125. “The expression qawwam is an intensive form of qa’im (”one who is responsible for" or “takes care of” a thing or a person). Thus, qama `ala ‘l-mar’ah signifies “he undertook the maintenance of the woman” or “he maintained her” (see Lane VIII, 2995). The grammatical form qawwam is more comprehensive than qa’im, and combines concepts of physical maintenance and protection as well as of moral responsibility” (Asad). Hasan, Qatadah, Suddi and Ibn Jurayj have reported that,

عن قتادة قال، حدثنا الحسن: أنّ رجلا لطمَ امرأته، فأتت النبي صلى الله عليه وسلم، فأراد أن يُقِصّها منه، فأنزل الله:"الرجالُ قوّامون على النساء بما فضل الله بعضهم على بعض وبما أنفقوا من أموالهم"، فدعاه النبيّ صلى الله عليه وسلم فتلاها عليه، وقال: أردتُ أمرًا وأراد الله غيرَه. (ابن جرير)

A man slapped his wife. (It was Sa`d b. Rabi`: Kashshaf, Razi, Ibn Kathir). She complained to the Prophet. He judged that she slap him back. After they had left this verse was revealed. The Prophet called him back, recited this verse to him and said: “I had desired something, but Allah desired something else” (Ibn Jarir). According to another version the Prophet said: “I desired something, but what Allah desired is better" (Qurtubi). “Hence,” Zuhri has ruled, “there is no retribution (qisas) between a man and his wife except if the man kills her in which case he will be killed in retaliation” (Ibn Jarir). Ibn Kathir adds: Accordingly, a woman cannot be the head of a state. The Prophet has said in a hadith of Bukhari:

لَنْ يُفْلِحَ قَوْمٌ وَلَّوْا أَمْرَهُمْ امْرَأَةً

“That nation will not prosper which is headed by a woman.” Majid notes: “Compare the attitude of the Bible toward woman:- ‘Unto the woman he said ... thy desire shall be to thy husband, and he shall rule over thee.’ (Gr. 3: 16). ‘Wives, submit yourselves unto your own husbands, as unto the Lord. For the husband is the head of the wife, ... and he is the saviour of the body. Therefore, as the Church is subject unto Christ, so let the wives be to their own husbands in every thing’ (Eph. 5: 22-24).”

126. Men enjoy superiority over women in both aspects: mental as well as physical (Razi).

127. When Umm Salamah complained that men have been given preference over them in certain matters, Allah revealed this verse to tell them that it was true, but in return men have been given additional responsibilities by making them managers of their affairs and by making them expend on women. Thus equality was maintained (Razi). Alusi comments: The superiority of men over women is by virtue of two facts: first, by virtue of Allah’s grant (“for that Allah has given some of them preference over the others”), and second, by virtue of their own efforts (“for that they expend [on them] of their wealth”). Therefore, if a man cannot support his wife, separation would be ordered, except that, according to Abu Hanifah, respite will be allowed in view of verse 280 of al-Baqarah which says:

ﯧ ﯨ ﯩ ﯪ ﯫ ﯬ ﯭﯮ ﯯ ﯰ ﯱ ﯲﯳ ﯴ ﯵ ﯶ

“If he were to be in straitened circumstances then (allow him) respite until easy circumstances” (Qurtubi, Alusi).

128. Abu Hurayrah has reported the Prophet:

خير النساء امرأة إذا نظرت إليها سرتك ، وإذا أمرتها أطاعتك ، وإذا غبت عنها حفظتك في نفسها ومالك.

“The best of women is she who, when you look at her, pleases you, when you order her, she obeys, and, when you are out of sight, she guards herself and your property.” Then he recited this verse (Ibn Jarir, Qurtubi, Ibn Kathir). There are varied opinions about the hadith: some scholars accepting, some others doubtful (Au.). It is also reported by Ahmad through `Abdul Rahman ibn `Awf that the Prophet said:

عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا صَلَّتْ الْمَرْأَةُ خَمْسَهَا وَصَامَتْ شَهْرَهَا وَحَفِظَتْ فَرْجَهَا وَأَطَاعَتْ زَوْجَهَا قِيلَ لَهَا ادْخُلِي الْجَنَّةَ مِنْ أَيِّ أَبْوَابِ الْجَنَّةِ شِئْتِ

“If a woman Prays five times, fasts in Ramadan, guards her chastity and obeys her husband, she will be told to enter Paradise by the door of her choice” (Ibn Kathir). The hadith is also in Abu Da’ud and Tirmidhi (Ibn Ibrahim); it enjoys a Hasan status.

129. If a woman begins to answer back to her husband in a manner she did not earlier, or changes her attitudes toward him, then she has begun to evince the first “signs” of nushuz (Razi). Hammudah ‘Abd al-`Ati gives us some more details: “Nushuz is manifested by the wife’s aversion to her husband, hatred toward him, disinterest in his companionship ... Jurists differ over what exactly constitutes recalcitrance (nushuz). For example, some hold that a fit and healthy wife who denies here bed to her husband is refractory and thus loses her right to maintenance. Others are of the opinion that maintenance is not a function of sexual accessibility, but is the result of a marriage contract that confines her to her husband’s home. And, so long as she confines herself, and does not leave the home without his consent, she is obedient, and her right to maintenance stands valid” (Family Structure in Islam, p. 158). The fact, however, that cannot be lost sight of is that quite a few of the husband and wife quarrels result not only from the wife not giving her dues, but also from exorbitant demands made on her by the husband. Nushuz, therefore, has to be well-established before any corrective measures are resorted to. Further, disobedience has to be well understood. It does not involve day to day affairs, but major moral issues (Au.). The Prophet has said:

عَنْ أَبِي هُرَيْرَةَعَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ لَوْ كُنْتُ آمِرًا أَحَدًا أَنْ يَسْجُدَ لِأَحَدٍ لَأَمَرْتُ الْمَرْأَةَ أَنْ تَسْجُدَ لِزَوْجِهَا قالَ أَبُو عِيسَى حَدِيثُ أَبِي هُرَيْرَةَ حَدِيثٌ حَسَنٌ غَرِيبٌ.(الترمذي)

“If I were to allow anyone to prostrate himself before another, I would order the woman to prostrate herself to her husband, in view of his great rights upon her.” Tirmidhi himself declared the above hadith Hasan (a kind of weak report) but a few other versions improve on its acceptability (Au.). In another hadith preserved by Bukhari he said:

عَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا بَاتَتْ الْمَرْأَةُ مُهَاجِرَةً فِرَاشَ زَوْجِهَا لَعَنَتْهَا الْمَلَائِكَةُ حَتَّى تَرْجِعَ

“If a a woman abandons her husbands bed, angels curse her until the morning until she returns” (Ibn Kathir). Another report adds the words: “Until she goes back to him and places her hand into his” (Qurtubi).

