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Surah Tauba In Arabic

Transliteration In English

1. Baraaa’atum minal laahi wa Rasooliheee ilal lazeena ‘aahattum minal mushrikeen
2. Faseehoo fil ardi arba’ata ashhurinw wa’lamoooannakum ghairu mu’jizil laahi wa annal laaha mukhzil kaafireen
3. Wa azaanum minal laahi wa Rasooliheee ilan naasi yawmal Hajjil Akbari annal laaha bareee’um minal mushrikeena wa Rasooluh; fa-in tubtum fahuwa khairullakum wa in tawallaitum fa’lamooo annakum ghairu mu’jizil laah; wa bashiril lazeena kafaroo biazaabin aleem
4. Illal lazeena ‘aahattum minal mushrikeena summa lam yanqusookum shai’anw-wa lam yuzaahiroo ‘alaikum ahadan fa atimmooo ilaihim ‘ahdahum ilaa muddatihim; innal laaha yuhibbul muttaqeen
5. Fa izansalakhal Ashhurul Hurumu faqtulul mushrikeena haisu wajattumoohum wa khuzoohum wahsuroohum waq’udoo lahum kulla marsad; fa-in taaboo wa aqaamus Salaata wa aatawuz Zakaata fakhalloo sabeelahum; innal laaha Ghafoorur Raheem
6. Wa in ahadum minal mushrikeenas tajaaraka fa ajirhu hattaa yasma’a Kalaamal laahi summa ablighhu maa manah; zaalika bi annahum qawmul laa ya’lamoon (section 1)
7. Kaifa yakoonu lilmush rikeena ‘ahdun ‘indallaahi wa ‘inda Rasoolihee illal lazeena ‘aahattum ‘indal Masjidil Haraami famas taqaamoo lakum fastaqeemoo lahum; innallaaha yuhibbul muttaqeen
8. Kaifa wa iny-yazharoo ‘alaikum laa yarquboo feekum illanw wa laa zimmah; yurdoo nakum biafwaahihim wa ta’baa quloobuhum wa aksaruhum faasiqoon
9. Ishtaraw bi  Aayaatil laahi samanan qaleelan fasaddoo ‘an sabeelih; innahum saaa’a maa kaanoo ya’maloon
10. Laa yarquboona fee mu’minin illanw wa laa zimmah wa ulaaa ‘ika humulmu ‘tadoon
11. Fa in taaboo wa aqaamus Salaata wa aatawuz Zakaata fa ikhwaanukum fid deen; wa nufassilul Aayaati liqawminy ya’lamoon
12. Wa in nakasooo aimaanahum mim ba’di ‘ahdihim wa ta’anoo fee deenikum faqaatilooo a’immatal kufri innahum laaa aimaana lahum la’allahum yantahoon
13. Alaa tuqaatiloona qawman nakasooo aimaanahum wa hammoo bi ikhraajir Rasooli wa hum bada’ookum awwala marrah; atakhshawnahum; fallaahu ahaqqu an takhshawhu in kuntum mu’mineen
14. Qaatiloohum yu’az zibhumul laahu bi aideekum wa yukhzihim wa yansurkum ‘alaihim wa yashfi sudoora qawmim mu ‘mineen
15. Wa yuzhib ghaiza quloobihim; wa yatoobullaahu ‘alaa mai yashaaa’; wallaahu ‘Aleemun Hakeem
16. Am hasibtum an tutrakoo wa lammaa ya’lamil laahul lazeena jaahadoo minkum wa lam yattakhizoo min doonil laahi wa laa Rasoolihee wa lalmu’mineena waleejah; wallaahu khabeerum bimaa ta’maloon (section 2)
17. maa kaana lilmushrikeena ai ya’muroo masaajidal laahi shaahideena ‘alaaa anfusihim bilkufr; ulaaa’ika habitat a’maaluhum wa fin naari hum khaalidoon
18. Innamaa ya’muru masaa jidal laahi man aamana billaahi wal Yawmil Aakhiri wa aqaamas Salaata wa aataz Zakaata wa lam yakhshaa illal laaha fa’asaaa ulaaa’ika ai yakoonoo minal muhtadeen
19. Aja’altum siqaayatal haaajji wa ‘imaaratal masjidil haraami kamman aamana billaahi wal Yawmil Aakhiri wa jaahada fee sabeelil laah; laa yastawoona ‘indal laah; wallaahu laa yahdil qawmaz zaalimeen
20. Allazeena aamanoo wa haajaroo wa jaahadoo fee sabeelil laahi bi amwaalihim wa anfusihim a’zamu darajatan ‘indal laah; wa ulaaa’ika humul faaa’izoon
21. Yubashshiruhum Rabbuhum birahmatim minhu wa ridwaaninw wa Jannaatil lahum feehaa na’eemum muqeem
22. Khaalideena feehaaa abadaa; innal laaha ‘indahooo ajrun ‘azeem
23. Yaaa aiyuhal lazeena aamanoo laa tattakhizooo aabaaa ‘akum wa ikhwaanakum awliyaaa’a inis tahabbul kufra ‘alal eemaan; wa mai yatawal lahum minkum fa ulaaa’ika humuz zaalimoon
24. Qul in kaana aabaaa’ukum wa abnaaa’ukum wa ikhwaanukum wa azwaajukum wa ‘asheeratukum wa amwaaluniq taraftumoohaa wa tijaaratun takhshawna kasaadahaa wa masaakinu tardawnahaaa ahabba ilaikum minal laahi wa Rasoolihee wa Jihaadin fee Sabeelihee fatarabbasoo hattaa ya’tiyallahu bi amrih; wallaahu laa yahdil qawmal faasiqeen (section 3)
25. Laqad nasarakumul laahu fee mawaatina kaseeratinw wa yawma Hunainin iz a’jabatkum kasratukum falam tughni ‘ankum shai’anw wa daaqat ‘alaikumul ardu bimaa rahubat summa wallaitum mudbireen
26. Summa anzalal laahu sakeenatahoo ‘alaa Rasoolihee wa’alal mu’mineena wa anzala junoodal lam tarawhaa wa azzabal lazeena kafaroo; wa zaalika jazaaa’ul kaafireen
27. Summa yatoobul laahu mim ba’di zaalika ‘alaa mai yashaaa’; wallaahu Ghafoorur Raheem
28. Yaaa aiyuhal lazeena aamanooo innamal mushrikoona najasun falaa yaqrabul Masjidal Haraama ba’da ‘aamihim haaza; wa in khiftum ‘ailatan fasawfa yughnee kumul laahu min fadliheee in shaaa’; innallaaha ‘Aleemun hakeem
29. Qaatilul lazeena laa yu’minoona billaahi wa laa bil yawmil Aakhiri wa laa yuharrimoona maa harramal laahu wa Rasooluhoo wa laa yadeenoona deenal haqqi minal lazeena ootul Kitaaba hattaa yu’tul jizyata ai yadinw wa hum saaghiroon (section 4)
30. Wa qaalatil yahoodu ‘Uzairunib nul laahi wa qaalatin Nasaaral Maseehub nul laahi zaalika qawluhum bi afwaahihim yudaahi’oona qawlal lazeena kafaroo min qabl; qatalahumul laah; annaa yu’fakoon
31. ittakhazooo ahbaarahum wa ruhbaanahum arbaabammin doonil laahi wal Maseehab na Maryama wa maaa umirooo illaa liya’budooo Ilaahanw Waa hidan laaa ilaaha illaa Hoo; Subhaanahoo ‘ammaa yushrikoon
32. Yureedoona ai yutfi’oo nooral laahi bi’afwaahihim wa ya’ballaahu illaaa ai yutimma noorahoo wa law karihal kaafiroon
33. huwal lazeee ar sala Rasoolahoo bilhudaa wa deenil haqqi liyuzhirahoo ‘alad deeni kullihee wa law karihal mushrikoon
34. Yaaa aiyuhal lazeena aamanooo inna kaseeramminal ahbaari warruhbaani la ya’kuloona amwaalan naasi bil baatili wa yasuddoona ‘an sabeelil laah; wallazeena yaknizoonaz zahaba wal fiddata wa laayunfiqoonahaa fee sabeelil laahi fabashshirhum bi’azaabin aleem
35. Yawma yuhmaa ‘alaihaa fee naari jahannama fatukwaa bihaa jibaahuhum wa junoobuhum wa zuhooruhum haazaa maa kanaztum li anfusikum fazooqoo maa kuntum taknizoon
36. Inna ‘iddatash shuhoori ‘indal laahis naa ‘ashara shahran fee Kitaabil laahi yawma khalaqas samaawaati wal arda minhaaa arba’atun hurum; zaalikad deenul qaiyim; falaa tazlimoo feehinna anfusakum; wa qaatilul mushrikeena kaaaffatan kamaa yuqaati loonakum kaaaffah; wa’lamooo annal laaha ma’al muttaqeen
37. Inna man naseee’u ziyaadatun filkufri yudallu bihil lazeena kafaroo yuhil loonahoo ‘aamanw wa yuhar rimoonahoo ‘aamal liyuwaati’oo ‘iddata maa harramal laahu fayuhilloo maa harramal-laah; zuyyina lahum sooo’u a’maalihim; wallaahu laa yahdil qawmal kaafireen (section 5)
38. Yaaa aiyuhal lazeena aamanoo maa lakum izaa qeela lakumun firoo fee sabeelil laahis saaqaltum ilal ard; aradeetum bilhayaatid dunyaa minal Aakhirah; famaamataa’ul hayaatiddunyaa fil Aakhirati illaa qaleel
39. Illaa tanfiroo yu’az zibkum ‘azaaban aleemanw wa yastabdil qawman ghairakum wa laa tadurroohu shai’aa; wal laahu ‘alaa kulli shai’in Qadeer
40. Illaa tansuroohu faqad nasarahul laahu iz akhrajahul lazeena kafaroo saaniyasnaini iz humaa filghaari iz yaqoolu lisaahibihee laa tahzan innnal laaha ma’anaa; fa anzalallaahu sakeenatahoo ‘alaihi wa aiyadahoo bijunoodil lam tarawhaa wa ja’ala kalimatal lazeena kafarus suflaa; wa Kalimatul laahi hiyal ‘ulyaa; wallaahu ‘Azeezun Hakeem
41. Infiroo khifaafanw wa siqaalanw wa jaahidoo bi amwaalikum wa anfusikum fee sabeelil laah; zaalikum khairul lakum in kuntum ta’lamoon
42. Law kaana ‘aradan qareebanw wa safaran qaasidal lattaba’ooka wa laakim ba’udat ‘alaihimush shuqqah; wa sayahlifoona billaahi lawis tata’naa lakharajnaa ma’akum; yuhlikoona anfusahum wal laahu ya’lamu innahum lakaa ziboon (section 6)
43. ‘Afal laahu ‘anka lima azinta lahum hattaa yatabai yana lakal lazeena sadaqoo wa ta’lamal kaazibeen
44. Laa yastaazinukal lazeena yu’minoona billaahi wal Yawmil Aakhiri ai yujaa hidoo bi amwaalihim wa anfusihim; wallaahu ‘aleemum bilmut taqeen
45. Innamaa yastaazinukal lazeena laa yu’minoona billaahi wal Yawmil Aakhiri wartaabat quloobuhum fahum fee raibihim yataraddadoon
46. Wa law araadul khurooja la-‘addoo lahoo ‘uddatanw wa laakin karihal laahum bi’aasahum fasabbatahum wa qeelaq ‘udoo ma’al qaa’ideen
47. Law kharajoo feekum maa zaadookum illaa Khabaalanw wa la awda’oo khilaalakum yabghoona kumul fitnata wa feekum sammaa’oona lahum; wallaahu ‘aleemum biz zaalimeen
48. Laqadib taghawul fitnata min qablu wa qallaboo lakal umoora hattaa jaaa’al haqqu wa zahara amrul laahi wa hum kaarihoon
49. Wa minhum mai yaqoolu’ zal lee wa laa taftinneee; alaa fil fitnati saqatoo; wa inna Jahannama lamuheetatum bil kaafireen
50. in tusibka hasanatun tasu’hum; wa in tusibka museebatuny yaqooloo qad akhaznaaa amranaa min qablu wa yatawallaw wa hum farihoon
51. Qul lany-yuseebanaaa illaa maa katabal laahu lanaa Huwa mawlaanaa; wa ‘alal laahi fal yatawakka lil mu’minoon
52. Qul hal tarabbasoona binaaa illaaa ihdal husnayayni wa nahnu natrabbasu bikum ai yus eebakumul laahu bi’azaa bim min ‘indiheee aw biaidee naa fatarabbasooo innaa ma’akum mutarabbisoon
53. Qul anfiqoo taw’an aw karhal lany yutaqabbala min kum innakum kuntum qawman faasiqeen
54. Wa maa mana’ahum ‘an tuqbala minhum nafaqaatuhum illaaa annahum kafaroo billaahi wa bi Rasoolihee wa laa ya’toonas Salaata illaa wa hum kusaalaa wa laa yunfiqoona illaa wa hum kaarihoon
55. Falaa tu’jibka amwaaluhum wa laaa awlaaduhum; innamaa yureedul laahu liyu’az zibahum bihaa fil hayaatid dunyaa wa tazhaqa anfusuhum wa hum kaafiroon
56. Wa yahlifoona billaahi innnahum laminkum wa maa hum minkum wa laakinnahum qawmuny yafraqoon
57. Law yajidoona malja’an aw maghaaraatin aw mudda khalal lawallaw ilaihi wa hum yajmahoon
58. Wa minhum mai yalmizuka fis sadaqaati fa-in u’too minhaa radoo wa illam yu’taw minhaaa izaa hum yaskhatoon
59. Wa law annahum radoo maaa aataahumul laahu wa Rasooluhoo wa qaaloo hasbunal laahu sayu’teenallaahu min fadlihee wa Rasooluhooo innaaa ilallaahi raaghiboon (section 7)
60. Innamas sadaqaatu lilfuqaraaa’i walmasaakeeni wal ‘aamileena ‘alaihaa wal mu’al lafati quloobuhum wa fir riqaabi walghaarimeena wa fee sabeelil laahi wabnis sabeeli fareedatam minal laah; wal laahu ‘Aleemun Hakeem
61. Wa minhumul lazeena yu’zoonan nabiyya wa yaqooloona huwa uzun; qul uzunu khairil lakum yu’minu billaahi wa yu’minu lil mu’mineena wa rahmatul lil lazeena aamanoo minkum; wallazeena yu’zoona Rasoolal laahi lahum ‘azaabun ‘aleem
62. Yahlifoona billaahi lakum liyurdookum wallaahu wa Rasooluhoo ahaqqu ai yurdoohu in kaanoo mu’mineen
63. Alam ya’lamooo annahoo mai yuhaadidillaaha wa Rasoolahoo fa’anna lahoo Naara jahannama khaalidan feehaa; zaalikal khizyul ‘Azeem
64. Yahzarul munaafiqoona an tunaz zala ‘alaihim Sooratun tunabbi ‘uhum bimaa feequloobihim; qulistahzi’oo innal laaha mukhrijum maa tahzaroon
65. Wala’in sa altahum layaqoolunna innamaa kunnaa nakhoodu wa nal’ab; qul abillaahi wa ‘Aayaatihee wa Rasoolihee kuntum tastahzi’oon
66. Laa ta’taziroo qad kafartum ba’da eemaanikum; in na’fu ‘an taaa’ifatin minkum nu’az zib taaa’ifatan bi annahum kaanoo mujrimeen (section 8)
67. Almunaafiqoona wal munaafiqaatu ba’duhum mim ba’d; yaamuroona bilmunkari wa yanhawna ‘anil ma’roofi wa yaqbidoona aidiyahum; nasul laaha fanasiyahum; innal munaafiqeena humul faasiqoon
68. Wa’adal laahul munafiqeena wal munaafiqaati wal kuffaara naara jahannnamma khaalideena feehaa; hiya hasbuhum; wa la’annahumul laahu wa lahum ‘azaabum muqeem
69. Kallazeena min qablikum kaanoo ashadda minkum quwwatanw wa aksara amwaalanw wa awlaadan fastamta’oo bikhalaaqihim fastamta’tum bikhalaaqikum kamas tamta’al lazeena min qablikum bikhalaa qihim wa khudtum kallazee khaadooo; ulaaa’ika habitat a’maaluhum fid dunyaa wal Aakhirati wa ulaaa’ika humul khaasiroon
70. Alam ya’tihim naba ul lazeena min qablihim qawmi Noohinw wa ‘Aadinw wa Samooda wa qawmi Ibraaheema wa ashaabi Madyana wal mu’tafikaat; atathum Rusuluhum bilbaiyinaati famaa kaanal laahu liyazlimahum wa laakin kaanooo anfusahum yazlimoon
71. Wal mu’minoona wal mu’minaatu ba’duhum awliyaaa’u ba’d; ya’muroona bilma’roofi wa yanhawna ‘anil munkari wa yuqeemoonas Salaata wa yu’toonaz Zakaata wa yutee’oonal laaha wa Rasoolah; ulaaa’ika sayarhamu humul laah; innallaaha ‘Azeezun Hakeem
72. Wa’adal laahulmu’ mineena walmu’minaati Jannaatin tajree min tahtihal anhaaru khaalideena feehaa wa masaakina taiyibatan fee Jannnaati ‘adn; wa ridwaanum minal laahi akbar; zaalika huwal fawzul ‘azeem (section 9)
73. Yaaa aiyuhan Nabiyyu jaahidil kuffaara walmunaafiqeena waghluz ‘alaihim; wa maawaahum jahannnamu wa bi’sal maseer
74. Yahlifoona billaahi ma qaaloo wa laqad qaaloo kalimatal kufri wa kafaroo ba’da Islaamihim wa hammoo bimaa lam yanaaloo; wa maa naqamooo illaaa an aghnaa humullaahu wa Rasooluhoo min fadlih; fainy yatooboo yaku khairal lahum wa iny yatawal law yu’az zibhumullaahu ‘azaaban aleeman fiddunyaa wal Aakhirah; wamaa lahum fil ardi minw waliyyinw wa laa naseer
75. Wa minhum man ‘aaha dal laaha la’in aataanaa min fadlihee lanas saddaqanna wa lanakoonanna minassaaliheen
76. Falammaaa aataahum min fadlihee bakhiloo bihee wa tawallaw wa hum mu’ridoon
77. Fa a’qabahum nifaaqan fee quloobihim ilaa Yawmi yalqaw nahoo bimaaa akhlaful laaha maa wa’adoohu wa bimaa kaanoo yakhziboon
78. Alam ya’lamooo annal laaha ya’lamu sirrahum wa najwaahum wa annal laaha ‘Allaamul Ghuyoob
79. Allazeena yalmizoonal mut tawwi’eena minalmu’mineena fis sadaqaati wallazeena laa yajidoona illaa juhdahum fayaskharoona minhum sakhiral laahu minhum wa lahum azaabun aleem
80. istaghfir lahum aw laa tastaghfir lahum in tastaghfir lahum sab’eena marratan falany yaghfiral laahu lahum; zaalika bi annahum kafaroo billaahi wa Rasoolih; wallaahu laa yahdil qawmal faasiqeen (section 10)
81. Farihal mukhallafoona bimaq’adihim khilaafa Rasoolil laahi wa karihooo ai yujaahidoo bi amwaalihim wa anfusihim fee sabeelil laahi wa qaaloo laa tanfiroo fil harr; qul Naaru jahannama ashaddu harraa; law kaanoo yafqahoon
82. Falyadhakoo qaleelanw walyabkoo kaseeran jazaaa’an bimaa kaanoo yaksiboon
83. Fa ir raja’akal laahu ilaa taaa’ifatim minhum fastaaa zanooka lilkhurooji faqul lan takhrujoo ma’iya abadanw wa lan tuqaatiloo ma’iya ‘aduwwan innakum radeetum bilqu’oodi awwala marratin faq’udoo ma’al khaalifeen
84. Wa laa tusalli ‘alaaa ahadim minhum maata abadanw wa laa taqum ‘alaa qabriheee innahum kafaroo billaahi wa Rasoolihee wa maatoo wa hum faasiqoon
85. Wa laa tu’jibka amwaaluhum wa awlaaduhum; innamaa yureedul laahu any yu’azzibahum bihaa fid dunyaa wa tazhaqa anfusuhum wa hum kaafiroon
86. Wa izaaa unzilat Sooratun an aaminoo billaahi wa jaahidoo ma’a Rasoolihis taazanaka uluttawli minhum wa qaaloo zarnaa nakum ma’alqaa ‘ideen
87. Radoo bi ai yakoonoo ma’al khawaalifi wa tubi’a ‘alaa quloobihim fahum laa yafqahoon
88. Laakinir Rasoolu wal lazeena aamanoo ma’ahoo jaahadoo bi amwaalihim wa anfusihim; wa ulaaa’ika lahumul khairaatu wa ulaaa’ika humul muflihoon
89. A’addal laahu lahum Jannaatin tajree min tahtihal anhaaru khaalideena feehaa; zaalikal fawzul ‘azeem (section 11)
90. Wa jaaa’al mu’az ziroona minal A’raabi liyu’zana lahum wa qa’adal lazeena kazabul laaha wa Rasoolah; sayuseebul lazeena kafaroo minhum ‘azaabun aleem
91. Laisa ‘alad du’aafaaa’i wa laa ‘alal mardaa wa laa ‘alal lazeena laa yajidoona maa yunfiqoona harajun izaa nasahoo lillaahi wa Rasoolih; maa ‘alal muhsineena min sabeel; wallaahu Ghafoorur Raheem
92. Wa laa ‘alal lazeena izaa maaa atawka litahmilahum qulta laaa ajidu maaa ahmilukum ‘alaihi tawallaw wa a’yunuhum tafeedu minaddam’i hazanan allaa yajidoo maa yunfiqoon (End Juz 10)
93. Innamas sabeelu ‘alal lazeena yasta’zinoonaka wa hum aghniyaaa’; radoo biany-yakoonoo ma’al khawaalifi wa taba’al laahu ‘alaa quloobihim fahum laa ya’lamoon
94. Ya’taziroona ilaikum izaa raja’tum ilaihim; qul laa ta’taziroo lan nu’mina lakum qad nabba annal laahu min akhbaarikum; wa sa yaral laahu ‘amalakum wa Rasooluhoo thumma turaddoona ilaa ‘Aalimil Ghaibi washshahaadati fa yunabbi’ukum bimaa kuntum ta’maloon
95. Sa yahlifoona billaahi lakum izanqalabtum ilaihim litu’ridoo ‘anhum fa a’ridoo ‘anhum innahum rijsunw wa ma’waahum jahannamu jazaaa’an bi maakaanoo yaksiboon
96. Yahlifoona lakum litardaw ‘anhum fa in tardaw ‘anhum fa innal laaha laa yardaa ‘anil qawmil faasiqeen
97. Al A’raabu ashaddu kufranw wa nifaaqanw wa ajdaru allaa ya’lamoo hudooda maaa anzalal laahu ‘alaa Rasoolih; wallaahu ‘Aleemun Hakeem
98. Wa minal A’raabi mai yattakhizu maa yunfiqu maghramanw wa yatarabbasu bikumud dawaaa’ir; alaihim daaa’iratus saw’; wallaahu Samee’un ‘Aleem
99. Wa minal A’raabi mai yu’minu billaahi wal yawmil aakhiri wa yattakhizu maa yunfiqu qurubaatin ‘indal laahi wa salawaatir Rasool; ‘alaaa innahaa qurbatul lahum; sayudkhilu humul laahu fee rahmatih; innal laaha Ghafoorur Raheem (section 12)
100. Was saabiqoonal awwaloona minal Muhaajireena wal Ansaari wallazeenat taba’oo hum bi ihsaanir radiyal laahu ‘anhum wa radoo ‘anhu wa a’adda lahum jannaatin tajree tahtahal anhaaru khaalideena feehaaa abadaa; zaalikal fawzul ‘azeem
101. Wa mimmann hawlakum minal A’raabi munaafiqoona wa min ahlil Madeenati maradoo ‘alan nifaaq, laa ta’lamuhum nahnu na’lamuhum; sanu’azzibuhum marrataini summa yuraddoona ilaa ‘azaabin ‘azeem
102. Wa aakharoo na’tarafoo bizunoobihim khalatoo ‘amalan saalihanw wa aakhara saiyi’an ‘asal laahu ‘any yatooba ‘alaihim; innal laaha Ghafoorur Raheem
103. Khuz min amwaalihim sadaqatan tutahhiruhum wa tuzakkeehim bihaa wa salli ‘alaihim inna salaataka sakanul lahum; wallaahu Samee’un ‘Aleem
104. Alam ya’lamooo annal laaha huwa yaqbalut tawbata ‘an ibaadihee wa ya’khuzus sadaqaati wa annal laaha huwat Tawwaabur Raheem
105. Wa qul i’maloo fasayaral laahu ‘amalakum wa Rasooluhoo wal mu’minoon; wa saturaddoona ilaa ‘Aalimil Ghaibi washshahaadati fa yunabbi’ukum bimaa kuntum ta’maloon
106. Wa aakharoona murjawna li amril laahi immaa yu’azzibuhum wa immaa yatoobu ‘alaihim; wallaahu ‘Aleemun Hakeem
107. Wallazeenat takhazoo masjidan diraaranw wa kufranw wa tafreeqan bainal mu’mineena wa irsaadal liman haarabal laaha wa Rasoolahoo min qabl; wa la yahlifunna in aradnaaa illal husnaa wallaahu yash hadu innahum lakaaziboon
108. Laa taqum feehi abadaa; lamasjidun ussisa ‘alat taqwaa min awwali yawmin ahaqqu ‘an taqooma feeh; feehi rijaaluny yuhibbona ‘any yata tah haroo; wallaahu yuhibbul muttah hireen
109. Afaman assasa bunyaanahoo ‘alaa taqwaa minal laahi wa ridwaanin khairun am man assasa bunyaanahoo ‘alaa shafaa jurufin haarin fanhaara bihee fee Naari Jahannam; wallaahu laa yahdil qawmaz zaalimeen
110. Laa yazaalu bunyaanu humul lazee banaw reebatan fee quloobihim illaaa an taqatta’a quloobuhum; wal laahu ‘Aleemun Hakeem (section 13)
111. Innal laahash taraa minal mu’mineena anfusahum wa amwaalahum bi anna lahumul jannah; yuqaatiloona fee sabeelil laahi fa yaqtuloona wa yuqtaloona wa’dan ‘alaihi haqqan fit Tawraati wal Injeeli wal Qur’aaan; wa man awfaa bi’ahdihee minal laah; fastabshiroo bi bay’ikumul lazee baaya’tum bih; wa zaalika huwal fawzul ‘azeem
112. At taaa’iboonal ‘aabidoonal haamidoonas saaa’ihoonar raaki’oonas saajidoonal aamiroona bilma’roofi wannaahoona ‘anil munkari walhaafizoona lihudoodil laah; wa bashshiril mu’mineen
113. Maa kaana lin nabiyyi wallazeena aamanooo ‘any yastaghfiroo lil mushrikeena wa law kaanoo ulee qurbaa min ba’di maa tabiyana lahum annahum Ashaabul jaheem
114. Wa maa kaanas tighfaaru ibraaheema li abeehi illaa ‘an maw’idatinw wa ‘adahaaa iyyaahu falammaa tabaiyana lahooo annahoo ‘aduwwul lillaahi tabarra a minh; inna Ibraaheema la awwaahun haleem
115. Wa maa kaanal laahu liyudilla qawman ba’da iz hadaahum hatta yubaiyina lahum maa yattaqoon; innal laaha bikulli shai’in ‘Aleem
116. Innal laaha lahoo mulkus samaawaati wal ardi yuhyee wa yumeet; wa maa lakum min doonil laahi minw waliyyinw wa laa naseer
117. Laqat taabal laahu ‘alan nabiyyi wal Muhaajireena wal Ansaaril lazeenat taba’oohu fee saa’atil ‘usrati min ba’di maa kaada yazeeghu quloobu fariqin minhum thumma taaba ‘alaihim; innahoo bihim Ra’oofur Raheem
118. Wa ‘alas salaasatil lazeena khullifoo hattaaa izaa daaqat ‘alaihimul ardu bimaa rahubat wa daaqat ‘alaihim anfusuhum wa zannnooo al laa malja-a minal laahi illaaa ilaihi summa taaba ‘alaihim liyatooboo; innal laaha Huwat Tawwaabur Raheem (section 14)
119. Yaaa aiyuhal lazeena aamanut taqul laaha wa koonoo ma’as saadiqeen
120. Maa kaana li ahlil Madeenati wa man hawlahum minal A’raabi ai yatakhallafoo ‘ar-Rasoolil laahi wa laa yarghaboo bi anfusihim ‘an nafsih; zaalika bi annahum laa yuseebuhum zama unw wa laa nasabunw wa laa makhmasatun fee sabeelil laahi wa laa yata’oona mawti’ai yagheezul kuffaara wa laa yanaaloona min ‘aduwwin nailan illaa kutiba lahum bihee ‘amalun saalih; innal laaha laa yudee’u ajral muhsineen
121. Wa laa yunfiqoona nafa qatan sagheeratanw wa laa kabeeratanw wa laa yaqta’oona waadiyan illaa kutiba lahum liyajziyahumul laahu ahsana maa kaanoo ya’maloon
122. Wa maa kaanal mu’minoona liyanfiroo kaaaffah; falaw laa nafara min kulli firqatim minhum taaa’ifatul liyatafaqqahoo fiddeeni wa liyunziroo qawmahum izaa raja’ooo ilaihim la’allahum yahzaroon (section 15)
123. Yaaa aiyuhal lazeena aamanoo qaatilul lazeena yaloonakum minal kuffaari walyajidoo feekum ghilzah; wa’lamooo annal laaha ma’al muttaqeen
124. Wa izaa maaa unzilat Sooratun faminhum mai yaqoolu aiyukum zaadat hu haazihee eemaanaa; fa ammal lazeena aamanoo fazaadat hum eemaananw wa hum yastabshiroon
125. Wa ammal lazeena fee quloobihim maradun fazaadat hum rijsan ilaa rijsihim wa maatoo wa hum kaafiroon
126. ‘A wa laa yarawna annahum yuftanoona fee kulli ‘aamin marratan ‘aw marrataini thumma laa yatooboona wa laa hum yazzakkaroon
127. Wa izaa maaa unzilat Sooratun nazara ba’duhum ilaa ba’din hal yaraakum min ahadin thumman sarafoo; sarafal laahu quloobahum bi annahum qawmul laa yafqahoon
128. Laqad jaaa’akum Rasoolum min anfusikum ‘azeezun ‘alaihi maa ‘anittum hareesun ‘alaikum bilmu’mineena ra’oofur raheem
129. Fa in tawallaw faqul hasbiyal laahu laaa ilaaha illaa Huwa ‘alaihi tawakkkaltu wa Huwa Rabbul ‘Arshil ‘Azeem (section 16)

