4:49 An-Nisaa (The Women)

هذا تعجيب من الله لعباده، وتوبيخ للذين يزكون أنفسهم من اليهود والنصارى، ومن نحا نحوهم من كل من زكى نفسه بأمر ليس فيه. وذلك أن اليهود والنصارى يقولون: { نَحْنُ أَبْنَاءُ اللَّهِ وَأَحِبَّاؤُهُ } ويقولون: { لَنْ يَدْخُلَ الْجَنَّةَ إِلَّا مَنْ كَانَ هُودًا أَوْ نَصَارَى } وهذا مجرد دعوى لا برهان عليها، وإنما البرهان ما أخبر به في القرآن في قوله: { بَلَى مَنْ أَسْلَمَ وَجْهَهُ لِلَّهِ وَهُوَ مُحْسِنٌ فَلَهُ أَجْرُهُ عِنْدَ رَبِّهِ وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ } فهؤلاء هم الذين زكاهم الله ولهذا قال هنا: { بَلِ اللَّهُ يُزَكِّي مَنْ يَشَاءُ } أي: بالإيمان والعمل الصالح بالتخلي عن الأخلاق الرذيلة، والتحلي بالصفات الجميلة. وأما هؤلاء فهم -وإن زكوا أنفسهم بزعمهم أنهم على شيء، وأن الثواب لهم وحدهم- فإنهم كذبة في ذلك، ليس لهم من خصال الزاكين نصيب، بسبب ظلمهم وكفرهم لا بظلم من الله لهم، ولهذا قال: { وَلَا يُظْلَمُونَ فَتِيلًا } وهذا لتحقيق العموم أي: لا يظلمون شيئا ولا مقدار الفتيل الذي في شق النواة أو الذي يفتل من وسخ اليد وغيرها.

