SURAH AN-NISA (AYAH 101 to 110)

SECTION 15

To cut short prayer while travelling

Shortening of the Daily prayers while in Travel---Prayer while in battle.

وَإِذَا ضَرَبْتُمْ فِي الْأَرْضِ فَلَيْسَ عَلَيْكُمْ جُنَاحٌ أَنْ تَقْصُرُوا مِنَ الصَّلَاةِ إِنْ خِفْتُمْ أَنْ يَفْتِنَكُمُ الَّذِينَ كَفَرُوا ۚ إِنَّ الْكَافِرِينَ كَانُوا لَكُمْ عَدُوًّا مُبِينًا {4:101}

[Q4:101] Wa izaa darabtum fil ardi falaisa 'alaikum junaahun an taqsuroo minas Salaati in khiftum ai yaftinakumul lazeena kafarooo; innal kaafireena kaanoo lakum aduwwam mubeenaa.

[Q4:101] And when you journey in the earth, there is no blame on you if you shorten the prayer, if you fear that those who disbelieve will cause you distress, surely the unbelievers are your open enemy.
[Q4:101] Dan apabila kamu musafir di muka bumi, maka kamu tidaklah berdosa mengqasarkan (memendekkan) sembahyang jika kamu takut diserang oleh orang-orang kafir. Sesungguhnya orang-orang kafir itu adalah musuh yang amat nyata bagi kamu.

THIS VERSE REFERS TO [1] SALAT UL KHAWF (OFFERING OF SALAT WHILE FACING AN ENEMY IN A BATTLE) AND [2] SALAT UL QASR (OFFERING OF SALAT DURING A JOURNEY) - CURTAILING THE SALAT (ZUHR, ASR AND ISHA) BY HALF. The journey should be for [a] a lawful purpose AND [b] for not less than (nearly) 27 miles. For details refer to books of fiqh.

Ì  Laysa alaykum junah or la junaha (used in several verses of the Qur’an) signifies the negation of obligation, BUT the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) had acted as if it was an obligation, as per verse 2:158 of al-Baqarah. SO SALATUL KHAWF AND SALATUL QASR MUST BE PRAYED IN ITS CURTAILED FORM.

The conditional clause (if you fear) pertains to the form of prayer to be offered when there is imminent danger of an enemy attack, BECAUSE the first part of the verse has already dealt with the form of prayer prescribed for a traveller. It must also be noted that the conditional clause does not restrict the order (to curtail prayer) to the circumstances of fear, BECAUSE there was "fear" at that time at all hours. It is like the phrase in verse 23 of this surah which does not restrict the prohibition.

IT MUST BE REMEMBERED THAT IF ANYONE DURING TRAVEL, INTENTIONALLY OFFERS THE FULL PRAYER, THE PRAYER IS NULL AND VOID. IT IS A MATTER OF DISCIPLINE WHICH MUST NEVER BE MOLESTED.

In the matter of ‘salat ul qasr’ or prayer during travel, (1) the journey must not be less than about 27 miles, (2) nor is the concession available if a man halts at any place for ten days or more, (3) the journey must be for a lawful purpose and (4) this concession is not allowed to a man who is practically always on tour.

Ó  GIVING UP THIS CONCESSION IS THE DEFIANCE OR THE REJECTION OF THE GRACE GRANTED BY ALLAH (SWT).

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(4:101) When you go forth journeying in the land, there is no blame on you if you shorten the Prayer, *132 (especially) if you fear that the unbelievers might cause you harm. *133 Surely the unbelievers are your open enemies.

