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By
Abdullah Yusuf Ali
Al Tawbah
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Surah Tawbah Recitation (Sa'id Al Ghamdi)
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Introduction and Summary Logically this Surah follows up the argument of the last Surah 8, and indeed may be considered a part of it, although chronologically the two are separated by an interval of seven years. We saw that Surah 8 dealt with the large questions arising at the outset of the life of a new Ummah or organized nation; question of defence under attack, distribution of war acquisitions after victory, the virtues needed for concerted action, clemency and consideration for one's own and for enemies in the hour of victory. We pass on in this Surah to deal with the question; what is to be done if the enemy breaks faith and is guilty of the treachery? No nation can go on with a treaty if the other party violates it at will; but it is laid down that a period of four months should be allowed by way of notice after denunciation of the treaty; that due protection should be accorded in the intervening period; that there should always be open the door to repentance and reunion with the people of Allah; and if all these fall, and was must be undertaken, it must be pushed with the utmost vigour. These are the general principles deducible from the Surah. The immediate occasion for their promulgation may be considered in connection with the chronological place of the Surah. Chronologically, verses 1-29 were a notable declaration of state policy promulgated about the month of Shawwal, A.H. 9, and read out by Ali at the Pilgrimage two months later in order to give the policy the widest publicity possible. The remainder of the Surah, verse 30-129, was revealed a little earlier, say about the month of Ramadan, A.H. 9 and sums up the lessons of the Prophet's Tabuk expedition in the late summer of A.H. 9 (say October 630). Tabuk is a place near the frontier of Arabia, quite close to what was then Byzantine territory in the Province of Syria (which includes Palestine),. It is on the Hijaz Railway, about 350 miles northwest of Madinah, and 150 miles south of Ma'an. It had a fort and a spring of sweet water. In consequence of strong and persistent rumours that the Byzantines (Romans) were preparing to invade Arabia and that the Byzantine Emperor himself had arrived near the frontier for the purpose, the Prophet collected as large a force as he could, and marched to Tabuk. The Byzantine invasion did not come off. But the Prophet took the opportunity of consolidating the Muslim position in that direction and making treaties of alliance with certain Christian and Jewish tribes near the Gulf of Aqabah. On his return to Madinah he considered the situation. During his absence the Hypocrites had played, as always, a double game; and the policy hitherto followed, of free access to the sacred centre of Islam to Muslims and Pagans alike- was now altered, as it had been abused by the enemies of Islam. This is the only Surah to which the usual formula of Bismillah is not prefixed. It was among the last of the Surahs revealed, and though the Prophet had directed that it should follow Surah 8, it was not clear whether it was to form a separate Surah or only a part of Surah 8. It is now treated as a separate Surah, but the Bismillah is not prefixed to it, as there is no warrant for supposing that the Prophet used the Bismillah before it in his recitation of Quran. The Surah is known under many names; the most commonly used are; - Al Tawbah (Repentance), with reference to 9:104, and - Bara'ah (The Disavowed), the opening word of the Surah. Summary- Treaties with those Pagans who have treacherously broken their terms are denounced, but four months' time is given for adjustments or repentance. Pagan to be excluded from the sacred Mosques. Infidelity to be fought (9:1-29, and C. 93). The People of the Book have obscured the light of Allah, but the Truth of Allah must prevail over all. We must be ready to fight for the Faith that is in us; otherwise we shall be unworthy to uphold Allah's banner, and He will raise other people in our place (9:30-42, and C. 94). The Hypocrites and their double dealing; their evil ways pointed out. Their punishment will be as sure as the blessings of the righteous (9:43-72, and C. 95). All evil should be resisted, unless there is repentance; falsehood is not content with breach of faith but mocks all good; it should not be envied but shunned (9:73-99, and C. 96). The good pleasure of Allah is with those who are sincere and make sacrifices in His cause; He will forgive those who do wrong and repent, but not those who intend mischief and foment unbelief and disunion among believers. The Believers by their self-surrender obtain eternal Felicity. Allah will turn in mercy even to those who, though they waver or fail in duty, turn at last to Him (9:100-118, and C. 97). Those who believe should associate with the righteous and the truthful, actively doing their duty. But if the Community marches out, a part of them should remain behind for the purpose of diligently studying religion and teaching their brethren when they return. Every Surah increases the faith of those who believe, though those diseased in heart may add doubt to doubt. Trust in Allah, Lord of the Throne of Glory (9:119-129, and C. 98). C.93 (The running Commentary, in Rhythmic Prose) (10:1-29) If the Pagans repeatedly break Their treaties, denounce the treaties, But give them time either to repent Or to prepare for the just punishment Of their treachery. Punish the chiefs Of the treacherous, and destroy them. But if one of them seek asylum, Give it; let him hear the Word Of Allah and escort him to security. Be true to the true, but fight those Who are false to plighted word And taunt you for your Faith. No one has the right to approach The mosques of Allah unless He believes in Allah and follows Allah's Law, the law of righteousness.
بَرَاءةٌ مِّنَ اللّهِ وَرَسُولِهِ إِلَى الَّذِينَ
عَاهَدتُّم مِّنَ الْمُشْرِكِينَ
﴿١﴾ 1. A (declaration) of immunity from Allah and His Messenger, to those of the pagans with whom ye have contracted mutual alliances. C1246. Baraah: usually translated "immunity". I do not think that word correctly represents the Arabic word in this context. The general sense is explained in the introduction to this Surah. In verse 3 below I use the periphrasis "dissolve treaty obligations." which goes some way to explain the meaning. The Pagans and enemies of Islam frequently made treaties of mutual alliance with the Muslims. The Muslims scrupulously observed their part, but the Pagans violated their part again and again when it suited them. After some years, experience it became imperative to denounce such treaties altogether. This was done in due form, with four months' notice, and a chance was given to those who faithfully observed their pledges, to continue their alliance. (R).
فَسِيحُواْ فِي الأَرْضِ أَرْبَعَةَ أَشْهُرٍ
وَاعْلَمُواْ أَنَّكُمْ غَيْرُ مُعْجِزِي اللّهِ... 2. Go ye, then, for four months, backwards and forwards, (as ye will), throughout the land, but know ye that ye cannot frustrate Allah (by your falsehood) C1247. Four Months: Some Commentators understand by this the four forbidden months in which warfare by ancient Arabian custom was unlawful, viz., Rajah. Dhu al Qadah, Dhu al Hijjah and Muharram: See note 209 to 2:194.. But it is better to take the signification of the four months immediately following the Declaration. Assuming that the Surah was promulgated early in Shawwal (see Introduction), the four months would be Shawwal, Dhu al Qadah, Dhu al Hijjah and Muharram, of which the last three would also be the customary Prohibited Months. ...وَأَنَّ اللّهَ مُخْزِي الْكَافِرِينَ ﴿٢﴾ but that Allah will cover with shame those who reject him.
وَأَذَانٌ مِّنَ اللّهِ وَرَسُولِهِ إِلَى النَّاسِ
يَوْمَ الْحَجِّ الأَكْبَرِ... 3. And an announcement from Allah and His Messenger, to the people (assembled) on the day of the Great Pilgrimage, C1248. The great day of Hajj is either the 9th of Dhu al Hijjah ('Arafa), or the 10th (the Day of Sacrifice). ...أَنَّ اللّهَ بَرِيءٌ مِّنَ الْمُشْرِكِينَ وَرَسُولُهُ... that Allah and His Messenger dissolve (treaty) obligations with the pagans. ...فَإِن تُبْتُمْ فَهُوَ خَيْرٌ لَّكُمْ... If, then, ye repent, it were best for you; ...وَإِن تَوَلَّيْتُمْ فَاعْلَمُواْ أَنَّكُمْ غَيْرُ مُعْجِزِي اللّهِ... ... but if ye turn away, know ye that ye cannot frustrate Allah. ...وَبَشِّرِ الَّذِينَ كَفَرُواْ بِعَذَابٍ أَلِيمٍ ﴿٣﴾ And proclaim a grievous penalty to those who reject faith.
إِلاَّ الَّذِينَ عَاهَدتُّم مِّنَ الْمُشْرِكِينَ
ثُمَّ لَمْ يَنقُصُوكُمْ شَيْئًا... 4. (But the treaties are) not dissolved with those pagans with whom ye have entered into alliance and who have not subsequently failed you in aught, C1249. The sacred duty of fulfilling all obligations of every kind, to Muslims and non Muslims, in public as well as private life, is a cardinal feature of Muslim ethics. The question what is to be done with those who abuse this principle by failing in their duty but expect the Muslims to do their part is not to be solved (in the case of treaties) by a general denunciation of treaties but by a careful consideration of the cases where there has been fidelity and not treachery. There we are enjoined to give the strictest fidelity, as it is a part of righteousness and our duty to Allah. وَلَمْ يُظَاهِرُواْ عَلَيْكُمْ أَحَدًا ... nor aided anyone against you. ... فَأَتِمُّواْ إِلَيْهِمْ عَهْدَهُمْ إِلَى مُدَّتِهِمْ... So fulfil your engagements with them to the end of their term: ...إِنَّ اللّهَ يُحِبُّ الْمُتَّقِينَ ﴿٤﴾ for Allah loveth the righteous.
فَإِذَا انسَلَخَ الأَشْهُرُ الْحُرُمُ
... 5. But when the forbidden months are past, C1250. The emphasis is on the first clause; it is only when the four months of grace are past, and the other party show no signs of desisting from their treacherous designs by right conduct, that the state of war supervenes-between Faith and Unfaith. ... فَاقْتُلُواْ الْمُشْرِكِينَ حَيْثُ وَجَدتُّمُوهُمْ... then fight and slay the pagans wherever ye find them C1251. When war becomes inevitable, it must be prosecuted with vigour. According to the English phrase, you cannot fight with kid gloves. The fighting may take the form of killing, capture, or siege, or ambush and other stratagems. But even then there is room for repentance and amendment on the part of the guilty party, and if that takes place, our duty is forgiveness and the establishment of peace. ...وَخُذُوهُمْ وَاحْصُرُوهُمْ وَاقْعُدُواْ لَهُمْ كُلَّ مَرْصَدٍ... ... and seize them, beleaguer them and lie in wait for them in every stratagem (of war); ...فَإِن تَابُواْ وَأَقَامُواْ الصَّلاَةَ وَآتَوُاْ الزَّكَاةَ فَخَلُّواْ سَبِيلَهُمْ... but if they repent, and establish regular prayers and practice regular charity, then open the way for them: C1252. The repentance must be sincere, and that is shown by conduct-a religious spirit of true prayer and charity. In that case we are not to bar the gate against the repentant. On the contrary we must do all we can to make their way easy, remembering that Allah is Oft-forgiving, Most Merciful. ...إِنَّ اللّهَ غَفُورٌ رَّحِيمٌ ﴿٥﴾ for Allah is Oft-Forgiving, Most Merciful.
