Surah an-Nisa' (Women ) 4 : 101

وَإِذَا ضَرَبْتُمْ فِى ٱلْأَرْضِ فَلَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَقْصُرُوا۟ مِنَ ٱلصَّلَوٰةِ إِنْ خِفْتُمْ أَن يَفْتِنَكُمُ ٱلَّذِينَ كَفَرُوٓا۟ ۚ إِنَّ ٱلْكَٰفِرِينَ كَانُوا۟ لَكُمْ عَدُوًّا مُّبِينًا

Translations

 
 Muhsin Khan
 Pickthall
 Yusuf Ali
Quran Project
And when you travel throughout the land, there is no blame upon you for shortening the prayer, [especially] if you fear that those who disbelieve may disrupt [or attack] you. Indeed, the disbelievers are ever to you a clear enemy.

1. Lessons/Guidance/Reflections/Gems

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Explanatory Note

When you go forth on earth, you will incur no sin by shortening your prayers, if you have reason to fear that the unbelievers may cause you affliction. Truly, the unbelievers are your sworn enemies. When you are with the believers and about to lead them in prayer, let one group of them stand up with you, holding on to their weapons. Then, after they have prostrated themselves, let them be behind you, while the other group, who have not yet prayed, shall come forward and pray with you, and let these be on their guard, holding on to their weapons. The unbelievers would love to see you oblivious of your weapons and your equipment, so that they might swoop on you with one assault. But it is no offence for you to lay down your arms [while you pray] if you are bothered by heavy rain, or suffering from illness; but you must always be on your guard. God has prepared humiliating suffering for the unbelievers. (Verses 101-102)

At this particular juncture, the sūrah speaks of the concession God gives to those who migrate or go forth on earth, either on jihād or on business, should they fear being taken prisoner by the unbelievers or fear being subjected to hardship and pressure to turn away from their faith. The concession is to reduce prayer. This is different from shortening prayers, which is a concession given to any traveller, whether he has anything to fear from the unbelievers or not. The concession to which the passage refers is a special type. “When you go forth on earth, you will incur no sin by shortening your prayers, if you have reason to fear that the unbelievers may cause you affliction. Truly, the unbelievers are your sworn enemies.” (Verse 101)

2. Linguistic Analysis

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Frequency of Root words in this Ayat used in this Surah *


3. Surah Overview

4. Miscellaneous Information

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5. Connected/Related Ayat

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6. Frequency of the word

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7. Period of Revelation

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This Surah comprises several discourses which were revealed on different occasions during the period ranging probably between the end of year 3 A.H. and the end of 4 A.H. or the beginning of 5 A.H. Although it is difficult to determine the exact dates of their revelations it is possible to assign to them a fairly correct period with the help of the Commandments and the events mentioned therein. A few instances are given below by way of illustration:

1. We know that the inheritance law for those martyred and protection for the rights of the orphans was sent down after the Battle of Uhud (in which 70 Muslims were martyred). From this we conclude that v. 1 -28 were revealed on that occasion.

2. We learn from the traditions that the ruling regarding the prayer (Salah) during war time was given on the occasion of the Zat-ur-Riqa’aan expedition. This took place in 4 A.H. From this we conclude that the discourse containing v. 102 was revealed on that occasion.

3. The last warning to the Jews was given before the Banu-Nadheer were exiled from Madinah in Rabi’-ulAwwal 4 A.H. It may therefore be assumed that the discourse containing v. 47 was revealed before that date.

