وَمِنْهُمُ الَّذِيْنَ يُؤْذُونَ النَّبِيَّ وَيِقُوْلُوْنَ هُوَ أُذُنٌ قُلْ أُذُنُ خَيْرٍ لَّكُمْ يُؤْمِنُ بِاللّهِ وَيُؤْمِنُ لِلْمُؤْمِنِيْنَ وَرَحْمَةٌ لِّلَّذِينَ آمَنُوْا مِنكُمْ وَالَّذِيْنَ يُؤْذُوْنَ رَسُوْلَ اللّهِ لَـهُمْ عَذَابٌ أَلِيْمٌ. يَحْلِفُوْنَ بِاللّهِ لَكُمْ لِيُرْضُوْكُمْ وَاللّهُ وَرَسُوْلُهُ أَحَقُّ أَنْ يُّرْضُوْهُ إِنْ كَانُوْا مُؤْمِنِيْنَ. أَلَمْ يَعْلَمُوْا أَنَّهُ مَنْ يُحَادِدِ اللّهَ وَرَسُوْلَهُ فَأَنَّ لَهُ نَارَ جَهَنَّمَ خَالِدًا فِيْهَا ذَلِكَ الْخِزْيُ الْعَظِيْمُ.
Among them are those also who aggrieve the Prophet [through their conversations] and say: “This person believes all that he hears.”1 Tell them: “He intently hears what is good for you.2 He believes in God, trusts the believers and is mercy in entirety for those among you who sincerely accept faith.”3 [Listen up:] “Those who are aggrieving God’s Messenger, there is a painful punishment for them.” They swear in the name of God before you to please you.4 Yet if they are believers, God and His Messenger are more worthy of being pleased. Do they not know that he who opposes God and His Messenger, for him is the fire of Hell where he will abide forever?5 This is a great humiliation.6 (61-63)
يَحْذَرُ الْمُنَافِقُوْنَ أَنْ تُنَزَّلَ عَلَيْهِمْ سُورَةٌ تُنَبِّئُهُمْ بِمَا فِي قُلُوبِهِمْ قُلِ اسْتَهْزِؤُوْا إِنَّ اللّهَ مُخْرِجٌ مَّا تَحْذَرُوْنَ. وَلَئِنْ سَأَلْتَهُمْ لَيَقُوْلُنَّ إِنَّمَا كُنَّا نَخُوْضُ وَنَلْعَبُ قُلْ أَبِاللّهِ وَآيَاتِهِ وَرَسُوْلِهِ كُنْتُمْ تَسْتَهْزِؤُوْنَ. لَا تَعْتَذِرُوْا قَدْ كَفَرْتُم بَعْدَ إِيمَانِكُمْ إِن نَّعْفُ عَنْ طَآئِفَةٍ مِّنكُمْ نُعَذِّبْ طَآئِفَةً بِأَنَّهُمْ كَانُوْا مُجْرِمِيْنَ.
These Hypocrites fear that a surah may be revealed to them which exposes the secrets of their hearts.7 Tell them: “Make fun [for a little more time]. God is going to expose what you fear.” If you ask them [about this attitude of theirs], they will say: “We were only jesting and entertaining [ourselves].” Tell them: “Were you jesting with God, His revelations and His Messenger? Don’t put forth lame excuses. You have renounced faith after accepting it. Even if We pardon a faction of yours,8 We will definitely punish another [in this world] because they in fact are wrongdoers.”9 (64-66)
اَلْمُنَافِقُوْنَ وَالْمُنَافِقَاتُ بَعْضُهُمْ مِّنْ بَعْضٍ يَأْمُرُونَ بِالْمُنْكَرِ وَيَنْهَوْنَ عَنِ الْمَعْرُوْفِ وَيَقْبِضُوْنَ أَيْدِيَهُمْ نَسُوْا اللّهَ فَنَسِيَهُمْ إِنَّ الْمُنَافِقِيْنَ هُمُ الْفَاسِقُوْنَ. وَعَدَ الله الْمُنَافِقِيْنَ وَالْمُنَافِقَاتِ وَالْكُفَّارَ نَارَ جَهَنَّمَ خَالِدِيْنَ فِيهَا هِيَ حَسْبُهُمْ وَلَعَنَهُمُ اللّهُ وَلَهُمْ عَذَابٌ مُّقِيمٌ. كَالَّذِيْنَ مِنْ قَبْلِكُمْ كَانُوْا أَشَدَّ مِنكُمْ قُوَّةً وَّأَكْثَرَ أَمْوَالًا وَّأَوْلَادًا فَاسْتَمْتَعُوْا بِخَلَاقِهِمْ فَاسْتَمْتَعْتُم بِخَلَاقِكُمْ كَمَا اسْتَمْتَعَ الَّذِيْنَ مِنْ قَبْلِكُمْ بِخَلاَقِهِمْ وَخُضْتُمْ كَالَّذِي خَاضُوْا أُوْلَـئِكَ حَبِطَتْ أَعْمَالُهُمْ فِي الُّدنْيَا وَالْآخِرَةِ وَأُوْلَئِكَ هُمُ الْخَاسِرُوْنَ. أَلَمْ يَأْتِهِمْ نَبَأُ الَّذِيْنَ مِنْ قَبْلِهِمْ قَوْمِ نُوْحٍ وَّعَادٍ وَّثَمُودَ وَقَوْمِ إِبْرَاهِيمَ وِأَصْحَابِ مَدْيَنَ وَالْمُؤْتَفِكَاتِ أَتَتْهُمْ رُسُلُهُم بِالْبَيِّنَاتِ فَمَا كَانَ اللّهُ لِيَظْلِمَهُمْ وَلَـكِن كَانُوْا أَنْفُسَهُمْ يَظْلِمُوْنَ.
Hypocrite men and hypocrite women are all the same type of people. They urge evil and forbid good and withhold their hands [from all good]. They forgot God; so, God also forgot them.10 In reality, it is these Hypocrites who do not fulfil their promises at all.11 God has promised the fire of Hell to these Hypocrite men and Hypocrite women and open disbelievers in which they will abide forever. It is sufficient for them. The curse of God be on them. And for them is an eternal torment. [O False claimants to faith!12] like the ones who lived before you. They were mightier and blessed with greater wealth and more children than you. So, they benefited from their share and you benefited from your share in the very way those before you did and you indulged in the same debates as they did. It is these people whose deeds went waste in this world and in the Hereafter and they are the ones who will lose. Has not the news of those before them reached them13 – the people of Noah, the ‘Ad, the Thamud, the nation of Abraham,14 the residents of Madyan and the inhabitants of settlements that were overturned.15 Their messengers brought before them veritable signs. So, it was not that God was unjust to them; they, in fact, remained unjust to themselves. (67-70)
وَالْمُؤْمِنُوْنَ وَالْمُؤْمِنَاتُ بَعْضُهُمْ أَوْلِيَآءُ بَعْضٍ يَأْمُرُوْنَ بِالْمَعْرُوْفِ وَيَنْهَوْنَ عَنِ الْمُنكَرِ وَيُقِيْمُوْنَ الصَّلاَةَ وَيُؤْتُوْنَ الزَّكَاةَ وَيُطِيعُوْنَ اللّهَ وَرَسُوْلَهُ أُوْلَـئِكَ سَيَرْحَمُهُمُ اللّهُ إِنَّ اللّهَ عَزِيْزٌ حَكِيْمٌ. وَعَدَ اللّهُ الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الأَنْهَارُ خَالِدِيْنَ فِيهَا وَمَسَاكِنَ طَيِّبَةً فِي جَنَّاتِ عَدْنٍ وَرِضْوَانٌ مِّنَ اللّهِ أَكْبَرُ ذَلِكَ هُوَ الْفَوْزُ الْعَظِيْمُ.
Believers, both men and women, [they also] are friends to one another. [Contrary to these Hypocrites,] they urge one another to what is good and forbid what is evil, are diligent in the prayer, pay zakah and obey God and His Messenger. It is these people whom God will very soon bless with His mercy. There is no doubt that God is powerful, very wise. God has promised these believing men and women orchards below which rivers flow; they will live there forever and pure abodes in eternal orchards and the pleasure of God. This is the greatest of all. This is supreme success. (71-72)
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يَا أَيُّهَا النَّبِيُّ جَاهِدِ الْكُفَّارَ وَالْمُنَافِقِيْنَ وَاغْلُظْ عَلَيْهِمْ وَمَأْوَاهُمْ جَهَنَّمُ وَبِئْسَ الْمَصِيْرُ. يَحْلِفُوْنَ بِاللّهِ مَا قَالُوْا وَلَقَدْ قَالُوْا كَلِمَةَ الْكُفْرِ وَكَفَرُوْا بَعْدَ إِسْلَامِهِمْ وَهَمُّوْا بِمَا لَمْ يَنَالُوْا وَمَا نَقَمُوْا إِلَّا أَنْ أَغْنَاهُمُ اللّهُ وَرَسُولُهُ مِنْ فَضْلِهِ فَإِنْ يَتُوبُوْا يَكُ خَيْرًا لَّهُمْ وَإِنْ يَتَوَلَّوْا يُعَذِّبْهُمُ اللّهُ عَذَابًا أَلِيْمًا فِي الدُّنْيَا وَالْآخِرَةِ وَمَا لَهُمْ فِي الْأَرْضِ مِنْ وَلِيٍّ وَلَا نَصِيْرٍ.
