4-43 O you who believe, go not near prayer when you are intoxicated till you know what you say, nor after sexual intercourse — except you are merely passing by — until you have bathed.a And if you are sick, or on a journey, or one of you come from the privy, or you have touched the women, and you cannot find water, betake yourselves to pure earth, then wipe your faces and your hands. Surely Allah is ever Pardoning, Forgiving.b
یٰۤاَیُّهَا الَّذِیْنَ اٰمَنُوْا لَا تَقْرَبُوا الصَّلٰوةَ وَ اَنْتُمْ سُكٰرٰی حَتّٰی تَعْلَمُوْا مَا تَقُوْلُوْنَ وَ لَا جُنُبًا اِلَّا عَابِرِیْ سَبِیْلٍ حَتّٰی تَغْتَسِلُوْا ؕ وَ اِنْ كُنْتُمْ مَّرْضٰۤی اَوْ عَلٰی سَفَرٍ اَوْ جَآءَ اَحَدٌ مِّنْكُمْ مِّنَ الْغَآىِٕطِ اَوْ لٰمَسْتُمُ النِّسَآءَ فَلَمْ تَجِدُوْا مَآءً فَتَیَمَّمُوْا صَعِیْدًا طَیِّبًا فَامْسَحُوْا بِوُجُوْهِكُمْ وَ اَیْدِیْكُمْ ؕ اِنَّ اللّٰهَ كَانَ عَفُوًّا غَفُوْرًا (۴۳)
4-43a: الصَّلٰوةَ – The meaning of الصَّلٰوةَ has already been explained. See 2-3b. The place where prayer is offered is also called صلٰوةَ (R) as in لَّهُدِّمَتْ صَوَامِعُ وَ بِیَعٌ وَّ صَلَوٰتٌ وَّ مَسٰجِدُ (cloisters, and churches, and synagogues and mosques ….would have been pulled down) (22:40). By صَلَوٰتٌ in the quoted verse is meant ordinary places of worship or synagogues. In this verse by صلٰوةَ is meant mosque and because prayer is supposed to be offered in the mosque the connotation of prayer is included in it.
سُكٰرٰی – It is the plural of سَکَران which is derived from سُکۡر that is a state that intervenes between a person and his intellect (R), that is when a person’s actions are not fully under his control because of intoxication. It is most commonly used in connection with drinking, and the state when a person stops acting rationally from intoxication is called سُکران . However, anger and love can also cause this state (R). According to Lisan al Arab, there are three kinds of سُکۡر – a سُکۡر (intoxication) of youth, a سُکۡر of wealth and a سُکۡر of power. In a commentary on this verse, it states that according to some the reference here is to سُکۡر النوم that is intoxication of sleep, that is the state when a person cannot think straight because of being overpowered by sleep. Another term used is سَکَرۃ الۡھَمِّ و النّوم (intoxicated by sorrow and sleep). The term سَکَرۃ الموت is used in the Quran and means the comatose state before death.
جنب – This is said of a person who is in a state of ritual impurity. The same word is used for male and female and for singular and plural. Etymologically it is derived from جنب which means flank or side (R). It is called a state of جنابت because according to the commands of the shariah one should stay on the side and not pray in this condition. According to Al-Nihayah a person is جُنُب when the person is under an obligation to take a full bath after intercourse and ejaculation of semen.
عَابِرِیْ سَبِیْلٍ – عَابِرِیْ means to go across. According to Ibn Abbas, the meaning of عَابِرِیْ سَبِیْلٍ means passing on the way. Thus, it is permissible to pass through the mosque in the state of ritual impurity, but it is not permissible to sit in the mosque. Some have taken a broader interpretation of عَابِرِیْ سَبِیْلٍ as a wayfarer, that is this command is not applicable to a traveler.
