Section V: Verses (35-40)
Coming up in this surah are verses which shine like the radiant sun. They cast their shadow on all its constituents. The parable of belief and disbelief is mentioned in them. The radiance of faith in the inner and outer self of a person becomes evident through it. Described are the deeds which manifest themselves in the individual and collective lives of people as a result of this faith. Similarly, the darkness that engulfs the inner and outer self of a person because of disbelief is portrayed, and how ultimately it destroys the individual and collective lives of people. The purpose of presenting these parables to the believers is to urge them to adopt the path of faith in every sphere of their lives. For the disbelievers, the purpose is that if they want to remain buried in layers upon layers of the darkness of disbelief and do not like to come into the light spread by faith, they should contemplate their fate.
Readers may now study the verses in the light of this background.
Text and Translation
اَللّٰهُ نُوۡرُ السَّمٰوٰتِ وَ الۡاَرۡضِ مَثَلُ نُوۡرِهِ کَمِشۡکٰوةٍ فِیۡهَا مِصۡبَاحٌ اَلۡمِصۡبَاحُ فِیۡ زُجَاجَةٍ اَلزُّجَاجَةُ کَاَنَّهَا کَوۡکَبٌ دُرِّیٌّ یُّوۡقَدُ مِنۡ شَجَرَةٍ مُّبٰرَكَةٍ زَیۡتُوۡنَةٍ لَّا شَرۡقِیَّةٍ وَّ لَا غَرۡبِیَّةٍ یَّکَادُ زَیۡتُهَا یُضِیۡٓءُ وَ لَوۡ لَمۡ تَمۡسَسۡهُ نَارٌ نُوۡرٌ عَلٰی نُوۡرٍ یَهۡدِی اللّٰهُ لِنُوۡرِهِ مَنۡ یَّشَآءُ وَ یَضۡرِبُ اللّٰهُ الۡاَمۡثَالَ لِلنَّاسِ وَ اللّٰهُ بِکُلِّ شَیۡءٍ عَلِیۡمٌ . فِیۡ بُیُوۡتٍ اَذِنَ اللّٰهُ اَنۡ تُرۡفَعَ وَ یُذۡکَرَ فِیۡهَا اسۡمُهُ یُسَبِّحُ لَهُ فِیۡهَا بِالۡغُدُوِّ وَ الۡاٰصَالِ . رِجَالٌ لَّا تُلۡهِیۡهِمۡ تِجَارَةٌ وَّ لَا بَیۡعٌ عَنۡ ذِکۡرِ اللّٰهِ وَ اِقَامِ الصَّلٰوةِ وَ اِیۡتَآءِ الزَّکٰوهِ یَخَافُوۡنَ یَوۡمًا تَتَقَلَّبُ فِیۡهِ الۡقُلُوۡبُ وَ الۡاَبۡصَارُ . لِیَجۡزِیَهُمُ اللّٰهُ اَحۡسَنَ مَا عَمِلُوۡا وَ یَزِیۡدَهُمۡ مِّنۡ فَضۡلِهِ وَ اللّٰهُ یَرۡزُقُ مَنۡ یَّشَآءُ بِغَیۡرِ حِسَابٍ . وَ الَّذِیۡنَ کَفَرُوۡا اَعۡمَالُهُمۡ کَسَرَابٍۭ بِقِیۡعَةٍ یَّحۡسَبُهُ الظَّمۡاٰنُ مَآءً حَتّٰۤی اِذَا جَآءَهُ لَمۡ یَجِدۡهُ شَیۡئًا وَّ وَجَدَ اللّٰهَ عِنۡدَهُ فَوَفّٰىهُ حِسَابَهُ وَ اللّٰهُ سَرِیۡعُ الۡحِسَابِ . اَوۡ کَظُلُمٰتٍ فِیۡ بَحۡرٍ لُّجِّیٍّ یَّغۡشٰهُ مَوۡجٌ مِّنۡ فَوۡقِهِ مَوۡجٌ مِّنۡ فَوۡقِهِ سَحَابٌ ظُلُمٰتٌ بَعۡضُهَا فَوۡقَ بَعۡضٍ اِذَاۤ اَخۡرَجَ یَدَهُ لَمۡ یَکَدۡ یَرٰىهَا وَ مَنۡ لَّمۡ یَجۡعَلِ اللّٰهُ لَهُ نُوۡرًا فَمَا لَهُ مِنۡ نُّوۡرٍ (35۔40)
God only is the light of the heavens and the earth . The example of this light of faith in the heart is as if there is a niche which has a lamp. The lamp is in crystal . The crystal is like a shining star. The lamp is lit up by oil that comes from a lush olive tree which is neither eastern nor western. Its oil is so transparent as if it will light up even without fire touching it. Light upon light. God grants the light of His guidance to whomsoever He wills. And God states these parables to guide people and God is aware of everything – These niches are found in houses which God has directed that they be built and His name be mentioned in them. In it, those people glorify Him morning and evening whom neither trade nor sale purchase divert from God’s remembrance, diligence in the prayer and from paying zakah . They keep fearing the day in which hearts and eyes will be anxious so that God gives them the best reward of their deeds and gives them more out of His grace . And God will give immeasurably to whomsoever He desires. (35-38)
And those who disbelieved, the parable of their deeds is as if there is a mirage in a desolate desert which the thirsty regards to be water until when he comes close to it, he finds it to be nothing. However, he finds God there. Then He will take His account in full and quick is God to take account. Or think as if there is expansive darkness in a deep sea with wave upon wave rising up; clouds overspread from the top. Layers of darkness, one on top of the other. If someone takes out his hand, he is not even able to see it. And he whom God does not give light, for him there is no light. (39-40)
Explanation
اَللّٰهُ نُوۡرُ السَّمٰوٰتِ وَ الۡاَرۡضِ مَثَلُ نُوۡرِهِ کَمِشۡکٰوةٍ فِیۡهَا مِصۡبَاحٌ اَلۡمِصۡبَاحُ فِیۡ زُجَاجَةٍ اَلزُّجَاجَةُ کَاَنَّهَا کَوۡکَبٌ دُرِّیٌّ یُّوۡقَدُ مِنۡ شَجَرَةٍ مُّبٰرَكَةٍ زَیۡتُوۡنَةٍ لَّا شَرۡقِیَّةٍ وَّ لَا غَرۡبِیَّةٍ یَّکَادُ زَیۡتُهَا یُضِیۡٓءُ وَ لَوۡ لَمۡ تَمۡسَسۡهُ نَارٌ نُوۡرٌ عَلٰی نُوۡرٍ یَهۡدِی اللّٰهُ لِنُوۡرِهِ مَنۡ یَّشَآءُ وَ یَضۡرِبُ اللّٰهُ الۡاَمۡثَالَ لِلنَّاسِ وَ اللّٰهُ بِکُلِّ شَیۡءٍ عَلِیۡمٌ . 1
These heavens and the earth, in fact the whole universe is a place of darkness for a person who does not believe in God or does believe in Him but does not accept His attributes and the corollaries of these attributes. Such a person can neither know the origin of this universe nor the purpose of its creation. He is not able to decide his own purpose of existence either: does he have absolute powers in this world without any accountability or is he governed and controlled? Is he accountable or unaccountable? What is good and evil for him? Should he adopt the path of oppression or that of justice? Should he merely follow his vested interests and desires or some higher mission in life? A successful and true life is based on the correct answer to these questions. However, he who does not believe in God cannot correctly answer these questions. He roams in the darkness like a blind animal and ultimately one day falls into the pit of destruction and reaches the fate he deserves. However, a person who believes in God with His true attributes is able to solve the riddle of this universe and its fate is also evident to him. All those questions become clear to him as well which can never be answered by someone who does not believe in God. For this reason, this world does not remain a place of darkness for him; in fact, the radiance of faith lights up everything for him and each of its aspects becomes evident to him. Whatever step he takes, he takes in broad daylight and in whichever direction he walks, he is guided by the light of belief in God. It is this reality which is explained in this part of the verse by stating that God is the light of the heavens and the earth. He who has this light has the light of guidance and is treading the straight path. And he who is deprived of this light is wandering in a world of darkness and no one else can give him light: وَمَن لَّمْ يَجْعَلِ اللّٰهُ لَهُ نُورًا فَمَا لَهُ مِنْ نُّوْرٍ (and he whom God does not give light, for him there is no light).
Consider the words:اَللّٰهُ نُوۡرُ السَّمٰوٰتِ وَ الۡاَرۡضِ مَثَلُ نُوۡرِهِ کَمِشۡکٰوةٍ فِیۡهَا مِصۡبَاحٌ اَلۡمِصۡبَاحُ فِیۡ زُجَاجَةٍ اَلزُّجَاجَةُ کَاَنَّهَا کَوۡکَبٌ دُرِّیٌّ. They imply that the radiance of faith that enters a heart adds another light to the light of human nature. This illuminates a person’s inner-self.
The word مِشۡكٰوۃ
refers to the heart of a person that has been likened to a
niche where oil-lamps are placed. These lamps are generally
placed at high points in a house so that light reaches every
nook and corner. Within a person, it is the heart which if lit
up, lights up his inner and outer-self. About this lamp it is
said that it is enclosed in a crystal. The benefit of this is
that the flame of the fire is not affected by gushes of wind
and remains stable. This increases its brightness. Exactly the
same benefit is drawn by a heart that has faith. It is secured
from wavering. Whatever the circumstances,
it remains content and satisfied. It is such a heart which the
Qur’an (89:27) has referred to as the “contented soul” and
this is the greatest treasure a person can acquire because of
faith.
It is stated that this crystal is like a shining star. If the crystal is dirty, it does not increase the light, it in fact hinders it. Thus, the light of faith cleanses the heart from all kinds of filth and makes it shine like a mirror.
The word مُّبٰرَکَةٍ is used in its literal meaning. Just as lush and fertile land is called “blessed” by the Qur’an, similarly here a tree which bears fruit is called “blessed.”
The words لَا شَرۡقِیَّةٍ وَّ لَا غَرۡبِیَّةٍ state a characteristic of this tree. This tree is right in the middle of an orchard, neither from its eastern side nor the western one. It may be kept in mind that trees which are found at the borders of an orchard are always exposed to the intensity of the sun and wind and for this reason do not bear as good a fruit as the one borne by trees that are in the middle. For this reason, this characteristic of the tree is meant to show the utmost lushness of the tree.
