فَلَمْ

10:29-30; 16:87.

Important Words:

سکاری (not in full possession of your senses) is the plural of سکران which is derived from سکر i.e. he was or became intoxicated, inebriated or drunken. They say سکر علی فلان i.e. such a one became angry or violently angry with him. سکرت الریح means, the wind, became still after blowing. سکر الباب means, he closed or stopped up the door. سکرة الموت means, the intoxication or agony of death which causes confusion of intellect and deprives the sufferer of reason. سکرة الھم والنومmeans, the oppressive sensation, etc. attendant upon anxiety and upon sleep. سکر (sukrun) which is the noun-infinitive from the verb سکر means, the state of intoxication, inebriation or drunkenness; a state that intervenes as an obstruction between a man and his intellect, mostly used in relation to intoxicating drinks but sometimes as meaning such a state arising from anger or from the passion of love, etc. (Lane). For further explanation see 15:73; 22:3. In view of the different meanings of this word a person would be called سکران (intoxicated) when he is drunk; or is in a fit of anger; or in raptures of love; or has received a great and sudden shock; or is stricken with fear; or is overpowered by sleep or some other disturbing element which may distract his attention or obscure his reason, etc.

جنبا (unclean) is derived from جنب. They say جنبه i.e. he led him or it by his side; he put him or it at a distance. جنب الیهmeans he was or became disquieted by a vehement desire to see or meet him. جنابة means distance; the stage of being unclean owing to sexual intercourse or discharge of semen, when it becomes obligatory for one to perform total ablution by bathing. جنب means, stranger; one who is distant and remote; or ( who is under the obligation of performing total ablution (bathing) by reason of sexual intercourse or discharge of semen. The word is used both as masculine and feminine, singular and plural (Lane).

عابری سبیل (are travelling along a way) عابری is really عابرین which is the plural of عابر which is derived from عبر. They say عبرہ i.e. he crossed it, went across it, or passed over it from one side to another. عبر السبیل means, he travelled or passed along the way or road. عبر also means, he died, as though he had travelled the road of life (Lane). The expression عابری سبیل signifies one who is actually travelling. Every person away from home cannot be called عابری سبیل. Again, if a person is away from home on a journey but halts at a place or decides to stay in a town or village for a few days, he will not be reckoner as one of the عابری سبیل (those travelling along a way); but if, while travelling, he halts for a night on the roadside, for example in a inn or at a rest-house or at a railway station, etc., he will be regarded as one.

غائط (privy) is derived from غاط which means, he or it became hidden in the ground; he dug, excavated or hollowed out in the earth; it sank or became depressed in the ground; it descended or sloped downwards in the ground. غائط therefore means:(1) a wide and depressed piece of ground having acclivities bordering it; (2) a place in which one satisfies one’s want of nature, the custom being to do so in a depressed place where one may remain hidden; (3) human excrement or ordure because it is cast away in a غائط (a depressed place). The expression اتی الغائط means, he responded to the call of nature; he satisfied the want of nature; he voided excrement or ordure (Lane).

تیمموا (betake yourselves to) is derived from یممه. They say یممه i.e. he aimed at it or desired it, or he betook himself to it. تیمم المریض means, the sick man, instead of performing the usual ablution for Prayer, betook himself to pure dust and wiped his face and hands therewith. تیمم (tayammum) is technically the process of striking the palms of the hands on the surface of pure earth and then wiping or passing them over the face, etc., in the prescribed manner (Taj).

Commentary:

According to this verse, Prayer cannot be considered to have been properly performed if the devotee simply repeats the words of Prayer without understanding what he says. It is also implicit in the verse that a non-Arab Muslim, besides praying in the prescribed Arabic words, should also pray to God and supplicate to Him in his own tongue, in the language which he usually speaks and in which he can best express his thoughts and feelings.

The word سکاری though primarily meaning "intoxicated" is, as shown under Important Words, much wider in its significance. Any state or condition in which one is not in full possession of oneself, either through anger or love or hunger or sleep, etc. is included in this expression. The Holy Prophet is reported to have said: "If a man is sleepy, then he should not say his Prayers till the state of sleepiness has left him" (Bukhari, ch. on Wudu’). Again: "A man should not say his Prayers when he is hungry and the food has been placed before him (Bukhari, ch. on Salat), or when the call of nature demands his attention" (Dawud, ch. on Taharat).

The expression, nor when you are unclean, means that just as a man cannot perform Prayers when he is in a state of سکر (not in full possession of his senses). Similarly, he cannot perform Prayers in a state of being جنبا (for the meaning of which see Important Words above), until he performs total ablution by bathing. Sexual intercourse creates a sort of uncleanness in the body which must be removed by bathing in order to ensure proper state of purity, cheerfulness and readiness necessary for worship.