In the last section, attention of the Muslims is drawn to حقوق اللّٰه and حقوق العباد . This section portrays the situation of the Jews and shows the depth of degradation that occurs when the commands of Allah are not obeyed. When a person strays from the way of piety, he becomes embroiled in many difficulties. Hence the topic is first broached by a mention of prayer because prayer is the best treatment for purifying the soul of impurities. However, the Muslim prayer must be of a quality whicht is incompatible with intoxication and sensual pleasure. The spiritual ecstasy that one derives from prayer is far superior to the inferior physical pleasures and a clear separation must be affected between the two. A person who has been indulging in the inferior pleasures must rid himself of their influence before participating in prayer. Another reason for lumping intoxication and ritual impurity together is that a person experiences a high degree of physical pleasure from both and by preventing the offering of prayer in both these conditions, it is made clear that the spiritual pleasure obtained from prayer is of such a high order that the physical pleasures count for nothing before it. This same subject is also indicated in the following hadith: حُبِّ الیّ من دنیکم الطیب و النساء و جُعِلَتۡ قرۃ عینی فی الصلوٰۃ (Perfume and woman have been made dear to me from your world, but the coolness of my eyes and my true pleasure is in prayer) (Bukhari). Thus, although there may be joy and pleasure in these things, but the coolness of eyes or real pleasure is only in prayer or in forging a relation with Allah.
Intoxication stopped before the complete prohibition of wine: Most commentators have taken سُكٰرٰی in وَ اَنْتُمْ سُكٰرٰی to mean intoxication because of drinking and consider this verse as a necessary intermediate step before the complete prohibition of wine in Surah Maidah. It appears from some hadith that some Muslims drank wine at a feast and when the time came to pray, they recited the Surah قُلْ یٰۤاَیُّهَا الْكٰفِرُوْنَۙ لَاۤ اَعْبُدُ مَا تَعْبُدُوْنَۙ incorrectly which distorted its meanings and as a result this command was revealed. Even if the meaning of سُکر is taken to mean just intoxication from wine, the real purport is to stop intoxication because the dispersal of the prayer timings of the five prayers during the day and night is such that a person who is in a state of intoxication will not be able to participate in one or the other prayer. The purport here is not that prayer should not be offered in a state of intoxication, but the purport is that prayer is something that one has to offer but a prayer in a state of intoxication is meaningless, so intoxication should be avoided. In an authentic hadith, the Holy Prophet said: اذا نعس احدکم و ھو یصلی قلینصرف و لینم حتی یعلم ما یقول (When one of you feels drowsy while in prayer, he should go back and sleep until he is able to understand what he is saying). This goes to show that the Holy Prophet included the state of drowsiness as falling within the purview of this command. Perhaps this is the reason that some commentators have taken the state of سُکر as only meaning intoxication by sleep.
The necessity of full awareness during prayer: The real objective of this command becomes clear from حَتّٰی تَعْلَمُوْا مَا تَقُوْلُوْنَ (till you know what you say) which indicates that prayer is not a meaningless act. It is neither the name of standing, bowing and prostrating, though these are essential elements of prayer, nor is it the name of uttering some words with the mouth, although there can be no prayer without it. The real prayer requires the heart to be fully engaged and the mind to be fully aware of the purport of the words being uttered and the motions that the body is making. The real prayer is with the heart, that is the heart is enveloped in a special condition in which the words and actions are only manifesting the condition of the heart. There is great wisdom in these simple words of the verse. Second, this also testifies that it is essential for all Muslims to know the meaning and connotation of prayer specifically, and Quran generally. Those who only rote memorize the words without knowing their meaning and spirit are in one way or other falling within the ambit of حَتّٰی تَعْلَمُوْا مَا تَقُوْلُوْنَ . So, it is essential for every Muslim child to be educated because he who is not educated cannot know the meaning of the words.
4-43b: الْغَآىِٕطِ – Its root is غوط and the meaning of غاط is dug (LA). Hence a wide expanse of low land is called غائط and because people repaired to such an area out of a consideration of privacy to relieve themselves, metaphorically urine and stool began to be called اتی الْغَآىِٕطِ. Shariah has extended its meaning to include breaking wind.
لٰمَسْتُمُ – لمَسۡ likeمَسۡ means to touch the exposed skin, and ملامسة from which لٰمَسْتُمُ is derived is metaphorically spoken for cohabiting with a woman.
صَعِیْد – The meaning of صعود is to climb up, and صعید is the surface of the earth. According to some, it is a dust cloud that ascends (R). For this reason, according to some, while doing the تیمّم – the ritual dry purification before prayer – it is sufficient to just strike your hands on the surface of the earth, whether there is dust on it or not is immaterial, as for example striking hands on a rock. According to others, it is necessary for the hands to touch dust.
امْسَحُوْا – The meaning of مَسۡح is to swipe your hand over a thing and to erase markings with it. It is also used to denote either of the two aspects, swiping and erasing, individually.