4. The permission about performing ablution with dust in the event of no water (tayammum) verse 43, was given during the Bani-al-Mustaliq expedition which took place in 5 A.H. [REF: Mawdudi]

8. Reasons for Revelation

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Let us now consider the social and historical considerations of the period in order to understand the Surah. All the discourses in this Surah deal with three main problems which confronted the Prophet at the time. First of all he was engaged in bringing about an all round development of the islamic Community that had been formed at the time of his migration to Madinah. For this purpose he was introducing new moral cultural social economic and political ways in place of the old ones of the pre-islamic period. The second thing that occupied his attention and efforts was the bitter struggle that was going on with the polytheist Arabs, the Jewish clans and the hypocrites who were opposing tooth and nail his mission of reform. Above all, he had to propagate Islam in the face of the bitter opposition of these powers of evil with a view to capturing more and more minds and hearts.

Accordingly detailed instructions have been given for the consolidation and strengthening of the islamic Community in continuation of those given in Surah 2: Al-Baqarah (The Cow). Principles for the smooth running of family life have been laid down and ways of settling family disputes have been taught. Rules have been prescribed for marriage and rights of wife and husband have been apportioned fairly and equitably. The status of women in the society has been determined and the declaration of the rights of orphans has been made. Laws and regulations have been laid down for the division of inheritance and instructions have been given to reform economic affairs. The foundation of the penal code has been laid down, drinking has been prohibited and instructions have been given for cleanliness and purity. The Muslims have been taught the kind of relations good men should have with their God and fellow men. Instructions have been given for the maintenance of discipline in the Muslim Community.

The moral and religious condition of The People of the Book (Jews and Christians) has been reviewed to teach lessons to the Muslims and to forewarn them to refrain from following in their footsteps. The conduct of the hypocrites has been criticized and the distinctive features of hypocrisy and true faith have been clearly marked off to enable the Muslims to distinguish between the two. In order to cope with the aftermath of the Battle of Uhud, Inspiring discourses were sent down to urge the Muslims to face the enemy bravely, for defeat in the Battle had so emboldened the polytheist Arab clans and the neighbouring Jews and the hypocrites at home, that they were threatening the Muslims on all sides. At this critical juncture God filled the Muslims with courage and gave them such instructions as were needed during that period of war clouds. In order to counteract the fearful rumours that were being spread by the hypocrites and the Muslims of weak faith they were asked to make a thorough enquiry into them and to inform the responsible people about them. Then they were experiencing some difficulties in offering their prayer during the expeditions to some places where no water was available for performing their ablutions etc. In such cases they were allowed to cleanse themselves with pure earth and to shorten the prayer or to offer the “Prayer of Fear” when they were faced with danger. Instructions were also given for the solution of the puzzling problem of those Muslims who were scattered among the unbelieving Arab clans and were often involved in war. They were asked to migrate to Madinah the abode of Islam.

This Surah also deals with the case of Banu nadir who were showing a hostile and menacing attitude in spite of the peace treaties they had made with the Muslims. They were openly siding with the enemies of Islam and hatching plots against the Prophet and the Muslim Community even at Madinah itself. They were taken to task for their inimical behaviour and given a final warning to change their attitude and were at last exiled from Madinah on account of their misconduct.

The problem of the hypocrites, who had become very troublesome at that time, was involving the Believers in difficulties. Therefore, they were divided into different categories to enable the Muslims to deal with them appropriately. Clear instructions were also given regarding the attitude they should adopt towards the non-belligerent clans. The most important thing needed at that time was to prepare the Muslims for the bitter struggle with the opponents of Islam. For this purpose greatest importance was attached to their character building, for it was obvious that the small Muslim Community could only come out successful, nay, survive, if the Muslims possessed high moral character. They were, therefore, enjoined to adopt the highest moral qualities and were severely criticized whenever any moral weakness was detected in them.

Though this Surah mainly deals with the moral and social reforms, yet due attention has been paid to propagation of Islam. On the one hand, the superiority of the islamic morality and culture has been established over that of the Jews, Christians and polytheists; on the other hand, their wrong religious conceptions, their wrong morality and their evil acts have been criticized to prepare the ground for inviting them to the way of the Truth. 