O Prophet!16 Wage jihad against all these disbelievers and hypocrites and be stern with them.17 Hell is their abode and it is a very evil abode. They swear oaths by God that they did not utter that statement whereas they have definitely uttered that statement of disbelief18 and [in this manner] are guilty of renouncing faith after embracing it. And they wanted what they could not get.19 This enmity of theirs is nothing but the consequence of God and His Messenger rewarding them with riches.20 So, even if they now repent, it is better for them and if they show indifference, God will punish them in a painful way in this world and in the next also. And they will not have any supporter or helper in the land. (73-74)
وَمِنْهُم مَّنْ عَاهَدَ اللّهَ لَئِنْ آتَانَا مِنْ فَضْلِهِ لَنَصَّدَّقَنَّ وَلَنَكُونَنَّ مِنَ الصَّالِحِيْنَ. فَلَمَّا آتَاهُمْ مِّنْ فَضْلِهِ بَخِلُوْا بِهِ وَتَوَلَّوْا وَّهُمْ مُّعْرِضُوْنَ. فَأَعْقَبَهُمْ نِفَاقًا فِيْ قُلُوْبِهِمْ إِلَى يَوْمِ يَلْقَوْنَهُ بِمَا أَخْلَفُوْا اللّهَ مَا وَعَدُوْهُ وَبِمَا كَانُوْا يَكْذِبُوْنَ. أَلَمْ يَعْلَمُوْا أَنَّ اللّهَ يَعْلَمُ سِرَّهُمْ وَنَجْوَاهُمْ وَأَنَّ اللّهَ عَلاَّمُ الْغُيُوْبِ. الَّذِيْنَ يَلْمِزُوْنَ الْمُطَّوِّعِيْنَ مِنَ الْمُؤْمِنِيْنَ فِي الصَّدَقَاتِ وَالَّذِيْنَ لَا يَجِدُوْنَ إِلَّا جُهْدَهُمْ فَيَسْخَرُوْنَ مِنْهُمْ سَخِرَ اللّهُ مِنْهُمْ وَلَهُمْ عَذَابٌ أَلِيْمٌ. اِسْتَغْفِرْ لَهُمْ أَوْ لَا تَسْتَغْفِرْ لَهُمْ إِنْ تَسْتَغْفِرْ لَهُمْ سَبْعِينَ مَرَّةً فَلَن يَغْفِرَ اللّهُ لَهُمْ ذَلِكَ بِأَنَّهُمْ كَفَرُوْا بِاللّهِ وَرَسُوْلِهِ وَاللّهُ لَا يَهْدِي الْقَوْمَ الْفَاسِقِيْنَ.
There are also those among them21 who promised God: “If He blesses us with His bounty, we will surely spend in charity and will be among those who do very virtuous deeds.” But when God gave them out of His bounty, they started to show stinginess in it and turned their faces while walking away.22 So, as a consequence, God lodged hypocrisy in their hearts till the day they will meet Him because they went back on their promise with God and because they continued to lie.23 Do they not know that God is aware of their secrets and their whisperings and God knows very well everything that is hidden?24 They who censure Muslims regarding charity25 who spend it willingly and whatever they spend they earn from their hard work; so, they make fun of them.26 God makes fun of these who make fun and for them is a painful torment. Whether you ask forgiveness for them or not. Even if you ask seventy times for their forgiveness, God will not forgive them. This is because they committed disbelief with God and His Messenger and God does not guide such people who breach promises.27 (75-80)
فَرِحَ الْمُخَلَّفُوْنَ بِمَقْعَدِهِمْ خِلَافَ رَسُوْلِ اللّهِ وَكَرِهُوْا أَن يُجَاهِدُوْا بِأَمْوَالِهِمْ وَأَنْفُسِهِمْ فِي سَبِيْلِ اللّهِ وَقَالُوْا لَا تَنْفِرُوْا فِي الْحَرِّ قُلْ نَارُ جَهَنَّمَ أَشَدُّ حَرًّا لَّوْ كَانُوْا يَفْقَهُوْنَ. فَلْيَضْحَكُوْا قَلِيلًا وَلْيَبْكُوْا كَثِيْرًا جَزَاء بِمَا كَانُوْا يَكْسِبُوْنَ. فَإِن رَّجَعَكَ اللّهُ إِلَى طَآئِفَةٍ مِّنْهُمْ فَاسْتَأْذَنُوكَ لِلْخُرُوجِ فَقُل لَّنْ تَخْرُجُوْا مَعِيَ أَبَدًا وَلَنْ تُقَاتِلُوْا مَعِيَ عَدُوًّا إِنَّكُمْ رَضِيتُمْ بِالْقُعُودِ أَوَّلَ مَرَّةٍ فَاقْعُدُوْا مَعَ الْخَالِفِيْنَ.
[In the journey for Tabuk] those who had been left behind28 were very happy at being left behind from God and His Messenger, and they did not like that they wage jihad for the cause of God with their persons and their wealth. They told [people]: “Do not go out in this heat.” Tell them: “The fire of Hell is far hot.” Would that they understood! Now they should laugh a little and shed more tears because of what they had been doing.29 So, [O Prophet!] If God takes you back to any of their groups30 and they seek permission from you to go out for jihad, clearly say: “You shall never go out with me nor will you fight along with me with any enemy. You preferred to sit earlier; so, now also sit with them who were left behind.” (81-83)
وَلَا تُصَلِّ عَلَى أَحَدٍ مِّنْهُمْ مَّاتَ أَبَدًا وَلَا تَقُمْ عَلَىَ قَبْرِهِ إِنَّهُمْ كَفَرُوْا بِاللّهِ وَرَسُوْلِهِ وَمَاتُوْا وَهُمْ فَاسِقُوْنَ. وَلَا تُعْجِبْكَ أَمْوَالُهُمْ وَأَوْلَادُهُمْ إِنَّمَا يُرِيْدُ اللّهُ أَنْ يُعَذِّبَهُمْ بِهَا فِي الدُّنْيَا وَتَزْهَقَ أَنفُسُهُمْ وَهُمْ كَافِرُوْنَ. وَإِذَآ أُنْزِلَتْ سُورَةٌ أَنْ آمِنُوْا بِاللّهِ وَجَاهِدُوْا مَعَ رَسُوْلِهِ اسْتَأْذَنَكَ أُوْلُوْا الطَّوْلِ مِنْهُمْ وَقَالُوْا ذَرْنَا نَكُنْ مَّعَ الْقَاعِدِيْنَ. رَضُوْا بِأَن يَكُونُوْا مَعَ الْخَوَالِفِ وَطُبِعَ عَلَى قُلُوبِهِمْ فَهُمْ لَا يَفْقَهُوْنَ. لَـكِنِ الرَّسُوْلُ وَالَّذِيْنَ آمَنُوْا مَعَهُ جَاهَدُوْا بِأَمْوَالِهِمْ وَأَنفُسِهِمْ وَأُوْلَـئِكَ لَهُمُ الْخَيْرَاتُ وَأُوْلَـئِكَ هُمُ الْمُفْلِحُوْنَ. أَعَدَّ اللّهُ لَهُمْ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِيْنَ فِيْهَا ذَلِكَ الْفَوْزُ الْعَظِيْمُ.
And when in future any of them dies, never pray [the funeral] for him and never stand [to supplicate] on his grave because they have rejected God and His Messenger and have died while breaching their promise.31 Do not give any importance to their wealth or children. God intends to punish them through these in the life of this world and their souls depart in the state of disbelief.32 When a surah is revealed: “Profess faith in God the way it should be professed33 and wage jihad alongside His messenger,” those who are able to do so, also come to you to ask for reprieve, and say: “Leave us! We will stay with those who stay here.”34 They preferred to sit with these [women] who sit behind in the houses.35 And [as a result of this] their hearts were sealed; so, they understand nothing. The Messenger of God, however, has waged jihad with his person and his wealth and they too who accepted faith with him. And it is they for whom there is good [in this world and the next] and it is they who will succeed. God has prepared for them orchards beneath which canals flow. They will live in them forever. This is supreme success. (84-89)
وَجَآءَ الْمُعَذِّرُونَ مِنَ الْأَعْرَابِ لِيُؤْذَنَ لَهُمْ وَقَعَدَ الَّذِينَ كَذَبُوْا اللّهَ وَرَسُوْلَهُ سَيُصِيْبُ الَّذِيْنَ كَفَرُوْا مِنْهُمْ عَذَابٌ أَلِيْمٌ.
From among the Bedouin Arabs36 also came those who made excuses that they be permitted [to stay behind], and who had made a false promise [to profess faith] in God and His Messenger; they sat [in their homes without this].37 Soon a painful torment will seize their disbelievers.38 (90)
لَيْسَ عَلَى الضُّعَفَآءِ وَلَا عَلَى الْمَرْضَى وَلَا عَلَى الَّذِيْنَ لَا يَجِدُوْنَ مَا يُنْفِقُوْنَ حَرَجٌ إِذَا نَصَحُوْا لِلّهِ وَرَسُوْلِهِ مَا عَلَى الْمُحْسِنِيْنَ مِنْ سَبِيْلٍ وَاللّهُ غَفُوْرٌ رَّحِيْمٌ. وَلَا عَلَى الَّذِيْنَ إِذَا مَآ أَتَوْكَ لِتَحْمِلَهُمْ قُلْتَ لَا أَجِدُ مَا أَحْمِلُكُمْ عَلَيْهِ تَوَلَّوْا وَّأَعْيُنُهُمْ تَفِيضُ مِنَ الدَّمْعِ حَزَنًا أَلَّا يَجِدُوْا مَا يُنفِقُوْنَ. إِنَّمَا السَّبِيلُ عَلَى الَّذِيْنَ يَسْتَأْذِنُوْنَكَ وَهُمْ أَغْنِيَاءُ رَضُوْا بِأَن يَكُونُوْا مَعَ الْخَوَالِفِ وَطَبَعَ اللّهُ عَلَى قُلُوبِهِمْ فَهُمْ لَا يَعْلَمُوْنَ.