تَیَمَّمَ (washing with clean earth or sand when water is not available): Mention is made of ritual impurity and the way to restore purity is by taking a bath, which is the superior way. In the case of non-availability of water, it is necessary to have an alternative. This alternative is called تَیَمَّمَ , and is an inferior way of regaining purity. It may not be apparent how purity can be regained from dust, but the truth is that both water and earth are purifying agents. تَیَمَّمَ is also made a requirement so as to get mentally prepared for prayer. Striking your hand on earth may also be a reminder of man’s humility. There may also be an intention to show that although one obtains physical purity with a bath and ablution, which is a good thing, but that the real purpose of prayer is purity of the soul. A number of conditions have been specified here in which تَیَمَّمَ is permissible. These are illness, journey, a minor accidental cause of impurity [such as answering the call of nature] and major cause of impurity [cohabitation], all of which are collated together with اَوۡ because it is possible that a person may not be on a journey and still may not be able to find water, such as on the peak of a mountain or a place where water is not freely available or is available only for drinking.
The way to perform تَیَمَّمَ : There is a difference of opinion on how to do تَیَمَّمَ . According to some, the pure earth is struck twice. The first time is followed by rubbing the hands on the face and the second time by wiping the hands on the arms up till the elbow, or another opinion is till the cuffs. Striking the earth twice is considered essential. The ahadith on which the opinion of striking the earth twice is based are weak because it is proven from hadith that the Holy Prophet struck the earth only once and wiped till the cuffs and thereby illustrated the method himself. Accordingly, Ammar has narrated the following incident that once when he was on detachment, he entered into a state of ritual impurity and since no water was available, he rolled himself in the dust. When he mentioned this to the prophet, the prophet laughed and proceeded to show him the correct way to do تَیَمَّمَ which he described as follows: و ضرب النبّی صلّی علیه و سلّم بیدہ الارض ثمّ نفخ فیہا و مسح بھا وجه و کفیه (The Holy Prophet struck the earth with his hands and then blew on it (so that the excess dust is blown away) and then passed his dusted hands on the face and back of the hands.
4-44 Seest thou not those to whom a portion of the Book was given? They buy error and desire to make you err from the (right) way.
اَلَمْ تَرَ اِلَی الَّذِیْنَ اُوْتُوْا نَصِیْبًا مِّنَ الْكِتٰبِ یَشْتَرُوْنَ الضَّلٰلَةَ وَ یُرِیْدُوْنَ اَنْ تَضِلُّوا السَّبِیْلَؕ (۴۴)
4-45 And Allah best knows your enemies. And Allah is sufficient as a Friend and Allah is sufficient as a Helper.a
وَ اللّٰهُ اَعْلَمُ بِاَعْدَآىِٕكُمْ ؕ وَ كَفٰی بِاللّٰهِ وَلِیًّا ؗۗ وَّ كَفٰی بِاللّٰهِ نَصِیْرًا (۴۵)
4-45a: The mention in verses 4:44 and 4:45 is to the Jews as has clearly been elucidated in the next verse 4:46. Muslims have been reminded about the state of the Jews as an illustration of the depths to which a nation sinks when it abandons the way of purity. The outcome of their depravity is described in which the Jews having left the ways of goodness had fallen in love with evil and instead of loving goodness, they became openly hostile to it and spent their wealth to further their evil ways. Muslims are warned that if they leave the path of righteousness then the same fate will await them.
4-46 Some of those who are Jews alter words from their places and say, We have heard and we disobey; and (say), Hear without being made to hear, and (say), Ra‘i-na, distorting with their tongues and slandering religion. And if they had said, We hear and we obey, and hearken, and unzur-na, it would have been better for them and more upright; but Allah has cursed them on account of their disbelief, so they believe not but a little.a
مِنَ الَّذِیْنَ هَادُوْا یُحَرِّفُوْنَ الْكَلِمَ عَنْ مَّوَاضِعِهٖ وَ یَقُوْلُوْنَ سَمِعْنَا وَ عَصَیْنَا وَ اسْمَعْ غَیْرَ مُسْمَعٍ وَّ رَاعِنَا لَیًّۢا بِاَلْسِنَتِهِمْ وَ طَعْنًا فِی الدِّیْنِ ؕ وَ لَوْ اَنَّهُمْ قَالُوْا سَمِعْنَا وَ اَطَعْنَا وَ اسْمَعْ وَ انْظُرْنَا لَكَانَ خَیْرًا لَّهُمْ وَ اَقْوَمَ ۙ وَ لٰكِنْ لَّعَنَهُمُ اللّٰهُ بِكُفْرِهِمْ فَلَا یُؤْمِنُوْنَ اِلَّا قَلِیْلً (۴۶)
4-46 a: عَنْ مَّوَاضِعِهٖ – موَاضِعِ – It is the plural of مَوَضِعِwhich is derived from وضع (that which explains). The exposition of words depends upon their location or their meaning. Substitution of other words in the location or changing the context is tampering with words and changing the sense of the word is tampering with its meaning. The Jews indulged in both types of tampering. Surah Maidah states: مِنْۢ بَعْدِ مَوَاضِعِهٖ (put in their (proper) places) (5:41) that is, they alter the words after they are put in their (proper) places. Thus, although the proper places of the words have been stated, the Jews alter the words.
