh at the times of fear) and the salâh of a traveller have been mentioned. In the thirteenth rukû, there is indication towards an incident wherein a man had committed theft, and thereafter accused a Jewish person. He and his close relatives tried to exert their influence over Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم with their sweet talk. Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم was close to passing judgement against the Jew when Allâh سُبْحَانَهُ وَتَعَالَى سُبْحَانَهُ وَتَعَالَىrevealed these verses and forbade Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم from being in the company of those people and from representing them. Allâh سُبْحَانَهُ وَتَعَالَى سُبْحَانَهُ وَتَعَالَىstates, “Do not dispute on behalf of the deceivers and seek forgiveness from Allâh سُبْحَانَهُ وَتَعَالَى Ta’âlâ. Verily Allâh سُبْحَانَهُ وَتَعَالَى سُبْحَانَهُ وَتَعَالَىis Most Forgiving, Most Kind.”

In the history of justice and equity, these verses and this incident is worthy of being written in gold, that during an argument between a Jew and Muslim (who in reality was a hypocrite), when Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم inclined towards the Muslims, then Allâh سُبْحَانَهُ وَتَعَالَى Ta’ala did not only caution him (صَلَّى اللهُ عَلَيْهِ وَسَلَّم), but He mentioned this incident in the Qur’ân which will remain till Qiyâmah. After the revelation of these verses, this person who had stolen ran away to Makkah Mukarramah and became a murtad (renegade). Thus, in the fifteenth rukû, we learn that in the sight of Allâh سُبْحَانَهُ وَتَعَالَى سُبْحَانَهُ وَتَعَالَىthe greatest crime is kufr and shirk, and whoever passes away on kufr or shirk, there is no way that he can be forgiven. (116)

(9) After this, in many verses, the cause for man’s rebelliousness has been mentioned. This is due to his obedience to Shaytân against Allâh سُبْحَانَهُ وَتَعَالَى سُبْحَانَهُ وَتَعَالَىand because he (Shaytân) takes man very far away from the path of guidance.

(10) Then, the father of the Ambiyâ, Hadhrat Ibrâhîm Khalîl عَلَيْهِ السَّلَام is mentioned. The one who follows his way will attain guidance.

(11) In the sixteenth rukû, women have been mentioned once again, in which the oppression of women, as well as usurping their rights have been prohibited. If there are any differences between husband and wife, then they should try to reconcile with one another, because reconciliation is the best approach.

(12) In the last rukû of the fifth pâra, the hypocrites are once again reproached, and a warning of severe punishment is sounded to them.