وَمَا كَانَ لِنَفْسٍ أَنْ تَمُوتَ إِلاَّ بِإِذْنِ الله كِتَابًا مُّؤَجَّلاً وَمَن يُرِدْ ثَوَابَ الدُّنْيَا نُؤْتِهِ مِنْهَا وَمَن يُرِدْ ثَوَابَ الآخِرَةِ نُؤْتِهِ مِنْهَا وَسَنَجْزِي الشَّاكِرِينَ (١٤٥)
وَكَأَيِّن مِّن نَّبِيٍّ قَاتَلَ مَعَهُ رِبِّيُّونَ كَثِيرٌ فَمَا وَهَنُواْ لِمَا أَصَابَهُمْ فِي سَبِيلِ اللّهِ وَمَا ضَعُفُواْ وَمَا اسْتَكَانُواْ وَاللّهُ يُحِبُّ الصَّابِرِينَ وَمَا كَانَ قَوْلَهُمْ إِلاَّ أَن قَالُواْ ربَّنَا اغْفِرْ لَنَا ذُنُوبَنَا وَإِسْرَافَنَا فِي أَمْرِنَا وَثَبِّتْ أَقْدَامَنَا وانصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ فَآتَاهُمُ اللّهُ ثَوَابَ الدُّنْيَا وَحُسْنَ ثَوَابِ الآخِرَةِ وَاللّهُ يُحِبُّ الْمُحْسِنِينَ (146-148)
يَا أَيُّهَا الَّذِينَ آمَنُوَاْ إِن تُطِيعُواْ الَّذِينَ كَفَرُواْ يَرُدُّوكُمْ عَلَى أَعْقَابِكُمْ فَتَنقَلِبُواْ خَاسِرِينَ بَلِ اللّهُ مَوْلاَكُمْ وَهُوَ خَيْرُ النَّاصِرِينَ سَنُلْقِي فِي قُلُوبِ الَّذِينَ كَفَرُواْ الرُّعْبَ بِمَا أَشْرَكُواْ بِاللّهِ مَا لَمْ يُنَزِّلْ بِهِ سُلْطَانًا وَمَأْوَاهُمُ النَّارُ وَبِئْسَ مَثْوَى الظَّالِمِينَ (149-151)
وَلَقَدْ صَدَقَكُمُ اللّهُ وَعْدَهُ إِذْ تَحُسُّونَهُم بِإِذْنِهِ حَتَّى إِذَا فَشِلْتُمْ وَتَنَازَعْتُمْ فِي الأَمْرِ وَعَصَيْتُم مِّن بَعْدِ مَا أَرَاكُم مَّا تُحِبُّونَ مِنكُم مَّن يُرِيدُ الدُّنْيَا وَمِنكُم مَّن يُرِيدُ الآخِرَةَ ثُمَّ صَرَفَكُمْ عَنْهُمْ لِيَبْتَلِيَكُمْ وَلَقَدْ عَفَا عَنكُمْ وَاللّهُ ذُو فَضْلٍ عَلَى الْمُؤْمِنِينَ (١٥٢)
إِذْ تُصْعِدُونَ وَلاَ تَلْوُونَ عَلَى أحَدٍ وَالرَّسُولُ يَدْعُوكُمْ فِي أُخْرَاكُمْ فَأَثَابَكُمْ غَمَّاً بِغَمٍّ لِّكَيْلاَ تَحْزَنُواْ عَلَى مَا فَاتَكُمْ وَلاَ مَا أَصَابَكُمْ وَاللّهُ خَبِيرٌ بِمَا تَعْمَلُونَ (١٥٣)
ثُمَّ أَنزَلَ عَلَيْكُم مِّن بَعْدِ الْغَمِّ أَمَنَةً نُّعَاسًا يَغْشَى طَآئِفَةً مِّنكُمْ وَطَآئِفَةٌ قَدْ أَهَمَّتْهُمْ أَنفُسُهُمْ يَظُنُّونَ بِاللّهِ غَيْرَ الْحَقِّ ظَنَّ الْجَاهِلِيَّةِ يَقُولُونَ هَل لَّنَا مِنَ الأَمْرِ مِن شَيْءٍ قُلْ إِنَّ الأَمْرَ كُلَّهُ لِلَّهِ يُخْفُونَ فِي أَنفُسِهِم مَّا لاَ يُبْدُونَ لَكَ يَقُولُونَ لَوْ كَانَ لَنَا مِنَ الأَمْرِ شَيْءٌ مَّا قُتِلْنَا هَاهُنَا قُل لَّوْ كُنتُمْ فِي بُيُوتِكُمْ لَبَرَزَ الَّذِينَ كُتِبَ عَلَيْهِمُ الْقَتْلُ إِلَى مَضَاجِعِهِمْ وَلِيَبْتَلِيَ اللّهُ مَا فِي صُدُورِكُمْ وَلِيُمَحَّصَ مَا فِي قُلُوبِكُمْ وَاللّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ (١٥٤)
إِنَّ الَّذِينَ تَوَلَّوْاْ مِنكُمْ يَوْمَ الْتَقَى الْجَمْعَانِ إِنَّمَا اسْتَزَلَّهُمُ الشَّيْطَانُ بِبَعْضِ مَا كَسَبُواْ وَلَقَدْ عَفَا اللّهُ عَنْهُمْ إِنَّ اللّهَ غَفُورٌ حَلِيمٌ (١٥٥)
يَا أَيُّهَا الَّذِينَ آمَنُواْ لاَ تَكُونُواْ كَالَّذِينَ كَفَرُواْ وَقَالُواْ لإِخْوَانِهِمْ إِذَا ضَرَبُواْ فِي الأَرْضِ أَوْ كَانُواْ غُزًّى لَّوْ كَانُواْ عِندَنَا مَا مَاتُواْ وَمَا قُتِلُواْ لِيَجْعَلَ اللّهُ ذَلِكَ حَسْرَةً فِي قُلُوبِهِمْ وَاللّهُ يُحْيِـي وَيُمِيتُ وَاللّهُ بِمَا تَعْمَلُونَ بَصِيرٌ وَلَئِن قُتِلْتُمْ فِي سَبِيلِ اللّهِ أَوْ مُتُّمْ لَمَغْفِرَةٌ مِّنَ اللّهِ وَرَحْمَةٌ خَيْرٌ مِّمَّا يَجْمَعُونَ وَلَئِن مُّتُّمْ أَوْ قُتِلْتُمْ لإِلَى الله تُحْشَرُونَ (156-158)
فَبِمَا رَحْمَةٍ مِّنَ اللّهِ لِنتَ لَهُمْ وَلَوْ كُنتَ فَظًّا غَلِيظَ الْقَلْبِ لاَنفَضُّواْ مِنْ حَوْلِكَ فَاعْفُ عَنْهُمْ وَاسْتَغْفِرْ لَهُمْ وَشَاوِرْهُمْ فِي الأَمْرِ فَإِذَا عَزَمْتَ فَتَوَكَّلْ عَلَى اللّهِ إِنَّ اللّهَ يُحِبُّ الْمُتَوَكِّلِينَ إِن يَنصُرْكُمُ اللّهُ فَلاَ غَالِبَ لَكُمْ وَإِن يَخْذُلْكُمْ فَمَن ذَا الَّذِي يَنصُرُكُم مِّن بَعْدِهِ وَعَلَى اللّهِ فَلْيَتَوَكِّلِ الْمُؤْمِنُونَ (159-160)
وَمَا كَانَ لِنَبِيٍّ أَن يَغُلَّ وَمَن يَغْلُلْ يَأْتِ بِمَا غَلَّ يَوْمَ الْقِيَامَةِ ثُمَّ تُوَفَّى كُلُّ نَفْسٍ مَّا كَسَبَتْ وَهُمْ لاَ يُظْلَمُونَ أَفَمَنِ اتَّبَعَ رِضْوَانَ اللّهِ كَمَن بَاء بِسَخْطٍ مِّنَ اللّهِ وَمَأْوَاهُ جَهَنَّمُ وَبِئْسَ الْمَصِيرُ هُمْ دَرَجَاتٌ عِندَ اللّهِ واللّهُ بَصِيرٌ بِمَا يَعْمَلُونَ لَقَدْ مَنَّ اللّهُ عَلَى الْمُؤمِنِينَ إِذْ بَعَثَ فِيهِمْ رَسُولاً مِّنْ أَنفُسِهِمْ يَتْلُو عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَإِن كَانُواْ مِن قَبْلُ لَفِي ضَلالٍ مُّبِينٍ (161-164)
أَوَلَمَّا أَصَابَتْكُم مُّصِيبَةٌ قَدْ أَصَبْتُم مِّثْلَيْهَا قُلْتُمْ أَنَّى هَـذَا قُلْ هُوَ مِنْ عِندِ أَنْفُسِكُمْ إِنَّ اللّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ وَمَا أَصَابَكُمْ يَوْمَ الْتَقَى الْجَمْعَانِ فَبِإِذْنِ اللّهِ وَلِيَعْلَمَ الْمُؤْمِنِينَ وَلْيَعْلَمَ الَّذِينَ نَافَقُواْ وَقِيلَ لَهُمْ تَعَالَوْاْ قَاتِلُواْ فِي سَبِيلِ اللّهِ أَوِ ادْفَعُواْ قَالُواْ لَوْ نَعْلَمُ قِتَالاً لاَّتَّبَعْنَاكُمْ هُمْ لِلْكُفْرِ يَوْمَئِذٍ أَقْرَبُ مِنْهُمْ لِلإِيمَانِ يَقُولُونَ بِأَفْوَاهِهِم مَّا لَيْسَ فِي قُلُوبِهِمْ وَاللّهُ أَعْلَمُ بِمَا يَكْتُمُونَ الَّذِينَ قَالُواْ لإِخْوَانِهِمْ وَقَعَدُواْ لَوْ أَطَاعُونَا مَا قُتِلُوا قُلْ فَادْرَؤُوا عَنْ أَنفُسِكُمُ الْمَوْتَ إِن كُنتُمْ صَادِقِينَ (165-168)
وَلاَ تَحْسَبَنَّ الَّذِينَ قُتِلُواْ فِي سَبِيلِ اللّهِ أَمْوَاتًا بَلْ أَحْيَاء عِندَ رَبِّهِمْ يُرْزَقُونَ فَرِحِينَ بِمَا آتَاهُمُ اللّهُ مِن فَضْلِهِ وَيَسْتَبْشِرُونَ بِالَّذِينَ لَمْ يَلْحَقُواْ بِهِم مِّنْ خَلْفِهِمْ أَلاَّ خَوْفٌ عَلَيْهِمْ وَلاَ هُمْ يَحْزَنُونَ يَسْتَبْشِرُونَ بِنِعْمَةٍ مِّنَ اللّهِ وَفَضْلٍ وَأَنَّ اللّهَ لاَ يُضِيعُ أَجْرَ الْمُؤْمِنِينَ الَّذِينَ اسْتَجَابُواْ لِلّهِ وَالرَّسُولِ مِن بَعْدِ مَآ أَصَابَهُمُ الْقَرْحُ لِلَّذِينَ أَحْسَنُواْ مِنْهُمْ وَاتَّقَواْ أَجْرٌ عَظِيمٌ الَّذِينَ قَالَ لَهُمُ النَّاسُ إِنَّ النَّاسَ قَدْ جَمَعُواْ لَكُمْ فَاخْشَوْهُمْ فَزَادَهُمْ إِيمَاناً وَقَالُواْ حَسْبُنَا اللّهُ وَنِعْمَ الْوَكِيلُ فَانقَلَبُواْ بِنِعْمَةٍ مِّنَ اللّهِ وَفَضْلٍ لَّمْ يَمْسَسْهُمْ سُوءٌ وَاتَّبَعُواْ رِضْوَانَ اللّهِ وَاللّهُ ذُو فَضْلٍ عَظِيمٍ إِنَّمَا ذَلِكُمُ الشَّيْطَانُ يُخَوِّفُ أَوْلِيَاءهُ فَلاَ تَخَافُوهُمْ وَخَافُونِ إِن كُنتُم مُّؤْمِنِينَ (169-175)
وَلاَ يَحْزُنكَ الَّذِينَ يُسَارِعُونَ فِي الْكُفْرِ إِنَّهُمْ لَن يَضُرُّواْ اللّهَ شَيْئاً يُرِيدُ اللّهُ أَلاَّ يَجْعَلَ لَهُمْ حَظًّا فِي الآخِرَةِ وَلَهُمْ عَذَابٌ عَظِيمٌ إِنَّ الَّذِينَ اشْتَرَوُاْ الْكُفْرَ بِالإِيمَانِ لَن يَضُرُّواْ اللّهَ شَيْئًا وَلهُمْ عَذَابٌ أَلِيمٌ وَلاَ يَحْسَبَنَّ الَّذِينَ كَفَرُواْ أَنَّمَا نُمْلِي لَهُمْ خَيْرٌ لِّأَنفُسِهِمْ إِنَّمَا نُمْلِي لَهُمْ لِيَزْدَادُواْ إِثْمًا وَلَهْمُ عَذَابٌ مُّهِينٌ (176-178)