وَإِنْ أَحَدٌ مِّنَ الْمُشْرِكِينَ اسْتَجَارَكَ
... 6. If one amongst the pagans ask thee for asylum, grant it to him, C1253. Even among the enemies of Islam, actively fighting against Islam, there may be individuals who may be in a position to require protection. Full asylum is to be given to them, and opportunities provided for hearing the Word of Allah. If they accept the Word, they become Muslims and brethren, and no further question arises. If they do not see their way to accept Islam, they will require double protection: - from the Islamic forces openly fighting against their people, and - from their own people, as they detached themselves from them. Both kinds of protection should be ensured for them, and they should be safely escorted to a place where they can be safe. Such persons only err through ignorance, and there may be much good in them. ... فَأَجِرْهُ حَتَّى يَسْمَعَ كَلاَمَ اللّهِ ثُمَّ أَبْلِغْهُ مَأْمَنَهُ... so that he may hear the word of Allah and then escort him to where he can be secure: C1254. Ma'manah: place or opportunity of being secure from all harm. ...ذَلِكَ بِأَنَّهُمْ قَوْمٌ لاَّ يَعْلَمُونَ ﴿٦﴾ that is because they are men without knowledge. Section 2
كَيْفَ يَكُونُ لِلْمُشْرِكِينَ عَهْدٌ عِندَ اللّهِ
وَعِندَ رَسُولِهِ... 7. How can there be a league before Allah and His Messenger, with the pagans, ...إِلاَّ الَّذِينَ عَاهَدتُّمْ عِندَ الْمَسْجِدِ الْحَرَامِ ... except those with whom ye made a treaty near the sacred mosque? C1255. In this section we have the reasons why the treaties with treacherous Pagan foes were denounced. The clause introducing the exception is a parenthetical clause. The word "Pagans" must be connected with verse 8 which follows. In that verse the word kaifa resumes the clause introduced by the word kaifa at the beginning of verse 7. The exceptional Pagan tribes which remained true to their word were the Banu Hamza and the Banu Kinana, who swore their treaty near the Sacred Mosque and faithfully observed it. They were to be given the full benefit of their fidelity even though their kindred tribes were treacherous. ... فَمَا اسْتَقَامُواْ لَكُمْ فَاسْتَقِيمُواْ لَهُمْ... As long as these stand true to you, stand ye true to them: ...إِنَّ اللّهَ يُحِبُّ الْمُتَّقِينَ ﴿٧﴾ For Allah doth love the righteous.
كَيْفَ
... 8. How (can there be such a league), C1256. The exceptions having been stated parenthetically in verse 7, the indictment of the general mass of Pagan tribes is now set out briefly but fully and convincingly. After that kind of behaviour how can treaty be possible with them? The counts are: 1. that whenever they got a slight advantage, they disregarded the ties both of kinship and of covenant as against the Muslims because of their Faith, thus proving doubly treacherous; 2. that they spoke fair words, but had venom in their hearts; 3. that their attitude was one of rebellion against their plighted word; 4. that they disregarded the solemn words of Allah for some miserable worldly gain; 5. that they tried to prevent other people from coming to the Way of Allah. The first clause is repeated again as the last clause, to emphasize their double treachery, and round off the argument. ... وَإِن يَظْهَرُوا عَلَيْكُمْ لاَ يَرْقُبُواْ فِيكُمْ إِلاًّ وَلاَ ذِمَّةً... seeing that if they get an advantage over you, they respect not in you the ties either of kinship or of covenant? C1257. Among the Arabs the ties of kinship were so strong as to be almost unbreakable. The Pagan Arabs went out of their way to break them in the case of the Muslims, who were kith and kin to them. Besides the bond of kinship there was the further bond of their plighted oath in the Treaty. They broke that oath because the other parties were Muslims! ...يُرْضُونَكُم بِأَفْوَاهِهِمْ وَتَأْبَى قُلُوبُهُمْ... With (fair words from) their mouths they entice you, but their hearts are averse from you; ...وَأَكْثَرُهُمْ فَاسِقُونَ ﴿٨﴾ and most of them are rebellious and wicked.
اشْتَرَوْاْ بِآيَاتِ اللّهِ ثَمَنًا قَلِيلاً
فَصَدُّواْ عَن سَبِيلِهِ... 9. The signs of Allah have they sold for a miserable price, and (many) have they hindered from His way: ...إِنَّهُمْ سَاء مَا كَانُواْ يَعْمَلُونَ ﴿٩﴾ evil indeed are the deeds they have done.
لاَ يَرْقُبُونَ فِي مُؤْمِنٍ إِلاًّ وَلاَ ذِمَّةً... 10. In a believer they respect not the ties either of kinship or of covenant! ...وَأُوْلَـئِكَ هُمُ الْمُعْتَدُونَ ﴿١٠﴾ It is they who have transgressed all bounds. C1258. The catalogue of their sins being set out, it is clear that they were aggressors in the worst possible ways; and war became inevitable.
فَإِن تَابُواْ وَأَقَامُواْ الصَّلاَةَ وَآتَوُاْ
الزَّكَاةَ فَإِخْوَانُكُمْ فِي الدِّينِ... 11. But (even so), if they repent, establish regular prayers, and practice regular charity, they are your brethren in faith: C1259. The chance of repentance and mercy to the worst enemies is again emphasised, in order that people with any understanding may not be misled into thinking that war was an easy or light matter. This emphasis is balanced by the emphasis in the next verse on the causes which made war inevitable for those with any self-respect. ...وَنُفَصِّلُ الآيَاتِ لِقَوْمٍ يَعْلَمُونَ ﴿١١﴾ (thus) do We explain signs in detail, for those who understand.
وَإِن نَّكَثُواْ أَيْمَانَهُم مِّن بَعْدِ
عَهْدِهِمْ وَطَعَنُواْ فِي دِينِكُمْ فَقَاتِلُواْ أَئِمَّةَ الْكُفْرِ... 12. But if they violate their oaths after their covenant, and taunt you for your faith, fight ye the chiefs of unfaith: C1260. Not only did the enemies break their oaths shamelessly, but they even taunted the Muslims on their Faith and the "simple-minded" way in which they continued to respect their part of the treaty, as if they were afraid to fight! ...إِنَّهُمْ لاَ أَيْمَانَ لَهُمْ لَعَلَّهُمْ يَنتَهُونَ ﴿١٢﴾ for their oaths are nothing to them: that thus they may be restrained.
أَلاَ تُقَاتِلُونَ قَوْمًا نَّكَثُواْ أَيْمَانَهُمْ
وَهَمُّواْ بِإِخْرَاجِ الرَّسُولِ... 13. Will ye not fight people who violated their oaths, plotted to expel the Messenger, C1261. The argument now takes a new turn. An appeal is made to the Muslims on various grounds: - the shameless disregard of treaties by the enemy, - the under-hand plots to discredit the Holy Prophet, and turn him out of Madinah as he had been turned out of Makkah, - the aggression taken by the Quraish and their confederates in Madinah after the treaty of Hudaybiyah (A.H. 6, Dhu al Qadah. Feb. 628), - the manly attitude that fears Allah rather than men, and - the need to prove our sincere faith by test and trial and struggle and sacrifice (9:16). ...وَهُم بَدَؤُوكُمْ أَوَّلَ مَرَّةٍ... and took the aggressive by being the first (to assault) you? ...أَتَخْشَوْنَهُمْ... Do ye fear them? ...فَاللّهُ أَحَقُّ أَن تَخْشَوْهُ إِن كُنتُم مُّؤُمِنِينَ ﴿١٣﴾ Nay, it is Allah whom ye should more justly fear, if ye believe!
قَاتِلُوهُمْ يُعَذِّبْهُمُ اللّهُ بِأَيْدِيكُمْ
وَيُخْزِهِمْ... 14. Fight them, and Allah will punish them by your hands, cover them with shame, ...وَيَنصُرْكُمْ عَلَيْهِمْ وَيَشْفِ صُدُورَ قَوْمٍ مُّؤْمِنِينَ ﴿١٤﴾ help you (to victory) over them, heal the breasts of believers. C1262. Heal the breasts of believers, i.e., of wounds that they may have sustained from the assaults, taunts, and cruelty of the enemy.
وَيُذْهِبْ غَيْظَ قُلُوبِهِمْ... 15. And still the indignation of their hearts. C1263. When the victory comes and the wounds are healed, a great peace comes to the hearts of those who have suffered, striven, and struggled. The fighting was necessity forced by injustice and oppression. When Allah's Law is established, the fire of indignation is quelled, and the true Peace of Islam is attained. ...وَيَتُوبُ اللّهُ عَلَى مَن يَشَاء... For Allah will turn (in mercy) to whom He will; C1264. Allah's mercy is unlimited. When evil is destroyed, many of those who were enticed by evil will come into the fold of truth and righteousness, and the cessation of war and conflict will bring peace, certainly to those who fought for the right, but also possibly to those whose eyes have been opened to the working of Allah's Law and who in healing reconciliation become members of the Brotherhood of Peace ill Islam. ...وَاللّهُ عَلِيمٌ حَكِيمٌ ﴿١٥﴾ and Allah is the All-Knowing, All-Wise.