130. Ibn `Abbas and some others have said that the meaning of “abandoning them in their beds” is to abandon sex with her, even if the two sleep together. However, Suddi, Dahhak, and even Ibn `Abbas, (according to another narration), have said that he might have sex with her, but not talk to her and sleep with his back to her (Ibn Jarir, Ibn Kathir). The Prophet was asked by some people as to how should they deal with their women. He replied:

ائْتِ حَرْثَكَ أَنَّى شِئْتَ وَأَطْعِمْهَا إِذَا طَعِمْتَ وَاكْسُهَا إِذَا اكْتَسَيْتَ وَلَا تُقَبِّحْ الْوَجْهَ وَلَا تَضْرِبْ.

“Go into your tilth the way it pleases you. Feed her when you feed yourself, clothe her when you clothe yourself, do not find fault in her face, and do not hit them.” The hadith was declared Sahih by Albani. Sayyid states: “The bed is a site of attraction and seduction, where, the recalcitrant wife rises to the peak of her power. Therefore, if the husband can overcome his urges against the temptation, then, the rebellious woman would have lost her most effective tool by which she overpowers him, and would be - expectedly - more willing thereafter to make peace with the defiant person ... in the face of this strong will power demonstrated in the most difficult place and situation ... except that there are rules for this kind of measure also, i.e., the measure of abandoning in the beds. Such abandoning should not be an open one, nor in any other place save in the privacy of the two, husband and wife. It should not be before the children which will give rise to evil and corruption among them also, nor should it be before strangers, which will be a cause of disgrace to the woman, stirring her emotions and strengthening her recalcitrance. The aim is to cure recalcitrance and not to humiliate the woman or spoil the children.”

131. The Prophet (saws) is reported to have said that such beating should be light and the face should be avoided. According to `Ata’ and Hajjaj, the “light beating” spoken of by the Prophet is one that will leave no mark. Ibn `Abbas has said: “Beat her up lightly. Do not go about breaking her bones. If she reforms herself, let her go. If she does not, you can claim back your dower (and part company with her)” (Ibn Jarir, Ibn Kathir). `Ata’ says he asked Ibn `Abbas about what constitutes light beating. He replied: “For example, with a miswak (tooth brush)” - Ibn Jarir. Abu Da’ud and Ibn Majah have reported that when the Prophet ordered:

عَنْ إِيَاسِ بْنِ عَبْدِ اللَّهِ بْنِ أَبِى ذُبَابٍ قَالَ قَالَ رَسُولُ اللَّهِ -صلى الله عليه وسلم- « لاَ تَضْرِبُوا إِمَاءَ اللَّهِ ». فَجَاءَ عُمَرُ إِلَى رَسُولِ اللَّهِ -صلى الله عليه وسلم- فَقَالَ ذَئِرْنَ النِّسَاءُ عَلَى أَزْوَاجِهِنَّ. فَرَخَّصَ فِى ضَرْبِهِنَّ فَأَطَافَ بِآلِ رَسُولِ اللَّهِ -صلى الله عليه وسلم- نِسَاءٌ كَثِيرٌ يَشْكُونَ أَزْوَاجَهُنَّ فَقَالَ النَّبِىُّ -صلى الله عليه وسلم- لَقَدْ طَافَ بِآلِ مُحَمَّدٍ نِسَاءٌ كَثِيرٌ يَشْكُونَ أَزْوَاجَهُنَّ لَيْسَ أُولَئِكَ بِخِيَارِكُمْ

“Do not beat Allah’s slaves,” `Umar came to him and said, “Women have begun to take advantage.’ Upon this the Prophet allowed them to beat them. But then women began coming in to the Prophet’s wives with reports of brutality. The Prophet said: “My wives have begun to receive complaints of wife-beating. Surely these men are not the best of you” (Ibn Kathir). Substantiating the above hadith, Imam Shafe`i has ruled that although beating (one’s recalcitrant wife) is mabah (permissible), not doing so is preferable (Razi). Again, in case of a wife’s rebellious attitude, the steps must be followed in the same sequence, viz., admonition, abandoning them in their beds and finally beating, not resorting to the last, first – all in situation of moral failures or completely abusive behaviour, not when they are in their periods (when extra hormones are released and they are irritative, but in normal circumstances (Au.). (Some of those reasons that give the husband the right to beat his wife can be inferred from ahadith. One is in Muslim. It states:

عن جَابِرِ بْنِ عَبْدِ اللَّهِ .... فَاتَّقُوا اللَّهَ فِي النِّسَاءِ فَإِنَّكُمْ أَخَذْتُمُوهُنَّ بِأَمَانِ اللَّهِ وَاسْتَحْلَلْتُمْ فُرُوجَهُنَّ بِكَلِمَةِ اللَّهِ وَلَكُمْ عَلَيْهِنَّ أَنْ لَا يُوطِئْنَ فُرُشَكُمْ أَحَدًا تَكْرَهُونَهُ فَإِنْ فَعَلْنَ ذَلِكَ فَاضْرِبُوهُنَّ ضَرْبًا غَيْرَ مُبَرِّحٍ

“Fear your Lord in matters of your women. It is by Allah’s trust that you have taken them and made them lawful unto yourself by Allah’s word. It is your right that they should not allow anyone that you disapprove of to enter your home. If they do that, then beat them up, lightly.” There are some reports which say that one may beat the women if they “disobey in the generally recognized rights (ma`ruf): a light beating.” For instance, the following:

