Surah An-Nisaa (4) — Ayah 43

(Ayah 43) ➊ {لَا تَقْرَبُوا الصَّلٰوةَ وَ اَنْتُمْ سُكٰرٰى …:} Regarding the condemnation and evil of wine, the first verse revealed was Surah Al-Baqarah (2:219), in which the sin of wine and gambling was declared greater than their benefit. Upon this, many Muslims abandoned wine, but some continued to drink, saying that they benefit from it. Ali (may Allah be pleased with him) narrates that Abdur Rahman bin Awf (may Allah be pleased with him) prepared food for us, then invited us and served us wine. The wine intoxicated us, and then the time for prayer came, and they made me the imam. I recited: {”قُلْ يَا أَيُّهَا الْكَافِرُوْنَ لاَ اَعْبُدُ مَا تَعْبُدُوْنَ، وَ نَحْنُ نَعْبُدُ مَا تَعْبُدُوْنَ“} "Say: O disbelievers! I do not worship what you worship, and we worship what you worship." (Obviously, this changed the meaning of the verse entirely.) At that time, Allah revealed this verse: «{ لَا تَقْرَبُوا الصَّلٰوةَ وَ اَنْتُمْ سُكٰرٰى }» [ ترمذی، تفسیر القرآن، باب و من سورۃ النساء : ۳۰۲۶ و قال حسن صحیح غریب ] Upon this, people abandoned wine during prayer times, until the verses of Surah Al-Ma'idah (90, 91) were revealed, by which wine was absolutely forbidden. (Ibn Kathir) Some scholars have interpreted { ”وَ اَنْتُمْ سُكٰرٰى“ } (plural of sakran) here as the dominance of sleep, and have mentioned the authentic hadith in Sahih Bukhari in which the Messenger of Allah (peace be upon him) forbade prayer in a state of sleepiness, as one does not know what he is reciting or not reciting. However, the correct view is that it refers to the intoxication of wine, and this is the opinion of the majority of the Companions and Followers, and all the commentators agree that this verse was revealed regarding drinking wine.

➋ { وَ لَا جُنُبًا اِلَّا عَابِرِيْ سَبِيْلٍ:} Some commentators have interpreted this as referring to travel, but the mention of travel { ”اَوْ عَلٰى سَفَرٍ“ } is coming ahead, and based on this interpretation, there would be repetition in the mention of travel. Therefore, most of the predecessors have explained its meaning as { ”الصَّلٰوةَ“ } refers to the place of prayer, i.e., the mosque. The meaning is that in the state of major impurity (janabah), {’’ الصَّلٰوةَ ‘‘} i.e., do not enter the places of prayer (mosques). However, if you have to pass through the mosque, then in case of necessity you may pass through (but not stay). Ibn Jarir (may Allah have mercy on him) has considered this the preferred view. Thus, here the possessive is omitted, i.e., { ”لَا تَقْرَبُوْا مَوَاضِعَ الصَّلاَةِ“ } (Tabari), and this is the view of the majority of scholars that for one in a state of major impurity or menstruation, it is permissible to pass through the mosque, but not to stay, because many Companions' house doors opened into the mosque, and it was difficult for them to perform ghusl before passing through, so this verse was revealed regarding them. However, in the end, the Messenger of Allah (peace be upon him) had all the small doors opening into the mosque closed except for that of Abu Bakr as-Siddiq (may Allah be pleased with him). [ بخاری، الصلاۃ، باب الخوخۃ … : ۴۶۷، عن ابن عباس رضی اللہ عنھما ] Some people have also narrated the report about Ali (may Allah be pleased with him) having his door left open, but the scholars have declared it weak. (Ibn Kathir) In summary, the meaning is that one in a state of major impurity may pass through the mosque, but not stay. Thus, the verse has two parts: the first part: «{ لَا تَقْرَبُوا الصَّلٰوةَ وَ اَنْتُمْ سُكٰرٰى }» in which { ”الصَّلٰوةَ“ } refers to prayer itself, that do not approach prayer while intoxicated, and the second part: «{ وَ لَا جُنُبًا اِلَّا عَابِرِيْ سَبِيْلٍ حَتّٰى تَغْتَسِلُوْا }» in which { ”لَا تَقْرَبُوا الصَّلٰوةَ“ } refers to the place of prayer, i.e., do not approach the mosque in a state of major impurity, except if you are just passing through. (Tantawi)