The clause, except when you are travelling along a way, means that though ordinarily a person who is in a state of "uncleanness" cannot perform his Prayers except after properly bathing, yet if he becomes "unclean" when he is actually travelling on the way, bathing is not obligatory on him for the performance of Prayers. He can in this case perform tayammum as ordered in the concluding part of the verse.

The sentence, if you are ill or you are on a journey (while unclean) or if one of you comes from the privy or you have touched women and you find no water, then betake yourselves to pure dust, mentions four classes of persons on whom وضوء (ablution) or غسل (total ablution) is not obligatory for the performance of Prayer, they being required to perform what is known as tayammum, i.e. betaking to pure dust and wiping therewith the face and the hands, as detailed in Hadith and Sunnah. These four classes are: (1) the sick; (2) those on a journey; (3) those coming from the privy; (4) those touching women, (i.e. having carnal knowledge of them). Out of these four classes only the last two are such as produce a state of uncleanness, necessitating the performance of وضوء (ablution) or غسل (total ablution), as the case may be. So the clause, and you find no water, only relates to them. The verse thus purports to say that if the last-mentioned two classes of men do not find water, they can perform tayammum, i.e. wipe their faces and hands with pure dust before saying their Prayers.

In the case of the former two clauses no condition as to water is necessary. These two classes of men may resort to تیمم (tayammum) even if they find water. This is why the words, "and you are unclean" have been supplied after the words, if you are ill or you are on a journey. It must be noted that the expression علی سفر (on a journey), in the present verse, is the same as the expression عابری سبیل (travelling along a way), both signifying the state of actual travelling when one is, as it were, on the wing.

Finally, it must be noted that dust has been chosen as a substitute for water because, just as water reminds a person of his origin (77:21), thus creating in him a sense of humility, similarly, dust calls to his mind the other humble substance from which he was created (He created you from dust, 30:21). But the dust used must be pure, which is a necessary condition for the performance of Prayers. Any excess should be blown away before it is used in order to ensure just the minimum quantity for the performance of تیمم.

From the verse it is clear that though performing proper ablution is ordinarily necessary for Prayers yet, Islam being a perfect religion, one is allowed to substitute tayammum in place of ablution in certain exceptional cases.

Important Words:

یصلون (are connected) is derived from وصل. They say وصل الشیء بالشیء i.e. he joined or connected this thing with that; he brought the two things together. وصله means, he had close and friendly relations with him. وصل الیه means, he or it arrived at, or came to, or reached him or it. اتصل الی بنی فلان means, he belonged to, or was connected with, that tribe (Aqrab).

سلطھم علیکم (given them power against you). سلط (sallata) is derived from سلط (salata) for which see the succeeding verse. سلط علیه (sallata) means, he made him to overcome him or to prevail over him or to have power or force over him, etc. They also say سلط علیه الکلاب i.e. he set the dogs upon him (Lane).

Commentary:

The preceding verses enjoined the taking of disciplinary action against the Bedouin hypocrites of the countryside around Medina. This verse makes exceptions in the case of: (1) those who went over to, or were connected with, some tribe having an alliance with the Muslims; and (2) those who came over to Medina and had leanings towards Islam, though their attitude was still one of hesitancy and vacillation. In fact, Islam attaches great importance to pacts, express or implied, and would in no case tolerate their breach. Incidentally, the verse also shows that جھاد (jihad) is permitted only against those who first make war upon the Muslims or their allies or from whom an attack is apprehended.

2:186.

Important Words:

جنب (unclean) for which see 4:44.

Commentary:

After the questions of food and marriage comes the question of cleanliness on which Islam lays so much emphasis, specially on clean­liness necessary for the proper performance of worship. The feet are here mentioned after the head, not because they are intended, as alleged by the Shias, to be only wiped like the head, but because they come last in the process of ablution. This is apparent from the fact that the word ارجل (feet) has been put in the accusative case in the standard text, like the words وجوه (faces) and ایدی (hands), thus showing that, like the latter, the word "feet" is also governed in the accusative case by the verb اغسلوا (wash) and not by the particle با (over) which governs the word رؤس (heads) only. Hence the addition of the verb "wash" before it in the translation. It is true that a solitary reading gives the word ارجل(arjula) as ارجل (arjulin in the genitive case). But even this does not necessarily mean that the word is not governed by the verb اغسلوا (wash); for, according to the rules of Arabic grammar, nouns in the accusative case may sometimes be put in the genitive case owing to their proximity to a noun in the genitive case. According to this rule, ارجل (feet) would be taken to have been put in this reading in the genitive case owing to its proximity to the word رؤس (heads), but really it is governed not by the preposition با but by the verb اغسلوا. In fact, the word ارجل (feet) has been put after رؤس (heads) to point out the order which is to be observed in the performance of ablution. The authentic sayings of the Holy Prophet also make it clear that in performing an ablution the feet should be washed and not merely wiped. These sayings are also supported by the practice of the Holy Prophet.