There is no blame, however, on those who are weak and those who are sick and on those also who do not find anything to spend when they remain well-wishers of God and His Messenger.39 There is no blame on such pious people. And God is forgiving; He is ever-merciful. Similarly, they are also not to blame that when they come to you to make arrangements for their conveyance, you say: “I cannot arrange for your conveyance,” they return with eyes shedding tears in this sorrow that they do not have the ability to travel at their own expense. Only they are to blame who seek reprieve from you even though they are wealthy. They were satisfied to remain with those [women] who remain behind [sitting in their houses] and [as a result of this] God put a seal on their hearts. Now they do not know [about the fate they are heading for]. (91-93)
يَعْتَذِرُوْنَ إِلَيْكُمْ إِذَا رَجَعْتُمْ إِلَيْهِمْ قُلْ لَّا تَعْتَذِرُوْا لَنْ نُّؤْمِنَ لَكُمْ قَدْ نَبَّأَنَا اللّهُ مِنْ أَخْبَارِكُمْ وَسَيَرَى اللّهُ عَمَلَكُمْ وَرَسُوْلُهُ ثُمَّ تُرَدُّوْنَ إِلَى عَالِمِ الْغَيْبِ وَالشَّهَادَةِ فَيُنَبِّئُكُمْ بِمَا كُنْتُمْ تَعْمَلُوْنَ. سَيَحْلِفُوْنَ بِاللّهِ لَكُمْ إِذَا انقَلَبْتُمْ إِلَيْهِمْ لِتُعْرِضُوْا عَنْهُمْ فَأَعْرِضُوْا عَنْهُمْ إِنَّهُمْ رِجْسٌ وَمَأْوَاهُمْ جَهَنَّمُ جَزَاء بِمَا كَانُوْا يَكْسِبُوْنَ. يَحْلِفُوْنَ لَكُمْ لِتَرْضَوْا عَنْهُمْ فَإِنْ تَرْضَوْا عَنْهُمْ فَإِنَّ اللّهَ لَا يَرْضَى عَنِ الْقَوْمِ الْفَاسِقِيْنَ. اَلْأَعْرَابُ أَشَدُّ كُفْرًا وَّنِفَاقًا وَّأَجْدَرُ أَلَّا يَعْلَمُوْا حُدُوْدَ مَا أَنزَلَ اللّهُ عَلَى رَسُوْلِهِ وَاللّهُ عَلِيْمٌ حَكِيْمٌ.
When you people return to them [after this journey] they will present before you all sorts of excuses. Say clearly to them: “Do not make excuses; we will not believe in anything you say. God has informed us of your circumstances.40 Now God and His Messenger will observe your deeds. Then you will be brought before Him who knows what is open and what is hidden, and He will inform you what you have been doing.” On your return, they will now swear oaths by God that you ignore them. So, ignore them41 because they are filth in totality, and Hell is their abode because of what they used to earn. They will swear in front of you to become happy with them. So, even if you become happy with them, God will never be happy with such people who break their promises. These Bedouin Arabs are stronger in their disbelief and hypocrisy and are only worthy that they not be aware of the bounds of what God has revealed to His Messenger.42 God knows everything. He is full of wisdom. (94-97)
وَمِنَ الْأَعْرَابِ مَنْ يَّتَّخِذُ مَا يُنْفِقُ مَغْرَمًا وَّيَتَرَبَّصُ بِكُمُ الدَّوَائِرَ عَلَيْهِمْ دَآئِرَةُ السَّوْءِ وَاللّهُ سَمِيْعٌ عَلِيْمٌ. وَمِنَ الْأَعْرَابِ مَنْ يُؤْمِنُ بِاللّهِ وَالْيَوْمِ الْآخِرِ وَيَتَّخِذُ مَا يُنْفِقُ قُرُبَاتٍ عِنْدَ اللّهِ وَصَلَوَاتِ الرَّسُوْلِ أَلَا إِنَّهَا قُرْبَةٌ لَّهُمْ سَيُدْخِلُهُمُ اللّهُ فِي رَحْمَتِهِ إِنَّ اللّهَ غَفُوْرٌ رَّحِيْمٌ.
Among these Bedouins, there are those also regard spending in the way of God to be a penalty and await for you a turn of fortune. Let bad fortune fall on them and God hears and knows all. And among these Bedouins, there are those also truly believe in God and in the last day and regard what they spend and the supplications43 of the Messenger as means of nearness44 to God. So, there is no doubt that both these are a means of nearness for them. God will definitely admit them into His mercy. Indeed, God is forgiving; ever-merciful. (98-99)
وَالسَّابِقُوْنَ الْأَوَّلُوْنَ مِنَ الْمُهَاجِرِيْنَ وَالْأَنصَارِ وَالَّذِيْنَ اتَّبَعُوهُمْ بِإِحْسَانٍ رَّضِيَ اللّهُ عَنْهُمْ وَرَضُوْا عَنْهُ وَأَعَدَّ لَهُمْ جَنَّاتٍ تَجْرِیْ تَحْتَهَا الْأَنْهَارُ خَالِدِيْنَ فِيهَآ أَبَدًا ذَلِكَ الْفَوْزُ الْعَظِيْمُ.
God was pleased with those muhajirun and ansar and they were pleased with God who took the initiative the foremost, and with those also who have befittingly followed them.45 God has prepared for them orchards below which streams flow. They will abide in them forever. This is great success. (100)
وَمِمَّنْ حَوْلَكُم مِّنَ الْأَعْرَابِ مُنَافِقُونَ وَمِنْ أَهْلِ الْمَدِينَةِ مَرَدُوْا عَلَى النِّفَاقِ لَا تَعْلَمُهُمْ نَحْنُ نَعْلَمُهُمْ سَنُعَذِّبُهُمْ مَّرَّتَيْنِ ثُمَّ يُرَدُّوْنَ إِلَى عَذَابٍ عَظِيْمٍ.
There are many hypocrites in the Bedouins who live around you and among the inhabitants of Madinah also. They have become adept in their hypocrisy. You do not know them; We know them.46 Soon We will punish them twice.47 Then they will be pushed towards a great torment. (101)
وَآخَرُوْنَ اعْتَرَفُوْا بِذُنُوْبِهِمْ خَلَطُوْا عَمَلًا صَالِحًا وَآخَرَ سَيِّئًا عَسَى اللّهُ أَن يَتُوْبَ عَلَيْهِمْ إِنَّ اللّهَ غَفُوْرٌ رَّحِيْمٌ. خُذْ مِنْ أَمْوَالِهِمْ صَدَقَةً تُطَهِّرُهُمْ وَتُزَكِّيْهِمْ بِهَا وَصَلِّ عَلَيْهِمْ إِنَّ صَلَاتَكَ سَكَنٌ لَّهُمْ وَاللّهُ سَمِيْعٌ عَلِيْمٌ. أَلَمْ يَعْلَمُوْا أَنَّ اللّهَ هُوَ يَقْبَلُ التَّوْبَةَ عَنْ عِبَادِهِ وَيَأْخُذُ الصَّدَقَاتِ وَأَنَّ اللّهَ هُوَ التَّوَّابُ الرَّحِيْمُ. وَقُلِ اعْمَلُوْا فَسَيَرَى اللّهُ عَمَلَكُمْ وَرَسُولُهُ وَالْمُؤْمِنُوْنَ وَسَتُرَدُّوْنَ إِلَى عَالِمِ الْغَيْبِ وَالشَّهَادَةِ فَيُنَبِّئُكُمْ بِمَا كُنْتُمْ تَعْمَلُوْنَ.
[Besides these,] there are some others also who have confessed their sins. They have done varied deeds, some good some bad. Hopefully, God will bestow His favour on them because He is forgiving, ever-merciful.48 Accept the charity of their wealth49 so that you may cleanse them and purify them.50 And pray for them, because your prayer is a means of tranquillity for them. God hears and knows all.51 Do they not know that it is God who accepts the repentance of His servants and lauds their charity and [not know that] God is very inclined to accepting repentance and is merciful.52 Tell them: “Do deeds; now God and His Messenger and their followers will observe your deeds. You will soon be brought forth before Him who knows all the revealed and the concealed. Then He will inform you what you have been doing.” (102-105)
وَآخَرُوْنَ مُرْجَوْنَ لِأَمْرِ اللّهِ إِمَّا يُعَذِّبُهُمْ وَإِمَّا يَتُوْبُ عَلَيْهِمْ وَاللّهُ عَلِيْمٌ حَكِيْمٌ.
[Similarly,] there are others whose matter has been deferred till the verdict of God. He will either punish them or accept their repentance. God knows everything. He is full of wisdom.53 (106)
وَالَّذِينَ اتَّخَذُوْا مَسْجِدًا ضِرَارًا وَكُفْرًا وَتَفْرِيقًا بَيْنَ الْمُؤْمِنِيْنَ وَإِرْصَادًا لِّمَنْ حَارَبَ اللّهَ وَرَسُوْلَهُ مِنْ قَبْلُ وَلَيَحْلِفَنَّ إِنْ أَرَدْنَا إِلَّا الْحُسْنَى وَاللّهُ يَشْهَدُ إِنَّهُمْ لَكَاذِبُوْنَ. لَا تَقُمْ فِيهِ أَبَدًا لَّمَسْجِدٌ أُسِّسَ عَلَى التَّقْوَى مِنْ أَوَّلِ يَوْمٍ أَحَقُّ أَنْ تَقُوْمَ فِيْهِ فِيْهِ رِجَالٌ يُّحِبُّونَ أَن يَّتَطَهَّرُوْا وَاللّهُ يُحِبُّ الْمُطَّهِّرِيْنَ. أَفَمَنْ أَسَّسَ بُنْيَانَهُ عَلَى تَقْوَى مِنَ اللّهِ وَرِضْوَانٍ خَيْرٌ أَم مَّنْ أَسَّسَ بُنْيَانَهُ عَلَىَ شَفَا جُرُفٍ هَارٍ فَانْهَارَ بِهِ فِي نَارِ جَهَنَّمَ وَاللّهُ لَا يَهْدِي الْقَوْمَ الظَّالِمِيْنَ. لَا يَزَالُ بُنْيَانُهُمُ الَّذِي بَنَوْا رِيْبَةً فِي قُلُوْبِهِمْ إِلَّا أَنْ تَقَطَّعَ قُلُوْبُهُمْ وَاللّهُ عَلِيْمٌ حَكِيْمٌ.