قال الحسن وقتادة نزلت هذه الآية وهي قوله "ألم تر إلى الذين يزكون أنفسهم" في اليهود والنصارى حين قالوا: نحن أبناء الله وأحباؤه وفي قولهم "لن يدخل الجنة إلا من كان هودا أو نصارى " وقال مجاهد: كانوا يقدمون الصبيان أمامهم في الدعاء والصلاة يؤمونهم ويزعمون أنهم لا ذنوب لهم وكذا قال عكرمة وأبو مالك وروى ذلك ابن جرير وقال العوفي عن ابن عباس في قوله "ألم تر إلى الذين يزكون أنفسهم" وذلك أن اليهود قالوا: إن أبناءنا توفوا وهم لنا قربة ويشفعون لنا ويزكوننا فأنزل الله على محمد ألم تر إلى الذين يزكون أنفسهم الآية ورواه ابن جرير وقال ابن أبي حاتم: حدثنا أبي حدثنا محمد بن مصفى حدثنا ابن حمير عن ابن لهيعة عن بشر بن أبي عمرة عن عكرمة عن ابن عباس قال: كان اليهود يقدمون صبيانهم يصلون بهم ويقربون قربانهم ويزعمون أنهم لا خطايا لهم ولا ذنوب. وكذبوا قال الله إني لا أطهر ذا ذنب بآخر لا ذنب له وأنزل الله ألم تر إلى الذين يزكون أنفسهم ثم قال: وروي عن مجاهد وأبي مالك والسدي وعكرمة والضحاك نحو ذلك وقال الضحاك: قالوا ليس لنا ذنوب كما ليس لأبنائنا ذنوب فأنزل الله "ألم تر إلى الذين يزكون أنفسهم" فيهم وقيل نزلت في ذم التمادح والتزكية وفي صحيح مسلم عن المقداد بن الأسود قال: أمرنا رسول الله صلى الله عليه وسلم أن نحثو في وجوه المداحين التراب. وفي الصحيحين من طريق خالد الحذاء عن عبدالرحمن بن أبي بكرة عن أبيه أن رسول الله صلى الله عليه وسلم مع رجلا يثني على رجل فقال "ويحك قطعت عنق صاحبك" ثم قال "إن كان أحدكم مادحا صاحبه لا محالة فليقل أحسبه كذا ولا يزكي على الله أحدا" وقال الإمام أحمد: حدثنا معتمر عن أبيه عن نعيم بن أبي هند قال: قال عمر بن الخطاب: من قال أنا مؤمن فهو كافر ومن قال هو عالم فهو جاهل ومن قال هو في الجنة فهو في النار ورواه ابن مردويه من طريق موسى بن عبيدة عن طلحة بن عبيد الله بن كريز عن عمر أنه قال: إن أخوف ما أخاف عليكم إعجاب المرء برأيه فمن قال إنه مؤمن فهو كافر ومن قال هو عالم فهو جاهل ومن قال هو في الجنة فهو في النار. وقال الإمام أحمد: حدثنا محمد بن جعفر حدثنا شعبة حدثنا حجاج أنبأنا شعبة عن سعد بن إبراهيم عن معبد الجهني قال: كان معاوية فلما كان يحدث عن النبي صلى الله عليه وآله وسلم قال: وكان فلما يكاد أن يدع يوم الجمعة هؤلاء الكلمات أن يحدث بهن عن النبي صلى الله عليه وسلم يقول "من يرد الله به خيرا يفقهه في الدين وإن هذا المال حلو خضر فمن يأخذه بحقه يبارك له فيه وإياكم والتمادح فإنه الذبح "وروى ابن ماجه منه "إياكم والتمادح فإنه الذبح" عن أبي بكر بن أبي شيبة عن غندر عن شعبة به ومعبد هذا هو ابن عبدالله بن عويم البصري القدري وقال ابن جرير: حدثنا يحيى بن إبراهيم المسعودي حدثني أبي عن أبيه عن جده عن الأعمش عن قيس بن مسلم عن طارق بن شهاب قال: قال عبدالله بن مسعود: إن الرجل ليغدو بدينه ثم يرجع وما معه منه شيء يلقى الرجل ليس يملك له ضرا ولا نفعا فيقول له: إنك والله كيت وكيت فلعله أن يرجع ولم يحظ من حاجته بشيء وقد أسخط الله ثم قرأ "ألم تر إلى الذين يزكون أنفسهم" الآية وسيأتي الكلام على ذلك مطولا عند قوله تعالى "فلا تزكوا أنفسكم هو أعلم بمن اتقى" ولهذا قال تعالى "بل الله يزكي من يشاء" أي المرجع في ذلك إلى الله عز وجل "لأنه أعلم بحقائق الأمور وغوامضها ثم قال تعالى "ولا يظلمون فتيلا" أي ولا يترك لأحد من الأجر ما يوازن مقدار الفتيل قال ابن عباس ومجاهد وعكرمة وعطاء والحسن وقتادة وغير واحد من السلف: هو ما يكون في شق النواة. وعن ابن عباس أيضا: هو ما فتلت بين أصابعك وكلا القولين متقارب.

Chastising and Cursing the Jews for Claiming Purity for Themselves and Believing in Jibt and Taghut

Al-Hasan and Qatadah said, "This Ayah,

أَلَمْ تَرَ إِلَى الَّذِينَ يُزَكُّونَ أَنفُسَهُمْ

(Have you not seen those who claim sanctity for themselves) was revealed about the Jews and Christians when they said, `We are Allah's children and His loved ones."' Ibn Zayd also said, "This Ayah was revealed concerning their statement,

نَحْنُ أَبْنَاءُ اللَّهِ وَأَحِبَّاؤُهُ

(We are the children of Allah and His loved ones) and their statement,

لَن يَدْخُلَ الْجَنَّةَ إِلاَّ مَن كَانَ هُودًا أَوْ نَصَـرَى

(None shall enter Paradise unless he be a Jew or a Christian)." This is why Allah said,

بَلِ اللَّهُ يُزَكِّى مَن يَشَآءُ

(Nay, but Allah sanctifies whom He wills,) meaning, the decision in this matter is with Allah Alone, because He has perfect knowledge of the true reality and secrets of all things. Allah then said,

وَلاَ يُظْلَمُونَ فَتِيلاً

(And they will not be dealt with injustice even equal to the extent of a Fatil, ) meaning, He does no injustice with anyone's compensation in any part of his reward, even if it was the weight of a Fatil. Ibn `Abbas, Mujahid, `Ikrimah, `Ata', Al-Hasan, Qatadah and others among the Salaf said that Fatil means, "The scalish thread in the long slit of the date-stone." Allah said,