9. Relevant Hadith

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10. Wiki Forum

Comments in this section are statements made by general users – these are not necessarily explanations of the Ayah – rather a place to share personal thoughts and stories…

11. Tafsir Zone

 

Overview (Verses 101 - 104)

Prayer Even on the Battlefield
 
When you go forth on earth, you will incur no sin by shortening your prayers, if you have reason to fear that the unbelievers may cause you affliction. Truly, the unbelievers are your sworn enemies. When you are with the believers and about to lead them in prayer, let one group of them stand up with you, holding on to their weapons. Then, after they have prostrated themselves, let them be behind you, while the other group, who have not yet prayed, shall come forward and pray with you, and let these be on their guard, holding on to their weapons. The unbelievers would love to see you oblivious of your weapons and your equipment, so that they might swoop on you with one assault. But it is no offence for you to lay down your arms [while you pray] if you are bothered by heavy rain, or suffering from illness; but you must always be on your guard. God has prepared humiliating suffering for the unbelievers. (Verses 101-102)
 
At this particular juncture, the sūrah speaks of the concession God gives to those who migrate or go forth on earth, either on jihād or on business, should they fear being taken prisoner by the unbelievers or fear being subjected to hardship and pressure to turn away from their faith. The concession is to reduce prayer. This is different from shortening prayers, which is a concession given to any traveller, whether he has anything to fear from the unbelievers or not. The concession to which the passage refers is a special type. “When you go forth on earth, you will incur no sin by shortening your prayers, if you have reason to fear that the unbelievers may cause you affliction. Truly, the unbelievers are your sworn enemies.” (Verse 101)
 
A person who goes forth on earth always needs badly to maintain a proper relationship with his Lord. Such a relationship helps him to accomplish what he sets out to do, and complements his preparations and precautions. Prayer is the closest contact a man has with God and it is the weapon with which Muslims are invited to equip themselves when they encounter hardships and difficulties. Whenever they have something to fear or a difficult task to accomplish, God tells them: “Seek strength in perseverance and in prayer.” (2: 45)
 
It is, therefore, mentioned here at the appropriate time, when it is most needed. Anyone experiencing fear or migrating to a new homeland is in the greatest need of refuge with God. Nevertheless, prayer in its ordinary form, including its normal movements of bowing and prostration, may deprive a traveller on the road of a chance to escape ambush. On the other hand, it may attract the attention of his enemies and they may be able to identify him or to take him unawares while he is bowing or prostrating. Hence, such travellers are granted the concession to reduce prayer when they have reason to be afraid.
 
We are more inclined to this understanding of this verse explained by Imām al- Jaşşāş. He is of the opinion that the concession given here does not mean a reduction of the number of rak`ahs, so as to allow such a traveller to pray two rak`ahs instead of four. This type of concession is given to all travellers, whether they have such fears or not. Indeed, such a shortening is preferred for a traveller, so as to follow the example of the Prophet, who shortened his prayers every time he travelled. The weightier opinion is that a traveller may not offer his prayer complete when he travels.
 
Hence, this new concession in situations of fear means a reduction in the form of prayer so as to pray, for example, in the standing position only, without adding any movement such as bowing, prostration or sitting in the middle or at the end of prayer. Such a traveller may offer his prayers while standing, or mounting his horse or camel, or travelling in a vehicle. He only needs to signal with his eyes indicating other movements. In this way, he does not neglect his contact with God. Nor does he neglect his most important weapon in the battle. He is on his guard against his enemies: “Truly, the unbelievers are your sworn enemies.” (Verse 101)
 
In connection with this reference to prayer as offered by travellers who go forth on earth while fearing what the unbelievers may do to them, the form of prayer is outlined as offered by those who are on the battlefield. A number of psychological and educational touches are added to this particular piece of legislation. “When you are with the believers and about to lead them in prayer, let one group of them stand up with you, holding on to their weapons. Then, after they have prostrated themselves, let them be behind you, while the other group, who have not yet prayed, shall come forward and pray with you, and let these be on their guard, holding on to their weapons. The unbelievers would love to see you oblivious of your weapons and your equipment, so that they might swoop on you with one assault. But it is no offence for you to lay down your arms (while you pray] if you are bothered by heavy rain, or suffering from illness; but you must always be on your guard. God has prepared humiliating suffering for the unbelievers.” (Verse 102)
 