أَمْ حَسِبْتُمْ أَن تُتْرَكُواْ وَلَمَّا يَعْلَمِ
اللّهُ الَّذِينَ جَاهَدُواْ مِنكُمْ... 16. Or think ye that ye shall be abandoned, as though Allah did not know those among you who strive with might and main, C1265. Some translators have taken a different verbal construction of this passage, but the ultimate effect in meaning is the same: we must all be tested and tried, but Allah knows our inmost hearts, and He will support those who strive in His way, out of sincere love for Him, His Prophet, and the body of the true men of faith. ...وَلَمْ يَتَّخِذُواْ مِن دُونِ اللّهِ وَلاَ رَسُولِهِ وَلاَ الْمُؤْمِنِينَ وَلِيجَةً... and take none for friends and protectors except Allah, His Messenger, and the (community of) believers? ...وَاللّهُ خَبِيرٌ بِمَا تَعْمَلُونَ ﴿١٦﴾ But Allah is well-acquainted with (all) that ye do. Section 3
مَا كَانَ لِلْمُشْرِكِينَ أَن يَعْمُرُواْ مَسَاجِدَ
الله شَاهِدِينَ عَلَى أَنفُسِهِمْ بِالْكُفْرِ... 17. It is not for such as join gods with Allah, to visit or maintain the mosques of Allah while they witness against their own souls to infidelity. C1266. 'Amara as applied to mosques implies the following ideas: - to build or repair: - to maintain in fitting dignity: - to visit for purposes of devotion: and - fill with light and life and activity. For brevity I have only used "maintain" in the Translation. Before the preaching of Islam the Pagans built, repaired, and maintained the Mosque, and celebrated Pagan ceremonies in it. They made an income out of it. Islam protested, and the Pagans ejected Muslims and their Leader from Makkah and shut them out from the Ka'bah itself. When the Muslims were strong enough to re-take Makkah (A.H. 8), they purified the Mosque and re-established the worship of the true God. If they became Muslims, it was a different matter. The further question arose: should they be allowed to visit it and practice their unseemly Pagan rites? Obviously this would be derogatory to the dignity and honour of the Mosque, and was forbidden. This was the particular occasion to which the verse refers. The general deduction is clear. A house of Allah is a place of sincere devotion, not a theatre for vulgar rites nor a source of worldly income. Only sincere Believers have a right of entry. Who the sincere Believers are, is explained in the next verse. ...أُوْلَئِكَ حَبِطَتْ أَعْمَالُهُمْ وَفِي النَّارِ هُمْ خَالِدُونَ ﴿١٧﴾ The works of such bear no fruit: in fire shall they dwell.
إِنَّمَا يَعْمُرُ مَسَاجِدَ اللّهِ مَنْ آمَنَ
بِاللّهِ وَالْيَوْمِ الآخِرِ... 18. The mosques of Allah shall be visited and maintained by such as - believe in Allah and the Last Day, ...وَأَقَامَ الصَّلاَةَ وَآتَى الزَّكَاةَ وَلَمْ يَخْشَ إِلاَّ اللّهَ... - establish regular prayers, - and practice regular charity, - and fear none (at all) except Allah. C1267. See the previous note. Sincere Believers are those who have faith in Allah and the future, and have a spirit of devotion and charity -a true and abiding spirit, not merely isolated acts now and again. Moreover they must not bow to worldly greed or ambition, which produces fear of worldly power. ...فَعَسَى أُوْلَـئِكَ أَن يَكُونُواْ مِنَ الْمُهْتَدِينَ ﴿١٨﴾ It is they who are expected to be on true guidance. C1268. Others may call themselves by what names they like. True guidance is shown by the tests here indicated.
أَجَعَلْتُمْ سِقَايَةَ الْحَاجِّ وَعِمَارَةَ
الْمَسْجِدِ الْحَرَامِ كَمَنْ... 19. Do ye make the giving of drink to pilgrims, or the maintenance of the Sacred Mosque, equal to (the pious service of) C1269. Giving drinks of cold water to thirsty pilgrims, and doing material services to a mosque are meritorious acts, but they are only external. If they do not touch the soul, their value is slight. Far greater, in the sight of Allah, are Faith, Endeavour, and self-surrender to Allah. Men who practice these will obtain honour in the sight of Allah. Allah's light and guidance comes to them, and not to those self-sufficient beings who think that a little show of what the world considers piety is enough. ...آمَنَ بِاللّهِ وَالْيَوْمِ الآخِرِ وَجَاهَدَ فِي سَبِيلِ اللّهِ ... those who believe in Allah and the Last Day, and strive with might and main in the Cause of Allah? ...لاَ يَسْتَوُونَ عِندَ اللّهِ... They are not comparable in the sight of Allah: ...وَاللّهُ لاَ يَهْدِي الْقَوْمَ الظَّالِمِينَ ﴿١٩﴾ and Allah guides not those who do wrong.
الَّذِينَ آمَنُواْ وَهَاجَرُواْ وَجَاهَدُواْ فِي
سَبِيلِ اللّهِ بِأَمْوَالِهِمْ وَأَنفُسِهِمْ أَعْظَمُ دَرَجَةً عِندَ اللّهِ... 20. Those who believe, and suffer exile and strive with might and main, in Allah's cause, with their goods and their persons, have the highest rank in the sight of Allah: C1270. Here is it good description of Jihad. It may require fighting in Allah's cause, its a form of self-sacrifice. But its essence consists in; - a true and sincere Faith, which so fixes its gaze on Allah, that all selfish or worldly motives seem paltry and fade away, and - an earnest and ceaseless activity, involving the sacrifice (if need be) of life, person, or property, in the service of Allah. Mere brutal fighting is opposed to the whole spirit of Jihad, while the sincere scholar's pen or preacher's voice or wealthy man's contributions may be the most valuable forms of Jihad. ...وَأُوْلَئِكَ هُمُ الْفَائِزُونَ ﴿٢٠﴾ They are the people who will achieve (salvation).
يُبَشِّرُهُمْ رَبُّهُم بِرَحْمَةٍ مِّنْهُ
وَرِضْوَانٍ وَجَنَّاتٍ لَّهُمْ فِيهَا نَعِيمٌ مُّقِيمٌ
﴿٢١﴾ 21. Their Lord doth give them Glad tidings of a Mercy from Himself, of His good pleasure, and of gardens for them, wherein are delights that endure.
خَالِدِينَ فِيهَا أَبَدًا... 22. They will dwell therein forever. ...إِنَّ اللّهَ عِندَهُ أَجْرٌ عَظِيمٌ ﴿٢٢﴾ Verily in Allah's presence is a reward, the greatest (of all). C1271. Those who strive and suffer in Allah's cause are promised; - a mercy specially from Himself, - His own good pleasure, - gardens of perpetual delight, - the supreme reward. Allah's own nearness. These are in gradation: - is a special mercy, higher than flows out to all creatures: - is a consciousness of Allah's good pleasure, which raises the soul above itself: - is that state of permanent assurance, and - is the final bliss, which is the sight of Allah Himself. (R).
يَا أَيُّهَا الَّذِينَ آمَنُواْ لاَ تَتَّخِذُواْ
آبَاءكُمْ وَإِخْوَانَكُمْ أَوْلِيَاء إَنِ اسْتَحَبُّواْ الْكُفْرَ عَلَى
الإِيمَانِ... 23. O ye who believe! take not for protectors your fathers and your brothers if they love infidelity above faith: ...وَمَن يَتَوَلَّهُم مِّنكُمْ فَأُوْلَـئِكَ هُمُ الظَّالِمُونَ ﴿٢٣﴾ if any of you do so, they do wrong.
قُلْ إِن كَانَ آبَاؤُكُمْ وَأَبْنَآؤُكُمْ
وَإِخْوَانُكُمْ وَأَزْوَاجُكُمْ... 24. Say: If it be that your fathers, your sons, your brothers, your mates, ...وَعَشِيرَتُكُمْ وَأَمْوَالٌ اقْتَرَفْتُمُوهَا وَتِجَارَةٌ تَخْشَوْنَ كَسَادَهَا... or your kindred; the wealth that ye have gained; the commerce in which ye fear a decline; ...وَمَسَاكِنُ تَرْضَوْنَهَا ... or the dwellings in which ye delight, C1272. Man's heart clings to; - his own kith and kin-parents, children, brothers and sisters, husbands or wives, or other relatives, - wealth and prosperity, - commerce or means of profit and gain, or - noble buildings, for dignity or comfort. If these are a hindrance in Allah's cause, we have to choose which we love most. We must love Allah even if it involves the sacrifice of all else. ... أَحَبَّ إِلَيْكُم مِّنَ اللّهِ وَرَسُولِهِ وَجِهَادٍ فِي سَبِيلِهِ ... are dearer to you than Allah, or His Messenger, or the striving in his cause; ...فَتَرَبَّصُواْ حَتَّى يَأْتِيَ اللّهُ بِأَمْرِهِ... then wait until Allah brings about His decision: C1273. If we love our earthly ties and comfort's, profits and pleasures, more than we love Allah, and therefore fail to respond to Allah's cause, it is not Allah's cause which will suffer, Allah's purpose will be accomplished, with or without us. But our failure to respond to His will must leave us spiritually poorer, bereft of grace and guidance: "for Allah guides not the rebellious". This is of universal application. But it was strikingly illustrated in the case of those faithful ones who obeyed the Prophet's call, left the comfort of their homes in Makkah and suffered exile in Madinah, gave up their trade and their possessions, strove and fought for Allah's cause, sometimes against their own kith and kin or their own tribesmen who were enemies of Islam. They won through. Others were not prepared for such sacrifice, but their failure did not stop the accomplishment of Allah's plan and purpose. ...وَاللّهُ لاَ يَهْدِي الْقَوْمَ الْفَاسِقِينَ ﴿٢٤﴾ and Allah guides not the rebellious. Section 4
لَقَدْ نَصَرَكُمُ اللّهُ فِي مَوَاطِنَ كَثِيرَةٍ... 25. Assuredly Allah did help you in many battlefields ...وَيَوْمَ حُنَيْنٍ ... and on the day of Hunayn: C1274. Hunayn is on the road to Taif from Makkah about fourteen miles to the east of Makkah. It is a valley in the mountainous country between Makkah and Taif. Immediately after the conquest of Makkah, (A.H. 8), the Pagan idolaters, who were surprised and chagrined at the wonderful reception which Islam was receiving, organized a great gathering near Taif to concert plans for attacking the Prophet. The Hawazin and the Thaqif tribes took the lead and prepared a great expedition for Makkah, boasting of their strength and military skill. There was on the other hand a wave of confident enthusiasm among the Muslims at Makkah, in which the new Muslims joined. The enemy forces numbered about 4,000 but the Muslim force reached a total of ten or twelve thousand, as every one wished to join. The battle was joined at Hunain, as described in the next note. ... إِذْ أَعْجَبَتْكُمْ كَثْرَتُكُمْ فَلَمْ تُغْنِ عَنكُمْ شَيْئًا... Behold! your great numbers elated you, but they availed you naught: ...وَضَاقَتْ عَلَيْكُمُ الأَرْضُ بِمَا رَحُبَتْ... the land, for all that it is wide, did constrain you, ...ثُمَّ وَلَّيْتُم مُّدْبِرِينَ ﴿٢٥﴾ and ye turned back in retreat. C1275. For the first time the Muslims had at Hunayn tremendous odds in their favour. But this itself constituted a danger. Many in their ranks had more enthusiasm than wisdom, more a spirit of elation than of faith and confidence in the righteousness of their cause. The enemy had the advantage of knowing the ground thoroughly. They laid an ambush in which the advance guard of the Muslim forces was caught. The country is hilly, in which the enemy concealed himself. As soon as the Muslim vanguard entered the Hunain valley, the enemy fell upon them with fury and caused havoc with their arrows from their places of concealment. In such ground the numbers of the Muslims were themselves a disadvantage. Many were slain, and many turned back in confusion and retreat. But the Prophet, as ever, was calm in his wisdom and faith. He rallied his forces and inflicted the most crushing defeat on the enemy.