انظُرْ كَيفَ يَفْتَرُونَ عَلَى اللَّهِ الكَذِبَ

(Look, how they invent a lie against Allah,) claiming purity for themselves, their claim that they are Allah's children and His loved ones, their statement;

لَن يَدْخُلَ الْجَنَّةَ إِلاَّ مَن كَانَ هُودًا أَوْ نَصَـرَى

(None shall enter Paradise unless he be a Jew or a Christian) their statement;

لَن تَمَسَّنَا النَّارُ إِلاَ أَيَّامًا مَّعْدُودَتٍ

(The Fire shall not touch us but for a number of days) and their reliance on the righteous deeds of their forefathers. Allah has decreed that the good actions of the fathers do not help the children, when He said,

تِلْكَ أُمَّةٌ قَدْ خَلَتْ لَهَا مَا كَسَبَتْ وَلَكُم مَّا كَسَبْتُم

(That was a nation who has passed away. They shall receive the reward of what they earned and you of what you earn). Allah then said,

وَكَفَى بِهِ إِثْماً مُّبِيناً

(and enough is that as a manifest sin. ) meaning, these lies and fabrications of theirs are sufficent. Allah's statement,

أَلَمْ تَرَ إِلَى الَّذِينَ أُوتُواْ نَصِيباً مِّنَ الْكِتَـبِ يُؤْمِنُونَ بِالْجِبْتِ وَالطَّـغُوتِ

(Have you not seen those who were given a portion of the Scripture They believe in Jibt and Taghut). Muhammad bin Ishaq said from Hassan bin Fa'id that `Umar bin Al-Khattab said, "Jibt is sorcery and Taghut is the Shaytan." Abu Nasr Isma`il bin Hammad Al-Jawhari, the renowned scholar, said in his book As-Sihah, "Al-Jibt means idol, soothsayer and sorcerer." Ibn Abi Hatim recorded that Jabir bin `Abdullah was asked about Taghut, and he said, "They are soothsayers upon whom the devils descend." Mujahid said "Taghut is a devil in the shape of man, and they refer to him for judgment." Imam Malik said, "Taghut is every object that is worshipped instead of Allah, the Exalted and Most Honored."

Disbelievers Are not Better Guided Than Believers

Allah said,

وَيَقُولُونَ لِلَّذِينَ كَفَرُواْ هَـؤُلاءِ أَهْدَى مِنَ الَّذِينَ ءَامَنُواْ سَبِيلاً

(and say to those who disbelieve, "These people are better guided on the way," than the believers.) preferring the disbelievers over Muslims, because of their ignorance, un-religious nature and disbelief in Allah's Book which is before them. Ibn Abi Hatim recorded that `Ikrimah said, "Huyay bin Akhtab and Ka`b bin Al-Ashraf (two Jewish leaders) came to the people of Makkah, who said to them, `You (Jews) are people of the Book and knowledge, so judge us and Muhammad.' They said, `Describe yourselves and describe Muhammad.' They said, `We keep relation with kith and kin, slaughter camels (for the poor), release the indebted and provide water for the pilgrims. As for Muhammad he is without male children, he severed our relations, and the thieves who rob pilgrims (the tribe of) Ghifar follow him. So who is better, we or him' They said, `You are more righteous and better guided.' Thereafter, Allah sent down,

أَلَمْ تَرَ إِلَى الَّذِينَ أُوتُواْ نَصِيبًا

(Have you not seen those who were given a portion)." This story was also reported from Ibn `Abbas and several others among the Salaf. Allah's Curse on the Jews This Ayah 4:52 contains a curse for the Jews and informs them that they have no supporter in this life or the Hereafter, because they sought the help of the idolators. They uttered this statement in Ayah 4:51 to lure the disbelievers into supporting them, and they ultimately gathered their forces for the battle of Al-Ahzab, forcing the Prophet and his Companions to dig a defensive tunnel around Al-Madinah. But, Allah saved the Muslims from their evil,

وَرَدَّ اللَّهُ الَّذِينَ كَفَرُواْ بِغَيْظِهِمْ لَمْ يَنَالُواْ خَيْراً وَكَفَى اللَّهُ الْمُؤْمِنِينَ الْقِتَالَ وَكَانَ اللَّهُ قَوِيّاً عَزِيزاً

(And Allah drove back those who disbelieved in their rage, they gained no advantage (booty). Allah sufficed for the believers in the fighting. And Allah is Ever All-Strong, All-Mighty).