And those who have built a mosque54 to harm [Islam] and strengthen disbelief and cause a rift between the believers and to provide an ambush for people who before this have been engaged in war with God and His Messenger, [they will also come] and swear oaths: “We only intended good.”55 But God bears witness that they are absolute liars. Never stand in it. Only that mosque is worthy56 that you stand in it [for worship] whose foundation from the first day was based on God-consciousness.57 In it are people who like to remain pure and God likes only those who are pure.58 Then is that person better who based the foundation of his building on God-consciousness and in pleasing Him or he who built his building on a hollow precipice that is about to fall and it fell with him in Hell? God never guides such unjust people.59 This building which they have built will always be a basis of doubt in their hearts except if their hearts shatter to pieces.60 God knows everything; He is very wise. (107-110)
إِنَّ اللّهَ اشْتَرَى مِنَ الْمُؤْمِنِيْنَ أَنفُسَهُمْ وَأَمْوَالَهُم بِأَنَّ لَهُمُ الْجَنَّةَ يُقَاتِلُوْنَ فِي سَبِيْلِ اللّهِ فَيَقْتُلُوْنَ وَيُقْتَلُوْنَ وَعْدًا عَلَيْهِ حَقًّا فِي التَّوْرَاةِ وَالْإِنجِيلِ وَالْقُرْآنِ وَمَنْ أَوْفَى بِعَهْدِهِ مِنَ اللّهِ فَاسْتَبْشِرُوْا بِبَيْعِكُمُ الَّذِي بَايَعْتُمْ بِهِ وَذَلِكَ هُوَ الْفَوْزُ الْعَظِيْمُ. التَّائِبُونَ الْعَابِدُوْنَ الْحَامِدُوْنَ السَّائِحُوْنَ الرَّاكِعُوْنَ السَّاجِدوْنَ الْآمِرُوْنَ بِالْمَعْرُوْفِ وَالنَّاهُوْنَ عَنِ الْمُنكَرِ وَالْحَافِظُوْنَ لِحُدُودِ اللّهِ وَبَشِّرِ الْمُؤْمِنِيْنَ.
In reality, those who have professed faith [by making a pledge with the Messenger], their person and wealth have been bought by God in return for Paradise. They fight in the way of God, slay others and are slain.61 This is a true promise of God in the Torah, in the Gospel and in the Qur’an.62 And who can be truer in fulfilling his promise than God? So rejoice on your deal that you have made with God. This is the greatest success. They are those who repent, worship, are grateful, who exert [for the cause of God], who kneel and prostrate [before Him], urge [people] to good and forbid [them] from evil and protect the bounds of God.63 [It is they who are true believers] and [O Prophet!] give glad tidings to these believers.64 (111-112)
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مَا كَانَ لِلنَّبِيِّ وَالَّذِيْنَ آمَنُوْا أَنْ يَّسْتَغْفِرُوْا لِلْمُشْرِكِيْنَ وَلَوْ كَانُوْا أُوْلِیْ قُرْبَى مِنْ بَعْدِ مَا تَبَيَّنَ لَهُمْ أَنَّهُمْ أَصْحَابُ الْجَحِيْمِ. وَمَا كَانَ اسْتِغْفَارُ إِبْرَاهِيْمَ لِأَبِيهِ إِلَّا عَنْ مَّوْعِدَةٍ وَعَدَهَا إِيَّاهُ فَلَمَّا تَبَيَّنَ لَهُ أَنَّهُ عَدُوٌّ لِلّهِ تَبَرَّأَ مِنْهُ إِنَّ إِبْرَاهِيْمَ لَأوَّاهٌ حَلِيْمٌ. وَمَا كَانَ اللّهُ لِيُضِلَّ قَوْمًا بَعْدَ إِذْ هَدَاهُمْ حَتَّى يُبَيِّنَ لَهُم مَّا يَتَّقُوْنَ إِنَّ اللّهَ بِكُلِّ شَيْءٍ عَلِيْمٌ. إِنَّ اللّهَ لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ يُحْيِـي وَيُمِيْتُ وَمَا لَكُمْ مِّن دُوْنِ اللّهِ مِنْ وَلِيٍّ وَلَا نَصِيْرٍ.
It is not befitting for the Prophet65 and his followers to pray for the forgiveness of the Idolaters [after an acquittal has been declared] even if they are their relatives when it has become evident to them that they are the companions of Hell.66 Abraham had asked for the forgiveness of his father only because of the promise he had made with his father.67 But when it became evident to him that he is God’s enemy, he dissociated from him. In reality, Abraham was very kind-hearted and gentle.68 [Remember that] this is not God’s practice that He again lead astray a nation after guiding it until He clearly informs them of what they must refrain from.69 Indeed, God has knowledge of all things. It is God whose kingdom prevails in the heavens and the earth. Only He gives life and He alone gives death and except for God you neither have a supporter nor a helper. (113-116)
لَقَدْ تَّابَ الله عَلَى النَّبِيِّ وَالْمُهَاجِرِيْنَ وَالأَنْصَارِ الَّذِيْنَ اتَّبَعُوهُ فِي سَاعَةِ الْعُسْرَةِ مِنْ بَعْدِ مَا كَادَ يَزِيْغُ قُلُوْبُ فَرِيْقٍ مِّنْهُمْ ثُمَّ تَابَ عَلَيْهِمْ إِنَّهُ بِهِمْ رَؤُوْفٌ رَّحِيْمٌ. وَعَلَى الثَّلَاثَةِ الَّذِيْنَ خُلِّفُوْا حَتَّى إِذَا ضَاقَتْ عَلَيْهِمُ الْأَرْضُ بِمَا رَحُبَتْ وَضَاقَتْ عَلَيْهِمْ أَنفُسُهُمْ وَظَنُّوْا أَنْ لَّا مَلْجَأَ مِنَ اللّهِ إِلَّا إِلَيْهِ ثُمَّ تَابَ عَلَيْهِمْ لِيَتُوبُوْا إِنَّ اللّهَ هُوَ التَّوَّابُ الرَّحِيْمُ.
God showed mercy on the Prophet and [his companions] among the Ansar and the Muhajirun who stood up with the Prophet in times of difficulty after it happened that the hearts of some among them had almost become inclined towards deviation. Then God looked at them with mercy. In reality, He is affectionate to them and very merciful.70 In a similar manner, He looked with mercy on the three whose matter had been deferred. Until when the earth seemed to close in upon them in spite of its vastness and they got sick of themselves and they came to know that there is no place to escape God except with him.71 Then God turned to them in mercy so that they turn [to Him].72 Indeed, it is God Who is very prone to accepting forgiveness and is merciful. (117-118)
يَا أَيُّهَا الَّذِيْنَ آمَنُوْا اتَّقُوْا اللّهَ وَكُونُوْا مَعَ الصَّادِقِيْنَ. مَا كَانَ لِأَهْلِ الْمَدِيْنَةِ وَمَنْ حَوْلَهُم مِّنَ الْأَعْرَابِ أَن يَتَخَلَّفُوْا عَنْ رَّسُوْلِ اللّهِ وَلَا يَرْغَبُوْا بِأَنفُسِهِمْ عَنْ نَّفْسِهِ ذَلِكَ بِأَنَّهُمْ لَا يُصِيبُهُمْ ظَمَأٌ وَلَا نَصَبٌ وَلَا مَخْمَصَةٌ فِي سَبِيْلِ اللّهِ وَلَا يَطَؤُوْنَ مَوْطِئًا يَغِيظُ الْكُفَّارَ وَلَا يَنَالُوْنَ مِنْ عَدُوٍّ نَّيْلًا إِلَّا كُتِبَ لَهُم بِهِ عَمَلٌ صَالِحٌ إِنَّ اللّهَ لَا يُضِيْعُ أَجْرَ الْمُحْسِنِيْنَ. وَلَا يُنْفِقُوْنَ نَفَقَةً صَغِيْرَةً وَلَا كَبِيْرَةً وَلَا يَقْطَعُوْنَ وَادِيًا إِلَّا كُتِبَ لَهُمْ لِيَجْزِيَهُمُ اللّهُ أَحْسَنَ مَا كَانُوْا يَعْمَلُوْنَ. وَمَا كَانَ الْمُؤْمِنُوْنَ لِيَنفِرُوْا كَآفَّةً فَلَوْلَا نَفَرَ مِنْ كُلِّ فِرْقَةٍ مِّنْهُمْ طَآئِفَةٌ لِّيَتَفَقَّهُوْا فِي الدِّيْنِ وَلِيُنذِرُوْا قَوْمَهُمْ إِذَا رَجَعُوْا إِلَيْهِمْ لَعَلَّهُمْ يَحْذَرُوْنَ.