ثُمَّ أَنَزلَ اللّهُ سَكِينَتَهُ عَلَى رَسُولِهِ
وَعَلَى الْمُؤْمِنِينَ... 26. But Allah did pour His calm on the Messenger and on the believers C1276. Sakin: calm, peace, security, tranquility. Cf. 2:248. The Prophet never approved of over-weening confidence, or reliance merely upon human strength, or human resources or numbers. In the hour of danger and seeming disaster, he was perfectly calm, and with cool courage relied upon the help of Allah. Whose standard he carried. His calmness inspired all around him, and stopped the rout of those who had turned their backs. It was with Allah's help that they won, and their victory was complete. They followed it up with an energetic pursuit of the enemies, capturing their camps, their flocks and herds, and their families, whom they had boastfully brought with them in expectation of an easy victory. ...وَأَنزَلَ جُنُودًا لَّمْ تَرَوْهَا وَعذَّبَ الَّذِينَ كَفَرُواْ... and sent down forces which ye saw not: He punished the unbelievers: ...وَذَلِكَ جَزَاء الْكَافِرِينَ ﴿٢٦﴾ thus doth He reward those without faith.
ثُمَّ يَتُوبُ اللّهُ مِن بَعْدِ ذَلِكَ عَلَى مَن
يَشَاء... 27. Again will Allah, after this, turn (in mercy) to whom He will: C1277. Examples of Allah's mercy and grace in difficult circumstances in one case illustrate His grace and mercy at all times to those who have faith. ...وَاللّهُ غَفُورٌ رَّحِيمٌ ﴿٢٧﴾ for Allah is Oft-Forgiving, Most Merciful.
يَا أَيُّهَا الَّذِينَ آمَنُواْ... 28. O ye who believe! ...إِنَّمَا الْمُشْرِكُونَ نَجَسٌ ... truly the pagans are unclean; C1278. Unclean: because Muslims are enjoined to be strict in cleanliness, as well as in purity of mind and heart, so that their word can be relied upon. ... فَلاَ يَقْرَبُواْ الْمَسْجِدَ الْحَرَامَ بَعْدَ عَامِهِمْ هَـذَا... so let them not, after this year of theirs, approach the Sacred Mosque. C1279. This year of theirs: there is a two-fold meaning: 1. now that you have complete control of Makkah and are, charged with the purity of worship there, shut out all impurity from this year: 2. you have seen how the Pagans have behaved this year; their year of power and misuse of that power may be called their year; it is over, and now you Muslims are responsible. ...وَإِنْ خِفْتُمْ عَيْلَةً فَسَوْفَ يُغْنِيكُمُ اللّهُ مِن فَضْلِهِ إِن شَاء... And if ye fear poverty, soon will Allah enrich you, if He wills, out of His bounty, C1280. The concourse in Makkah added to the profits of trade and commerce. "But fear not," we are told: "the Pagans are a waning power, bound to disappear, and you should strengthen your own community, that they may more than counter-balance the apparent loss of custom; and Allah has other means of improving your economic position." This actually happened. The Pagans were extinguished from Arabia, and the concourse of pilgrims from all parts of the world increased the numbers more than a hundred-fold. Here is commonsense, wisdom, and statesmanship, even if we look at it from a purely human point of view. ...إِنَّ اللّهَ عَلِيمٌ حَكِيمٌ ﴿٢٨﴾ for Allah is All-Knowing, All-Wise.
قَاتِلُواْ الَّذِينَ لاَ يُؤْمِنُونَ بِاللّهِ وَلاَ
بِالْيَوْمِ الآخِرِ... 29. Fight those who believe not in Allah nor the Last Day, ...وَلاَ يُحَرِّمُونَ مَا حَرَّمَ اللّهُ وَرَسُولُهُ... nor hold that forbidden which hath been forbidden by Allah and His Messenger, ...وَلاَ يَدِينُونَ دِينَ الْحَقِّ مِنَ الَّذِينَ أُوتُواْ الْكِتَابَ... nor acknowledge the religion of truth, (even if they are) of the People of the Book, ...حَتَّى يُعْطُواْ الْجِزْيَةَ ... until they pay the Jizyah C1281. Jizyah: the root meaning is compensation. The derived meaning, which became the technical meaning, was a poll-tax levied from those who did not accept Islam, but were willing to live under the protection of Islam, and were thus tacitly willing to submit to its ideals being enforced in the Muslim State. There was no amount permanently fixed for it. It was in acknowledgment that those whose religion was tolerated would in their turn not interfere with the preaching and progress of Islam. Imam Shafi'i suggests one dinar per year, which would be the Arabian gold dinar of the Muslim States. The tax varied in amount, and there were exemptions for the poor, for females and children (according to Abu Hanifa), for slaves, and for monks and hermits. Being a tax on able-bodied males of military age, it was in a sense a commutation for military service. But see the next note. ... عَن يَدٍ وَهُمْ صَاغِرُونَ ﴿٢٩﴾ with willing submission, and feel themselves subdued. C1282. 'An Yadin: literally, from the hand, has been variously interpreted. The hand being the symbol of power and authority. I accept the interpretation "in token of willing submission." The Jizyah was thus partly symbolic and partly a commutation for military service, but as the amount was insignificant and the exemptions numerous, its symbolic character predominated. See the last note. C.94 (The running Commentary, in Rhythmic Prose) (10:30-42) The enemies of Faith would fain put out Allah's light, but Allah's light will shine More glorious than ever. Wealth Is for use and on trust for mankind: Hoard not, nor misuse it. Fight A straight fight in the cause of Right: Go forth bravely to strive and struggle, And prove yourselves worthy of Allah. Section 5
وَقَالَتِ الْيَهُودُ عُزَيْرٌ ابْنُ اللّهِ... 30. The Jews call Uzayr a son of God, C1283. In n. 718 to 5:18, 1 have quoted passages from the Old Testament, showing how freely the expression "sons of Allah" was used by the Jews. A sect of them called 'Uzair a son of Allah, according to Baidhawl. In Appendix II (Surah 5) I have shown that the constitution of Judaism dates from 'Uzair (Ezra). The Christians still call Christ the Son of God. ...وَقَالَتْ النَّصَارَى الْمَسِيحُ ابْنُ اللّهِ... and the Christians call Christ the son of God. ...ذَلِكَ قَوْلُهُم بِأَفْوَاهِهِمْ... That is a saying from their mouths; يُضَاهِؤُونَ قَوْلَ الَّذِينَ كَفَرُواْ مِن قَبْلُ... (in this) they but imitate what the unbelievers of old used to say. C1284. Taking men for gods or sons of Allah was not a new thing. All ancient mythologies have fables of that kind. There was less excuse for such blasphemies after the Prophets of Allah had clearly explained out true relation to Allah than in the times of primitive ignorance and superstition. ...قَاتَلَهُمُ اللّهُ أَنَّى يُؤْفَكُونَ ﴿٣٠﴾ Allah's curse be on them: how they are deluded away from the truth! C1285. Cf. 5:75.
اتَّخَذُواْ أَحْبَارَهُمْ وَرُهْبَانَهُمْ
أَرْبَابًا مِّن دُونِ اللّهِ
... 31. They take their priests and their anchorites to be their lords in derogation of Allah, C1286. Ahbar: doctors of law; priests; learned men. Cf. 5:44. where they are associated with Rabbis. Ruhban: monks, ascetics, anchorites, men who have renounced the world; where there is a celibate clergy, the term can be applied to them as well as to members of monastic orders. It is also permissible to apply the term to "saints", where they are deified or credited with divine powers, or where people pray to them as they do in the Roman Catholic Church. C1287. Priest worship, and the worship of saints and ascetics is a form of superstition to which men have been prone in all ages. The growth of Jewish superstition is shown in the Talmud, and of Christian superstition in the doctrine of papal infallibility and the worship of saints. The mere idea of a separate order of priesthood to stand between Allah and man and be the exclusive repository of Allah's secrets is derogatory to the goodness and all-pervading grace of Allah. The worship of "lords many and gods many" was not confined only to the Pagans. The deification of the son of Mary is put here in a special clause by itself, as it held (and still holds) in its thrall a large portion of civilized humanity. ... وَالْمَسِيحَ ابْنَ مَرْيَمَ... and (they take as their Lord) Christ the son of Mary; ...وَمَا أُمِرُواْ إِلاَّ لِيَعْبُدُواْ إِلَـهًا وَاحِدًا... Yet they were commanded to worship but one God: ...لاَّ إِلَـهَ إِلاَّ هُوَ... there is no god but He. ...سُبْحَانَهُ ... Praise and glory to Him: C1288. Cf. 6:100. ... عَمَّا يُشْرِكُونَ ﴿٣١﴾ (far is He) from having the parents they associate (with him).