ولا يعصينكم في معروف فإن فعلن ذلك فليس لكم عليهن سبيل ولهن رزقهن وكسوتهن بالمعروف فإن ضربتم فاضربوا ضرباً غير مبرح

But ahadith in such words (i.e., disobey in the generally recognized rights) are weak. Finally, it will all depend on what kind of woman it is, since, for a cultured woman even a mild reproach is enough, which will not do for a coarse woman (Qurtubi). Alusi comments: It is said that four things give the husband the right to beat his wife. First, her refusal to adopt a pleasing look, if the husband insists on it, second, her refusal to come to the bed when he demands, third, her refusal to Pray (according to another version, wash herself), and fourth, her sauntering outside of the house without a good reason. The above, however, is Alusi’s personal opinion, and reflects the culture of his times (Au.). It is also agreed that a rebellious woman loses her right to maintenance (Qurtubi); and that one might not have intercourse with a wife the day he beats her. The Sahihayn have a hadith which ends in words:

لَا يَجْلِدُ أَحَدُكُمْ امْرَأَتَهُ جَلْدَ الْعَبْدِ ثُمَّ يُجَامِعُهَا فِي آخِرِ الْيَوْمِ

“Let not one of you whip his wife the way he would whip his slave and then have intercourse with her at the end of the day.” The voracious reader Majid adds some interesting notes that might be referred to in the original. Here are a few excerpts. “In certain stages of society this beating is even sought and keenly desired. ... ‘The spread of flagellation-mania among people of every rank and age in English society affords further evidence that it was a specific national quality and not a passion limited to a small circle of sensualists and the like’ (Bloch, Sexual Life in England, p. 322). Nietzsche’s saying is well known:- ”When you go to a woman forget not your whip." “In Slavic countries beating the woman is a part of man’s regular love procedure.” “The peasant women in some parts of Hungary do not think they are loved by their husbands until they have received the first box on their ear; among the Italian community a wife if not beaten by her husband regards him as a fool’ (Havelock Ellis, quoted in ERE. VIII, p. 156). Further, it is contended by Freud and his disciples that masochism is part and parcel of feminine nature. ‘Helene Dentach has elaborated Freud’s assumption and generalized it in calling masochism the elemental power in feminine mental life. She contends that what woman ultimately wants in intercourse is to be raped and violated, what she wants in mental life is to be humiliated; menstruation is significant to woman because it feeds masochistic fantasies; childbirth represents the climax of masochistic satisfaction’ (Horney, New Ways in Psychoanalysis, p. 110).” With reference to the above, this writer would like to add the following. Although it might be true that women in general respect brute force, some of them unwilling to correct their ways without experiencing some harsh measures from their husbands, and, it could also be true that full sexual satisfaction of a minority of them could lie in being treated violently, the following basic points must not be lost sight of. Firstly, examples that are normally cited, of physical assaults on women, in and out of psychoanalysis literature, are taken from non-Muslim peoples. Secondly, they come from wild races, if not savages: those who get drunk on every occasion, behave bestially, speak foul, quarrel with their drinking mates, and, back home, beat their wives. Thirdly, centuries of practices might lend justification to the practices of wife-beating; but such justification holds good for those societies alone, where they are prevalent, and not for others, even if the others happen to be of the same faith, share the same culture or are of the same racial stock. Fourthly, such prolonged practices do affect the psychology of the victims, in this case the women, who might quite keenly look forward to the occasion of violence, and feel something amiss if not given a sound thrashing now and then. This phenomenon lingers in the West even now, where some women prefer to be whipped before sexual intercourse. Extreme cases of women hysterically demanding harder and harder strikes during those sessions have been reported. Yet, and despite all that, it cannot be said that the demand for cruel treatment or gratification in suffering pain, is in the nature of women. As for Sigmund Freud, it is undeniable that from the Islamic point of view he was one of the most pervert scholars of the twentieth century. His pervert thinking apart, the people that he observed and whose behavior he analyzed, were sick and abnormal. The theories that he developed cannot be applied to the healthy without grave error. Hundreds of shelters for the “battered wives” set up today by the state in Germany, housing tens of thousands of women who cannot put up with the physical abuse they are subjected to by their husbands, are perhaps one of the several gifts of the philosopher from his grave. The examples, practices, theories, and philosophies, therefore, that are quoted in justification of wife-beating, or for masochism, are neither relevant to Muslims, nor acceptable. Islam has curbed certain violent tendencies both in the active male as well as the passive female, by self-discipline and a few ascetic practices (such as low diet, short sleep and others), or has sanctioned an outlet to them by way of jihad and its rigors. On the social level, Islam is nothing if it will not hone down a brute into a civilized person with aristocratic leniency. Once Muslim, the same Germans would certainly evince very different social attitudes. Therefore, our last words on the subject remain those of the Prophet who said, censuring men who beat their wives, “Those are not the best of your men” (Au.).

132. Thawri has said that if she responds to the call to the bed, she has obeyed, even if she hates her husband. Sufyan has added: “If they obey you that is enough. Do not seek to be loved also, because that is something beyond their power (Ibn Jarir). Yusuf Ali sums up: “In case of family jars four steps are mentioned, to be taken in that order: (1) perhaps verbal advice or admonition may be sufficient; (2) if not, sexual relations may be suspended; (3) if this is not sufficient, some light physical correction may be administered: but Imam Shafe`i considers this inadvisable, though permissible, and all authorities are unanimous in deprecating any sort of cruelty, even of the nagging kind, as mentioned in the next clause; (4) if all this fails, a family council is recommended.” Sayyid writes: “With regard to what has been ordained as the corrective measures, they are from none else but Him who has created and who knows His creation better than anyone else. Therefore, every argument after the words of the All-knowing is rebellion against the choice of the Creator. It amounts to refusal to submit, and leads to an opening that is an exit from the domain of faith into the domain of disbelief.”