This in fact is another quality of the lamp: such is the lucidity of the oil that lights it up that it seems that he would ignite without fire even touching it. This also refers to the fact that faith takes its roots in the chests of those whose nature is pure and free of any perversion. It sparks up with the weakest of stimuli, and in this way adds the light of faith to the light of a person’s nature.
Consider next the expression یَهۡدِی اللّٰهُ لِنُوۡرِهِ مَنۡ یَّشَآءُ. When the verb یَهۡدِی occurs with the preposition ل it also encompasses the meaning of “being granted urge” as has been explained under verse 35 of Surah Yunus. This is a reference to the established practice of God regarding providing guidance which has been elucidated in this exegesis at various instances: Only those are provided this light of faith who preserve the light of their nature and keep it pure. Those who lose this light of nature or spoil it because of their deviations and misdeeds do not receive the light of faith. The words لَّا شَرۡقِیَّةٍ وَّ لَا غَرۡبِیَّةٍ refer to this protection from such deviations. There is also a subtle insinuation found in these words regarding the dispute between the Jews and Christians regarding the East and West of the House of God. It was because of this dispute that they deviated so far away from the real centre that they were deprived of the title of the “middle nation” and were thereby not able to embrace Islam. God provides further urge to accept the truth to only those who duly value the urge they already have. Those who do not do so suffer the consequence of being stripped of the guidance they innately possess. Jesus (sws) is reported to have said: “if a person is a thief in one penny, he is not entrusted with one hundred thousand pennies.”
A governing noun is suppressed before لِلنَّاسِ in وَ یَضۡرِبُ اللّٰهُ الۡاَمۡثَالَ لِلنَّاسِ. The implied meaning would be that God states these parables to educate and remind people so that they recognize the value of faith through them and are able to light up their hearts through them. Parables are the highest and the most effective means to explain realities. If people do not benefit from them, it is their misfortune.
The words وَ اللّٰهُ بِکُلِّ شَیۡءٍ عَلِیۡمٌ imply that God’s intent is always based on His knowledge and wisdom. He is fully aware of the inner and outer self of each person and thus deals with him in a manner he is worthy of.
فِیۡ بُیُوۡتٍ اَذِنَ اللّٰهُ اَنۡ تُرۡفَعَ وَ یُذۡکَرَ فِیۡهَا اسۡمُهُ یُسَبِّحُ لَهُ فِیۡهَا بِالۡغُدُوِّ وَ الۡاٰصَالِ . رِجَالٌ لَّا تُلۡهِیۡهِمۡ تِجَارَةٌ وَّ لَا بَیۡعٌ عَنۡ ذِکۡرِ اللّٰهِ وَ اِقَامِ الصَّلٰوةِ وَ اِیۡتَآءِ الزَّکٰوهِ یَخَافُوۡنَ یَوۡمًا تَتَقَلَّبُ فِیۡهِ الۡقُلُوۡبُ وَ الۡاَبۡصَارُ . 2
The words فِیۡ بُیُوۡتٍ (in houses) are related to مِشۡکٰوۃ (lamp). This locus makes it clear that the niche referred to earlier is not found in idol-worshipping or liquor-drinking places. This niche is found in places where God is worshipped. Obviously, the word lamp refers to an upright heart or in other words to a believer. This heart is not found in every body but only is specific ones and these bodies are not found everywhere but the real place where they can be found are God’s mosques. Al-Zamakhshari has given preference to this view. In his opinion, the sense is: في بيت من بيوت اذن الله ان ترفع3
The verb رفع in اَذِنَ اللّٰهُ اَنۡ تُرۡفَعَ وَ یُذۡکَرَ فِیۡهَا اسۡمُهُ here means to build and construct. A similar usage of this word can be seen verse 147 of Surah al-Baqarah thus: وَإِذْ يَرْفَعُ إِبْرَاهِيمُ الْقَوَاعِدَ مِنَ الْبَيْتِ (and remember when Abraham was building the foundations of the House of God).
The word ذكر encompasses the prayer as well all other forms of God’s remembrance including the ones that are adopted to raise high the banner of His religion. The expression اَذِنَ اللّٰهُ shows that these houses have been constructed at God’s behest so that He is remembered in them. Though the words here are general but their foremost connotations are the worship places that were built as a result of His direct command. For example, the Baytullah which was built at His behest by Abraham (sws) and Ishmael (sws) or the Bayt al-Maqdis that was built by Solomon (sws) at His directive. After that, other places of worship will also be included which were built as branches of these two. As for those worship places that were built in total violation of God’s directive by the idolaters to worship their idols, they will not be included in the connotation of these words. Their status is of abodes of filth. Their niches are not referred to in this parable.
Consider next the portion: یُسَبِّحُ لَهُ فِیۡهَا بِالۡغُدُوِّ وَ الۡاٰصَالِ رِجَالٌ لَّا تُلۡهِیۡهِمۡ تِجَارَةٌ وَّ لَا بَیۡعٌ عَنۡ ذِکۡرِ اللّٰهِ وَ اِقَامِ الصَّلٰوةِ وَ اِیۡتَآءِ الزَّکٰوةِ یَخَافُوۡنَ یَوۡمًا تَتَقَلَّبُ فِیۡهِ الۡقُلُوۡبُ وَ الۡاَبۡصَارُ. The previous verses state a parable of faith. As soon as the discourse reached the mention of mosques, an appropriate occasion arose to refer to the traits of the life led by those who have this faith. This is like stating the effect after stating the cause so that a fact can be personified in real life.
The expression الۡغُدُوِّ وَ الۡاٰصَالِ has the same meaning as that of “day and night” in our language.
The undefined noun رِجَالٌ is meant for extreme praise of such people. In other words, they are such superb servants of God that nothing of this world can make them negligent of God’s remembrance. Their most cherished thing is God’s pleasure.
In the expression تِجَارَةٌ وَّ لَا بَیۡعٌ, the word تِجَارَةٌ refers to general trade and بَیۡعٌ conventionally means “to sell.” This is a mention of the specific after the general. A businessman never loses the opportunity to sell his goods if the occasion arises; however, such are these servants of God that even such profitable opportunities do not make them forgetful of God’s remembrance, let alone simple trading. Such is the majesty of a believer that he indulges in trade and in sale and purchase but he is never indifferent to God’s remembrance and his own obligations.
The prayer and zakah are mentioned as two basic obligations of religion. In reality, they encompass the whole of religion, as has been explained at another instance in this exegesis.
The words تَتَقَلَّبُ فِیۡهِ الۡقُلُوۡبُ وَ الۡاَبۡصَارُ portray the horrors of the Day of Judgement. On that day, people who spent their lives in negligence will continue to remain anxious and dismayed.
لِیَجۡزِیَهُمُ اللّٰهُ اَحۡسَنَ مَا عَمِلُوۡا وَ یَزِیۡدَهُمۡ مِّنۡ فَضۡلِهِ وَ اللّٰهُ یَرۡزُقُ مَنۡ یَّشَآءُ بِغَیۡرِ حِسَابٍ .4
The ل is not of causation but of consequence. An example of this usage can be seen in verse 8 of Surah al-Qasas thus: فَالۡتَقَطَهُ اٰلُ فِرۡعَوۡنَ لِیَکُوۡنَ لَهُمۡ عَدُوًّا وَّ حَزَنًا.5 A famous couplet of Imru’ al-Qays reads:
ومَا ذَرَفَتْ عَيْناكِ إلا لتَضْرِبي
بسَهمَيكِ في أعشارِ قَلبٍ مُقَتَّلِ6
Here too the on is meant to express the consequence.
The verse means that whatever they are doing in this world for fear of the Hereafter and to earn the pleasure of God will be a source of a reward that surpasses their deeds and God will further bless them from His grace: such people are forgiven in a way that they cannot even imagine.
وَ الَّذِیۡنَ کَفَرُوۡا اَعۡمَالُهُمۡ کَسَرَابٍۭ بِقِیۡعَةٍ یَّحۡسَبُهُ الظَّمۡاٰنُ مَآءً حَتّٰۤی اِذَا جَآءَهُ لَمۡ یَجِدۡهُ شَیۡئًا وَّ وَجَدَ اللّٰهَ عِنۡدَهُ فَوَفّٰىهُ حِسَابَهُ وَ اللّٰهُ سَرِیۡعُ الۡحِسَابِ . 7
After mentioning the parable of belief and its bearers, now a parable of disbelief and the inner and outer selves of disbelievers is being mentioned: the extent of light there is exactly the same as the extent of darkness here. In the parable of the believers, first the effect-producer (faith) is highlighted and then the effectee (deed). In the parable of the disbelievers it is the opposite. The reason for this is that faith is a very deep reality whose roots have penetrated deep into the nature of a human being. It is the blessed consequences of faith which become apparent in deeds and conducts. On the other hand, disbelief is like a tree that has sprouted on filth and garbage whose poisonous fruits are before the eyes in the form of deeds and conduct but does not have any roots in human nature that need to be highlighted.
The implication is that no different will be the fate of the disbelievers than the one what this verse depicts. It will become evident to them that their deeds too have vanished into thin air; however, instead of their deeds, they will encounter their Lord and He will settle their account in the blink of an eye.
The words حَتّٰۤی اِذَا جَآءَہٗ until the end of the verse portray a picture of this misfortune and deprivation that the disbelievers will face in the Hereafter. In other words, the complete sense will be to the effect: حتي اذا جاء الكافر أعماله يوم القيامة. Since the purpose of the parable is to explain their deprivation in the Hereafter, the direction of the discourse automatically shifts towards it and that is why the accusative pronoun gives due deference to what deeds are compared to: mirage.
It may be noted that the word كُفَّارٌ or the expression الَّذِيْن كَفَرُوا has never been used in the Qur’an to refer to those who disbelieve in God. None of the addressees of the Qur’an disbelieved in God; all of them associated partners with Him. These idolaters are called sometimes as disbelievers and sometimes as polytheists. This is because polytheism is in fact disbelief. In religion, it is not required to merely believe in God but to believe in Him with all His attributes as well as all requisites of these attributes. A person who does not believe in God with all His attributes and their requisites will find all his deeds carrying no weight in the Hereafter even though he may have done them thinking that he is doing a virtue.