Anyone who tries to fathom the secrets of the Divine method of education represented by the Qur’ān will be amazed at the great number of psychological touches which penetrate deep into the human soul. Here we have an example of prayer on the battlefield. The Qur’ānic verse which we are looking at does not merely aim to explain the rulings concerning prayer in a state of fear. What we have here is part of the Qur’ānic efforts to educate the Muslim community in order to help both the individual and the community mature and fulfil their responsibilities.
 
The first thing which draws our attention is the determination to maintain prayer even on the battlefield. Yet, this is only natural from the point of view of faith. Since prayer is the main weapon in the battle, its use must be regulated in a way suitable to a military battle. Those men whose education was accomplished through the Qur’ān and in accordance with the Divine method used to face their enemies with the one weapon which gives them superiority over all others. They were superior because they believed in One deity whom they knew very well and whom they were certain would be with them in battle. Another factor in their superiority is their belief in a most noble cause. Moreover, their concept of the universe, life and the purpose of human existence, as well as their social system were elements which added to their superiority. Prayer symbolised all this and reminded them of it. Hence, it worked as a weapon; indeed the most effective weapon in the battle.
 
The next point to attract attention in this verse is the total spiritual mobilisation against the enemy as well as the warning to the believers to maintain total awareness of their enemy and what moves it may take. The enemies maintain a round-the-clock watch hoping for a moment of relaxation when the believers may lose sight of their weapons and equipment, so that they might swoop on them with one assault. These warnings are coupled with reassurance and encouragement to the believers. They are told that they are only facing an enemy who are certain to be humbled: “God has prepared humiliating suffering for the unbelievers.” (Verse 102) Establishing such a balance between warning and confidence, and an emphasis on the need to be extra careful and giving reassurance is characteristic of the Divine method of educating believers and the Muslim community as a whole. In this way, it prepares them to face their wicked enemies.
 
Prayer in War and Peace
 
There are various views held by different scholars as to how prayer should be conducted in a state of fear, as at the time of fighting. However, they are all based on this text. We will limit ourselves to the general outline, without going into the various forms suggested.
 
When you are with the believers and about to lead them in prayer, let one group of them stand up with you, holding on to their weapons. Then, after they have prostrated themselves, let them be behind you, while the other group, who have not yet prayed, shall come forward and pray with you, and let these be on their guard, holding on to their weapons. (Verse 102)
 
The verse suggests that when the Prophet leads the believers in prayer in battle, a section of them join him in the first rak`ah, while the other section stand behind them, weapons in hand, to protect them. When the first group complete the first rak`ah, they step back to take over the guard duty, while the other group who were guarding them step forward to join the Prophet in praying one rak`ah as well. When the imām finishes his two rak`ahs, he concludes his prayers. Then the first group complete their prayer with a second rak`ah, guarded by the second group. When they have finished, the second group completes their second rak`ah, while they are guarded by the first group. In this way, both groups have joined the Prophet in prayer, and the same applies to those who succeed him as heads of state or with the commanders of the Muslim armies.
 
Great emphasis is placed on the fact that Muslims need always to be on their guard: “Let these be on their guard, holding on to their weapons. The unbelievers would love to see you oblivious of your weapons and your equipment, so that they might swoop on you with one assault.” (Verse 102) This statement speaks of a wish always entertained by the unbelievers. This has been confirmed across the centuries. It is for this reason that God takes care to explain it to the first Muslim generation as He defines their general plan of the battle. He even occasionally lays down their operational plan, as we have seen in the detailed instructions outlining how the Muslims should offer their prayers when they are in a state of fear.
 