Believers! [If you want to protect yourself from these mistakes] fear God and be in the company of the truthful.73 [In reality,] it was not befitting for the Bedouins of Madinah and those who lived nearby that they sit behind leaving God and His Messenger. Neither was it befitting for them to regard their own life to be dearer than his. This is because whatever thirst, fatigue and hunger they are afflicted with in the cause of God and whatever step they take to inflict sorrow on the disbelievers [of the Messenger] and injury on [his] enemy – in exchange for all of these one pious deed is written for them. God does not waste the reward of those who are thorough.74 [Similarly,] whatever small or large amount they spend in charity and whatever valley they traverse [for the cause of God] all is written for them so that God can best reward them for their deeds. It was not possible that all Muslims take it upon themselves; but why did this not happen that a few from each group could come forward to obtain sound understanding of religion and return to their people to warn them [about these attitudes] so that they may take heed.75 (119-122)
يَا أَيُّهَا الَّذِيْنَ آمَنُوْا قَاتِلُوْا الَّذِيْنَ يَلُوْنَكُم مِّنَ الْكُفَّارِ وَلِيَجِدُوْا فِيْكُمْ غِلْظَةً وَاعْلَمُوْا أَنَّ اللّهَ مَعَ الْمُتَّقِيْنَ. وَإِذَا مَا أُنْزِلَتْ سُورَةٌ فَمِنْهُمْ مَّنْ يَّقُوْلُ أَيُّكُمْ زَادَتْهُ هَـذِهِ إِيْمَانًا فَأَمَّا الَّذِيْنَ آمَنُوْا فَزَادَتْهُمْ إِيْمَانًا وَهُمْ يَسْتَبْشِرُوْنَ. وَأَمَّا الَّذِيْنَ فِي قُلُوْبِهِم مَّرَضٌ فَزَادَتْهُمْ رِجْسًا إِلَى رِجْسِهِمْ وَمَاتُوْا وَهُمْ كَافِرُوْنَ. أَوَلَا يَرَوْنَ أَنَّهُمْ يُفْتَنُوْنَ فِي كُلِّ عَامٍ مَّرَّةً أَوْ مَرَّتَيْنِ ثُمَّ لَا يَتُوْبُوْنَ وَلَا هُمْ يَذَّكَّرُوْنَ. وَإِذَا مَا أُنْزِلَتْ سُورَةٌ نَّظَرَ بَعْضُهُمْ إِلَى بَعْضٍ هَلْ يَرَاكُمْ مِّنْ أَحَدٍ ثُمَّ انْصَرَفُوْا صَرَفَ اللّهُ قُلُوبَهُمْ بِأَنَّهُمْ قَوْمٌ لَّا يَفْقَهُوْنَ.
Believers! [Come out now after these warnings and as has been directed earlier] wage war with the disbelievers around you76 and let them find sternness in you.77 You should know that God is with those who are conscious of their limits.78 [Alas! How will they come out? Such is their situation that] when a surah is revealed, there are some among them who ask: “Whose faith among you has it increased?”79 So, those who have actually believed,80 it has increased their faith and they are receiving glad tidings from it. As for those who have the ailment [of hypocrisy] in them,] then it increased their filth with another filth and they remained disbelievers till their death.81 Do they not see that every year they are put through trials once or twice82 and even then they do not repent or take heed.83 And when a surah is revealed [for the preparation of a new campaign,] they gaze at one another that is there anyone who is watching? Then they run away. God [in accordance with His law] has turned their hearts away because these are people who do not understand.84 (123-127)
لَقَدْ جَاءكُمْ رَسُوْلٌ مِّنْ أَنفُسِكُمْ عَزِيْزٌ عَلَيْهِ مَا عَنِتُّمْ حَرِيْصٌ عَلَيْكُمْ بِالْمُؤْمِنِيْنَ رَؤُوْفٌ رَّحِيْمٌ. فَإِن تَوَلَّوْا فَقُلْ حَسْبِيَ اللّهُ لَا إِلَـهَ إِلَّا هُوَ عَلَيْهِ تَوَكَّلْتُ وَهُوَ رَبُّ الْعَرْشِ الْعَظِيْمِ .
[O People!] There has come to you a Messenger from among yourselves.85 It weighs down heavily on him if you suffer loss. He is very desirous of your betterment, very benevolent and ever-merciful for the believers86 – even then if they still turn away [O Prophet!] say: “God is sufficient for me.”87 There is no deity except Him. I have trusted Him and He is the Lord of the glorious throne. (128-129)
Kuala Lumpur
23 July 2011
______________
1. This is a sentence of condemnation that apparently appears as one of praise. In the words of Imam Amin Ahsan Islahi, this meaning is incorporated in this sentence because just as listening to everyone is the sign of a person’s benevolence and graciousness, it is also a sign of a person’s naivety, gullibility and lack of insight. He writes:
The hypocrites would use these words for the Prophet (sws) keeping in view this meaning. They would make fun of God and His messenger in their gatherings. When news of this behaviour would reach the Prophet (sws) through some means and he would express his displeasure at it, the hypocrites clarified their position before people by saying: he is pious person; whatever he hears, he believes in it and on this basis becomes disillusioned from such sincere and obedient people as ourselves; otherwise, how can words of disrespect be uttered by us? And by way of jest and entertainment, if some words of disrespect are uttered by us intentionally, then this is an entirely different thing. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 3, 593)
2. This is a reply to the hypocrites in a very subtle style. It means that he indeed is an embodiment of listening to others, but for whom? If they had duly valued this benevolent and gracious personality, they would have understood that he is an embodiment of listening for their welfare and benefit. When news of their good deeds and good intentions reaches him, he is always ready to believe in it. He does not after listening to their bad behaviour, conspiracies and whisperings think that he should save in his heart as a prized possession whatever reaches him.
3. Ie., he does not believe in any bad news about them that he hears from every Tom, Dick and Harry. Obviously, he does believe in God and trusts true believers. Thus when he hears anything through them, he does believe in it. He does not wish ill for them. They can see that he is an embodiment of mercy for all those who have adopted the right attitude. By God’s grace, they too can be worthy of his affection and mercy by reforming their ways. Here it may be noted that the prepositions ب and ل both are used in this verse. With the former, the word إيمان means to have belief in something and with the latter it means to merely to accept and understand something. The translation has been done while giving due consideration to this.
4. The actual word is: يَرْضُوْهُ. Earlier both God and His messenger are mentioned but here the pronoun used is singular. It directs our attention to the fact that pleasing God and the messenger is the same. Deliberation shows that the hypocrites are very aptly rebuked here. Imam Amin Ahsan Islahi writes:
... At times, a person’s excuse for a sin becomes worse than the sin itself. The attitude adopted by the hypocrites in trying to justify their wrongdoing made them even worse sinners. Had they been upright they would have tried to please God and His messenger and not tried to go after convincing Muslims through false oaths that they are truthful and the Prophet (sws) on the contrary is gullible. This is a very cunning campaign of propaganda against him. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 3, 599)
5. 5. In this verse, the word فَأَنَّ is coordinated to أَنَّهُ and يُحَادِد expresses the opposition in which a person becomes an enemy of someone.
6. Ie., that humiliation is much greater than the one from which they are trying to save themselves at this time. They should think what they should do to save themselves from that humiliation.
7. The actual words are: أَنْ تُنَزَّلَ عَلَيْهِمْ سُورَةٌ تُنَبِّئُهُمْ بِمَا فِي قُلُوبِهِمْ. The preposition عَلَيْ in them shows that تُنَزَّلَ encompasses the meaning of تقرء عليهم, ie., it is read out to them. Earlier it was said that the hypocrites would swear by God to convince Muslims of their innocence. Here its historical background is made evident: all this is happening because of the fear they see in the change of tone in this surah. Hence, they are worried that all their secrets may be exposed.
8. Ie., pardon them in this world and defer their matter to the Hereafter. This is stated because there were many factions of the hypocrites and the nature of hypocrisy of each and the disorder they spread was not of the same extent.
9. Ie., they are not merely naive jokers, the real purpose of their jest is to dent the courage of the Muslims so that they fail in the struggle they are undertaking under the leadership of the Prophet (sws).
10. Ie., God while ignoring them has deprived them of the will and urge to do good. Here the reason of this deprivation is stated: when they forgot God, they were consigned by God to Satan in accordance with His established practice. Thus it can be seen that it is now Satan who holds their reins and drives them to wherever he wants.
11. This is because they made a promise of “to listen and to obey” to the Prophet (sws) and then have broken it. They appear as Muslims outwardly, yet in secret they are making an effort to rout Islam and Muslims.
12. From here, the discourse has become direct. This has increased its intensity.
13. This is an explanation of the rather concise expression: كَالَّذِيْنَ مِنْ قَبْلِكُمْ.
14. This refers to the nation of Abraham (sws) which was called upon by him to the truth, but which rejected his message and which was abandoned by him at the behest of God. Besides being a prophet (nabi), Abraham (sws) was also a messenger (rasul). The way the Qur’an has mentioned his nation shows that it was punished after his migration the way the nations of messengers are once the truth is conclusively communicated to them.
15. This refers to the settlements of the people of Lot. This becomes evident from other instances in the Qur’an.
16. From here begins the fifth instalment of the surah. It is evident from its contents that it was revealed during Tabuk or some time during the return journey from Tabuk.
17. The word jihad covers war as well as stern accountability. The implication is that the disbelievers and the hypocrites are of the same category. The Prophet (sws) has been told that they have become audacious in their pranks because of his gracious nature. He should now totally change his attitude with them and undertake the measure he has been asked to take about them respectively. Thus he should kill the disbelievers wherever he finds them as directed earlier. As for the hypocrites, he should wage the jihad of stern accountability and seize them and instead of showing affection to them, he should deal with them very strictly so that it becomes evident to them that they will now have to live like true Muslims otherwise they will face the same fate which has become destined for those who have disbelieved in the Prophet (sws).
18. This is a reference to some statement of theirs that has already been alluded to earlier: the hypocrites would make fun of God, His messenger and His revelations in their gatherings. However, when they were called to account, they would totally deny it and say that they were only jesting.