مَّا كَانَ اللّهُ لِيَذَرَ الْمُؤْمِنِينَ عَلَى مَآ أَنتُمْ عَلَيْهِ حَتَّىَ يَمِيزَ الْخَبِيثَ مِنَ الطَّيِّبِ وَمَا كَانَ اللّهُ لِيُطْلِعَكُمْ عَلَى الْغَيْبِ وَلَكِنَّ اللّهَ يَجْتَبِي مِن رُّسُلِهِ مَن يَشَاء فَآمِنُواْ بِاللّهِ وَرُسُلِهِ وَإِن تُؤْمِنُواْ وَتَتَّقُواْ فَلَكُمْ أَجْرٌ عَظِيمٌ (١٧٩)
وَلاَ يَحْسَبَنَّ الَّذِينَ يَبْخَلُونَ بِمَا آتَاهُمُ اللّهُ مِن فَضْلِهِ هُوَ خَيْرًا لَّهُمْ بَلْ هُوَ شَرٌّ لَّهُمْ سَيُطَوَّقُونَ مَا بَخِلُواْ بِهِ يَوْمَ الْقِيَامَةِ وَلِلّهِ مِيرَاثُ السَّمَاوَاتِ وَالأَرْضِ وَاللّهُ بِمَا تَعْمَلُونَ خَبِيرٌ لَّقَدْ سَمِعَ اللّهُ قَوْلَ الَّذِينَ قَالُواْ إِنَّ اللّهَ فَقِيرٌ وَنَحْنُ أَغْنِيَاء سَنَكْتُبُ مَا قَالُواْ وَقَتْلَهُمُ الأَنبِيَاء بِغَيْرِ حَقٍّ وَنَقُولُ ذُوقُواْ عَذَابَ الْحَرِيقِ ذَلِكَ بِمَا قَدَّمَتْ أَيْدِيكُمْ وَأَنَّ اللّهَ لَيْسَ بِظَلاَّمٍ لِّلْعَبِيدِ (180-182)
الَّذِينَ قَالُواْ إِنَّ اللّهَ عَهِدَ إِلَيْنَا أَلاَّ نُؤْمِنَ لِرَسُولٍ حَتَّىَ يَأْتِيَنَا بِقُرْبَانٍ تَأْكُلُهُ النَّارُ قُلْ قَدْ جَاءكُمْ رُسُلٌ مِّن قَبْلِي بِالْبَيِّنَاتِ وَبِالَّذِي قُلْتُمْ فَلِمَ قَتَلْتُمُوهُمْ إِن كُنتُمْ صَادِقِينَ فَإِن كَذَّبُوكَ فَقَدْ كُذِّبَ رُسُلٌ مِّن قَبْلِكَ جَآؤُوا بِالْبَيِّنَاتِ وَالزُّبُرِ وَالْكِتَابِ الْمُنِيرِ كُلُّ نَفْسٍ ذَآئِقَةُ الْمَوْتِ وَإِنَّمَا تُوَفَّوْنَ أُجُورَكُمْ يَوْمَ الْقِيَامَةِ فَمَن زُحْزِحَ عَنِ النَّارِ وَأُدْخِلَ الْجَنَّةَ فَقَدْ فَازَ وَما الْحَيَاةُ الدُّنْيَا إِلاَّ مَتَاعُ الْغُرُورِ (183-185)
لَتُبْلَوُنَّ فِي أَمْوَالِكُمْ وَأَنفُسِكُمْ وَلَتَسْمَعُنَّ مِنَ الَّذِينَ أُوتُواْ الْكِتَابَ مِن قَبْلِكُمْ وَمِنَ الَّذِينَ أَشْرَكُواْ أَذًى كَثِيرًا وَإِن تَصْبِرُواْ وَتَتَّقُواْ فَإِنَّ ذَلِكَ مِنْ عَزْمِ الأُمُورِ وَإِذْ أَخَذَ اللّهُ مِيثَاقَ الَّذِينَ أُوتُواْ الْكِتَابَ لَتُبَيِّنُنَّهُ لِلنَّاسِ وَلاَ تَكْتُمُونَهُ فَنَبَذُوهُ وَرَاء ظُهُورِهِمْ وَاشْتَرَوْاْ بِهِ ثَمَناً قَلِيلاً فَبِئْسَ مَا يَشْتَرُونَ لاَ تَحْسَبَنَّ الَّذِينَ يَفْرَحُونَ بِمَا أَتَواْ وَّيُحِبُّونَ أَن يُحْمَدُواْ بِمَا لَمْ يَفْعَلُواْ فَلاَ تَحْسَبَنَّهُمْ بِمَفَازَةٍ مِّنَ الْعَذَابِ وَلَهُمْ عَذَابٌ أَلِيمٌ وَلِلّهِ مُلْكُ السَّمَاوَاتِ وَالأَرْضِ وَاللّهُ عَلَىَ كُلِّ شَيْءٍ قَدِيرٌ (186-189)
إِنَّ فِي خَلْقِ السَّمَاوَاتِ وَالأَرْضِ وَاخْتِلاَفِ اللَّيْلِ وَالنَّهَارِ لآيَاتٍ لِّأُوْلِي الألْبَابِ الَّذِينَ يَذْكُرُونَ اللّهَ قِيَامًا وَقُعُودًا وَعَلَىَ جُنُوبِهِمْ وَيَتَفَكَّرُونَ فِي خَلْقِ السَّمَاوَاتِ وَالأَرْضِ رَبَّنَا مَا خَلَقْتَ هَذا بَاطِلاً سُبْحَانَكَ فَقِنَا عَذَابَ النَّارِ رَبَّنَا إِنَّكَ مَن تُدْخِلِ النَّارَ فَقَدْ أَخْزَيْتَهُ وَمَا لِلظَّالِمِينَ مِنْ أَنصَارٍ رَّبَّنَا إِنَّنَا سَمِعْنَا مُنَادِيًا يُنَادِي لِلإِيمَانِ أَنْ آمِنُواْ بِرَبِّكُمْ فَآمَنَّا رَبَّنَا فَاغْفِرْ لَنَا ذُنُوبَنَا وَكَفِّرْ عَنَّا سَيِّئَاتِنَا وَتَوَفَّنَا مَعَ الأبْرَارِ رَبَّنَا وَآتِنَا مَا وَعَدتَّنَا عَلَى رُسُلِكَ وَلاَ تُخْزِنَا يَوْمَ الْقِيَامَةِ إِنَّكَ لاَ تُخْلِفُ الْمِيعَادَ (190-194)
فَاسْتَجَابَ لَهُمْ رَبُّهُمْ أَنِّي لاَ أُضِيعُ عَمَلَ عَامِلٍ مِّنكُم مِّن ذَكَرٍ أَوْ أُنثَى بَعْضُكُم مِّن بَعْضٍ فَالَّذِينَ هَاجَرُواْ وَأُخْرِجُواْ مِن دِيَارِهِمْ وَأُوذُواْ فِي سَبِيلِي وَقَاتَلُواْ وَقُتِلُواْ لأُكَفِّرَنَّ عَنْهُمْ سَيِّئَاتِهِمْ وَلأُدْخِلَنَّهُمْ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الأَنْهَارُ ثَوَابًا مِّن عِندِ اللّهِ وَاللّهُ عِندَهُ حُسْنُ الثَّوَابِ (١٩٥)
لاَ يَغُرَّنَّكَ تَقَلُّبُ الَّذِينَ كَفَرُواْ فِي الْبِلاَدِ مَتَاعٌ قَلِيلٌ ثُمَّ مَأْوَاهُمْ جَهَنَّمُ وَبِئْسَ الْمِهَادُ لَكِنِ الَّذِينَ اتَّقَوْاْ رَبَّهُمْ لَهُمْ جَنَّاتٌ تَجْرِي مِن تَحْتِهَا الأَنْهَارُ خَالِدِينَ فِيهَا نُزُلاً مِّنْ عِندِ اللّهِ وَمَا عِندَ اللّهِ خَيْرٌ لِّلأَبْرَارِ (196-198)
وَإِنَّ مِنْ أَهْلِ الْكِتَابِ لَمَن يُؤْمِنُ بِاللّهِ وَمَا أُنزِلَ إِلَيْكُمْ وَمَآ أُنزِلَ إِلَيْهِمْ خَاشِعِينَ لِلّهِ لاَ يَشْتَرُونَ بِآيَاتِ اللّهِ ثَمَنًا قَلِيلاً أُوْلَـئِكَ لَهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ إِنَّ اللّهَ سَرِيعُ الْحِسَابِ (١٩٩)
يَا أَيُّهَا الَّذِينَ آمَنُواْ اصْبِرُواْ وَصَابِرُواْ وَرَابِطُواْ وَاتَّقُواْ اللّهَ لَعَلَّكُمْ تُفْلِحُونَ (٢٠٠)
[You gave up] and [forgot the fact that] everyone dies with the permission of God only in accordance with what is written for him [and also forgot that] he who desires the reward of this world, We shall give to him in it; and he who desires the reward of the life to come, We shall give to him there and We will surely recompense those who are thankful to Me.1 (145)
[Try to understand these facts] and [remember] that there came many a prophet alongside whom many godly people fought; so when they were faced with hardships for the cause of God, they were not daunted nor did they show weakness nor did they lay down their arms before the enemy;2 [they in fact remained steadfast in all circumstances] and God loves such steadfast [people]. Their only prayer was: “Lord! Forgive our sins and the excesses we committed in our affairs; make us firm of foot and help us against the disbelievers.” Then God gave them the reward of this world, and also the glorious recompense of the world to come; [These are the ones who do act with goodness] and God likes those who act with goodness. (146-148)
Believers! If you obey these disbelievers, they will revert you back and you will end up as losers.3 [It is not these people] but God Who will help you and His help is the best. [You will see that] We will strike your awe in the hearts of these disbelievers because they associated other deities besides God for whom He has revealed no sanction. The Fire shall be their abode and what an evil abode is it for those who have wronged their souls. (149-151)