يُرِيدُونَ أَن يُطْفِؤُواْ نُورَ اللّهِ
بِأَفْوَاهِهِمْ... 32. Fain would they extinguish Allah's Light with their mouths, C1289. With their mouths: there is a twofold meaning: - the old-fashioned open oil lamps were extinguished by blowing with the mouth; the Unbelievers would like to blow out Allah's Light as it is a cause of offence to them; - false teachers and preachers distort the Message of Allah by the false words of their mouth. Their wish is to put out the light of Truth for they are people of darkness; but Allah will perfect His Light, i.e., make it shine all the brighter in the eyes of men. His Light in itself is ever perfect, but it will penetrate the hearts of men more and more, and so become more and more perfect for them. ...وَيَأْبَى اللّهُ إِلاَّ أَن يُتِمَّ نُورَهُ وَلَوْ كَرِهَ الْكَافِرُونَ ﴿٣٢﴾ but Allah will not allow but that His Light should be perfected, even though the unbelievers may detest (it).
هُوَ الَّذِي أَرْسَلَ رَسُولَهُ بِالْهُدَى وَدِينِ
الْحَقِّ... 33. It is He who hath sent His Messenger with guidance and religion of truth, ...لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ وَلَوْ كَرِهَ الْمُشْرِكُونَ ﴿٣٣﴾ to proclaim it over all religions, even though the pagans may detest (it). C1290. Every religion which commends itself widely to human beings and lasts through some space of time has a glimpse of Truth in it. But Islam being the perfect light of Truth is bound to prevail. As the greater Light, through its own strength, outshines all lesser lights, so will Islam outshine all else, in spite of the displeasure of those to whom light is an offence. See also 48:28, n. 4912, and 61:9, n. 5442.
يَا أَيُّهَا الَّذِينَ آمَنُواْ... 34. O ye who believe! إِنَّ كَثِيرًا مِّنَ الأَحْبَارِ وَالرُّهْبَانِ لَيَأْكُلُونَ أَمْوَالَ النَّاسِ بِالْبَاطِلِ... there are indeed many among the priests and anchorites, who in false hood devour the substance of men C1291. Bil-batili: in falsehood. i.e., by false means, pretences, or in false or vain things. This was strikingly exemplified in the history of Mediaeval Europe. Though the disease is apt to attack all peoples and organizations at all times. Priests got rich by issuing indulgences and dispensations; they made their office a stepping stone to worldly power and possessions. Even the Monastic Orders, which took vows of poverty for individuals grew rich with corporate property, until their wealth became a scandal, even among their own nations. ...وَيَصُدُّونَ عَن سَبِيلِ اللّهِ... and hinder (them) from the way of Allah. ...وَالَّذِينَ يَكْنِزُونَ الذَّهَبَ وَالْفِضَّةَ وَلاَ يُنفِقُونَهَا فِي سَبِيلِ اللّهِ... And there are those who bury gold and silver and spend it not in the way of Allah: C1292. Misuse of wealth, property, and resources is frequently condemned, and in three ways: 1. do not acquire anything wrongfully or on false pretences; 2. do not hoard or bury or amass wealth for its own sake but use it freely for good, whether for yourself or for your neighbors; and 3. be particularly careful not to waste it for idle purposes, but only so that it may fructify for the good of the people. ...فَبَشِّرْهُم بِعَذَابٍ أَلِيمٍ ﴿٣٤﴾ announce unto them a most grievous penalty.
يَوْمَ
يُحْمَى عَلَيْهَا فِي نَارِ جَهَنَّمَ
فَتُكْوَى بِهَا جِبَاهُهُمْ وَجُنوبُهُمْ وَظُهُورُهُمْ... 35. On the day when heat will be produced out of that (wealth) in the fire of hell, and with it will be branded their foreheads, their flanks, and their backs, C1293. Gold and silver, symbolizing wealth which these people cherished even more than the good pleasure of their Lord, will not only be the cause but the instrument whereby they would receive a grievous punishment. (Ed.). ...هَـذَا مَا كَنَزْتُمْ لأَنفُسِكُمْ ... "This is the (treasure) which ye buried for yourselves: C1294. The voice enforces the moral: "did you expect satisfaction or salvation from the treasures that you misused? Behold! they add to your torment!" ... فَذُوقُواْ مَا كُنتُمْ تَكْنِزُونَ ﴿٣٥﴾ taste ye, then, the (treasures) ye buried!"
إِنَّ عِدَّةَ الشُّهُورِ عِندَ اللّهِ اثْنَا عَشَرَ
شَهْرًا فِي كِتَابِ اللّهِ يَوْمَ خَلَقَ السَّمَاوَات وَالأَرْضَ... 36. The number of months in the sight of Allah is twelve (in a year) so ordained by Him the day He created the heavens and the earth; C1295. This and the following verse must be read together. They condemn the arbitrary and selfish conduct of the Pagan Arabs, who, because there was a long-established custom of observing four months as those in which fighting was forbidden, changed the months about or added or deducted months when it suited them, to get an unfair advantage over the enemy. The four Prohibited Months were: - Dhu al Qadah, - Dhu al Hijjah, - Muharram, and - Rajab. If it suited them they postponed one of these months, and so a prohibited month became an ordinary month: while their opponents might hesitate to fight, they got an undue advantage. It also upset the security of the Month of Pilgrimage. This very ancient usage made for fair dealing all round, and its infraction by the Pagans is condemned. The question of a solar astronomical year as against the lunar Islamic year does not arise here. But it may be noted that the Arab year was roughly luni-solar like the Hindu year, the months being lunar and the intercalation of a month every three years brought the year nearly but not accurately up to the solar reckoning. From the year of the Farewell Pilgrimage (A.H.10) the Islamic year was definitely fixed as a purely lunar year of roughly 354 days, the months being calculated by the actual appearance of the moon. After that, every month of the Islamic year came about 11 days earlier in the solar year, and thus the Islamic months travelled all round the seasons and the solar year. (R). ...مِنْهَا أَرْبَعَةٌ حُرُمٌ... of them four are sacred; ...ذَلِكَ الدِّينُ الْقَيِّمُ فَلاَ تَظْلِمُواْ فِيهِنَّ أَنفُسَكُمْ... that is the straight usage. So wrong not yourselves therein, C1296. The Muslims were at a disadvantage on account of their scruples about the Prohibited Months. They are told not to wrong themselves in this. If the Pagans fought in all months on one pretence or another, they were allowed to defend themselves in all months. But self-restraint was (as always) recommended as far as possible. ...وَقَاتِلُواْ الْمُشْرِكِينَ كَآفَّةً كَمَا يُقَاتِلُونَكُمْ كَآفَّةً... and fight the pagans all together as they fight you all together. ...وَاعْلَمُواْ أَنَّ اللّهَ مَعَ الْمُتَّقِينَ ﴿٣٦﴾ But know that Allah is with those who restrain themselves.
إِنَّمَا النَّسِيءُ زِيَادَةٌ فِي الْكُفْرِ
... 37. Verily the transposing (of a prohibited month) is an addition to unbelief: C1297. To meddle with an old-established custom of close time for warfare during Prohibited or Sacred Months was not only a demonstration of the Unbelievers against the Muslims on account of their Faith, but was wrong and unjust in itself, as it abolished a wholesome check on unregulated warfare, and prejudiced the law-abiding side by arbitrary decisions. ... يُضَلُّ بِهِ الَّذِينَ كَفَرُواْ... the unbelievers are led to wrong thereby: ...يُحِلِّونَهُ عَامًا وَيُحَرِّمُونَهُ عَامًا لِّيُوَاطِؤُواْ عِدَّةَ مَا حَرَّمَ اللّهُ... for they make it lawful one year, and forbidden another year, in order to adjust the number of months forbidden by Allah ...فَيُحِلُّواْ مَا حَرَّمَ اللّهُ... and make such forbidden ones lawful. ...زُيِّنَ لَهُمْ سُوءُ أَعْمَالِهِمْ... The evil of their course seems pleasing to them. C1298. Cf. 6:122. The lawless man thinks he is doing a great thing in getting the better of those who are careful to observe a law they believe in. But the lawless man loses the guidance of Faith he will therefore lose in the end. ...وَاللّهُ لاَ يَهْدِي الْقَوْمَ الْكَافِرِينَ ﴿٣٧﴾ But Allah guideth not those who reject faith. Section 6
يَا أَيُّهَا الَّذِينَ آمَنُواْ مَا لَكُمْ
... 38. O ye who believe! what is the matter with you, C1299. The immediate reference is to the expeditions to Tabuk (A.H. 9), for which see the Introduction to this Surah. But the lesson is perfectly general. When a call is made on behalf of a great cause, the fortunate ones are those who have the privilege of responding to the call. The unfortunate ones are those who are so engrossed in their parochial affairs that they turn a deaf ear to the appeal. They are suffering from a spiritual disease. ... إِذَا قِيلَ لَكُمُ انفِرُواْ فِي سَبِيلِ اللّهِ اثَّاقَلْتُمْ إِلَى الأَرْضِ... then, when ye are asked to go forth in the Cause of Allah, ye cling heavily to the earth? C1300. The choice is between two courses: - will you choose a noble adventure and the glorious privilege of following your spiritual leader, or - grovel in the earth for some small worldly gain or for fear of worldly loss? The people who hesitated to follow the call of Tabuk were deterred by; - the heat of the summer, in which tile expedition was undertaken on account of the threat to the existence of the little community, and - the fear of losing the fruit harvest, which was ripe for gathering. ...أَرَضِيتُم بِالْحَيَاةِ الدُّنْيَا مِنَ الآخِرَةِ... Do ye prefer the life of this world to the hereafter? ...فَمَا مَتَاعُ الْحَيَاةِ الدُّنْيَا فِي الآخِرَةِ إِلاَّ قَلِيلٌ ﴿٣٨﴾ But little is the comfort of this life, as compared with the hereafter.
