شَهَٰدَةً

3:85; 4:164.

2:284.

Commentary:

In this verse Jews and Christians have been indirectly asked how Abraham and his children would fare, if salvation were monopolized by them. If they replied that these holy persons were also Jews or Christians, it would be against all the facts of history, because they belonged to pre-Mosaic times when Jewish and Christian religions had not yet come into existence.

Some short-sighted persons attach so much importance to their own views that they begin to ascribe them to every righteous servant of God. In their discussions, Jews and Christians represented even those of their ancestors who lived before their religions came into existence as the followers of their own faiths.

This is the attitude not only of the ignorant masses, but even educated people sometimes fall a prey to this delusion. Many Christians of great learning hold the untenable belief that even those Prophets and other righteous people who lived before Jesus were saved through his alleged death on the cross. Such men should beware of God’s judgement, as He is not unaware of their deeds.

4:167; 13:44; 29:53.

Commentary:

God Himself answers the question which He has put in the beginning of the verse; for the disbelievers did not know how to answer. They could not think that God also could bear witness. The answer has been given by God in order to instruct and teach believers.

Now the question is, how does God bear witness? This verse and the next two mention three ways by which God bears witness to the truth of the Holy Prophet. The first is by means of the Quran. This Quran has been revealed to me, the verse calls upon the Holy Prophet to say, so that with it I may warn you and whomsoever it reaches. These words signify that whosoever opposes the Quran and obstructs it will be visited by Divine punishment. This punishment will constitute God’s testimony to the truth of the Holy Prophet. The second and the third ways by which God bears witness are mentioned in the verses that follow.

24:24.

Commentary:

The other social evil, second to adultery in heinousness which eats into the vitals of human society, is the slandering of innocent persons. Islam views also with extreme disfavour this social evil which has become so common in the so-called civilized modern society, and severely punishes the accusers of innocent people. The verse under comment mentions three forms of punishment in an ascending order which are to be meted out to a slanderer; first, the physical punishment of scourging; secondly, the disgrace of being branded as a perjurer and a liar which invalidates his evidence and thirdly, the spiritual stigma of being adjudged as a wicked transgressor.

It may be noted that the punishment prescribed for the slanderer who accuses a chaste woman without producing adequate evidence seems to be even more serious than the punishment prescribed for the crime of adultery itself. In the latter case the punishment prescribed is one hundred lashes, only twenty lashes more than those prescribed for slandering. But after undergoing the punishment the adulterer or adulteress has not to carry the disgrace of being branded as a perjurer, nor does he or she lie under the more serious spiritual stigma of being adjudged by God as a wicked transgressor.

The commandment about scandal-mongering is of particular importance in the present state of the so-called civilized society where it has assumed the form of a common social pastime. No wonder that as a result of scandal-mongering sexual immorality has greatly increased, particularly in western countries.

It may also be noted that in this verse no mention has been made of the accusation being true or false. So long as the accuser cannot produce the necessary evidence in support of his charge, the charge would be considered as false and the accuser would render himself liable to the prescribed punishment. Whatever the real facts of the case, the woman with whom adultery is alleged to have been committed will be held innocent so long as the required evidence is not produced. The law is, in fact, intended to suppress with a strong hand the offence of slandering and scandal-mongering which is calculated to encourage the spread of those very crimes which the scandal-mongers hold up to public gaze.

It follows from this verse that a person charged with adultery is held guilty only if four witnesses, in addition to the accuser, are forthcoming who solemnly declare and testify to the fact of having seen with their own eyes the accused person actually committing the crime.

In case the offender himself confesses to the crime, no witnesses will, of course, be required to prove his guilt provided he is in full possession of his senses. From Hadith it appears that in such an event the offender must himself testify four times to having committed the crime. In case a man alleges that he has committed adultery the woman implicated will not be held guilty unless she herself admits that she too has committed the crime. This provision is intended to save the good name of innocent men or women from being besmirched by persons of no character who are not ashamed of confessing to having committed adultery in order to implicate other innocent persons along with themselves.

Similarly, when a person makes an allegation against another, it is the accuser who is required to produce four witnesses to the crime alleged. The accused person has not to prove his innocence. It is only after four witnesses have been produced that he is asked to produce his defence. If the accuser fails to produce the requisite four witnesses, then both he and the witnesses will be liable to punishment on the plea of having made an allegation for which they had not produced the necessary evidence.

The object of such stringent provisions is to discourage the spread of indecent scandals. Such provisions amply refute the criticism that the penalty Islamic Law prescribes for adultery is barbarous. The evidence and the attendant conditions required to prove the commission of adultery are, in fact, almost impossible to produce save in cases where the offence is committed openly and in such cases a severe punishment, in order to be deterrent, is certainly very essential.

If a person confesses to having committed the crime and repeats his confession four times, he will not be punished if he recants at the time of infliction of the punishment. In such an event, however, the culprit will be liable to punishment for slandering the alleged accessory.

The commandment contained in this verse covers both men and women although the word used is المحصنات which means 'chaste women.' In the Arabic language when something has to be said which relates equally to both men and women the gender used is masculine. But when something is said regarding a matter which concerns women more than men, then feminine gender is used. The commandment here relates to punishment for slandering whether the victim of the slander is man or woman but as women generally are more often the victims of such slanders, the verse speaks of 'chaste women'. Similarly the word الذین (those) though in masculine gender applies to both men and women slanderers.