God fulfilled His promise [of help] made with you when, by His permission,4 you were putting them to the sword. But afterwards you yourselves showed weakness and differed with each other in following the directive and disobeyed [the Prophet] after you had seen what you wished for. [This is a reality that] some among you preferred this world and some the next. [Consequently, after this victory] God turned you away from them to test you5 [so that those who are after the pleasures of this world become distinct] and the truth is that He still forgave you6 and God is gracious to the faithful. (152)
Remember when you were fleeing7 and were not even turning to look behind and the Prophet of God was calling you [from behind you] in one of your groups [which was standing alongside him]; So God inflicted you with one sorrow after another8 so that [after passing through this trial] you do not grieve [in future] on what you lose and on any calamity which may befall you.9 And [remember that] God knows whatever you do. (153)
Then, after this sorrow, God let peace descend upon you in the form of a sleep which overtook some of you, while others feared for their lives.10 They became engaged in untrue thoughts of the age of ignorance about God.11 They were saying: “Have we any say in these matters?” Tell [them]: “All matters are in the hands of God.” They conceal in their hearts what they do not reveal to you. They say: “If we had any say in the matter, we would not have been slain here like this.”12 Tell them: “Had you stayed back in your homes, those of you who were destined to be killed would have gone to their places of death nevertheless [so once again try to understand the fact that all this happened because God wanted to distinguish you13] and to test what is concealed in your chests and cleanse the evil of your hearts and [in reality] God knows what is in the hearts.” (154)
Those of you who ran away on the day the two groups faced each other,14 the reason for this mistake on their part was that because of the sins they had committed Satan induced them to cowardice.15 [However,] God forgave them; indeed, God is forgiving and most gracious. (155)
Believers! Be not like these disbelievers who say16 of their relatives when they travel or go out for a battle [and are overcome by death]: “Had they stayed with us, they would not have died, nor would they have been killed.” This is because God will cause them to regret their words.17 [Otherwise in reality] it is God who ordains life and God who ordains death, and whatever you do is in God’s sight. And [to add to this] if you are slain for the cause of God or should die, His forgiveness and mercy you will secure will indeed be far better than what they are amassing. And [also], if you should die or be slain, before God shall you all be gathered come what may.18 (156-158)
It was thanks to God’s mercy19 that you are gentle to them [O Prophet]. Had you been ill-tempered and hard-hearted all these would have surely deserted you. So ignore them and seek forgiveness for them and consult them in affairs.20 Then when you have taken a decision, put your trust in God21 because God loves only those who trust Him. [Believers!] If God helps you, none can overcome you and if He abandons you, who then can help you? And believers should only trust God.22 (159-160)
[They think that by going out of the city for this battle, the Prophet ill-wished for them. Certainly not!] It is not in accordance with the stature of any prophet to be an ill-wisher [and they should know that] whoever wishes ill, shall be brought on the Day of Judgement with what he wished ill for. Then shall every person be fully paid what he earned and none shall be given less. Can he who seeks to please God will become like him who has incurred His wrath and Hell is whose abode, and what an evil abode it is? Different will be their status with God. And Allah is watching over whatever they are doing.23 In reality, God has been very gracious to the believers in sending them a Messenger24 from amongst themselves who recites out His revelations before them and purifies them,25 and for this instructs them in the law and in wisdom.26 And there is no doubt that before this they were in open error.27 (161-164)
And [yes] when a calamity struck you after you yourselves had [earlier] inflicted [them with] losses twice as heavy, did you cry out: “Where has this come from?”28 [Tell them O Prophet!]: “It was because of you yourself that it came.”29 [If God grants victory, He also inflicts defeat as per His wisdom] because God has power over all things. And [moreover] the disaster which befell you when the two armies met was ordained by God, and befell so that He might see who the true believers are and also those who had adopted hypocrisy [from the beginning] and they were told: “Come, fight for the cause of God and at least defend [your city],” they replied: “If we knew that a battle is going to take place, we would surely come with you.” On that day, they were closer to disbelief than belief. They were uttering words from their mouths which were not in their hearts: and God fully knew what they were concealing. These who kept sitting and said of their brothers [who had gone out to fight]: “Had they listened to us, they would not have been slain [in this manner].”30 Tell them: “Ward off your death, then, if what you say be true!” (165-168)