The last part of the verse وَ اللّٰهُ سَرِیۡعُ الۡحِسَابِ clarifies the misconception that often afflicts the naive. They think that the hereafter and its accountability is a very far off reality, if ever it is; there is no need to be worried about it at the moment. They also question as to who could keep the complete record of the deeds and words of such a large number of people. These words of the verse imply that those who spent all their lives with such baseless notions being negligent of the next world will see that the account of their deeds has come before them in the blink of an eye.
اَوۡ کَظُلُمٰتٍ فِیۡ بَحۡرٍ لُّجِّیٍّ یَّغۡشٰهُ مَوۡجٌ مِّنۡ فَوۡقِهِ مَوۡجٌ مِّنۡ فَوۡقِهِ سَحَابٌ ظُلُمٰتٌ بَعۡضُهَا فَوۡقَ بَعۡضٍ اِذَاۤ اَخۡرَجَ یَدَهُ لَمۡ یَکَدۡ یَرٰىهَا وَ مَنۡ لَّمۡ یَجۡعَلِ اللّٰهُ لَهُ نُوۡرًا فَمَا لَهُ مِنۡ نُّوۡرٍ.8
The expression بَحۡرٍ لُّجِّیٍ means “deep sea.” The word لُجٌّ refers to that part of the sea where the water is the deepest. Thus لُّجِّی is its associated noun.
The previous verse described a parable of the deeds of the disbelievers. This verse mentions a parable of their mental darkness. Either because of not believing in God or not believing in Him in the proper way they lead their lives in pitch darkness.
Light can only be procured through faith in God. A person who is not given the urge by God to accept faith – because of his own wretchedness – will never be able to obtain light. Unless he treads the path of faith, he will keep wandering in darkness and each day this darkness will continue to increase.
Section VI: Verses (35-40)
Once the essence of belief and disbelief has been explained, the succeeding verses invite the addressees to profess belief in God. First, attention is directed at the attributes and majesties of God which testify that only God is controlling this universe. No one else has any share in this. For this reason, everyone should consign themselves to Him only. After that, the hypocrites are specifically warned that now their policy of divided affiliation cannot continue. They should either devotedly show obedience only to God and His Prophet or remember that God will grant dominance to His sincere servants in this land and all their open or hidden enemies will be humiliated.
Readers may now proceed to study these verses.
Text and Translation
اَلَمۡ تَرَ اَنَّ اللّٰهَ یُسَبِّحُ لَهُ مَنۡ فِی السَّمٰوٰتِ وَ الۡاَرۡضِ وَ الطَّیۡرُ صٰٓفّٰتٍ کُلٌّ قَدۡ عَلِمَ صَلَاتَهُ وَ تَسۡبِیۡحَهُ وَ اللّٰهُ عَلِیۡمٌ بِمَا یَفۡعَلُوۡنَ . وَ لِلّٰهِ مُلۡكُ السَّمٰوٰتِ وَ الۡاَرۡضِ وَ اِلَی اللّٰهِ الۡمَصِیۡرُ . اَلَمۡ تَرَ اَنَّ اللّٰهَ یُزۡجِیۡ سَحَابًا ثُمَّ یُؤَلِّفُ بَیۡنَهُ ثُمَّ یَجۡعَلُهُ رُکَامًا فَتَرَی الۡوَدۡقَ یَخۡرُجُ مِنۡ خِلٰلِهِ وَ یُنَزِّلُ مِنَ السَّمَآءِ مِنۡ جِبَالٍ فِیۡهَا مِنۡ بَرَدٍ فَیُصِیۡبُ بِهِ مَنۡ یَّشَآءُ وَ یَصۡرِفُهُ عَنۡ مَّنۡ یَّشَآءُ یَکَادُسَنَا بَرۡقِهِ یَذۡهَبُ بِالۡاَبۡصَارِ . یُقَلِّبُ اللّٰهُ الَّیۡلَ وَ النَّهَارَ اِنَّ فِیۡ ذٰلِكَ لَعِبۡرَةً لِّاُولِی الۡاَبۡصَارِ . وَ اللّٰهُ خَلَقَ کُلَّ دَآبَّةٍ مِّنۡ مَّآءٍ فَمِنۡهُمۡ مَّنۡ یَّمۡشِیۡ عَلٰی بَطۡنِهِ وَ مِنۡهُمۡ مَّنۡ یَّمۡشِیۡ عَلٰی رِجۡلَیۡنِ وَ مِنۡهُمۡ مَّنۡ یَّمۡشِیۡ عَلٰۤی اَرۡبَعٍ یَخۡلُقُ اللّٰهُ مَا یَشَآءُ اِنَّ اللّٰهَ عَلٰی کُلِّ شَیۡءٍ قَدِیۡرٌ . لَقَدۡ اَنۡزَلۡنَاۤ اٰیٰتٍ مُّبَیِّنٰتٍ وَ اللّٰهُ یَهۡدِیۡ مَنۡ یَّشَآءُ اِلٰی صِرَاطٍ مُّسۡتَقِیۡمٍ . وَ یَقُوۡلُوۡنَ اٰمَنَّا بِاللّٰهِ وَ بِالرَّسُوۡلِ وَ اَطَعۡنَا ثُمَّ یَتَوَلّٰی فَرِیۡقٌ مِّنۡهُمۡ مِّنۡ بَعۡدِ ذٰلِكَ وَ مَاۤ اُولٰٓئِكَ بِالۡمُؤۡمِنِیۡنَ . وَ اِذَا دُعُوۡا اِلَی اللّٰهِ وَ رَسُوۡلِهِ لِیَحۡکُمَ بَیۡنَهُمۡ اِذَا فَرِیۡقٌ مِّنۡهُمۡ مُّعۡرِضُوۡنَ . وَ اِنۡ یَّکُنۡ لَّهُمُ الۡحَقُّ یَاۡتُوۡا اِلَیۡهِ مُذۡعِنِیۡنَ . اَفِیۡ قُلُوۡبِهِمۡ مَّرَضٌ اَمِ ارۡتَابُوۡا اَمۡ یَخَافُوۡنَ اَنۡ یَّحِیۡفَ اللّٰهُ عَلَیۡهِمۡ وَ رَسُوۡلُهُ بَلۡ اُولٰٓئِكَ هُمُ الظّٰلِمُوۡنَ . اِنَّمَا کَانَ قَوۡلَ الۡمُؤۡمِنِیۡنَ اِذَا دُعُوۡا اِلَی اللّٰهِ وَ رَسُوۡلِهِ لِیَحۡکُمَ بَیۡنَهُمۡ اَنۡ یَّقُوۡلُوۡا سَمِعۡنَا وَ اَطَعۡنَا وَ اُولٰٓئِكَ هُمُ الۡمُفۡلِحُوۡنَ . وَ مَنۡ یُّطِعِ اللّٰهَ وَ رَسُوۡلَهُ وَ یَخۡشَ اللّٰهَ وَ یَتَّقۡهِ فَاُولٰٓئِكَ هُمُ الۡفَآئِزُوۡنَ . وَ اَقۡسَمُوۡا بِاللّٰهِ جَهۡدَ اَیۡمَانِهِمۡ لَئِنۡ اَمَرۡتَهُمۡ لَیَخۡرُجُنَّ قُلۡ لَّا تُقۡسِمُوۡا طَاعَةٌ مَّعۡرُوۡفَةٌ اِنَّ اللّٰهَ خَبِیۡرٌ بِمَا تَعۡمَلُوۡنَ . قُلۡ اَطِیۡعُوا اللّٰهَ وَ اَطِیۡعُوا الرَّسُوۡلَ فَاِنۡ تَوَلَّوۡا فَاِنَّمَا عَلَیۡهِ مَا حُمِّلَ وَ عَلَیۡکُمۡ مَّا حُمِّلۡتُمۡ وَ اِنۡ تُطِیۡعُوۡهُ تَهۡتَدُوۡا وَ مَا عَلَی الرَّسُوۡلِ اِلَّا الۡبَلٰغُ الۡمُبِیۡنُ . وَعَدَ اللّٰهُ الَّذِیۡنَ اٰمَنُوۡا مِنۡکُمۡ وَ عَمِلُوا الصّٰلِحٰتِ لَیَسۡتَخۡلِفَنَّهُمۡ فِی الۡاَرۡضِ کَمَا اسۡتَخۡلَفَ الَّذِیۡنَ مِنۡ قَبۡلِهِمۡ وَ لَیُمَکِّنَنَّ لَهُمۡ دِیۡنَهُمُ الَّذِی ارۡتَضٰی لَهُمۡ وَ لَیُبَدِّلَنَّهُمۡ مِّنۡ بَعۡدِ خَوۡفِهِمۡ اَمۡنًا یَعۡبُدُوۡنَنِیۡ لَا یُشۡرِکُوۡنَ بِیۡ شَیۡئًا وَ مَنۡ کَفَرَ بَعۡدَ ذٰلِكَ فَاُولٰٓئِكَ هُمُ الۡفٰسِقُوۡنَ . وَ اَقِیۡمُوا الصَّلٰوةَ وَ اٰتُوا الزَّکٰوةَ وَ اَطِیۡعُوا الرَّسُوۡلَ لَعَلَّکُمۡ تُرۡحَمُوۡنَ . لَا تَحۡسَبَنَّ الَّذِیۡنَ کَفَرُوۡا مُعۡجِزِیۡنَ فِی الۡاَرۡضِ وَ مَاۡوٰىهُمُ النَّارُ وَ لَبِئۡسَ الۡمَصِیۡرُ . (41۔57)
Do you not see that whatever is in the heavens and the earth glorify God alone and the birds too with outstretched wings? Each knows its prayer and glorification and God knows whatever they are doing. And for God alone is the sovereignty of the heavens and the earth and to God alone is everyone’s return. (41-42)
Do you not see that God brings forth the clouds , then joins them together; after that arranges them into layers? Then you see that from within them rain emerges and He unleashes from the sky – from the mountains in it – hail. Thus, He sends them down on whomsoever He likes and turns them away from whomsoever He wants. Such is the flash of their lightning as if it will snatch away the eyes. It is God alone Who causes the alternation of day and night. Indeed, there is a great lesson in it for those who have insight. (43-44)
And it is God Who created every living being from water. So some of them creep on their bellies; and some of them walk on two feet and some on four feet. God creates whatever He intends. Indeed, God has power over all things. (45)
We have sent down revelations which clearly explain and it is God Who guides whomsoever He wills to the straight path. (46)
And they claim: “We have professed faith in God and in the Messenger and We are obedient.” Then one group from among them turns away and these people are not believers in reality. And when they are called to God and His Messenger so that the Messenger may decide among them, one of their groups turns away. And if they come to obtain the truth in their favour , they come to him very obediently. Is there an ailment in their hearts or are they still inflicted with doubt or do they fear that God and His Messenger will be unjust to them? In fact, these people are themselves unjust. Such are the words of the believers that when they are called to God and His Messenger to resolve a mutual disagreement, they say: “We listened and we obeyed.” And, in reality, it is these people who shall prosper. And those who obey God and His messenger and those fear Him and abide by His limits, it is they who shall be successful. (47-52)
And they swore strong oaths that if you direct them to wage jihad , they will certainly march out. Say: Do not swear oaths. Obedience in the conventional way is the real thing. God well knows what you are doing. Tell them: Obey God and obey the Messenger . However, if you turn away, then remember that the responsibility on the Messenger is only that which has been imposed on him and on you what has been imposed on you. And if you obey him alone, you will be guided and the responsibility of the Messenger is only to clearly communicate. (53-54)