*132. SHORTENING PRAYERS (qasr) while travelling 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 congregation if possible, otherwise individually. [1] If it is not possible to turn towards the qiblah, one may keep the direction in which one happens to be facing. [2] One may even pray while seated either on the back of an animal or on a vehicle. [3] If actual bowing and prostrating are not possible, they may be performed with hand signals. [4] If absolutely necessary, one may even pray while walking. [5] One may also pray even though one's clothes are soiled with blood. [6] If, in spite of 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 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 travelling, 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 traveller 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 traveller), their performance is preferable.
**According to some eminent jurists, journeys on which one may resort to qasr are those characterized as being fi sabil Allah (in the cause of God), such as military expeditions, Pilgrimage, the quest for knowledge, and so on. This is the judgement of 'Abd Allah b. 'Umar, 'Abd Allah b. Mas'ud and 'Ata'. **On the other hand, Shafi'i and Ahmad b. Hanbal are 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 traveller may be either rewarded or punished by God, depending on his purpose in travelling. 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 traveller: 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-Fiqh '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 traveller. (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-Baqarah 2: 158). The actual words used in both verses apparently 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 travelling distance in which Prayers may be shortened? The Zahiri school recognizes no limit at all: any travelling 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 travelling 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 travelling distance is fifteen miles. Awza'i, Zuhri and 'Umar consider one day's travelling 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-Fiqh '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 the period of his imprisonment. (For legal discussions on the questions discussed here 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 travelling in peace-time. 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. Ibn 'Abbas states categorically that the Prophet (peace be on him) left Madina with the intention of 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, 'Taqsir al-Salah', 1 - Ed.) It is for this reason that I have added the word 'especially' in brackets to the text of the translation: 

وَإِذَا كُنْتَ فِيهِمْ فَأَقَمْتَ لَهُمُ الصَّلَاةَ فَلْتَقُمْ طَائِفَةٌ مِنْهُمْ مَعَكَ وَلْيَأْخُذُوا أَسْلِحَتَهُمْ فَإِذَا سَجَدُوا فَلْيَكُونُوا مِنْ وَرَائِكُمْ وَلْتَأْتِ طَائِفَةٌ أُخْرَىٰ لَمْ يُصَلُّوا فَلْيُصَلُّوا مَعَكَ وَلْيَأْخُذُوا حِذْرَهُمْ وَأَسْلِحَتَهُمْ ۗ وَدَّ الَّذِينَ كَفَرُوا لَوْ تَغْفُلُونَ عَنْ أَسْلِحَتِكُمْ وَأَمْتِعَتِكُمْ فَيَمِيلُونَ عَلَيْكُمْ مَيْلَةً وَاحِدَةً ۚ وَلَا جُنَاحَ عَلَيْكُمْ إِنْ كَانَ بِكُمْ أَذًى مِنْ مَطَرٍ أَوْ كُنْتُمْ مَرْضَىٰ أَنْ تَضَعُوا أَسْلِحَتَكُمْ ۖ وَخُذُوا حِذْرَكُمْ ۗ إِنَّ اللَّهَ أَعَدَّ لِلْكَافِرِينَ عَذَابًا مُهِينًا {4:102}

[Q4:102] Wa izaa kunta feehim fa aqamta lahumus Salaata faltaqum taaa'ifatum minhum ma'aka walyaakhuzooo aslihatahum fa izaa sajadoo fal yakoonoo minw waraaa'ikum waltaati taaa'ifatun ukhraa lam yusalloo falyusallo ma'aka walyaakhuzoo hizrahum wa aslihatahum; waddal lazeena kafaroo law taghfuloona 'anaslihatikum wa amti'atikum fa yameeloona 'alaikum mailatanw waahidah; wa laa junaaha 'alaikum in kaana bikum azam mimmatarin aw kuntum mmardaaa an tada'ooo aslihatakum wa khuzoo hizrakum; innal laaha a'adda lilkaafireena 'azaabam muheenaa. 

[Q4:102] And when you are among them and keep up the prayer for them, let a party of them stand up with you, and let them take their arms; then when they have prostrated themselves let them go to your rear, and let another party who have not prayed come forward and pray with you, and let them take their precautions and their arms; (for) those who disbelieve desire that you may be careless of your arms and your luggage, so that they may then turn upon you with a sudden united attack, and there is no blame on you, if you are annoyed with rain or if you are sick, that you lay down your arms, and take your precautions; surely ALLAH (SWT) has prepared a disgraceful chastisement for the unbelievers.
[Q4:102] Dan apabila engkau (wahai Muhammad) berada dalam kalangan mereka (semasa perang), lalu engkau mendirikan sembahyang dengan (menjadi imam) mereka, maka hendaklah sepuak dari mereka berdiri (mengerjakan sembahyang) bersama-samamu dan hendaklah mereka menyandang senjata masing-masing; kemudian apabila mereka telah sujud, maka hendaklah mereka berundur ke belakang (untuk menjaga serbuan musuh) dan hendaklah datang pula puak yang lain (yang kedua) yang belum sembahyang (kerana menjaga serbuan musuh), maka hendaklah mereka bersembahyang (berjamaah) bersama-samamu, dan hendaklah mereka mengambil langkah berjaga-jaga serta menyandang senjata masing-masing. Orang-orang kafir memang suka kalau kamu cuai lalai akan senjata dan harta benda kamu, supaya dengan jalan itu mereka dapat menyerbu kamu beramai-ramai dengan serentak dan tidaklah kamu berdosa meletakkan senjata masing-masing, jika kamu dihalangi sesuatu yang menyusahkan disebabkan hujan atau kamu sakit. Dan hendaklah kamu mengambil langkah berjaga-jaga. Sesungguhnya ALLAH (SwT) telah menyediakan bagi orang-orang kafir itu azab seksa yang amat menghina. 