[Do not pay heed to these things, O Prophet!] and whoever have been slain [during this war] should never be regarded as dead. [They are not dead], in fact, they are alive in the presence of God and are well provided for; pleased with His blessings and hearing glad tidings about those they left behind that [in this eternal kingdom of God] neither is there any fear for them nor will they ever be sorrowful, rejoicing in the favours and blessings of God and [rejoicing] that God will never waste the reward of the believers31 – the reward of those who even after being inflicted with loss answered the call of God.32 Those among them who were thorough in their deeds and feared God33 shall be richly recompensed. They are those who, on being told: “Your enemies have mustered a great force against you: fear it,” grew more in their faith on hearing this and replied: “God’s all-sufficient for us, and He is the best protector.”34 Thus did they return [from this campaign] with God’s grace and bounty, no harm befell them and they sought God’s pleasure, and [in reality] God’s bounty is infinite. [Now it is obvious to you that] it is Satan who had been threatening you to fear his companions.35 So have no fear of them. Fear Me if you are true believers. (169-175)
And [O Prophet!] Let not these people who [at this time] are fervent in their disbelief become a means of sorrow for you. They shall not the least be able to harm God. God intends to give them no share in the Hereafter. [They are criminals] and a grievous punishment awaits them [there]. It is a reality that whoever has bartered their faith for disbelief will in no way be able to harm God and for them [He] has prepared a woeful punishment. Let not these disbelievers think that the respite We are giving them is for their own good. [They should know that] We are giving them this respite only so that they may add to their sins. [After that, they have to come to Us] and [there] a very humiliating punishment awaits them. (176-178)
[The trial they faced at the time of this battle is not being understood by them. Tell them that] God will not leave the Muslims without separating the pure from the impure the way you were in this state36 nor is it God’s way to reveal to you what is hidden [so that after knowing the situation of their hearts you can distinguish them]. But God’s [way is that for this He] chooses those of messengers whom He will [and then through them creates such trials as distinguish the pure from the impure]. For this reason, have faith in God and His messengers and [know that] if you profess faith and piety, you shall be richly rewarded. (179)
Never should those [among them] who show stinginess in the wealth which God alone has bestowed to them out of His bounty think it is good for them: indeed it is an evil thing for them. [They should know that] the riches they have been stingy about shall become their iron-collars on the Day of Judgement, and [it should be known that] to God belongs the inheritance of the heavens and the earth and God is aware of whatever you do.37 God has heard the words of those who said: “God is poor, but we are rich.”38 These words of theirs We shall record39 and also their slaying of the prophets unjustly We have written down and [on the Day of Judgement] We will tell them: “Taste now the torment of the Fire. This is what you have earned from your hands and God is not unjust to His servants in the slightest of ways.” (180-182)
These people who declared: “God has directed us to believe in a messenger only when a fire [from heavens] consume an offering made by him.” [Tell them:] “Other messengers before me have come to you with veritable signs and also the sign you are demanding. So why did you slay them, if what you say be true?” 40
So, O Prophet! If they reject you [this is no matter of amazement] many messengers have been rejected [in this manner] before you who came with veritable signs, scriptures and a radiant book.41 [Wait O Prophet! and let them wait as well!] Every soul has to taste death and you shall receive your full reward only on the Day of Resurrection. Then whoever is spared from Hell and is admitted to Paradise is truly successful and the life of this world is nothing but a deceptive deal. (183-185)
[Believers!] You shall be surely tried in the matter of your possessions and your persons, and you will have to hear many painful things by the People of the Book before you and by those have committed polytheism.42 [So be prepared] and [remember that] if you persevere and are God-conscious, [God will help you] because these are the things which have been regarded as essential [for this]. And to those who were given the Book remind them also of their pledge which God took from them: “you will necessarily recite out this Book before people and will not conceal it.” Then they cast the Book over their backs43 and sold it for a paltry price. So how evil is what they bought. Do not think that those who rejoice in their misdeeds and wish to be praised for what they have not done will escape the torment.44 And [you should know that] a woeful punishment is ready for them and [they cannot run away from it anywhere because] God has sovereignty over the heavens and the earth and God has power over all things. (186-189)
45 [45[They are bereft of intellect and that is why demand a sign to believe in the Prophet; otherwise] in reality, in the creation of the heavens and the earth and in the alternation of night and day, there are signs for men of vision; those who remember God in all states whether standing, sitting, and lying down, and keep reflecting on the creation of the heavens and the earth.46 [Their prayer is:] “Lord! You have not created all this without a purpose. You are exalted that You cannot do anything which is purposeless; so, save us from the torment of the Fire. Lord! He whom You cast into the Fire You in reality put him to great humiliation and [it is a place where] none will help the evil-doers.47 Lord! We have heard a caller calling to faith that: ‘Believe in your Lord,’ and we believed.48 So Lord! Forgive our sins and avert from us our evil deeds and make us die with [Your] faithful. Lord! Fulfill what You promised us through Your prophets,49 and do not humiliate us on the Day of Judgement. Indeed! You never break Your promise.”50 (190-194)