God’s promise with those among you who have professed faith and done righteous deeds is that He shall grant them authority in this land the way He had granted it to those before them and He shall establish this religion that He has chosen for them and after this state of their fear , He shall transform it into peace . They shall worship Me and associate none with Me. And those who disbelieve after this, then, in reality, it is they who are the disobedient. (55)
And be diligent in the prayer and pay zakah and remain obedient to the Messenger so that mercy is shown to you. And do not think about these disbelievers that they will be beyond Our control in this land. And their abode is Hell and, indeed, it is a very evil abode. (56-57)
Explanation
اَلَمۡ تَرَ اَنَّ اللّٰهَ یُسَبِّحُ لَهُ مَنۡ فِی السَّمٰوٰتِ وَ الۡاَرۡضِ وَ الطَّیۡرُ صٰٓفّٰتٍ کُلٌّ قَدۡ عَلِمَ صَلَاتَهُ وَ تَسۡبِیۡحَهُ وَ اللّٰهُ عَلِیۡمٌ بِمَا یَفۡعَلُوۡنَ .9
Exactly the same subject as the one raised in this verse has been discussed in verse 18 of Surah al-Hajj. It has been fully explained there. Every object of this universe glorifies God. Just as its apparent form – the way we observe it – testifies that it is obedient to God and follows His directives, its inner form is also busy in glorifying and exalting Him. Human beings not being fully aware of their language and gestures though are not able to understand their glorification and prayers. This is also pointed out in verse 44 of Surah Isra’ thus: لَا تَفۡقَهُوۡنَ تَسۡبِیۡحَهُمْ. All these objects and entities through their practical demonstration invite human beings that they too join them in glorifying and exalting God, and like them worship God only. If a person adopts some other way, he adopts something entirely different from the rest of the world and strikes a mantra that is in complete discord with the mantra of everyone else. Also found in this verse is encouragement for those who adopt the way of God: they should not regard themselves to be alone or in minority. The person who treads this path is never alone. This path is replete with caravans. Every entity of this universe is his fellow-passenger. Why should he get dismayed if a few ingrates tread a different path? Why should he lose hope and be frustrated when the heavens and earth of God, His sun and moon, His oceans and mountains, animals and birds all are in harmony with him?
Next, from among things found between the heavens and the earth, birds are referred to by the words: وَ الطَّیۡرُ صٰٓفّٰتٍ: they also glorify God while flying with outstretched wings. At some other instances, their chanting and singing is referred to. Here their outstretched wings portray their prostration before God.
The words کُلٌّ قَدۡ عَلِمَ صَلَاتَهُ وَ تَسۡبِیۡحَهُ refer to the fact that people must not think that God has prescribed the same way for everyone to pray to Him and glorify Him. In fact, He has appointed different ways for everyone to do so, and everything has fully learnt these ways and is following them accordingly.
The words وَ اللّٰهُ عَلِیۡمٌ بِمَا یَفۡعَلُوۡنَ imply that if people are not aware of how birds glorify and pray to God, it does not matter. God is aware of all they do, and it is God Who is informing them about this so that they seek a lesson from it.
. وَ لِلّٰهِ مُلۡكُ السَّمٰوٰتِ وَ الۡاَرۡضِ وَ اِلَی اللّٰهِ الۡمَصِیۡرُ . 10
This verse mentions the reason for everyone’s glorification and exaltation of God and why they should do it. None except God is the sovereign of this universe and to none except Him will everyone return. So, when this is so in both worlds, on what grounds should others be glorified and exalted.
اَلَمۡ تَرَ اَنَّ اللّٰهَ یُزۡجِیۡ سَحَابًا ثُمَّ یُؤَلِّفُ بَیۡنَهُ ثُمَّ یَجۡعَلُهُ رُکَامًا فَتَرَی الۡوَدۡقَ یَخۡرُجُ مِنۡ خِلٰلِهِ وَ یُنَزِّلُ مِنَ السَّمَآءِ مِنۡ جِبَالٍ فِیۡهَا مِنۡ بَرَدٍ فَیُصِیۡبُ بِهِ مَنۡ یَّشَآءُ وَ یَصۡرِفُهُ عَنۡ مَّنۡ یَّشَآءُ یَکَادُسَنَا بَرۡقِهِ یَذۡهَبُ بِالۡاَبۡصَارِ .11
Mentioned in these verses is a proof of God’s sovereignty and control of this universe. It is only He Who has absolute authority in it and none can interfere in His work which is solely based on His wisdom. The same element of nature can prove to be a boon for some and a bane for some. He decides this. Whoever He wants, He keeps intact and whoever He wants, He saves from calamities. No one can dare save himself or others if God intends to inflict him with any trial.
It may be kept in mind that in one verse, God has explained how He alone is responsible for showing favour or sending affliction to people. The first part exemplifies His mercy and the second (beginning with the words: He unleashes from the sky ) His affliction. This refers to the winter clouds which appear with tempestuous winds, intense lightning and hail and such is the hailstorm they unleash, that cities after cities are enveloped with hail. It is as if mountains of hail are concealed in the clouds and go on a rampage of destruction. Some nations – among those mentioned by the Qur’an that were routed by God’s punishment – were destroyed in this way. Their mention can be seen at relevant places.
یُقَلِّبُ اللّٰهُ الَّیۡلَ وَ النَّهَارَ اِنَّ فِیۡ ذٰلِكَ لَعِبۡرَةً لِّاُولِی الۡاَبۡصَارِ . [12]
Similarly, bringing forth the day after the night and the night after the day is solely in God’s control. None has the power to make the night appear during the day and the day during the night. Neither can anyone delay their coming or going by the fraction of a second.
It has been explained at another instance that the word عِبۡرَۃ means to reach one reality through another one. In other words, people of insight are able to see the intrinsic through the extrinsic as well as principles concealed in components. After these observations, they have not the slightest doubt that this universe has been created by a wise and powerful God Who has sole authority over it. For this reason, only He deserves to be worshipped and shown obedience to. It may be kept in mind that it is this عِبۡرَۃ which is the real substance of a human being. If someone is devoid of it, he is not a human being and is in fact an animal. The eye which is not able to detect the inner form of a thing by viewing its outer one is blind.
وَ اللّٰهُ خَلَقَ کُلَّ دَآبَّةٍ مِّنۡ مَّآءٍ فَمِنۡهُمۡ مَّنۡ یَّمۡشِیۡ عَلٰی بَطۡنِهِ وَ مِنۡهُمۡ مَّنۡ یَّمۡشِیۡ عَلٰی رِجۡلَیۡنِ وَ مِنۡهُمۡ مَّنۡ یَّمۡشِیۡ عَلٰۤی اَرۡبَعٍ یَخۡلُقُ اللّٰهُ مَا یَشَآءُ اِنَّ اللّٰهَ عَلٰی کُلِّ شَیۡءٍ قَدِیۡرٌ .13
The implication of this verse is that if there are variations in entities, forms and objects, this does not mean that this universe is governed by different intentions, as is contented by the naïve idolaters. This in fact is a proof of the power and wisdom of its creator. He created all living beings from the same water. Who can say that the creator of two-legged animals is different and of four-legged ones different. All have been created by the same creator. He creates whatever He wants to with His power in whatever form and shape He intends. Since He has power over all, everyone should consign himself to Him and worship Him alone.
لَقَدۡ اَنۡزَلۡنَاۤ اٰیٰتٍ مُّبَیِّنٰتٍ وَ اللّٰهُ یَهۡدِیۡ مَنۡ یَّشَآءُ اِلٰی صِرَاطٍ مُّسۡتَقِیۡمٍ . 14
This is a warning similar to the one sounded in verse 24 earlier. It is an established practice of God that He guides only those – with His revelations which lead to the straight path – who want to tread this path. As for the ingrates, they will continue to wander in the darkness of their base desires until they encounter their fate. It has been explained at various instances of this exegesis that God’s will is based on wisdom and at the same time is absolute: none can change it.
وَ یَقُوۡلُوۡنَ اٰمَنَّا بِاللّٰهِ وَ بِالرَّسُوۡلِ وَ اَطَعۡنَا ثُمَّ یَتَوَلّٰی فَرِیۡقٌ مِّنۡهُمۡ مِّنۡ بَعۡدِ ذٰلِكَ وَ مَاۤ اُولٰٓئِكَ بِالۡمُؤۡمِنِیۡنَ . 15
After a general invitation had been given to the addressees to consign themselves to God, the case of the hypocrites is taken up. Their malice and mischief had increased a lot, as is evident from the incident of ifk.