VERSE 102 LAYS DOWN THE METHOD OF OFFERING CONGREGATIONAL SALAT WHEN AN ATTACK BY THE ENEMY IS IMMINENT. EVEN IN SUCH MOMENTS OF DANGER, PRAYER CANNOT BE PUT OFF. SO PRE-EMINENTLY IMPORTANT THE DUTY OF OFFERING SALAT IS IN THE CODE OF ISLAM THAT IT MUST BE OFFERED IN EVERY CIRCUMSTANCE AND AT THE APPOINTED HOURS. The religion of a faithful is continually present with him. It brings the individual (his self) [*] into closer touch with his Lord, and [*] his self escapes from enslavement to freedom.

v  ON THE 10TH OF MUHARRAM IN 61 HIJRA, Imam Husayn, while offering the dhibhin azim (see commentary of al-Saffat 37:107), translated the ordinance of this verse into action. For three days the Imam, his friends and relatives were without food and water. From all sides they were surrounded by the enemy. AT DAWN the Imam asked his son Ali Akbar to recite the azan. Tayammum was performed. The Holy Imam led the congregational fajr salat. The devotees who stood in front of the Imam to guard the prayers fell on the ground when arrows shot by the enemy hit them. IN THE EVENING, the holy Imam was alone, every pore of his body a bleeding wound, he slid over the burning sand of Naynawa from his horse, and prayed the asr salat. Swords, arrows, spears, daggers, lances, stones hit him from all directions. The sacred blood of Muhammad, Ali and Fatimah flowed (from the Imam's body) in a stream over the sandy soil.

v  AT HUDAYBIYAH the Muslims were fighting against the advance troopers of the infidels, commanded by Khalid bin Walid. The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) asked Bilal to recite azan for zuhr prayers. When the salat was completed Khalid regreted very much to have missed the golden opportunity of attacking the Muslims while they were praying, and decided not to do it again next time.

Through this verse ALLAH (SWT) asked the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) to adopt the method mentioned in it in future under such circumstances.

DO NOT INFRINGE THE PRESCRIBED LAW OF PRAYER IN ANY OF ITS DETAILS. WHEN OUT OF DANGER OR NOT JOURNEYING PRAY THE SALAT IN ITS PROPER, REGULAR FORM AS DULY PRESCRIBED.

Kitaban mawqutan means IT MUST BE OFFERED AT APPOINTED HOURS IN EVERY CIRCUMSTANCE. THE OBLIGATORY PRAYERS ARE UNAVOIDABLE SO FAR AS MAN IS IN POSSESSION OF HIS SENSES.

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(4:102) (O Messenger!) If you are among the believers and rise (in the state of war) to lead the Prayer for them, *134 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, *136 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. *137

*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 actions by means of 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 and 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 certain 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 with a view to minimizing * 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. 

فَإِذَا قَضَيْتُمُ الصَّلَاةَ فَاذْكُرُوا اللَّهَ قِيَامًا وَقُعُودًا وَعَلَىٰ جُنُوبِكُمْ ۚ فَإِذَا اطْمَأْنَنْتُمْ فَأَقِيمُوا الصَّلَاةَ ۚ إِنَّ الصَّلَاةَ كَانَتْ عَلَى الْمُؤْمِنِينَ كِتَابًا مَوْقُوتًا {4:103}

[Q4:103] Fa izaa qadaitumus Salaata fazkurul laaha qiyaamanw wa qu'oodanw wa 'alaa junoobikum; fa izat maanantum fa aqeemus Salaah; innas Salaata kaanat 'alal mu'mineena kitaabam mawqootaa.