133. That is, do not find fault with her (Ibn `Abbas, Qatadah: Ibn Jarir). Yusuf Ali states a point: “Temper, nagging, sarcasm, speaking at each other in other people’s presence, reverting to past which should be forgiven and forgotten, - all this is forbidden. And the reason given is characteristic of Islam. You must live all your life as in the presence of Allah (swt), Who is high above us, but Who watches over us. How petty and contemptible will our little squabbles appear in His presense!”

134. That is, if you have an upper hand over women, do not take undue advantage of it. After all, Allah has the upper hand over you, yet He does not overload you, forgives you your sins, and does not expose your fault to the people (Razi).

135. The two will have the power to bind or release. It is said that `Ali appointed two arbiters and told them that the remaining together of the disputants or splitting them up depended on their judgment. Upon this the woman said she was prepared to accept what they decided. But the man said he would accept their decision only if they judged in favor of the two remaining together, but if they advised that they be separated, he would not accept the decision. `Ali refused the man’s condition and said he will have to accept their decision either way, just as the woman had accepted. (Qurtubi says this is a sahih report. But he also points out that Abu Hanifah has drawn the implication that the two cannot be separated without the consent of both). Ibn `Abbas, Muhammad b. Sirin, Sa`id b. Jubayr, Shurayh are also of the same opinion (Ibn Jarir, Qurtubi, Ibn Kathir). Yusuf Ali comments: “An excellent plan for settling family disputes, without too much publicity or mud-throwing, or resort to the chicaneries of the law... The arbiters from each family would know the idiosyncrasies of both parties, and would be able, with Allah’s help to effect a reconciliation.” The Connection “The previous verses were concerned with the family, its organization, the means of its preservation and those links and ties that strengthen it and lend firmness to its foundations. The present set of verses turn their attention to the human relations within the Muslim society, whose scope is larger than the scope of the family, starting with the rights of the parents, on to relationship with the others of the society, in order that the feelings of love and understanding that are generated within the family, may spill out into the larger family, that of the humankind, expanding on from the narrower confines of the closed society - the family - to the open and wider society - the humanity in general” (Sayyid Qutb).

136. When Allah spoke of the husband and wife affairs, and how their affairs could be set right, He followed it up with ten of those commandments that pertain to the general welfare (Au.: with a point taken from Razi). Shirk and Riya’ Qurtubi writes: The statement, “Worship Allah alone” implies that everything that is attempted should be done for Him alone. Some of our scholars have said that if a man bathes to cool his body or fasts to give rest to his stomach and intends to please Allah by these actions, it will not please Allah, for he adulterated his intention. It has to be purely for Allah. The Prophet has said in a hadith qudsi:

أَنَا أَغْنَى الشُّرَكَاءِ عَنِ الشِّرْكِ مَنْ عَمِلَ عَمَلاً أَشْرَكَ فِيهِ مَعِى غَيْرِى تَرَكْتُهُ وَشِرْكَهُ

“Allah says, ‘I am the least in need of associates. If someone carries out a deed hoping to please Me and, along with Me, someone else, I relinquish My share also to the associate.’” Dahhak b. Qays al-Fihri has reported another hadith. The Prophet said:

عن الضحاك بن قيس رضي الله عنه قال قال رسول الله صلى الله عليه وسلم ( إن الله تعالى يقول أنا خير شريك من أشرك بي فهو لشريكي يا أيها الناس أخلصوا أعمالكم لله فإن الله لا يقبل من العمل إلا ما خلص ولا تقولوا هذا لله والرحم فإنه للرحم وليس لله منه شيء ولا تقولوا هذا لله ولوجوهكم فإنما هو لوجوهكم وليس لله فيه شيء

“Allah says, ‘I am the best of associates. If someone associates Me with another in a deed, I relinquish My share to the associate.’ People! Seek Allah’s pleasure alone with your deeds. Allah does not accept but the pure. Do not say, ‘This is for Allah and for my kinsfolk,’ for what is for kinsfolk is for them, without a share in it for Allah. And do not say, ‘This is for Allah and for the sake of your pleasure,’ for what is for your pleasure is for your pleasure, without a share in it for Allah.” Ibn Hibban trusted one of the narrators whom a few others did not. Otherwise, the hadith has a good chain of narrators: Haythami (Au.). Another report in Daraqutni says that:

عَن أنس بن مَالك : قَالَ رَسُول الله - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّم َ - : " يجاء يَوْم الْقِيَامَة بصحف مختمة فتنصب بَين يَدي الله - تَعَالَى - فَيَقُول تَعَالَى للْمَلَائكَة : ألقوا هَذَا واقبلوا هَذَا . فَتَقول الْمَلَائِكَة : وَعزَّتك مَا رَأينَا إِلَّا خيرا . فَيَقُول تَعَالَى - وَهُوَ أعلم - : إِن هَذَا كَانَ لغيري ، وَلَا أقبل الْيَوْم من الْأَعْمَال إِلَّا مَا [كَانَ] ابْتغِي بِهِ وَجْهي " .

A sealed record of deeds will be brought before Allah on the Judgment Day. He will say to the angels, “Accept this and reject this.” Angels will say, “O Lord. By Your Might, we do not see except good.” He will say, and He knows best, “It was for other than Me; and today, I shall not accept any of the deeds except that which was carried out for My approval.” Association then, continues Qurtubi, is of three levels and all of them are forbidden. First, to associate with Allah’s Person. (To assert that there are more than one God). This will not be forgiven. Allah has said (4: 48):

إِنَّ اللَّهَ لَا يَغْفِرُ أَنْ يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَنْ يَشَاءُ [النساء : 48]

“Verily, Allah will not forgive that He be associated with, but might forgive whomsoever He will in anything less than that.” The second level of association is to associate with Allah in His acts. That is, to believe that others besides Allah can create or produce things, events, or effects. And the third level is to associate with Him in deeds, (one of whose kinds) is to do things to show off to the people (riya’). This destroys one’s deeds. Again, Sahal b. Tustari has said, riya’ itself is of three levels. First: to do something to please someone else but declare that it is for Allah. This is hypocrisy, pure and simple. Second: to start doing something for Allah, but upon finding someone observing him, attempt to do it better. The third is to start doing something purely for Allah, to terminate it with that purity of intention, but when praised by the people for the deed, feel pleased about it. Luqman was asked about the cure for riya’. He replied that it is in the concealment of deeds. As for Tustari’s second level definition of riya’, it can be qualified, says Qurtubi, in the following manner: If a man does a thing for Allah from the beginning to the end, not wishing that anyone know about it, yet Allah (Himself) exposes it to the people, and they admire him for it, then, if the man feels pleasure at having been guided by Allah to something that meets with the general approval, then that is not riya’. Allah has said (10: 58):

قُلْ بِفَضْلِ اللَّهِ وَبِرَحْمَتِهِ فَبِذَلِكَ فَلْيَفْرَحُوا هُوَ خَيْرٌ مِمَّا يَجْمَعُونَ [يونس : 58]

“Say, ‘(this is) by Allah’s grace and kindness.’ So let them rejoice therein. It is better than what they amass.”