Translation

1. Freedom from obligation (is proclaimed) from Allah and His messenger toward those of the idolaters with whom ye made a treaty.
2. Travel freely in the land four months, and know that ye cannot escape Allah and that Allah will confound the disbelievers (in His Guidance).
3. And a proclamation from Allah and His messenger to all men on the day of the Greater Pilgrimage that Allah is free from obligation to the idolaters, and (so is) His messenger. So, if ye repent, it will be better for you; but if ye are averse, then know that ye cannot escape Allah. Give tidings ( O Muhammad) of a painful doom to those who disbelieve,
4. Excepting those of the idolaters with whom ye (Muslims) have a treaty, and who have since abated nothing of your right nor have supported anyone against you. (As for these), fulfil their treaty to them till their term. Lo! Allah loveth those who keep their duty (unto Him).
5. Then, when the sacred months have passed, slay the idolaters wherever ye find them, and take them (captive), and besiege them, and prepare for them each ambush. But if they repent and establish worship and pay the poor-due, then leave their way free. Lo! Allah is Forgiving, Merciful.
6. And if anyone of the idolaters seeketh thy protection ( O Muhammad), then protect him so that he may hear the Word of Allah, and afterward convey him to his place of safety. That is because they are a folk who know not.
7. How can there be a treaty with Allah and with His messenger for the idolaters save those with whom ye made a treaty at the Inviolable Place of Worship? So long as they are true to you, be true to them. Lo! Allah loveth those who keep their duty.
8. How (can there be any treaty for the others) when, if they have the upper hand of you, they regard not pact nor honour in respect of you? They satisfy you with their mouths the while their hearts refuse. And most of them are wrongdoers.
9. They have purchased with the revelations of Allah a little gain, so they debar (men) from His way. Lo! evil is that which they are wont to do.
10. And they observe toward a believer neither pact nor honour. These are they who are transgressors.
11. But if they repent and establish worship and pay the poor-due, then are they your brethren in religion. We detail Our revelations for a people who have knowledge.
12. And if they break their pledges after their treaty (hath been made with you) and assail your religion, then fight the heads of disbelief – Lo! they have no binding oaths – in order that they may desist.
13. Will ye not fight a folk who broke their solemn pledges, and purposed to drive out the messenger and did attack you first? What! Fear ye them? Now Allah hath more right that ye should fear Him, if ye are believers
14. Fight them! Allah will chastise them at your hands, and He will lay them low and give you victory over them, and He will heal the breasts of folk who are believers.
15. And He will remove the anger of their hearts. Allah relenteth toward whom He will. Allah is Knower, Wise.
16. Or deemed ye that ye would be left (in peace) when Allah yet knoweth not those of you who strive, choosing for familiar none save Allah and His messenger and the believers? Allah is Informed of what ye do.
17. It is not for the idolaters to tend Allah’s sanctuaries, bearing witness against themselves of disbelief. As for such, their works are vain and in the Fire they will abide.
18. He only shall tend Allah’s sanctuaries who believeth in Allah and the Last Day and observeth proper worship and payeth the poor-due and feareth none save Allah. For such (only) is it possible that they can be of the rightly guided.
19. Count ye the slaking of a pilgrim’s thirst and tendance of the Inviolable Place of Worship as (equal to the worth of) him who believeth in Allah and the Last Day, and striveth in the way of Allah? They are not equal in the sight of Allah. Allah guideth not wrongdoing folk.
20. Those who believe, and have left their homes and striven with their wealth and their lives in Allah’s way are of much greater worth in Allah’s sight. These are they who are triumphant.
21. Their Lord giveth them good tidings of mercy from Him, and acceptance, and Gardens where enduring pleasure will be theirs;
22. There they will abide for ever. Lo! with Allah there is immense reward.
23. O ye who believe! Choose not your fathers nor your brethren for friends if they take pleasure in disbelief rather than faith. Whoso of you taketh them for friends, such are wrong-doers.
24. Say: If your fathers, and your sons, and your brethren, and your wives, and your tribe, and the wealth ye have acquired, and merchandise for which ye fear that there will no sale, and dwellings ye desire are dearer to you than Allah and His messenger and striving in His way: then wait till Allah bringeth His command to pass. Allah guideth not wrongdoing folk.
25. Allah hath given you victory on many fields and on the day of Huneyn, when ye exulted in your multitude but it availed you naught, and the earth, vast as it is, was straitened for you; then ye turned back in flight;
26. Then Allah sent His peace of reassurance down upon His messenger and upon the believers, and sent down hosts ye could not see, and punished those who disbelieved. Such is the reward of disbelievers.
27. Then afterward Allah will relent toward whom He will; for Allah is Forgiving, Merciful.
28. O ye who believe! The idolaters only are unclean. So let them not come near the Inviolable Place of Worship after this their year. If ye fear poverty (from the loss of their merchandise) Allah shall preserve you of His bounty if He will. Lo! Allah is Knower, Wise.
29. Fight against such of those who have been given the Scripture as believe not in Allah nor the Last Day, and forbid not that which Allah hath forbidden by His messenger, and follow not the Religion of Truth, until they pay the tribute readily, being brought low.
30. And the Jews say: Ezra is the son of Allah, and the Christians say: The Messiah is the son of Allah. That is their saying with their mouths. They imitate the saying of those who disbelieved of old. Allah (Himself) fighteth against them. How perverse are they!
31. They have taken as lords beside Allah their rabbis and their monks and the Messiah son of Mary, when they were bidden to worship only One Allah. There is no Allah save Him. Be He Glorified from all that they ascribe as partner (unto Him) !
32. Fain would they put out the light of Allah with their mouths, but Allah disdaineth (aught) save that He shall perfect His light, however much the disbelievers are averse.
33. He it is Who hath sent His messenger with the guidance and the Religion of Truth, that He may cause it to prevail over all religion, however much the idolaters may be averse.
34. O ye who believe! Lo! many of the (Jewish) rabbis and the (Christian) monks devour the wealth of mankind wantonly and debar (men) from the way of Allah. They who hoard up gold and silver and spend it not in the way of Allah, unto them give tidings ( O Muhammad) of a painful doom,
35. On the day when it will (all) be heated in the fire of hell, and their foreheads and their flanks and their backs will be branded therewith (and it will be said unto them): Here is that which ye hoarded for yourselves. Now taste of what ye used to hoard.
36. Lo! the number of the months with Allah is twelve months by Allah’s ordinance in the day that He created the heavens and the earth. Four of them are sacred: that is the right religion. So wrong not yourselves in them. And wage war on all of the idolaters as they are waging war on all of you. And know that Allah is with those who keep their duty (unto Him).
37. Postponement (of a sacred month) is only an excess of disbelief whereby those who disbelieve are misled; they allow it one year and forbid it (another) year, that they may make up the number of the months which Allah hath hallowed, so that they allow that which Allah hath forbidden. The evil of their deeds is made fairseeming unto them. Allah guideth not the disbelieving folk.
38. O ye who believe! What aileth you that when it is said unto you: Go forth in the way of Allah, ye are bowed down to the ground with heaviness. Take ye pleasure in the life of the world rather than in the Hereafter? The comfort of the life of the world is but little in the Hereafter.
39. If ye go not forth He will afflict you with a painful doom, and will choose instead of you a folk other than you. Ye cannot harm Him at all. Allah is Able to do all things.
40. If ye help him not, still Allah helped him when those who disbelieve drove him forth, the second of two; when they two were in the cave, when he said unto his comrade: Grieve not. Lo! Allah is with us. Then Allah caused His peace of reassurance to descend upon him and supported him with hosts ye cannot see, and made the word of those who disbelieved the nethermost, while Allah’s Word it was that became the uppermost. Allah is Mighty, Wise.
41. Go forth, light-armed and heavy-armed, and strive with your wealth and your lives in the way of Allah! That is best for you if ye but knew.
42. Had it been a near adventure and an easy journey they had followed thee, but the distance seemed too far for them. Yet will they swear by Allah (saying): If we had been able we would surely have set out with you. They destroy their souls, and Allah knoweth that they verily are liars.
43. Allah forgive thee ( O Muhammad) ! Wherefor didst thou grant them leave ere those who told the truth were manifest to thee and thou didst know the liars?
44. Those who believe in Allah and the Last Day ask no leave of thee lest they should strive with their wealth and their lives. Allah is Aware of those who keep their duty (unto Him).
45. They alone ask leave of thee who believe not in Allah and the Last Day, and whose hearts feel doubt, so in their doubt they waver.
46. And if they had wished to go forth they would assuredly have made ready some equipment, but Allah was averse to their being sent forth and held them back and it was said (unto them): Sit ye with the sedentary!
47. Had they gone forth among you they had added to you naught save trouble and had hurried to and fro among you, seeking to cause sedition among you; and among you there are some who would have listened to them. Allah is Aware of evil-doers.
48. Aforetime they sought to cause sedition and raised difficulties for thee till the Truth came and the decree of Allah was made manifest, though they were loth.
49. Of them is he who saith: Grant me leave (to stay at home) and tempt me not. Surely it is into temptation that they (thus) have fallen. Lo! hell verily is all around the disbelievers.
50. If good befalleth thee ( O Muhammad) it afflicteth them, and if calamity befalleth thee, they say: We took precaution, and they turn away well pleased.
51. Say: Naught befalleth us save that which Allah hath decreed for us. He is our Protecting Friend. In Allah let believers put their trust!
52. Say: Can ye await for us aught save one of two good things (death or victory in Allah’s way)? while we await for you that Allah will afflict you with a doom from Him or at our hands. Await then! Lo! We are awaiting with you.
53. Say: Pay (your contribution), willingly or unwillingly, it will not be accepted from you. Lo! ye were ever froward folk.
54. And naught preventeth that their contributions should be accepted from them save that they have disbelieved in Allah and in His messenger, and they come not to worship save as idlers, and pay not (their contribution) save reluctantly.
55. So let not their riches nor their children please thee ( O Muhammad). Allah thereby intendeth but to punish them in the life of the world and that their souls shall pass away while they are disbelievers.
56. And they swear by Allah that they are in truth of you, when they are not of you, but they are folk who are afraid.
57. And they swear by Allah that they are in truth of you, when they are not of you, but they are folk who are afraid.
58. And of them is he who defameth thee in the matter of the alms. If they are given thereof they are content, and if they are not given thereof, behold! they are enraged.
59. (How much more seemly) had they been content with that which Allah and His messenger had given them and had said: Allah sufficeth us. Allah will give us of His bounty, and (also) His messenger. Unto Allah we are suppliants.
60. The alms are only for the poor and the needy, and those who collect them, and those whose hearts are to be reconciled, and to free the captives and the debtors, and for the cause of Allah, and (for) the wayfarer; a duty imposed by Allah. Allah is Knower, Wise.
61. And of them are those who vex the Prophet and say: He is only a hearer. Say: A hearer of good for you, who believeth in Allah and is true to the believers, and a mercy for such of you as believe. Those who vex the messenger of Allah, for them there is a painful doom.
62. They swear by Allah to you (Muslims) to please you, but Allah, with His messenger, hath more right that they should please Him if they are believers.
63. Know they not that whoso opposeth Allah and His messenger, his verily is fire of hell, to abide therein? That is the extreme abasement.
64. The hypocrites fear lest a surah should be revealed concerning them, proclaiming what is in their hearts. Say: Scoff (your fill) ! Lo! Allah is disclosing what ye fear.
65. And if thou ask them ( O Muhammad) they will say: We did but talk and jest. Say: Was it at Allah and His revelations and His messenger that ye did scoff?
66. Make no excuse. Ye have disbelieved after your (confession of) belief. If We forgive a party of you, a party of you We shall punish because they have been guilty.
67. The hypocrites, both men and women, proceed one from another. They enjoin the wrong, and they forbid the right, and they withhold their hands (from spending for the cause of Allah). They forget Allah, so He hath forgotten them. Lo! the hypocrites, they are the transgressors.
68. Allah promiseth the hypocrites, both men and women, and the disbelievers fire of hell for their abode. It will suffice them. Allah curseth them, and theirs is lasting torment.
69. Even as those before you who were mightier than you in strength, and more affluent than you in wealth and children. They enjoyed their lot awhile, so ye enjoy your lot awhile even as those before you did enjoy their lot awhile. And ye prate even as they prated. Such are they whose works have perished in the world and the Hereafter. Such are they who are the losers.
70. Hath not the fame of those before them reached them – the folk of Noah, A’ad, Thamud, the folk of Abraham, the dwellers of Midian and the disasters (which befell them)? Their messengers (from Allah) came unto them with proofs (of Allah’s Sovereignty). So Allah surely wronged them not, but they did wrong themselves.
71. And the believers, men and women, are protecting friends one of another; they enjoin the right and forbid the wrong, and they establish worship and they pay the poor-due, and they obey Allah and His messenger. As for these, Allah will have mercy on them. Lo! Allah is Mighty, Wise.
72. Allah promiseth to the believers, men and women, Gardens underneath which rivers flow, wherein they will abide – blessed dwellings in Gardens of Eden. And – greater (far) ! – acceptance from Allah. That is the supreme triumph.
73. O Prophet! Strive against the disbelievers and the hypocrites! Be harsh with them. Their ultimate abode is hell, a hapless journey’s end.
74. They swear by Allah that they said nothing (wrong), yet they did say the word of disbelief, and did disbelieve after their Surrender (to Allah). And they purposed that which they could not attain, and they sought revenge only that Allah by His messenger should enrich them of His bounty. If they repent it will be better for them; and if they turn away, Allah will afflict them with a painful doom in the world and the Hereafter, and they have no protecting friend nor helper in the earth.
75. And of them is he who made a covenant with Allah (saying): If He give us of His bounty we will give alms and become of the righteous.
76. Yet when He gave them of His bounty, they hoarded it and turned away, averse;
77. So He hath made the consequence (to be) hypocrisy in their hearts until the day when they shall meet Him, because they broke their word to Allah that they promised Him, and because they lied.
78. Know they not that Allah knoweth both their secret and the thought that they confide, and that Allah is the Knower of Things Hidden?
79. Those who point at such of the believers as give the alms willingly and such as can find naught to give but their endeavours, and deride them – Allah (Himself) derideth them. Theirs will be a painful doom.
80. Ask forgiveness for them ( O Muhammad), or ask not forgiveness for them; though thou ask forgiveness for them seventy times Allah will not forgive them. That is because they disbelieved in Allah and His messenger, and Allah guideth not wrongdoing folk.
81. Those who were left behind rejoiced at sitting still behind the messenger of Allah, and were averse to striving with their wealth and their lives in Allah’s way. And they said: Go not forth in the heat! Say: The fire of hell is more intense of heat, if they but understood.
82. Then let them laugh a little: they will weep much, as the reward of what they used to earn.
83. If Allah bring thee back (from the campaign) unto a party of them and they ask of thee leave to go out (to fight), then say unto them: Ye shall never more go out with me nor fight with me against a foe. Ye were content with sitting still the first time. So sit still, with the useless.
84. And never ( O Muhammad) pray for one of them who dieth, nor stand by his grave. Lo! they disbelieved in Allah and His messenger, and they died while they were evil-doers.
85. Let not their wealth nor their children please thee! Allah purposeth only to punish them thereby in the world, and that their souls shall pass away while they are disbelievers.
86. And when a surah is revealed (which saith): Believe in Allah and strive along with His messenger, the men of wealth among them still ask leave of thee and say: Suffer us to be with those who sit (at home).
87. They are content that they should be with the useless and their hearts are sealed, so that they apprehend not.
88. But the messenger and those who believe with him strive with their wealth and their lives. Such are they for whom are the good things. Such are they who are the successful.
89. Allah hath made ready for them Gardens underneath which rivers flow, wherein they will abide. That is the supreme triumph.
90. And those among the wandering Arabs who had an excuse came in order that permission might be granted them. And those who lied to Allah and His messenger sat at home. A painful doom will fall on those of them who disbelieve.
91. Not unto the weak nor unto the sick nor unto those who can find naught to spend is any fault (to be imputed though they stay at home) if they are true to Allah and His messenger. Not unto the good is there any road (of blame). Allah is Forgiving, Merciful.
92. Nor unto those whom, when they came to thee (asking) that thou shouldst mount them, thou didst tell: I cannot find whereon to mount you. They turned back with eyes flowing with tears, for sorrow that they could not find the means to spend.
93. The road (of blame) is only against those who ask for leave of thee (to stay at home) when they are rich. They are content to be with the useless. Allah hath sealed their hearts so that they know not.
94. They will make excuse to you (Muslims) when ye return unto them. Say: Make no excuse, for we shall not believe you. Allah hath told us tidings of you. Allah and His messenger will see your conduct, and then ye will be brought back unto Him Who knoweth the Invisible as well as the Visible, and He will tell you what ye used to do.
95. They will swear by Allah unto you, when ye return unto them, that ye may let them be. Let them be, for lo! they are unclean, and their abode is hell as the reward for what they used to earn.
96. They swear unto you, that ye may accept them. Though ye accept them. Allah verily accepteth not wrongdoing folk.
97. The wandering Arabs are more hard in disbelief and hypocrisy, and more likely to be ignorant of the limits which Allah hath revealed unto His messenger. And Allah is Knower, Wise.
98. And of the wandering Arabs there is he who taketh that which he expendeth (for the cause of Allah) as a loss, and awaiteth (evil) turns of fortune for you (that he may be rid of it). The evil turn of fortune will be theirs. Allah is Hearer, Knower.
99. And of the wandering Arabs there is he who believeth in Allah and the Last Day, and taketh that which he expendeth and also the prayers of the messenger as acceptable offerings in the sight of Allah. Lo! verily it is an acceptable offering for them. Allah will bring them into His mercy. Lo! Allah is Forgiving, Merciful.
100. And the first to lead the way, of the Muhajirin and the Ansar, and those who followed them in goodness – Allah is well pleased with them and they are well pleased with Him, and He hath made ready for them Gardens underneath which rivers flow, wherein they will abide for ever. That is the supreme triumph.
101. And among those around you of the wandering Arabs there are hypocrites, and among the townspeople of Al-Madinah (there are some who) persist in hypocrisy whom thou ( O Muhammad) knowest not. We, We know them, and We shall chastise them twice; then they will be relegated to a painful doom.
102. And (there are) others who have acknowledged their faults. They mixed a righteous action with another that was bad. It may be that Allah will relent toward them. Lo! Allah is Forgiving, Merciful.
103. Take alms of their wealth, wherewith thou mayst purify them and mayst make them grow, and pray for them. Lo! thy prayer is an assuagement for them. Allah is Hearer, Knower.
104. Know they not that Allah is He Who accepteth repentance from His bondmen and taketh the alms, and that Allah is He Who is the Relenting, the Merciful.
105. And say (unto them): Act! Allah will behold your actions, and (so will) His messenger and the believers, and ye will be brought back to the Knower of the Invisible and the Visible, and He will tell you what ye used to do.
106. And (there are) others who await Allah’s decree, whether He will punish them or will forgive them. Allah is Knower, Wise.
107. And as for those who chose a place of worship out of opposition and disbelief, and in order to cause dissent among the believers, and as an outpost for those who warred against Allah and His messenger aforetime, they will surely swear: We purposed naught save good. Allah beareth witness that they verily are liars.
108. Never stand (to pray) there. A place of worship which was found upon duty (to Allah) from the first day is more worthy that thou shouldst stand (to pray) therein, wherein are men who love to purify themselves. Allah loveth the purifiers.
109. Is he who founded his building upon duty to Allah and His good pleasure better; or he who founded his building on the brink of a crumbling, overhanging precipice so that it toppled with him into the fire of hell? Allah guideth not wrongdoing folk.
110. The building which they built will never cease to be a misgiving in their hearts unless their hearts be torn to pieces. Allah is Knower, Wise.
111. Lo! Allah hath bought from the believers their lives and their wealth because the Garden will be theirs: they shall fight in the way of Allah and shall slay and be slain. It is a promise which is binding on Him in the Torah and the Gospel and the Qur’an. Who fulfilleth His covenant better than Allah? Rejoice then in your bargain that ye have made, for that is the supreme triumph.
112. (Triumphant) are those who turn repentant (to Allah), those who serve (Him), those who praise (Him), those who fast, those who bow down, those who fall prostrate (in worship), those who enjoin the right and who forbid the wrong and those who keep the limits (ordained) of Allah – And give glad tidings to believers!
113. It is not for the Prophet, and those who believe, to pray for the forgiveness of idolaters even though they may be near of kin (to them) after it hath become clear that they are people of hell-fire.
114. The prayer of Abraham for the forgiveness of his father was only because of a promise he had promised him, but when it had become clear unto him that he (his father) was an enemy to Allah he (Abraham) disowned him. Lo! Abraham was soft of heart, long-suffering.
115. It was never Allah’s (part) that He should send a folk astray after He had guided them until He had made clear unto them what they should avoid. Lo! Allah is Aware of all things.
116. Lo! Allah! Unto Him belongeth the Sovereignty of the heavens and the earth. He quickeneth and He giveth death. And ye have, instead of Allah, no protecting friend nor helper.
117. Allah hath turned in mercy to the Prophet, and to the Muhajirin and the Ansar who followed him in the hour of hardship. After the hearts of a party of them had almost swerved aside, then turned He unto them in mercy. Lo! He is Full of Pity, Merciful for them.
118. And to the three also (did He turn in mercy) who were left behind, when the earth, vast as it is, was straitened for them, and their own souls were straitened for them till they bethought them that there is no refuge from Allah save toward Him. Then turned He unto them in mercy that they (too) might turn (repentant unto Him). Lo! Allah! He is the Relenting, the Merciful.
119. O ye who believe! Be careful of your duty to Allah, and be with the truthful.
120. It is not for the townsfolk of Al-Madinah and for those around them of the wandering Arabs so stay behind the messenger of Allah and prefer their lives to his life. That is because neither thirst nor toil nor hunger afflicteth them in the way of Allah, nor step they any step that angereth the disbelievers, nor gain they from the enemy a gain, but a good deed is recorded for them therefor. Lo! Allah loseth not the wages of the good.
121. Nor spend they any spending, small or great, nor do they cross a valley, but it is recorded for them, that Allah may repay them the best of what they used to do.
122. And the believers should not all go out to fight. Of every troop of them, a party only should go forth, that they (who are left behind) may gain sound knowledge in religion, and that they may warn their folk when they return to them, so that they may beware.
123. O ye who believe! Fight those of the disbelievers who are near to you, and let them find harshness in you, and know that Allah is with those who keep their duty (unto Him).
124. And whenever a surah is revealed there are some of them who say: Which one of you hath thus increased in faith? As for those who believe, it hath increased them in faith and they rejoice (therefor).
125. But as for those in whose hearts is disease, it only addeth wickedness to their wickedness, and they die while they are disbelievers.
126. See they not that they are tested once or twice in every year? Still they turn not in repentance, neither pay they heed.
127. And whenever a surah is revealed, they look one at another (as who should say): Doth anybody see you? Then they turn away. Allah turneth away their hearts because they are a folk who understand not.
128. There hath come unto you a messenger, (one) of yourselves, unto whom aught that ye are overburdened is grievous, full of concern for you, for the believers full of pity, merciful.
129. Now, if they turn away ( O Muhammad) say: Allah sufficeth me. There is no Allah save Him. In Him have I put my trust, and He is Lord of the Tremendous Throne.

[From Holy Quran Translation by Muhammad Marmaduke Pickthall]

Commentary

Now begins Surah Al-Bara’ah which is also called Surah At-Taubah (as written; also Surah At-Taubah as pronounced). It is called Bara’ah for the reason that it mentions bara’ah or disengagement with the consequences of what the kuffar (disbelievers) do. Then, it is also called Taubah because it announces that the repentance of Muslims has been accepted. (Mazhari). It is a feature of this Surah that ` bismillah’ (بسم اللہ الرحمٰن الرحیم Bismillahir-Rahma.nir-Rahim: With the name of Allah, the All-Merciful, the Very Merciful) is not written in the copies of the Qur’an when the Surah begins. However, Bismillah is written at the head of all Surahs of the Qur’an – the sole exception being that of Surah At-Taubah. Before we find out the relevant reason, let us bear in mind that the Holy Qur’an was revealed bit by bit during the period of twenty three years. The verses of a Surah were revealed at different times. When Sayyidna Jibra’i1 would come with a revelation, he would also point out to the Divinely intended arrangement of each revealed verse, explaining that it should be placed in such and such Surah after such and such ‘Ayah (verse). It was in accordance with this Divinely intended arrangement that the Holy Prophet (صلى الله عليه وآله وسلم) would have scribes of the revelation write them up.

And when, at the end of a Surah, the next was to begin, ` Bismillahir-Rahmanir-Rahim’ would be revealed before the next actu¬ally did – which made it easy to understand that the previous Surah had concluded and another Surah was beginning. All Surahs of the Holy Qur’an were revealed in that manner. Surah At-Taubah is, in terms of the order of revelation, among one of the very last Surahs. When it began, neither was Bismillah revealed as customary, nor did the Holy Prophet (صلى الله عليه وآله وسلم) instruct the scribe of the revelation to do that. So, this was how things stood when the Holy Prophet (صلى الله عليه وآله وسلم) passed away.

When Sayyidna ` Uthman al-Ghani (رض) arranged the Holy Qur’an in the form of a book during the period of his Caliphate, Bismil¬lah was not there at the beginning of Surah At-Taubah, an arrange¬ment contrary to that of the rest of Surahs. Therefore, a doubt rose – perhaps, this is not an independent Surah, or may as well be a part of some other Surah. Now, they thought, if this happens to be a part of some other Surah, which Surah is that? In terms of its subjects, Surah Al-Anfal seemed to fit the slot.

Also, as narrated by Sayyidna ` Uthman (رض) elsewhere, ` during the blessed period of the Holy Prophet صلى الله عليه وآله وسلم       both these Surahs were called: قَریَتَین (qarinatayn: the two connected ones) ‘. (Mazhari). Therefore, it was placed after Surah Al-Anfal. This precaution was taken for the reason that, should it be a part of another Surah, it must stay with it. But, it was also probable that it may be a separate and independent Surah. Therefore, when writing, a particular format was adopted whereby some space was left open at the end of Surah Al-Anfal and before the beginning of Surah At-Taubah – similar to the spot meant for writing Bismillah at the head of other Surahs.

The precise reason why Bismillah was not written at the beginning of Surah Al-Bara’ah or At-Taubah has been reported from the great compiler of the revealed text of the Qur’an, Saiyyidna ` Uthman (رض) himself. At that time, he was answering a question posed by Sayyid¬na ` Abdullah ibn ` Abbas, the Sahabi and Mufassir (exegete) of the Qur’an, which appears in Abu Dawud, An-Nasa’i, the Musnad of Ahmad and Tirmidhi. In that question, Sayyidna Ibn ` Abbas (رض) had also asked Sayyidna ` Uthman (رض) about the order in which the Surahs of the Qur’an have been arranged. Giving an example, he pointed out that placed first were the larger Surahs that have more than hundred verses.

Technically, they are called میٔن (mi’In: hundreds). After that, there are the large Surahs that have less than hundred verses. They are called مَثَانِی (mathani: the oft-repeated ones). Placed thereafter were smaller Surahs that are called مُفَصَّلات (mufassalat: the Surahs starting from “Qāf’ [ 50] to the end of the Qur’an [ 114]). The order of this very arrange¬ment necessitated that Surah At-Taubah should be placed before Surah Al-Anfal – because the verses carried by Surah At-Taubah are more than one hundred while those of Surah Al-Anfal are less than one hundred. The first seven long Surahs called سبع طوال (sab’ tiwal: the seven long ones) also show that the placement of Surah At-Taubah before Surah Al-Anfal is naturally more appropriate there too.