وَ اسْمَعْ غَیْرَ مُسْمَعٍ : One of its meaning can be laudatory that is, listen, may no odious discourse be narrated to you, and the meaning can also be: اسمع مد عوا علیك بلاسمت (Listen but you cannot listen) meaning you are deaf because it is a deaf person who cannot listen. The meaning of سمع in غَیْرَ مُسْمَعٍ can also be acceptance, that is may your discourse not be accepted. This manner of speech like راعنا is a contranym.
طَعْنً – Its literal meaning is to strike with a javelin but to strike the reputation of a person with the tongue is also called طَعْن . Hence the meaning of طَعْنًا فِیه is to attribute some defect to a person.
اَقْوَمَ – It is a superlative from قام and the purport of اقوام is اعدل that is intrinsically more just or more righteous.
The attitude and practice of Jews towards the prophet: This verse narrates the hard heartedness of the Jews and their behavior towards the Holy Prophet. A description of the alteration by the Jews and the Christians in their scriptures has previously been mentioned for which see 2-75a. The alteration that is mentioned here is the tampering that they did with the words of the Holy Prophet as is clear from the context of the narration. Some Jews did come to listen to the sermons of the Holy Prophet but instead of benefiting from what was said, they would sometimes tamper with the words and sometimes with the context and totally distort what was said. This is tampering with the words. Second, even when they heard a beneficial thing from the Holy Prophet which was not contrary to their belief, they would downright refuse to accept it and say: سَمِعْنَا وَ عَصَیْنَا (we have heard and we disobey). Third, they would use words with a double meaning. Two examples of the use of these double meaning words are given here, namely اسْمَعْ غَیْرَ مُسْمَعٍ and رَاعِنَا . After mentioning these three behavioral traits that is, altering the words of the Holy Prophet, second rejecting the goodly advice of the Holy Prophet and third using dual meaning words, it is stated: طَعْنًا فِی الدِّیْنِ that is, they slander the religion of Islam and thus indirectly defame the Holy Prophet. An alternative scenario is then described of an appropriate behavior they should adopt. Thus, the goodly advice should be met with the response: سَمِعْنَا وَ اَطَعْنَا (We hear and we accept), and if they have a contra argument to advance, they should say اسْمَعْ that is, listen to what we have to say instead of cursing and maligning, or they can excuse themselves and ask for more time to ponder the issue. This is the right and goodly way. Thus, the Jews are reminded in a wise manner how their behavior is irrational and uncultured.
4-47 O you who have been given the Book, believe in what We have revealed, verifying that which you have, before We destroy the leaders and turn them on their backs, or curse them as We cursed the Sabbath-breakers. And the command of Allah is ever executed.
یٰۤاَیُّهَا الَّذِیْنَ اُوْتُوا الْكِتٰبَ اٰمِنُوْا بِمَا نَزَّلْنَا مُصَدِّقًا لِّمَا مَعَكُمْ مِّنْ قَبْلِ اَنْ نَّطْمِسَ وُجُوْهًا فَنَرُدَّهَا عَلٰۤی اَدْبَارِهَاۤ اَوْ نَلْعَنَهُمْ كَمَا لَعَنَّاۤ اَصْحٰبَ السَّبْتِ ؕ وَ كَانَ اَمْرُ اللّٰهِ مَفْعُوْلً (۴۷)
نَّطْمِسَ وُجُوْهًا – The literal meaning of طمس is to efface a sign (R). فَاِذَا النُّجُوْمُ طُمِسَتْۙ (So when the stars are made to disappear) (77:8) اطْمِسْ عَلٰۤی اَمْوَالِهِمْ (destroy their riches) (10:88) and in لَوْ نَشَآءُ لَطَمَسْنَا عَلٰۤی اَعْیُنِهِمْ (if We pleased, We would put out their eyes) (36:66) the purport is to remove the light of their eyes and to obliterate their eyes (R).