The last part of the verse “and these people are not believers in reality” means that these claimants of faith are not believers in the sight of God. It is not just by laying claim to faith by the tongue that this obligation is fulfilled; in fact, together with it, an essential requirement is to obey the directives of God and His messenger without any reluctance and hesitation. If a person does not fulfil this requirement, his claim to faith is totally false and he is a die-hard hypocrite.
وَ اِذَا دُعُوۡا اِلَی اللّٰهِ وَ رَسُوۡلِهِ لِیَحۡکُمَ بَیۡنَهُمۡ اِذَا فَرِیۡقٌ مِّنۡهُمۡ مُّعۡرِضُوۡنَ . 16
This verse mentions the proof of their hypocrisy and lack of faith: when some dispute arises among them and they are invited to present it before God and His prophet so that the latter can decide between them according to God’s law, each of their groups continues to show evasion. Inviting people to God here obviously means inviting them to the law of God of which the messenger is a representative. His verdict is the verdict of God. If a person lays claim to profess belief in God and His messenger but turns to decide his disputes and evades the court of the messenger, then he is a hypocrite.
Here it should be kept in mind that initially when in the suburbs of Madinah as long as the Jews had influence in their circles, the hypocrites would go to their courts to settle their cases. One of the reasons for this was that the Jews had totally altered the shari‘ah of God to their own liking and desires. Secondly, they could be very easily bribed to win a favourable decision. The hypocrites would use this situation to their advantage: if they had a hope to obtain a favourable decision from the Prophet (sws), they would very obediently take their dispute to his court and if this was not the case, they would go to the courts of the Jews.
وَ اِنۡ یَّکُنۡ لَّهُمُ الۡحَقُّ یَاۡتُوۡا اِلَیۡهِ مُذۡعِنِیۡنَ .17
In other words, if they knew that they would not get a favourable decision from the Prophet (sws), they would go to the courts of the Jews. The Qur’an )4:63) has called this attitude of theirs as tahakum ila al-taghut (seeking verdict from Satan) and regarded it as a polytheistic practice, as has been explained at an appropriate instance.
اَفِیۡ قُلُوۡبِهِمۡ مَّرَضٌ اَمِ ارۡتَابُوۡا اَمۡ یَخَافُوۡنَ اَنۡ یَّحِیۡفَ اللّٰهُ عَلَیۡهِمۡ وَ رَسُوۡلُهُ بَلۡ اُولٰٓئِكَ هُمُ الظّٰلِمُوۡنَ . 18
The word ailment is used in the Qur’an to refer to both “jealousy” and “hypocrisy.” Concomitant indications show that here it refers to the latter. Calling both these as ailments is something very evident.
The word إرتياب means to be inflicted with doubt. This doubt can relate both to the messengerhood of Muhammad (sws) as well as to the future of Islam. One of the major reasons of the hesitancy of the hypocrites was that they feared that there was an equal chance that both the Muslims and their opponents would ultimately be triumphant. So they thought it to their advantage that a little link should remain with each of these groups.
The word حيف means “oppression and injustice.” The verse states that the attitude of reluctance and indecision shown by these hypocrites is because of the three enumerated reasons: either their hearts are inflicted with the ailment of hypocrisy or they are in doubt about the future of Islam and the Prophet (sws) or they have fear that their cases will be decided unjustly by him if their cases are brought to him. They should decide which of these three ailments afflicts them or is it that they are afflicted by all three. Whatever the case, it is against faith.
The last part of the verse “in fact, these people are themselves unjust,” alludes to the fact that they fear injustice from God and His Prophet whereas by adopting this attitude they are being unjust to themselves. They think that they are safeguarding their future interests whereas they have actually taken refuge in the shadow of a wall that is about to be demolished.
اِنَّمَا کَانَ قَوۡلَ الۡمُؤۡمِنِیۡنَ اِذَا دُعُوۡا اِلَی اللّٰهِ وَ رَسُوۡلِهِ لِیَحۡکُمَ بَیۡنَهُمۡ اَنۡ یَّقُوۡلُوۡا سَمِعۡنَا وَ اَطَعۡنَا وَ اُولٰٓئِكَ هُمُ الۡمُفۡلِحُوۡنَ .19
The verse depicts the character of true believers. People who consign themselves to God disregarding their desires and wants, have in fact safeguarded their interests in this world and in the next and not those who want to simultaneously befriend adherents of belief and disbelief. People who board two boats at the same time are destined to drown.
وَ مَنۡ یُّطِعِ اللّٰهَ وَ رَسُوۡلَهُ وَ یَخۡشَ اللّٰهَ وَ یَتَّقۡهِ فَاُولٰٓئِكَ هُمُ الۡفَآئِزُوۡنَ .20
Form reduction in یَتَّقۡهِ has changed its shape, but such form reductions are common.
The words خشية and تقوى are mentioned here adjacent to one another. In my opinion, the former is a depiction of the state of the heart and the latter refers to abiding by the limits of God. In other words, one refers to the inner-self of a person and the other to his outer-self.
The verse implies that real successful people are those who obey God and His Messenger in both conducive and adverse circumstances, disregarding their personal needs and interests. They are ones whose hearts are replete with the fear of God and who abide by His bounds in their everyday lives. It is evident from this that in the first place a mere claim to faith is not sufficient for success and salvation; obedience to God and His Messenger is also essential for this. Secondly, even obedience is not sufficient; it is essential that a person have God’s fear in his heart and practical life.
Thus, it is these people who will remain successful. As for the mean and selfish who want to remain with God and His Messenger merely to protect their personal interests, they in fact have nothing to do with them.
وَ اَقۡسَمُوۡا بِاللّٰهِ جَهۡدَ اَیۡمَانِهِمۡ لَئِنۡ اَمَرۡتَهُمۡ لَیَخۡرُجُنَّ قُلۡ لَّا تُقۡسِمُوۡا طَاعَةٌ مَّعۡرُوۡفَةٌ اِنَّ اللّٰهَ خَبِیۡرٌ بِمَا تَعۡمَلُوۡنَ . 21
In spite of pledging the covenant of complete obedience, just as the hypocrites tried to evade the courts of God’s Messenger, they also tried to evade jihad. They would vehemently brag that they were ready for this cause with their wealth and persons. However, when the time came, they would dodge away. The Prophet (sws) is asked to tell them to not swear oaths in such abundance; oaths are no substitute for deeds. The real thing needed from them is obedience to God and His Messenger according to the norms. How long can they hide their character with these hollow oaths if they actually lack submission and compliance?
They can deceive others with these false oaths but how can they deceive the God Who knows everything and is fully aware of all the words and deeds of everyone?
Previous surahs mention the trait of swearing profusely of the hypocrites as will the succeeding ones too. This proclivity has a psychological reason: they do not have noble traits to prove their character; in order to do so, they use their oaths; they have the guilt in them that unless they swear an oath, their addressees will not believe them. People who are decent and dignified have confidence in their character and therefore do not have any need to swear oaths.
The sentence طَاعَةٌ مَّعۡرُوۡفَةٌ is of similar nature to فَصَبْرٌ جَمِيْلٌ (12:18). Grammatically, there can be two possibilities: these words form an inchoative (mubtada’) of a suppressed enunciative (khabar); this is because an undefined noun that is qualified by an adjective has the ability to become an inchoative. Similarly, they can also be the enunciative of a suppressed inchoative. In both cases, the meaning will almost be the same. This is because the reason to suppress something is to direct full attention to what is expressed, and this is found in both cases.
قُلۡ اَطِیۡعُوا اللّٰهَ وَ اَطِیۡعُوا الرَّسُوۡلَ فَاِنۡ تَوَلَّوۡا فَاِنَّمَا عَلَیۡهِ مَا حُمِّلَ وَ عَلَیۡکُمۡ مَّا حُمِّلۡتُمۡ وَ اِنۡ تُطِیۡعُوۡهُ تَهۡتَدُوۡا وَ مَا عَلَی الرَّسُوۡلِ اِلَّا الۡبَلٰغُ الۡمُبِیۡنُ . 22
These words admonish the hypocrites. The Prophet (sws) has fulfilled his responsibility of delivering God’s religion to them with clarity. He is not required to make them accept it; accepting it is in fact their responsibility; for this they will be answerable to God.
The words “And if you obey him alone, you will be guided” sound warning as well as assurance. If they obey the Prophet (sws), they will succeed; otherwise, they should remember that they themselves will be responsible of calling their doom.
The words “the responsibility of the Messenger is only to clearly communicate” show the exact obligation of God’s Messenger. If even after this, these people do not fulfil their responsibility, they themselves will suffer its consequences.
In these verses, it can be seen that it is repeatedly said that the essential consequence of faith is showing obedience to God and His Messenger, and the way to show obedience to God is to be obedient to the Messenger. Without this compliance, had a mere claim to faith by the tongue been sufficient, these hypocrites were not behind anyone. They would not only express faith like this, they would also pledge obedience by the tongue and to prove their verbal claim would swear strong oaths. This is the very reason that at another instance the Qur’an (4:145) has stated that they will be in the lowest section of Hell.
وَعَدَ اللّٰهُ الَّذِیۡنَ اٰمَنُوۡا مِنۡکُمۡ وَ عَمِلُوا الصّٰلِحٰتِ لَیَسۡتَخۡلِفَنَّهُمۡ فِی الۡاَرۡضِ کَمَا اسۡتَخۡلَفَ الَّذِیۡنَ مِنۡ قَبۡلِهِمۡ وَ لَیُمَکِّنَنَّ لَهُمۡ دِیۡنَهُمُ الَّذِی ارۡتَضٰی لَهُمۡ وَ لَیُبَدِّلَنَّهُمۡ مِّنۡ بَعۡدِ خَوۡفِهِمۡ اَمۡنًا یَعۡبُدُوۡنَنِیۡ لَا یُشۡرِکُوۡنَ بِیۡ شَیۡئًا وَ مَنۡ کَفَرَ بَعۡدَ ذٰلِكَ فَاُولٰٓئِكَ هُمُ الۡفٰسِقُوۡنَ .23
This verse addresses the doubt harboured by the hypocrites regarding the future of Islam.
The promise referred to in it has been mentioned in detail in Surahs al-Anbiya’, al-Hajj, and al-Mu’minun.