137. According to a hadith of Bukhari, Mu`adh b. Jabal reports that the Prophet asked him:

هَلْ تَدْرِي مَا حَقُّ اللَّهِ عَلَى الْعِبَادِ قَالَ قُلْتُ اللَّهُ وَرَسُولُهُ أَعْلَمُ قَالَ فَإِنَّ حَقَّ اللَّهِ عَلَى الْعِبَادِ أَنْ يَعْبُدُوهُ وَلَا يُشْرِكُوا بِهِ شَيْئًا ثُمَّ سَارَ سَاعَةً قَالَ يَا مُعَاذَ بْنَ جَبَلٍ قُلْتُ لَبَّيْكَ رَسُولَ اللَّهِ وَسَعْدَيْكَ قَالَ هَلْ تَدْرِي مَا حَقُّ الْعِبَادِ عَلَى اللَّهِ إِذَا فَعَلُوا ذَلِكَ قَالَ قُلْتُ اللَّهُ وَرَسُولُهُ أَعْلَمُ قَالَ أَنْ لَا يُعَذِّبَهُمْ. صحيح مسلم.

“Do you know what is Allah’s right on the people?” He replied: “Allah and His messenger know best.” The Prophet said: “That they should not associate aught with Him.” Then, after a while he asked: “And do you know what is their right on Him if they comply with that?” Mu`adh replied: “Allah and His Messenger know best.” He said: “That He should not chastise them” (Ibn Kathir).

138. The Prophet has said (in a hadith of Tirmidhi, Ibn Majah and Ahmad: H. Ibrahim):

عَنْ سَلْمَانَ بْنِ عَامِرٍ الضَّبِّيِّ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الصَّدَقَةُ عَلَى الْمِسْكِينِ صَدَقَةٌ وَهِيَ عَلَى ذِي الْقَرَابَةِ اثْنَتَانِ صِلَةٌ وَصَدَقَةٌ. مسند احمد

Salman b. `Amir narrated: “Expending on the poor is one charity. But your expending on the poor who is related is twice the charity: one of joining the kin, and the other of common charity” (Ibn Kathir). According to Shu`ayb al-Arna’ut, the above hadith is Sahih li-Ghayrihi (Au.).

139. The translation of this phrase is based on the opinion of Ibn `Abbas, Qatadah, Suddi, Mujahid and others (Au.). Ibn Jarir has added that the non-Muslim is also included, even if he is a pagan. The Sahihayn have recorded the Prophet as having said that:

ما زال جِبرِيل يوصيني بالْجَارِ حَتِّى ظَنَنْتُ أَنَّهُ سَيُوَرِثُه

Jibril kept on admonishing him about the rights of the neighbour until, “I thought he would include him in inheritance.” Another report in Ahmad has an Ansari say:

عَنْ رَجُلٍ من الأنصار قال: خَرَجْتُ من أهلي أريدُ النبي صلى الله عليه وسلم، فإذَا به قَائِمٌ ورجل مَعَهُ مُقْبِل عَليه، فَظَنَنْتُ أَنَّ لهما حَاجة -قَالَ الأنْصَارِيُّ: لقد قام رسول الله صلى الله عليه وسلم حتى جعلت أَرْثِي لِرَسُولِ اللهِ صلى الله عليه وسلم من طُولِ الْقِيَامِ، فَلمَّا انْصَرفَ قُلْتُ: يا رسول الله، لقد قام بك هذا الرَّجُلُ حتى جَعَلْتُ أَرْثِي لَك من طُولِ الْقِيَامِ. قال: "وَلَقَدْ رَأَيتَه؟" قُلتُ: نعم. قَالَ: "أَتَدْرِي مَن هُوَ؟" قُلْتُ: لا. قَال: "ذَاكَ جِبْرِيِلُ،ما زال يُوصِينِي بِالجِارِ حتى ظَنَنْتُ أَنَّه سَيُورثُه. ثُمَّ قال: أَمَا إِنَّك لَو سَلَّمْتَ عليه، رد عليك السلام" المسند وقال الهيثمي في المجمع: "رجاله رجال الصحيح".

Once I went to see the Prophet. I found him talking to a man. The two stood together so long that I feared the Prophet would develop pain in his legs. At last when the man left, I said, “Messenger of Allah, the man had detained you so long that I feared you would develop pain in your legs. The Prophet asked: “Did you see him?” I said yes. He asked: “Did you know who he was?” I said no. He said: “That was Jibril. He was admonishing me about the rights of the neighbour until I thought he would include him in inheritance. As for you, had you said salam to him, he would have returned your salam.” Ahmad has another hadith reported by Miqdad b. al-Aswad according to which once the Prophet asked his Companions