[Q4:103] Then when you have finished the prayer, remember ALLAH (SWT) standing and sitting and reclining; but when you are secure (from danger) keep up prayer; surely prayer is a timed ordinance for the believers.
[Q4:103] Kemudian apabila kamu telah selesai mengerjakan sembahyang, maka hendaklah kamu menyebut dan mengingati ALLAH (SwT) semasa kamu berdiri atau duduk dan semasa kamu berbaring. Kemudian apabila kamu telah merasa tenteram (berada dalam keadaan aman) maka dirikanlah sembahyang itu (dengan sempurna sebagaimana biasa). Sesungguhnya sembahyang itu adalah satu ketetapan yang diwajibkan atas orang-orang yang beriman, yang tertentu waktunya. 

(see commentary for verse 102)

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(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.

وَلَا تَهِنُوا فِي ابْتِغَاءِ الْقَوْمِ ۖ إِنْ تَكُونُوا تَأْلَمُونَ فَإِنَّهُمْ يَأْلَمُونَ كَمَا تَأْلَمُونَ ۖ وَتَرْجُونَ مِنَ اللَّهِ مَا لَا يَرْجُونَ ۗ وَكَانَ اللَّهُ عَلِيمًا حَكِيمًا {4:104}

[Q4:104] Wa laa tahinoo fibtighaaa'il qawmi in takoonoo taalamoona fa innahum yaalamoona kamaa taalamoona wa tarjoona minal laahi maa laa yarjoon; wa kaanal laahu 'Aleeman Hakeemaa.
[Q4:104] And be not weak hearted in pursuit of the enemy; if you suffer pain, then surely they (too) suffer pain as you suffer pain, and you hope from ALLAH (SWT) what they do not hope; and ALLAH (SWT) is Knowing, Wise.

[Q4:104] Dan janganlah kamu lemah (hilang semangat) dalam memburu musuh (yang menceroboh) itu; kerana kalau kamu menderita sakit (luka atau mati) maka sesungguhnya mereka pun menderita sakitnya seperti penderitaan kamu; sedang kamu mengharapkan dari ALLAH (SwT) apa yang mereka tidak harapkan (iaitu balasan yang baik pada hari akhirat kelak) dan (ingatlah) ALLAH (SwT) Maha Mengetahui, lagi Maha Bijaksana. 

The conduct of the hypocrites in the battle of Uhad has been referred to in this verse. Please refer to the commentary of verses 3:151 to 168 of Ali Imran.

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(4:104) Do not be faint of heart in pursuing these people: *138 if you happen to suffer harm they too are suffering just as you are, while you may hope from Allah what they cannot hope for. *139 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. It is astonishing that men of faith should not be prepared to endure the same degree of hardship for the sake of the Truth as unbelievers do 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. 

SECTION 16

Not to sides the dishonest

Not to take up the cause of the dishonest---The Apostle may pray for his followers---Forgiveness of ALLAH always there for those who seek it after doing any evil (with the necessary amendment).

إِنَّا أَنْزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ لِتَحْكُمَ بَيْنَ النَّاسِ بِمَا أَرَاكَ اللَّهُ ۚ وَلَا تَكُنْ لِلْخَائِنِينَ خَصِيمًا {4:105}

[Q4:105] Innaaa anzalnaaa ilaikal Kitaaba bilhaqqi litahkuma bainan naasi bimaaa araakal laah; wa laa takul lilkhaaa'ineena khaseemaa;
[Q4:105] Surely We have revealed the Book to you with the truth that you may judge between people by means of that which ALLAH (SWT) has taught you; and be not an advocate on behalf of the treacherous.

[Q4:105] Sesungguhnya Kami menurunkan kepadamu (wahai Muhammad) Kitab (Al-Quran) dengan membawa kebenaran, supaya engkau menghukum di antara manusia menurut apa yang ALLAH (SwT) telah tunjukkan kepadamu (melalui wahyuNya) dan janganlah engkau menjadi pembela bagi orang-orang yang khianat. 