وُجُوْه – It is plural of وجه which means both face and also attention, and the meaning of وجه القوم is a chief و فلان وجه القوم کینہم ورأسہم (R).
So, the meaning of نَّطْمِسَ وُجُوْهًا is a change of condition, a change that will humiliate them as is clear from the following words: فَنَرُدَّهَا عَلٰۤی اَدْبَارِهَاۤ (and turn them on their backs). Some commentators have taken this to mean that their leaders will be destroyed or humiliated and also that they may be returned to misguidance (R).
نَرُدَّهَا عَلٰۤی اَدْبَارِهَاۤ – The meaning of رَدّ is for a thing to turn on itself or to change from one state to another and اَدْبَارِ is the plural of دُبر which means the back. The meaning of turning faces towards the back means to negate or seize by force their respect and prosperity and to impose disgrace and afflictions on them (Bd). Another interpretation is: نردھم الی حیث جاء وامنه و ھی اذلمات الشام (Return them from where they came, that is Syria) (G). This is an indication of the expulsion of the tribe of Bani Nazeer to Syria. Interpreting such idioms literally and thinking that their faces will be turned towards their back is not correct. Similar idioms are found in other places in the Quran, for example: یَرُدُّوْكُمْ عَلٰۤی اَعْقَابِكُمْ (turn back upon your heels) (3:149) and انْقَلَبْتُمْ عَلٰۤی اَعْقَابِكُمْ (will you turn back on your heels) (3:144). Just as the idioms in these verses have a special meaning, so too does the idiom in this verse.
اَصْحٰبَ السَّبْتِ – By اَصْحٰبَ السَّبْتِ are meant the people who have been referred to elsewhere in: الَّذِیْنَ اعْتَدَوْا مِنْكُمْ فِی السَّبْتِ (who violated the Sabbath) (2:65).
مَفْعُوْلً – Is an action that is very efficacious and makes an impression. It is actually used for an action that has already taken place but is also used for: ھذا الامر مفعول that is an action which is sure to happen even though it has not actually happened.
The punishment of Jews: This verse warns the Jews that they will come to a sorry end if they remain adamant in their enmity and callousness. Two kinds of punishment are mentioned. First, they will be humiliated, and their prosperity will be replaced by afflictions. Second, they will be cursed like the Sabbath-breakers were cursed. The meaning of curse is to be far removed, hence a punishment in which these people will wander homelessly falls within the purview of curse. So, the meaning is that they will either be humiliated within Arabia, or they will be expelled from Arabia and wander homelessly. Punishment of both types was inflicted on the Jews.
The meaning of becoming monkeys: This also shows that the punishment inflicted on the breakers of Sabbath was not that they became monkeys, but that they were humiliated and dispersed like monkeys because this punishment is explained here as a curse. Also, it was necessary that the same punishment be inflicted on those who showed enmity to the Holy Prophet and the enemies of the Holy Prophet did not become monkeys but were scattered like monkeys. Hence what is meant by the statement that the اعتداء فی السَّبْتِ became monkeys is that they were scattered.