The words “the way He had granted it to those before them” refer to the earlier messengers and their nations. The established practice of God regarding His Messengers has been repeatedly pointed out in this exegesis that they and their followers are bound to triumph and achieve domination in this world. Once these Messengers conclusively deliver the truth, those who deny them are necessarily destroyed and the reins of leadership are entrusted to those who believe in the Messenger.
The words “He shall establish this religion that He has chosen for them” refer to the religion of Islam and are similar to what is said in verse 6 of Surah al-Ma’idah: رَضِيْتُ لَكُمُ الإِسْلاَمَ دِيْنًا (I chose for you Islam as the religion). Establishing religion in this land means that the law of this religion will be upheld here and it is on its foundation that the collective and political system will be based.
The words “after this state of their fear , He shall transform it into peace” are very meaningful: the clouds of uncertainty and doubt that loomed large at those times will be temporary. God will soon make the place secure and peaceful and none would dare pose a threat to God’s religion and its bearers in the length and breadth of the country.
The way this promise of God was fulfilled
after the conquest of Makkah is a historical fact that none
can deny. Ultimately, regarding the whole Arabian peninsula,
the Prophet (sws) said:
لا يجتمع فيها دينان )two religions
will never simultaneously exist here).24
The words “and those who disbelieve after this, then, in reality, it is they who are the disobedient” refer to the fact that at the moment those who are opposing God’s religion are being given respite because they are passing through the period of test and trial ordained for them. However, soon the verdict will be delivered against those who are being disobedient to God and His Messenger and they will meet a humiliating fate. The purpose of the last part of the sentence is to refer to its consequence.
وَ اَقِیۡمُوا الصَّلٰوةَ وَ اٰتُوا الزَّکٰوةَ وَ اَطِیۡعُوا الرَّسُوۡلَ لَعَلَّکُمۡ تُرۡحَمُوۡنَ . 25
The verse states the cure for the ailments of hypocrisy, fear and doubt. If they adopt these measures, they will be successful both in this world and the next.
لَا تَحۡسَبَنَّ الَّذِیۡنَ کَفَرُوۡا مُعۡجِزِیۡنَ فِی الۡاَرۡضِ وَ مَاۡوٰىهُمُ النَّارُ وَ لَبِئۡسَ الۡمَصِیۡرُ . 26
The hypocrites were over-awed by the fear of Islam’s enemies, particularly the Quraysh. This verse dispels this fear.
Section VII: Verses (58-64)
Coming up are the concluding verses of the surah. Certain questions and doubts that arose in the minds of people regarding the hijab or dress-code verses (27-31) earlier are explained. Since these verses were revealed after the primary directives, they were placed at the end of the surah and it is also specified that they have been revealed as an explanation.
At the end, there are three verses which relate to the hypocrites who were mentioned in verses 47-57. It is evident from concomitant indications that these verses were also revealed as a further rebuke to them. For this reason they are placed at the end.
Readers may now proceed to study these verses.
Text and Translation
یٰۤاَیُّهَا الَّذِیۡنَ اٰمَنُوۡا لِیَسۡتَاۡذِنۡکُمُ الَّذِیۡنَ مَلَکَتۡ اَیۡمَانُکُمۡ وَ الَّذِیۡنَ لَمۡ یَبۡلُغُوا الۡحُلُمَ مِنۡکُمۡ ثَلٰثَ مَرّٰتٍ مِنۡ قَبۡلِ صَلٰوةِ الۡفَجۡرِ وَ حِیۡنَ تَضَعُوۡنَ ثِیَابَکُمۡمِّنَ الظَّهِیۡرَةِ وَ مِنۡۢ بَعۡدِ صَلٰوةِ الۡعِشَآءِ ثَلٰثُ عَوۡرٰتٍ لَّکُمۡ لَیۡسَ عَلَیۡکُمۡ وَ لَاعَلَیۡهِمۡ جُنَاحٌۢ بَعۡدَهُنَّ طَوّٰفُوۡنَ عَلَیۡکُمۡ بَعۡضُکُمۡ عَلٰی بَعۡضٍ کَذٰلِکَ یُبَیِّنُ اللّٰهُ لَکُمُ الۡاٰیٰتِ وَ اللّٰهُ عَلِیۡمٌ حَکِیۡمٌ . وَ اِذَا بَلَغَ الۡاَطۡفَالُ مِنۡکُمُ الۡحُلُمَ فَلۡیَسۡتَاۡذِنُوۡا کَمَا اسۡتَاۡذَنَ الَّذِیۡنَ مِنۡ قَبۡلِهِمۡ کَذٰلِكَ یُبَیِّنُ اللّٰهُ لَکُمۡ اٰیٰتِهِ وَ اللّٰهُ عَلِیۡمٌ حَکِیۡمٌ . وَ الۡقَوَاعِدُ مِنَ النِّسَآءِ الّٰتِیۡ لَا یَرۡجُوۡنَ نِکَاحًا فَلَیۡسَ عَلَیۡهِنَّ جُنَاحٌ اَنۡ یَّضَعۡنَ ثِیَابَهُنَّ غَیۡرَ مُتَبَرِّجٰتٍۭ بِزِیۡنَةٍ وَ اَنۡ یَّسۡتَعۡفِفۡنَ خَیۡرٌ لَّهُنَّ وَ اللّٰهُ سَمِیۡعٌ عَلِیۡمٌ . لَیۡسَ عَلَی الۡاَعۡمٰی حَرَجٌ وَّ لَا عَلَی الۡاَعۡرَجِ حَرَجٌ وَّ لَا عَلَی الۡمَرِیۡضِ حَرَجٌ وَّ لَا عَلٰۤی اَنۡفُسِکُمۡ اَنۡ تَاۡکُلُوۡا مِنۡ بُیُوۡتِکُمۡ اَوۡ بُیُوۡتِ اٰبَآئِکُمۡ اَوۡ بُیُوۡتِ اُمَّهٰتِکُمۡ اَوۡ بُیُوۡتِ اِخۡوَانِکُمۡ اَوۡ بُیُوۡتِ اَخَوٰتِکُمۡ اَوۡ بُیُوۡتِ اَعۡمَامِکُمۡ اَوۡ بُیُوۡتِ عَمّٰتِکُمۡ اَوۡ بُیُوۡتِ اَخۡوَالِکُمۡ اَوۡ بُیُوۡتِ خٰلٰتِکُمۡ اَوۡ مَا مَلَکۡتُمۡ مَّفَاتِحَهُ اَوۡ صَدِیۡقِکُمۡ لَیۡسَ عَلَیۡکُمۡ جُنَاحٌ اَنۡ تَاۡکُلُوۡا جَمِیۡعًا اَوۡ اَشۡتَاتًا فَاِذَا دَخَلۡتُمۡ بُیُوۡتًا فَسَلِّمُوۡا عَلٰۤی اَنۡفُسِکُمۡ تَحِیَّةً مِّنۡ عِنۡدِ اللّٰهِ مُبٰرَکَةً طَیِّبَةً کَذٰلِكَ یُبَیِّنُ اللّٰهُ لَکُمُ الۡاٰیٰتِ لَعَلَّکُمۡ تَعۡقِلُوۡنَ . اِنَّمَا الۡمُؤۡمِنُوۡنَ الَّذِیۡنَ اٰمَنُوۡا بِاللّٰهِ وَ رَسُوۡلِهِ وَ اِذَا کَانُوۡا مَعَهُ عَلٰۤی اَمۡرٍ جَامِعٍ لَّمۡ یَذۡهَبُوۡا حَتّٰی یَسۡتَاۡذِنُوهُ اِنَّ الَّذِیۡنَ یَسۡتَاۡذِنُوۡنَكَ اُولٰٓئِكَ الَّذِیۡنَ یُؤۡمِنُوۡنَ بِاللّٰهِ وَ رَسُوۡلِهِ فَاِذَا اسۡتَاۡذَنُوۡكَ لِبَعۡضِ شَاۡنِهِمۡ فَاۡذَنۡ لِّمَنۡ شِئۡتَ مِنۡهُمۡ وَ اسۡتَغۡفِرۡ لَهُمُ اللّٰهَ اِنَّ اللّٰهَ غَفُوۡرٌ رَّحِیۡمٌ . لَا تَجۡعَلُوۡا دُعَآءَ الرَّسُوۡلِ بَیۡنَکُمۡ کَدُعَآءِ بَعۡضِکُمۡ بَعۡضًا قَدۡ یَعۡلَمُ اللّٰهُ الَّذِیۡنَ یَتَسَلَّلُوۡنَ مِنۡکُمۡ لِوَاذًا فَلۡیَحۡذَرِ الَّذِیۡنَ یُخَالِفُوۡنَ عَنۡ اَمۡرِهِ اَنۡ تُصِیۡبَهُمۡ فِتۡنَةٌ اَوۡ یُصِیۡبَهُمۡ عَذَابٌ اَلِیۡمٌ . اَلَاۤ اِنَّ لِلّٰهِ مَا فِی السَّمٰوٰتِ وَ الۡاَرۡضِ قَدۡ یَعۡلَمُ مَاۤ اَنۡتُمۡ عَلَیۡهِ وَ یَوۡمَ یُرۡجَعُوۡنَ اِلَیۡهِ فَیُنَبِّئُهُمۡ بِمَا عَمِلُوۡا وَ اللّٰهُ بِکُلِّ شَیۡءٍ عَلِیۡمٌ . (58۔64)
Believers! Let your slave men and women and those who have yet to reach maturity ask permission on three occasions: first, before the fajr prayer ; second, in the afternoon when you take off your garments and after the ‘isha prayer. These three occasions are times of your privacy. At other times, it shall be no offence for you or them to come without permission because you do go around meeting one another. In this way, God explains His revelations to you and God is All-Knowing and All-Wise. And when the children among you reach maturity, let them also ask your permission as those before them would do. In this manner, God explains His revelations to you and God is All-Knowing and All-Wise. And there is no harm if aged women who have no hope of marriage discard their shawls if they do not have any intention to display embellishments. And if they too exercise caution, it is better for them. And God hears all and knows all. (58-60)
There is neither any restriction on the blind, on the lame, on the sick nor on your own selves whether you eat from your houses or your fathers’ or grandfathers’ or your mothers’ or your brothers’ or your sisters’ or your paternal uncles’ or your paternal aunts’ or your maternal uncles’ or your maternal aunts’ or from those who are dependent on you or from your friends’, whether you eat together or separately. However, when you enter houses, say salam to your people which is a blessed and noble invocation prescribed by God. God thus explains to you His revelations so that you may understand . (61)
Only they are believers who have strong faith in God and His Messenger. And when they are with the Messenger for some collective task, they do not go away from there unless they seek permission from him. Those who go after seeking permission from you, only they are the ones who have faith in God and His Messenger. So, when they seek permission from you for some need they have, you can give permission to whomsoever you like and pray to God for their forgiveness . Indeed, God is Forgiving, Ever-Merciful. (62)
Do not regard the way you address the messenger to be similar to how you address one another. God fully knows those among you who have been secretly slipping away while hiding behind others. So, those people who evading the Messenger’s directive have been opposing him should fear that a trial may afflict them or a painful punishment visit them. Listen! Whatever is in the heavens and the earth , all belongs to God alone. God is well aware of every situation that you may be in. And the day they are returned to Him, He shall tell them whatever they would have done. And God is fully aware of everything. (63-64)