الْمِقْدَادَ بْنَ الْأَسْوَدِ يَقُولُ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لِأَصْحَابِهِ مَا تَقُولُونَ فِي الزِّنَا قَالُوا حَرَّمَهُ اللَّهُ وَرَسُولُهُ فَهُوَ حَرَامٌ إِلَى يَوْمِ الْقِيَامَةِ قَالَ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لِأَصْحَابِهِ لَأَنْ يَزْنِيَ الرَّجُلُ بِعَشْرَةِ نِسْوَةٍ أَيْسَرُ عَلَيْهِ مِنْ أَنْ يَزْنِيَ بِامْرَأَةِ جَارِهِ قَالَ فَقَالَ مَا تَقُولُونَ فِي السَّرِقَةِ قَالُوا حَرَّمَهَا اللَّهُ وَرَسُولُهُ فَهِيَ حَرَامٌ قَالَ لَأَنْ يَسْرِقَ الرَّجُلُ مِنْ عَشْرَةِ أَبْيَاتٍ أَيْسَرُ عَلَيْهِ مِنْ أَنْ يَسْرِقَ مِنْ جَارِهِ

“What do you think of fornication?” They said it was unlawful declared so by Allah and His Messenger, to remain so until the Day of Judgment. He said: “That a man should commit fornication with ten women is better than he should do so with his neighbour’s wife.” Then he asked, “What do you think of theft. They said it was unlawful, declared so by Allah and His Messenger and to remain so until the Day of Judgment. He said: “That a man should steal from ten homes is better than he should steal from the house of his neighbour.” Finally, Ahmad has another report by Ibn Lahiy`ah which records the Prophet (saws) as having said:

إن أول خصمين يوم القيامة جاران

“The first two to dispute with each other (over each other’s rights) on the Day of Judgment would be neighbours.”

140.As to which of the neighbours deserves priority, Bukhari has a hadith which says that `A’isha (ra) asked him:

عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا قُلْتُ يَا رَسُولَ اللَّهِ إِنَّ لِي جَارَيْنِ فَإِلَى أَيِّهِمَا أُهْدِي قَالَ إِلَى أَقْرَبِهِمَا مِنْكِ بَابًا

“I have two neighbours. To whom should I send a gift?” The Prophet replied: “One whose door is nearer” (Ibn Kathir). Adds Qurtubi: As to who is a neighbour and who not, since the opinions vary, it can be said in general terms that those who can hear the adhan of the community mosque are neighbours of each other. `Ali, Ibn Mas`ud, Ibn `Abbas, Sa`id b. Jubayr, Mujahid, Suddi and Dahhak have said that by the phrase “the companion at your side,” the allusion is: a) to the companion in a journey: Someone with whom one goes hand in hand, b) to one’s wife; and, c) to one’s friend (Ibn Jarir, Ibn Kathir). However, most commentators have pointed out that every companion has his rights, even if he were to be in company for a couple of minutes (Au.).

141. Ibn al-sabil is anyone who is on a journey, without access to his wealth, even if he is rich (Ibn Jarir).

142. That is, slaves (Ibn Jarir). Ibn Kathir adds: The Prophet kept admonishing about Prayers and slaves on his death-bed until his tongue could move. (The report is in Bukhari: H. Ibrahim). Muslim has a hadith which says:

للمملوك طعامه وكِسْوتُه، ولا يكلَّف من العمل إلا ما يُطيق

“Upon the master is the food and clothing of a slave and that he should not be loaded with work beyond his strength." Bukhari has a narration which reports the Prophet as having said:

إِذَا أَتَى أَحَدَكُمْ خَادِمُهُ بِطَعَامِهِ فَإِنْ لَمْ يُجْلِسْهُ مَعَهُ فَليُنَاوِلْهُ لُقْمَةً أَوْ لُقْمَتَيْنِ أَوْ أُكْلَةً أَوْ أُكْلَتَيْنِ فَإِنَّهُ وَلِيَ عِلَاجَهُ

“When a servant of yours brings in food, then, if he cannot share the table with him, give him, at least, a gulp or two for the trouble he took.” Qurtubi writes: Muslim has narrated:

عَنِ الْمَعْرُورِ بْنِ سُوَيْدٍ قَالَ مَرَرْنَا بِأَبِى ذَرٍّ بِالرَّبَذَةِ وَعَلَيْهِ بُرْدٌ وَعَلَى غُلاَمِهِ مِثْلُهُ فَقُلْنَا يَا أَبَا ذَرٍّ لَوْ جَمَعْتَ بَيْنَهُمَا كَانَتْ حُلَّةً. فَقَالَ إِنَّهُ كَانَ بَيْنِى وَبَيْنَ رَجُلٍ مِنْ إِخْوَانِى كَلاَمٌ وَكَانَتْ أَمُّهُ أَعْجَمِيَّةً فَعَيَّرْتُهُ بِأُمِّهِ فَشَكَانِى إِلَى النَّبِىِّ -صلى الله عليه وسلم- فَلَقِيتُ النَّبِىَّ -صلى الله عليه وسلم- فَقَالَ « يَا أَبَا ذَرٍّ إِنَّكَ امْرُؤٌ فِيكَ جَاهِلِيَّةٌ ». قُلْتُ يَا رَسُولَ اللَّهِ مَنْ سَبَّ الرِّجَالَ سَبُّوا أَبَاهُ وَأُمُّهُ. قَالَ « يَا أَبَا ذَرٍّ إِنَّكَ امْرُؤٌ فِيكَ جَاهِلِيَّةٌ هُمْ إِخْوَانُكُمْ جَعَلَهُمُ اللَّهُ تَحْتَ أَيْدِيكُمْ فَأَطْعِمُوهُمْ مِمَّا تَأْكُلُونَ وَأَلْبِسُوهُمْ مِمَّا تَلْبَسُونَ وَلاَ تُكَلِّفُوهُمْ مَا يَغْلِبُهُمْ فَإِنْ كَلَّفْتُمُوهُمْ فَأَعِينُوهُمْ »

Ibn Suwayd said, “We passed by Rabdha where Abu Dharr was residing. He was wearing a cloak (that happened to be one part of a two-piece suit), and the other worn by his slave. We suggested, “It would have been better if you had worn the two together.” He replied, “An argument arose between me and one of my brother Companions. His mother was a non-Arab and I taunted him over it. He complained to the Prophet. When I met him he said, ‘Abu Dharr. You are a man in whom there are traces of jahiliyyah.’ I said that it was normal that if a man insulted a people they insulted his parents. He said, “Abu Dharr. You are a man in whom there are traces of jahiliyyah. These are your brothers who have been placed under you by Allah. Therefore, feed them out of what you feed yourself, and clothe them out of what you clothe yourself." Some scholars have, in fact, continues Qurtubi, gone to the extent of saying that a slave is superior to a free man in view of the hadith (declared Sahih: Au.):