إِلاَّ تَنفِرُواْ يُعَذِّبْكُمْ عَذَابًا أَلِيمًا... 39. Unless ye go forth, He will punish you with a grievous penalty, C1301. Tanfiru: go forth, march onward, be ready to strive and suffer. For this is the condition of all progress in the spiritual and moral, as well as in the physical, world. According to the homely English proverb, God helps those who help themselves. Inactivity and lethargy are fatal. No one can rest on his oars. Man is not necessary to Allah, but Allah is necessary to man. If a nation receives favours and fails to deserve them, it will be replaced by another: as has so often happened in history. We may take this as a special warning to Islamic nations. ...وَيَسْتَبْدِلْ قَوْمًا غَيْرَكُمْ وَلاَ تَضُرُّوهُ شَيْئًا... and put others in your place; but Him ye would not harm in the least. ...وَاللّهُ عَلَى كُلِّ شَيْءٍ قَدِيرٌ ﴿٣٩﴾ For Allah hath power over all things.
إِلاَّ تَنصُرُوهُ فَقَدْ نَصَرَهُ اللّهُ
... 40. If ye help not (your Leader), (it is no matter): for Allah did indeed help him: C1302. The Tabuk expedition was not a failure. Though some hesitated, many more joined in. But a more striking example was when the Prophet was hunted out of Makkah and performed his famous Hijrah. His enemies plotted for his life. He had already sent his followers on to Madinah. Ali had volunteered to face his enemies in his house. His single companion was Abu Bakr. They two concealed themselves in the cave of Thaur, three miles from Makkah, for three nights, with the enemy prowling around in great numbers in fruitless search of them. "We are but two," said Abu Bakr. "Nay," said Muhammad, "for Allah is with us." Faith gave their minds peace, and Allah gave them safety. They reached Madinah, and a glorious chapter opened for Islam. The forces that helped them were not seen, but their power was irresistible. (R). ... إِذْ أَخْرَجَهُ الَّذِينَ كَفَرُواْ ثَانِيَ اثْنَيْنِ... when the unbelievers drove him out: he had no more than one companion: C1303. Literally, "The second of two," which afterwards became Abu Bakr's proud title. إِذْ هُمَا فِي الْغَارِ... they two were in the cave, ...إِذْ يَقُولُ لِصَاحِبِهِ لاَ تَحْزَنْ إِنَّ اللّهَ مَعَنَا... and he said to his companion, "Have no fear, for Allah is with us": ...فَأَنزَلَ اللّهُ سَكِينَتَهُ عَلَيْهِ وَأَيَّدَهُ بِجُنُودٍ لَّمْ تَرَوْهَا... then Allah sent down His peace upon him, and strengthened him with forces which ye saw not, C1304. Cf. 9:26. ...وَجَعَلَ كَلِمَةَ الَّذِينَ كَفَرُواْ السُّفْلَى وَكَلِمَةُ اللّهِ هِيَ الْعُلْيَا... and humbled to the depths the word of the unbelievers. But the word of Allah is exalted to the heights: C1305. The superlatives in the Arabic I have rendered by the periphrasis, "humbled to the depths" and "exalted to the heights," as they accord better with the genius of the English language. The enemies of Islam had boasted that they would root it out: the result showed them up as ridiculous and despicable. ...وَاللّهُ عَزِيزٌ حَكِيمٌ ﴿٤٠﴾ for Allah is Exalted in might, Wise.
انْفِرُواْ خِفَافًا وَثِقَالاً وَجَاهِدُواْ
بِأَمْوَالِكُمْ وَأَنفُسِكُمْ فِي سَبِيلِ اللّهِ... 41. Go ye forth, (whether equipped) lightly or heavily, and strive and struggle, with your goods and your persons, in the Cause of Allah. C1306. Whether equipped lightly or heavily: to be taken both literally and metaphorically. All were invited, and they were to bring such resources as they had, light-armed or heavy-armed, on foot or mounted, experienced men for posts of danger, raw men for duties for which they were fit. All would and should help. Even those who were too old or feeble to go could contribute such money or resources as they had. ...ذَلِكُمْ خَيْرٌ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ ﴿٤١﴾ That is best for you, if ye (but) knew.
لَوْ كَانَ عَرَضًا قَرِيبًا وَسَفَرًا قَاصِدًا
لاَّتَّبَعُوكَ وَلَـكِن بَعُدَتْ عَلَيْهِمُ الشُّقَّةُ... 42. If there had been immediate gain (in sight), and the journey easy, they would (all) without doubt have followed thee, but the distance was long, (and weighed) on them. ...وَسَيَحْلِفُونَ بِاللّهِ لَوِ اسْتَطَعْنَا لَخَرَجْنَا مَعَكُمْ ... They would indeed swear by Allah, "If we only could, we should certainly have come out with you" ...يُهْلِكُونَ أَنفُسَهُمْ ... they would destroy their own souls; C1307. The arts and excuses of the Hypocrites are here exposed. If there had been booty in sight or an easy walk-over, they would have come. All their oaths are false, and in taking the false oaths they are destroying their spiritual life. Indeed the backsliders are jeopardizing their own physical lives in hanging back. If the enemy succeeded, they would all suffer. ... وَاللّهُ يَعْلَمُ إِنَّهُمْ لَكَاذِبُونَ ﴿٤٢﴾ for Allah doth know that they are certainly lying. C.95 (The running Commentary, in Rhythmic Prose) (10:43-72) The Believers do their duty, and make No excuses-unlike the Hypocrites, Who are a burden whether they join you Or hold back. No help should be accepted From these last, as they are false and insincere. And have a slanderous tongue. Alms Are for the poor and needy, nor for those Who come in hypocrisy and mock At things solemn. But the Hypocrites Will be found out and receive due punishment. While the righteous will be rewarded With bliss and the good pleasure of Allah. Section 7
عَفَا اللّهُ
... 43. Allah give thee grace! C1308. Literally, "Allah give thee forgiveness!" But there is no question of fault here, and Imam Razi understands the expression to mean an exclamation, -as one might say in English, "God bless you!" In Shakespeare "God save you!" is a simple friendly greeting, without any question of danger: e. g., in "Much Ado about Nothing." iii. 2, 82. Note that in 3:152, last clause, "forgiveness" is put in juxtaposition to "grace" as having closely allied meanings. What the Holy Prophet had done in the Tabuk expedition was that he had been granting exemptions which may appear from a military point of view too liberal. He was not actuated by motives of kindness as well as policy:- - kindness, because, in the urgency of the moment he did not wish any one who had a real excuse to be refused exemption: - and policy, because, if any one did not come with hearty good-will, he would be a burden instead of a help to the army. The policy was justified, because in fact 30,000 men or more followed him. But that did not in any way justify the slackers, and in a review of the position, the slackers and hypocrites are justly condemned. ... عَنكَ لِمَ أَذِنتَ لَهُمْ حَتَّى يَتَبَيَّنَ لَكَ الَّذِينَ صَدَقُواْ وَتَعْلَمَ الْكَاذِبِينَ ﴿٤٣﴾ Why didst thou grant them exemption until those who told the truth were seen by thee in a clear light, and thou hadst proved the liars?
لاَ يَسْتَأْذِنُكَ الَّذِينَ يُؤْمِنُونَ بِاللّهِ
وَالْيَوْمِ الآخِرِ... 44. Those who believe in Allah and the Last Day ask thee for no exemption ...أَن يُجَاهِدُواْ بِأَمْوَالِهِمْ وَأَنفُسِهِمْ... from fighting with their goods and persons. ...وَاللّهُ عَلِيمٌ بِالْمُتَّقِينَ ﴿٤٤﴾ And Allah knoweth well those who do their duty.
إِنَّمَا يَسْتَأْذِنُكَ الَّذِينَ لاَ يُؤْمِنُونَ
بِاللّهِ وَالْيَوْمِ الآخِرِ... 45. Only those ask thee for exemption who believe not in Allah and the Last Day, ...وَارْتَابَتْ قُلُوبُهُمْ فَهُمْ فِي رَيْبِهِمْ يَتَرَدَّدُونَ ﴿٤٥﴾ and whose hearts are in doubt, so that they are tossed in their doubts to and fro. C1309. Doubt takes away all stability of conduct, while Faith makes a man firm in action and cool and collected in mind.
وَلَوْ أَرَادُواْ الْخُرُوجَ لأَعَدُّواْ لَهُ
عُدَّةً... 46. If they had intended to come out, they would certainly have made some preparation therefor; ...وَلَـكِن كَرِهَ اللّهُ انبِعَاثَهُمْ فَثَبَّطَهُمْ وَقِيلَ اقْعُدُواْ مَعَ الْقَاعِدِينَ ﴿٤٦﴾ but Allah was averse to their being sent forth; so He made them lag behind and they were told, "Sit ye among those who sit (inactive)."
لَوْ خَرَجُواْ فِيكُم مَّا زَادُوكُمْ إِلاَّ
خَبَالاً... 47. If they had come out with you, they would not have added to your (strength) but only (made for) disorder, ... ولأَوْضَعُواْ خِلاَلَكُمْ يَبْغُونَكُمُ الْفِتْنَةَ... hurrying to and fro in your midst and sowing sedition among you, C1310. Khilal has more than one meaning, but I follow the interpretation of Raghib and the majority of accepted Commentators, who take it to mean "in your midst". ...وَفِيكُمْ سَمَّاعُونَ لَهُمْ ... and there would have been some among you who would have listened to them. ...وَاللّهُ عَلِيمٌ بِالظَّالِمِينَ ﴿٤٧﴾ But Allah knoweth well those who do wrong.