19. This is an allusion to the plans of the hypocrites which they had made to uproot Islam but God exposed them at the right time and they were not able to succeed. They faced defeat at every instance. In the words of Imam Amin Ahsan Islahi, here the Qur’an has very eloquently and concisely referred to all their evil schemes as well as to their deprivations and failures.
20. This is a reference to the spoils of war that were acquired by the Muslims in various victories and of which the greatest benefit was reaped by these hypocrites. Imam Amin Ahsan Islahi writes:
... In the first place, the Prophet (sws) in order to show affection to them would give them more than the rest and they too because of their immense greed would try to grab as much as they could through many excuses. Morever, they only had recipients among them. None of them was a giver. Whenever an opportunity would arise to spend for the cause of God ... they would totally abstain from it. In this manner, these people had become wealthy and in return for this wealth they conspired and connived against Islam because of which they had gained these riches. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 3, 610)
21. Ie., from these people who had become rich because of Islam.
22. The actual words are: تَوَلَّوْا وَ هُمْ مُعْرِضُوْنَ. It is evident from the words هُمْ مُعْرِضُوْنَ after تَوَلَّوْا that whenever charity was mentioned to them, they would turn back on their heels and not even look back.
23. This is in accordance with the established practice God has prescribed about providing guidance: when a person continues to do a wrong and makes it a part of his life, he is forever deprived of the urge to repent and reform.
24. Ie., He practically knows and His attribute is also that He is the knower of all secrets.
25. The verse begins with the words: الَّذِيْنَ يَلْمِزُوْنَ. This الَّذِيْنَ is the permutative (badal) of هُمْ in نَجْواهُم of the previous verse. It has been translated thus.
26. Ie., while they themselves do nothing, they writhe in anger and boil in jealousy at what others spend for the cause of God. Thus they censure and rebuke the rich and make fun of the poor. Imam Amin Ahsan Islahi writes:
... As for the generous and sincere Muslims who spent with generosity and large-heartedness, they would call them people who were fame-greedy and show-offs and that they did it to over-awe others with their religiosity and generosity. As for the poor Muslims who did not have anything to spend and spent whatever little they could earn from their hard labour, they would make fun of them and make sarcastic remarks to discourage them. Typically they would say that these people had become more generous than the proverbial Ḥatim Ṭa’i. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 3, 613)
27. Ie., he does not show them the path which takes them away from Hell and puts them on the path that leads to the destination which the believers will reach. It is evident from this verse how affectionate and merciful the Prophet (sws) was and how emphatically he would pray for the forgiveness and salvation of such hypocrites.
28. Ie., though they kept back themselves by asking for concessions, they were in reality left back because by presenting lame excuses they had not remained worthy of being fortunate enough to wage jihad for the cause of God.
29. The implication is that they desired to tread the path that leads to Hell by running away from the hardships encountered in waging jihad for the cause of God. So, this attitude is not something they should be happy about: it is something they should mourn. Imam Amin Ahsan Islahi writes:
... Generally our exegetes have taken this statement of regret as a statement of information. I do not agree with this interpretation. Here both the deed and its fate have been made evident. This is because a person who has insight can see his fate in the mirror of his deeds done in this world and is affected by it the way he should be. Yet, the blind and deaf are deprived of this. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 3, 618)
30. If the style of this sentence is kept in mind, then the purport of the verse is that if God with His power shows the Prophet (sws) the faces of the people who he would not like to see and if against the wishes of those who think that he will not be able to save himself from the mighty Roman army, God makes him successfully return to these people.
31. Prior to this, the Prophet (sws) was stopped from praying for their for forgiveness. Now he has been stopped from taking them with him for jihad as well as to not offer the funeral prayer for any of them who dies and from standing at his grave. What could be more humiliating and what could be more grave a punishment for a person in a Muslim society in the presence of God’s messenger.
32. This intention of God is in accordance with His established practice that He has prescribed for providing guidance to people.
33. The actual words are: أَنْ آمِنُوْا بِاللّهِ. Here the verb is in its complete meaning and has been translated as such.
34. This is an expression of their thoughts. At some other instances, a mental thought has been regarded as a statement (qawl). The implication is that they think that if their excuse is accepted, they will remain behind with those who have a genuine excuse and who sit here in comfort.
35. Ie., instead of venturing forth in the battlefield and thereby fulfilling their obligation to faith, they desired for themselves to stay behind like women.
36. Earlier the attitude of the urban hypocrites who lived in Madinah and its environs was under discussion. From here onwards begins the mention of the hypocrites who lived in villages.
37. Ie., did not even bother to present a false excuse.
38. Ie., the disbelievers among these rural hypocrites. This is stated because there were also true believers among them who took the lead to offer sacrifice to help the cause of religion at every instance.
39. The condition spelled out here is very important. Imam Amin Ahsan Islahi writes:
... This is because there can be many sick and poor who can try to cause harm to Islam and to the Muslims whilst sitting in their homes through their conspiracies and connivances. Such people will not be absolved of the blame of staying back. Only those will be absolved of this blame who though are not able to reach the battlefield because of their weakness, ailment or poverty, yet wherever they are, try as far as they can to serve Islam and the Muslims. And if they are not able to do anything, then at least in their homes they sincerely pray for the victory of Islam and the Muslims and express grief at their own deprivation of being able to participate in jihad. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 3, 626)
40. The verse addresses the Muslims and that it is why plural verbs and nouns are used at every instance. However, the word قُلْ occurs in the singular. What is the reason? Imam Amin Ahsan Islahi has explained it. He writes:
... It is evident from this that an answer is given to the hypocrites on behalf of all the Muslims through the tongue of the Prophet (sws). It is as if the Prophet’s tongue represents the hearts of all sincere believers. This style also subtly portrays the trust, positive sentiments and complete harmony between the Prophet (sws) and the ummah. Also evident from it is the sarcasm found for the hypocrites. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 3, 627)
41. The actual word is اِعْرَاَض. Deliberation shows that it is very eloquently used in two different, in fact, opposite meanings. In the first instances, it is used “to forgive” and in the second “to turn away.” In other words, these hypocrites will try to convince Muslims to ignore whatever has happened. So fine. Muslims should ignore them. It is but better to ignore such filth.
42. This is because they never tried to understand these bounds and create insight about them and God blesses only those people with understanding and insight who prove themselves worthy of it.
43. Ie., supplications which they become entitled to because of their faith, sincerity and charitable behaviour.
44. The actual words are: أَلاَ إِنَّهَا قُرْبَةٌ لَهُمْ. No one should have any misconception about the feminine pronoun in them. A linguistic principle of the language in which the Qur’an has been revealed is that when an accusative or genitive pronoun is employed to refer to both a masculine and feminine noun, then just as that pronoun should be in the dual (muthanna) according to the general rule, it can also be in the feminine singular if no ambiguity exists in the meaning and it is very evident that the pronoun is referring to both the masculine and feminine noun. In fact, a recourse to classical Arabic shows that on such instances this pronoun is generally in the feminine singular.
45. Here those people are presented as examples to weak Muslims and hypocrites who were the most outstanding among the companions of the Prophet (sws) and his real assets. Imam Amin Ahsan Islahi writes:
... It is stated that the leading battalion of this ummah is those among the muhajirun and the ansar who were the foremost to respond to the call of the messenger of God. They were the ones who accepted it when even taking a step towards it was not possible without facing a lot of hardships. They supported and defended the messenger when this meant inviting the enmity of the whole of Arabia.
At the second tier were those who though did not occupy the status of being the foremost in responding to the call of the messenger, yet they followed the foremost with full sincerity and uprightness. In this attitude they never allowed any pretension, compromise, vested-interest or any type of hesitancy or hypocrisy to creep in. Once they took a step forward, they never thought of going back. Those whom they had to sever themselves from, they did so completely and those whom they needed to join themselves to, they did so completely. In fact, such was this union that the two became one. This sincerity, veracity and complete harmony between their inner and outerselves has been called ihsan here. At another instance in this exegesis it has been explained that ihsan means to do something in a thorough and befitting way.
... It is stated that God was pleased with them and they were pleased with God. God was pleased with them because they went to the ultimate extent in showing the patience, perseverance, valour and selflessness He expected from people for the cause of the truth. Similarly, they fully abided by the covenant they made with God in spite of all the hardships and opposition they had to encounter. Furthermore they perfected their abilities and potentials that God had placed in them and expended them in pleasing God alone. They never let Satan creep into this sincerity to God.
The meaning of God being pleased with them is that they regarded every dealing of God with them to be based on His justice, wisdom and mercy in every sense. If they faced some trial, they regarded it to be a remedy to some shortcoming they had. If they were confronted with a hardship, they regarded it to be a test of their patience and steadfastness. If good times befell them, they showed gratitude and if they were afflicted with sorrow, they showed perseverance and satisfaction. They never lost hope in any situation. Storms erupted, thunder lit up the heavens and lightning even struck their belongings to reduce them to ashes, yet nothing could disrupt their satisfied souls. They remain pleased with God and God remains pleased with them and this ultimately made them worthy of the glad tidings: فَادْخُلِي فِي عِبَادِي وَادْخُلِي جَنَّتِي (89: 29-30) (enter among My servants and enter My Paradise, (89: 29-30)). (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 3, 635)
46. These words sound an admonition to both the Muslims and to the hypocrites: Muslims must remain fully alert about the hypocrites and hypocrites must know that Muslims can be deceived in recognizing them but God knows full well the garb they have camouflaged themselves in.