Explanation
یٰۤاَیُّهَا الَّذِیۡنَ اٰمَنُوۡا لِیَسۡتَاۡذِنۡکُمُ الَّذِیۡنَ مَلَکَتۡ اَیۡمَانُکُمۡ وَ الَّذِیۡنَ لَمۡ یَبۡلُغُوا الۡحُلُمَ مِنۡکُمۡ ثَلٰثَ مَرّٰتٍ مِنۡ قَبۡلِ صَلٰوةِ الۡفَجۡرِ وَ حِیۡنَ تَضَعُوۡنَ ثِیَابَکُمۡمِّنَ الظَّهِیۡرَةِ وَ مِنۡۢ بَعۡدِ صَلٰوةِ الۡعِشَآءِ ثَلٰثُ عَوۡرٰتٍ لَّکُمۡ لَیۡسَ عَلَیۡکُمۡ وَ لَاعَلَیۡهِمۡ جُنَاحٌۢ بَعۡدَهُنَّ طَوّٰفُوۡنَ عَلَیۡکُمۡ بَعۡضُکُمۡ عَلٰی بَعۡضٍ کَذٰلِکَ یُبَیِّنُ اللّٰهُ لَکُمُ الۡاٰیٰتِ وَ اللّٰهُ عَلِیۡمٌ حَکِیۡمٌ . وَ اِذَا بَلَغَ الۡاَطۡفَالُ مِنۡکُمُ الۡحُلُمَ فَلۡیَسۡتَاۡذِنُوۡا کَمَا اسۡتَاۡذَنَ الَّذِیۡنَ مِنۡ قَبۡلِهِمۡ کَذٰلِكَ یُبَیِّنُ اللّٰهُ لَکُمۡ اٰیٰتِهِ وَ اللّٰهُ عَلِیۡمٌ حَکِیۡمٌ .27
Earlier in verse 31, slaves and immature children were exempted from the condition of seeking permission that was imposed before entering houses. Later, it was said that on three occasions, they too should seek permission. These occasions are mentioned in these verses. The reason for this special precaution was that these are times of privacy between a husband and a wife. The times before fajr and after isha’ being occasions of privacy is evident. Afternoon is also a time of rest. This was specially the case in Arabia, where people would take an afternoon nap shielding themselves from the heat of the sun. If on these three occasions, slaves and children were to enter the house without taking permission, it was possible that may see the people of the household in a situation which is not appropriate for them to see. For this reason, this restriction was imposed. Moreover, this was done gradually so that it may not weigh down heavily on people. Except for these three occasions, permission was needed. The wisdom for this is stated in the words: “because you do go around meeting one another.” Thus God did not want them to be put in a spot of difficulty.
It is further clarified that immature children are exempted from seeking permission as long as they remain immature. As soon as they reach maturity, they will have to follow all the restrictions imposed on others. They will not be given any concession merely because since childhood, they have been regularly coming into the houses.
It may be observed that at the end of both these verses, it is stated that they were revealed as an explanation of the earlier directives and that this explanation is based on God’s knowledge and wisdom. It is God Who knows what directives should be given for the reform and instruction of people and in what gradual sequence they should be given.
وَ الۡقَوَاعِدُ مِنَ النِّسَآءِ الّٰتِیۡ لَا یَرۡجُوۡنَ نِکَاحًا فَلَیۡسَ عَلَیۡهِنَّ جُنَاحٌ اَنۡ یَّضَعۡنَ ثِیَابَهُنَّ غَیۡرَ مُتَبَرِّجٰتٍۭ بِزِیۡنَةٍ وَ اَنۡ یَّسۡتَعۡفِفۡنَ خَیۡرٌ لَّهُنَّ وَ اللّٰهُ سَمِیۡعٌ عَلِیۡمٌ . 28
This verse too is from among the explanatory ones. Earlier on in verse 31, one of the directives given to women was that when non-mahram relatives are present in the house, they must cover their bosoms with shawls. In the verse under discussion, it is stated that if elderly women do not do so, it would not be any offence; however, they can only do so if they do not have any intention of displaying their embellishments, though even in this age, it is more desirable that they do not dispense with their shawls. This concession for elderly ladies is to provide them with ease. However, it also has an element of trial for them. Just as many men who grow old still have youthful desires, in a similar way, there are women who grow old but they still want to show off their ornaments and affluence. Since this tendency in itself is a trial for a person’s faith, they are warned that they must not misuse this concession.
The attributes of God at the end of the verse are meant to warn the addressees: everyone should know that nothing is hidden from God. He hears and knows all.
لَیۡسَ عَلَی الۡاَعۡمٰی حَرَجٌ وَّ لَا عَلَی الۡاَعۡرَجِ حَرَجٌ وَّ لَا عَلَی الۡمَرِیۡضِ حَرَجٌ وَّ لَا عَلٰۤی اَنۡفُسِکُمۡ اَنۡ تَاۡکُلُوۡا مِنۡ بُیُوۡتِکُمۡ اَوۡ بُیُوۡتِ اٰبَآئِکُمۡ اَوۡ بُیُوۡتِ اُمَّهٰتِکُمۡ اَوۡ بُیُوۡتِ اِخۡوَانِکُمۡ اَوۡ بُیُوۡتِ اَخَوٰتِکُمۡ اَوۡ بُیُوۡتِ اَعۡمَامِکُمۡ اَوۡ بُیُوۡتِ عَمّٰتِکُمۡ اَوۡ بُیُوۡتِ اَخۡوَالِکُمۡ اَوۡ بُیُوۡتِ خٰلٰتِکُمۡ اَوۡ مَا مَلَکۡتُمۡ مَّفَاتِحَهُ اَوۡ صَدِیۡقِکُمۡ لَیۡسَ عَلَیۡکُمۡ جُنَاحٌ اَنۡ تَاۡکُلُوۡا جَمِیۡعًا اَوۡ اَشۡتَاتًا فَاِذَا دَخَلۡتُمۡ بُیُوۡتًا فَسَلِّمُوۡا عَلٰۤی اَنۡفُسِکُمۡ تَحِیَّةً مِّنۡ عِنۡدِ اللّٰهِ مُبٰرَکَةً طَیِّبَةً کَذٰلِكَ یُبَیِّنُ اللّٰهُ لَکُمُ الۡاٰیٰتِ لَعَلَّکُمۡ تَعۡقِلُوۡنَ . 29
This verse too is from among the explanatory verses. It seems that when the afore-mentioned checks in coming into a house were imposed, some people thought that Islam wanted to curb their social freedom and that it was no longer easy for them to freely visit their relatives, close ones and friends. There were many people who were handicapped and because of this compulsion were dependent on their relatives. They too thought that their freedom had been curtailed. Since in the times of jahiliyyah, people had unlimited freedom in this matter, the limits imposed were considered a burden by people. In order to dispel the doubts of such people, it is explained that by imposing these precautionary measures, the purpose is not to deprive the blind, the lame and the sick from the support of their friends and relatives. Nor is it intended that people sever social relations. People are allowed to come and go and visit one another and eat and drink whether individually or collectively in functions. There is no restriction on this. What is required of them is to say salam when they enter the houses of people because it is a blessed and pure invocation and greeting. It enhances harmony in mutual relationships and closes fissures for Satan’s interventions. The implication is that people should not regard them as a curtailment of their freedom; the purpose is entirely their own well-being.
The words اَو مَا مَلَکۡتُمۡ مَّفَاتِحَهُ in my opinion refer to houses whose financial responsibility is taken up by someone. For example, if a person is a guardian of an orphan.
The last sentence shows that this verse has been revealed as an explanation of an earlier directive, as has been alluded to before. The words “so that you may understand,” refers to the fact that those people who regard these directives to be uncalled for restrictions are a mistaken. The Qur’an has given this explanation so that the incorrect understanding of people is rectified and they understand the benefits and blessings of these directives.
The reason that all relatives and near of kin are mentioned separately in this verse is that the Arabs did not live in a joint family system. After marriage, people would start living independently. Also evident from this mention is what has been alluded to earlier by me: these directives refer to the norms and dress-code men and women should observe when relatives and people of trust visit their places. Here, norms and dress-code which women should observe when they go out of their houses are not mentioned. This outside-the-house code of conduct is stated in Surah al-Ahzab, as alluded to earlier and will insha’Allah be explained there in detail.
اِنَّمَا الۡمُؤۡمِنُوۡنَ الَّذِیۡنَ اٰمَنُوۡا بِاللّٰهِ وَ رَسُوۡلِهِ وَ اِذَا کَانُوۡا مَعَهُ عَلٰۤی اَمۡرٍ جَامِعٍ لَّمۡ یَذۡهَبُوۡا حَتّٰی یَسۡتَاۡذِنُوهُ اِنَّ الَّذِیۡنَ یَسۡتَاۡذِنُوۡنَكَ اُولٰٓئِكَ الَّذِیۡنَ یُؤۡمِنُوۡنَ بِاللّٰهِ وَ رَسُوۡلِهِ فَاِذَا اسۡتَاۡذَنُوۡكَ لِبَعۡضِ شَاۡنِهِمۡ فَاۡذَنۡ لِّمَنۡ شِئۡتَ مِنۡهُمۡ وَ اسۡتَغۡفِرۡ لَهُمُ اللّٰهَ اِنَّ اللّٰهَ غَفُوۡرٌ رَّحِیۡمٌ . 30
This and the remaining verses relate to the hypocrites who were last mentioned in verse 57. Concomitant indications show that these verses were revealed later as a warning and admonition. For this reason, they have been placed with verses that were revealed later so that their real significance can be gauged. It is also evident that the word faith here refers to its complete meaning.