There are, however, cases when the feet are not to be washed but simply "wiped" like the heads, e.g., when one is wearing socks or stockings. So it may be that the common reading arjula (in the accusative case) applies to the general rule of "washing" the feet when performing وضوء (ablution), while the exceptional reading arjuli (in the genitive case) applies to the exceptional cases when the feet are to be "wiped" like the head.

The words, you have touched women, embody a chaste and graceful expression and mean "you have had sexual intercourse with them".

The sense of the verse may be summed up as follows: (1) Before offering his Prayers, a Muslim should perform the prescribed ablution, i.e.washing of the face and the hands, wiping of the head, and washing of the feet. (2) If a man is جنب (unclean), i.e. he has had sexual intercourse with his wife or, for that matter, has had a nocturnal discharge, he should have a complete bath in order to purify himself for Prayers. (3) If, however, a man is sick and the process of ablution or bathing is likely to do him harm, or if he is on a journey and cannot find water, then even after answering the call of nature or becoming "unclean" by having sexual intercourse with his wife, he is allowed to forego the process of ablution or bathing and to perform instead the تیمم with pure dust. See also 4:44.

33:12.

Important Words:

لیبلی (that He might confer). یبلی is derived from ابلا which is derived from بلاء . They say بلاہ or ابتلاہ i.e. he tried, proved or tested him with something good or evil. ابلاہ اللّٰه بلاء حسنا means, God did to him a good deed. ابلیته معروفا means, I conferred upon him a favour or benefit. بلاء means, the act of trying or testing; a trial or a test; an affliction of any kind by which one’s patience or any other virtue is tried or proved or tested; a benefit, favour or blessing; grief; imposition of a difficult or troublesome thing. بلاء حسن means, a great benefit or favour or blessing of God or a good gift of God. الابتلاءsignifies trying, proving or testing with something; seeking and desiring; choosing or selecting (Lane).

Commentary:

The words, So you killed them not, but it was Allah Who killed them, signify that the victory at Badr was not due to any effort on the part of the Muslims; it was purely an act of God. Thus, as enjoined in the preceding verse, there is no justification for Muslims to flee from a battlefield.

The Battle of Badr, fought in the second year of Hijrah, began with single combats; then there was a general attack. At this juncture the Holy Prophet took a handful of pebbles and cast them towards the enemy. That was a token for the help of God to come, just as striking the water of the sea with the rod by Moses was a signal for God’s aid to arrive. When the Holy Prophet cast the pebbles, there rose a strong gale which, blowing directly in the direction of the enemy, blinded their eyes with sand and thus contributed to their discomfiture and the victory of the Muslims. It is to this incident that the words, it was Allah Who threw, refer, hinting that really it was the hand of God, and not the hand of the Prophet, which cast the pebbles, and that the victory was due to the fact that God had come to the help of the Muslims.

The reader should note that while speaking of the Companions of the Holy Prophet in the words, you killed them not, the verse ascribes no act to the Companions, but simply denies their having killed the enemy, whereas in the case of the throwing of the pebbles by the Holy Prophet the verse says, thou threwest not when thou didst throw, but it was Allah Who threw, thus hinting that although victory came from God, yet the Holy Prophet also had a share in the affair. He contributed his share in the form of earnest prayers which drew the help of God.

The throwing of a handful of pebbles and sand by the Holy Prophet bears a remarkable resemblance to the striking of the waters by Moses with the rod. Just as in the latter case the act of Moses was a signal for the wind to blow, which led to the drowning of Pharaoh and his hosts in the sea, similarly, the throwing of a handful of pebbles by the Holy Prophet was a signal for a strong wind to blow which led to the destruction of Abu Jahl (of whom the Holy Prophet spoke as the Pharaoh of his people) and his host in the desert. Again, after the Battle of Badr, the bodies of Abu Jahl and other leaders of the Quraish were cast into the bottom of a pit or an old well, and thus the similarity of the fate of Abu Jahl with that of Pharaoh was completed; for, just as the latter together with his host was drowned into the depths of the sea, so was the former with his comrades cast into the bottom of a well.

The reference in the words, Allah is All-Hearing All-Knowing, is to the prayers of the Holy Prophet which God heard and accepted and in response to which He conferred such a signal victory on the Muslims.

3:124.