Bashir, Mubashshir and Bashr, the sons of Ta-ma of Ubayraq tribe, had stolen some items from the house of the uncle of Qatada, and concealed them in the house of a Jew. When the theft was detected they put the blame on the Jew. Although the Jews were actively hostile to the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), he upheld the cause of justice, acquitted the accused Jew, and announced the three Muslim brothers guilty of theft.

JUSTICE HAS TO BE STRICTLY APPLIED WHETHER THE CRIME IS COMMITTED BY A FRIEND OR A FOE. It was a time when every individual was very important for the small community of the Muslims. The tribe of Ubayraq was a large clan. YET the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) put justice above the exigencies of diplomacy.

The plural pronoun in VERSE 109 makes it clear that in VERSE 106 the Muslims have been asked, through the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), to beg forgiveness of ALLAH (SWT) for expecting favouritism from the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad). VERSE 108 refers to the men of the tribe of Ubayraq who went to the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) to plead for the offenders. VERSE 107 clearly lays down the principle that there should be no pleading for those who deceive their own selves, BECAUSE ALLAH (SWT) does not love the treacherous and the iniquitous. People may support such offenders in this world BUT ON the Day of Judgement no one will be able to plead for them. They will burn in hell for ever.

v  Many Muslims respect Yazid (and despots like him) as the rightful caliph (khalifatullah) although he was a Shaytan in human form, who mercilessly killed and destroyed the beloved children of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad).

ò  His supporters argue that the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) may ask ALLAH (SWT)'s forgiveness for him and the despots like him. Verse 63:6 of al-Munafiqun says: "Whether you ask forgiveness for them or do not ask, it is all the same; ALLAH (SWT) will not forgive them."

ò  The verdict of ALLAH (SWT) is clear. TO IMAGINE THAT THE TYRANTS WILL BE PARDONED, INSPITE OF THE EXPRESSED DECREE OF THE ALMIGHTY LORD, IS THE WORST TYPE OF HYPOCRISY.

If man turns to ALLAH (SWT) and remembers Him in any condition of *fear, *shame or *hope, **mindful of eternal joy and pain, it develops an inner preventive force to combat the urge and tendency to commit individual or collective crimes.

Ä  Verses 110 and 11 say that the door of repentance, in order to seek forgiveness, is open for those who hurt their own selves, not others. He who earns the wages of sin does so for himself. No one shall bear the burden of another.

Ä  Verse 112 refers to the offenders of Ubayraq tribe and lays down the principle that he who commits a mistake or iniquity (even if Muslim) and ascribes it to one who is innocent (even if non-Muslim) is guilty of calumny and brazen sin.

Ä  Verse 113 refers to the subterfuge the people of Ubayraq employed to mislead the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad).

Ä  Verse 114 refers to the event mentioned in verse 105. The hypocrites in their counsels mostly talked in whispers because they knew that they were supporting falsehood; AND the faithful openly talked of charity and goodness in their gatherings.

The "book and wisdom" was with the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) at all times. There is no interval of time in His giving existence to the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and bestowing the "book and wisdom" on him. Verse 16:2 of al-Najm and verse 93:7 of al-Duha confirm it.

In Najm 16:7 the fa implies that there is no lapse of time between finding and guiding a being.

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(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 dispute on behalf of the dishonest, *140

*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 other 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 censure 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.)
It is obvious that the Prophet (peace be on him) would have committed no sin if he had given judgement on the evidence before him. Judges are quite often faced with such situations. False evidence is given in order 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 judgement on the basis of 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 own kin even when they are wrong, and denying others their legitimate rights. 

وَاسْتَغْفِرِ اللَّهَ ۖ إِنَّ اللَّهَ كَانَ غَفُورًا رَحِيمًا {4:106}

[Q4:106] Wastaghfiril laaha innal laaha kaana Ghafoorar Raheema.
[Q4:106] And ask forgiveness of ALLAH (SWT); surely ALLAH (SWT) is Forgiving, Merciful.

[Q4:106] Dan hendaklah engkau memohon ampun kepada ALLAH (SwT); kerana sesungguhnya ALLAH (SwT) adalah Maha Pengampun, lagi Maha Mengasihani. 