47. Ie., once at the hands of the Muslims and second in Barzakh when they will depart from this world.
48. These people were not hypocrites yet were definitely inflicted with weaknesses. Thus at the instance of Tabuk too they showed weakness. However, as soon as they realized their mistake, they were very ashamed and instead of making excuses, they truthfully accepted their mistake. It is stated in some narratives that some people tied themselves to columns of the Prophet’s mosque and said that they would neither eat nor sleep unless they were forgiven by God and His messenger. (Ibn Kathir, Tafsir al-Qur’an al-‘Aẓim, vol. 2, 505). They are given glad tidings that if they continue to do good deeds, hopefully God will accept their repentance. The reward and punishment of the Hereafter can also be understood from this. Thus it is such type of people about whom it can be expected that they will be forgiven there too without being punished.
49. This refers to the charity they will now give to atone for their sins. It is evident from this that the most effective thing for repentance and self-purifcation is spending for the cause of God.
50. Two words are used in the verse: tathir and tazkiyah. Imam Amin Ahsan Islahi writes:
... It is evident from the usage of these two words in the Qur’an that tathir refers to cleansing someone of outward and inward filth while tazkiyah in addition to this meaning also refers to developing the potential and abilities of people to adorn them with high moral conduct. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 3, 639)
51. It was stated earlier that neither will the charity of the hypocrites be accepted nor will God’s messenger seek repentance from them. In fact, if any of them dies, he will not even offer the funeral prayer for them. Here, on the contrary, it is directed that all these doors of blessings and mercy should be opened for these people who have acknowledged their mistakes.
52. The previous verses addressed the Prophet (sws). Now in these people are directly addressed and urged to repent and to spend for the cause of God as a condition of this repentance.
53. It is evident from verse 118 ahead that they were three people. Narratives record their names as Ka‘b ibn Malik, Hilal ibn Umayyah and Murarah ibn Rabi‘. They had whole-heartedly confessed the cowardice they had shown in Tabuk. Yet God, on the basis of His knowledge and wisdom had deferred their matter and stated that time will tell whether they should be punished or forgiven. It is quite evident from this that they were still facing God’s anger and He was not pleased with them. In all probability, the reason for this was that such weakness could not be expected from people of their stature. At the same time, they had also not fully realized their mistake to the extent that befitted them. Thus the matter was deferred for their cleansing and purification.
54. The predicate (khabar) of this sentence has been suppressed. The sentence beginning from وَلَيَحْلِفُنَّ is coordinated to it. Imam Amin Ahsan Islahi writes:
This is a mention of the most mischievous group of the hypocrites. One of their tricks is referred to here. At that time, there existed two mosques. One of them was the Qaba’ mosque in the suburbs of Madinah and the other was the Nabawi mosque within Madinah. Yet these hypocrites built a separate mosque solely for the purpose of spreading disorder and playing mischief. They wanted to make available for themsevles a safe haven in which they could sit and conspire against Islam and the Muslims. However, they called that place a mosque so that they could impose the awe of their religiosity on the Prophet (sws) and the Muslims and also fulfill their objectives. In order to make it acceptable and holy to the Muslims, they also tried that the Prophet (sws) should lead the prayer just once so that it earned the same respect in the eyes of the people as that of the Qaba’ mosque. However, the Prophet (sws) understood their evil intention and postponed it. Then when these verses were revealed about it, he had it razed to the ground, let alone pray in it. (Ibn Kathir, Tafsir al-Qur’an al-‘Azim, vol. 2, 436). (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 3, 641)
55. The implication of their words was that they only wanted that a place be built for remembering God and Muslims who were deprived of the reward of the congregational prayer because of dark nights or cold or rain while living afar were afforded this opportunity.
56. The actual word is أَحَقُّ. However, it is evident from the occasion and context that it occurs without any comparison. In the Arabic language, the form أَفْعَلْ is used in this way.
57. The style of the sentence shows that it refers to the Qaba’ mosque. It is evident from narratives that this mosque was built for the very purpose of countering the Darar mosque. (Ibn Kathir, Tafsir al-Qur’an al-‘Azim, vol. 2, 509)
58. Deliberation shows that while this verse praises those who offer the prayer in the Qaba’ mosque, it censures the miscreants of the Ḍarar mosque: their inner and other selves are incriminated with filth and God is very displeased with such people.
59. Ie., will not show them the path of the destination that has been prescribed for the believers in the Hereafter.
60. This is a hyperbolic expression of impossibility. It is like saying that this stain in the cloth will go only when the cloth is gone into extinction. In a similar way, it is said that only when their hearts are crushed to pieces will this building in their hearts be razed to ground.
61. The essence of Islam is this deal of sale. However, here it is referred to because in the presence of God’s messenger the greatest requisite of this deal is that those who believe in him become a means of God’s punishment on those who disbelieve in him and slay them even if as a consequence some of them have to lay down their lives for this. Earlier people were mentioned whose real reason for hypocrisy was abstaining from giving up their lives and wealth for the cause of God. It is thus clarified here that at this time the greatest requisite of the pledge that is made at the hands of the Prophet (sws) is waging war for the cause of God.
62. Ie., the promise of Paradise in return for sacrificing life and wealth. In the Gospel the words “Kingdom of Heaven” are used for this. The kingdom which is gained in this world after pledging a covenant at the hands of God’s messenger is its prelude. The translators of the Torah have interpreted it to mean a country in which milk and honey flows. The reference is to Palestine which they intended to own in this world.
63. The inchoative (mubtada’) is suppressed here. The actual construction would be: هُمْ التَّائِبُوْن. Here the attributes which every true believer should have so that he is able to decide the requisites of faith and the attitude which is regarded as disbelief and hypocrisy are explained to the hypocrites. Imam Amin Ahsan Islahi writes:
Of the various components of the character of believers that are mentioned here, the first one is penitence. It means “turning to God.” The first step that a person should take in worshipping and obeying God is that instead of wandering about in satanic ways he turns to his Lord and shows determination in treading the straight path. It is this penitence that gets hold of him in every task. Whenever he deviates from the straight path, it is penitence that comes to his rescue and sets him back on the straight path.
After penitence, worship is mentioned. It is the greatest right of God imposed on the person who turns towards God. And since there is no one else except God Who has this right, hence no one else should have a share in this worship nor in obedience because obedience is a natural requisite of worship. After worship, gratitude is mentioned because it is the essence of all forms of worship. This is precisely why rituals like the prayer and the zakah ... are manifestations of gratitude to God and an acknowledgement of His favours. If the sentiments of gratitude and acknowledgement of favours are not deeply engendered in a person, he is not able to befittingly worship God nor is His worship braced with its true spirit.
After this exertion is mentioned ... It is a comprehensive expression of all efforts, exercises and struggles which a person undertakes to reform his inner and outer self, to understand and teach religion and to disseminate and spread it with fervour and altruism and for whose cause he sacrifices the pleasures and comforts of his life without any hesitation.
After that, the prayer is mentioned. The expression used to refer to it is الرَّاكِعُوْنَ السَّاجِدوْنَ. Wherever the prayer is mentioned in this manner in the Qur’an, it does not merely refer to the obligatory prayer. It also alludes to the ones offered in seclusion. It is these prayers which protect all the attributes mentioned earlier and it is they who enliven and nurture the exertion for the cause of God called sayahah by the Qur’an.
After this forbidding from evil and urging towards virtue is mentioned. The attributes stated earlier refer to individual reform. Now the collective conduct of people is clarified: they enjoin virtue and forbid vice. They are not unconcerned with the right and wrong of others and in fact have great concern in them to reform others and according to their capacity try to set right wrongs.
At the end, the bounds of God are mentioned. This in fact is an expression of piety. This is a reference to an attribute which is the most comprehensive: in other words, these people remain very vigilant in every phase of life to abide by the bounds set by God and not to cross them. Neither do they themsleves dare to break any limit nor, as far as they are can, permit others to do so. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 3, 647)
64. The co-ordinated clause of this sentence is suppressed and has been revealed in the translation.
65. This is the sixth and last episode of this surah. It was revealed sometime in Madinah after the Prophet’s return from Tabuk.
66. This directive relates to the phase in which people refuse to accept faith even after God’s messenger has conclusively communicated the truth to them and also announced his acquittal from them. The supplications of God’s messenger and his companions are a guarantee for the refuge and security of the ummah. In this phase of reward and punishment it was essential that they be divested of this refuge so that they are ready to face the punishment that has become destined for them. Moreover, these supplications were also against honour and support for the truth. This is because once it has been told that these people have become worthy of Hell any supplication of forgiveness on the basis of blood relations will only mean that the honour for such relations has prevailed on the honour for the truth. However, after the passing away of Muhammad (sws) there is no further possibility of such conslusive communication of the truth and declaration of acquittal. Thus there is nothing wrong if the following words of Jesus (sws) are used to pray for the forgivenss of a person guilty of polytheism and disbelief: إِن تُعَذِّبْهُمْ فَإِنَّهُمْ عِبَادُكَ وَإِن تَغْفِرْ لَهُمْ فَإِنَّكَ أَنتَ الْعَزِيزُ الْحَكِيمُ (118:5) (if You punish them, they are your servants, and if You forgive them, You only are Mighty and very Wise, (5:118)).
67. It is evident from this what extraordinary importance promises have.
68. This is an expression of God’s likeness for Abraham’s kind hearted and gentle disposition for his father. Yet when it became evident that his father is in fact God’s enemy, he sternly declared his acquittal from his father. Imam Amin Ahsan Islahi writes:
... Since God likes a person to be hard-hearted as well as soft-hearted in God’s love, both these aspects have been made evident by Abraham about his heart. It is precisely this example for those who want to serve religion. Unless they have a caring and affectionate heart, it is useless for them to take up the responsibility of reforming the masses and unless they have an iron will and tremendous perseverance they will be absolutely useless for their religion. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 3, 655)
69. Muslims are warned here that after guiding them to the right path God has informed them of the dangers which they can face. If they pray for the forgiveness of their kindred who have beed declared by God as His enemies, then this can become a means of trial for their faith. Thus they are clearly told that this is not befitting for them. In the succeeding verses, Muslims are reminded through God’s attributes and form part of this warning. The implication is that they should be very careful. They are dealing with someone Who is the king of the heavens and the earth. He has control over life and death and has knowledge of the inner and outer selves of people. If they leave any semblance of hypocrisy about Him in their minds and hearts they may well face a great danger. Then they will find none but Him as their helper and supporter.
