O Muslims - 20

In the Name of Allah, the Gracious, the Merciful

Extracted from QUR’AANIC STUDIES – A Modern Tafsir PART I:

43. Ya ayyuha allatheena amanoo la taqraboo alssalata waantum sukara hatta taAAlamoo ma taqooloona wala junuban illa AAabiree sabeelin hatta taghtasiloo wa-in kuntum marda aw AAala safarin aw jaa ahadun minkum mina algha-iti aw lamastumu alnnisaa falam tajidoo maan fatayammamoo saAAeedan tayyiban faimsahoo biwujoohikum waaydeekum inna Allaha kana AAafuwwan ghafooran

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4:43. O you who believe! Go not to prayer while you are under the influence of intoxication^{30, 31}, until you know what you say, nor while you are in an unclean state – unless on the move from one place to another – until you take a bath. And if you are ill, or on a journey, or any of you has come from the toilet or you have been in sexual contact with the women, and you cannot get water, simulate the cleaning act then with pure earth, wiping your faces and your hands therewith. Indeed, Allah is Lenient, Forgiving.

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30. The human mind can be intoxicated in several ways. And the very next phrase in this Verse viz., 'until you know what you say’ makes the divine meaning of the Arabic term sukara, used here, clear. The Arabic term obviously, therefore, means a state of the mind in which the person concerned does not fully understand the implications of what his/her mouth utters. Such a state of mind could be brought about by all sorts of intoxicants, or even by drowsiness. And any person could also be in such a state when his/her mind wavers to thoughts other than that of Allah. And the person's thoughts are bound to waver particularly when he/she does not understand the meaning of the Arabic words uttered in prayers. Understanding the meanings of what we say is therefore an absolute must for our prayers to be heard, accepted, and answered.

31. Total abstinence from intoxicants was ordained under Verse 5:90. Obviously, this Verse, 4:43, was revealed before 5:90. This is in keeping with the divine plan of eradicating a deep-rooted evil habit in stages, and not abruptly. As a first step towards ordering total abstinence, the believers were asked not to come for prayers in an intoxicated state of mind. But, on that account, it would be wrong to say that Verse 4:43 stands abrogated by Verse 5:90. In fact, it would be wrong to say that any of the existing Verses in the Qur'aan are abrogated. Please see Verse 2:106 and study notes 150 to 154 thereunder and Verse 2:109 and study notes 161 and 162 thereunder in this context. Verse 4:43 is so construed by the All-knowing and Wise Author of the Qur'aan that its application in this regard is not negated even after the revelation of Verse 5:90. Moreover, as we have seen in the preceding note, the Arabic term sukara, used in Verse 4:43, implies a wider meaning than just being under the influence of drugs and alcoholic drinks.

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Mohammad Shafi

Friday, the 26^th of June 2020.

Qur'baani

In the Name of Allah, the Gracious, the Merciful

In the Indian subcontinent, where I hail from, the word selected here as the title is generally used for the ritual sacrifice of an animal, particularly at the time of the annual Muslim festival of Eid-ud-duha. This article is about such sacrifices done on a mass scale at places other than at Kaabah during the Hajj pilgrimage.

I live in a housing society. It is predominantly Muslim. A Hindu family had come last year to live in one of the flats on a rental basis. But the family left after the last Eid. I suspect they left because of the dirt & unhygienic atmosphere that had spread all around in the society premises during Qur’baani on the Eid days.

It was just a suspicion on my part. But that left me thinking. Is it okay for the Muslims to live in weeklong dirt & squalor for the sake of the Qur’baani ritual? Is it a religious requirement?

Qur’baani is essentially a part of the rituals during the Hajj pilgrimage at Makkah. The Qur’aan however lays down that those prevented on any account from performing Hajj/Umrah, should offer a sacrifice they can afford [Verse 2:196].

That, I think, is the religious justification for Qur’baani. But does it justify the accompanying filthy atmosphere in and around residential premises?

Throughout the Qur’aan great emphasis is laid down on cleanliness and purity. For example, in Verse 2:222, it is said that Allah loves those who keep themselves clean and pure, and in Verse 74:4 the Messenger (peace on him) himself has been instructed to keep his clothes clean.

Muslims, who claim themselves to be followers of the Qur’aan, should therefore necessarily eschew the ugly atmosphere that prevails during Eid-ud-duha.

It’s okay for individual Muslims owning bungalows with large backyards offering the Qur’baani at home. But it is not okay for those living in housing societies with little spaces around their multi-storied buildings. They have necessarily to make such arrangements for Qur’baani that filth and pollution does not invade their residences.

The animals – goats, generally – brought for sacrifice should be housed and restricted to a predesignated space safely away from residential quarters. And if the housing society doesn’t have such space, the Muslim residents concerned must make their own arrangements outside, for the sacrifice. If that too is not possible, they can avail of online facilities, now available for the sacrifices, by making necessary monetary contribution. Remember, the Verse quoted above [2.196] notifies for them only sacrifices they can afford!

Mohammad Shafi

Friday, the 1^st of February 2019.