So their Lord answered their prayer [in this manner]:51 “I will not waste the deeds of any man or woman among you.52 You are the offspring of one another.”53 Thus those who migrated and were expelled from their homes and suffered persecution for My sake and fought [for My cause] and were slain, I shall drive away their sins from them and admit them to gardens below which streams flow. This is a recompense from God and the best recompense is with God.54 (195)
Do not [O Prophet!] be deceived by the fortunes55 of these disbelievers in the cities of this land. This is brief prosperity;56 then Hell shall be their abode and what an evil abode is it? As for those who fear their Lord, for them are gardens below which streams flow; they will abide in them forever; this for them is the first feast57 from God and whatever God has with Him is much better for those sincere to Him. (196-198)
And [there exist such sincere people even among the People of the Book]. No doubt among the People of the Book are those who truly believe in God, and in that [Book] which has been revealed to you and in what was revealed to them [earlier], while fearing God. They do not sell God’s revelations for a paltry price. Their reward lies with their Lord. [Soon it will be given to them] because swift is God’s reckoning. (199)
Believers! [The final victory shall be yours; however, for this it is essential that you remain] patient and show valour against your opponents, are ready for be prepared for a battle and [in all affairs] be God-conscious so that you may succeed. (200)
Lahore
5th March, 2006
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1. Here the attention of the addressees is directed at those weaknesses because of which they were estimating things about God and His prophet that are mentioned here. Amongst these, two things are specifically highlighted. Firstly, they did not believe that the time of each person’s death is pre-determined; neither can a person bring it earlier nor can he delay his death by a second when the time arrives. Secondly, the purpose of all their endeavours was this worldly life; they did not have the ability to look beyond their worldly interests; hence they were not convinced that the deprivations of this world will be compensated in the Hereafter, and what people are losing here will in fact be fully recompensed for their sacrifice there.
2. In order to portray this meaning, the Arabic words used are وَهنٌ ، ضُعْفٌ and إِسْتِكَانَةٌ. Though all of them commonly mean “weakness”, however, there exists a subtle difference between them. Imān Amīn Ahsan Islāhī, while explaining this difference writes:
… وَهنٌ refers to the weakness which is produced in a person because of fear for death and love for life. The barrier which occurs as a result of this between intention and practice is called ضُعْفٌ. From this ضُعْفٌ, the consequence of submitting to the enemy is called إِسْتِكَانَةٌ. (Amīn Ahsan Islāhī, Tadabbur-i Qur’ān, 2nd ed., vol. 2 (Lahore: Faran Foundation, 1986), 187)
The implication of the verse is that encountering the enemy in a battle and as a result of this facing trials and hardships is not a rare issue as regards the Prophet of God that people should become disheartened. Such hardships have been borne by previous prophets as well. The battles fought by David (sws), Solomon (sws) and Moses (sws) are mentioned in the Bible at a number of places. Such battles are an essential part of the divine law of trials, and a true believer should not become anxious on this situation.
3. This is a reference to the propaganda which was spread amongst the Muslims after they suffered losses in the battle of Uhud and from which the leaders of the disbelievers of Makkah tried to convince people that if Muhammad had been sent by God, he would never have suffered this loss. They would tell people that this conflict was primarily based on resources and strategy: once the Muslims won and this time, they have lost. Divine help has nothing to do with this whole affair.
4. The Qur’ānic word used is بِإِذْنِهِ. The purpose is to show that the extraordinary consequence of the battle in the first phase was not the result of any planning or strategy of the Muslims: it was because of God’s power and intention.
5. This is a reference to the trial Muslims faced at the time of Uhud. Imān Amīn Ahsan Islāhī writes:
… all the authorities of history are unanimous that the initial onslaught of the Muslims in this battle was very successful. They had prevailed upon the enemy. However, one group of combatants which was deputed at a mountain pass and which had been directed by the Prophet (sws) to not leave their place come what may, deserted their place before time to grab a share in the war booty. Very few from this group remained stationed at their place. A battalion of the enemy took advantage of this situation and with a concerted effort attacked the Muslims from the rear. So successful was this attack that Muslims lost their senses. (Amīn Ahsan Islāhī, Tadabbur-i Qur’ān, 2nd ed., vol. 2 (Lahore: Faran Foundation, 1986), 193)
6. The implication is that such was the nature of the mistake committed by the Muslims that they should have been punished; however, it is God’s grace that He forgave them and instead of leaving them at the mercy of the enemy gave them the opportunity to return to their homes after merely making them pass through a trial.
7. The Qur’ānic word used is إِصْعَاد. It means to advance towards an incline. From this very meaning has emerged the idiom أَصْعَدَ فِي العَدُو in which the meaning of running face-wards in a certain direction has been incorporated in the word.
