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).