70. In this verse, the preposition of the verb تَابَ is عَلَی and it is ascribed to God. When it occurs in this manner, it encompasses the meaning of mercy and affection. The Prophet (sws) had not committed any such mistake as the ones committed by those who have been warned earlier. It was because of His graciousness and benevolence that at times he had forgiven the hypocrites whereas the Almighty wanted to expose them before punishing them and as such this attitude of the Prophet (sws) was against the scheme of God. This has been alluded to earlier. Similarly, though a very large group of the Muhajirun and the Ansar showed perseverance in the face of great adversities and hardships, a small group showed weakness at the time of Tabuk. The verse actually refers to this group by saying that some hearts had become inclined to deviation. However, these people soon realized their folly and through repentance set their hearts on the right path. This verse gave glad tidings to all that God has turned to them with affection and mercy. They have remained with the Prophet (sws) at the time of Tabuk and at all previous instances of hardship. For this reason, God has pardoned all their mistakes. Imam Amin Ahsan Islahi writes:
... These words firstly delineate the fact that real faith is that of those who have succeeded in the trials of hardship. The second thing which is evident is that this attribute of the faith of the Muhajirun and the Ansar made them worthy of God’s affection and He accepted their repentance. God does not deprive His sincere and selfless servants from the urge to do good. When some weakness emanates from them, God instills in them the urge to repent after which they repent and God forgives them. God disregards only those who make claims with their tongues only but are not prepared to face any adversity. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 3, 657)
71. These people have been mentioned earlier in verse 106. It is evident from narratives that these three faced God’s wrath for fifty whole days. At His behest, all Muslims socially boycotted them. Their relatives even their wives and children alienated themselves from the three. (Ibn Kathir, Tafsir al-Qur’an al-‘Aẓim, vol. 2, 519). It is this situation which is portrayed by the words of the verse “the earth seemed to close in upon them for them in spite of its vastness.” Their inner selves became badly affected by the nagging feeling that God and His Messenger are angry with them. As a result, they became averse to their own selves and the stage was reached when they had no place of comfort out side their selves and their hearts too lacked peace and poise. The consequence of all this was that their hearts melted and they reached that level of repentance that was needed from people of their status. Imam Amin Ahsan Islahi writes:
... The intensity with which these people were taken to task, with the same intensity did these people show urgency to turn to God thinking that when God is seizing them, they can only seek His refuge to save themselves. Two of these three totally isolated themselves in seclusion. Day and night they would cry and plead and express shame and repentance. The third would at times go out but only because he might earn the affection of God and His Messenger. (Ibn Kathir, Tafsir al-Qur’an al-‘Aẓim, vol. 2, 519). Had these people any germ of hypocrisy in them, they would have sought the refuge of someone when they had been discarded by God and His Messenger. On the contrary, these people were true in faith. Hence just like a child who in fear clings even more closely to his mother when she scolds him, they ran to seek God’s refuge to save themselves from His wrath. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 3, 659)
72. The actual words are: ثُمَّ تَابَ اللّهُ عَلَيْهِمْ لِيَتُوْبُوْا. The verb لِيَتُوْبُوْا occurs in its complete sense. They had already confessed to their sins. Yet after passing through these hard phases of trial their hearts melted and hence God pardoned them and blessed them with the urge to repent to such an extent that their minds and hearts were cleansed of all filth. Another fact becomes evident from these words of the Qur’an. Imam Amin Ahsan Islahi has explained it. He writes:
... Repentance basically begins from God. It is He Who creates the urge in His servants to repent. When a person repents, God again shows His affection to him and accepts his repentance. Such is the nature on which God has made a human being that if he has faith in it, his heart grieves at every sin he commits and with regret and remorse the feeling of turning to his Lord arises in him. If a person gets ready to act according to this feeling, the Almighty provides his heart and tongue with words that reflect these feelings and which are dear to Him. He then accepts these sentiments. Only those unfortunate people are deprived from it who are who have lulled their conscience to sleep and whose faith has become lifeless. Such people become heedless of God. The punishment they get for this is that God also becomes heedless of them. The anecdote of Adam and Satan mentioned in Surah al-Baqarah is a very revealing example in this regard. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 3, 660)
73. The actual word is صَادِقِيْنَ which is the opposite of مُنَافِقِيْن (hypocrites). It refers to people whose words and deeds are in complete harmony with one another. This verse urges people to fear God and to remain in the company of the truthful in order to secure themselves from the wrongs mentioned on which they have been earlier called to account. The first of these things protects a person from inside and the other helps him against Satan from the outside. Imam Amin Ahsan Islahi writes:
... If a person spends a better part of his time with disbelievers, hypocrites and the ignorant, at times even a strong willed person also is influenced by them let alone the weak ones. In a similar way, the company and affection of those who are men of faith and deeds instils the strength and will in the weak to overcome their shortcomings and they gradually are transformed into one of them. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 3, 660)
74. The actual word is مُحْسِنِيْنَ. It alludes to the condition which is necessary for the acceptability of deeds to God. In other words, when a deed is done such that both its form and spirit are kept in consideration with full poise, every component is perfectly executed and while doing it a person thinks that he is in God’s presence. The implication is that when this is how the Almighty deals with people who bear suffering for His cause, then it is also not befitting for them to give preference to their persons and to their wealth against the Prophet (sws).
75. This is the arrangement that has been suggested by the Almighty for the education and instruction of those who because of living far off were not able to directly benefit from the company of the Prophet (sws). It is obvious that such an arrangement should be in place as well after he passes away. Thus it is stated that this was not possible for all Muslims but a few from every group among them should certainly go out to obtain religious knowledge and try to save their people from God’s grasp in the Hereafter by warning them of this consequence. Deliberation shows that this is exactly the same task as is undertaken by prophets and messengers of God. It is evident from this that the responsibility of inviting others to the truth and warning them on evading it that was imposed on the Prophet (sws) was transferred to the scholars of this ummah and after the termination of the institution of prophethood, it is they who must carry out this responsibility till the Day of Judgement.
76. Though the nature of address in the verses is general, they are in fact directed to those hypocrites who because of their friendships, familial ties and business relations were not prepared to launch any offensive against those about whom this surah had directed them to wage war. The Almighty has stated that every person has to fight those who live nearby and in some capacity or the other belong to him. It is this attitude which is the real test of a person’s faith and sincerity. It may be kept in mind that in the incident of calf-worship too the Israelites were punished in similar way: each person was directed to kill his own kin. The word يَلُوْنَكُمْ in the verse actually points to this very condition.
77. Ie., they should feel that Muslims do not have any friendship, attachment and affection left for them. It is precisely this requisite of the phase of reward and punishment considering which Muslims are directed to sever ties. It does not relate to those who are still addressees in the phase of preaching.
78. These are glad tidings of victory and divine help and are always given with the condition that people must abide by the limits prescribed by God and even in times of warfare do not exceed them.
79. This is a sarcastic remark. Their purpose was to belittle the directives of God and to discourage those who were ready to hear these directives and to obey them with full sincerity.
80. The actual words are: فَأَمَّا الَّذِيْنَ آمَنُوْا. The verb used in them occurs in its complete meaning and has been translated thus.
81. This is not merely a metaphor, but in fact a reality. Imam Amin Ahsan Islahi writes:
... Each directive of the Qur’an opens up a sphere of competition for the Muslims and when they win in this sphere their faith feels encouraged and determined to win in other spheres till finally they gradually reach the highest point of honour. On the other hand, the hypocrites bear one deprivation after another and one defeat after another and ultimately become totally devoid of any speck of faith and resolve. Layers of hypocrisy envelop their hearts to the extent that all the abilities which God has blessed them with at birth are trampled beneath and die away. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 3, 665)
82. This is part of the law of trials which is mentioned in the Qur’an with regard to the direct addressees of God’s messengers. Such trials are faced by other people as well from time to time to remind and warn them yet it is not necessary that every person faces them and that too each year.
83. Ie., neither is their intellect awakened so that they can be reminded nor do their hearts melt so that they may turn towards God.
84. Ie., the law that God has prescribed for guiding people.
85. Attention is directed here to God’s great favour to all mankind in general and the Arabs in particular in sending Muhammad (sws) for their guidance. The address is directed to the wretched who instead of showing due regard to this favour were regarding it to be a burden for themselves.
86. All these attributes are mentioned without a particle of conjunction. The purpose is to express their perfect congruence. The implication is that the being they are not duly giving regard is one who is very anxious and worried about his companions. He feels for them in much the same way as a father feels for his children in order to protect them from every form of hardship, sorrow and grief. He wants them to be blessed with every good fortune of life and if they adhere to faith, he is an embodiment of affection and mercy (رَءُوْفٌ رَّحِيْمٌ) for them. About these last two attributes Imam Amin Ahsan Islahi writes:
Evident in one of them is revulsion to evil and in the other blessings of goodness and permanance of mercy. Both these attributes are from among God’s noble qaulities which are exactly used here for Muhammad (sws). It is evident from this that in the matter of showing affection and mercy to the creatures the noble prophet was a manifestation of divine attributes. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 3, 667)
87. Ie., if they are not being able to understand the Prophet’s earnest message that the favours of this world and the next which are hidden in his call to waging jihad for the cause of God at His behest, then he should not be concerned about them. He should clearly tell them that these are not his needs and that God is sufficient for him.