Surah 4
(Madinan Period)
Period of Revelation
This surah comprises a number of discourses revealed between the later part of 3 A.H. through to the end of 4 A.H., and possibly even the early part of 5 A.H. It is hard to determine precisely which verses belong to which discourse, just as it is difficult to fix the exact period of the revelation of those verses. Several of these verses, however, contain allusions to certain injunctions and events the dates of which can be ascertained with the help of traditions.
On this basis we can broadly divide the surah into a number of discourses. We know, for example, that the injunctions relating to inheritance and to the protection of the rights of orphans were revealed after the Battle of Uhud, in which seventy Muslims were martyred. The result of this was that the small town of Madina was faced with the problem of distributing inheritance and safeguarding the rights and interests of the orphans left behind by the martyrs. We can thus infer that verses 1-28 were revealed during this period.
Traditions mention ṣalāt al-khawf (Prayer in the state of insecurity) in connection with the Battle of Dhat al-Riqā' which took place in 4 A.H. So the section which contains directives regarding this Prayer (verses 101 ff.) must have been revealed around this time. Likewise, we know that the expulsion of Banu al-Naḍīr from Madina took place in Rabi' al-Awwal 4 A.H. It is therefore probable that the section which contains the final warning to the Jews: 'O you who have been granted the Book! Do believe in what We have (now) revealed, which confirms the revelation which you already possess. Do this before We alter countenances, turning them backwards. . . ' (Surah al-Nisa' 4: 47), was revealed shortly before their expulsion. In the same way, the permission to do tayammum (symbolic ablution attained through wiping the face and hands with clean earth) in place of ablution was granted on the occasion of the Battle of Banu al-Mustaliq, in 5 A.H. The section which deals with tayammum may, therefore, be taken as belonging to this period (see verses 43 ff).
Background and Subject Matter
Let us now survey briefly the situation in order to appreciate more fully the contents of this surah.
The tasks before the Prophet (peace be on him) at this time may be classified into three broad categories. First, to develop the newly-organized Islamic society which had come into being in and around Madina as a result of the influx of believers, a society which was attempting to give effect to new principles in the moral, social, economic and political spheres of life, and to do away with the old ways and practices of the days of Ignorance (Jähiliyah). Second, to counter the fierce opposition of the polytheists, Jewish tribes and the hypocrites. Third, to spread the message of Islam in the face of hostility from these opposing forces and to win over the minds and hearts of the people. The various discourses revealed by God at this time deal with these different problems.
The Islamic society at this juncture, thus, required additional directives to those which it had received earlier, and which are embodied in Surah al-Baqarah. In the discourses of this sūrah, the Muslims are told in much greater detail how to mould their collective life in accordance with the dictates of Islam. They are told how to organize their family life. Regulations are laid down with respect to marriage, prohibiting union with certain categories of relatives. The pattern of relationships between men and women is enunciated. The rights of orphans are clearly defined. Laws for the distribution of inheritance are promulgated. Directives are issued to ensure that economic activities continue to be based on sound moral principles. Muslims are taught what measures to adopt to solve their family disputes. The foundations of a penal code are laid. The drinking of intoxicants is prohibited. Fresh directives are given to ensure purity of the heart as well as righteousness of conduct. Muslims are clearly told what man's attitude should be towards God and towards His creatures. Instructions are given to establish discipline within the Islamic body-politic. The moral and religious attitude of the People of the Book is criticized, thus warning the Muslims against following in the footsteps of the religious communities which preceded them. Likewise, the conduct of the hypocrites is criticized, thereby high- lighting the requirements of true faith and clearly distinguishing the characteristics of true faith from those of hypocrisy.
The struggle waged by the forces opposed to the Islamic reform movement assumed even more menacing proportions after the Battle of Uḥud. The reverse suffered by the Muslims in that battle had infused a new spirit into the pagan Arab tribes, the neighbouring Jews and also the hypocrites (who were an integral part of the Islamic body-politic). The result was that the Muslims found themselves confronted by dangers from all sides. In such a circumstance God urged the Muslims to meet these dangers bravely. He revealed inspiring passages and gave them instructions how to conduct themselves when faced with armed conflict. In Madina the hypocrites and those of weak faith were disseminating all kinds of rumours so as to demoralize the Muslims. To counteract this, the Muslims were asked to pass on all such rumours to responsible people, who were to prevent their further dissemination unless and until they could be confirmed after proper investigations.
Let us take another case occasioned by these circumstances. The Muslims often had to go on military expeditions, sometimes with and sometimes without the Prophet (peace be on him) and they often travelled by routes where water was unavailable. They were now told that it was permissible for them to resort to tayammum (symbolic ablution attained through wiping the face and hands with clean earth) in place of both major and minor washing.* Likewise, permission was granted to shorten Prayers while travelling, and instructions were given on how to perform Prayers when danger was imminent. At that time, some Muslims lived outside the Islamic realm, and were scattered throughout Arabia living in the midst of pagan tribes. At times they were drawn into the orbit of war and thus suffered harm. This had become a matter of great anxiety for the Muslims, and the Islamic community was instructed in how to deal with it. At the same time, Muslims living in the midst of non-Muslim tribes were urged to migrate to Madina, the Där al-Islam (the Domain of Islam).
[*Major washing (ghusl al-janäbah) is necessitated by either sexual intercourse or seminal ejaculation. Minor washing (wudu') is a necessary condition for the performance of Prayer and should be revived if it has expired - Ed.]
The attitude of one Jewish tribe in particular, Banu al-Nadir, had become particularly hostile. Its people blatantly violated the agreements they had concluded with the Muslims, and identified openly with the enemies of Islam by giving them support. They engaged in conspiracies and machinations against the Prophet (peace be on him) and his followers even within the city of Madina. In this surah their conduct is severely criticized and they are given a final warning in categorical terms. After this warning they were expelled from Madina.
The hypocrites comprised several groups, each of which behaved in a different manner so that it was difficult for the Muslims to decide how to deal with them. In this surah, the hypocrites are classified into separate categories, and the Muslims are told what treatment should be accorded to each group. They are also told what attitude they should adopt towards the neutral tribes which had entered into agreements with them.
Most important of all, the Muslims are made to realize the necessity of developing blameless moral character. For if they were to triumph in their struggle then this triumph would come about primarily through moral excellence. The Muslims are urged, there- fore, to cultivate the highest moral qualities and are reproached severely for any past lapses.
Another aspect of religious duty for the Muslims - preaching their faith and inviting people to share it with them - is also stressed. In addition to elaborating a blueprint for the moral and social reform envisaged by Islam in contradistinction to non-heavenly doctrines (Jahiliyah), the surah criticizes the erroneous religious concepts and the moral perversion and corruption of the Jews, Christians and polytheists, and invites each of them to embrace Islam.