8. The Qur’ānic words used are غَمَّاً بِغَمٍّ. The ب here stands for talabbus (attachment): first the sorrow of defeat came their way and then another sorrow that was attached to it came upon them. While explaining this second sorrow, Imān Amīn Ahsan Islāhī writes:
… in my opinion, this refers to the sorrow which the Muslims faced during this time from the rumour spread by the disbelievers about the Prophet’s martyrdom. This rumour is mentioned in history and biography books and this verse of the Qur’ān is also indicative of it: Muslims were running amok in such a manner that they were not even aware of what was happening around them and who was calling and who was called for; so much so, they did not even pay attention to the Messenger who was continuously calling them towards himself from their rear. After that comes a ف which occurs in Arabic to state a consequence, after which the consequence is stated. It is evident that this sorrow must relate to the person of the Prophet (sws) so that they are warned on their lack of honouring and valuing him. (Amīn Ahsan Islāhī, Tadabbur-i Qur’ān, 2nd ed., vol. 2 (Lahore: Faran Foundation, 1986), 193).
9. The implication is that after passing through such trials and tribulations it will become evident upon them that this world is not the real place of success and failure; it is a place of test; hence every calamity that takes place in it must be viewed from this aspect. If this is kept in consideration, it is hoped that such calamities will never frustrate and disappoint them to the extent that shakes and breaks a person’s determination and will. This attitude will also produce perseverance in them.
10. The implication of this verse is that even though the enemy had gone, yet, as is evident from some narratives, because of fear and cowardice, they thought that they were expecting them to hit back on them any time.
11. The Qur’ānic words are: يَظُنُّونَ بِاللّهِ غَيْرَ الْحَقِّ ظَنَّ الْجَاهِلِيَّةِ. The words ظَنَّ الْجَاهِلِيَّةِ are actually explaining غَيْرَ الْحَقِّ. The purpose is to tell them that the reason for their cowardice is that their manner of thinking is still the same as they had in the times of the age of ignorance before they had embraced faith.
12. They were of the opinion that had the Prophet (sws) not imposed his decision in a dictatorial manner and had followed the suggestion of fighting the enemy from within the city of Madīnah, this sorry situation would not have arisen.
13. The وَ (waw) in the Qur’ānic words وَلِيَبْتَلِيَ اللّهُ مَا فِي صُدُورِكُمْ indicates that all this is implied here yet not stated in words.
14. This refers to the day in the battle of Uhud when certain weak Muslims were influenced by the mischief of ‘Abdullāh ibn Ubayy and his compatriots.
15. Here the Qur’ān has clarified that it was because of their previous mistakes that Satan was successful in misleading them. Imān Amīn Ahsan Islāhī writes:
… from sin emanates sin, and the onslaughts of Satan are more successful against those in whom sins have roots. For this reason, it is essential that when a person commits a sin, he should not continue to harbour it; in fact, he should cleanse himself of it by asking for God’s forgiveness and by sincerely repenting on it. (Amīn Ahsan Islāhī, Tadabbur-i Qur’ān, 2nd ed., vol. 2 (Lahore: Faran Foundation, 1986), 197).
16. The Qur’ānic words uses are: قَالُواْ لإِخْوَانِهِمْ. The ل used here is in the same meaning as in the following verse of Sūah Ahqāf: وَقَالَ الَّذِينَ كَفَرُوا لِلَّذِينَ آمَنُوا.
17. And in this manner, He punished them in this very world for their false notion that they can defer death through their strategies.
18. The attitude which this verse urges one to adopt, in the words of Imān Amīn Ahsan Islāhī, is:
… this verse does not call for intrepidity; it only informs people of the reality that shirking responsibility is no strategy to save life. The correct approach is that a person should try to discharge the obligation with full determination as soon as it is imposed on him, and have the conviction that death will come at its appointed time, and also have the conviction that being slain while discharging an obligation is far better than all the treasures of this life that one can amass. (Amīn Ahsan Islāhī, Tadabbur-i Qur’ān, 2nd ed., vol. 2 (Lahore: Faran Foundation, 1986), 207).
19. The Qur’ānic words used are: فَبِمَا رَحْمَةٍ مِّنَ اللّهِ. The letter مَا in them is to maintain the rhyme and rhythm of the sentence.
20. The criticism done earlier on the Hypocrites could have led the Prophet (sws) and his companions to harden their attitude towards them. The Almighty did not approve of this attitude in this phase of his mission. So the Prophet (sws) is affectionately told that the gracious demeanour he had adopted in their case in the past was the right way to deal with them and now also he should adhere to this mannerism so that those among them who have the slightest ability to reform themselves are provided with this opportunity. A further directive given to him is that he should keep consulting the Hypocrites in the affairs of state because the time has not come to sever them from the Muslims. They still have time. Until the decree of God arrives about them, their social rights should be honoured the way they were in the past.
The context of this directive is specific as is evident from this explanation. However, it can be inferred from it that in normal circumstances it is desirable that those who are in authority should be gentle, forgiving and gracious. Imān Amīn Ahsan Islāhī writes:
… it is this attitude which engenders confidence and a positive approach in people. As a result of these traits, the collective system is blessed with unity, strength and stability. Sternness and harshness are not the rules of this system; rather they are exceptions to the rule. Just as the real thing for health is food but for the purpose of treating an ailment at times administering medicine is necessary, similarly, in a collective system, the real thing is gentleness; harshness should only be resorted to sparingly when it is utterly required. (Amīn Ahsan Islāhī, Tadabbur-i Qur’ān, 2nd ed., vol. 2 (Lahore: Faran Foundation, 1986), 210).
21. The implication is that once the Prophet (sws) reaches a decision after consulting the Hypocrites, he should not care who among them supports him and who not. Whether he accepts their suggestions or not, in both cases, they can desert him in the most precarious of situations. He should not worry about them; God and the true believers are enough for him.
22. ie the real thing is trusting God. It is an essential requirement of faith. For a true believer, means and resources are always secondary.
23. This is a negation of the allegation made by the Hypocrites on the Prophet (sws) after the battle of Uhud, and through it tried to spread frustration and distrust among the Muslims. Imān Amīn Ahsan Islāhī writes:
… the allegation was that the very person they trusted and on to whom they had pledged a covenant has become the master of good and evil; he is abusing their trust in him and destroying them as well as their property and wealth while pursuing his personal desires and ambitions. They further alleged that they had clearly suggested to him to fight the enemy while remaining in the city but he neither listened to their advice nor did value the lives of their brothers and by taking them out to an inappropriate place had them slain by the enemies; this is a clear evidence of his treachery and insincerity for the people and shows that he is not their well-wisher at all. (Amīn Ahsan Islāhī, Tadabbur-i Qur’ān, 2nd ed., vol. 2 (Lahore: Faran Foundation, 1986), 211).
24. It is a great favour of the Almighty that He raised a messenger from amongst them so that any element of unfamiliarity between him and themselves could not become any hindrance between them and they are able to recognize and hear his voice as the voice of their own conscience.
25. Expressed here is another aspect of this great favour: the message that is being presented through him is meant to purify their individual and collective lives. What greater a counsel and advice in their favour could there be than this? The Arabic word used by the Qur’ān to convey this meaning is tazkiyah. It means both to cleanse something of filth and to develop and nurture it. The law and wisdom with which prophets of God instruct mankind achieve both these objectives.
26. The Qur’ānic words used are: يُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ. Just as the word الْكِتَابَ is used in Arabic for a book or a letter, it is also used to denote law. It is evident from parallel verses of the Qur’ān that when the word الْكِتَابَ occurs in this manner in conjugation with الْحِكْمَة, the former refers to the sharī‘ah and the latter refers to issues of faith and morality.
27. This is the third aspect of the favour: people to whom the Prophet (sws) was sent were wandering in error; however, the Almighty looked upon them with favour and took them out from error and put them on the right course.