4-48 Surely Allah forgives not that a partner should be set up with Him, and forgives all besides that to whom He pleases. And whoever sets up a partner with Allah, he devises indeed a great sin.a
اِنَّ اللّٰهَ لَا یَغْفِرُ اَنْ یُّشْرَكَ بِهٖ وَ یَغْفِرُ مَا دُوْنَ ذٰلِكَ لِمَنْ یَّشَآءُ ۚ وَ مَنْ یُّشْرِكْ بِاللّٰهِ فَقَدِ افْتَرٰۤی اِثْمًا عَظِیْمًا (۴۸)
4-48a: Types of شرك : The mention of شرك or polytheism in connection with the Jews is because the Jews had strayed from strict monotheism. They went so far as to prostrate to the Quraish idols as part of their anti-Islam arrangement with them, mention of which is made later. The second reason for the mention is to emphasize to the Muslims the real ways of piety. Muslims are reminded that polytheism is the root of all evil just as monotheism is the root of all goodness and that they should strictly abstain from polytheism. What is polytheism? It is not just worshipping idols, sun, moon, stars, wind and the like although as practiced by idol and nature worshippers it is the most overt form of polytheism. Neither is polytheism just taking a human for God as the Hindus have done with Krishan and Ramchandar or the Christians have done with Jesus. A polytheistic practice that is rapidly spreading among the Muslims is blindly following a hereditary religious leader (Pir parasti) or a scholar (Ulama parasti). According to one narration, Addi bin Hatim (who at the time was a Christian) went to visit the Holy Prophet who was reciting Surah Taubah. When he reached this verse: اِتَّخَذُوْۤا اَحْبَارَهُمْ وَ رُهْبَانَهُمْ اَرْبَابًا مِّنْ دُوْنِ اللّٰ (They take their doctors of law and their monks for Lords) (9:31), Adi said: We do not worship them. The Holy Prophet replied: Is it not true that that they prohibit what God has permitted and you consider that prohibited, and what God has prohibited, they make it permissible, and you consider it permissible. Addi agreed that it was so. The Holy Prophet said: This is what is meant by worshipping them. Thus, accepting the words of scholars and Pirs which are against the Book of Allah without applying your mind to it is also polytheism. Some disciples of Pirs and successors to saints who believe that whatever their religious mentor says or does is the truth and pay no attention to the Book of Allah, and in fact ignore it, are perpetuating the same polytheism as stated in the verse: اِتَّخَذُوْۤا اَحْبَارَهُمْ وَ رُهْبَانَهُمْ اَرْبَابًا مِّنْ دُوْنِ اللّٰ . This kind of polytheism is widespread among the Muslims and has abased them. The reliance they have in the prayers of their religious mentors also borders on polytheism and every sect believes that the prayer or attention of their religious mentor will solve their problems. There is very little difference between this polytheism and the belief of an idol worshipper who thinks that by worshipping idols, his problems will get resolved. These are the manifest forms of polytheism. Quran has also mentioned another form of polytheism, namely the worship of one’s desires: اَرَءَیْتَ مَنِ اتَّخَذَ اِلٰهَهٗ هَوٰىهُ (Hast thou seen him who takes his low desires for his god?) (25:43). Then there are even finer types of polytheisms.
The reason why polytheism is unforgivable: Why has polytheism been classed as such a dangerous crime? Is the majesty of God reduced in any way by assigning partners with Him and does He become so annoyed that He does not forgive? Even if the whole world assigns a partner with Him, His majesty is not diminished and if the entire world subscribes to Divine Unity, it will not increase His glory. The fact is that by assigning a partner with God, a person abases himself. Allah has created man in the best make ( اَحْسَنِ تَقْوِیْمٍؗ ), has given him the best possible attributes, has informed him that all the powers of the world and everything in it has been made subservient to him (وَ سَخَّرَ لَكُمْ مَّا فِی السَّمٰوٰتِ وَ مَا فِی الْاَرْضِ جَمِیْعًا مِّنْهُ ) (45:13) and made him the best of His creation. Then if he assumes the abasement of subservience to idols, the elements, the sun, the moon, or to his own kind, he downgrades himself from this high station. Thus, in reality associating anybody with God is humiliating the entire humanity and abandoning that high status that Allah has bestowed on man. Hence, this is the most dangerous crime.
Punishment for polytheism: What is the meaning of no forgiveness? Only this that it is necessary that man be punished for a sin of this magnitude. All other sins may be forgiven without punishment if God chooses, but there is no escaping punishment for the crime of associating partners with God. It is not our job to determine how severe is the punishment for polytheism. However, since it is proven from the Quran that the real objective of punishment is to rid man of the shortcomings that he has created in himself. Hence, we accept that once this need is met the punishment is lifted. If the punishment of a Muslim for associating with Allah can be terminated, then the punishment of a non-Muslim for the same offence can also be truncated. The difference is only one of degree. A person is involved in a more serious form of polytheism where his polytheism dominates any sense of monotheism. This is the case of him who believe in a partner of Allah as a matter of belief, as is the case of idol worshippers and those who worship Jesus. The foundation of their belief is on polytheism. Then there are those whose foundation is on monotheism, but they are mistakenly led to ask for their needs from people buried in shrines and Pirs, or they give them a status in which they follow the commands of their religious mentor blindly even when these commands contradict the commands of Allah and thus in a practical sense they do not care for the commands of Allah. Their association with Allah does not reach that dangerous level as the previously mentioned type because their foundation is sound. The polytheism of the Arya Samaj is also of the first type because they consider two other things as perfect partners in the attributes of Allah.