➌ { وَ اِنْ كُنْتُمْ مَّرْضٰۤى اَوْ عَلٰى سَفَرٍ … : } By travel is meant any travel in general; according to most scholars, there is no condition for the permissibility of tayammum that the journey must be such in which shortened prayers are allowed. "Or one of you comes from relieving himself" includes everything that breaks wudu. By touching or approaching women is meant (according to the preferred view) intercourse; otherwise, mere touching does not break wudu. Thus, Aisha (may Allah be pleased with her) narrates that I would be lying in the house, and the Prophet (peace be upon him) would be praying voluntary prayers, and when he would prostrate, he would move my feet aside with his hand. [ بخاری، الصلوۃ، باب التطوع خلف المرأۃ : ۵۱۳، ۵۱۴۔ مسلم : ۴۸۶ ] The purpose of { ”اَوْ عَلٰى سَفَرٍ“ } is that during travel, there may be water for drinking but not for wudu or ghusl. Sickness means that there is a risk of becoming ill or worsening the illness by using water. Amr bin Al-Aas (may Allah be pleased with him) had a wet dream on a cold night, so he performed tayammum and recited this verse: «{ وَ لَا تَقْتُلُوْۤا اَنْفُسَكُمْ اِنَّ اللّٰهَ كَانَ بِكُمْ رَحِيْمًا }» [النساء : ۲۹ ] "And do not kill yourselves; indeed, Allah is ever Merciful to you." When this was mentioned to the Prophet (peace be upon him), he did not scold him. [ بخاری، التیمم، باب إذا خاف الجنب علی نفسہ المرض…، قبل ح : ۳۴۵, ta'liqan، تعلیقاً ]

➍ { فَلَمْ تَجِدُوْا مَآءً:} Not finding water includes both the situation where water is not available at all and where, due to illness or excuse, water cannot be used.

➎ {فَتَيَمَّمُوْا صَعِيْدًا طَيِّبًا …:} Tayammum means to intend. { ”صَعِيْدًا طَيِّبًا“ } refers to pure earth, whether it is obtained from dust on clothes, paper, or any place. This is supported by the authentic hadith in Sahih Muslim in which the Messenger of Allah (peace be upon him) said that we have been given superiority over people in three things, one of which is: [ وَ جُعِلَتْ تُرْبَتُهَا لَنَا طَهُوْرًا إِذَا لَمْ نَجِدِ الْمَاءَ] "When we do not find water, the earth's dust has been made a purifier for us." [ مسلم، المساجد، باب المساجد ومواضع الصلٰوۃ : ۵۲۲ ] Whether tayammum is for wudu or ghusl, the method is the same; only the intention differs. Ammar bin Yasir (may Allah be pleased with them both) narrates that during a military expedition, he had a wet dream, so he rolled in the earth and prayed. When he came to the Messenger of Allah (peace be upon him), he said: "It would have been enough for you to do this." So the Prophet (peace be upon him) struck his hands on the earth, blew into them, and wiped his face and both palms. [ بخاری، التیمم ، باب المتیمم ھل ینفخ فیھما ؟ : ۳۳۸ ]

From this, it is known that the method of tayammum taught by the Messenger of Allah (peace be upon him) himself is that one should strike the earth once, blow into the hands, and wipe the face and palms. In some hadiths, striking the earth twice and wiping up to the elbows is mentioned, but those hadiths are either the ijtihad of the Companions or weak; the most authentic hadith from the Messenger of Allah (peace be upon him) is the one narrated by Ammar bin Yasir (may Allah be pleased with them both).

43. 1 This command was given at a time when the prohibition of alcohol had not yet been revealed. Thus, after drinking alcohol at a feast, when they stood for prayer, the imam recited the words of the Quran incorrectly due to intoxication (for details see Tirmidhi, Tafsir Surah An-Nisa), upon which this verse was revealed that you should not pray while in a state of intoxication. In other words, at that time, drinking alcohol was only prohibited near the time of prayer. The absolute prohibition and ruling of its being forbidden was revealed after this. (This is the second conditional ruling regarding alcohol.)

43. 2 That is, do not pray in a state of impurity either. Because purity is very necessary for prayer.

43. 3 This does not mean that in the state of travel, if water is not found, you should pray while in a state of major impurity (as some have said). Rather, according to the majority of scholars, its meaning is that in a state of major impurity, do not sit inside the mosque. However, if there is a need to pass through the mosque, you may do so. Some of the companions’ houses were such that they had to pass through Masjid Nabawi in any case. This concession was given with them in mind (Ibn Kathir). Otherwise, the ruling for the traveler is coming ahead.