لَقَدِ ابْتَغَوُاْ الْفِتْنَةَ مِن قَبْلُ
وَقَلَّبُواْ لَكَ الأُمُورَ... 48. Indeed they had plotted sedition before, and upset matters for thee, ...حَتَّى جَاء الْحَقُّ وَظَهَرَ أَمْرُ اللّهِ وَهُمْ كَارِهُونَ ﴿٤٨﴾ until The Truth arrived, and the Decree of Allah became manifest, much to their disgust. C1311. Evil plotters against Truth are only too glad to get an opportunity of meddling from within with affairs which they want to spoil or upset. They plot from outside, but they like to get into the inner circle, that their chances of intrigue may be all the greater. They are, however, unwilling to incur any danger or any self-sacrifice. Their whole activities are directed to mischief. Great wisdom is required in a leader to deal with such a situation, and the best of such leaders must need divine guidance, as was forthcoming in this case.
وَمِنْهُم مَّن يَقُولُ ائْذَن لِّي وَلاَ تَفْتِنِّي
... 49. Among them is (many) a man who says: "Grant me exemption and draw me not into trial." C1312. Fitnah, as explained in n. 1198, 8:25, may mean either trial or temptation, or else tumult, turmoil, or sedition. The Commentators here take the former meaning, and explain that some Hypocrites claimed exemption from service in the Tabuk expedition in the direction of Syria on the plea that they could not withstand the charms of Syrian women and ought best to stay at home. The answer is: "But you have already fallen into temptation here by refusing service and disobeying the call." But perhaps the other meaning of "turmoil" may also be permissible as a secondary echo; in that case they object to be drawn into the turmoil of war, but they are told that they arc already in a moral turmoil in advancing a disingenuous plea. In using the English word "trial" in the translation, I have also had in my mind the two shades of meaning associated with that word in English.
...أَلاَ فِي الْفِتْنَةِ سَقَطُواْ... Have they not fallen into trial already? ...وَإِنَّ جَهَنَّمَ لَمُحِيطَةٌ بِالْكَافِرِينَ ﴿٤٩﴾ And indeed hell surrounds the unbelievers (on all sides). إِن تُصِبْكَ حَسَنَةٌ تَسُؤْهُمْ ... 50. If good befalls thee, it grieves them; ...وَإِن تُصِبْكَ مُصِيبَةٌ يَقُولُواْ قَدْ أَخَذْنَا أَمْرَنَا مِن قَبْلُ... but if a misfortune befalls thee, they say, "We took indeed our precautions beforehand," ...وَيَتَوَلَّواْ وَّهُمْ فَرِحُونَ ﴿٥٠﴾ and they turn away rejoicing.
قُل لَّن يُصِيبَنَا إِلاَّ مَا كَتَبَ اللّهُ لَنَا
هُوَ مَوْلاَنَا... 51. Say: "Nothing will happen to us except what Allah has decreed for us: He is our Protector": ...وَعَلَى اللّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ ﴿٥١﴾ and on Allah let the believers put their trust.
قُلْ هَلْ تَرَبَّصُونَ بِنَا إِلاَّ إِحْدَى
الْحُسْنَيَيْنِ... 52. Say: "Can you expect for us (any fate) other than one of two glorious things (martyrdom or victory)? ...وَنَحْنُ نَتَرَبَّصُ بِكُمْ أَن يُصِيبَكُمُ اللّهُ بِعَذَابٍ مِّنْ عِندِهِ أَوْ بِأَيْدِينَا... But we can expect for you either that Allah will send His punishment from Himself, or by our hands. ...فَتَرَبَّصُواْ إِنَّا مَعَكُم مُّتَرَبِّصُونَ ﴿٥٢﴾ So wait (expectant); we too will wait with you." C1313. The waiting of the Unbelievers and that of the Believers are in different senses. The Unbelievers wish for disaster to the Believers, but the Believers will either conquer or die as martyrs in the Cause, in either case happy in the issue. The Believers expect punishment for the Unbelievers for their infidelity, either through their own instrumentality, or in some other way in Allah's Plan, and the Unbelievers would not like it in either case. Cf. 6:158.
قُلْ أَنفِقُواْ طَوْعًا أَوْ كَرْهًا لَّن
يُتَقَبَّلَ مِنكُمْ ... 53. Say: "Spend (for the cause) willingly or unwillingly: not from you will it be accepted: C1314. The Hypocrites, who secretly plotted against Islam, might sometimes (and they did) make a show of making some contribution to the Cause in order to keep up their pretence. Their contributions were not acceptable, whether they seemed to give willingly or unwillingly, because rebellion and disobedience were in their hearts. Three reasons are specifically given for their rejection, in the next verse: 1. they did not believe; 2. their prayers were not earnest, but for mere show: and 3. in reality their hearts were not behind the contributions which they offered. Nothing is acceptable to Allah which does not proceed from a pure and sincere heart. ...إِنَّكُمْ كُنتُمْ قَوْمًا فَاسِقِينَ ﴿٥٣﴾ for ye are indeed a people rebellious and wicked."
وَمَا مَنَعَهُمْ أَن تُقْبَلَ مِنْهُمْ
نَفَقَاتُهُمْ إِلاَّ أَنَّهُمْ كَفَرُواْ بِاللّهِ وَبِرَسُولِهِ... 54. The only reasons why their contributions are not accepted are: - that they reject Allah and His Messenger; ...وَلاَ يَأْتُونَ الصَّلاَةَ إِلاَّ وَهُمْ كُسَالَى... - that they come to prayer without earnestness; ...وَلاَ يُنفِقُونَ إِلاَّ وَهُمْ كَارِهُونَ ﴿٥٤﴾ - and that they offer contributions unwillingly.
فَلاَ تُعْجِبْكَ أَمْوَالُهُمْ وَلاَ أَوْلاَدُهُمْ... 55. Let not their wealth nor their (following in) sons dazzle thee: C1315. If they appeared to be prosperous, with their purses and their quivers full (metaphorically), they were not to be envied. In reality their wealth and their sons might themselves be a snare: Cf. 8:28. On this particular occasion this was proved to the hilt. The wealth of the Pagans filled them with pride, darkened their understanding, and led to their destruction. Their sons and followers adopted the Faith which their fathers had fought against, much to the chagrin of the fathers, whose spiritual death was even worse than their discomfiture in this world. ...إِنَّمَا يُرِيدُ اللّهُ لِيُعَذِّبَهُم بِهَا فِي الْحَيَاةِ الدُّنْيَا... in reality Allah's plan is to punish them with these things in this life C1316. Cf. 3:176-178. ...وَتَزْهَقَ أَنفُسُهُمْ وَهُمْ كَافِرُونَ ﴿٥٥﴾ and that their souls may perish in their (very) denial of Allah.
وَيَحْلِفُونَ بِاللّهِ إِنَّهُمْ لَمِنكُمْ... 56. They swear by Allah that they are indeed of you; ...وَمَا هُم مِّنكُمْ وَلَـكِنَّهُمْ قَوْمٌ يَفْرَقُونَ ﴿٥٦﴾ but they are not of you; yet they are afraid (to appear in their true colors).
لَوْ يَجِدُونَ مَلْجَأً أَوْ مَغَارَاتٍ أَوْ
مُدَّخَلاً لَّوَلَّوْاْ إِلَيْهِ وَهُمْ يَجْمَحُونَ
﴿٥٧﴾ 57. If they could find a place to flee to, or caves, or a place of concealment, they would turn straightway thereto, with an obstinate rush. C1317. Jamaha: to be ungovernable, to run like a runaway horse, to rush madly and obstinately.
وَمِنْهُم
مَّن يَلْمِزُكَ فِي الصَّدَقَاتِ... 58. And among them are men who slander thee in the matter of (the distribution of) the alms. C1318. Sadaqah: aims, that which is given in Allah's name, mainly to the poor and needy, and for the cognate purposes specified in the next verse but one: Zakah is the regular and obligatory charity in an organized Muslim community, usually 2 1/2 per cent, of merchandise and 10 per cent, on the fruits of the earth. There is a vast body of literature on this subject. The main points may be studied in the Hidaya filfuru of Sheikh Burhan ud din Ali. As against Zakah the term sadaqah has a much wider connotation, and is inclusive of Zakah as in the verse 60 of this Surah. (R). ...فَإِنْ أُعْطُواْ مِنْهَا رَضُواْ وَإِن لَّمْ يُعْطَوْاْ مِنهَا إِذَا هُمْ يَسْخَطُونَ ﴿٥٨﴾ If they are given part thereof, they are pleased, but if not, behold! they are indignant!
وَلَوْ
أَنَّهُمْ رَضُوْاْ مَا آتَاهُمُ اللّهُ
وَرَسُولُهُ... 59. If only they had been content with what Allah and His Messenger gave them, ...وَقَالُواْ حَسْبُنَا اللّهُ سَيُؤْتِينَا اللّهُ مِن فَضْلِهِ وَرَسُولُهُ... and had said, "Sufficient unto us is Allah! Allah and His Messenger will soon give us of His bounty: ...إِنَّا إِلَى اللّهِ رَاغِبُونَ ﴿٥٩﴾ to Allah do we turn our hopes!" (That would have been the right course.) C1319. Selfish men think that charitable funds are fair game for raids, but the Islamic standards on this subject are very high. The enforcement of such standards is always unpopular, and even the Holy Prophet was subjected to obloquy and slander for his strictness to principle. In doubtful cases, claimants who are disappointed should not blame the principles or those who enforce them, but put their trust in Allah, whose bounties are unbounded, and are given to all, whether rich or poor, according to their needs and their deserts. For every one it is excellent advice to say: deserve before you desire. Section 8
إِنَّمَا الصَّدَقَاتُ لِلْفُقَرَاء وَالْمَسَاكِينِ
وَالْعَامِلِينَ عَلَيْهَا... 60. Alms are for - the poor and the needy, - and those employed to administer the (funds); ...وَالْمُؤَلَّفَةِ قُلُوبُهُمْ وَفِي الرِّقَابِ وَالْغَارِمِينَ وَفِي سَبِيلِ اللّهِ وَابْنِ السَّبِيلِ... - for those whose hearts have been (recently) reconciled (to truth); - for those in bondage and in debt; - in the Cause of Allah; - and for the wayfarer: C1320. Alms or charitable gifts are to be given to the poor and the needy and those who are employed in their service. That is, charitable, funds are not to be diverted to other uses, but the genuine expenses of administering charity are properly chargeable to such funds. Who are the needy? Besides the ordinary indigent, there are certain classes of people whose need is great and should be relieved. Those mentioned here are: 1. men who have been weaned from hostility to Truth, who would probably be persecuted by their former associates, and require assistance until they establish new connections in their new environment: 2. those in bondage, literally and figuratively: captives of war must be redeemed: slaves should be helped to freedom-, those in the bondage of ignorance or superstition or unfavorable environment should be helped to freedom to develop their own gifts: 3. those who are held in the grip of debt should be helped to economic freedom: 4. those who are struggling and striving in Allah's Cause by teaching or fighting or in duties assigned to them by the Islamic State, who are thus unable to earn their ordinary living: and 5. strangers stranded on the way. All these have a claim to charity. They should be relieved by individual or organized effort, but in a responsible way. In this verse, the word sadaqah refers to obligatory charity (Zakah). See n. 1318 above. (R). ...فَرِيضَةً مِّنَ اللّهِ وَاللّهُ عَلِيمٌ حَكِيمٌ ﴿٦٠﴾ (thus is it) ordained by Allah, and Allah is full of knowledge and wisdom.