The extra care required to be taken by the believers, and their total psychological mobilisation need not over afflict the believers. They implement it as best they can: “But it is no offence for you to lay down your arms [while you pray] if you are bothered by heavy rain, or suffering from illness; but you must always be on your guard.” (Verse 102) In such cases, taking up one’s arms may incur extra bother.
 
It may be sufficient only to be on one’s guard, praying for God’s help and the eventual victory: “But you must always be on your guard. God has prepared humiliating suffering for the unbelievers.” (Verse 102) It may be that through the continuous vigil and care taken by the believers that God brings about the humiliation and suffering which the unbelievers are certain to endure. Thus the believers may be the means through which God’s will is done. This, in itself, gives them more reassurance and confidence that victory is to be theirs.
 
“And when you have performed your prayers, remember God standing, sitting, and lying down. When you are again secure, observe your prayers [fully]. Indeed, prayer is a time- related duty, binding on all believers.” (Verse 103) This is a directive aimed at maintaining a relationship with God through prayer and in all situations. Such a relationship is the most effective weapon with which the believers equip themselves. When security replaces fear again, “observe your prayers [fully]“. This means that prayers are then to be offered complete, without any reduction. It is a duty which must be offered at particular times. When the reasons for reducing it are removed, prayers must be offered in full.
 
It is on the basis of the Qur’ānic statement, “Indeed, prayer is a time-related duty,” that the scholars of the Żāhirī school of thought advocate their view that no prayer may be offered when its time has lapsed. A certain prayer is valid only at the time appointed for it. Once it is over, there can be no way for that prayer to be offered. Other scholars disagree and maintain that prayers may be offered in compensation after their time has lapsed, i.e. Qađā’. All of them, however, encourage attending to prayer early in the time range allowed for them. We prefer not to discuss such matters of detail here.
 
This passage concludes with an encouragement to the believers to continue with their jihād, despite the sacrifices they are called upon to offer. An inspiring touch is added which penetrates into the believers’ hearts, explaining that the ends of the believers and unbelievers are widely different: “Do not be faint of heart when you seek out the [enemy] host. If you happen to suffer pain, they also suffer pain as you do; while you hope to receive from God what they can never hope for. God is indeed All-Knowing, Wise.” (Verse 104)
 
These are simple words which draw the distinctive lines and reveal the great gulf that separates the two parties. The believers endure pain in the battlefield, but they are not alone in that. Their enemies also suffer pain and hardship. But their states are different. The believers seek God’s pleasure and await His reward. The unbelievers suffer complete loss. They have nothing to expect from God either in this life or in the life to come. If the unbelievers remain steadfast in battle, the believers have all the more reason to do so. They can endure the pain more willingly and with determined perseverance. They need never stop pursuing the enemy until they have achieved complete victory. Thus, they can ensure that they live in a world where all submission is offered to God alone.
 
In every campaign of struggle, faith plays this great role. There are moments where the hardship and the pain are overpowering. It is then that a man needs to tap an additional source of strength. It is from faith that he can easily derive such strength.
 
This directive is given to the believers when they are engaged in an open battle, when the two sides are at parity, both have their weapons drawn, and both face the prospect of physical pain. It may happen that the believers have to engage in a battle in which their enemies enjoy superiority. This rule, however, holds true in all situations. Evil never enjoys security even when it triumphs. It suffers pain brought about by its internal conflict and by its clash with the very nature of things. The only way open to believers is to remain steadfast and not allow themselves to weaken. They must realise that their enemies also suffer pain, which may be of a different nature. Moreover, “you hope to receive from God what they can never hope for.” (Verse 104) To remember this provides real consolation.
 
“God is indeed All-Knowing, Wise.” (Verse 104) He knows what and how human beings feel, and He prescribes for the believers what helps them to overcome their pain and suffering.


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