إن العبْدَ إذا نصحَ لسيدهِ وأحسنَ عبادة ربه له أجرهُ مرَّتين

“If a slave is loyal to his master, and does well in his devotions to Allah, he shall have double the reward.” Muslim has another hadith reported by Abu Hurayrah which says:

قَالَ أَبُو هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لِلْعَبْدِ الْمَمْلُوكِ الصَّالِحِ أَجْرَانِ وَالَّذِي نَفْسِي بِيَدِهِ لَوْلَا الْجِهَادُ فِي سَبِيلِ اللَّهِ وَالْحَجُّ وَبِرُّ أُمِّي لَأَحْبَبْتُ أَنْ أَمُوتَ وَأَنَا مَمْلُوكٌ

“The Prophet said, ‘A righteous slave shall have twofold rewards.’ Therefore, were it not for jihad in the way of Allah, Hajj and doing good to my mother, I would prefer that I (Abu Hurayrah) die as a slave.”

143. Bukhl is to be niggardly with what one possesses. In contrast shuhh is to desire for oneself what another man possesses however it might come, lawfully or unlawfully (Ibn Jarir). Adds Thanwi: Since the usurpation of other’s rights occurs either out of pride or out of niggardliness, Allah censured the two.

144. Ibn `Abbas has said that this verse and the next two were specifically applicable to the Jews contemporary to the Prophet who advised the Ansar not to spend on the Prophet or his Companions, and concealed the knowledge of his advent imparted to them by their Scriptures (Ibn Jarir). Nevertheless, adds Ibn Kathir, the verse is open in application to anyone who is niggardly and bears the other qualities that have been mentioned in these verses. Yusuf Ali has a good point: “Niggardly is the worldly wise man who not only refuses to spend himself in service, but by example and precept prevents others from doing so, as otherwise he would be made odious by comparison, before his fellow-creatures. So he either makes a virtue of his caution, or hides the gifts which have been given him - wealth, position, talent, etc.”

145. Qurtubi quotes a poetical line from an ancient poet whose hemistich says:

عن المرء لا تسأل وسل عن قرينه

‘Ask not what a man is. Ask what company he keeps.’

146. Yezid b. Harun has said that the dharrah of Arabic refers to something that is weightless. It is also used for a tiny red ant. Ibn `Abbas has been reported to have thrust his hand in sand and then blowing off the dust saying, ‘Each of them is a dharrah‘ (Ibn Jarir, Kashshaf, Razi, Qurtubi). Allah has said (31: 16):

ﮩ ﮪ ﮫ ﮬ ﮭ ﮮ ﮯ ﮰ ﮱ ﯓ ﯔ ﯕ ﯖ ﯗ ﯘ ﯙ ﯚ ﯛ ﯜ ﯝﯞ

“My son. If it were to be a mustard seed hidden between the rocks, or in the heavens, or inside the earth, Allah shall bring it forth.” In another chapter He said (99: 7-8):

ﮇ ﮈ ﮉ ﮊ ﮋ ﮌ ﮍ ﮎ ﮏ ﮐ ﮑ ﮒ ﮓ ﮔ

“Then, whosoever did an atom’s weight of good shall see it. And whosoever did an atom’s weight of evil shall see it (also)” - Ibn Kathir). `Ata’ b. Yasar has reported the Prophet as having said:

عَنْ عَطَاءِ بْنِ يَسَارٍ عَنْ أَبِي سَعِيدٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا خَلَصَ الْمُؤْمِنُونَ مِنْ النَّارِ يَوْمَ الْقِيَامَةِ وَأَمِنُوا فَمَا مُجَادَلَةُ أَحَدِكُمْ لِصَاحِبِهِ فِي الْحَقِّ يَكُونُ لَهُ فِي الدُّنْيَا بِأَشَدَّ مُجَادَلَةً لَهُ مِنْ الْمُؤْمِنِينَ لِرَبِّهِمْ فِي إِخْوَانِهِمْ الَّذِينَ أُدْخِلُوا النَّارَ قَالَ يَقُولُونَ رَبَّنَا إِخْوَانُنَا كَانُوا يُصَلُّونَ مَعَنَا وَيَصُومُونَ مَعَنَا وَيَحُجُّونَ مَعَنَا فَأَدْخَلْتَهُمْ النَّارَ قَالَ فَيَقُولُ اذْهَبُوا فَأَخْرِجُوا مَنْ عَرَفْتُمْ فَيَأْتُونَهُمْ فَيَعْرِفُونَهُمْ بِصُوَرِهِمْ لَا تَأْكُلُ النَّارُ صُوَرَهُمْ فَمِنْهُمْ مَنْ أَخَذَتْهُ النَّارُ إِلَى أَنْصَافِ سَاقَيْهِ وَمِنْهُمْ مَنْ أَخَذَتْهُ إِلَى كَعْبَيْهِ فَيُخْرِجُونَهُمْ فَيَقُولُونَ رَبَّنَا أَخْرَجْنَا مَنْ أَمَرْتَنَا ثُمَّ يَقُولُ أَخْرِجُوا مَنْ كَانَ فِي قَلْبِهِ وَزْنُ دِينَارٍ مِنْ الْإِيمَانِ ثُمَّ مَنْ كَانَ فِي قَلْبِهِ وَزْنُ نِصْفِ دِينَارٍ حَتَّى يَقُولَ مَنْ كَانَ فِي قَلْبِهِ مِثْقَالُ ذَرَّةٍ قَالَ أَبُو سَعِيدٍ فَمَنْ لَمْ يُصَدِّقْ بِهَذَا فَلْيَقْرَأْ هَذِهِ الْآيَةَ: إِنَّ اللَّهَ لَا يَظْلِمُ مِثْقَالَ ذَرَّةٍ وَإِنْ تَكُ حَسَنَةً يُضَاعِفْهَا وَيُؤْتِ مِنْ لَدُنْهُ أَجْرًا عَظِيمًا