وَمِنْهُمُ الَّذِينَ يُؤْذُونَ النَّبِيَّ وَيِقُولُونَ هُوَ أُذُنٌ... 61. Among them are men who molest the Prophet and say, "He is (all) ear." C1321. The assonance of the Arabic words "Yu'dhuna" and "udhnun" is of course lost in the Translation. But the sense remains. Detractors of the Prophet said. "O! he listens to everybody!" "Yes," is the answer, "he listens for their good: he is a mercy and a blessing to all men of Faith, but specially to you (who are addressed)." The general statement is emphasised for the particular people addressed.
قُلْ أُذُنُ خَيْرٍ لَّكُمْ يُؤْمِنُ بِاللّهِ
وَيُؤْمِنُ لِلْمُؤْمِنِينَ... Say, "He listens to what is best for you; he believes in Allah, has faith in the believers, ...وَرَحْمَةٌ لِّلَّذِينَ آمَنُواْ مِنكُمْ... and is a Mercy to those of you who believe": ...وَالَّذِينَ يُؤْذُونَ رَسُولَ اللّهِ لَهُمْ عَذَابٌ أَلِيمٌ ﴿٦١﴾ but those who molest the Prophet will have a grievous penalty.
يَحْلِفُونَ بِاللّهِ لَكُمْ لِيُرْضُوكُمْ... 62. To you they swear by Allah. In order to please you: ...وَاللّهُ وَرَسُولُهُ أَحَقُّ أَن يُرْضُوهُ إِن كَانُواْ مُؤْمِنِينَ ﴿٦٢﴾ but it is more fitting that they should please Allah and His Messenger if they are believers.
أَلَمْ يَعْلَمُواْ أَنَّهُ مَن يُحَادِدِ اللّهَ
وَرَسُولَهُ فَأَنَّ لَهُ نَارَ جَهَنَّمَ خَالِدًا فِيهَا... 63. Know they not that for those who oppose Allah and His Messenger, is the fire of Hell? -- wherein they shall dwell. ...ذَلِكَ الْخِزْيُ الْعَظِيمُ ﴿٦٣﴾ That is the supreme disgrace.
يَحْذَرُ الْمُنَافِقُونَ أَن تُنَزَّلَ عَلَيْهِمْ
سُورَةٌ تُنَبِّئُهُمْ بِمَا فِي قُلُوبِهِم... 64. The Hypocrites are afraid lest a Surah should be sent down about them, showing them what is (really passing) in their hearts. C1322. The dissection of the motives of the Hypocrites alarmed them. For it meant that they would fail in their policy of having the best of both worlds and undermining the loyalty of the weaker members of the Muslim community. So they turn it off as a jest. But they are sharply rebuked: "Can you make such solemn matters subjects of playful jokes? Fie upon you! You are found out, and your guile is of no effect." (R). ...قُلِ اسْتَهْزِؤُواْ إِنَّ اللّهَ مُخْرِجٌ مَّا تَحْذَرُونَ ﴿٦٤﴾ Say: "Mock ye! but verily Allah will bring to light all that ye fear (should be revealed)."
وَلَئِن سَأَلْتَهُمْ لَيَقُولُنَّ إِنَّمَا كُنَّا
نَخُوضُ وَنَلْعَبُ... 65. If thou dost question them, they declare (with emphasis): "We were only talking idly and in play." ...قُلْ أَبِاللّهِ وَآيَاتِهِ وَرَسُولِهِ كُنتُمْ تَسْتَهْزِؤُونَ ﴿٦٥﴾ Say: "Was it at Allah, and His signs, and His Messenger, that ye were mocking?"
لاَ تَعْتَذِرُواْ قَدْ كَفَرْتُم بَعْدَ
إِيمَانِكُمْ... 66. Make ye no excuses: ye have rejected faith after ye had accepted it. ...إِن نَّعْفُ عَن طَآئِفَةٍ مِّنكُمْ نُعَذِّبْ طَآئِفَةً بِأَنَّهُمْ كَانُواْ مُجْرِمِينَ ﴿٦٦﴾ If We pardon some of you, We will punish others amongst you, for that they are in sin. C1323. See last note. Hypocrisy is a half-way house, a state of indecision in the choice between good and evil. - Those who definitely range themselves with good obtain forgiveness: - those who pass definitely to evil suffer the penalties of evil. Section 9
الْمُنَافِقُونَ وَالْمُنَافِقَاتُ بَعْضُهُم مِّن
بَعْضٍ... 67. The Hypocrites, men and women, (have an understanding) with each other: C1324. Literally, "the Hypocrites... are of each other". The forms of hypocrisy may vary, but they are all alike, and they understand each other's hypocrisy. They hold together. ...يَأْمُرُونَ بِالْمُنكَرِ وَيَنْهَوْنَ عَنِ الْمَعْرُوفِ وَيَقْبِضُونَ أَيْدِيَهُمْ... they enjoin evil, and forbid what in just, and are close with their hands. C1325. The English phrase "close-fisted" would cover only a part of the meaning. The hand is the symbol of power, help, and assistance. This may be financial, or it may be in other ways. The Hypocrites pretend a great deal, but are of no use or real help to any one. ...نَسُواْ اللّهَ فَنَسِيَهُمْ... They have forgotten Allah; so He hath forgotten them. They ignore Allah: and Allah will ignore them. ...إِنَّ الْمُنَافِقِينَ هُمُ الْفَاسِقُونَ ﴿٦٧﴾ Verily the Hypocrites are rebellious and perverse.
وَعَدَ الله الْمُنَافِقِينَ وَالْمُنَافِقَاتِ
وَالْكُفَّارَ نَارَ جَهَنَّمَ خَالِدِينَ فِيهَا... 68. Allah hath promised the Hypocrites, men and women, and the rejecters of faith, the fire of hell: therein shall they dwell: ...هِيَ حَسْبُهُمْ... sufficient is it for them: ...وَلَعَنَهُمُ اللّهُ وَلَهُمْ عَذَابٌ مُّقِيمٌ ﴿٦٨﴾ for them is the curse of Allah, and an enduring punishment, C1327. "Curse," here as elsewhere, is deprivation of grace and mercy, brought about by the rejection of Allah by the Unbelievers.
كَالَّذِينَ مِن قَبْلِكُمْ كَانُواْ أَشَدَّ مِنكُمْ
قُوَّةً وَأَكْثَرَ أَمْوَالاً وَأَوْلاَدًا... 69. As in the case of those before you: they were mightier than you in power and more flourishing in wealth and children. ...فَاسْتَمْتَعُواْ بِخَلاقِهِمْ فَاسْتَمْتَعْتُم بِخَلاَقِكُمْ كَمَا اسْتَمْتَعَ الَّذِينَ مِن قَبْلِكُمْ... They had their enjoyment of their portion: and ye have of yours, as did those before you; ...بِخَلاَقِهِمْ وَخُضْتُمْ كَالَّذِي خَاضُواْ... and ye indulge in idle talk as they did. ...أُوْلَـئِكَ حَبِطَتْ أَعْمَالُهُمْ فِي الُّدنْيَا وَالآخِرَةِ... They! their works are fruitless in this world and in the hereafter, ...وَأُوْلَئِكَ هُمُ الْخَاسِرُونَ ﴿٦٩﴾ and they will lose (all spiritual good).
أَلَمْ يَأْتِهِمْ نَبَأُ الَّذِينَ مِن قَبْلِهِمْ
قَوْمِ نُوحٍ وَعَادٍ وَثَمُودَ... 70. Hath not the story reached them of those before them? The people of Noah, and Ad, and Thamud; C1328. The story: - of Noah is told in 7:59-64: - of 'Ad in 7:65-72; and - of Thamud in 7:73-79; - of Abraham in numerous places, but see specially 6:74-82; - of Midianites in 7:85-93; and - of Lut and the Cities of the Plain overthrown for their wickedness, in 7:80-84. ...وَقَوْمِ إِبْرَاهِيمَ وِأَصْحَابِ مَدْيَنَ ... the people of Abraham, the men of Madyan, C1329. In the case of Noah and Abraham, the word I have translated as "people of..." is qaum: these prophets were messengers each to his own people or nation, as was also Hud to the 'Ad people and Salih to the Thamud people. The word used for the Midianites is Ashabi Madyan, which I have translated "men of Midian" for want of a better word. The Midianites were for the greater part of their history nomads, with pasture grounds but no settled territory or town. The town of Madyan on the Gulf of 'Aqaba refers to much later times when the Midianites as a people had ceased to count. See n. 1053 to 7:85. ... وَالْمُؤْتَفِكَاتِ... and the cities overthrown. C1330. The Cities of Plain, Sodom and Gomorrah, to whom Lut preached in vain to desist from their abominations: 7:80-84. ...أَتَتْهُمْ رُسُلُهُم بِالْبَيِّنَاتِ... To them came their Messengers with clear signs. ...فَمَا كَانَ اللّهُ لِيَظْلِمَهُمْ وَلَـكِن كَانُواْ أَنفُسَهُمْ يَظْلِمُونَ ﴿٧٠﴾ It is not Allah who wrongs them, but they wrong their own souls.
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