To convey this meaning, the Qur’ānic words used are:وَإِنْ كَانُواْ مِن قَبْلُ لَفِي ضَلالٍ مُّبِينٍ. Here إِنْ is actually إِنَّ as evidenced by the existence of ل.
28. This objection was raised by people who wrongly thought that the messengers of God are in His protection and angels help them in all instances; so how can it be imagined that he and his companions be inflicted with losses in a battle? People who held this opinion were very disturbed at the losses incurred by the Muslims in the battle of Uhud. Various doubts arose in their minds regarding the veracity of the Prophet (sws). So the Hypocrites took advantage of this mental state of theirs and began presenting this loss as evidence against him. The Qur’ān in this verse and in the subsequent one has removed this misconception, and stated the wisdom behind this trial.
29. This is a reference to the mistake committed in the battle of Uhud by the group which had been deputed to protect the pass. They disobeyed the Prophet’s directive and in their greed for war booty left their place. As a result, Muslims faced the calamity which these verses mention.
30. Here the Qur’ān has cited two conversations – one that took place before the battle and the other after it – of the Hypocrites and in this manner provided a mirror in which their characters can be seen.
31. A deliberation on these verses shows that through them the Qur’ān has very eloquently erased the effects which the Hypocrites wanted to produce in the Muslims, particularly among those who had been bereaved by the martyrdom of their near ones.
32. This is a mention of the campaign launched at the behest of God and His Messenger to chase the enemy. Imān Amīn Ahsan Islāhī writes:
… it is mentioned in books of history and biographies that after the defeat of Muslims in the battle of Uhud, the army of the Quraysh initially returned. However, once they reached the place of Rawhā’, Abū Sufyān and his companions thought that they had committed a great mistake in turning back so early; they should have totally routed the city of Madīnah too. At this, they, on the one hand, re-organized their army, and, on the other, spread the news among the Muslims through the Hypocrites that they, the Quraysh, will launch another attack on the Muslims with new arsenals and armoury. When the Prophet (sws) came to know of this, he asked people to prepare to go in pursuit of the enemy. Only those people were allowed in this army who had participated in the first day’s battle. This caution was exercised perhaps to shield the stains of the Hypocrites from this battle. Thus the Prophet (sws) went in pursuit of Abū Sufyān with some devoted Companions and went as far as Hamrā’ al-Asad which is eight miles from Madīnah. When Abū Sufyān saw that the grit and courage of the Muslims was unchanged, he changed his intention and Muslims successfully returned. (See: Al-Tabarī, Tāīkh al-umam wa al-mulūk, vol. 2, 74; Ibn al-Athīr, Al-Kāmil fī al-tārīkh, vol. 2, 52; Ibn Hishām, Al-Sīrah al-nabawiyyah, vol. 3, 44). (Amīn Ahsan Islāhī, Tadabbur-i Qur’ān, 2nd ed., vol. 2 (Lahore: Faran Foundation, 1986), 216).
33. The Qur’ānic words used are: لِلَّذِينَ أَحْسَنُواْ مِنْهُمْ وَاتَّقَواْ. The word إِحْسَان (ihsān) here means to fulfil one’s obligation towards God and His Messenger in the best possible way and the wordتَقْوى (taqwā) means to protect oneself from all traces of hypocrisy.
34. Obviously, this too was said to scare the Muslims; however, their determination did not waver. Imān Amīn Ahsan Islāhī writes:
… instead of striking fear in them, this news in fact strengthened their resolve and faith. It is a principle that the stronger the canals which water a well, the greater they swell and supply water the more it is taken out from them; similarly, if a fire is fierce, even wet logs consumed by it are enflamed even more. Similar is the case with people of resolve and faith; impediments, instead of weakening them, strengthen their grit and resolve even more. Every trial, polishes their hidden talents and every test opens up a new front of victory for them. (Amīn Ahsan Islāhī, Tadabbur-i Qur’ān, 2nd ed., vol. 2 (Lahore: Faran Foundation, 1986), 217).
35. By the companions of Satan are obviously meant the Quraysh and their allies and supporters.
36. This is because without this the decision of rewarding and punishing them in this world, once the truth had been conclusively conveyed to them by the Prophet (sws), could not have been made. For such a judgement to take place, it was a requirement of justice that first people be separated from one another on the basis of their faith and deeds.
37. This is stated here because just as the Hypocrites would evade laying down their lives, they would similarly have an evasive attitude regarding wealth, and would never be prepared to spend anything for the cause of God.
38. This is a mention of how the Hypocrites would ridicule the calls of the Qur’ān to spend for the cause of God. When the Qur’ān would ask them to lend money to God, they would make fun of this by saying that God is very poor these days and thus asking for money from these rich people.
39. The Qur’ānic words used are: سَنَكْتُبُ مَا قَالُواْ. This is a very subtle admonition. Imān Amīn Ahsan Islāhī, while explaining its subtlety, writes:
… Those who are aware of the art of eloquence very well know that our limited power of expression can in no way fully express the anger and wrath hidden in these words. Even more subtle is the fact that the expression وَقَتْلَهُمُ الأَنبِيَاء بِغَيْرِ حَقٍّ (and their slaying of the prophets unjustly) was co-ordinated to it implying that God is also recording their unjust killings of the prophets. Obviously, it was the Jews who were guilty of this crime. Mentioning a statement of the Hypocrites together with an act of the Jews in a single category in this manner and using the same pronoun for both bears witness to two things: after saying such a grave thing these Hypocrites have once again entered the fraternity of the Jews which they had earlier left to put up a false display of being Muslims. Secondly, this making fun of the Hypocrites and this practice of the Jews are such grave crimes that God will never forget them; He too will one day tell them: taste this punishment of God. The punishment would be commensurate with their deeds because God is not unjust in anyway to His people. (Amīn Ahsan Islāhī, Tadabbur-i Qur’ān, 2nd ed., vol. 2 (Lahore: Faran Foundation, 1986), 219.
40. Earlier on, with a mention of the Hypocrites the matter of the Jews was brought up. Hence, one of their pranks is cited here and they too are refuted. Imān Amīn Ahsan Islāhī writes:
The prank of the Jews alluded to is that in order to silence the Muslims they would say that they had been directed by God to not believe in any person’s claim to prophethood until he works a certain miracle; as per this miracle, he should make an offering of an animal which should be consumed by a fire that descends from the heavens to indicate that it had been accepted. The Jews would say only this as a prank. It is mentioned in the Torah that certain prophets worked this miracle. For example in Kings (18:37-38), it is attributed to the Prophet Elia (sws) and in History (7:1), it is attributed to the Prophet Solomon (sws); however, at no place is it stated that this miracle is a pre-requisite or corollary of prophethood and unless a prophet works this miracle his claim to prophethood will not even be considered. In particular, in the case of the last prophet the predictions found in their scriptures are absolutely devoid of such stipulations. (Amīn Ahsan Islāhī, Tadabbur-i Qur’ān, 2nd ed., vol. 2 (Lahore: Faran Foundation, 1986), 220.
41. The Qur’ān mentions three things here: bayyināt, zubr, kitāb-i munīr. Imām Amīn Ahsan Islāhī explains them thus:
The word bayyināt means “clear and obvious”. This word generally qualifies the signs of God. Wherever this word is mentioned in the Qur’ān without qualifying a noun, it is used in two meanings: clear and silencing arguments or miracles that can be felt by the senses.
The word zubr is the plural of zabūr. It means “a piece, portion and scripture.” It is very commonly used for the Psalms of David. Here it refers to those scriptures of the prophets which are included in the Bible.