After having stated the existing position, Sayyidna Ibn ` Abbas (رض) asked about the consideration that had led to a contrary arrangement. Sayyidna ` Uthman (رض) said: ` Correct. But, the Qur’an was serious matter. Precaution demanded that we do what we did – because, in case Surah At-Taubah is not taken as an independent S ئ rah, instead, is taken as a part of Surah Al-Anfal, it will be obvious that the verses of Surah Al-Anfal have been revealed earlier and those of Surah At-Taubah after that. Given this situation, it is not permissible to give precedence to the verses of the latter over the verses of Surah Al-Anfal without the sanction of Wahy (revelation). And since we did not find any such in¬struction in the Wahy, therefore, Surah Al-Anfal was made to precede and Surah At-Taubah, to succeed.’

From these precise details we learn that the reason for not writing Bismillah at the beginning of Surah At-Taubah lies in the probability that Surah At-Taubah may not be an independent Surah, instead, be a part of Surah Al-Anfal. Given this probability, writing Bismillah at this place shall be as incorrect as someone were to write Bismillah in the middle of any Surah of the Qur’an.

On this basis, Muslim jurists have said that a person who has already been reciting Surah Al-Anfal from above and is going to begin Surah At-Taubah, then, he or she should not recite Bismillah. But, a person who is starting his or her tilawah (recitation of the Qur’an) from the beginning, or from somewhere in the middle, of this very Surah should say: بسم اللہ الرحمٰن الرحیم (Bismillahir-Rahmanir-Ralhim) and then begin his or her recitation. Some people who do not know rules think that the recitation of Bismillah while reciting Surah At-Taubah is not permissible under any condition. This is a mistaken notion. Then, they would make another mistake on top of that. Instead of reciting Bismil¬lah, they would recite: اَعُوذُ بِاللہِ مِنَ النَّارِ (I seek the protection of Allah from the Fire) when initiating or beginning from it. For this, there is no proof from the Holy Prophet               رضی اللہ تعالیٰ عنہم and his Companions (رض) .

Then, there is the statement of Sayyidna AIi (رض) reported in a narrative from Sayyidna Ibn ` Abbas (رض) . It says, ` the reason for not writing Bismillah at the beginning of Surah Bara’ah (At-Taubah) is that بسم اللہ الرحمٰن الرحیم ،; (Bismillahir-Rahmanir-Rahim) is an assurance of protection, but in Surah Al-Bara’ah, this assurance of protection and the pledge of peace given to disbelievers has been terminated.’ This statement should be taken as a refinement of approach that does not go against the real cause. And the real cause is nothing but that Bis¬millah was not written on the basis of the probability that Surah Al-Anfal and Surah At-Taubah may be one. Then, there could be yet an-other subtle point about why it was not written. This Surah proclaims freedom from any responsibility for the disbelievers and announces the withdrawal of peace and protection from those people – which is not fit for Bismillah. Therefore, in terms of the design of creation, particular causes were generated here so that Bismillah was not to be written at this place.

To understand the present verses of Surah At-Taubah fully, it is necessary to know some events that became the cause of the revelation of these verses. Therefore, given here first are consolidated details of the relevant events:

1. As a whole, Surah At-Taubah carries the description of some bat¬tles, events related to them, and many injunctions and rulings emerg¬ing there-from – for example, the termination of pacts with all tribes of Arabia, the Conquest of Makkah, the battles of Hunain and Tabuk. Out of these events, first came the Conquest of Makkah in Hijrah year 8, then came the battle of Hunain in the same year, then the battle of Tabuk in Rajab of Hijrah year 9. Finally came the announcement ter¬minating pacts with all tribes of Arabia in the month of Dhu al-Hijjah, Hijrah year 9.
2. A summary of subjects concerning the repudiation of treaties mentioned in these verses shows that it was in the Hijrah year 6 that the Holy Prophet (صلى الله عليه وآله وسلم) started with the intention of ` Umrah but the Quraysh blocked their entry into Makkah. Then came the peace treaty between them at Hudaibiyah. The time frame of this trea¬ty, as reported in Ruh al-Ma’ani, was ten years. In Makkah, there were other tribes too, other than the Quraysh. An article was included in the peace treaty to cover them. It allowed a tribe, from out of the tribes other than the Quraysh, to become allies to the Quraysh and be with them, if they chose to do so; and whoever chose to become the ally of the Holy Prophet (صلى الله عليه وآله وسلم) and be with him was allowed to do that. So, the tribe of Khuza` ah chose to become an ally of the Holy Prophet (صلى الله عليه وآله وسلم) and went with him, while the tribe of Banu Bakr chose to go with the Quraysh. According to the treaty, it was necessary that within ten years there shall be no internecine war, nor shall any ag¬gressor be helped from any side. And the tribe that was an ally of a party to the treaty shall be considered as governed by the same rule that governed the party. In other words, launching an attack on it or helping the aggressor was to be taken as a contravention of the treaty.

This treaty was signed in the Hijrah year 6. In Hijrah year 7, according to this treaty, the Holy Prophet (صلى الله عليه وآله وسلم) and his Compan¬ions (رض) left for Makkah to perform the ` Umrah they had missed earlier (‘Umrah al-qada’ ). After staying there for three days, he returned as stipulated in the treaty. Until then, no party had acted against the peace treaty in any way.

After that, it was within a period of five or six months when the tribe of Banu Bakr mounted a nightly ambush against the tribe of Banu Khuza` ah. Thinking that the Holy Prophet (صلى الله عليه وآله وسلم) was far away and things were happening during the night which would make it difficult for the Holy Prophet (صلى الله عليه وآله وسلم) to find out details of what had actually happened, the Quraysh too came to the assistance of Banu Bakr by providing weapons and men to them.

Events as they transpired and conditions as they prevailed made the Quraysh to accept that the treaty of peace entered into at Hudai¬biyah – requiring a ten-year moratorium on internecine wars – was broken.

The tribe of Banu Khuza` ah, being an ally of the Holy Prophet (صلى الله عليه وآله وسلم) informed him about this event. When he learnt about this breach of trust committed by the Quraysh, he started making secret preparations for war against them.

During their encounters at Badr, ‘Uhud and Ahzab, the Quraysh had realized that some unseen Divine power was at work in favour of Muslims. They were no more intoxicated with their muscle and might. Now that they had broken their solemn pledge, the danger of a war likely to be initiated by Muslims had become all too obvious to them. The likelihood became much stronger after the report of their breach of trust reached the Holy Prophet (صلى الله عليه وآله وسلم) and he chose to observe a total silence about the matter. Left with no choice, they asked Abu Sufyan to go to Madinah personally, assess the situation there and should he sense a war action being initiated by the Holy Prophet (صلى الله عليه وآله وسلم) should offer his apologies on what had happened in the past and have the treaty renewed for the future.

When Abu Sufyan reached Madinah, he did notice some indicators of war preparations being made by the Holy Prophet (صلى الله عليه وآله وسلم) . This increased his concerns. He went out to see prominent Sahabah of the Holy Prophet (صلى الله عليه وآله وسلم) one by one so that they would recommend his case and help him have the treaty renewed. But, all of them refused to do so in view of their unpleasant past and present dealings. Consequently, Abu Sufyan returned empty-handed. The Quraysh of Makkah were hit by panic.

At the other end, as reported in Bidayah and Ibn Kathir, it was on Ramadan 10, Hijrah year 8 when the Holy Prophet (صلى الله عليه وآله وسلم) marched out from Madinah with a large force of his noble Companions (رض) in order to attack Makkah. Ultimately, Makkah was conquered.

Conquest of Makkah: Vanquished enemies were treated nobly

At the time of the Conquest, there were many Quraysh chiefs who believed in the veracity of Islam earlier too, but they could not express themselves freely due to peer pressure in the society. Now that they had their opportunity, they embraced Islam. As for those who chose to stick to their time-worn creed of disbelief even at that hour, they too – with the exception of some individuals – were granted amnesty by the Holy Prophet (صلى الله عليه وآله وسلم) . This was an unusual demonstration of morals, pro¬phetic and miraculous, something others could not even dream of. He ignored all their hostilities and injustices in the past and simply said: ` Today, I say to you exactly what was said: ‘Today, I say to you exactly what was said by Yusuf (عليه السلام) to his brothers at the time when they had reached him in Egypt with their parents: لَا تَثْرِ‌يبَ عَلَيْكُمُ الْيَوْمَ (This day, there is no blame on you).’ It means that, for him, taking a revenge for the past injustices inflicted by them or seeking to punish them in some way was unimaginable, in fact, he did not consider it appropriate even to blame them for anything that happened in the past.

Rules for four kinds of Mushriks at the time of the Conquest of Makkah

So then, Makkah came under the control of Muslims. Non-Muslims living in and around Makkah were given full protection of their lives and properties. But, that was a time when the existing status of these non-Muslims was different. One kind of people among them was of those who were a party to the peace treaty of Hudaibiyah which they themselves broke and which by itself became the cause of the Conquest of Makkah. Then, there was another set of people with whom a peace treaty was signed for a specified period of time and they contin¬ued abiding by this treaty, such as the two tribes of Banu Kinanah called Banu Damurah and Banu Mudlaj. The peace treaty with them was for a specified period of time and, at the time of the revelation of Surah A1-Bara’ah (At-Taubah) as stated by Khazin, they had another nine months left for their period of treaty to expire.

Thirdly, there were people with whom a peace treaty was conclud¬ed without any set time limit. Fourthly, there were those with whom no treaty existed.

The unsavory experience of all treaties entered into by the Holy Prophet (صلى الله عليه وآله وسلم) with disbelievers or the People of the Book (Jews and Christians) was that they flouted these openly and secretly always conspiring with enemies to hurt him and his Muslim adherents as much as they could. Therefore, led by his own long experience and Divinely inspired indicators, the Holy Prophet (صلى الله عليه وآله وسلم) had made up his mind not to enter into any peace treaty with any of these people and that the Arabian Peninsula was to be particularized with Muslims only as a bastion of Islam. This required a proclamation soon after the takeover of Makkah and the Arabian Peninsula ordering non-Muslims to leave and go somewhere else. But, in view of Islam’s principle of justice, equity and humane dealing as well as under the universal mercy of the Holy Prophet صلى الله عليه وآله وسلم himself, doing something like that without allowing a suitable time limit was not considered appropriate.

Therefore, at the beginning of Surah Al-Bara’ah (At-Taubah), separate injunctions were revealed that covered the four kinds of non-Muslim groups.

The first such group was that of the Quraysh of Makkah who had themselves broken the treaty of Hudaibiyah. Now, they deserved no extra respite. But, since this was the period of ` sacred months’ during which fighting and killing was forbidden by Allah, therefore, the injunction which covers them appears in the fifth verse of Surah At-Taubah, that is, فَإِذَا انسَلَخَ الْأَشْهُرُ‌ الْحُرُ‌مُ فَاقْتُلُوا الْمُشْرِ‌كِينَ حَيْثُ وَجَدتُّمُوهُمْ (So, when the sa¬cred months expire, kill the Mushriks wherever you find them. And catch them and besiege them and sit in ambush for them everywhere. Then, if they repent and establish salah and pay zakah, leave their way. Surely, Allah is most Forgiving, Very Merciful – 9:5). It means that they had, though, forfeited all their rights by breaking the treaty obligations, but observing the sanctity of the ` sacred months’ was after all necessary, therefore, they should either leave the Arabian Peninsu¬la soon after the ` sacred months’ expire, or embrace Islam, or be prepared to face war.

Then, there was the second group with whom a peace treaty was made for a specified period of time and they had abided by it. The injunction about them was given in the fourth verse of Surah At-Taubah:

Except those of the Mushriks with whom you have a treaty, and they have abated nothing of your rights and backed no one against you, so then, fulfill the treaty with them up to their term. Surely, Allah loves the God-fearing – (9:4).

This injunction pertained to Banu Damurah and Banu Mudlaj as a re¬sult of which they were allowed a respite of nine months.

As for the third and the fourth group, only one injunction was re¬vealed to cover both. It has been mentioned in the first and the second verse of Surah At-Taubah as follows:

Here is a withdrawal [ proclaimed ] by Allah and His Messenger against those of the Mushriks with whom you have a trea¬ty. So, move in the land freely for four months, and be sure that you can never defeat Allah and that Allah is about to dis¬grace the disbelievers – (9: 1, 2).

Thus, according to the first two verses, all those who were covered by some treaty without a fixed time limit, or those with whom there was no treaty, were allowed a respite of four months.

And according to the fourth verse, those who had a treaty for a specified period of time received a respite until it expired and, accord¬ing to the fifth verse, the Mushriks of Makkah got their respite until the ` sacred months’ expired.

The generosity of giving respite to disbelievers even after trea¬ties with them had expired

It was stipulated that these injunctions shall come into force and the period of respite shall start from the time the relevant information has been promulgated throughout the Arabian Peninsula. According to the arrangement made for this purpose, the public proclamation was to be made in the great gathering of the Hajj of the Hijrah year 9 at Mina and ` Arafat. This finds mention in the third and fourth verses of Surah At-Taubah as follows:

And here is an announcement, from Allah and His Messenger to the people on the day of the greater Hajj, that Allah is free from [ any commitment to ] the Mushriks, and so is His Mes¬senger. Now, if you repent, it is good for you. And if you turn away, then be sure that you can never defeat Allah. And give those who disbelieve the ` good’ news of a painful punishment – (9:3, 4).

When abrogating a treaty with disbelievers, taking any action against them without prior public announcement is not correct

So, in order to implement this Divine injunction, the Holy Prophet (صلى الله عليه وآله وسلم) sent Sayyidna Abu Bakr and Sayyidna ` Ali (رض) to the Hajj of the Hijrah year 9 at Makkah al-Mukarramah and had them make this proclamation before a gathering of all tribes of Arabia on the plains of Arafat and Mina. It was all too obvious that this injunction would become widely known through the medium of that great gathering all over Arabia. However, as a matter of added precau¬tion, he had this proclamation particularly made in distant Yemen through Sayyidna Ali (رض) .

After this public proclamation, the situation was that the first group, that is, the disbelievers of Makkah had to leave the limits of the state by the end of the ` sacred months,’ that is, the end of the month of Muharram of the Hijrah year 10. Similarly, the deadline for the second group was Ramadan of the Hijrah year 10; and that of the third and fourth groups was the tenth of Rabi’ ath-Thani of the Hijrah year 10. Any contravention of this executive order would have rendered the offender liable to face an armed confrontation. Under this arrangement, by the time of Hajj next year, no disbeliever was to remain within state limits. This will appear in verse 28 of Surah At-Taubah where it has been said: فَلَا يَقْرَ‌بُوا الْمَسْجِدَ الْحَرَ‌امَ بَعْدَ عَامِهِمْ هَـٰذَا (so, let them not come near Al masjid-al-Haram after this year of theirs). And the saying of the Holy Prophet (صلى الله عليه وآله وسلم) in Hadith: لا یحجنّ بعد العام مشرک (The disbelievers shall not perform Hajj after this year) means precisely this.

Up to this point, given here was an explanation of the first verses of Surah At-Taubah in the light of corresponding events. Now, some relevant point that emerge from these verses are being discussed below.

What do these five verses teach?

1. First of all, soon after the Conquest of Makkah, the general am¬nesty granted by the Holy Prophet (صلى الله عليه وآله وسلم) to the Quraysh of Makkah, and to other enemy tribes, taught Muslims a practical lesson in high morals. The lesson was: if they overpower an enemy who stands helpless before them, they should not seek revenge from that enemy for his past hostilities. Rather than do something like that, they should actually demonstrate the best of Islamic morals by being generous and forgiving to their enemies. Though, acting in this man¬ner may require a certain trampling over their natural feelings, still such a conduct is full of great advantages.

A- To begin with, it can be said that revenge does help one take out anger, at least temporarily – which may even give one a sense of personal relief – yet, this sense of relief or comfort is transitory. Then, as compared with it, the pleasure of Allah Ta` ala and the high ranks of Paradise one is going to get are far more and are forever in all respects. Consequently, reason demands that one should prefer what is everlasting to what is temporary.

B- Then, there is this act of suppressing one’s angry emotions af¬ter having overpowered the enemy. This clearly proves that the battle fought by these people had no selfish motive behind it. The only mo¬tive they had was fighting in the way of Allah – and this great objec-tive is what draws the decisive line between the Jihad of Islam and the wars of common kings and rulers of the world, and what also lays bare the difference in Jihad and rotten aggression. Thus, the truth is that a war waged for Allah to implement His injunctions shall be what Jihad is, otherwise it shall remain a highhanded exercise in disorder.

C- The third benefit yielded by this conduct comes naturally. When the overpowered enemy observes the high morals of the victors, he is likely to be drawn towards Islam and Muslims, something which is bound to lead him on to the path of his own success in life – and this is the real objective of Jihad.

Forgiving disbelievers never means lack of vigilance against any impending harm from them

2. The second ruling which has been deduced from these verses is that forgiveness and generosity do not mean that one should become negligent about self-protection against the evil designs of enemies by giving them free rein to go ahead and keep causing loss and injury to their forgivers. No doubt, forgiveness and generosity are in order, but along with these, commonsense demands that one should take lesson from past experience and restructure the pattern of life ahead by blocking all holes and crevices through which one could come within the range of enemy hostility. The Holy Prophet (صلى الله عليه وآله وسلم) said: لا یلدغ المرء من جحر واحد مرتین (One is not bitten twice from the same hole) meaning that a person does not put his hand twice in the same hole from which a poisonous reptile had bitten him.

The Qur’anic proclamation of the withdrawal of Hijrah year 9 and the ensuing instructions given to the Mushriks that they should va¬cate the environs of the Sacred Mosque peacefully within the period of respite allowed are proofs of this wise strategy.

3. The initial verses of Surah At-Taubah also tell us that forcing weak people to leave a place without reasonable notice of evacuation, or attacking them without warning is cowardly, and very ignoble indeed. Whenever such an action has to be taken, it is necessary to make a public announcement first so that the affected people, who do not ac-cept the law of the land, may get the time to go wherever they wished, freely and conveniently. This becomes clear through the general proc¬lamation of the Hijrah year 9 as mentioned in the cited verses and as demonstrated by the legal respite granted to all affected groups.
4. The fourth ruling emerging from the cited verses tells us that, in case there is the need to annul a treaty of peace already made – which is permitted subject to some conditions – it is far better to allow the treaty to remain valid until it expires automatically. This has been commanded in the fourth verse of Surah At-Taubah where Muslims were required to fulfill their treaty obligations to the tribes of Banu Damurah and Banu Mudlaj for the remaining nine months.
5. The fifth ruling from the cited verses tells us about the standard Muslim attitude towards the enemies of Islam. When confronted with enemies, Muslims should always keep in mind that they are no enemy to them personally. The truth of the matter is that they are opposed to their disbelief, which is actually the cause of their own loss in the present world as well as in the Hereafter. As for the opposition of Mus¬lims to them, that too is really based on good wishes for them. Therefore, Muslims should never abandon the opportunity to give good coun¬sel to them, whether in war or peace. This theme appears in these verses repeatedly.

It promises real prosperity for them in this world and in the world to come, only if they were to rescind their thinking. The text does not leave it at that. It also warns them of the conse¬quences: if they refused to repent and correct, they would not only be destroyed and killed in the present world but, they would also not es-cape their punishment even after death. It is interesting that, along with the proclamation of withdrawal in these verses, the strain of sym¬pathetic insistence also continues.

7. Details as they appear in the fifth verse carry the seventh rul¬ing. When war in defense of a correct objective breaks out against any power, all available combat resources should be used fully and conclu¬sively. That is a time when showing mercy and appeasement would be showing cowardice.

From the same fifth verse comes the eighth ruling, that is, trust in a non-Muslim who has become a Muslim depends on three things. (A) Taubah (repentance) over disbelief in the past, (B) the establishing of Salah and (C) the paying of Zakah as due. Until these three conditions have been implemented practically, the option of war will not be withdrawn simply on the basis that someone has recited the Kalimah of Islam. When after the passing away of the Holy Prophet (صلى الله عليه وآله وسلم) ، some people refused to pay Zakah, Sayyidna Abu Bakr (رض) had de¬clared a Jihad against them. On that occasion, by referring to this very verse in support of his action, he was able to convince and satisfy all Companions (رض) .

8. The ninth question in these verses concerns the meaning of the expression: يَوْمَ الْحَجِّ الْأَكْبَرِ‌ (yaumu ‘l-hajju ‘l-akbar: The day of the great hajj). The sayings of early commentators differ in this matter. Sayyidna ` Abdullah ibn ` Abbas, Sayyidna ` Umar, Sayyidna ` Abdullah ibn ` Umar, and Sayyidna ` Abdullah ibn Zubayr (رض) say that ` the day of the greater hajj means ` the day of ` Arafah’ because the Holy Prophet (صلى الله عليه وآله وسلم) has said: الحج العرفۃ (‘Arafah is the Hajj). (Abu Dawud, Tirmidhi)
9. Some others have said that it signifies: یوم النحر (yaumu ‘n-nahr: the day of sacrifice), that is, the tenth of Dhu al-hijjah. In order to accom¬modate all these sayings, Sufyan ath-Thawri and other authorities have said that all five days of the Hajj are the substantiation of: یوم الحج الاکبر (yaumu -‘l-hajju ‘l-akbar: the day of the greater hajj) which in¬cludes ` Arafah and Yaumu ‘n-nahr both. As for the use of the word یوم yaum or day in the singular, it is in accordance with the usage elsewhere as the Holy Qur’an calls a few days of the battle of Badr by the name of یوم الفرقان :yaumu ‘l-Furqan in the singular form. Then, there are the common wars of Arabia. They too are identified by the word yaum or day – even though, they may have been spread over many more days – such as, یوم البعاث :yaumu ‘l-bu` ath, یوم الاحد :yaumu l’Uhud etc. And since ` Umrah is called ` the smaller hajj, ( حج اصغر), therefore, it was to make it distinct that Hajj was called حج الاکبر ` the greater hajj’ حج الاکبر (al-hajju ‘1-akbar). This tells us that, in the terminology of the Qur’an, Hajj as it takes place every year is nothing but ` the greater hajj’ حج الاکبر (al-hajju ‘1-akbar). As for the popular assumption that the year in which ` Arafah falls on a Friday is specially ` the greater hajj,’ it has no real basis except that the year in which the Holy Prophet (صلى الله عليه وآله وسلم) performed his last Hajj (حجۃ الوداع hajjatu ‘l-wady`) just happened to be the year in which ` Arafah fell on the day of Jumu’ah. No doubt, this is a matter of distinction in its own place, but it has nothing to do with the sense of this verse.

In his Ahkam a1-Qur’an, Imam Abu Bakr al-Jassas has said: By calling the days of Hajj as ` the greater hajj,’ the problem that ` Umrah cannot be performed during the days of Hajj has also been resolved here – because, the Holy Qur’an has specified these days for ` the great¬er hajj.’

Commentary

It was said in the first five verses of Surah At-Taubah that, soon after the Conquest of Makkah, general amnesty was granted to all polytheists and disbelievers of Makkah and its environs. But, in view of their dismal record of treachery and breach of trust in the past, it was decided that no treaty would be signed with them in the future. It was despite this policy decision that injunctions to honor the treaty – made with these people earlier and which they had never contravened – were revealed whereby they were required to fulfill the terms of the treaty until it expired. As for those with whom there was just no trea¬ty, or there was no treaty with a fixed duration, they too were granted suitable concession.

Rather than they be ordered to leave Makkah im¬mediately, they were allowed a respite of four months so that, during this period of time, they could arrange to leave Makkah and go wherever they deemed fit, with convenience and in peace. Or, if the truth of Islam had become apparent to them in the meantime, they were welcome to become Muslims. The outcome of these injunctions was that the sacred site of Makkah was to be vacated by all treacher¬ous disbelievers. The evacuation was being implemented without any intention to retaliate. In fact, it was enforced in self-defense because of consistent experience.

 Therefore, the door to a good future for them was left open even then. This has been mentioned in the sixth verse the substance of which is: If someone from among the disbelievers seeks asylum with you, then, you should grant it so that he could come close to you and listen to the Word of Allah and understand the veraci¬ty of Islam. Then, your responsibility does not end at granting him a temporary asylum. The truth of the matter is that, as soon as he has done what he had come for, it is the responsibility of Muslims that they should escort him under full protective arrangements to the place where he considers himself safe and happy. At the end of the verse, it was said that the particular injunction has been sent because these people are not sufficiently aware. By coming close, they could know things better.

Some rulings and points of guidance come out from this verse (11) as well. These have been discussed in details by Imam Abu Bakr al-Jassas. In brief, they are:

Proving the Veracity of Islam is the Duty of Muslim Scholars

1. First of all, this verse confirms that, in case, a disbeliever asks Muslims to explain the veracity of Islam to him with valid proofs, then, it becomes their duty to accede to his demand.
2. Secondly, it is obligatory on Muslims that they should allow and protect anyone who comes to them to learn more about Islam. Causing any hurt or harm to such a person is not permissible. This injunction, according to Tafsir al-Qurtubi, is operative only in a situation when the purpose of the visitor is to listen to the Word of Allah and know more about Islam. In case, the objective of the visitor is business, or some other pursuit, it would depend on the discretion of relevant Muslim of¬ficials who would decide in terms of what is best in Muslim interests. Should they deem it fit, they may permit and should they think other-wise, they can act at their discretion.

Non-Resident Non-Muslims should not be permitted to stay in Dar al-Islam any longer than necessary

3. The third ruling stipulates that a non-Muslim at war, with whom Muslims have no treaty, should not be allowed to stay any long¬er than necessary – because, in the cited verse, a limit of stay and pro¬tection has been set by saying: حَتَّىٰ يَسْمَعَ كَلَامَ اللَّـهِ (until he listens to the Word of Allah).
4. According to the fourth element of guidance embedded here, it is the duty of a Muslim ruling authority to remain aware of the progress of the mission undertaken by any non-Muslim at war once he has en¬tered into the Muslim country with valid permission (visa) and pur¬pose. And, as soon as he has completed his job in the country, it is also the duty of Muslim Amir (ruler) that he should arrange for his safe return.

Stated in the next four verses (7-10) is the wisdom behind the proc¬lamation of withdrawal mentioned in the initial verses of Surah At-Taubah. Here, by referring to the inherent meanness of pledge-breaking disbelievers whose malice and hostility against Muslims knew no bounds, it was advised in verses 7 and 8 that entertaining any hope from such people that they would ever abide by their pledge was simply wrong to begin with.

 It was said in the text: Except for some people with whom Muslims had entered into a treaty near the masjid al-Haram, how could any pledge given by these disbelievers be credible before Allah and His Messenger? The fact was that they were a set of people who, if given the least opportunity, would not blink about any relationship they had with them or bother to honor the word of prom¬ise given by them. The simple reason was that these people had no in¬tention of honoring the treaty even when they were signing it. Their sole purpose was just to placate them. With their hearts set elsewhere, most of them were sinners, compulsive breakers of pledges and practi¬tioners of treachery.

Uphold truth and commit no excess or injustice even against disbelievers is the teaching of Qur’an

This statement of the Qur’an provides guidance for Muslims that they should never surrender truth and justice even when they are dealing with confronting enemies. Whenever they have to take up an issue with them, they are required not to slip into taking exaggerated approaches and stances against them. This is as it has been demon¬strated in these verses where full consideration has been given to the case of the disbelievers of Makkah. The fact was that most of them had broken their pledge.

Naturally, when something like this happens in that setting, people tend to make a sweeping allegation against every-one. But, the Holy Qur’an, by saying: إِلَّا الَّذِينَ عَاهَدتُّمْ عِندَ الْمَسْجِدِ الْحَرَ‌امِ (except those with whom you made a treaty near al-masjid-al-Haram), has exempted those who had not broken their pledge. In fact, it has ordered that Muslims should stay firm on their commitment as long as the oth¬ers remain committed and faithful to their pledge. The breach of trust committed by other people should in no case influence their stance whereby they themselves may be led to become breakers of the pledge given to them.

Earlier when it was said that disbelieving people had nursed betrayal in their hearts right from the beginning and had no intention of staying faithful to their pledge, an exception was also granted. Simi¬larly, when the text says: أَكْثَرُ‌هُمْ فَاسِقُونَ (Most of them are sinners – 8), it hints that all of them were not like that. There were some nice people among them too, who wanted to stand by their commitment, but they were not heard before others.

This is the same subject the Holy Qur’an takes up elsewhere say¬ing in very clear terms: لَا يَجْرِ‌مَنَّكُمْ شَنَآنُ قَوْمٍ عَلَىٰ أَلَّا تَعْدِلُوا (and malice against a people should not bid you to not doing justice – 5:8)

After that comes the ninth verse with the reason why these Mush¬riks were so chronically treacherous and what was it that ailed them. Thus, they too were given a prescription of hope to ponder about so that they could still correct themselves if they chose to. At the same time, Muslims at large were also served with a warning that they should take their guard against the pitfall of treachery and disobedi¬ence which had sucked these people in and make a total abstention from this behavior model their distinct life style. The reason is their relentless love of the material. The desire to acquire, possess and ex¬pend the limitless range of things of this world had blinded them to the limit that they would not hesitate to sell off the very Words of Al¬lah and their own faith in exchange for paltry gains. This character is, to make an understatement, evil.