In many places when the people are to be enjoined upon about any good deed OR to be warned against, the address had been to the HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad).  FOR INSTANCE:

·         The injunction to seek protection of ALLAH (SWT) --- addressed to the HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad) is to every Muslim who is to act as a judge. The injunction to seek pardon or the protection of ALLAH (SWT) against the consequences of iniquity is meant for those who being Muslims practiced iniquity.

If the injunction is taken to have been addressed to the HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad), it means the HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad) to seek pardon or protection of ALLAH (SWT) on behalf of the people. There is another such instance Vide verse 40:55.

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

وَلَا تُجَادِلْ عَنِ الَّذِينَ يَخْتَانُونَ أَنْفُسَهُمْ ۚ إِنَّ اللَّهَ لَا يُحِبُّ مَنْ كَانَ خَوَّانًا أَثِيمًا {4:107}

[Q4:107] Wa laa tujaadil 'anil lazeena yakhtaanoona anfusahum; innal laaha laa yuhibbuman kaana khawwaanan aseemaa;

[Q4:107] And do not plead on behalf of those who act unfaithfully to their souls; surely ALLAH (SWT) does not love him who is treacherous, sinful;
[Q4:107] Dan janganlah engkau berbahas untuk membela orang-orang yang mengkhianati diri mereka sendiri. Sesungguhnya ALLAH (SwT) tidak suka kepada orang-orang yang selalu melakukan khianat, lagi sentiasa berdosa.  

IT IS A CLEAR INSTRUCTION TO THE HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad) NOT TO PLEAD ON BEHALF OF THOSE WHO ACT UNJUSTLY, and the HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad) is not the One to act in the least against the expressed will of the Lord. In view of such instruction, IT RULES OUT THE POSSIBILITY OF THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) OVER PLEADING ON BEHALF OF THE TYRANTS WHO WERE TREACHEROUS AND HAD PRACTICED TYRANNY TO THE HOLY ‘AHLUL-BAIT’.

The Non-Shia Schools hold even the worst brutes like Yazid and the others as the rightful Kalifs or the lawful successors of the HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad) ALTHOUGH they had proved themselves to be the brutes in human forms and enacted heartless genocide and a wholesale massacre of the innocent holy ones including the godly members of the family of the HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad). **The argument which the people advance is that why should we curse or hate such man, for the HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad) might have sought pardon for them and ALLAH (SWT) would have forgiven them.

     This verse clears the position of the unjust ones. The HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad) HAS BEEN ENJOINED NOT TO PLEAD ON BEHALF OF THE UNJUST ONES.

**AND VERSE 63:6 CLARIFIES THE POSITION ONCE FOR ALL DECLARING IT IN CLEAR CUT WORDS THAT EVEN IF THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) WITH HIS NATURAL MERCIFULNESS PRAYS FOR ANY HYPOCRITES OR HE PRAYS NOT, NEVER, NEVER WILL ALLAH (SWT) FORGIVE THEM.

**THUS TO IMAGINE ABOUT TYRANTS AND THE UNJUST ONES EVER BEING PARDONED BY ALLAH (SWT) IS AGAINST THE EXPRESSED DECREE OF THE ALMIGHTY LORD.

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(4:107) Do not plead for those who are dishonest to themselves; *141 Allah does not love him who betrays trust and persists in sin.

*141. Whoever commits a breach of trust with others in fact commits a breach of trust with his own self first. For 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 is able to commit acts of sin and iniquity outwardly. 

يَسْتَخْفُونَ مِنَ النَّاسِ وَلَا يَسْتَخْفُونَ مِنَ اللَّهِ وَهُوَ مَعَهُمْ إِذْ يُبَيِّتُونَ مَا لَا يَرْضَىٰ مِنَ الْقَوْلِ ۚ وَكَانَ اللَّهُ بِمَا يَعْمَلُونَ مُحِيطًا{4:108}

[Q4:108] Yastakhfoona minannaasi wa laa yastakh foona minal laahi wa huwa ma'ahum iz yubaiyitoona maa laa yardaa minal qawl; wa kaanal laahu bimaa ya'maloona muheetaa.