`Abu Sa`id (al-Khudri) reported the Prophet: “When the believers would have escaped the Fire on the Day of Judgment, and come into peace, then none of you will be more persistent than they were in the world seeking his right, in comparison to those of the believers who will plead for their compatriots in Hell-fire. They will say, ‘O our Lord. They used to Pray with us, fast with us, do Hajj with us and participate in jihad with us. But You have assigned them to the Fire!’ Allah will tell them, ‘Go in and bring out those you recognize.’ They will go up to them and recognize them by their faces because the Fire would not have eaten their faces. They will find a man burnt up to the middle of his calves, and another up to his knees. They will say, ‘Our Lord, we have brought out those You ordered us.’ They will be told, ‘Go in and bring out anyone with a good (deed) the size of a gold coin.’ It will go on until He will say, ‘Go and bring out anyone with (faith) equal to that of a dharrah.’” Abu Khudri added, “If you do not believe, read this ayah: ‘Surely, Allah does not wrong even so much as by an atom. Rather, if there were to be a good (deed) He shall double it up and shall bestow from Him a great reward’” (Ibn Jarir, Qurtubi). A report close to this is in the Sahihayn (Ibn Kathir). Ibn Jarir and Qurtubi also relate the following: `Abdullah ibn Mas`ud is reported to have said: “On the day of Judgment a man or a woman would be held by his or her hand and it will be announced, ‘People. This is so and so, son (or daughter) of so and so. Anyone who has a claim on him/her may come forward.’ A woman (for instance) will joyfully come forward to claim her rights from her father, son, brother or husband. Ibn Mas`ud then recited (23: 101), ‘That day there will be no kinship between them nor will they help out each other.’ That day Allah will forgive of His own rights whatever He will, but not those of the rights of the people. However, when a man will be told to give the people their rights, he will say, ‘O Lord. The world has been destroyed. How can these people be paid back their rights?’ It will be said, ‘Take away his good deeds (and give them away to those he wronged).’ Accordingly, the people will be paid for the wrongs they suffered in equal measure. However, if the man happened to be a waliyy of Allah, his (remaining) dharrah of virtue will be multiplied manifold until with its help the man will enter Paradise. Ibn Mas`ud then recited, ‘Surely, Allah does not wrong even so much as by an atom. Rather, if there were to be a good (deed) He shall double it and shall bestow from Him a great reward.’ But, if the man were to be a wretched one (shaqiyy), the angel will say, ‘O Lord. His good deeds have exhausted but the claimants remain.’ It will be said, ‘Take their evil deeds and dump them upon him.’ Thereafter the man will be thrown into the Fire.” Ibn Kathir adds: Ahadith of this meaning can be found in Sahih compilations.

147. Suddi has said that on the Judgment Day Prophets would arrive with followers in various numbers, some with only one, others with two, or ten. Lut will come with only two of his daughters. The Messengers will be asked: ‘Did you deliver your message?’ They will say, ‘Yes. We did.’ They will be asked, ‘Who will bear witness?’ They will say, ‘Followers of Muhammad.’ The followers of Muhammad will be asked, ‘Will you bear witness that these Prophets transmitted the message given them?’ They will say, ‘Our Lord. We bear witness that they transmitted the message.’ It will be asked, ‘Will someone testify to the truth of what you are saying?’ They will say, ‘Yes. Muhammad, on him be peace.’ So the Prophet will be called. He will testify that his Ummah spoke the truth and that the Messengers before him transmitted the messages. It is in this reference that Allah said: ‘How then will it be when We shall bring forward a witness from every nation, and bring you (O Muslims) to witness against those (people)?’ - Ibn Jarir. Here is another report in this context:

عَنِ ابْنِ مَسْعُودٍ، أَنّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَقَالَ لَهُ: "اقْرَأْ عَلَيَّ الْقُرْآَنَ"، فَقَالَ ابْنُ مَسْعُودٍ: يَا رَسُولَ اللَّهِ، أقْرَأُ عَلَيْكَ الْقُرْآَنَ وَعَلَيْكَ أُنْزِلَ؟ قَالَ: "فَإِنِّي أُحِبُّ أَنْ أَسْمَعَهُ مِنْ غَيْرِي"، فَقَرَأَ عَلَيْهِ حَتَّى بَلَغَ: "فَكَيْفَ إِذَا جِئْنَا مِنْ كُلِّ أُمَّةٍ بِشَهِيدٍ وَجِئْنَا بِكَ عَلَى هَؤُلاءِ شَهِيدًا" [النساء: 41] فَاغْرَوْرَقَتْ عَيْنَا رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ

Ibn Mas`ud reports that once the Prophet said to him (they were then among the Banu Zufar, sitting on a rock along with Mu`adh ibn Jabal and others: Qurtubi): “Recite the Qur’an for me.” Ibn Mas`ud asked, ‘Messenger of Allah, should I recite the Qur’an to you, while the Qur’an was revealed to you?’ He replied, ‘Yes. It pleases me to hear it from someone other than me.’ So Ibn Mas`ud began to recite surah al-Nisa’, until when he reached this verse, he looked up to find the Prophet in tears (Ibn Jarir, Kashshaf, Razi). The hadith is in Bukhari and Muslim (Ibn Kathir). Qurtubi adds: It is said that the Prophet cried on that occasion so hard that his beard was wet. It was the thought of heavy responsibility on him - of testimony - in a case involving Prophets and Messengers, that made him cry.

148. Ibn `Abbas has said that when the unbelievers will see the faithful entering Paradise on the strength of their belief in Allah, they will say to themselves that they shall not admit that they ever ascribed partners to Allah. So when asked, they would refuse to admit that they ever ascribed partners unto Allah. At this Allah will seal their mouths and give their limbs the power of speech. Thus they will not be able to hide a word from Allah and they will wish that they were swallowed by the earth (Ibn Jarir, Qurtubi, Ibn Kathir). The connection After Allah spoke of those measures that introduce peace in the family and society, now He speaks of an evil that can destroy the peace of both the family as well as the society (Au.).