Moving on to the tenth verse, the text describes the extreme crook¬edness of these people by saying: لَا يَرْ‌قُبُونَ فِي مُؤْمِنٍ إِلًّا وَلَا ذِمَّةً (They do not ob¬serve, in the case of a believer, any bond or treaty). The sense is that this was no isolated case of disbelieving people acting treacherously against Muslims to whom they were bound by ties of kinship and trea¬ty obligations. In fact, disbelieving people were a lot who would never consider kinship or pledge as valid grounds when dealing with Muslims.

Given the aforesaid behavior pattern of disbelieving people, it could have been but natural for Muslims to have become disillusioned with them forever and refuse to have any brotherly relationship with them under any condition. Therefore, as the Qur’anic justice and equity would have it, the eleventh verse gives the following instruction:

وَأَقَامُوا الصَّلَاةَ وَآتَوُا الزَّكَاةَ فَإِخْوَانُكُمْ فِي الدِّينِ (Then, if they repent and establish salah and pay zakah, they are your brothers in faith).

Here we are being told that once an enemy – no matter how deadly and no matter how hurtful he has been – becomes a Muslim, things change dramatically. Allah Ta` ala forgives his past sins, all of them. So, it becomes obligatory on Muslims too that they should forget the past, start afresh, take them as their brothers in faith and do whatev¬er it takes to fulfill the rights enjoined under such relationship.

Three Conditions of Entry into the Islamic Brotherhood

This verse makes it clear that there are three conditions of entry into the Islamic brotherhood: (1) Taubah or repentance from Kufr and Shirk, (2) establishment of Salah and (3) payment of Zakah – because, ‘Iman (faith) and Taubah (repentance) are concealed matters. Common Muslims cannot find out their reality. Therefore, two of their outward signs were mentioned, that is, Salah and Zakah.

Sayyidna ` Abdullah ibn ` Abbas (رض) said: ` This verse has made the blood of Muslims, who qualify as ` the people of Qiblah,’ unlawful حرام (haram).’ In other words, people who establish Sarah, pay Zak-ah and have said or done nothing against Islam as proved against them, shall be taken as Muslims in the matter of all religious injunctions – even though, they may not have true ‘Iman (faith) in their hearts, or have hypocrisy نفاق (nifaq).

This is the verse Sayyidna Abu Bakr (رض) had quoted in support of his declaration of Jihad against those who had refused to pay Zakah after the passing away of the Holy Prophet (صلى الله عليه وآله وسلم) . The noble Companions (رض) before whom he had made this assertion were satis¬fied with his approach. (Ibn Kathir)

Commentary

It will be recalled that a cease-fire agreement with the Quraysh of Makkah was concluded at Hudaibiyah in the Hijrah year 6. That the Quraysh will not stick to the agreement was foretold in verse 7 of Su-rah At-Taubah: كَيْفَ يَكُونُ لِلْمُشْرِ‌كِينَ عَهْدٌ (how can the Mushriks have a trea¬ty…). Then, came verses 8, 9 and 10 with the causes of their pledge breaking. And in the 11th verse it was announced that, despite having broken their solemn covenant, if these Mushriks become Muslims and start expressing their faith in Islam through prayers and fasting, then, Muslims are duty-bound to keep their present dealings with them free of any effects from the past. In fact, they should take them to be their brothers in faith and treat them as such. In verse 12 cited above, Muslims have been told about the course of action they should take in the event these people do break their pledge, as prophesied earlier.

The actual words of the text read: وَإِن نَّكَثُوا أَيْمَانَهُم مِّن بَعْدِ عَهْدِهِمْ وَطَعَنُوا فِي دِينِكُمْ فَقَاتِلُوا أَئِمَّةَ الْكُفْرِ‌ (And if they break their oaths after they have made a covenant and speak evil of your Faith, then fight the leaders of infidelity – 12). It is worth noting that the present situation in the text demanded the use of فَقَاتِلُوھُم (faqatiluhum: then fight them). The Holy Qur’an has said: فَقَاتِلُوا أَئِمَّةَ الْكُفْرِ‌ (then fight the leaders of infidelity) which bypasses the use of a shorter pronoun at this place. The word: أَئِمَّةَ (a’immah: leaders) is the plural of Imam. The sense is that these people by break¬ing their word of honor turned into leaders of infidelity and thus became deserving of a war against them.

This statement also carries the wisdom and justification of the command to fight. Some commentators say that ` leaders of infidelity’ at this place refers to the chiefs of the tribe of Quraysh in Makkah who kept on instigating people against Muslims and remained busy making war preparations. Fighting against them was particularly mentioned because these people were the real source of power the Makkans were credited with. In addition to that, since they were the ones with whom Muslims had bonds of close kinship, there was the possible apprehension that some concession could be granted in their case.

Honest critical study of Islam by Protected Non-Muslim Citizens of Dar al-Islam is possible – vilification is not

Some commentators have interpreted the words: (speak evil of your faith) to mean that speaking evil of the Faith of Muslims is included under contravention of pledge. A person who speaks evil of Is-lam and the Shari’ ah of Islam cannot continue to be a party to the treaty with Muslims. But, according to a consensus of Muslim jurists, it means vilification that is done to insult and belittle Islam and Muslims, openly and publicly. Honest intellectual criticism while conducting research into problems and rulings remains exempt from its purview – then, it is not supposed to be vilification in its lexical sense.

Therefore, for non-Muslim citizens of Dar al-Islam, any honest in¬tellectual criticism can be allowed, but what cannot be allowed is vilifi¬cation, contempt, insult or outrage against Islam.

In the same verse (12), it was said: إِنَّهُمْ لَا أَيْمَانَ لَهُمْ ,(in fact, they have no oaths). The sense is that these are the kind of people none of whose oaths are trustworthy – because, they are addicted to breaking their oaths and committing breaches of trust. Then, the use of the plural form of oaths here could also mean: ` when they broke their oath, they also absolved Muslims of any responsibility for their oath and pledge.’

At the end of verse 12, it was said: لَعَلَّهُمْ يَنتَهُونَ (so that they may stop). This last sentence tells us that the objective of Jihad carried out by Muslims should never be the conquest of countries like common kings or to hurt the enemy and to take vengeance as belligerent people around the world would love to do. Instead of doing anything like that, when it comes to fighting that they must, the driving objective should be compassion for the enemy, the empathy and the desire that they would stop doing what was not right.

After that, to persuade Muslims to fight, they were told in verse 13 that there was no reason why they would not be ready to fight against the kind of people who had conspired to expel the Messenger of Allah. This refers to the Jews of Madinah who had hatched a plan to expel the Holy Prophet (صلى الله عليه وآله وسلم) from the city of Madinah. They had said: لَيُخْرِ‌جَنَّ الْأَعَزُّ مِنْهَا الْأَذَلَّ (the one having more honor and power will certainly expel the one being humble and weak from there – 63:8). In their self-view, they were the people of honor and power while Muslims were weak and lowly.

The answer they needed was given by Allah Al-mighty in His way. He took their proud statement as it was and made it come true in a manner that the Holy Prophet (صلى الله عليه وآله وسلم) and his Companions, by turning the Jews out of Madinah, proved that honor belonged to Muslims and disgrace to Jews.

Giving the second reason for fighting against them, it was said: وَهُم بَدَءُوكُمْ أَوَّلَ مَرَّ‌ةٍ (and it was they who started [ fighting ] against you for the first time). The sense is that they were the aggressors. What Muslims have to do now is simply to defend themselves, an action universally sane and normal.

Then, to remove the awe of the enemy from the hearts of Muslims, it was said: أَتَخْشَوْنَهُمْ ۚ فَاللَّـهُ أَحَقُّ أَن تَخْشَوْهُ (Do you fear them? Then, Allah is worthier that you fear Him) for there is no power that can cause His punishment to disappear. Finally, by saying: إِن كُنتُم مُّؤْمِنِينَ (if you are be-lievers), it was made clear that fearing anyone or anything other than Allah in a manner that obstructs the fulfillment of the injunctions of the Shari’ ah of Islam is not what a true believing-practicing Muslim would do.

For Muslims, the same exhortation to fight in Jihad appears in verses 14 and 15 as well, though from a different angle. They were told:

1. If you get ready to fight them, the help and support from Allah will be with you. As for their enemies, they have already become deserving of Divine punishment because of their evil deeds but this pun¬ishment will not come down upon them from the heavens or up from beneath the Earth. Instead of that, says the verse: يُعَذِّبْهُمُ اللَّـهُ بِأَيْدِيكُمْ ‘hat is, ` Allah shall punish them at their hands.’
2. As a result of this fighting, Allah Ta` ala will mollify the hearts of Muslims after all those pains and sorrows continuously inflicted upon them by the disbelievers.
3. Then, the anger which filled Muslim hearts because of their treachery and pledge breaking was to be removed by Allah Ta` ala when He punishes them at their hands.

In the previous verse (12), by saying: لَعَلَّهُمْ يَنتَهُونَ (so that they may stop), Muslims were told that they should not fight a people just to release their anger, rather make their correction and betterment the main purpose of their action. When they cleanse their intention from all irrelevant shades, and let it be for Allah alone, and fight for none but Allah, then, Allah Ta’ala shall cause things to unfold in a manner that automatically removes the feelings of anger and sorrow raging in their hearts.

1. Finally, it was said: وَيَتُوبُ اللَّـهُ عَلَىٰ مَن يَشَاءُ (And Allah relents to whom¬soever He wills -15). This tells us that there will be an added gain as a result of this Jihad. There will be many from among the enemies who will have the taufiq of Islam. They will become Muslims. So, there were many arrogant ones at the time of the Conquest of Makkah who were put to disgrace while there were many others who embraced Islam.

History proves that the circumstances and events predicted in these verses were witnessed one by one as pointed out by the Holy Qur’an. Therefore, these verses contain many miracles.

Commentary

Mentioned in the previous verses was how crooked the Mushrikin of Makkah were, how they broke their pledges and what they did to defend their false ways in religion. With this in view, Muslims were also brought around to stand up against them. In the last previous verse (16), Muslims have been told that Jihad is a test for them. This test is necessary because it helps in marking out a sincere Muslim from hypocrites and the weak-in-faith. Says the verse: ` Do you think that you will be left alone while Allah has not seen those of you who strug¬gle in jihad and never take anyone, other than Allah and His Messen¬ger and the believers, as their confidant?’

The address in this verse is also to those common people who were taken to be Muslims, though some of them were hypocrites while some others were weak in faith and kept wavering. Such people would pass on sensitive information about Muslims to their non-Muslim friends. Therefore, two signs of a sincere Muslim were identified in this verse.

Two signs of sincere Muslims

(1)          They fight disbelievers in the way of Allah.

(2)          They take no non-Muslim as their close friend to whom secrets are confided.

At the end of the verse, it was said: وَاللَّـهُ خَبِيرٌ‌ بِمَا تَعْمَلُونَ (And Allah is [ All ] Aware of what you do) that is, before Him nobody can get away with false excuses and alibis.

This wisdom of Jihad mentioned earlier has appeared in another verse of the Holy Qur’an in the following words: أَحَسِبَ النَّاسُ أَن يُتْرَ‌كُوا أَن يَقُولُوا آمَنَّا وَهُمْ لَا يُفْتَنُونَ (Do people think that they will be left to say, “We believe,” and they will not be tried? – 29:2)

On taking non-Muslims as close friends and insiders

The word: ولیجہ (walijah) used in verse 16 means an insider who shares secrets. There is another verse which uses the word: بطانہ (bitanah) to carry this very sense. Literally, بطانہ ` bitanah’ means what is worn under normal clothing and is close to the body. It denotes a person who knows secrets as an insider. The actual words of the verse read: يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا بِطَانَةً مِّن دُونِكُمْ لَا يَأْلُونَكُمْ خَبَالًا O those who believe, do not take anyone as insider but from your own selves for they would spare no effort to put you in trouble). (3:118)

Now we can turn to the present verses (17 and 18) where instruc¬tions have been given to cleanse al-masjid-al-Haram and other masajid (mosques) of false modes of worship and replacing them with what is correct and acceptable.

A little background detail is in order at this point. When the Holy Prophet (صلى الله عليه وآله وسلم) got rid of all those idols the Mushriks used to worship from the Baytullah and the Sacred Mosque soon after the conquest of Makkah, it was a matter of relief, at least externally, for the Sacred Mosque was now free from the physical vestiges of Shirk. But, the Holy Prophet (صلى الله عليه وآله وسلم) had granted his old enemies pardon and protection soon after they were overpowered. They still used to do their ` Ibadah and Tawaf in the Sacred Mosque following their false ways.

That the Sacred Mosque was cleansed of idols was good, but it was also necessary to purify this sacred site from the fallout of idolatry and its false mores. The only way it could be done was to prohibit the entry of the Mushriks into the Sacred Mosque. But, this would have gone against the promise of protection given to them – and abiding by the terms of a treaty was far more important in Islam. Therefore, such or¬ders were not given immediately. Instead, it was done in the year next to the conquest of Makkah. At that time, the Holy Prophet (صلى الله عليه وآله وسلم) had Sayyidna Abu Bakr and Sayyidna ` Ali (رض) make an an-nouncement in the great gathering of Mina and ` Arafat that, in the fu¬ture, no ` Ibadah, Hajj or Tawaf performed in the Mushrik way will be allowed in the Sacred Mosque. Also prohibited through this announce¬ment was the evil custom of making Tawaf in the nude that had lin¬gered from the days of Jahiliyah. It was in the gathering at Mina that Sayyidna Ali (رض) proclaimed:

After this year, no Mushrik will perform Hajj and no naked person will make Tawaf of Baytullah.

And this respite of one year was given for the reason that there were many people among them with whom Muslims had a treaty and they had continued to abide by the terms of the treaty. That they should be made to obey a new law before the expiry of the existing treaty with them was contrary to Islamic policy of tolerance. There-fore, a public announcement was made a year in advance to the effect that it has been decided to cleanse the Sacred Mosque from all Mushrik customs and ways of worship – because, their kind of worship would not let a mosque flourish, rather would go on to make it desolate.

These Mushriks of Makkah equated their pagan customs with ` worship’ and thought that they were contributing towards the mainte¬nance and functional thriving of the Sacred Mosque. They were proud of being the custodians of the Baytullah and the Sacred Mosque. Sayyidna ` Abdullah ibn ` Abbas (رض) says, ` when his father, before he became a Muslim, was taken prisoner at the battle of Badr, Mus¬lims reproached him for staying on the side of Kufr and Shirk. He told them, ` you only remember what is bad about us. You do not like to talk about our good things. Do you not know that we are the custodians of the Sacred Mosque? We take care of the building. We keep it filled with people.

We manage it and we run a drinking water service for the pilgrims. Revealed thereupon were the verses: مَا كَانَ لِلْمُشْرِ‌كِينَ أَن يَعْمُرُ‌وا مَسَاجِدَ اللَّـهِ (It is not for the Mushriks to build up the mosques of Allah). It means that Mushriks (those who ascribe partners to Allah) do not have the right to build and populate the mosques of Allah. The reason is that a masjid is a place that has been built to worship One God while Shirk and Kufr are its antithesis that cannot be combined with the structure and function of a masjid.

The word: عمارہ (` imarah: building) appearing in this verse is a multi-faceted word and is used to convey several meanings. It could mean the physical building of the masjid including all elements that go in raising and finishing it externally and internally. Then, it could also denote the maintenance of the masjid that would be inclusive of secur¬ity arrangements, sanitation, upkeep and provision of necessary supplies.

And then, it also includes the human dimension of the masjid – that believers present themselves in the masjid for ` Ibadah. (Since there is no exact equivalent in English to carry this sense, the nearest one could come would be to populate, people, fill up, make the masjid flourish in the number of those present and in the quality of acts of ` Ibadah they perform therein.) Incidentally, ` Umrah (عمرہ) is called by that name in view of the fact that one visits Baytullah and makes the best of his presence there in terms of ` Ibadah.

So, the sense of the Qur’anic word ` imarah’ covers building, mainte¬nance and presence. The Mushriks of Makkah took credit for all three. They took special pride in considering themselves the custodians of the building of the Sacred Mosque. The present verses tell them that the Mushriks did not have any right to build the mosques of Allah while they were witnesses of their own infidelity. Because of their Kufr and Shirk, their deeds had gone waste and they were to live in the Fire of Jahannam eternally.

The expression: ` witnesses of their own infidelity’ could have two meanings. It could either mean that they were virtually confessing to their Kufr and Shirk because of what they were doing as Mushriks. Or, it could refer to their implied confession and witnessing of their Kufr and Shirk when they identify themselves in social situations. Customarily, when a Christian or Jew is asked as to his religious iden¬tity, he would say that he was a Christian or Jew. The same would be the case with a fire-worshipper or idolater. They would identify them-selves with what they believe in. Thus, the Mushriks will become wit¬nesses of their infidelity against themselves. (Ibn Kathir)

Verse 17 was describing the negative aspect as related to the Mush¬riks. It said that they did not deserve the honor of building and main¬taining mosques. Verse 18 takes up the positive aspect relating to mosques by saying:

In fact, the mosques of Allah are built-up only by those who believe in Allah and in the Last Day and those who establish Salah and pay Zakah and who fear none but Allah. So, it is in all likelihood that they are to be among those on the right path.

It means the building of mosques in the real sense is a serene task. It can be done only by those who are bound by the commandments of Allah in their ` Aqidah (faith) and ` Amal (practice). They must believe in Allah and in the ‘Akhirah, establish Salah, pay Zakah and fear none but Allah. At this place, only ‘Iman (faith) in Allah and ‘Akhirah (Last Day) have been mentioned. Faith in the Rasul (Messenger) of Allah was not mentioned expressly because there is no way one can have faith in Allah Ta` ala except that one puts his or her faith in His Rasul – and wholeheartedly accepts the commandments that come from Allah Ta` ala through him. Therefore, ` faith in the Rasul’ is naturally in¬cluded under ` faith in Allah.’ This is why the Holy Prophet (صلى الله عليه وآله وسلم) once asked his noble Companions (رض) ، ` Do you know what ‘Iman in Al¬lah is?’ The Companions said, ` Allah and His Rasul know best.’ He said, ` Iman in Allah is that one bears witness to the fact that there is no one worthy of worship but Allah and that Muhammad is the Rasul of Allah.’ This Hadith clearly states that having faith in the Rasul is in¬cluded under having faith in Allah and is comprehensively united with it. (Mazhari with reference to al-Bukhari and Muslim)

As for the statement: ` fear none but Allah,’ it means that, in mat¬ters of religion, one should not abandon the command of Allah out of some fear. Otherwise, fearing things that cause fear is quite natural. Beasts, snakes, thieves and robbers generate physical fear but that is not the kind of fear we are talking about here. When the magicians showed snakes made of ropes and staffs to Sayyidna Musa, he had a sense of fear within himself as mentioned in the Qur’an فَأَوْجَسَ فِي نَفْسِهِ خِيفَةً مُّوسَىٰ ﴿٦٧﴾ – 20:67. Therefore, the normal fear caused by what causes pain or brings loss is neither contrary to the injunction of the Qur’an nor to the station of a prophet, wallyy or saint. However, one should not become so overcome by this fear as to start creating confusion about the injunctions of Allah Ta` ala or leaving them out altogether. This is not the style of a true believer and this is precisely what is meant at this place.

Some related issues

When it is said in the present verses that Mushriks and Kafirs cannot take up the task of ` maintaining’ a masjid which was something only righteous Muslims could do, it refers to the trusteeship and ad¬ministrative responsibility of the masjid. The outcome is that it is not permissible to appoint a Kafir the trustee and administrator of any Is¬lamic Waqf (endowment). As for the construction of the different units of the structure such as walls and doors, it does not matter even if some non-Muslim is assigned to do the job. (Tafsir Maraghi) Similarly, when a non-Muslim makes a masjid as an act of thawab, or contributes funds for its building, then, it is permissible to accept it. However, the condition is that there should be no danger of a religious or worldly loss, or blame, or usurpation of the property later, or harping on the favor done. (Al-Du rr al Mukhtar, Shami and Maraghi)

It was hinted in verse 18 that building a masjid and making it throb with multitudes of Muslims making prayers, remembering Allah and reciting the Qur’an is a task that can only be accomplished by a right¬eous Muslim. It proves that anyone who keeps coming to the masjid ei¬ther to supervise arrangements for the security, maintenance, upkeep and supplies for the masjid, or for the Dhikr of Allah, or to learn about his religion, or to recite or teach the Holy Qur’an is a perfect believer. These deeds are sufficient as witnesses to this honor.

The Holy Prophet صلى الله عليه وآله وسلم       said: ` when you notice that a person is punctual with his presence in the masjid, bear witness to his ‘Iman – because, Allah Ta` ala has said: إِنَّمَا يَعْمُرُ‌ مَسَاجِدَ اللَّـهِ مَنْ آمَنَ بِاللَّـهِ (In fact, the masjid of Allah are built-up only by those who believe in Allah… – 18). Imam Tirmidhi and Ibn Majah have reported this Hadith on the authority of Sayyidna Abu Said Al-Khudri (رض) .

It appears in Al-Bukhari and Muslim that the Holy Prophet (صلى الله عليه وآله وسلم) said: ` a person who presents himself in the masjid morning and eve¬ning, Allah Ta` ala sets aside a rank of Paradise for him.’

And Sayyidna Salman al-Farisi (رض) narrates that the Holy Prophet (صلى الله عليه وآله وسلم) said: ` a person who comes into the masjid is a visiting guest of Allah Ta` ala – and it is incumbent on the host that He honors the guest.’ (Mazhari with reference to Tabarani, Ibn Jarir, al-Baihagi and others)

The commentator of the Qur’an, Qadi Thana’ullah of Panipat has said, ` the expression ` maintenance of the masjid’ also requires that the masjid should be cleansed of things and practices for which it was not made. It includes activities like buying and selling, worldly conver¬sation, search of lost property, asking people for material help, recita¬tion of idle poetry, disputation, fighting, disturbing peace by noises and things like that. (Mazhari)

Commentary

The first four verses (19 – 22) relate to a particular event. A cursory look into its background shows that many Mushriks of Makkah felt proud that they kept the Sacred Mosque bustling with visitors and devotees and ran a drinking water service for the pilgrims. Keeping their rival Muslims in view, they claimed that no deed by anyone could match theirs. When Sayyidna ` Abbas (رض) came to Muslims as a prisoner from the battle of Badr, he had not embraced Islam by that time. His Muslim relatives reproached him for remaining deprived of the blessing of ‘Iman. In response, he too had said the same things, ` you think ‘Iman and Hijrah are big feathers in your cap, but we too have our own assets. We are the custodians of the building of the Sacred Mosque and serve water to the pilgrims. No deed by anyone can match these.’ Revealed thereupon were these verses. (Ibn Kathir on the au¬thority of ` Ali ibn Abi Talhah from Ibn ` Abbas)

And according to some narratives in the Musnad of ` Abd al-Razzaq, it was after the entry of Sayyidna ` Abbas (رض) into the fold of Islam that Sayyidna Talhah ibn Shaybah, Sayyidna ` Abbas and Sayyidna Ali (رض) were talking together. Talhah said: ` I enjoy an excellence which none of you do. I have the keys to the Baytullah in my hands. If I wish I could go inside it and spend the night there.’ Sayyidna ` Abbas said: (رض) ` I am the administrator of the water service for pilgrims and I have rights to the Sacred Mosque.’ Sayyidna ` Ali (رض) said, ` I do not understand that which makes you so proud. As for me, I have said my prayers facing the Baytullah six months before anyone of you and I have participated in Jihad with the Holy Prophet (صلى الله عليه وآله وسلم) .’ There-upon, these verses were revealed. They made it clear that no deed done without ‘Iman, no matter how merit worthy, carries any value in the sight of Allah, and no doer of such deeds, while still involved in Shirk, is acceptable with Him.

And the Sahih of Muslim reports an event on the authority of Sayy¬idna Nu` man ibn Bashir (رض) who says that he was sitting with some Companions (رض) close to the Mimbar of the Holy Prophet (صلى الله عليه وآله وسلم) in his Mosque on a Friday. Someone from those present there said, ` In my view, after Islam and ‘Iman, there is no deed superior to serving water to the pilgrims and I do not care about any deed other than this.’ Someone else retorted, ` no, Jihad in the way of Allah is the highest of all deeds.’ When an argument started between those two, Sayyidna ` Umar (صلى الله عليه وآله وسلم) (رض) reprimanded both of them and said, ` stop quarreling near the Mimbar of the Holy Prophet (صلى الله عليه وآله وسلم) .The proper thing to do is to say your Jumu’ah prayer first, then you can go and ask the Holy Prophet (صلى الله عليه وآله وسلم) himself about it.’ As suggested, they did go to the Holy Prophet (رض) to find out his opinion on the matter. Thereupon, these verses were revealed where Jihad has been identi¬fied as the deed superior to the ` building’ of the Sacred Mosque and the serving of water to pilgrims.

There is nothing far out about the possibility that the revelation of the verses themselves may have been aimed as an answer to the pride and arrogance of the Mushriks. Later, when unpleasant things took place among Muslims, it is quite possible that the same verses were used as the deciding argument – which might have given the listeners the feeling that these particular verses were revealed in the background of that particular event.

However, the present ‘ayat of the Qur’an carry an answer to both these kinds of events – that an accomplishment, no matter how good and acceptable, is reduced to zero if it smacks of Shirk. Therefore, no Mushrik is superior to Muslims because of his association with the maintenance of the Mosque or the serving of water to pilgrims. And even after their rejection of disbelief and entry into Faith, the status of ‘Iman and Jihad is much higher than the maintenance of the Sacred Mosque and the serving of water to pilgrims. Muslims who took the in¬itiative in ‘Iman and Jihad are superior to Muslims who did not take part in Jihad and remained rendering these services to the Sacred Mosque and the pilgrims.

After these introductory remarks, let us go back to the words of the verses and their translation once again. It reads:

Have you taken the serving of water to the pilgrims and the maintenance of Al-masjid-al-Haram as equal to (the acts) of one who believes in Allah and in the Last Day, and takes up jihad in the way of Allah? They are not equal in the sight of Allah -19)

Seen contextually, the purpose is to urge that each one from ‘Iman and Jihad is superior to the serving of water to pilgrims and the main¬tenance of the Mosque, that is, ‘Iman too is superior to both, and Jihad too. Thus, the superiority of ‘Iman provides an answer to what the Mushriks said and the superiority of Jihad corrects Muslims who said that maintaining the Mosque and serving water to pilgrims were su¬perior to Jihad.

The Dhikr of Allah is superior to Jihad

Qadi Thana’ullah has said in Tafsir Mazhari, ` the precedence given to Jihad over the maintenance of the Mosque has been done in terms of physical and outward maintenance, that is, the building, repair, cleaning and allied arrangements – for it goes without saying that Ji¬bad takes precedence over these.’

But, the maintenance (` imarah) of the masjid is not restricted to this sense alone. It has another meaning also, that of being present in the masjid for ` Ibadah and Dhikr of Allah, which also applies here strongly. In fact, the genuine flowering of the objective of making, maintaining and manning the masjid with eager devotees comes out from this factor alone. Given this sense, the maintenance of the masjid – as very clearly stated by the Holy Prophet (صلى الله عليه وآله وسلم) – is superior to Jihad. To substantiate, we can refer to the report of Sayyidna Abu al-Darda’ (رض) appearing in the Musnad of Ahmad and in Tirmidhi and Ibn Majah.

According to this report, the Holy Prophet (صلى الله عليه وآله وسلم) said, ` should I not tell you about an act that is superior to all your acts and certainly more so in the sight of your Master? – This act would raise your ranks to the highest levels, would be even superior to spending gold and silver in the way of Allah, and still be way superior to that you bravely fight your enemies in Jihad where you kill them and they kill you?’ The noble Companions (رض) said, ` Do tell us about that act, Ya Rasulallah.’ He said, ` that act is the Dhikr of Allah.’ This tells us that the merit of the Dhikr of Allah is more pronounced than that of Jihad also. And if the ` maintenance of the masjid’ is taken in the sense of the Dhikr of Allah, then, it is superior to Jihad. But, at this place, the pride shown by the Mushriks was not based on the Dhikr of Allah and the ` Ibadah performed in the masjid, instead, it was based on its struc¬tural and administrative aspects. Therefore, Jihad was deemed as su-perior to that.

And when we deliberate into different statements of the Qur’an and Sunnah as a whole, it appears that the phenomena of the superi¬ority of one act over the other depends on attending conditions and cir¬cumstances. There are conditions when one act is superior to the oth¬er. With a change in conditions, things could be the other way round. When Islam and Muslims must be defended at all costs, at that time Jihad shall definitely be more merit worthy as compared to all ` Ibadat – as evident from the event of the battle of Khandaq where the Holy Prophet (صلى الله عليه وآله وسلم) had to miss four of his daily prayers (qada). Con¬versely, when the need is not so acute, the Dhikr of Allah and ` Ibadah will be more merit worthy as compared to Jihad.

At the end of the verse (19), by saying: وَاللَّـهُ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ (And Allah does not lead the wrongdoing people to the right path), it was pointed out that the thing they were being told about was not difficult to un¬derstand. In fact, it was clear, as clear as it can be – that ‘Iman is the foundation of all that is done, and is superior to all of them. Then comes Jihad that is superior as compared to the maintenance of the masjid and serving water to pilgrims. But, Allah Ta` ala does not bless the unjust and the wrongdoing with the gift of understanding. Therefore, they keep at their crooked hairsplitting into things that are oth¬erwise very open and obvious.