The words kitāb-i munīr refer to the Torah. In the books which were revealed before the Qur’ān, it is only the Torah which can be referred to by this expression. (Amīn Ahsan Islāhī, Tadabbur-i Qur’ān, 2nd ed., vol. 2 (Lahore: Faran Foundation, 1986), 221)
42. This is a reference to those tests and trials that are necessarily faced by the Companions of the Prophet (sws) through his adversaries in order to isolate and demarcate the latter before the divine punishment descends on them.
43. The implication is that they do remember that certain prophets did make such an offering which was consumed by a heavenly fire but they do not remember what they had pledged with the Almighty when they were receiving the Book from Him. They should be reminded that this pledge is even now found in their Books. Thus, it is written in Deuteronomy:
Fix these words of mine in your hearts and minds; tie them as symbols on your hands and bind them on your foreheads. Teach them to your children, talking about them when you sit at home and when you walk along the road, when you lie down and when you get up. Write them on the doorframes of your houses and on your gates. (11:18-20)
Similarly, in the Gospels too, this is written in very effective styles. The words in Matthew are:
What I tell you in the dark, speak in the daylight; what is whispered in your ear, proclaim from the roofs. (10:27)
44. That is even after cheaply selling the covenant of God to gain personal objectives they desire that they be called the People of the Book and regarded as the chosen ummah of God and considered the sole worthy recipients of God’s favours and gifts – both in this world and in the next.
45. The last section of the sūrah ends here. From here onwards begin its closing verses.
46. It is evident from this that men of vision and intellect are those who, while reflecting on this world, are led to keep God and the Hereafter in remembrance and under reflection. It is further evident from this that remembering God is required at all times and just as this remembrance, reflection and deliberation are also required because through reflection does one have conviction of the Hereafter. In its absence, remembering God becomes a mere exercise of the tongue; it has no status beyond this.
47. With great eloquence, the Qur’ān has explained in these verses how the true men of vision and intellect when they remember God and deliberate on the creation of the heavens and the earth are led to the right conclusion. Imām Amīn Ahsan Islāhī writes:
… this remembrance and reflection itself leads him to the conclusion that this great Universe cannot be purposeless, and when this is not so it is essential that it should not end just like this; it is essential that a day come when the righteous and the wrong-doers both are rewarded and punished respectively for their deeds and in this way the immense wisdom that is concealed in the creation of this world manifest itself.
Only a brief allusion is made here to the signs found in the creation of the heavens and the earth and in the alternation of day and night. The details are spread in the whole corpus of the Qur’ān. With great detail, the Qur’ān has elaborated upon those signs in this universe which bear witness that not only is there great authority behind this universe, but also great wisdom; there is not only immense power but also unfathomable mercy and affection; there is not only enormous diversity, there is also amazing harmony and poise. This shows that the creation of this world is not a chance happening nor a place of amusement for a merry maker; it is in fact created by a powerful and wise, authoritative and merciful, all-knowing and all-hearing being. Hence it is against His nature that this world go on and end without any distinction being made in dealing between good and evil and virtue and vice. If this happens, it will mean that either this world has no Creator or Master; it has been created of its own accord and will continue in this manner or its Creator has made it for His amusement and is watching a show by making some rich and some poor, some oppressors and others oppressed. Obviously, both these postulates are against God’s power and wisdom – power and wisdom to which every nook and corner of this universe bears witness. It is absolutely against the majesty of knowledge and wisdom of such a knowledgeable and wise being that He do something imprudent.
A person who in this manner reflects on the power and wisdom behind this universe himself automatically reaches not only to an acknowledgement of God but also to an acknowledgement of the Hereafter. And obviously, a person whose mind makes this journey will tremble with fear at the conception of reward and punishment and he will have a great urge to seek refuge with God from the torment and humiliation ordained for people who regarded this universe to be a place of amusement and in this manner spent all their lives in defiance. (Amīn Ahsan Islāhī, Tadabbur-i Qur’ān, 2nd ed., vol. 2 (Lahore: Faran Foundation, 1986), 227).
If one deliberates on the last sentence of this verse, one comes to the conclusion that it has been very clearly set out in it that on the Day of Judgement, humiliation is ordained for those who are relying on false intercessions. Thus it was said that on that day they will have no supporters and helpers.
48. ie., we did not demand miracles nor did we press on silly arguments and in fact the mere person of the prophet was no less than a miracle in our eyes; so when we saw that this call of professing faith in God and the Hereafter is the call of our own hearts and our inner self bears witness to it and knowledge and intellect also demand it, we accepted it without any hesitation.
49. The Qur’ānic words used are مَا وَعَدتَّنَا عَلَى رُسُلِكَ . Here, as per linguistic principles, the mudāf has been suppressed ie عَلَى سُنَّةِ رُسُلِكَ.
50. Instead of showing vanity on their faith, these men of vision here are seen submitting before their Lord in utter humility. They are imploring Him to forgive their sins and ease out for them the way they tread for His cause just as He has granted them the urge to accept the truth.
51. This, in very subtle words, is an expression of acceptance of the prayer. It is as if it was answered by God as soon as it was uttered.
52. This is an encouragement to all the believers who passed through the phases of migration and jihād for the cause of God and suffered horrific persecution at the hands of the opponents of Islam. Women have been specially mentioned here because the persecution and oppression women of those times were inflicted with will cause our hairs to rise on end even today. Imām Amīn Ahsan Islāhī writes:
… these words bring the discourse in line with the actual situation. Who else could have known that these two words would have assured the oppressed women who suffered many wrongs and injustices merely because they had embraced Islam. (Amīn Ahsan Islāhī, Tadabbur-i Qur’ān, 2nd ed., vol. 2 (Lahore: Faran Foundation, 1986), 231).
53. Here the reason because of which the deeds of men and women are equal in status in the eyes of the Almighty is cited. A little deliberation will show that through this the Qur’an has refuted all those views of the age of ignorance which regarded women to be inferior to men.
54. The Qur’ānic words used are ثَوَابًا مِّن عِندِ اللّهِ. The word ثَوَابًا is a verbal noun and refers to the consequence which is received in response to an action by its doer. Imām Amīn Ahsan Islāhī, while explaining its subtlety, writes:
… by calling the everlasting rewards which the Almighty will award the believers for their trivial deeds as thawāb, the Almighty has elevated the value of the deeds of people otherwise what is the relation between a speck and a mountain? The words ِّمن عِندِ اللّهِ وَاللّهُ عِندَهُ حُسْنُ الثَّوَابِ actually dispense with this distance. Though this is a recompense of their own deeds yet it is from God Who has treasures of rewards with Him. His great generosity induces Him give to whomsoever He wants to and everything is found in great numbers and quantity with Him. (Amīn Ahsan Islāhī, Tadabbur-i Qur’ān, 2nd ed., vol. 2 (Lahore: Faran Foundation, 1986), 231).
55. The Qur’ānic word used is تَقَلُّبُ. This refers to the freedom and liberty and to the relative dominance and power the disbelievers had in contrast to the Muslims at that time in Arabia.
56. The Qur’ānic words used are مَتَاعٌ قَلِيلٌ. They form an enunciative (khabr) whose inchoative (mubtadā’) is suppressed here so that all attention is focused on the enunciative.
57. The Qur’ānic word used is نُزُلاً. It is an accusative of state. It refers to the very first feast and banquet thrown for a guest. What is implied here is that what is going to be presented to them as their very first feast is such gardens; they can well imagine from this what they will be given later.