Renunciation and repentance from polytheism: It should also be remembered that a person who repents and reforms in his lifetime has his sins forgiven, even if the sins include polytheism. The purpose of this verse is only that if a person dies without repenting for his sins and if his sins include polytheism then he will definitely be punished for it. As far as other sins are concerned, God can, if he desires, forgive them completely. That is why it is stated in the hadith: من قال لا الٰه الا اللّٰه فقد دخل الجنة and it is proven from the clear words of the Quran that even polytheism is forgiven by sincere repentance. And polytheism is referred to as افْتَرٰۤ or malicious accusation because people have imputed it to prophets and righteous persons even though no prophet or righteous person has ever preached polytheism. It is only a malicious accusation by people.
4-49 Hast thou not seen those who attribute purity to themselves? Nay, Allah purifies whom He pleases, and they will not be wronged a whit.a
اَلَمْ تَرَ اِلَی الَّذِیْنَ یُزَكُّوْنَ اَنْفُسَهُمْ ؕ بَلِ اللّٰهُ یُزَكِّیْ مَنْ یَّشَآءُ وَ لَا یُظْلَمُوْنَ فَتِیْلً (۴۹)
4-49a: یُزَكُّوْنَ – See 2-43a and 2-129a. A person’s purification of his soul is of two types. One is by actions, that is to purify oneself from evil by doing righteous deeds. This is the purification that that has been stressed repeatedly in the Quran as in: قَدْ اَفْلَحَ مَنْ تَزَكّٰ (He indeed is successful who purifies himself) (87:14). The other is by word of mouth, that is a person states with his own mouth that he is pure. This is prohibited because it creates pride in that person (R).
فَتِیْلً – فَتۡل is the twining of a rope, and فَتِیْل is something that one rubs between the fingers such as a thread or dirt and as a simile the word is used for something that is contemptible or petty. The pellicle of a date stone is also called فَتِیْل (R).
The disease of worshipping Pirs among Muslims: The real discussion is about Jews and in that context their attention is drawn to the abominable offence of associating partners with Allah. Their association with Allah is however of a special kind, namely that the Jews are so enamored by the alleged piety of their rabies, and priests that they consider what the rabies say as the command of Allah. The mention in a discussion of polytheism of people who claim to be better and more pious than others shows clearly that this refers to sages and priests who make such claims because they have per chance become the spiritual leaders of a congregation. After describing the state of the Jews, Muslims are warned of the dangerous disease of worshipping their self-styled saints or Pirs. A little reflection will show that the worship of Pirs, like the worship of idols, has made the masses zombies in matters of religion, incapable of using their intellect and power of reflection. Whatever the Pir says is the truth for them. Some commentators have written that this verse was revealed directed at praising one another and calling each other pious.
Prohibition of praising one another: There are several ahadith that warn against this practice. Regretfully, this is the foundation of worshipping Pirs. There is a narration in Sahih Muslim reported by Muqdad al Aswad in whicht the Holy Prophet commanded them: ان نحثوافی وجوہ المدّاحین التراب (We should throw dirt on the face of those who praise one another). It is reported in the two most authentic books of Hadith that once when the Holy Prophet heard a person greatly praise another person, he said: و یحك قطعت عنق صاحبك (Woe to you. You have severed the neck of your friend), and then added that if one desires to praise a friend, he should say, I consider him to be like this.
4-50 See how they forge lies against Allah! And sufficient is this as a manifest sin.
اُنْظُرْ كَیْفَ یَفْتَرُوْنَ عَلَی اللّٰهِ الْكَذِبَ ؕ وَ كَفٰی بِهٖۤ اِثْمًا مُّبِیْنًا۠ (۵۰)
4-50 a: كَفٰی بِهٖۤ اِثْمًا مُّبِیْنًا۠ – Their claim that they are pure and pious is by itself a sufficient sin. It is called اِثْمًا مُّبِیْنًا۠ because every person knows that this is a boastful claim full of pride and it does not behoove any person to make such a claim. كَفٰی بِهٖۤ is added because even if there is no other affair that is witness to their being sinners, such a claim that they are pure is by itself sufficient to condemn them.
Bayan-ul-Quran 