Surah 107. Al-Ma'un
In the name of Allah, The Kind, The Compassionate
(107:1) Have you seen him who denies the Day of Judgment?
(107:2) Such is the one who repulses the orphan,
(107:3) And urges not the feeding of the needy.
(107:4) Woe then to the worshippers,
(107:5) Who are neglectful of their Prayers,2
(107:6) Those who put on a show,3
(107:7) And withhold charity.4
Commentary
2. According to Sa`d (ibn Waqqas: Razi), Ibn `Abbas, Masruq and others, the allusion is not to the lack of concentration or inattention in Prayers, rather, to their neglect until the time overlapses. However, Ibn `Abbas has also said that it refers to not Praying altogether, which the hypocrites did, i.e. Prayed when in congregation but not when alone. Mujahid, Qatadah and Ibn Zayd are very near when they say that it refers to their neglect of Prayers in the sense that it hardly matters to them whether they Pray or do not (Ibn Jarir).
As a matter of fact, the verse is aimed at all these kinds of worshippers. The Prophet has referred to those who procrastinate in Prayers as hypocrites. He said:
“That is the Prayer of the hypocrite, that is the Prayer of the hypocrite. He sits watching the sun. When it is about to set he rushes to knock his forehead down on the ground four times during which he hardly remembers Allah.”
The Qur’an has said (4: 142):
“The hypocrites (seek to) deceive Allah – while it is He who is deceiving them (by not punishing them immediately). When they stand up to Pray they stand lazily, showing off to the people and not remembering Allah but a little” (Ibn Kathir). Allah also said about them (9: 54):
“They do not spend but unwillingly” (Qurtubi).
`Ata’ b. Dinar has said: Thank goodness that Allah did not say, ‘(Those) who are neglectful in their Prayers’, rather, He said, ‘ (Those) Who are neglectful of their Prayers’, (since there is none of us who does not lack concentration, or is not, occasionally, inattentive ‘in’ his Prayers) – Ibn Kathir.
3. Nifaq and Riya’: The difference between a hypocrite and someone who shows off his actions is that the former lacks faith altogether. He conceals unbelief and puts up a show of belief. In contrast, the latter has some faith and goodness in his heart but tries to show greater amounts of them.
In this context it must be understood that it is desirable to publicize one’s obligatory deeds such as salah and zakah, in order to encourage others to emulate. But the non-obligatory (nawafil) must be concealed from the eyes of the people. Though of course, if they have to be performed in public, the non-obligatory, might not be given up altogether from the fear of the people coming to know of them. The important thing is not to make a show of them. It is said that someone saw another person making a long prostration in the mosque. He remarked: “How nice it would have been had it been in your house!” And riya’ is, as has been said, “As imperceptible as the footsteps of the black ant in a black night on a black stone” (Razi).
4. Several reports coming from `Ali record him as saying that by ma`un of the original it is zakah that is meant. Mujahid, Qatadah, Hasan, Sa`id b. Jubayr and Dahhak are with him. (So are `Ikrimah, `Ata’, Qatadah and others: Ibn Kathir). However Ibn `Umar, Ibn `Abbas and Ibn Mas`ud are of the opinion that it encompasses everything that can be given out as charity or lent out for use such as an axe or a household utensil (Ibn Jarir).
Best perhaps, notes Ibn Kathir, is the explanation of `Ikrimah who said that the highest form of charity (ma`un) is zakah and its lowest form is to lend out things of common usage.
Author: @Boots