[Q4:108] They hide themselves from men and do not hide themselves from ALLAH (SWT), and He is with them when they meditate by night words which please Him not, and ALLAH (SWT) encompasses what they do.
[Q4:108] Mereka menyembunyikan (kejahatan mereka) daripada manusia, dalam pada itu mereka tidak menyembunyikan (kejahatan mereka) daripada ALLAH (SwT). Padahal ALLAH (SwT) ada bersama-sama mereka, ketika mereka merancangkan pada malam hari, kata-kata yang tidak diredhai oleh ALLAH (SwT) dan (ingatlah) ALLAH (SwT) sentiasa Meliputi PengetahuanNya akan apa yang mereka lakukan. 

The reference is to the secret consultations that were held by the hypocrites of the tribe of Ubairaq--- and Asid bin Urwah who went to the HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad) pleading for the three culprits hiding their crime vide verse 105.

(see commentary for verse 105)

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(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.

هَا أَنْتُمْ هَٰؤُلَاءِ جَادَلْتُمْ عَنْهُمْ فِي الْحَيَاةِ الدُّنْيَا فَمَنْ يُجَادِلُ اللَّهَ عَنْهُمْ يَوْمَ الْقِيَامَةِ أَمْ مَنْ يَكُونُ عَلَيْهِمْ وَكِيلًا {4:109}

[Q4:109] haaa antum haaa'ulaaa'i jaadaltum 'anhum fil hayaatid dunyaa famai yujaadilul laaha 'anhum Yawmal Qiyaamati am mai yakoonu 'alaihim wakeelaa.
[Q4:109] Behold! You are they who (may) plead for them in this world's life, but who will plead for them with ALLAH (SWT) on the resurrection day, or who shall be their protector?

[Q4:109] Sedarlah! Kamu ini adalah orang-orang (yang telah menyimpang dari kebenaran), kamu telah berhujah membela mereka (yang bersalah) dalam kehidupan dunia ini, maka siapakah yang akan berhujah kepada ALLAH (SwT) untuk membela mereka itu pada hari kiamat kelak? Atau siapakah yang akan menjadi pelindung mereka (dari azab seksa yang disediakan oleh ALLAH (SwT))?  

PEOPLE MAY DEFEND ANY UNJUST ONE OR A CRIMINAL IN THIS WORLD BUT ON THE DAY OF JUDGMENT THEY SHALL HAVE NO PLEADERS ON THEIR BENEFIT.

Here Qur’an aims at developing an inner preventive force against all individual and social crimes by diverting the attention of man towards ALLAH (SWT), in all circumstances of *shame, *fear, *hope, etc., so that the individual should [1] feel ashamed, [2] be hopeful, [3] be afraid of ALLAH (SWT) and of none else AND [4] be mindful of the eternal pleasure and pain, NOT THAT of this transitory life.

WITH THIS FORCE DEVELOPED, man is safe from all vices and if this is absent, nothing in the world can stop him from committing any heinous crimes.

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(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?

وَمَنْ يَعْمَلْ سُوءًا أَوْ يَظْلِمْ نَفْسَهُ ثُمَّ يَسْتَغْفِرِ اللَّهَ يَجِدِ اللَّهَ غَفُورًا رَحِيمًا {4:110}

[Q4:110] Wa mai ya'mal sooo'an aw yazlim nafsahoo summa yastaghfiril laaha yajidil laaha Ghafoorar Raheemaa.
[Q4:110] And whoever does evil or acts unjustly to his soul, then asks forgiveness of ALLAH (SWT), he shall find ALLAH (SWT) Forgiving, Merciful.

[Q4:110] Dan sesiapa yang melakukan kejahatan atau menganiaya dirinya sendiri (dengan melakukan maksiat) kemudian dia memohon ampun kepada ALLAH (SwT), nescaya dia akan mendapati ALLAH (SwT) Maha Pengampun, lagi Maha Mengasihani. 

THE DOOR OF PARDON IS ALWAYS OPEN FOR THOSE WHO COMMIT SINS AFFECTING THEIR OWN SELF, I.E., NOT AFFECTING THE INTEREST OF THE OTHERS.

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(4:110) He who does either evil or wrongs himself, and then asks for the forgiveness of Allah, will find Allah All-Forgiving, All-Compassionate.