These verses mention the merits of Hijrah and Jihad which require that one leaves his country, relatives, friends, companions, wealth and property, all in one stroke. As obvious, surrendering all these attach¬ments is most difficult and painful. Therefore, in the next verse (23), the text disapproves of limitless attachment with these things and thereby prepares Muslim minds to welcome Hijrah and Jihad. It was said:

0 those who believe, do not take your fathers and your broth¬ers as friends, if they prefer infidelity over Faith. And whoev¬er from you has friendship with them, then such people are the wrongdoers.

As for the need to maintain strong bonds of kinship with parents, brothers and sisters and other kinsfolk and to treat all of them gener¬ously, the Qur’an remains full of relevant instructions. But, this verse has made it very clear that each relationship has a limit. Every rela¬tionship out of these, whether that of parents and children or that of real brother and sister, has to be bypassed when it stands in competi¬tion with one’s relationship with Allah and His Messenger. Should these two relationships come on a collision course on some occasion, then, the relationship that has to be kept intact is one’s relationship with Allah and His Messenger. All relationships competing against it are to be ignored.

Some special notes and rulings

Some special notes and rulings emerging from verses 19 – 23 are be¬ing given below:

1. ‘Iman (faith) is the moving spirit of ` Amal (deed). A deed devoid of it, no matter how good, is nothing but a lifeless form, and simply un¬acceptable. It has no worth in terms of the salvation in the Hereafter. Of course, there is no injustice with Allah Ta` ala. He would not let even good deeds of disbelievers that are devoid of the essential light of faith go waste in toto. Their return is given to them right here in this world of their experience. They are given possessions and wealth to procure articles and means of comfort and self-satisfaction as desired. Thus, their account stands all settled, something the Holy Qur’an takes up in several verses of the Holy Qur’an.
2. Sin and disobedience spoil human reason. One starts taking good as bad and bad as good. The statement: وَاللَّـهُ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ (And Al¬lah does not lead the wrongdoing people to the right path -19) releases a hint in this direction. Similarly, it has been counterbalanced in an-other verse of the Qur’an by saying: إِن تَتَّقُوا اللَّـهَ يَجْعَل لَّكُمْ فُرْ‌قَانًا : “0 those who believe, if you fear Allah, He will provide you with a criterion (to dis¬tinguish between right and wrong) – 8:29.” This gives a clear indication that the attitude of obeying Allah and fearing Him gives polish and luster to human reason, balance and poise to thinking and a never-failing ability to distinguish between good and bad.
3. Even good deeds have a mutual rivalry for precedence. Corre¬spondingly, the same element of precedence operates in the ranks of those who do good deeds. All doers of deeds cannot be placed in the same rank since things depend, not on abundance, but on the quality of deeds. It was said in Surah al-Mulk: لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا (so that He might test you as to who among you is better in deed – 67:2).
4. For blessings to remain everlasting two things are necessary – that there is no end to them and that they are not separated from those who are blessed with them. Therefore, a guarantee was given to the favored servants of Allah on both counts. By saying: (Gardens having an everlasting bliss for them -21), it was declared that the blessings were eternal. Then, by saying: خالدین فیھآ ابداً (where they shall dwell forever -22), these successful people were assured that they shall never be separated from these blessings.

The real bond is the bond of Islam and’ man – all bonds of lineage and country must be sacrificed for it

5. The fifth point elaborated here is of basic importance. It settles that the, relation with Allah and His Messenger should be given prece¬dence over all relations of kinship and friendship. The relation that clashes against it deserves to be broken. This was the way of the noble Companions. This was why they rose to be the superior most people of the Muslim Ummah. It was some trail they blazed by sacrificing all that was with them, their life, wealth, property, relatives and bonds of all sorts, only for the sake of Allah and His Messenger. That the bond of Islam was supreme and universal stood proved when Bill from Ethiopia, Suhayb from Byzantium, Salman from Persia, the Quraysh from Makkah and the Ansar from Madinah became brothers to each other. And that the bonds of lineage and tribe had to be cast aside was also demonstrated when, on the battlefields of Badr and ‘Uhud, swords were crossed between father and son and between brother and broth¬er. These are significant evidences of the creed they held dear.

Ya Allah, bless us with the ability to follow them, and make Your love the dearest of everything in our sight and make Your fear the most fear-worthy of everything with us.

Commentary

This verse of Surah At-Taubah was revealed essentially about people who did not migrate from Makkah at the time migration was made obligatory for them. Their love for family and property had stopped them from carrying out their obligation to migrate. In their case, Allah Almighty asked the Holy Prophet (صلى الله عليه وآله وسلم) to tell them what ap¬pears in the verse cited above.

As for the statement: “Wait until Allah comes with His command,” Tafsir authority Mujahid has said that ‘command’ referred to here, means the command to carry out Jihad and conquer Makkah.

The sense of the statement is that the time is near when the evil end of those who sacrifice their relationship with Allah and His Messenger for the sake of worldly bonds shall become visible to all. That is the time when Makkah shall stand conquered, those who chose to discard their appointed duty shall face disgrace and their bonds with people and things they fancied shall be of no avail to them.

Then, there is the interpretation of the famous Hasan al-Basri (رح) who has said that ` command’ at this place means the command of punish¬ment. The sense is that those who sacrificed their spiritual bonds as related to the Hereafter just for the sake of their attachment to what was blandly material and did not migrate as instructed were people who would be seized by the Divine command of punishment fairly soon. Either this punishment would come upon them right here in this mortal world, or they shall have to face the punishment of the Hereafter – which is certain.

The purpose at this place is to serve a note of warning against the abandonment of the obligation of migration – but, what has been mentioned here is ` Jihad’ and not Hijrah (migration), which is the next step after Hijrah. The hint embedded here is that the real thing has not happened yet. What has come up right now is no more than the initial command to migrate. There are people who did not have the courage to do even that. Ahead of them is the forthcoming command of Jihad following which they would have to surrender all worldly attachments for the sake of love for Allah and His Messenger, even stake their lives for that noble cause. And it is also possible that this may be a place where migration itself has been made to stand for Jihad – because, in reality, that too is nothing but a department of Ji¬had.

Finally, by saying: وَاللَّـهُ لَا يَهْدِي الْقَوْمَ الْفَاسِقِينَ (And Allah does not lead the sinning people to the right path) at the end of the verse, it was made amply clear that those who, despite the standing command of migra¬tion, opted for their temporal relationships and kept clinging to their family, relatives, wealth and property, shall soon find out that this conduct of theirs was not going to serve their purpose even in this mor¬tal world. If they were thinking that they would keep basking in the sunshine of family, wealth and property in everlasting peace and tran¬quility, then, they would never realize this dream. Once the command of Jihad comes, these very attractions will turn into burdens too cum¬bersome to go along with – because, Allah Ta` ala does not allow the sinning and the disobedient to achieve their desired objective.

Standing Rules of Hijrah (migration)

1. First of all, when Hijrah from Makkah to Madinah was made obligatory, it was not simply a matter of obligation, in fact, it was also a hallmark and a symbol of being a Muslim. Anyone who did not mi¬grate at that time, despite having the ability to do so, was not taken to be a Muslim. This injunction was abrogated after the Conquest of Makkah.
2. After that, the basic injunction which remained operative was: Should there be a land where it is not possible for one to comply with his or her religious obligations, such as praying and fasting in accor¬dance with the injunctions of Allah, migrating from there shall remain a matter of duty (fard) for ever – on condition that one is capable of un-dertaking such migration. This is the first degree of compliance.
3. Compliance in the second degree is that one should leave every such place where sin and disobedience have a dominant role in life. This act remains recommended (mustahabb) forever. (see details in Fath al-Bari)

It will be noticed that the address in the verse under study is direct. Those being addressed are people who did not migrate when they were asked to do so because they cared more about their worldly bonds. But, the generality of the words of the verse is telling all Mus¬lims that their love for Allah and His Messenger is obligatory on them in a special degree. That degree is the highest, the foremost. This de¬gree requires that no other bond or love for anything or anyone should ever prevail over it. So, whoever fails to come up with this level of love becomes deserving of punishment from Allah. Let him, then, wait for it.

The Touchstone of True Faith (‘Iman)

Therefore, it has been reported in an authentic Hadith narrated by Sayyidna Anas ibn Malik (رض) which appears in the two collections of al-Bukhari and Muslim that the Holy Prophet          صلى الله عليه وآله وسلم said: No one can be a true believer until I become to him dearer than his father, children and everyone else in this world.

According to a Hadith from Sayyidna Abu Umamah (رض) appearing in Abu Dawud and Tirmidhi, the Holy Prophet (صلى الله عليه وآله وسلم) has said: Anyone who takes a friend or makes an enemy for the sake of Al¬lah or spends his wealth or withholds it for the sake of Allah has made his faith perfect.

These narrations from Hadith prove that perfection of faith depends on the dominance of the love for the Holy Prophet (صلى الله عليه وآله وسلم) over all other kinds of love, friendship and enmity, concession and res¬ervation – all of which must remain subservient to the will and com¬mand of Allah and His Messenger.

Tafsir authority, Qadi al-Baidawi and other commentators have said that there are very few people who could be considered exempt from the warning given in this verse. The reason is that even the greatest among those who practice and teach religious percepts and virtues seem to be subdued by their love for family and belongings – of course, with the exception of those Allah wills to be otherwise. Howev¬er, Qadi al-Baidawi explains further by saying that ` love’ here means love that is within one’s control. It has nothing to do with love which one does not control, that which is natural – because Allah Ta` a1a does not obligate anyone beyond one’s capacity and control.

Therefore, a person may have his heart full of natural love for worldly bonds but he should not let it overpower him to the limit that he starts acting against the will and command of Allah and His Messenger If so, this warning will not apply to him and he will be taken as one who keeps his love for Allah and His Messenger above everything. This is very much like the case of a patient who gets nervous about an unpleasant medicine or unexpected surgery. This is natural. But, he does agree to it rationally since it is for his own good. If so, it is not blameworthy.

Then, commonsense never forces him to get rid of his natural nervous¬ness and dislike. Similarly, if someone feels naturally uncomfortable while complying with some Divine injunctions due to his love for wealth and children, yet bears by the discomfort and carries those in-junctions out, then, that is not blameworthy either. In fact, it is praise-worthy for he would be regarded as one who keeps his love for Allah and His Messenger on top of everything in the light of this verse.

Nevertheless, as for the high station of love is concerned, there is no doubt about the ideal that love must come to prevail over one’s na¬ture as well and go on to turn every discomfort welcome while comply¬ing with what your beloved would like you to do. This is not so difficult to comprehend. Think of the seekers of material comfort in this world. Day in and day out, they would embrace the hardest conceivable labor with a smile to get what they want. For a salary check at the end of the month, one would sacrifice sleep, comfort and social relationships. Honestly or dishonestly, such a seeker would let his desire dominate everything else to achieve his goal.

Moving away from the seekers of the material, let us consider the charisma of the People of Allah. When they seek Allah and His Mes¬senger and the blessings of the-life-to-come, they too reach a station of love which pales out any thoughts of pain and discomfort. According to a Hadith in al-Bukhari and Muslim, the Holy Prophet (صلى الله عليه وآله وسلم) said: There are three traits which, if found in a person, would bless him or her with the sweetness of faith. Those three traits are: (1) That Allah and His Messenger are, in his sight, dearer than anything other than them, (2) that one loves a servant of Allah for His sake only, (3) and that the very thought of Kufr and Shirk gives one the feeling of being thrown away into the fire.

The ` sweetness of faith’ mentioned in the Hadith quoted above means this very station of love that makes the hardest possible labor most welcome for the true seeker. Love has its own chemistry of turn¬ing the sour into the sweet. Some Muslim scholars have pointed out that a heart when enriched with the sweetness of faith starts passing it on to other parts of the body which begin to relish it during acts of worship and obedience. In some reports, the same thing has been equated with the ecstasy of faith – and in Hadith, the Holy Prophet (صلى الله عليه وآله وسلم) said: The delight of my eyes is in Salah.

Qadi Thana’ullah of Panipat has said in Tafsir Mazhari: This station of love for Allah and His Messenger is a great blessing – but, it can be acquired only when one stays close to the People of Allah. It is for this reason that Muslim mystics consider it necessary that it be sought with Shaykhs. The author of Ruh al-Bayan has said that this station of friendship can be acquired by the one who is ready to sacrifice, like Sayyidna Ibrahim Khalilullah, (عليه السلام) everything for the love of Allah – wealth, children, life, everything.

Finally, says commentator al-Baidawi: The preservation and pro¬tection of the Sunnah and Shari’ ah of the Holy Prophet (صلى الله عليه وآله وسلم) and the rebuttal of and the defense against those who oppose or ma¬lign them is also an open sign of love for Allah and His Messenger.

May Allah bless us and bless all Muslims with love for Him and the love for His Messenger.

Commentary

Described in the verses cited about are events relating to the sce¬nario of defeat and victory at the battle of Hunain. Along with it, sev¬eral primary and subsidiary problems have also been resolved as a corollary. As the verse opens, Allah Ta` ala mentions His favour and grace which has descended upon Muslims on all occasions and under all con¬ditions. It was said: لَقَدْ نَصَرَ‌كُمُ اللَّـهُ فِي مَوَاطِنَ كَثِيرَ‌ةٍ (Allah has surely blessed you with His help on many battlefields). Particularly cited soon after this opener was: وَيَوْمَ حُنَيْن (and on the day of Hunain) that is, Muslims were blessed with the help of Allah on the day of the battle of Hunain as well.

The battle of Hunain was specially mentioned because many events and circumstances unfolded unexpectedly and extraordinarily during the course of this encounter. If you were to think about these happenings, you would realize that they make one stronger in faith and bolder in deed. Therefore, before we take up a literal explanation of the verses under study, it is appropriate to describe the major events of this battle. They appear in authentic books of Hadith and history. We are describing them in a somewhat detailed manner so that it becomes easier to understand not only the verses mentioned above but also the lessons that these events teach. The major portion of these events has been taken from Tafsir Mazhari. Necessary refer¬ences to books of Hadith and history may be seen there.

Hunain is the name of a place between Makkah al-Mukarramah and Ta’if. It is located at a distance of about ten miles from Makkah. When Makkah was conquered in Ramadan of Hijrah 8, the Quraysh of Makkah laid down their arms before the Holy Prophet (صلى الله عليه وآله وسلم) . This alarmed the tribe of Banu Thaqif from Ta’if who were a branch of the tribe of Hawazin known all over Arabia as big, brave, rich and warring. They got together and considered the challenge posed by the newly gained strength of Muslims after their conquest of Makkah. Once the Muslims settled down, they concluded, they would turn to them. Therefore, they decided, the wisest course for them was to launch a pre-emptive attack on Muslims much before they came upon them. To carry out this plan, the tribe of Hawazin brought all its branches spread out from Makkah to Ta’if together. Included there were all big and small units of this tribe – except a few individuals who were less than a hundred in number.

The leader of this movement was Malik ibn ` Awf who became a Muslim later on and rose to be a major standard-bearer of Islam. However, at that particular time, his zeal to attack Muslims was the highest. Going along with him, the overwhelming majority of the tribe started preparing for war. Two small branches of this tribe, Banu Ka’b and Banu Kilab, did not approve of this action plan. Allah Ta` ala had blessed them with some foresight. They said: Even if the forces of the whole world from the East to the West came together against Muhammad (صلى الله عليه وآله وسلم) ، he would still overcome all of them. We cannot fight the power of God (with him). As for the rest of them, they all gave their pledges to fight. Malik ibn ` Awf devised a plan to ensure that all of them abided by their commitment to the war. He proposed that all participants should take their families and valuables with them.

The catch was that, in case they thought of bolting away from the battlefield, the love of wife, children and things of value with them would hold them back like shackles on their feet and they would be left with no freedom to desert the battlefield. As for their numbers, historians differ. Accord¬ing to the master of Hadith, ` Allamah ibn Hajar and some others, the weightier opinion is that they were twenty four or twenty eight thousand in number. Some others have given a number of four thousand. It is possible that, with the inclusion of women and children, the total number could be twenty four or twenty eight thousand while the actu¬al number of fighting men among them remained four thousand.

Anyway, when the news of their dangerous intentions reached the Holy Prophet (صلى الله عليه وآله وسلم) in Makkah al-Mukarramah, he decided to confront them. He appointed Sayyidna ` Attab ibn Asid (رض) as the Amir of Makkah al-Mukarramah, left Sayyidna Mu` adh ibn Jabal (رض) behind to teach people Islam, and asked the Quraysh of Makkah for weapons and other war supplies – of course, as a borrowing. The Quraysh chief, Safwan ibn Umaiyyah spoke out: ` Do you want to take this war materi¬al forcibly against our will?’ He said: ` No, we would rather like to bor¬row it from you, a borrowing guaranteed to be returned.’ After hearing that, he gave one hundred coats of mail and Nawfil ibn Harith offered three thousand spears likewise. According to a narration of Imam Zuhri, the Holy Prophet (صلى الله عليه وآله وسلم) was now ready to launch the Jihad with an army of fourteen thousand Companions (رض)  which included twelve thousand Ansar of Madinah who had accompanied him for the conquest of Makkah. Then, there were two thousand Muslims who were residents of Makkah and its environs and who had embraced Islam at the time of its conquest. They are known as ` al-tulaqa.’ It was on Saturday, the 6th of Shawwal that he marched out for this battle saying that the next day, insha’Allah, they shall be camping at the spot in Khaif bani Kinanah where the Quraysh of Makkah had assem¬bled to write down their pledge to excommunicate Muslims.

As for the army of fourteen thousand Mujahidin, it did march out of the city for Jihad. But, there was another crowd of people – many men and women of the city of Makkah – who also came out of their homes as spectators. Their hearts were excited with conflicting emotions. Speaking generally, if Muslims were to be defeated on this occasion, they thought, they would have a good chance of taking their revenge against Muslims – and if they were to win, they consoled themselves that they were not going to lose anything after all.

Shaibah ibn ` Uthman was one of these spectators. When he embraced Islam later on, he narrated what had happened to him: ` In the battle of Badr, my father was killed by Hamzah and my uncle by Sayy¬idna ` Ali. My heart was full of anger. I was bent on taking my revenge. I took advantage of this opportunity and started walking alongside the Muslim forces. The purpose was to find an opportunity and attack the Holy Prophet (صلى الله عليه وآله وسلم) . I kept hanging with them always on the lookout for that opportunity until came the time during the initial stage of this Jihad when some Muslims had started losing their ground. When I found them running, I seized the opportunity and reached close to the Holy Prophet (صلى الله عليه وآله وسلم) But, I saw that ` Abdullah ibn ` Abbas (رض) was guarding him on the right and Abu Sufyan ibn Harith (رض) on the left. Therefore, I dashed towards the rear with the intention of attacking him with my sword all of a sudden. Right then, he happened to look at me and he called out to me: ‘Shaibah, come here.’ He asked me to come closer.

Then, he put his blessed hand on my chest and prayed: ` 0 Allah, remove the Shaytan away from him.’ Now, when I raise my eyes, the Holy Prophet (صلى الله عليه وآله وسلم) becomes in my heart dearer than my own eye and ear and life. He said to me: ‘Go and fight the disbelievers.’ Now, there I was staking my life for him, fighting the enemy valiantly right to the end. When the Holy Prophet (صلى الله عليه وآله وسلم) returned from this Jihad, I presented myself before him. At that time, he told me about the thoughts I had when I started off from Makkah with a particular intention and how I was shadowing him in order to kill him. But, since Allah had intended that I must do something good, I did what I did.’

Something similar happened to Nadr ibn Harith. He too had gone to Hunain with the same intention. However, when he reached there, Allah Ta` ala put in his heart the thought of the innocence of the Holy Prophet (صلى الله عليه وآله وسلم) and a feeling of love for him.

This turned him into a valiant Mujahid who took no time in piercing through the enemy lines.

During the course of this very expedition, yet another event took place. This concerns Abu Burdah ibn Niyar۔ When he reached the place known as Awtas, he saw that the Holy Prophet (صلى الله عليه وآله وسلم) was sitting under a tree and there was someone else with him. The Holy Prophet (صلى الله عليه وآله وسلم) told Abu Burdah that he was sleeping when the man sitting with him came, grabbed his sword, positioned by the side of his head and said: ` O Muhammad, now tell me who can save you from me?’ I said, ` Allah!’ When he heard this, the sword fell down from his hands.’ Abu Burdah said: ` O Messenger of Allah, please allow me to behead this enemy of Allah, he looks like a spy.’ The Holy Prophet (صلى الله عليه وآله وسلم) said: ` Abu Burdah, say no more. Allah Ta` ala is my Protector until my religion prevails over all others.’ After all that, he uttered not a single word of reproach for that person, in fact, let him go free.

When Muslims camped after reaching Hunain, Sayyidna Suhail ibn Hanzalah (رض) came to the Holy Prophet (صلى الله عليه وآله وسلم) with the news that one of their riders had brought a report that the entire tribe of Hawazin had arrived with an array of their war materials. Hearing this, the Holy Prophet (صلى الله عليه وآله وسلم) smiled and said: ` Do not worry. All this material has come as war spoils for Muslims!’

Once settled at the camping grounds, the Holy Prophet (صلى الله عليه وآله وسلم) sent Sayyidna ` Abdullah ibn Haddad to gather intelligence from the area controlled by the enemy. He went there and stayed with them for two days watching all prevailing conditions closely. He saw the enemy leader and commander, Malik ibn ` Awf and heard him saying to his people: ` Muhammad has yet to face a nation of experienced warriors. That fight against the innocent Quraysh of Makkah has given him false notions. He has become proud of his power. Now, he will find out where he stands. Let all of you go in battle formation at the early hour of dawn in a manner that each warrior has his wife, children and arti¬cles of value behind him. Then, take your swords out of the sheaths, break the sheaths, and attack, all together in one go.’ These people were really very experienced in warfare. They had deployed their forc¬es not only openly but secretly too. For example, they had hidden some units of their army in different mountain passes.

This was a view of how the army of disbelievers was getting ready to fight. On the other side, this was the first Jihad of Muslims in which fourteen thousand fighters had come out to confront the enemy. The war material they had with them was much more than they ever had. Then, they had the experience of Badr and ‘Uhud where they had seen how a negligible number of three hundred and thirteen ill-equipped men had triumphed over a strong army of one thousand well-equipped fighters. Under these circumstances, when they came to think about their numbers and preparations on that day, some unfor¬tunate words – ` today, it is impossible that anyone can defeat us, for today, once the fighting starts, the enemy will run’ – were uttered by some of them (as reported by Hakim and Bazzar).

This attitude – that someone relies solely on one’s own power – was something disliked by the supreme Master of humans, jinns and angels. Hence, Muslims were taught a lesson for their lack of discretion. They got a taste of it when the tribe of Hawazin, following their battle plan, launched a surprise attack and their army units lurking in mountain passes encircled Muslims from all sides. The dust kicked up by their sudden tactical advance turned the day into night, the Com¬panions (رض) lost their foothold and started running. In contrast, the Holy Prophet (صلى الله عليه وآله وسلم) was the lone figure seen advancing on his mount, forward and not backwards. A counted few of his noble Companions (رض) – reportedly, three hundred, or even less than one hundred as said by others – did, however, stay with him, but they too wished that he would not continue advancing.

Then, the Holy Prophet (صلى الله عليه وآله وسلم)        realized that the situation was grave. He asked Sayyidna ` Abdullah ibn ` Abbas (رض) to call his Companions (رض) . These were his Companions (رض) who had given him a pledge to fight when they had assembled under the Tree. Then, he pointed out to those who had been mentioned in the Qur’an as well as to the Ansar of Madinah who had promised to stake their lives in this Jihad. He wanted all of them to come back and wanted them to know that the Messenger of Allah was present on the battlefield.

The call given by Sayyidna ` Abdullah ibn ` Abbas (رض) ran through the battlefield like some power current. All deserters were smitten with remorse. They regrouped with fresh vigor and valor and fought against the enemy fully and decisively. First the enemy com¬mander, Malik ibn ` Awf ran away from the battlefield leaving his family and belongings behind and took refuge in the fort of Taif. After him, the rest of his people deserted the battlefield. Seventy of their chiefs were killed. Incidentally, when some children received wounds at the hands of Muslim soldiers, the Holy Prophet (صلى الله عليه وآله وسلم) took immedi¬ate notice and prohibited them sternly against any such action in fu¬ture. Everything they left fell into Muslim hands. It included six thou-sand prisoners of war, twenty four thousand camels, forty thousand goats and four thousand ‘Uqiyah* of silver.

* 1 ‘Uqiyah = 122.472 grams approximately. (اوزان شرعیّہ / Mufti Muhammad Shafi)

The same subject has been taken up in the first (25) and second (26) verses. The gist of what was said there is: ` when you waxed proud of your numbers, it did not work for you and you found yourself all cor¬nered as if the earth was straitened for you despite its vastness. Then, you showed your backs and ran. Then, Allah Ta` ala sent down upon you His tranquility – sending forces of angels for His Messenger and the believers with him, something you did not see. Thus, the disbeliev¬ers were punished at your hands.’

It will be useful to explain the statement: ثُمَّ أَنزَلَ اللَّـهُ سَكِينَتَهُ عَلَىٰ رَ‌سُولِهِ وَعَلَى الْمُؤْمِنِين (Then Allah sent down His tranquility upon His Messenger and upon the believers) appearing in verse 26 a little further. It means that Allah Ta` ala sent down His tranquility upon the hearts of the noble Companions who had lost their foothold on the battlefield during the initial attack of the enemy at Hunain. This caused their feet to become firm again and those who had run away came back. As for the sending of tranquility upon the Holy Prophet صلى الله عليه وآله وسلم                and the Companions (رض) who had stayed on the war front with firmness and determination, it means that they could see victory close at hand. And since the tran¬quility mentioned here was of two kinds – one for those who ran, and the other for those who stayed on with the Holy Prophet (صلى الله عليه وآله وسلم) with firmness and determination – it is to point out to this refinement that the expressions: عَلَىٰ رَ‌سُولِهِ وَعَلَى الْمُؤْمِنِين (…upon His Messenger and upon the believers) have been placed separately and introduced one after the other with the repetition of the preposition         علی ) ’ ala: upon).

After that, it was said: وَأَنزَلَ جُنُودًا لَّمْ تَرَ‌وْهَا (… and sent down forces which you did not see). This means that the people at large did not see. That some reports mention the ` seeing’ of these ` forces’ should not be taken as contrary to this.

After that, in conclusion, it was said: وَعَذَّبَ الَّذِينَ كَفَرُ‌وا ۚ وَذَٰلِكَ جَزَآءُ الْكَافِرِ‌ينَ. It means that Allah punished those who disbelieved – and those who dis¬believed deserved that punishment. This punishment or recompense refers to their subjugation at the hands of Muslims which was some-thing witnessed openly. In sum, what was their worldly punishment, they received promptly. As for their fate in the Hereafter, it has been mentioned in verse 27:

: ثُمَّ يَتُوبُ اللَّـهُ مِن بَعْدِ ذَٰلِكَ (Yet Allah relents, after that, to whomsoever He wills). As for the details of events that came to pass during the battle of Hunain, part of it has been mentioned in the Qur’an while the rest has been taken from authentic narrations of Hadith. (Mazhari and Ibn Kathir)

Injunctions and Rulings

Many injunctions, rulings and subsidiary elements of guidance ap¬pear here under the shadows of these events. In fact, they are the very purpose of the narration of these events.

The very first instruction given in these verses is that Muslims should never wax proud of their power or numerical superiority. They should realize that the way they look towards Allah and His help at times when they are weak and deficient, very similarly, when they are strong and powerful, their total trust should also remain on nothing but the help of Allah alone.

In the battle of Hunain, Muslims enjoyed numerical superiority. They had sufficient weapons and supplies. This led some Companions to utter words of pride to the effect that no one could dare defeat them on that particular day. Allah Ta` ala did not like that a group of people so dear to him would say something like that. The result was that Muslims lost their foothold on the battlefield at the time the enemy launched the initial attack. They started running. Then, it was only with unseen help from Allah that this battle was won.

Properties of defeated non-believers: The need for justice and caution

The second instruction given here relates to the need for observing caution and justice when handling properties owned by non-believers who have been defeated and overpowered. This is illustrated by the ac¬tion taken by the Holy Prophet (صلى الله عليه وآله وسلم) when he had taken war materials for the battle of Hunain from the vanquished non-Muslims of Makkah. This was an occasion when these supplies could have been taken from them by force too. But the Rasul of Allah, (صلى الله عليه وآله وسلم) took these as borrowing – and then, he returned everything so borrowed back to them.

This event taught Muslims an essential lesson – that they should maintain perfect justice and show mercy and magnanimity even when they are dealing with enemies.