Have you not seen those who praise themselves for purity? namely the Jews when they say ‘We are God’s children and His beloved’ in other words it is not a matter of their purifying themselves. Nay God purifies whom He will through faith and they shall not be wronged they shall not be diminished of their deeds a single date-thread as much as the peel on a date-stone.

Indulgence in self-praise

Let us now turn to the word of Allah in: أَلَمْ تَرَ‌ إِلَى الَّذِينَ يُزَكُّونَ أَنفُسَهُم (Have you not seen those who claim sanctity for themselves?) Since the Jews claimed sanctity for themselves, Allah Almighty censures them in this verse as a strange lot attributing sanctity to themselves and then having the audacity to tell others that this is so. Amazing indeed!

From here we learn that it is not permissible for anyone to claim and broadcast his or her sanctity, or that of others. This is forbidden on three counts:

1. The cause of self-praise is mostly pride and arrogance. So, in reality, what is forbidden is pride and arrogance.

2. As to the end of man, only Allah knows if it will come in a state of Taqwa and Taharah, that is, in a state when one is still God-fearing spiritually and free from major and minor impurities physically. Therefore, claiming sanctity for oneself is contrary to being God-fearing. As such, Sayyidah Zaynab ؓ daughter of Abi Salamah ؓ narrates that the Holy Prophet ﷺ asked her: 'What is your name?' Since, at that time, her name was Barrah (which means pure from sins), so, that was what she told him. He, then, said: فلا تُزَکُّوا انفُسَکُم، اللہ اَعلَمُ بِاَھلِ البِرِّ منکُم، سَمُّوھَا زَینَب، (رواہ مسلم بحوالہ مشکوۃ) (Do not claim sanctity for yourselves (that is, do not claim purity and freedom from sins) because it is Allah alone who knows best as to who among you is of the righteous. He, then, named her Zaynab (instead of Barrah). (Mazhari)

3. The third reason for this prohibition is that such a claim gives people the false idea that the person making that claim is nearer to Allah because he is free of all faults, although this is a lie, for no mortal man is free of one or the other shortcoming. (Bayn al-Qur'an)

Ruling:

If impediments mentioned above do not exist, one can speak about one's trait of character as an expression of gratitude for Allah's blessing. (Bay an al-Qur'an)

Hast thou not seen those who deem themselves pure? No, God alone deems pure whom- soever He will. Do not praise yourselves, do not approve of others deeming you pure, do not look at your own good deeds, give no weight to your own traveling, and consider yourselves lower than everyone low. A friend asked, “Which group is it who have stolen reality's ball from the world's creatures?” I said, “Why do you ask for the marks of that group, for they have not shown themselves to themselves for the sake of showing. They never walk on the edge of making claims, nor do they ever sleep in the circle of meaning. More wondrous is that their worthlessness and abasement makes them like Christians and Jews in people's eyes.” Yes, at the threshold of a generous man, the more abased you make yourself, the more exalted you become. Your abasement is not despair of the Friend. Rather, it testifies to your truthfulness and straightness. The Pir of the Tariqah said, “O God, I lament at my abasement, for I have seen no one with misery like mine. I lament at the burning because You are lost to my spirit. There is no one in the world to have pity on my days and time. O God, I wept so many tears in longing that I sowed the seeds of pain with my eyes' water. If I find endless felicity, I will approve of all this pain. If my eyes fall upon You once, I will not have seen myself with those eyes.” No, God alone deems pure whomsoever He will. When God's deeming pure reaches someone, its mark is that he is released from companionship with the scatter-hearted ones who have stooped to the path of demons and idols [4:51] and he does not again open himself up to them. But you should not fancy that the worshipers of demons and idols are simply those idol-worshipers. Any- one who is at ease with the caprice of his own soul and remains bound to what his soul desires is a man of idols and a servant of demons. The creatures are at ease in the ruins of their own makeup- wink once and throw the creatures into turmoil! [DS 696] In the tongue of the folk of allusion, placing your foot on your own soul and bringing your caprice under your own severity is the tremendous kingdom concerning which God says,