touching. This is the opinion adopted by Shafi[i. Malik is of the opinion that if a man and a woman touch each other with sexual desire, their ablution is nullified. He sees nothing objectionable, however, in the mere act of a man touching a woman’s body, or vice versa, provided the act is not motivated by sexual desire.
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Al-Nisa’ 4: 44–6
passing with it lightly over your face and your hands.44 Surely Allah is All-Relenting, All-Forgiving.
(44) Have you not seen those to whom a portion of the Book was given? They purchased error for themselves, and wish that you too lose the Right Way? (45) Allah knows your enemies better and Allah suffices as a Protector, and Allah suffices as a Helper. (46) Among those who have become Jews there are some who alter the words from their context,45 and make a malicious play with their tongues and seek to revile the True Faith. They say: “We have heard and we disobey” (sami[na wa [asayna).46 ▶
44 The detailed rules of tayammum are as follows: A man who either needs to perform ablution or take a bath to attain the state of purity for ritual Prayer may resort to tayammum provided water is not available to him. Permission to resort to tayammum, rather than make ablution with water or take a bath, is also extended to invalids whose health is likely to be harmed by the use of water.
45 This signifies three things. First, that they tampered with the text of the Scripture. Second, that they misinterpreted the Scripture and thereby distorted the meanings of the verses of the Book. Third, that they came and stayed in the company of the Prophet (peace be on him) and his Companions and listened to the conversations which took place there, then went to other people and misreported what they had heard.
46 When God’s commands are announced to such people, they loudly proclaim: “Yes, we heard” (sami[na), but then they whisper: “And we disobeyed”
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Al-Nisa’ 4: 47
“Do hear us, may you turn dumb” (isma[ ghayr musma[in),47 and “Hearken to us” (ra[ina).48 It would indeed have been better for them and more upright if they had said, “We have heard and we obey” (sami[na wa at[ana) and: “Do listen to us, and look at us (with kindness)” (isma[ wa unzurna). But Allah has cursed them because of their unbelief. Scarcely do they believe.
(47) O you who have been granted the Book! Do believe in what We have (now) revealed, which confirms the revelation which you already possess. Do this before We alter countenances, turning them backwards, or lay a curse upon them as We cursed the Sabbath men. Bear in mind that Allah’s command is done. ▶
(wa [asayna). Or else they pronounce ata[na (“we obey”) with such a twist of the tongue that it becomes indistinguishable from [asayna.
47 Whenever they wanted to say something to the Prophet (peace be on him) they would say, isma[ (listen), but they added to this the expression, ghayr musma[in which had several meanings. It could either be a polite expression, meaning that he was worthy of such deep respect that one should say nothing to his dislike or it could have a malicious implication, meaning that he did not deserve to be addressed by anybody. It also meant the imprecation: “May God turn you deaf.”
48 For an explanation of this see Surah al-Baqarah 2: 104, n. 36 above.
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Al-Nisa’ 4: 48–51
(48) Surely Allah does not forgive that a partner be ascribed to Him, although He forgives any other sins for whomever He wills. He who associates anyone with Allah in His Divinity has indeed forged a mighty lie and committed an awesome sin.
(49) Have you not seen those who boast of their righteous- ness, even though it is Allah Who grants righteousness to whomsoever He wills? They are not wronged even as much as the husk of a date-stone (if they are not granted righteous- ness). (50) See how they forge lies about Allah! This in itself is a manifest sin.
(51) Have you not seen those to whom a portion of the Book was given? They believe in baseless superstitions,49 and taghut50 (false deities), and say about the unbelievers that they are better guided than those who believe.51 ▶
49 Jibt signifies “a thing devoid of any true basis and bereft of all usefulness.” In Islamic terminology the various forms of sorcery, divination and soothsaying, in short all superstitions, are termed jibt.
50 For explanation see Surah al-Baqarah 2: 256, nn. 89-90 above.
51 In this verse the word “unbelievers” means those people in Arabia who associated others with God in His Divinity.
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Al-Nisa’ 4: 52–6
(52) Such are the ones whom Allah has cursed; and he whom Allah curses has none to come to his help. (53) Have they any share in the dominion (of Allah)? Had that been so, they would never have granted people even as much as the speck on a date-stone. (54) Do they envy others for the bounty that Allah has bestowed upon them? (Let them bear in mind that) We bestowed upon the house of Abraham the Book and Wisdom, and We bestowed upon them a mighty dominion, (55) whereupon some of them believed, and others turned away. (As for those who turn away), Hell suffices for a blaze.52 (56) Surely We shall cast those who reject Our Signs into the Fire; and as often as their skins are burnt out, We shall give them other skins in exchange that they may fully taste the chastisement. ▶
52 This is in response to the malicious remarks of the Israelites. What is being said is that they had no justified reason to feel jealous since both the Israelites and Ishmaelites were offspring of the same Abraham. Now, the leadership of the world had been promised only to those children of Abraham who followed the Book and Wisdom revealed by God. The Book and Wisdom had been sent down earlier to the Israelites, and to their discredit, they turned away from them. The same Book and Wisdom had now been made available to the Ishmaelites and they had decided to receive it with faith and gratitude.
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Al-Nisa’ 4: 57–8
Surely Allah is All-Mighty, All-Wise. (57) And those who believe and do good deeds, We shall cause them to enter the Gardens beneath which rivers flow. There they shall abide forever. There they shall have spouses purified and there We shall cause them to enter a shelter with plenteous shade.
(58) Allah commands