The third instruction is embedded in what he said while making a stopover at Khaif bani’ Kinanah enroute Hunain. ` Tomorrow’, he said, ` we shall be staying at a place where our enemies, the Quraysh of Makkah, had once sat and resolved to excommunicate Muslims!’ The hint given here is clear – when Allah Ta` ala has blessed Muslims with victory and power, they should not forget about the days of distress in the past, so that they remain grateful to Allah under all conditions. It will also be recalled that the defeated Hawazin forces had taken refuge in the Ta’if fortress from where they were shooting arrows against Muslims repeatedly. The Holy Prophet (صلى الله عليه وآله وسلم) was requested to pray for a curse to fall on them. He did not respond to their arrows in that manner. He prayed that they be guided to the right path. Being mercy for all the worlds, this prayer for his enemies is teaching Mus¬lims the lesson that Muslims, when they fight in a Jihad, do not intend to subdue the enemy, instead, their objective is to bring them to guid¬ance. Therefore, making efforts to achieve this objective should not be neglected at any time.

The third verse (27) instructs Muslims that they should not write off disbelievers who have been defeated at war because it is likely that Allah Ta` ala may give them the ability to embrace Islam and be blessed with the light of faith. The Hawazin deputation’s entry into the fold of Islam proves it.

The same deputation from the tribe of Hawazin had requested the return of their prisoners and the Holy Prophet (صلى الله عليه وآله وسلم) had asked the gathering of Companions (رض) if they agreed to do that out of their free will. The response came in the form of voiced ayes from the audience. The Holy Prophet (صلى الله عليه وآله وسلم) did not consider it to be sufficient. Instead, he took elaborate steps to ascertain the approval of each and every individual before he would act.

This proves that the matter of rights is serious. It is not permissible to take what belongs to a person as a matter of right unless it becomes certain that this was done on the basis of his or her free will. The silence of a person either due to the awe of the crowd or the sense of shame before people is not a sufficient proof of the person’s free will and heartfelt consent. From here, Muslim jurists have deduced the ruling that it is not correct to solicit contributions even for some religious purpose when it is done to impress a person by one’s personal office, power, or influence. The reason is that there are many gentle people who would be affected by such conditions around and decide to get away by giving something just to avoid being embarrassed – of course, this does not have the backing of genuine free will, approval and pleasure. Incidentally, what is given in that spirit does not have any barakah either.

Commentary

A proclamation of withdrawal was made against Mushriks and dis¬believers at the beginning of Surah At-Taubah. The verse appearing above describes injunctions related to this proclamation. In substance, it stipulated that treaties with disbelievers should be terminated or fulfilled within a year and after the passage of one year from this proc-lamation, no Mushrik should remain within the sacred precincts of the Haram.

This has been stated in the present verse in a particular manner that accomplishes two objectives simultaneously. It points out to the wisdom behind this injunction and it also alleviates the apprehensions of some Muslims about its implementation. Here, the word: نَجَس (najas) has been used with fathah on the letter jeem ج which carries the sense of filth and filth denotes every impurity which one averts naturally. Imam Raghib al-Isfahani has said: It also includes impurity that is per¬ceived through the senses, such as the eye, the nose or the hand as well as that which one is able to know about through knowledge and reason. Therefore, the word: ` najas’ is inclusive of filth or impurity of three types. The first one is real. Everyone perceives it as such. Then, there is the second type. This is known as legal because it makes wudu وُضُو (ablution) or ghusl غُسُل (bath) legally necessary. Examples are the state of Janabah (intercourse, ejaculation or wet-dream etc.), as well as, the post-menstruation and post-childbed states known as haidh حیض and nifas نفاس . And then, there is the spiritual impurity that relates to the human heart, for example, false beliefs and evil morals. The word ` najas’ cov¬ers all of these.

The word, اِنَّمَا (innama) introduced in this verse has been used for hasr or restriction. Therefore, the sentence comes to mean that Mush¬riks (those who ascribe partners to Allah) are impure indeed (in the sense of ` are but filth’ ). The truth of the matter is that all three types of impurities are found in Mushriks because they just do not take a lot of impure things as really impure. The outcome is that they do not make any effort to stay away from smearing themselves with obvious impurities – such as, liquor and things made with it. As for the modal¬ities of purification against acquired impurities provided by religious codes – such as, the prescribed bath after having fallen into the state of Janabah – they simply do not believe in them! Similarly, spiritual impurities like false beliefs and evil morals do not make much sense to them.

Therefore, by declaring Mushriks to be impure in this verse, the injunction given was: فَلَا يَقْرَ‌بُوا الْمَسْجِدَ الْحَرَ‌امَ بَعْدَ عَامِهِمْ هَـٰذَا (so let them not come near Al-masjid-al-Haram after this year of theirs).

The word: اَلمَسجِد اَلحَرَام Al-masjid-al-Haram is generally used to denote the place that is surrounded by a walled structure around the Baytullah. But, in the Qur’an and Hadith, this word, at times, has been used for the sa¬cred precincts of the entire Haram of Makkah as well – which is an area of several square miles and is hemmed in by limits originally ap-pointed by Sayyidna Ibrahim (عليه السلام) . It is in this very sense that words of the text of the Qur’an referring to the event of Mi` raj: مِّنَ الْمَسْجِدِ الْحَرَ‌امِ (from Al-masjid-al-haram – 17:1) have been taken.

This interpretation has the backing of a consensus because the event of Mi` raj did not orig¬inate from inside what is commonly known as Al-masjid-al-Haram, instead of which, it started from the home of Sayyidah Umm Hani’ (رض) .Similarly, in the noble verse: إِلَّا الَّذِينَ عَاهَدتُّمْ عِندَ الْمَسْجِدِ الْحَرَ‌امِ (Except those with whom you made a treaty near Al-masjid-al-Haram – 9:7), Al¬-masjid-al-Haram means the whole of Haram – because, the event of making a peace treaty mentioned there took place at Hudaibiyah, which is located outside the limits of the Haram close by. (A1-Jassas)

Therefore, the verse comes to mean that the entry of the Mushriks into the sacred precincts of the Haram shall be banned after ` this’ year. Which year is ` this’ year? Some commentators say that it means the Hijrah year 10. But, according to the majority of commentators, the preferred year is Hijrah 9 – because, the Holy Prophet (صلى الله عليه وآله وسلم) had made the ` proclamation of withdrawal’ through Sayyidna Abu Bakr and Sayyidna Ali (رض) during the Hajj season of this very Hijrah year 9. Therefore, the period between Hijrah 9 and Hijrah 10 is the year of respite. It was only after Hijrah 10 that this law came into force.

Does the rule stop Mushriks from entering the Sacred Mosque only, or does it apply to all mosques?

About the injunction appearing in the cited verse: that no Mushrik should be allowed to come near Al-masjid-al-Haram (the Sacred Mosque) after Hijrah 10, three things need consideration. Firstly, we have to determine if this injunction is particular to the Sacred Mosque, or other mosques of the world also fall under its jurisdiction. Secondly, if this is particular to the Sacred Mosque, then, is the entry of a Mush¬rik in the Sacred Mosque banned in an absolute sense? Or the ban of such entry applies only in the case of Hajj and ` Umrah – not otherwise. Thirdly, this injunction appearing in the verse relates to Mushriks. In that case, are the disbelievers (kuffar) among the People of the Book included here, or are they not?

Since the words of the Qur’an are silent about these details, therefore, the Mujtahid Imams have, by turning to the hints of the Qur’an and the reports of Hadith, given a description of injunctions in accor¬dance with their respective Ijtihad. The first investigation in this con¬nection is about the terms of reference in which the Holy Qur’an has declared Mushriks as ` najas’ (filth). If this means physical filth or some major legal impurity (janabah etc.), then, as evident, allowing the entry of filth in any masjid is not permissible. Similarly, allowing any person in the state of major impurity or a woman in the state of men¬struation or childbed in any masjid is not permissible. And if ` najasah’ in this verse means the spiritual filthiness of kufr and shirk, then, it is possible that the injunction which covers it may be different from the injunction which covers outward filth.

According to Tafsir Al-Qurtubi, Imam Malik and other jurists of Madinah, may Allah have mercy on them, said: Mushriks are filthy on all counts. They generally do not abstain from obvious filth, are not very particular about taking a bath after having fallen into the state of major impurity and, as for the spiritual impurity of kufr and shirk, they already suffer from it. Therefore, this injunction is equally appli¬cable to all Mushriks and mosques.

To prove this, they have cited an executive order given by Sayyidna ` Umar ibn ` Abd al-` Aziz (رح) in which he had instructed the administrators of cities that they should not allow disbelievers to enter mosques. He had quoted this very verse as part of his executive order. In addition to that, there is a Hadith of the Holy Prophet (صلى الله عليه وآله وسلم) in which he said: لَا اُحِلُّ المَسجِدَ لحَیٔضِ وَ لَا جُنُبِ (I do not make entry into the masjid lawful for any woman in menstrua¬tion or for any person in the state of major impurity) – and since the Mushriks and disbelievers do not generally take a bath when in a state of janabah, their entry into the masjid has been prohibited.

Imam Shafi` i (رح) has said that this injunction is applicable to all Mush¬riks and disbelievers among the People of the Book – but, is restricted to the Sacred Mosque. Their entry into other mosques is not prohibited. (Qurtubi) In proof, he has cited the event relating to Thumamah ibn Athal, according to which Thumamah was arrested. The Holy Prophet (صلى الله عليه وآله وسلم) had him tied to a pillar of his Mosque before he embraced Islam.

According to Imam Abu Hanifah (رح) ، not letting Mushriks come near the Sacred Mosque as commanded in the verse means that they will not be allowed to perform Hajj and ` Umrah in their peculiar polytheis¬tic manner from the next year. Its proof lies in the proclamation of withdrawal which was made through Sayyidna ` Ali al-Murtada (رض) at the time of the Hajj season. This proclamation made was for nothing but: لَا یَحُجَّنَّ بعد العام مُشرِک which made it very clear that no Mushrik will be able to perform Hajj after that year.

Therefore, the meaning of the statement: فَلَا يَقْرَ‌بُوا الْمَسْجِدَ الْحَرَ‌امَ ( (so let them not come near Al-masjid-al¬-Haram) in this verse is – in accordance with this proclamation – noth¬ing but that they have been prohibited to perform Hajj and ` Umrah, with the exception of entering there on the basis of a particular need which would be subject to the permission of the Muslim ‘Amir. This is proved by what happened in the case of the deputation from the tribe of Thaqif. When, after the Conquest of Makkah, their deputation came to the Holy Prophet (صلى الله عليه وآله وسلم) he let them stay in the masjid, although they were kafirs at that time. Thereupon, the Companions (رض) sub¬mitted: ` Ya Rasulallah, these are filthy people!’ He said: ` The floor of the masjid is not affected by their impurity.’ (Jassas)

This report from Hadith also makes it very clear that the Holy Qur’an, when it calls Mushriks ` najas’ (filth), it refers to the filth of their kufr and shirk – as interpreted by the great Imam Abu Hanifah (رح) . Similarly, according to a narration of the Companion, Sayyidna Jabir ibn ` Abdullah             رضی اللہ تعالیٰ عنہ the Holy Prophet (صلى الله عليه وآله وسلم) said that no Mushrik should go near the Masjid except that the person be a bondman or bondwoman of a Muslim – then, he could be admitted if needed. (Qurtubi)

This Hadith too confirms that the Mushriks were not prevented from entering into the Sacred Mosque on the basis of their outward impurity as the cause – otherwise, there was nothing particular about a bondman or bondwoman. In fact, the real basis is the danger of kufr and shirk lest these come to dominate. In the case of a bondman or bondwoman, this danger does not exist. So, they were allowed. In addi¬tion to that, as far as outward impurity is concerned, even Muslims stand included under this restriction for they too, if in a state of full impurity (janabah or haidh or nifas), are not allowed to enter the Sacred Mosque.

Besides, when according to the explanation given by the majority of commentators, Al-masjid-al-Haram at this place means the entire Haram, then, that too lends support to the view that this prohibition is not based on outward impurity, instead, it is based on the impurity of kufr and shirk. It is for this reason that their entry was banned not simply in the Sacred Mosque, in fact, it was banned in the entire area known as the Haram. This was done because the Haram is the sanctu¬ary and fortress of Islam and having some non-Muslim inside it cannot be tolerated.

To sum up the investigative approach of the great Imam Abu Hani¬fah (رح) ، it can be said that the concern for maintaining masajid in a state of perfect purity, free from all sorts of outward and inward pollution, is an issue of major importance having its proof from the Qur’an and Ha¬dith. But, this verse is not connected with this problem. It is, in fact, connected with the particular political order of Islam that was an¬nounced at the beginning of Surah Al-Bara’ah and wherein the pur¬pose was to have the sacred Haram vacated by all Mushriks present in Makkah.

But, such was the dictate of justice and mercy that all of them were not ordered to vacate immediately and en-block soon after the Conquest of Makkah. Instead of that, the plan was to be implemented within the time-span of one year by allowing people who had a treaty for a specified period to complete that period subject to its sol¬emn fulfillment and by giving others available periods of respite. This is what was stated in the verse under study – that the entry of Mush¬riks will stand prohibited within the sacred precincts of the Haram af¬ter that year and they would no more be able to perform Hajj and ` Umrah in their polytheistic style.

After it was clearly stated in the ‘ayat of Surah At-Taubah that no Mushrik would be able to enter the sacred precincts of the Haram af¬ter Hijrah 9, the Holy Prophet (صلى الله عليه وآله وسلم) had increased this injunc¬tion to cover the whole of the Arabian Peninsula. Hadith reports confirm it but its implementation could not take effect during the lifetime of the Holy Prophet (صلى الله عليه وآله وسلم) . Then, Sayyidna Abu Bakr (رض) remained unable to attend to it because of other emergent problems on hand. It was Sayyidna ` Umar (رض) who, during his period, put this legal order in force.

As for the problem of the impurity of disbelievers and the problem of keeping masjid secured from impurities of all kinds, that has its own place. These problems and their solutions have been taken up in books of Fiqh (Islamic Jurisprudence). Details can be seen there. In brief, no Muslim can enter any masjid in the state of najasah or jana¬bah. As for disbelievers and Mushriks or the People of the Book, they too are not generally free and duly purified from these impurities, therefore, their entry too is not permissible in any masjid, unless need¬ed acutely.

When, according to this verse, the entry of Kafirs and Mushriks into the Haram was banned, Muslims had to face an economic prob¬lem. Makkah had no produce of its own. Visitors from far and near brought the needed supplies with them. Thus, during the Hajj season, the people of Makkah found what they needed available locally. Now that their entry was banned, the Makkans worried, how things would work for them. In response, they were told in the Qur’an: وَإِنْ خِفْتُمْ عَيْلَةً فَسَوْفَ يُغْنِيكُمُ اللَّـهُ مِن فَضْلِهِ إِن شَاءَ (And if you apprehend poverty, then, Allah shall, if He wills, make you self-sufficient with His grace). In other words, the sense is: if you foresee any economic hardships, then, you must realize that the economic support of the entire creation rests with Allah Almighty. If He wills, He shall make you self-sufficient, free from any dependence on all those kafirs.

Incidentally, the restriction of ` if He wills’ placed here does not mean that there is any doubt or hesitation in carrying out the Divine will. On the contrary, this is to point out that those who have their sights trained on nothing but material causes find it very difficult to understand and accept a situation like this. Here, the ground reality was that these non-Muslims were the apparent source of all economic support. Putting a ban on the entry of disbelievers amounted to nothing but a termination of the means of livelihood for believers. So, this restriction was placed to remove any such doubts and apprehensions. The strong message given to them was that Allah Ta` ala does not depend on material causes as such. When He intends to do something, all related causes start falling in line with His will. So, His will is what matters – the rest follows. Hence, اِن شآَء (in sha’ ) at the end of the sentence serves as a wise indicator of this truth.

Commentary

Verse 28 appearing earlier referred to Jihad against the Mushirks of Makkah. The present verses talk about Jihad against the People of the Book. In a sense, this is a prelude to the battle of Tabuk that was fought against the People of the Book. In Tafsir al-Durr al-Manthur, it has been reported from the Qur’an commentator, Mujahid that these verses have been revealed about the battle of Tabuk. Then, there is the reference to ` those who were given the Book.’ In Islamic religious ter¬minology, they are referred to as ` ahl al-Kitab’ or People of the Book. In its literal sense, it covers every disbelieving group of people who be-lieve in a Scripture but, in the terminology of the Holy Qur’an, this term is used for Jews and Christians only – because, anly these two groups from the People of the Book were well-known in and around Arabia. Therefore, addressing the Mushriks of Arabia, the Holy Qur’an has said:

lest you should say, “The Book was sent down only upon two groups before us, and we were ignorant of what they studied.” – 6:156

As for the injunction of Jihad against the People of the Book given in verse 29, it is really not particular to the People of the Book. The fact is that this very injunction applies to all disbelieving groups – because, the reasons for the injunction to fight mentioned next are common to all disbelievers. If so, the injunction has to be common too. But, the People of the Book were mentioned here particularly to serve a purpose. Since, it was possible that Muslims may hesitate to fight against them on the ground that they too are believers in a certain degree, believers in Torah and Injil, and in Sayyidna Musa and ` Isa (علیہما السلام) may peace be upon them both. So, it was possible that their connection with past prophets and their Books may become a factor in dissuading them from Jihad. Therefore, fighting with them was mentioned particularly.

There is yet another element of coherence at this place. This par¬ticularization of the People of the Book in the verse is also releasing a hint that, in a certain way, these people are deserving of greater pun¬ishment. The reasons were simple. They were people with knowledge. They had the knowledge of Torah and Injil. These Scriptures referred to the Last among prophets, Sayyidna Muhammad al-Mustafa (صلى الله عليه وآله وسلم) giving his blessed identity in details. They knew all this, yet elected to reject the truth and went on to mount conspiracies against Islam and Muslims. When they did what they did, their crime became much more serious. That explains why fighting against them was mentioned particularly.

The injunction to fight spells out four reasons in this verse:

1. لَا يُؤْمِنُونَ بِاللَّـهِ : They do not believe in Allah.
2. وَلَا بِالْيَوْمِ الْآخِرِ‌: They do not believe in the Hereafter.
3. لَا يُحَرِّ‌مُونَ مَا حَرَّ‌مَ اللَّـهُ : They do not take as prohibited what Allah and His Messenger have prohibited.
4. لَا يَدِينُونَ دِينَ الْحَقِّ : They do not submit to the Faith of Truth.

This raises a doubt. Is it not that the People of the Book, that is, the Jews and Christians, obviously believe in Allah – and in Hereafter and a Last Day too? Why, then, their faith (‘Iman) in these things has been negated? The reason is that mere words of faith are hardly suffi¬cient to prove one’s actual belief in it. Not having the kind of faith de¬sirable in the sight of Allah would amount to having no faith at all. Of course, the Jews and Christians did not openly reject the belief in Tauhid, that is, oneness of Allah or pure monotheism. But, as says the next verse, the Jews took Sayyidna ` Uzayr (عليه السلام) and the Christians took Sayyidna ` Isa (عليه السلام) to be the sons of God and thereby assigned to them partnership in His divinity. Therefore, their confession of pure monotheism became ineffectual and any claim to faith, false.

Similarly, the kind of faith desirable in the Hereafter was something not to be found with the People of the Book. Many of them went by the belief that, on the Last Day (the Qiyamah) there will be no return to life in body forms they had in the mortal world. Instead, it will be a kind of spiritual life. As for Paradise and Hell, they did not con¬sider them to be any particular places. Spirit when happy was Para¬dise and spirit when gloomy was Hell. Since all this is patently con¬trary to what Allah says, therefore, even their faith in the Last Day too turns out to be no faith in real terms.

The third thing – that these people do not take, what Allah has de¬clared to be unlawful, as unlawful – means that they do not believe in the unlawfulness of many things prohibited by Torah or Injil – for example, riba رِبَاء (interest). Similarly, there were many edibles prohibited in Torah and Injil. They just did not consider these unlawful and in¬dulged in them freely.

This tells us about a religious rule of conduct. According to this rule, taking anything declared unlawful by Allah Ta` ala as lawful is not simply the commitment of a sin, in fact, it is kufr, a flat rejection of the faith itself. Similarly, taking something lawful to be unlawful is also kufr. However, should someone inadvertently fall short in practice while still taking the unlawful as unlawful, then, that would be sin, not kufr.

Since all wars must end, a limit and end of the action of fighting against those people has also been set forth in this verse where it has been said: حَتَّىٰ يُعْطُوا الْجِزْيَةَ عَن يَدٍ وَهُمْ صَاغِرُ‌ونَ (until they pay jizyah with their own hands while they are humbled).

Literally, jizyah means return or recompense. In the terminology of the Shari’ ah, it refers to the amount of money taken from disbelievers in lieu of killing.

The reason is that kufr and shirk are rebellion against Allah and Rasul. Killing is the real punishment for it. But, Allah Ta` ala has, in His perfect mercy, reduced their punishment by giving them an option. The option is that, should they agree to live as subjects of the Islamic state under the general Islamic legal framework, they may be allowed to remain there against the payment of a nominal amount of jizyah. Since, they would be living there as citizens of a Muslim state, the pro¬tection of their life, property and honor will be the responsibility of the Islamic government and no hindrance will be placed in the observance of their religious duties. The amount thus taken is called jizyah.

Should jizyah be fixed by mutual conciliation and agreement, there is no prescribed limit imposed by the Shari’ ah. It accepts the amount and thing for which a mutual peace treaty is arrived at – as was done by the Holy Prophet (صلى الله عليه وآله وسلم) with the people of Najran. A peace pact was concluded between him and the whole group of these people. They agreed to give him two thousand hullahs annually. A hullah is a pair of clothes. It could be a waist wrap for the lower part of the body with a top sheet wrap, or a long, loose shirt or cloak. Even the estimat¬ed monetary worth of every hullah was pre-determined. The value of each hullah was supposed to be one ‘Uqiyah اُوقِیَہ of silver. An ‘Uqiyah is equal to approximately 122.472* grams of silver, according to our weights.

*. Awzam-i-Shar’ iyah, Hadrat Maulana Mufti Muhammad Shafi

A similar agreement was reached between Sayyidna ` Umar (رض) and the Christians of Bani Taghlib which stipulated that the jizyah on them be levied at the rate of Islamic Zakah – but, twice the Zakah.

Furthermore, in the event Muslims conquered a certain land through war, then allowed the properties of its residents to remain un¬der their ownership and possession, and they too agreed to continue living there as law-abiding citizens, a jizyah was levied on them. The rate of jizyah fixed and implemented by Sayyidna ` Umar (رض) dur¬ing the period of his Khilafat was four dirhams from the rich, two dir¬hams from the middle class and only one dirham from the active poor who earned by working on wages, or by making or vending things. This monthly payment of one dirham was equal to about 3.618 grams* of silver or its equivalent amount. According to rules, nothing was to be taken from the very poor, disabled or handicapped. Similarly, noth¬ing was to be taken from women, children, aged people and religious leaders living in seclusion.

These were small amounts, yet there were instructions from the Holy Prophet (صلى الله عليه وآله وسلم) that no one should be made to pay more than he could afford. If anyone oppressed a non-Muslim, the Holy Prophet (صلى الله عليه وآله وسلم) himself will support that non-Muslim against his oppressor on the day of Qiyamah (Mazhari)

Reports such as these have led some Muslim jurists to hold the po¬sition that there is no particular rate of jizyah payment as fixed by the Shari’ ah. Instead, this has been left for the ruler of the time to deter-mine the appropriate action in terms of existing conditions.

The comments appearing above also make it clear that jizyah is a compensation for removing the punishment of killing from disbelievers – not a substitute for Islam. Therefore, there is no justification for doubting as to why were they given the permission to keep staying on their policy of aversion from and denial of Islam for a paltry price. The proof is that permission is given to many other people also who live in an Islamic country with the freedom to keep observing the percepts of their religion. Jizyah is not taken from them – for example, women, children, the aged, religious leaders, the disabled and the handi¬capped. Had jizyah been taken in lieu of Islam, it should have been taken from these as well.

It should be noted that the paying of jizyah in this verse has been qualified with the words: عَن يَدٍ :’with their own hands.’ Here, the first word: عن                (` an: with) denotes cause, and ید (yad: hands) signifies power and subjugation. It means that the payment of this jizyah should not be in the spirit of some voluntary contribution or charity. Instead of that, it has to be in the spirit of recognition and acceptance of Islamic victory and of the willingness to live under it. (As in Ruh al-Ma` ani) As for the later part of the sentence: وَهُمْ صَاغِرُ‌ونَ (while they are humbled), it means, according to the explanation given by Imam Shafi` i (رح) that they should subscribe to the common law of Islam and take the responsibility of remaining obedient to it. (Ruh al-Ma` ani and Mazhari)

Regarding the instruction given in this verse that once these peo¬ple have agreed to pay jizyah, fighting should be stopped; a little expla¬nation may be useful. According to the majority of Muslim jurists, it includes all disbelievers – whether from the People of the Book or from those other than them. However, the Mushriks of Arabia stand exclud¬ed from it for jizyah was not accepted from them.

In the second verse (30), the subject taken up briefly in verse 29 (where it was said that these people do not believe in Allah) has been enlarged. In the second verse, it has been said that the Jews take Sayyidna ` Uzayr (عليه السلام) to be the Son of God.l So do the Christians. They say that Sayyidna ` Isa (عليه السلام) is the Son of God. Therefore, their claim that Allah is One and that they have faith turns out to be false.

1. This is not the belief of all the Jews; it was the belief of some Jews of the Arabia. Now, the Dead Sea Scrolls have also proved the fact that some Jewish sects believed Ezra to be the son of God. It is learnt from some scholars who have studied the Scrolls. وَاللہُ اعلم ، (Muhammad Taqi Usmani)

After that, it was said: ذَٰلِكَ قَوْلُهُم بِأَفْوَاهِهِمْ. (That is their saying [ invented ] by their mouths). This could also mean that these people profess it openly and clearly through their own tongues. There is nothing secret about it. Then, it could also mean that this blasphemy they utter re-mains the work of their tongues. They can give no reason or justifica¬tion for it.

Finally, it was said: یضَاهِئُونَ قَوْلَ الَّذِينَ كَفَرُ‌وا مِن قَبْلُ ۚ قَاتَلَهُمُ اللَّـهُ ۚ أَنَّىٰ يُؤْفَكُونَ (They (They re¬semble the earlier disbelievers in their saying. Be they killed by Allah, how far turned away they are! ). It means that the Jews and Chris¬tians, by calling prophets sons of Allah, became the same as disbeliev¬ers and Mushriks of past ages, for they used to say that the angels, and their idols, Lat and Manat, were daughters of God.

Commentary

The four verses cited above mention how astray the learned and the devoted and the abstaining among the Jews and Christians had gone and what blasphemies of word and deed they had come up with. The word: اَحبَار (ahbar) is the plural form of حبر (hibr) and رھبان (ruhban) is the plural of راھب (rahib). Hibr refers to a religious scholar among the Jews and Christians while a rahib denotes someone who devotes to worship and abstains from a worldly role in life.

In the first verse (31), it has been said that these people have taken their rabbis and monks as gods beside Allah and they have done the same with Sayyidna ` Isa ibn Maryam (علیہما السلام) whom they have given the status of their Lord. This is, of course, obvious in the case of Sayy¬idna ` Isa (عليه السلام) whom they took to be the son of God and did not de¬mur from saying so. As for the charge against them that they had tak¬en their rabbis and monks as gods, it has its reason. They used to call them as their Lord in clear terms, but even if it is presumed that they did not believe their religious leaders to be their gods, they had virtually transferred to them the right to be obeyed which is the right of Allah Jalla Thana’uh, absolutely and exclusively.

They would, so to say, follow the dictates of these leaders under all circumstance – even if their dictates happen to be against Allah and His Messenger. With that attitude, one is bound to land in a valley of no return. How can one go about obeying someone even if that person says things contrary to the dictates of Allah and His Messenger? And how can one who has reached this ultimate limit still not refuse to obey that person? This is like taking someone as god – an act of flagrant blasphemy, an open kufr.

This tells us that the present verse is not related in any way to the popular religious issue of following a particular juristic school (taqlid) which has two main aspects. Firstly, common people who are not aware of religious precepts and their details trust ` Ulama’ and follow their fatawa. Secondly, Mujtahid Imams are followed in juristic issues requiring Ijtihad. So, this verse has no bearing on that count because such following is, in real terms, nothing but the following of the dic¬tates of Allah and His Rasul Those whom Allah has blessed with knowledge and insight have a direct access to the original resources of Shari’ah whereby they know what Allah and His Rasul have said. They see it and act accordingly.

The unaware masses act in accordance with the same injunctions by asking those who have knowledge. Then, there are those who have knowledge but are not competent enough to occupy the station of Ijtihad, they too follow the Mujtahid Imams in matters requiring ijtihad. This following is in ac¬cordance with the injunction of the Holy Qur’an and is nothing but obedience to Allah Ta` ala – as says the Qur’an: فَاسْأَلُوا أَهْلَ الذِّكْرِ‌ إِن كُنتُمْ لَا تَعْلَمُونَ. It means: ` If you yourself are not aware of the injunctions of Allah and the Messenger, act by asking the people of knowledge 1- 16:43.’

1. The basic point of difference is that the one who follows an imam does not believe him to be an independent point of obedience. lie simply consults him as an interpreter of the Holy Qur’an and Sunnah. That is why he will not follow him if there is a clear clash between his view and a clear-cut ruling given by the Holy Qur’an and Sunnah. The case of Jews and Christians is totally different. They believe their religious leaders (rabbis and popes) as law-givers. They believe them to be infallible who cannot commit mistakes and their rulings are to be obeyed in any case, even though they contradict the ruling given by the scriptures. For more details on the subject, see my book on ‘Taqlid’ or on ‘Uloom al-Qur’an.’ (Muhammad Taqi Usmani)

In sum, the masses of people among the Jews and Christians had ignored Scriptures, Divine commandments and the teachings of apos¬tles totally and, in its place, they had taken the word and deed of self-serving scholars and ignorant pseudo-devotees as the core of their re¬ligion. This is what has been condemned in the verse.