Important Words:

مواطن (battlefields) is the plural of موطن which is derived from وطن. They say وطن بالمکان i.e. he dwelt or resided or settled in the place. الوطن means, the place of one’s abode or residence; place of permanent residence; home; place where cattle are tied or kept. موطن means, place of residence; a scene of battle or a battlefield (Aqrab).

حنین (Hunain), scene of an important battle between the Holy Prophet and certain pagan tribes of Arabia in 8 AH. The place lies to the south east of Mecca about 18 miles from it.

In this battle a number of the newly subdued disbelievers of Mecca took part on the side of the Muslims.

Commentary:

Muslims are here reminded of the great truth that mere numbers do not count much and that they should not think that the presence of disbelievers would contribute to their strength or prosperity. Their attention is drawn to their temporary reverse at the battlefield of Hunain which was due to the presence of 2,000 Meccans who, though professing to be Muslims, were but newly converted and were not yet well established in faith, 80 of them actually being idolaters. (Zurqani, iii. 6).

After the Fall of Mecca, the powerful tribes of Hawazin and Thaqif, fearing lest Islam should become established in the Hijaz, joined forces and advanced to attack the Muslims. The Holy Prophet met them at Hunain, 18 miles from Mecca. He was accompanied by 12,000 men, among whom were 2,000 new converts mentioned above, who had joined the army at Mecca. Contrary to the practice of the Holy Prophet, these men hastened to attack the enemy, 20,000 strong, but were quickly repulsed and fled from the battlefield in great confusion, throwing into disorder the advancing Muslim force which was passing through a narrow gorge and which was consequently forced to flee. In the stampede that followed the Holy Prophet, who stuck to his place like a rock, was left on the battlefield with only 100 men around him. Arrows from the archers of the enemy fell thick and fast all round him. It was a moment of extreme danger but the Prophet, urging his mule towards the enemy, advanced undaunted, shouting at the top of his voice: انا النبی لاکذب انا ابن عبدالمطلب i.e. "I am indeed the Prophet of God. There is no untruth about it. I am the son of ‘Abdul-Muttalib". ‘Abbas, an uncle of the Prophet, who possessed a stentorian voice, called out to the fleeing Muslims to stop and return to their Master who wanted them. This clarion call roused the Muslims as the trumpet call of the Day of Judgement will rouse the dead from their graves and, rallying with a giant effort they rushed back to their beloved Master and attacked the enemy with such vehemence as put terror in his heart and made him flee in utter confusion. Thus the scales were turned and the day ended in a signal victory for the Muslims, and no less than 6,000 disbelievers were taken prisoner (Tabari and Hisham).

52:11; 78:21; 81:4.

Commentary:

Taking the word جبال in the sense of "chiefs", the verse purports to say that the prophecy about the complete destruction of the forces of evil—of Gog and Magog—mentioned in the few preceding verses will be fulfilled when great rulers and leaders of nations begin to fight among themselves, or in the words of the Bible when "nation shall rise against nation and kingdom against kingdom and there shall be famines, and pestilences and earthquakes in diverse places" (Matt. 24:7).

Taking the word الارض in the sense of "poor people" or "people belonging to the lower strata of society," the verse would mean that the world will become divided into two hostile camps, representing two distinct and conflicting ideologies i.e. between Capitalism and Communism, and a war to the finish will take place between these two camps.

The expression وحشرناھم means that they would be gathered in battle array, facing each other, and would fight to the bitter end. This is how God would punish them for their evil deeds.

16:28; 28:63, 75; 41:48.

Important Words:

موبقا (barrier) is derived from وبق i.e. he was ruined. اوبقه means, he destroyed him; disgraced him or imprisoned him. They say فلان یرکب الموبقات او یفعل الموبقات i.e. such a one rides destruction or commits sins which ruin him. موبق means, a place of destruction; a place of danger; prison; a barrier between two things (Aqrab).

Commentary:

The word موبق as shown under Important Words means, (a) a barrier between two things; (b) destruction. According to the first meaning of the word, the Arabic expression, وجعلنا بینھم موبقا would mean that these nations will set up high tariff walls or iron curtains and impose economic boycott upon one another, and according to the second it means that they would become involved in deadly wars which would ruin them.

If the expression بینھم (between them) be taken as referring to the false-gods and their votaries, the verse would mean that a barrier would be set up between the two so that the false gods would not be able to hear the entreaties and supplications of their votaries for intercession when the latter find themselves face to face with Divine punishment.

10:92.

Commentary:

The verse means to say that when the cup of iniquities perpetrated by disbelievers becomes full, and the Divine decree that they should be punished comes into operation, no profession of faith on their part is of any avail, and repentance is too late.

21:78; 26:121; 37:83; 54:12-13.