The words “for some collective task” show the resolve of the believers in contrast to the hypocrites; on such occasions they do not whisk away without seeking permission as the latter do. Those who seek this permission are real believers. This means that those who do not follow this decorum are not believers. They are hypocrites.
The verse informs the Prophet (sws) that he can give permission to whomsoever of the believers he wants to for any genuine task they may need to undertake. It is evident from this that though seeking permission is not desirable because there is nothing greater than being in the company of the messenger and to support him in his responsibilities especially when some collective need is at hand; however, keeping in view human weaknesses, the Prophet (sws) can give this permission to whomsoever he wants to and should pray for that person’s forgiveness for this weakness.
لَا تَجۡعَلُوۡا دُعَآءَ الرَّسُوۡلِ
بَیۡنَکُمۡ کَدُعَآءِ بَعۡضِکُمۡ بَعۡضًا
قَدۡ یَعۡلَمُ اللّٰهُ الَّذِیۡنَ یَتَسَلَّلُوۡنَ
مِنۡکُمۡ لِوَاذًا
فَلۡیَحۡذَرِ الَّذِیۡنَ یُخَالِفُوۡنَ عَنۡ اَمۡرِهِ
اَنۡ تُصِیۡبَهُمۡ فِتۡنَةٌ اَوۡ یُصِیۡبَهُمۡ عَذَابٌ اَلِیۡمٌ
. 31
Though the address is general,
concomitant indications show that it is directed at the
hypocrites. In قَدۡ یَعۡلَمُ
اللّٰهُ, an incomplete verb is suppressed before the
indefinite verb. The verb تَسَلَّلَ
means “to secretly slip away” and لِوَاذًا
means “to use one another as a barrier.” This verse admonishes the hypocrites that
God has always been aware of people who slip away secretly
hiding behind one another from the meetings called by the
Prophet (sws). The hypocrites would contend that if they are
held accountable for the act, they could present the excuse
that they never got to know the Prophet’s directive. In the sentence
فَلۡیَحۡذَرِ الَّذِیۡنَ یُخَالِفُوۡنَ عَنۡ اَمۡرِهِ اَنۡ
تُصِیۡبَهُمۡ فِتۡنَةٌ اَوۡ یُصِیۡبَهُمۡ عَذَابٌ اَلِیۡمٌ
the verb یُخَالِفُ
encompasses the meaning of evasion and going away. The
hypocrites would oppose the Prophet (sws) by evading and
drawing away from him. Because of their cowardice, they would
always verbally profess belief but would try to escape in a
clandestine way.
اَلَاۤ اِنَّ لِلّٰهِ مَا فِی السَّمٰوٰتِ وَ
الۡاَرۡضِ
قَدۡ یَعۡلَمُ مَاۤ اَنۡتُمۡ عَلَیۡهِ
وَ یَوۡمَ یُرۡجَعُوۡنَ اِلَیۡهِ فَیُنَبِّئُهُمۡ بِمَا
عَمِلُوۡا
وَ اللّٰهُ بِکُلِّ شَیۡءٍ عَلِیۡمٌ .32 This is the final admonition sounded to
the hypocrites in this surah. The verse begins with a direct address:
“Listen! Whatever is in the heavens and the earth , all
belongs to God alone. God is well aware of every situation
that you may be in.” Then the address becomes indirect: “And
the day they are returned to Him, He shall tell them whatever
they would have done. And God is fully aware of everything.” With these words, I come to an end to the
explanation of the last surah of this chapter. May God forgive
me for my mistakes and let what has been understood correctly
enter the hearts of people. وَ اٰخِرُ دَعۡوٰنَا
اَنِ الۡحَمۡدُ لِلّٰهِ رَبِّ الۡعٰلَمِیۡنَ (and our
last words are that gratitude be to God, Lord of the worlds). Rahmanabad 24th September 1973
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2. These niches are found in houses which God has directed to be built and His name be mentioned in them. In it, those people glorify Him morning and evening whom neither trade nor sale purchase divert from God’s remembrance, diligence in the prayer and from paying zakah . They keep fearing the day in which hearts and eyes will be anxious.
3. Al-Zamakhshari, Al-Kashshaf, vol. 3, 347.
4. So that God gives them the best reward of their deeds and gives them more out of His grace . And God will give immeasurably to whomsoever He desires..
5. So the Pharaoh’s household picked him up that he may become their enemy and a source of grief.
6. Imru’ al-Qays, Diwan, 3.
7. And those who disbelieved, the parable of their deeds is as if there is a mirage in a desolate desert which the thirsty regards to be water until when he comes close to it, he finds it to be nothing. However, he finds God there. Then He will take His account in full and quick is God to take account.
8. Or think as if there is expansive darkness in a deep sea with wave upon wave rising up; clouds overspread from the top. Layers of darkness, one on top of the other. If someone takes out his hand, he is not even able to see it. And he whom God does not give light, for him there is no light.
9. Do you not see that whatever is in the heavens and the earth glorify God alone and the birds too with outstretched wings? Each knows its prayer and glorification and God knows whatever they are doing.
10. And for God alone is the sovereignty of the heavens and the earth and to God alone is everyone’s return.
11. Do you not see that God brings forth the clouds , then joins them together; after that arranges them into layers? Then you see that from within them rain emerges and He unleashes from the sky – from the mountains in it – hail. Thus, He sends them down on whomsoever He likes and turns them away from whomsoever He wants. Such is the flash of their lightning as if it will snatch away the eyes.
12. It is God alone Who causes the alternation of day and night. Indeed, there is a great lesson in it for those who have insight.
13. And it is God Who created every living being from water. So, some of them creep on their bellies; and some of them walk on two feet and some on four feet. God creates whatever He intends. Indeed, God has power over all things.
14. We have sent down revelations which clearly explain and it is God Who guides whomsoever He wills to the straight path.
15. And they claim: “We have professed faith in God and in the Messenger and We are obedient.” Then one group from among them turns away and these people are not believers in reality.
16. And when they are called to God and His Messenger so that the Messenger may decide among them, one of their groups turns away.
17. And if they come to obtain the truth in their favour , they come to him very obediently.
18. Is there an ailment in their hearts or are they still inflicted with doubt or do they fear that God and His Messenger will be unjust to them? In fact, these people are themselves unjust.
19. Such are the words of the believers that when they are called to God and His Messenger to resolve a mutual disagreement, they say: “We listened and we obeyed.” And, in reality, it is these people who shall prosper.
20. And those who obey God and His messenger and those fear Him and abide by His limits, it is they who shall be successful.
21. And they swore strong oaths that if you direct them to wage jihad , they will certainly march out. Say: Do not swear oaths. Obedience in the conventional way is the real thing. God well knows what you are doing.
22. Tell them: Obey God and obey the Messenger . However, if you turn away, then remember that the responsibility on the Messenger is only that which has been imposed on him and on you what has been imposed on you. And if you obey him alone, you will be guided and the responsibility of the Messenger is only to clearly communicate.
23. God’s promise with those among you who have professed faith and done righteous deeds is that He shall grant them authority in this land the way He had granted it to those before them and He shall establish this religion that He has chosen for them and after this state of their fear , He shall transform it into peace . They shall worship Me and associate none with Me. And those who disbelieve after this, then, in reality, it is they who are the disobedient.
24. Abu ‘Abdullah Malik ibn Anas, Mu’atta’, vol. 2 (Cairo: Dar ihya’ al-turath al-‘arabi, n.d.), 892, (no. 1584).
25. And be diligent in the prayer and pay zakah and remain obedient to the Messenger so that mercy is shown to you.
26. And do not think about these disbelievers that they will be beyond Our control in this land. And their abode is Hell and, indeed, it is a very evil abode.
27. Believers! Let your slave men and women and those who have yet to reach maturity ask permission on three occasions: first, before the fajr prayer ; second, in the afternoon when you take off your garments and after the ‘isha’ prayer. These three occasions are times of your privacy. At other times, it shall be no offence for you or them to come without permission because you do go around meeting one another. In this way, God explains His revelations to you and God is All-Knowing and All-Wise. And when the children among you reach maturity, let them also ask your permission as those before them would do. In this manner, God explains His revelations to you and God is All-Knowing and All-Wise.
28. And there is no harm if aged women who have no hope of marriage discard their shawls if they do not have any intention to display embellishments. And if they too exercise caution, it is better for them. And God hears all and knows all.
29.There is neither any restriction on the blind, on the lame, on the sick nor on your own selves whether you eat from your houses or your fathers’ or grandfathers’ or your mothers’ or your brothers’ or your sisters’ or your paternal uncles’ or your paternal aunts’ or your maternal uncles’ or your maternal aunts’ or from those who are dependent on you or from your friends’, whether you eat together or separately. However, when you enter houses, say salam to your people which is a blessed and noble invocation prescribed by God. God thus explains to you His revelations so that you may understand .
30. Only they are believers who have strong faith in God and His Messenger. And when they are with the Messenger for some collective task, they do not go away from there unless they seek permission from him. Those who go after seeking permission from you, only they are the ones who have faith in God and His Messenger. So, when they seek permission from you for some need they have, you can give permission to whomsoever you like and pray to God for their forgiveness . Indeed, God is Forgiving, Ever-Merciful.
31. Do not regard the way you address the messenger to be similar to how you address one another. God fully knows those among you who have been secretly slipping away while hiding behind others. So, those people who evading the Messenger’s directive have been opposing him should fear that a trial may afflict them or a painful punishment visit them.
32. Listen! Whatever is in the heavens and the earth , all belongs to God alone. God is well aware of every situation that you may be in. And the day they are returned to Him, He shall tell them whatever they would have done. And God is fully aware of everything.