After that, the same subject has been further stressed in the third verse (33) by saying that Allah Ta` ala has sent His Messenger with guidance, that is, the Qur’an, and with the Faith of Truth, that is, Islam, in order to have it prevail over all other faiths. Appearing in almost the same words, there are several other verses of the Holy Qur’an promising that the religion of Islam shall be made to prevail over all other faiths of the world.

This glad tiding regarding the ascendancy of Islam is, as in Tafsir Mazhari, for most times and circumstances. In a Hadith from Sayydina Miqdad (رض) ، the Holy Prophet (صلى الله عليه وآله وسلم) said: No mud or mor¬tar home shall remain on the face of the earth where the word of Islam has not entered with the honor of the honored and the disgrace of the disgraced. Whoever Allah blesses with honor shall embrace Islam and whoever is to face disgrace shall not, though, accept Islam but shall become a subject of the Islamic government. This promise of Allah Ta` ala was fulfilled. For about a thousand years, the primacy of Islam remained operative throughout the world.

How this Light of Allah reached its perfection during the blessed period of the Holy Prophet (صلى الله عليه وآله وسلم) and the most righteous and worthy elders of the Muslim Community is a spectacle the world has already witnessed. Then, in future too, in terms of its legitimacy and truth for all times to come, the religion of Islam is a perfect religion no sensible person would elect to criticize. For this reason, this Faith of Truth, in terms of its arguments and proofs, has always been power¬ful.

And, should Muslims follow this religion fully and faithfully, out-ward ascendancy, power and governance also turn out to be its inevita¬ble results. As proved by the annals of the history of Islam, whenever Muslims acted whole-heartedly in accordance with the Qur’an and Sunnah, no impediment in their way could defeat their determination and their presence was felt all over the world as a dominant force. And whenever and wherever they have reached the limits of being subjugated or oppressed, it was but the evil consequence of heedlessness to and contravention of the injunctions of Qur’an and Sunnah which came before them. As for the Religion of Truth, it stood its grounds as always, august and protected.

In the fourth verse (34), the address is to Muslims but the subject taken up concerns the conduct of rabbis and monks among the Jews and Christians, a conduct which led common people astray. Perhaps, the address to Muslims indicates a purpose behind the description of the conduct of Jewish rabbis and Christian monks. The purpose is to warn them as well in order that they too remain alert against such conditions prevailing among Muslims.

The verse states that many rabbis and monks among the Jews and Christians eat up the wealth of the people by false means and prevent (them) from the way of Allah.

Most rabbis and monks among the Jews and Christians were in¬volved in this practice – and under such conditions, people generally tend to make a sweeping statement and call everyone bad. But, at this place, the Holy Qur’an, by adding the word: کَثیِرا (kathira: many), has prompted Muslims to mind their words even when dealing with ene¬mies. It was clearly demonstrated here by not attributing the practice to all of them. Instead, what was said here was that many of them do so. Then, it was said that they were not doing the right thing when they eat up the wealth of people by false means. ` False means’ refers to their practice of giving fatwa (religious edict or ruling) counter to the injunction of Torah, for money. In doing so, on occasions, they would misinterpret Divine injunctions through concealment and falsification. Further on from here, yet another error of their conduct was pointed out by saying that they were unfortunate people who, not only that they themselves had gone astray but were also ready to prevent others from seeking the way of Allah in the hope of finding right guidance. The reason is that people, when they see their leaders doing things like that, the inherent love for truth in them dies out. In addition to that, when they start basing their conduct on such false rulings, they end up taking that error and waywardness to be as good as correct.

Since this disease among the rabbis and monks of the Jews and Christians – that they give false rulings for money – showed up because of worldly greed and love for money, the verse takes up the subject in its own way. It says that excess in love for money and property produces bad results, even punishment if not spent in the way of Al¬lah, and suggests how to get rid of this disease. The exact words of the text are:

As for those who accumulate gold and silver and do not spend it in the way of Allah, give them the ` good’ news of a painful punishment.

The words: وَلَا يُنفِقُونَهَا (and do not spend it) indicate that people who spend in the way of Allah as necessary, for them the rest of their accu¬mulated wealth brings no harm.

In Hadith too, the Holy Prophet (صلى الله عليه وآله وسلم) has said: Wealth for which Zakah has been paid is not included under:           کَنَزتُم (kanaztum: you have accumulated). (Abu Dawud, Ahmad and others)

This tells us that keeping wealth which remains after taking out Zakah is no sin.

The majority of Muslim jurists and Imams have taken this ap¬proach. It should be noted that the pronoun in وَلَا یُنفِقُونَھَا (and do not spend it) reverts to فِضَّۃ (fiddah) which means silver. Two things, gold and silver, were mentioned immediately earlier but the pronoun was made to revert to silver only. Tafsir Mazhari takes it to be a clear indi¬cator of the rule that should a person have a little of both gold and sil¬ver, his threshold (nisab) will be determined in terms of silver. His Za¬kah will be paid by calculating the price of gold in terms of the price of silver.

Explained in the fifth verse (35) is the detail of the ` painful punish¬ment’ referred to at the end of verse 34. There, it has been said: يَوْمَ يُحْمَىٰ عَلَيْهَا فِي نَارِ‌ جَهَنَّمَ فَتُكْوَىٰ بِهَا جِبَاهُهُمْ وَجُنُوبُهُمْ وَظُهُورُ‌هُمْ ۖ هَـٰذَا مَا كَنَزْتُمْ لِأَنفُسِكُمْ فَذُوقُوا مَا كُنتُمْ تَكْنِزُونَ ﴿٣٥﴾(on the day it will be heated up in the fire of Jahannam, then their foreheads and their sides and their backs shall be branded with it: “This is what you had accumulated for yourselves. So, taste what you have been accumulating”. It means that this ` painful punishment’ will be for those who do not pay Zakah. It will come on a day when the gold and silver accumulated by them will be heated up in the Fire of Jahannam.

Then, their foreheads, sides and backs shall be branded with it, and they shall be told, as a sort of verbal punishment, that it was what they had accumulated for themselves, and in consequence, they better have a taste of what they had accumulated. The return of a deed is the deed itself. That which was accumulated illegally or that which was accumulated legally but without having paid its Zakah ultimately became, by itself, the punishment of these people.

In this verse, mention has been made of branding foreheads, sides and backs. Either it means the whole body or these three parts have been particularized for the reason that a miser who does not like to spend his wealth in the way of Allah would usually greet a needy visi¬tor looking for charity or Zakah with a forehead all wrinkled with distaste. After that, when to avoid him, he tries to turn away to the right or the left side. And if the needy person still persists, he would turn his back on him. Perhaps, the forehead, the sides and the back were thus particularized for this punishment.

Commentary

Mentioned in the previous verses were the errors and misdeeds of disbelievers and Mushriks who persisted with their disbelief and kept associating others in the pristine divinity of Allah. In the present two verses, mentioned there is another bad custom prevailing in Arabia since its age of ignorance – which Muslims have been instructed to ab-stain from. That bad custom relates to a chain of happenings. Details go back to the distant past since when a year was accepted as having twelve months by the religious codes of all past prophets. Out of these twelve months, four were considered sacred, therefore, worthy of great reverence. They were three consecutive months of Dhu al-Qa’dah, Dhu al-Hijjah, Muharram, and the month of Rajab.

All religious codes of past prophets agree that every act of worship during these four months is more reward-worthy – and should someone commit a sin during these months, the curse and punishment re¬sulting from it is also more blameworthy. Under these past religious codes, fighting and killing was prohibited during these months.

Since the Arabs of Makkah al-Mukarramah are the progeny of Sayyidna Ibrahim (عليه السلام) through Sayyidna Ismail (عليه السلام) they all professed belief in Sayyidna Ibrahim (عليه السلام) as a prophet and messenger of Al¬lah and claimed to follow his Shari` ah. However, as fighting, killing and hunting was also prohibited during these four sacred months among the followers of the Ibrahimi community, the people of the Arab age of ignorance found the implementation of this injunction extreme¬ly hard. The reason was that, during the pagan period, fighting and killing had become the only vocation for them. Therefore, in order to make this restriction somewhat easy on them, they spun out all sorts of excuses to satisfy their self-serving motives. Whenever they needed to fight during one of the sacred months, or whenever a sacred month approached while they were already fighting, then, they would say: This year, this month is not sacred. The next month will be the sacred one.

For example, when Muharram arrived, they would say that ` this year, the month of Muharram is not sacred, instead of that, the month of S afar will be sacred’. And if they had some other exigency, they would say, ` this year, the month of Rabi’ al-Awwal will be sacred;’ or say, ` this year the month of Safar has come earlier and Muharram will come later.’ Thus, in one stroke, they made the month of Muharram the month of Safar! In short, they would somehow complete the count of four month during one year, but would not bother to retain the order and signification of what was divinely determined. It was up to them to give any name to any month, call it Dhu al-Hijjah or call it Ramadan or make one come earlier and make the other come later. If another emergency came, for example, when they would remain en-gaged in fighting for a period as long as ten months leaving only two months to the year, then, on this occasion, they would increase the number of months in a year saying, ` this year will be of fourteen months.’ In this way, they would make the remaining four months the sacred months.

In short, they did show their reverence for the Ibrahimi faith at least by doing it during four months of the year when they would ab¬stain from fighting and killing. But, they did not observe the order of the months in a year according to which four of them were fixed as the sacred months. This was what they juggled with seeking interpreta¬tions to suit their needs or fancies.

The outcome was that, during those days, it had become difficult to determine as to which month was Ramadan or Shawwal, or Dhu al-Qa’dah, Dhu al-Hijjah or Rajab. When Makkah al-Mukarramah was conquered in the 8th year of Hijrah and the Holy Prophet (صلى الله عليه وآله وسلم) sent Sayyidna Abu Bakr (رض) to make the proclamation of with¬drawal from disbelievers and Mushriks at the Hajj season of Hijrah year 9, this month was, according to the genuine calculation, the month of Dhu al-Hijjah. But, according to the same old custom of the Jahiliyyah, this month was declared to be that of Dhu al-Qa’dah – and, that year, according to them, not Dhu al-Hijjah, but Dhu al-Qa’dah was fixed to be the month of Hajj.

Then came the Hijrah year 10 which was the year the Holy Prophet (صلى الله عليه وآله وسلم) went for his last Hajj. As nature would have it, this brought about a unique arrangement when the genuine month was that of Dhu al-Hijjah and, according to the ar-bitrary reckoning of the people of Jahiliyyah too, that turned out to be Dhu al-Hijjah itself. Therefore, the Holy Prophet (صلى الله عليه وآله وسلم) said in his address at Mina: اِنَّ الزَّمان قد استدار کَھَیٔتہ یوم خَلَقَ اللہُ السَّمٰوَات والارض (Time has come back to its position Allah had set the day He created the heavens and the Earth). It means that the month, the real month of Dhu al-Hijjah, turned out to be the same month of Dhu al-Hijjah that year, even in the sight of the people of Jahiliyyah.

This was a window to the custom of Jahiliyyah, a custom that changed the number, the order and the specification of months in a year, even made deletions and alterations at will. The activity of mak¬ing a few changes here and there may appear to be small and innocu-ous. A month is a month, call it by any name, it remains a month. But, things were not that simple in the given situation. These changes dis¬turbed the implementation of Islamic laws connected with a particular month or a specific date in it. They also affected duties fixed for the be-ginning or the end of the year – such as, the injunctions of Hajj during the ten days of the month of Dhu al-Hijjah, fasting during the ten days of Muharram and the rules of Zakah at the end of the year. As a direct result of this practice, hundreds of Islamic laws were distorted making their compliance useless. In these two verses of the Holy Qur’an, Mus¬lims have been instructed to remain on guard against the evil in this pagan custom.

Explanation of the Verses

In the first verse (36), it is said:  اِنَّ عِدَّۃَ الشُّھُورِ عِند اللہِ عَشَرَ شَھراً ,(Surely, the number of months with Allah is twelve). Here, the word: عِدّہ (‘iddah) appears in the sense of number and شُھُور        (shuhur) is the plural of شَھر (shahr) which means month. The sense of the verse is that the number of months, in the sight of Allah, is set as twelve. No one has the right to decrease or increase it.

Then, by placing the phrase: فِی کِتَابَ اللہِ   (fi kitabillah: as written in the Book of Allah), it was stressed that this numerical setting of the months stood recorded in the Preserved Tablet (al-lawh al-mahfuz) since eternity. Then, by saying: یَومَ خَلَقَ السَّمٰوٰتِ وَ الاَرضَ (on the day He created the heavens and the Earth), it was indicated that the Divine decree was, though, promulgated in eternity, but this order and setting of the months came into being when the heavens and the Earth were created.

After that, it was said:    مِنھَآ اَربَعَۃُ حُرُمُ (of which there are Four Sacred Months). It means that, out of these twelve months, four are sacred. They have been called حُرُمُ Hurum (sanctified ones) in the sense that fighting and killing is prohibited during these month, and also in the sense that these months are blessed and it is obligatory to hold them in due esteem and that acts of worship during these become more reward worthy. The first injunction out of the two was abrogated in the Shari’ ah of Islam. But, the second one, that of increased reverence, esteem and devotion to ` Ibadah during this period still remains operative in Islam.

In his addressl of the Day of Sacrifice2 during the Last Hajj3, the Holy Prophet (صلى الله عليه وآله وسلم) explained these months by saying: ` Three months are consecutive – Dhu al-Qa’dah, Dhu al-Hijjah, Muharram – and one month is that of Rajab.’ But, there were two sayings of the Ar¬abs regarding the month of Rajab. Some tribes used to call the month we know as Ramadan the month of Rajab while, as seen by the tribe of Mudar, Rajab was the month which comes in between Jumada ath-Thaniah and Sha` ban. Therefore, the Holy Prophet (صلى الله عليه وآله وسلم) by mentioning this month as ` Rajab Mudar’ – also made it clear that it means the month of Rajab which is in between Jumada ath-Thaniah and Sha` ban.

1. Khutbah.
2. Yowmu ‘n-Nahr, a term used for ‘Idu ‘l-Adha, the Feast or Festival of Sacrifice.
3. Hujjatu’I-Wada’.

Thereafter appears the statement: ذالکَ الدِّین القَیِّمُ (That is the right faith). It means that keeping the setting and serial order of months, specially the injunctions pertaining to the Four Sacred Months, according to the very original decree of Allah Almighty is the right faith to hold. Making any changes, alterations, additions or deletions there-in is a sign of crookedness in comprehension and temperament.

The next sentence: فلا تَظلِمُوا فِیھِنَّ اَنفُسَکُم do not wrong yourselves therein) means: ` Do not become unjust to your own selves either by acting against the compliance-worthy injunctions pertaining to these months, or by not observing proper respect for them, or by falling short in devoting yourselves to ` Ibadah therein.

In his Ahkam a1-Qur’an, Imam Abu Bakr al-Jassas has said: The hint given here is that these blessed months have an exclusive charac¬teristic of their own. Whoever devotes to ` Ibadah during these is awarded with the ability and encouragement to engage in it during the rest of the months. Similarly, a person who makes the necessary effort to stay safe from sins and other bad deeds during these months finds that remaining safe from these evils during the rest of the months of a year has become easier on him. Therefore, not making the best out of these months is a terrible loss.

Up to this point, the text has described and refuted a particular custom of Jahiliyyah practiced by the Mushriks of Makkah. At the end of the verse, the text reverts to the command, given at the beginning of the verse (5), requiring that, soon after the expiry of the treaty deadline, Jihad is obligatory against all Mushriks and disbelievers.

The second verse (37) also refers to this very custom of Jahiliyyah by saying: اِنَّمَا الںَّسِٓیُ زِیَادَۃُ فِی الکُفرِ (… is nothing but an increase in the infidel¬ity). The word: نَسِیی (nasi’) is a verbal noun that means to move back or postpone. It is also used in the sense of that which is delayed (mu’akhkhar).

By putting these months back and forth, the Mushriks of Arabia thought, they would be achieving two things – that it will serve their material interests and that it would also give them the credit of com¬plying with the Divine injunction. This approach was not approved by Allah Ta` ala for their act of postponing and moving months from where they belonged was nothing but an addition to their stance of denial which was going to lead them further astray. That they go about de¬claring that a sacred month was not sacred in some year and then be ready to name it as sacred in some other year was simply unaccepta¬ble.

The sentence: لِّيُوَاطِئُوا عِدَّةَ مَا حَرَّ‌مَ اللَّـهُ (so that they may conform [ only ] to the number of what Allah has sanctified) following soon after means that a mere act of conforming to the given number cannot stand for the correct compliance of the injunction. The truth of the matter is that the month for which the injunction has been given should be the month in which the injunction must be carried out. This is imperative.

Injunctions and Rulings

The verses cited above prove that the order of months and the names by which they are known in Islam should not be taken as terms coined by human beings. In fact, the day the Lord of all the worlds created the heavens and the Earth, He had also settled this order and these names and, along with it, particular injunctions to be carried out during particular months. From here, we also come to know that, in all Islamic legal injunctions, only lunar months are credible in the sight of Allah Ta’ala. In other words, all injunctions of the Shari’ ah of Islam – such as, fasting, Hajj, Zakah and many others – relate to the lunar calendar. But, when it comes to finding out the day, date and year, the way the Holy Qur’an has declared the Moon as its indicator, it has, very similarly, identified the Sun too as the other sign: لِتعلَمُوا عَدَہَ السِّنِینَ وَالحِسَاب (so that you may know the number of years and the count [ of time ] – 10:5).

Therefore, keeping track of days and years through a lunar or solar calendar is equally permissible. But, Allah Ta` ala has favored the lunar calendar for His injunctions and has made it the pivot round which the laws of the Shari’ ah of Islam revolve. Therefore, the preservation of the lunar calendar is Fard al-Kifayah (a religious obligation which, if fulfilled by some, will absolve others). If the entire community of Muslims were to abandon the lunar calendar and forget all about it, then, everyone will be a sinner. However, if it remains viably preserved, the use of another calendar is also permissible – but, there is no doubt that it is against the way of Allah and the way of the worthy forbears of Islam – therefore, it is not good to opt for it unnecessarily.

The month intercalated to complete the count of years has also been considered by some as impermissible under this verse. But, that is not correct because the system of reckoning under which the inter¬calation of a month is made has nothing to do with the laws of the Shari’ ah of Islam. The people of Jihiliyyah changed these religious laws by adding to the lunar and legal months, therefore, they were censured. As for the practice of intercalation, it does not affect Islamic legal injunctions, therefore, it is not included under this prohibition.

Commentary

The verses quoted above describe an important battle from among those fought by the Holy Prophet As a corollary, also given there are many injunctions and instructions. This battle is known as the battle of Tabuk and is almost the last battle of the Holy Prophet (صلى الله عليه وآله وسلم) .

Tabuk is the name of a place located close to the Syrian border towards the north of Madinah. Syria was, at that time, a province of the government controlled by Byzantine Christians. When the Holy Prophet (صلى الله عليه وآله وسلم) reached Madinah in the 8th year of Hijrah after the conquest of Makkah and the battle of Hunain, that was a time ma¬jor parts of the Arabian Peninsula had come under the control of the Islamic state. This was a period of some peace Muslims could enjoy af¬ter their eight year long battles against the Mushriks of Makkah.

But, destiny has its own workings. Is it not that Allah had already revealed about the blessed person of the Holy Prophet (صلى الله عليه وآله وسلم) . لِیُظھِرَہ عَلَی الدِّینِ کُلِّہِ (so that He makes it prevail over every faith – 9:33, 48:28, 61:9) which was the glad tidings of a world of victories and the ascen¬dancy of the Faith of Truth? The Prophet (صلى الله عليه وآله وسلم) and his companions in the mission would hardly have the respite to relax. Soon after they reached Madinah, Syrian traders of olive oil informed them that the Byzantine ruler, Hiraql had assembled his forces at Tabuk on the border of Syria. They were also told that soldiers of the Byzantine army had been placated by the payment of advance salaries for one year and that they had sinister understanding with some Arab tribes and that they all had plans to mount a surprise attack on Madinah.

When this information reached the Holy Prophet (صلى الله عليه وآله وسلم) he decided that their attack plans should be pre-empted and they should be challenged where they are gathered together with their forces. (Tafsir Mazhari, with reference to Muhammad ibn Yusuf Salihi)

By chance, this was a terribly hot summer. People in Madinah were generally devoted to agriculture. Their farms were close to being harvested. On this depended their economy, rather the sustenance of the whole year. Like people in vocations who have empty pockets by the end of the month, people who depend on agricultural produce are empty-handed close to the harvesting time. On the one hand, they have poverty while on the other, they have hopes of income in the near future. Then, there was this scorching heat of the summer for a people who had their first breather after eight years of incessant wars. No doubt, this was an exacting trial.

But, equally crucial was the time. This Jihad was different. It was not like the wars they had fought before. At that time, they were fight¬ing common people like them. Here, they were to confront the trained armed forces of Hiraql, the ruler of Byzantine. Therefore, the Holy Prophet (صلى الله عليه وآله وسلم) ordered all Muslims of Madinah to come out for this Jihad. He also invited some other tribes living around Madinah to join in.

This general call was a tough test for those who were willing to make sacrifices for Islam as well as a challenge to the hypocrites who would have to prove their claim to be Muslims by joining the Jihad or be exposed as false pretenders. Apart from this consideration, the in¬evitable consequence was that those who professed belief in Islam re-acted to the call in terms of the conditions they were in. The Holy Qur’an has enumerated them as separate groups of people and has pointed out to their condition as well.

The first group included those who were strong and perfect in their faith. They were ready for Jihad without any hesitation. The second group was composed of those who hesitated at the initial stage but, later on, joined up with those ready for Jihad. About these two groups of people, the Holy Qur’an said: الَّذِينَ اتَّبَعُوهُ فِي سَاعَةِ الْعُسْرَ‌ةِ مِن بَعْدِ مَا كَادَ يَزِيغُ قُلُوبُ فَرِ‌يقٍ مِّنْهُمْ (… who followed him in the hour of hardship after the hearts of a group of them were about to turn crooked – 9:117). The third group was of those who were unable to join this Jihad on the basis of some genuine excuse.

About that, by saying: لَّيْسَ عَلَى الضُّعَفَاءِ وَلَا عَلَى الْمَرْ‌ضَىٰ (There is no blame on the weak, nor on the sick – 9:91), the Holy Qur’an has an¬nounced the acceptance of their excuse. Belonging to the fourth group were people who, despite that they had no excuse to offer, simply did not participate in the Jihad out of sheer laziness. Several verses were revealed about them, for example: وَآخَرُ‌ونَ اعْتَرَ‌فُوا بِذُنُوبِهِمْ there are others who admitted their sins – 9:102), and: وَآخَرُ‌ونَ مُرْ‌جَوْنَ لِأَمْرِ‌ اللَّـهِ ‘ (d there are oth¬ers whose matter is deferred till the command of Allah [ comes ] – 9:106), and: وَعَلَى الثَّلَاثَةِ الَّذِينَ خُلِّفُوا (And [ He relented ] towards the three whose matter was deferred – 9:118). These three verses were revealed about simi¬lar people. They carry admonition for their inertia as well as the good news that their Taubah or repentance has been accepted.

The fifth group was that of the hypocrites, the munafiqs. Their hy¬pocrisy was deep seated and saying yes to Jihad was hard. Finally, they failed to cover it up and stayed away from Jihad. Hypocrites have been mentioned in the verses of the Qur’an on many places.

The sixth group included munafiqs who had joined up with Mus¬lims with the objective of spying and mischief making. The Holy Qur’an mentions their conduct in the following verses:

{ 1}         وَفِيكُمْ سَمَّاعُونَ لَهُمْ ‘ (And among you there are their listeners – 9:47);

{ 2}         وَلَئِن سَأَلْتَهُمْ لَيَقُولُنَّ ‘ (and if you ask them, they will say – 9:65);

{ 3}         وَهَمُّوا بِمَا لَمْ يَنَالُوا (And had planned for what they could not achieve – 9:74).

Given above were details about those who stayed away from the Jihad. But, the fact is that their total number was negligible. The majority did belong to those Muslims who, despite many prohibitive factors, chose to sacrifice all gains and comforts and were ready to face expected hardships in the way of Allah. This is the reason why the total number of the Islamic army which set out for this Jihad was thirty thousand – a number never seen in a Jihad before.

The outcome of this Jihad expedition was that Hiraql, the Byzan¬tine ruler – when he heard about such a large Muslim force coming up against him – was overtaken by awe. He simply did not turn up on the battlefield. The Holy Prophet (صلى الله عليه وآله وسلم) camped on the war front with the army of his angelic companions for a few days in the hope that the enemy may decide to come. When totally disappointed, he re-turned back to Madinah.

The verses quoted above obviously relate to the fourth group of people who did not take part in the Jihad because of their inertia and without any valid excuse. In the beginning of this set of verses, they were admonished for their lethargy, then, they were told why they be¬haved the way they did and, finally, they were told how to correct themselves. This wise approach unfolds major lessons.

Regard for Dunya and Disregard for Akhirah: The Root of all Crimes

No doubt, what has been said above is related to a particular event. But, if we were to think about it, we shall realize that the real cause of negligence towards faith – and of every crime and sin – is nothing but this love for the material and heedlessness towards the life to come. Therefore, the Holy Prophet (صلى الله عليه وآله وسلم) said: حُبُّ الدُّنیَا رَاسُ کُلِّ خَطِیٔۃِ (The love for Dunya [ material life of the present world ] is at the top of every error and sin). That is why it was said in the verse:

O those who believe, what is wrong with you that, when it is said to you, “Come out in the way of Allah,” you turn heavy (and cling) to the ground. Have you become happy with the worldly life instead of the Hereafter? – 38.

This was the diagnosis of the disease. Its treatment appears next when it was said:

So, the enjoyment of the worldly life is but little as compared with the Hereafter – 38.

The thrust of the argument is that one’s major concern in life should be that of the eternal life in Akhirah. It is this concern for the Akhirah that offers the only and the most perfect treatment of all dis¬eases. Incidentally, this also happens to be the master prescription for eradication of crimes that bother human societies all over the world.

The ` Aqa’id of Islam (articles of faith) are based on three principles: (1) Tauhid (Oneness of Allah); (2) Risalah (the true mission of the mes¬senger and prophet sent by Allah) and (3) Akhirah (Hereafter). Out of these, the belief in Akhirah is, in all reality, the moving spirit for cor¬rection of deeds and serves as an iron wall before crimes and sins. A little thought would make it amply clear that there can be no peace in the world without subscribing to this belief. The world as we see it to-day has reached its zenith in terms of its material progress. Then, there is no dearth of functional solutions and plans designed to eradi¬cate crimes. Laws proliferate.

So does the administrative machinery to interpret and implement the objective. No doubt, there is progress in those terms. But, along with it, everyone is witnessing crimes increas¬ing day by day, everywhere, in all societies. The reason, in our humble view, is no other but that the disease has not been properly diagnosed and the line of treatment is not sound. The root of the disease is mate¬rialism, excessive indulgence in the temporal and negligence or avoid¬ance of the thought of any life to come. The only way this frame of mind can be corrected is to remember Allah and think about the Akhirah, the life to come. Whenever and wherever in this world this master prescription was used, whole nations and their societies became mod¬els of humanity at its best earning the admiration of angels. That this happened during the blessed period of the Holy Prophet (صلى الله عليه وآله وسلم) and during the age of his noble Companions, is sufficient as its proof.

It is interesting that the modern world would very much like to eradicate crimes but it would do so by not having to bother about God and the Hereafter. To achieve this purpose, it invents, introduces and surrounds itself with things to live with – a lifestyle which would nev¬er allow human beings to turn their attention towards God and Hereafter. The result of this negative approach is no mystery. We are watching it with our own eyes. Even in the face of ever better laws, all legal systems seem to be failing. Crimes are there as they were, in fact, they are increasing with dangerous speed. To conclude, we wish that intelligent people among countries and nations of the world would think of using this Qur’anic prescription, at least for once, and discover for themselves how easily crimes can be controlled.

Now, as we move to the second verse (39), the text has, after serving a notice of warning to the lazy and the listless about their disease and its treatment, delivered its verdict by saying:

` If you do not come out for Jihad, Allah will have you go through a painful punishment and bring in your place a na¬tion other than you, and (by your refusal to follow Islam) you can bring no loss to Allah (or His Messenger) because Allah is powerful over everything.’

In the third verse (40), by citing the event of the Hijrah of the Holy Prophet*, it has been stressed that the Rasul of Allah has no need to depend on any human help and support. Allah can help him directly through unseen factors – as it happened at the time of Hijrah when his own people had forced him to leave his homeland. On this journey, the only companion he had was Sayyidna Abu Bakr (رض) the true one. Enemy foot soldiers and riders were looking for them in hot pur¬suit. The place to hide he had found was no fortified fortress. It was just a cave and the enemy search party had reached close to its edges. Inside it, the companion of the cave, Sayyidna Abu Bakr (رض) was worried, not for his own safety, but about his master. He was in fear lest the enemy outside were to harm the Holy Prophet (صلى الله عليه وآله وسلم) . But, the master himself was sitting calm like a mountain at peace. Not simply that he was himself cool and collected, he was telling his companion, Sayyidna Abu Bakr: (رض) لَا تَحْزَنْ إِنَّ اللَّـهَ مَعَنَا (` la tahzan innallaha ma` ana’: Do not grieve. Allah is with us).