43. 4 (1) By sick is meant one who fears harm or worsening of illness by performing ablution, (2) Traveler is general, whether the journey is long or short. If water is not available, permission is given to perform tayammum. In the absence of water, this permission is also available to the resident. But since such a need generally arose for the sick and the traveler, the permission was specifically mentioned for them. (3) One who comes after relieving himself, (4) and one who has had intercourse with his wife, they too are permitted to perform tayammum and pray if water is not available. The method of tayammum is that both hands are struck once on the earth, then both hands are wiped up to the wrist on each other (not up to the elbows), and also wiped on the face. قال فی التیمم : (ضربۃ للوجہ والکفین) (Musnad Ahmad. Ammar ؓ Vol 4, page 263) The Prophet ﷺ said regarding tayammum that it is to strike once for both palms and the face. (صعیدا طیبا) means pure earth. It does not mean everything that comes out of the earth, as some think. The hadith further clarifies this (جعلت ترب تھا لنا طھورا اذا لم نجد الماء) (Sahih Muslim. Kitab al-Masajid) When we do not find water, the earth’s soil has been made a means of purification for us.

43. O you who believe! Do not approach prayer while you are intoxicated [75], until you know what you are saying. Nor (approach prayer) in a state of major impurity—unless you are traveling—until you have bathed. But if you are ill, or on a journey, or one of you comes from relieving himself, or you have touched women, and you find no water, then perform tayammum by wiping your faces and hands (and then perform the prayer) [76]. Surely, Allah is Ever-Pardoning, Most Forgiving.

[75]
Gradual Revelation of the Rulings on the Prohibition of Alcohol:

This verse is the second link in the chain of gradual rulings regarding the prohibition of alcohol. The first verse revealed in this regard was verse 219 of Surah Al-Baqarah, in which it was only stated that although there are some benefits in alcohol and gambling, their harms outweigh their benefits. Some cautious Companions abandoned alcohol from that very moment. After that, this verse was revealed. Regarding the reason for its revelation, consider the following hadith: It is narrated from Sayyiduna Aliؓ bin Abi Talib that Abdur Rahmanؓ bin Awf prepared food for us, invited us, and served us alcohol. The alcohol intoxicated us, and meanwhile, the time for prayer came. They made me the imam. I recited
﴿قُلْ يَايُّهَا الْكٰفِرُوْنَ لاَ اَعْبُدُ مَا تَعْبُدُوْنَ وَنَحْنُ نَعْبُدُ مَا تَعْبُدُوْن﴾
so Allah Almighty revealed this verse. [ترمذي ابواب التفسير] After this, according to verses 90 and 91 of Surah Al-Ma'idah, alcohol was declared permanently forbidden. In this, instead of the word "khamr" (alcohol), the word "sukr" (intoxication) is used. From this, it is understood that, like alcohol, every intoxicating substance is forbidden, as is explicitly stated in the hadiths. Secondly, it is understood that since the state of intoxication is, like the stupor of sleep, a kind of unconsciousness, it becomes difficult for a person to know whether his ablution is still valid or has been nullified. Probably for this reason, the rulings of purification are mentioned further in this verse.

[76]
Tayammum and Ghusl Janabah:

Purification is obligatory for prayer; therefore, in normal circumstances, this purification is achieved by performing ablution, but for a person in a state of major impurity (janabah), performing ghusl is obligatory before prayer, whether this impurity is due to a wet dream or intercourse. In this verse, it is stated that if someone does not find water for ablution or a person in a state of janabah does not find water for ghusl, or if someone is ill and using water would harm him, then in these cases, he may perform tayammum. Regarding the reason for the revelation of this verse, the method of tayammum, and the method of ghusl, consider the following hadiths:
1. Sayyidah Aishaؓ says that once (in the expedition of Banu Mustaliq) I borrowed a necklace from my sister Asma. The necklace fell somewhere. You sent several men to search for the necklace. The time for prayer came, and there was no water there, and the people were not in a state of ablution. At that time, Allah Almighty revealed the verse of tayammum. [بخاري۔ كتاب التفسير]
2. Sayyiduna Imranؓ says that during a journey, the Prophetﷺ camped at a place. Water was brought for ablution. The Prophetﷺ performed ablution, and the call to prayer was given. Then the Prophetﷺ led the people in prayer. When the Prophetﷺ finished the prayer, he saw a man sitting apart. The Prophetﷺ asked him, "O so-and-so! What prevented you from praying with the people?" He replied, "I became junub and there is no water." The Prophetﷺ said to him, "You should have performed tayammum with earth; that would have sufficed for you." And in another narration, "Then the Prophetﷺ ordered him to perform tayammum with earth."
[بخاری، کتاب التیمم، باب الصعید الطیب وضوء المسلم۔ نیز کتاب بدء الخلق۔ باب علامات النبوۃ فی الاسلام]
Also see the footnote of verse 6 of Surah Al-Ma'idah (5).
3.
The Method of Tayammum:

Sayyiduna Ammar bin Yasirؓ says that the Prophetﷺ sent me on a mission (during which) I became junub and did not find water, so I rolled in the earth as an animal rolls. I mentioned this to the Prophetﷺ, and he said, "It would have sufficed for you to do like this." Then the Prophetﷺ struck his palms once on the earth, brought them near his mouth, and blew on them (to remove excess dust). Then the Prophetﷺ wiped the back of his right hand with his left palm and the back of his left hand with his right palm. Then with both palms, he wiped his face."
[بخاری، کتاب التیمم۔ باب التیمم ضربہ۔ باب التیمم للوجہ والکفین مسلم فی باب التیمم]
4.
The Method of Ghusl:

Sayyidah Aishaؓ says that when the Prophetﷺ wanted to perform ghusl janabah, he would first wash both hands (before putting them in the vessel), then perform ablution as for prayer, then insert his fingers into the water and run them through the roots of his hair. Then, taking three handfuls of water in both hands, he would pour them over his head, then pour water over his entire body.
[بخاری، کتاب الغسل۔ باب الوضو قبل الغسل]
5. Sa'id bin Abdur Rahman bin Abzi narrates from his father that a man came to Sayyiduna Umarؓ and said, "If I become junub and do not find water, what should I do?" Ammar bin Yasirؓ said to Sayyiduna Umarؓ, "Do you not remember when both of us became junub during a journey, and you did not pray, but I rolled in the earth and prayed? Then I mentioned this incident to the Messenger of Allahﷺ, and he said, 'It would have sufficed for you to do like this.' Then the Prophetﷺ struck his palms on the earth and blew on them, then wiped his face and both wrists."
[بخاری کتاب التیمم، باب ھل ینفخ فی یدیہ]
6. Sayyiduna Amr bin Al-Asؓ became junub on a cold night, so he performed tayammum and recited this verse:
﴿ وَلاَ تَقْتُلُوْا اَنْفُسَكُمْ اِنَّ اللّٰهَ كَانَ بِكُمْ رَحِيْمًا ﴾
Then this was mentioned to the Prophetﷺ, and he did not reproach him.
[بخاری، کتاب التیمم باب اذا خاف الجنب علی نفسہ المرض و الموت]
From this verse, it is understood that tayammum is permitted in the following four situations:
1. A person is on a journey and does not find water. The condition of travel is only because, generally, it is difficult to find water during travel. Otherwise, if water is not found even in residence, tayammum is still permitted.
2. The person performing ablution is ill, and performing ablution or bathing would endanger his life or worsen his illness.
3. Minor impurity (hadath asghar), i.e., after defecation, urination, passing wind, or discharge of madhy, ablution is obligatory. If water is not found for ablution, tayammum is permitted.
4. Major impurity (hadath akbar), i.e., after a wet dream or intercourse, ghusl is obligatory, but if water is not found, tayammum is permitted. Some commentators have taken ﴿الصلٰوة﴾ in this verse to mean, besides prayer, also the mosque. And the meaning of "abiri sabeel" is that if a person in a state of janabah has no way except to pass through the mosque, he may pass through it, but he cannot stay in the mosque for prayer or any other purpose. Similarly, if someone was sleeping in the mosque and had a wet dream, upon waking, he should not stay in the mosque but should leave. It should be noted that Sayyiduna Umarؓ did not consider tayammum good in the case of janabah during travel, and this was due to some political expediency so that people would not misuse this concession; otherwise, he did not deny this Sunnah, as is clear from the hadith number 5 mentioned above. However, many Companions did not agree with Sayyiduna Umarؓ on this expediency. And from hadith number 6, it is clearly understood that there is ease in the religion rather than hardship. Sayyiduna Amr bin Al-Asؓ had no excuse except severe cold, and he feared that if he bathed, he would fall ill. Therefore, instead of bathing in a state of janabah, he performed tayammum, and the Messenger of Allahﷺ did not object.

There is No Hardship in the Religion:

In this regard, the incident should also be kept in mind which Abu Dawud narrated in the chapter of tayammum from Sayyiduna Jabirؓ. Sayyiduna Jabirؓ says that we set out on a journey. During the journey, one of our companions was struck on the head by a stone, which wounded his head. Meanwhile, he had a wet dream, so he began to ask his companions, "Do you think I can benefit from the concession of tayammum?" They replied, "How can you benefit when water is available?" So he performed ghusl, which caused his death. When we came to the Messenger of Allahﷺ, we mentioned this incident to him, and the Prophetﷺ said, "May Allah destroy them; they killed him. When they did not know the ruling, why did they not ask? The cure for ignorance is only to ask. It would have sufficed for him to bandage his wound and wipe over it, and wash the rest of his body." And the hadiths regarding ablution will be mentioned under verse 6 of Surah Al-Ma'idah.