What has been said here is composed of a couple of words, easy and effortless as they sound. But, let those listening place the blueprint of conditions prevailing before their eyes, cross their hearts and ask: Can someone dependent on mere material means be that tranquil? Every honest person would say that it was just not possible. The reason for this was no other but that which the Qur’an has given in the next sentence:

So, Allah sent down His tranquility on him and strengthened him with troops you did not see …

These troops could be troops of angels, and of the elemental forces of the entire universe too – for they are, so to say, a virtual army of Al¬lah. When this happened, the ultimate came to be. The word of disbe¬lievers was rendered low and the word of Allah remained the highest.

Commentary

Mentioned in most of the seventeen verses of this entire section are hypocrites who had, on false pretexts, secured permission from the Holy Prophet (صلى الله عليه وآله وسلم) that they would not go to participate in the Jihad of Tabuk. Falling under it, there are many injunctions, rulings and instructions that have been pointed out in the commentary.

The first verse (43) begins in a subtle manner. Here, a complaint has been made to the Holy Prophet      (صلى الله عليه وآله وسلم) . He has been told that those hypocrites were lying when they presented themselves as de-serving of being excused from active service in Jihad. But, he accepted their plea without first having made an inquiry about the real state of affairs with them which would have made the true and false of it comes out clearly. This gave them the opportunity to go about congratulating themselves on how smartly they had deceived the Holy Prophet (صلى الله عليه وآله وسلم) . Though, in verses coming next, Allah Ta` ala has also clarified that those people were asking to be excused from Jihad just to play tricks – otherwise, even if they were not permitted, still then, they would have never gone. And in another verse, it was also pointed out that, in case these people did go to this Jihad, it would have been of no use to Mus¬lims – in fact, their conspiracy and mischief would have been far more dangerous.

But, the drift of the argument is that, in case, permission was not given, they were still not going to go anyway – however, their hypocri¬sy would have definitely been exposed and they would not have had the opportunity to throw taunts at Muslims and exult that they had fooled them. And the real purpose here is not to show wrath or displeasure, instead of that, it is a way of saying that, in future, the mo¬tives and moves of such people should be watched and screened carefully. Then, it can be conceded that there does exist a certain kind of displeasure in the external framework of words but it has been coated with a delightful concern for sensitivities, particularly that of his dear prophet. We can see that the expression of displeasure which begins with the words: لِمَ أَذِنتَ لَهُمْ             why did you permit them?) does not actually begin until said ahead of it was: عَفَا اللَّـهُ عَنكَ (Allah has forgiven you) !

It has been said by people having insight in the nature of God-Prophet relationship that the Holy Prophet (صلى الله عليه وآله وسلم) had a special attachment to Allah Jalla Thana’uh. His heart could not simply bear the shock of being in a situation where he is subjected to questioning from Allah Ta` ala. For instance, if the words: (why did you per¬mit them?) – which translate as interrogation in their formal appear¬ance – were said in the very beginning, the blessed heart of the Holy Prophet (صلى الله عليه وآله وسلم) would have been simply unable to take it. Therefore, the words: عَفَا اللَّـهُ عَنكَ (Allah has forgiven you) have been placed ear¬lier. This serves two purposes. Firstly, it gives him the information that something has happened, something that was not liked by Allah. Secondly, the information that he has been forgiven for whatever had happened was being given beforehand so that what is said next should not break his blessed heart.

As for the word of forgiveness, let there be no doubt about it and let no one say that forgiveness is usually given for crimes and sins – and the Holy Prophet (صلى الله عليه وآله وسلم) was ma` sum مَعصُوم (protected from sin) – what, then, would be the sense of forgiveness at this place? The answer is that the way there is forgiveness for sin, similarly, there could also be forgiveness for what is contrary to the preferred way (khilaf al-awla) or is simply undesirable – and that does not violate the concept of the ` ismah (infallibility) of a prophet.

At least, one aspect of why their excuse was false has been given in the fourth (46) where it has been said: وَلَوْ أَرَ‌ادُوا الْخُرُ‌وجَ لَأَعَدُّوا لَهُ عُدَّةً (And had they [ really ] wished to set out [ for Jihad ], they would have [ of necessi¬ty ] made [ at least ] some preparation for it [ but they made none ] – 46). This shows that the plea of having an excuse was false. The truth of the matter was that they just did not have any intention to come out for Jihad.

How do we know if an excuse is reasonable or unreasonable?

An important principle comes out from this verse, a principle that can be used to distinguish between a reasonable and an unreasonable excuse. To wit, an excuse presented only by those who are ready to carry out orders – but, were rendered helpless by some accident – can be entertained and accepted. This rule applies to all matters pertain¬ing to the excusable. As for a person who made no preparation to carry out orders, did not even make the intention to carry them out when called, thereafter, came some excuse – then, this excuse will be like the excuse of sin which is worse than the sin. This will not be taken as a genuine excuse. Take the example of a person who has made all preparations to present himself in the masjid for his Jumu’ah prayers and is intending to go there when, all of a sudden, came an impedi¬ment which prevented him from going there. Then, his excuse is reasonable – and Allah Ta` ala blesses such a person with the full reward of his ` Ibadah (worship). As for the person who just did not make any preparation but, later on, by chance, there came an excuse before him, then, this will be taken as nothing but a ruse and pretext.

Take an example from everyday life. One makes the necessary preparations to get up early in the morning and get ready for the Fajr Salah. An alarm was set in the family clock, or somebody was assigned to give a wakeup call. After that, by chance, whatever arrangements were made did not work – and because of this, the Salah was missed. This is similar to what happened to the Holy Prophet (صلى الله عليه وآله وسلم) when he camped on a journey late at night (lailatu ‘t-ta` ris). In order to get up on time for Fajr Salah, he arranged with Sayyidna Bilal (رض) that he would sit the night out and wake up everybody when morning comes. But, by chance, sleep overtook him too. Everyone got up only when the sun had risen. So, this excuse is correct and reasonable. Based on this, consoling his Companions (رض) ، the Holy Prophet           صلى الله عليه وآله وسلم said: لَا تَفرِیطَ فی النَّومِ اِنَّمَا التَّفرِیط فی الیقظۃِ (There is no negligence in sleep. Negligence occurs only when awake) that is, one is excusable in sleep. The reason was that, as far as it was possible to do, arrangements had already been made to get up on time.

In short, a decision about an excuse being reasonable or unreasonable can be taken only by knowing whether or not preparation was made to carry out orders. Simply using a lot of words to make a point gets nothing done.

In the ninth verse (51), Allah Ta` ala has instructed the Holy Prophet (صلى الله عليه وآله وسلم) and Muslims, that they should not allow themselves to be affected by things like that said by the hypocrites and that they must always keep reality as it is before them. The words of the Holy Qur’an are:. قُل لَّن يُصِيبَنَا إِلَّا مَا كَتَبَ اللَّـهُ لَنَا هُوَ مَوْلَانَا ۚ وَعَلَى اللَّـهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ ﴿٥١﴾ (Say, “Nothing , can ever reach us except what Allah has written for us. He is our Mas¬ter. And in Allah alone the believers must place their trust” ). In other words, the Holy Prophet (صلى الله عليه وآله وسلم) is being asked that he should tell those, who worship material causes such as these, that they were in a serious deception. These material causes were no more than a curtain.

The power that moves inside them belongs to none but Allah. Whatev¬er happens to us is exactly whatever Allah has written for us – and He, is our Master, Guardian and Helper. And Muslims must place their real trust in Him alone. Consequently, they must see material causes as no more than effective agents and signs while never taking them to be the real dispensers of any good or evil.

Belief in Destiny includes Management of affairs: Giving Inaction or Mismanagement the name of Trust is Wrong

This verse (51) brings into sharp focus the essential reality of the re¬ligious issue of Taqdir (destiny) and Tawakkul (trust). The outcome of believing in Taqdir and Tawakkul should never be that one goes home, sits tight, does nothing and says what will be will be. This is no belief in destiny and this is no practice of trust. Instead, the thing to do is that one should devote full personal energy and courage to put togeth¬er whatever lawful material means one can arrange for – within the range of what lies in control. After this has been done, the matter should be resigned to destiny and trust. However, the caveat is that one has to keep his or her sight trained toward Allah alone – for it is He who has the ultimate outcome of everything one does under His ab¬solute power and control.

Speaking generally, people around the world are found in great confusion about the religious problem of Taqdir and Tawakkul. Some of them are plain irreligious. They just do not recognize the very possi¬bility that something like that exists. They are content with material means as the deity they are comfortable with. Then, there are other people who lack proper awareness. They have turned destiny and trust into a pretext for their sloth and inertia. The Prophet of Islam, may the blessing of Allah and peace be upon him, made full preparation for Jihad, after which, the revelation of this verse put an end to this cycle of excess and deficiency and showed the right way – as put in the live¬ly Persian saying: بر توکل زانوے اشتربہ بند (With Tawakkul [ trust ], do tie the knees of the camel). To sum up, means which you have the option to utilize, are nothing but blessings given by Allah Ta` ala. Not taking ad-vantage of these means is ingratitude, even stupidity. Of course, do not give means the status they do not have and believe that results and outcomes are not subservient to these means – instead of all that, they obey the command of Allah Almighty.

Commentary

Mentioned in the previous verses were bad morals and bad deeds of the hypocrites. The same subject continues in the verses quoted above. As for the statement in verse 55 — where it has been declared that the wealth and children of hypocrites should not be taken as a blessing for them as these are, in fact, a form of punishment from Al¬lah — it has a reason. Is it not that love for and engrossment in worldly life becomes a punishment right here in this world? One starts with desires to acquire worldly wealth, then goes through a series of hard work to establish the necessary channels, day in and day out, sacrific¬ing sleep, comfort and family life. After that, if one succeeds, come the concerns of increasing and retaining it – a round the clock punishment indeed. A serious loss or sickness could become unwelcome cans of worries, and if one happens to get everything one wants, the vicious circle continues either through apprehensions of decreasing wealth or cravings of increasing it further. There is just no respite anytime.

Finally, these things go out of one’s hands. This may happen at the time of death, or much earlier. Whenever it does, despair takes over. What is this, if not punishment? Man surrounds himself with articles of comfort and calls it comfort. Real comfort, the peace and comfort of the heart is something man has yet to find. But, in the meantime, man has to rely on material means and things for satisfaction, not realizing that these agents will keep snatching away his share of peace in this world and will also become the prelude to the punishment in the world to come.

Can Sadaqah be given to a disbeliever?

The last two verses show that the hypocrites used to receive a share from properties available as Sadaqat (plural of Sadaqah, mean¬ing a donation through which one seeks reward with Allah Ta` ala, usually referred to as alms or charity). But, when they did not get these as they wished, they became angry and started accusing and cursing. If, at this place, Sadaqat are taken in their general sense – which in¬cludes all Sadaqat, necessary (wajib) and voluntary (nafl) – then, there is no problem, because non-Muslims can be given out of the voluntary Sadaqat. This is permissible on the basis of the consensus of Muslim Ummah and stands proved from Sunnah. However, even if Sadaqat at this place mean what is obligatory, like Zakah and ` Ushr, then, we should remember that the hypocrites were given a share from it on the basis that they claimed to be Muslims. Since they claimed to believe in all the necessary articles of faith and their kufr was hidden in their hearts, with no conclusive proof in their apparent claims they were treated as Muslims to the extent of this worldly life and Allah Ta` ala had, in His wisdom, given the orders that the hypocrites should be treated as Muslims. (Bayan a1-Qur’an)

Signs of Hypocrites and Warning for Muslims

In verse 54, two signs of hypocrites have been given: (1) they come to the Sa ل ah lazily and listlessly, and (2) that they spend in the way of Allah unwillingly.

Muslims have been warned here that sloth in Salah and being sour at heart while spending in the way of Allah, that is, Zakah and Sada¬qah, are signs of nifaq (hypocrisy). All Muslims should make conscious effort to stay safe from these signs.

Recipients of Sadaqat

Objection raised by some hypocrites against the Holy Prophet s, and the answer to that, was given in verses previous to this. It will be recalled that the hypocrites had blamed the Holy Prophet (صلى الله عليه وآله وسلم) that he (God forbid) does not observe justice while disbursing Sadaqat and gives whatever he wishes to whomsoever he chooses.

In the present verse, by listing the recipients of Sadaqat categorywise, Allah Ta` ala has removed their misunderstanding and told them that He has himself determined as to who should receive Sadaqat. The Holy Prophet (صلى الله عليه وآله وسلم) only complies with the Divine decree while disbursing Sadaqat – doing nothing on his own or with his personal opinion.

This is also confirmed by the Hadith reported in Abu Dawud and Darqutni as based on a narration by Sayyidna Ziyad ibn Harith al-Suda’i (رض) who says: I visited the Holy Prophet (صلى الله عليه وآله وسلم) where I noticed that he was sending Muslim forces against my people. I said to him: ` Ya Rasulallah, you do not have to send any troops. I guarantee that all of them will submit before you with pleasure.’ Then I wrote a letter to my people and all of them embraced Islam. Thereupon, he said: یَا اَخَاصُداء المّطَاعِ فِی قومِہِ (which was like a title saying that this person was the beloved one of his people who followed him! ). I submitted: ` I deserve no credit for that. Allah, in His grace, guided them right and they embraced Islam.’ I was still present in the sitting, says the narra¬tor, when a person came in asking for something. The answer he gave to him was:

“Allah Ta` ala has never handed over the distribution of Sada¬qat to any prophet, even to anyone other than a prophet. Instead of that, He has Himself determined eight categories for it. If you are included under one of those eight, I can let you have it. (Tafsir al-Qurtubi, p. 168, v. 8)

This was the background in which this verse was revealed. Now, before going to its explanation in full, please understand that Allah Jalla Thana’uh has promised sustenance for the entire creation. Says the Qur’an: وَمَا مِن دَابَّةٍ فِي الْأَرْ‌ضِ إِلَّا عَلَى اللَّـهِ رِ‌زْقُهَا (And there is no creature on earth but that upon Allah is its provision – 11:6). However, in His infi¬nite wisdom, he has not done something like making all of them equal in the matter of provision or sustenance – or رِزق rizq as the Qur’an says. This would have done away with the difference of rich and poor. This is a vast field of inquiry full of hundreds of wise insights into the mo¬ral grooming of human beings and into the proper ordering of the uni¬versal system they live under – something that cannot be taken up in details at this place. So, it was in His wisdom that He made someone rich and someone else poor and then fixed a share for the poor and needy in the riches of the rich. It was said: وَفِي أَمْوَالِهِمْ حَقٌّ لِّلسَّائِلِ وَالْمَحْرُ‌ومِ (And, in their wealth, there is a share fixed for the asking and the de¬prived – 70:24) which was theirs as a matter of right.

First of all, this tells us that the command to take out Sadaqah from the wealth of the wealthy is no favor from them. In fact, this is a right of the needy the fulfillment of which is their duty. Then, it also tells us that this right is fixed in the sight of Allah Ta` ala not that someone decreases or increases it at will, anytime. Pursuant to that, the duty of making the amount of this fixed right widely known was assigned to the Holy Prophet (صلى الله عليه وآله وسلم) . Therefore, he acted with marked diligence and Ólan in this matter. He could have informed his Companions about it orally. But, he did not consider it to be sufficient. Instead, he had detailed executive orders written and placed in the custody of Sayyidna ` Umar and Sayyidna ` Amr ibn Hazam (رض) . This clearly proves that the nisab (threshold) of Zakah, and the amount of Zakah in each nisab, have been fixed by Allah Ta` ala and promulgated through His Messenger to remain valid forever. No one, at any time and in any country, has any right to decrease, increase, change or alter what has been prescribed.

It is correct to say that the obligation of Sadaqah and Zakah was already decreed by revelation during the early stage of Islam in Mak¬kah al-Mukarramah. Tafsir authority, Ibn Kathir has cited the verse of Surah Al-Muzzammil: وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ (So, establish Salah and give Zakah – 73:20) in proof because this Surah is among those that belong to the initial period of revelation and, along with Salah, it carries the injunction of Zakah. However, the narratives of Iladith seem to indi¬cate that, during the initial period of Islam, any particular nisab for Zakah, or a particular amount, was not fixed. In its absence, whatever was left behind after having served the needs of a Muslim was spent in the way of Allah. The fixation of nisab and the declaration of the amount of Zakah came after Hijrah in Madinah a-Taiyyibah. After that, the firmly established system of the receipts of Zakah and Sada¬qat was something that came into existence only after the conquest of Makkah.

This verse – with the consensus of the Sahabah (رض) and the Tabi` in – describes the disbursement of the same obligatory (wajib) Sadaqah which is obligatory on Muslims like Salah, because the heads of dis¬bursement fixed in this verse are the heads of the obligatory Sadaqat. As for the voluntary (Nafl) Sadaqat, given the clear statements of Ha¬dith narratives, their range is quite vast. To be precise, they are not restricted to these eight heads of expenditure.

Though, in the verse appearing above, the general word: صدقات (Sadaqat) has been used – which apparently may include the obligato¬ry and the voluntary both – but, there is a consensus of the Muslim Ummah, on the point that this verse refers only to the obligatory (wajib) Sadaqat. It appears in Tafsir al-Qurtubi that the word: صَدَقَہ (Sadaqah) whenever used in an absolute sense anywhere in the Qur’an – while there is no textual evidence to prove that it is voluntary Sada¬qah – it invariably means obligatory Sadaqah at that place.

This verse has been initiated with the word: اِنَّمَا (innama) which is used for restriction (hasr and inhisar). Thereby, the very first word in the beginning of the statement speaks for itself that the recipients of Sadaqat being enumerated next are obligatory Sadaqat and must, therefore, be spent on them. In fact, obligatory Sadaqat cannot be spent on any good cause other than them, such as, the preparation for Jihad or making masjids and religious schools or other institutions of public welfare. Though, all these projects are necessary and there is great reward for investing in them, but obligatory Sadaqat the quan-tum of which stands fixed cannot be applied to such projects.

The second word: صدقات (Sadaqat) appearing in the verse is the plu¬ral form of Sadaqah. Lexically, it denotes a portion of the wealth or property that is spent for the sake of Allah (Qamus). In Mufradat al-Qur’an, Imam Raghib al-Isfahani has said that Sadaqah is called Sada¬qah because it is derived from the root of ‘Sidq’ which means ‘truth’ and the one who gives something in Sadaqah purports that he is true in his word and deed, he has no worldly motives and is spending for the pleasure of Allah only. Therefore, a Sadaqah mixed up with a desire to earn a fair name or to project one’s personality or any other worldly motive conceivable has been declared to be null and void by the Holy Qur’an.

As stated earlier too, the word: صَدَقہ (Sadaqah) is general in terms of its real meaning. It is used for voluntary Sadaqah as well as for obliga¬tory Zakah. Its use for nafl (voluntary or supererogatory charity) is already very common. However, it has also been used for fard (obligatory or prescribed alms) at several places in the Qur’an, for example: خُذْ مِنْ أَمْوَالِهِمْ صَدَقَةً (Take out of their wealth a Sadaqah [ obligatory alms ] – 9:103) and the verse: إِنَّمَا الصَّدَقَاتُ The Sadaqat [ prescribed alms ] are only for …) under discussion right now. In fact, according to the verification of commentator Al-Qurtubi, when the Qur’an mentions the word: صَدِقِہ (Sadaqah) in an absolute sense, it invariably means the fard (obligatory) Sadaqah.

In Hadith narratives, the word: صَدَقَہ (Sadaqah) has also been used for every good deed, for instance, says the Hadith: ` Meeting a Muslim with a smile is also a Sadaqah.’ Or, ` helping the bearer of a burden car¬ry it is also a Sadaqah.’ Or, ` to share the water drawn from a well for personal use with someone else is also a Sadaqah.’ In these Hadith ref-erences, the word: صَدَقَہ (Sadaqah) has been used in its general sense with a figurative touch.

The third word after that begins with: لِلفُقرَاء (lil-fuq’ ara’ ). It will be noted that the letter lam appears in the very beginning, a letter used to carry the sense of particularization. Therefore, the sentence would mean that all Sadaqat rightfully belong only to those who have been mentioned later.

Now, we can go to a detailed description of the eight recipients mentioned after that:

Out of these, the first category of recipients is that of al-fuqara’ (the poor) followed by the second which is that of al-masakin (the needy or indigent). There is, though, difference of opinion about the real meaning of ` faqir’ and ` miskin.’ A ` faqir’ is one who has nothing while a ` miskin’ is one who has less than the nisab1. But, they remain the same under the injunction of Zakah. No difference exists there. The outcome is that a person who does not own wealth or property to the value of nisab in excess of his or her basic needs shall be a person to whom Zakah can be given and for that person too this taking of Za¬kah is permissible. As for ` basic needs,’ included therein is everything like the residential house, utensils in use, clothes and furniture etc. Anyone who has the nisab, that is, 7 1/2 tolas2 gold, or 52 1/2 tolas3 of silver, or its equivalent in cash – and is not in debt – then, it is not permissible for such a person to receive Zakah nor is it permissible for anyone to give it to him. Similarly, a person who has some silver or cash and some gold and the combined market price equals the price of 52 1/2 tolas (612.36 grams) of silver, then, this person too is deemed to have the nisab. It is not permissible for him to take Zakah nor is it per¬missible for anyone to give it to him. But, a person who is not a man of nisab, however, is strong and healthy to earn his livelihood, and has enough for a day, then, giving Zakah to him is, no doubt, permissible but what is not permissible is that he goes about asking people to help him out. Many such people ignore this restriction not realizing that stretching their hands before others is Haram (unlawful). Whatever such a person acquires by soliciting has been equated by the Holy Prophet (صلى الله عليه وآله وسلم) with an ember from Hell. (Abu Dawud, on the authori¬ty of a report from Sayyidna ` All, Qurtubi)

1. The minimum quantity or amount, or threshold of wealth or property liable to payment of obligatory Zakah (prescribed alms or poor-due)
2. =87.48 grams.
3. = 612.36 grams.

2 & 3 as determined by Hadrat Maulana Mufti Muhammad Shafi (رح) in his          اَوزَان شرعیہ

So, the outcome is that there is no difference in a ` faqir’ and a ` miskin’ as far as Zakah is concerned. But, it does make a difference in the injunction of Wasiyyah (will). If a will is made for the ` masakin,’ what kind of people will be eligible to receive the bequeathed amount? And if the will is made for fuqara’ what kind of people will be its recip¬ients? There is no need to describe its details at this place. In brief, the common thing between the two categories – the ` faqir’ and the ` miskin’ – is that whoever of the two receives from the property of Za¬kah should be a Muslim and should not be the owner of property which is more than his basic needs, or the standard of nisab.

Common Sadaqat can, however, be given to non-Muslims as well. The Holy Prophet (صلى الله عليه وآله وسلم) has said: تَصَدَّقُوا عَلٰی اَھلِ الاَدیَانِ کُلِّھَا (Give Sada¬qah to people of all religions). But, about the Sadaqah of Zakah, the Holy Prophet (صلى الله عليه وآله وسلم) ، while sending Sayyidna Mu` adh ibn Jabal (رض) to Yaman, had instructed him that Zakah should be taken from the rich among Muslims and be spent over their poor. Therefore, Zakah can be spent only among Muslim fuqara’ (the poor) and masakin (the needy). However, with the exception of Zakah, it is permissible to give other Sadaqat – even the Sadaqatu ‘l-Fitr – to a non-Muslim ` faqir.’ (Hidayah)

Incidentally, the second condition that a person should not be the owner of nisab mentioned a little earlier becomes self-evident from the very meaning of a ` faqir’ and a ` miskin’ – because, either he would have nothing or, at the least, would have less than the fixed amount of nisab holdings. Therefore, a ` faqir’ and a ` miskin’ are common in the sense that they both do not possess property matching the standard value of nisab. After having mentioned these two categories of recipients, the text describes six more. Out of these, the first (which is the third in the aggregate list) is that of the collectors of Sadaqah which has been described in the text وَالْعَامِلِينَ عَلَيْهَا (and those employed to collect them). This refers to those who are appointed by the Islamic govern¬ment to collect the Sadaqat of Zakah and عُشر ` Ushr etc. from the people and deposit it in the Baytulmal (the state treasury). Since these appointees spend all their time in carrying out this service, therefore, taking care of their needs is a responsibility that falls on the Islamic government. This verse of the Qur’an has, by allotting a share to them in the dis¬bursement of Zakah, has categorically determined that the payment for the services rendered by them shall be made from the head of Za¬kah.

Actually, Allah Ta` ala has entrusted the duty of taking Zakah and Sadaqat from Muslims directly with the Holy Prophet (صلى الله عليه وآله وسلم) as said in the verse: خُذْ مِنْ أَمْوَالِهِمْ صَدَقَةً (Take out of their wealth a Sadaqah [ obligatory alms ] – 9:103) which appears later on in this very Salah. Detailed comments about it will be taken up there. However, it is suf¬ficient to mention here that, in the light of this verse, the duty of tak¬ing Zakah and Sadaqat has been placed on the shoulders of the Amir of Muslims. It is obvious that the Amir cannot carry out this duty all by himself throughout the country without functional executives and as¬sistants. It is these executives and assistants who have been men¬tioned in the words: وَالعَاملِین عَلَیھَا (and those employed to collect them).

It was to implement the command given in these verses that the Holy Prophet had sent many Companions as functional executives responsible for collecting Zakah and Sadaqat to many re¬gions of the Islamic state. The payment he had made for the services rendered by them was, as instructed in the verse, from the very amount collected as Zakah. Included among such people were Sahabah who were rich. In Hadith, the Holy Prophet (صلى الله عليه وآله وسلم) said: sadaqah is not halal for anyone rich (al-ghaniyy: owner of mal, that is, wealth and property) except five persons: (1) One who has set out for Jihad where he does not have necessary financial support with him – though, he may be rich back home. (2) The ` Anvil of Sadaqah (the collector) employed to carry out this duty. (3) One who, though, owns wealth and property, but is in debt for more than the worth of what he has. (4) One who buys Sadaqah property from a ` miskin’ (needy person) against cash. (5) One who has been given a gift of property acquired as Sadaqah by some poor person (` faqir’ ).

As for the problem of determining the proportion of the amount of money to be paid to those employed to collect Sadaqat, the answer lies in the rule that it will be paid in accordance with the status of their working hours and performance. (Jassas, Ahkam al-Qur’an and Qurtubi)

Of course, it will be necessary that the salaries of the employees do not go higher than a half of the total Zakah. If the collection of Zakah is low, so low that, after the disbursement of salaries to employees, not even that half remains available, then, salaries would have to be re¬duced. More than half shall not be spent. (Tafsir Mazhari, Zahiriyyah)

What has been said above shows that the amount of money given to those employed to collect Sadaqah from the head of Zakah is not giv¬en to them as Sadaqah, instead of which, it is a payment in return for their service. Therefore, they deserve to get this amount despite being rich – and it is permissible to give this amount to them from the Zakah funds. Out of the eight heads of Zakah disbursement, this is the only head in which the amount of Zakah is given as payment in return for services rendered. Otherwise, Zakah is the very name of the gift given to the poor without being a return for any services – and if a poor person was given something from Zakah funds against some service ren¬dered, Zakah remained unpaid.

For this reason, two questions arise here – firstly, how was Zakah property given in return for services rendered, and secondly, how could this Zakah property become halal (lawful) for the rich person? Both these questions have the same answer – that we should under-stand the real status of those employed to collect Sadaqah. The status of these employees is that of the authorized representatives of al¬fuqara,’ the poor ones, and everyone knows that the taking of posses¬sion by an authorized representative is regarded to be as good as the possession taken by the principal himself. If a person makes someone his representative authorized to recover his debt and the other person in debt hands over the amount of debt to this authorized representa¬tive, then, soon after the possession taken by the representative, the liability of the debtor stands discharged. So, when the amount of Zakah has been recovered by those employed to collect it in their capacity as the authorized representatives of the poor, i.e. the fuqara’, then, the amount of Zakah received from people stands duly paid. Now, this whole amount lies under the ownership of the fuqara’ on whose behalf the عَامِلِينَ ` amilin have received it in the capacity of their authorized repre¬sentative. Hence, the amount given to them in return for their services is in fact given to them by the ‘fuqara” as a compensation of services they have rendered for them, because once zakah is received by a faqir or his agent, he may give it to anyone against his services.

Now remains the question: The fuqara’ never made these people their authorized representatives. How, then, did they become their agents in fact? The answer is that the head of a Muslim State (the ‘Amir) has been appointed by Allah Ta` ala as a representative of all the poor to collect and disburse zakah on their behalf. The logical conse¬quence of this arrangement is that the persons appointed by an ‘Amir, being his deputies, are also taken to be the representatives of the poor.

To sum up, that which was given to those employed to collect Sada¬qat (prescribed alms) was really no Zakah as such. Instead of that, it was given to them as compensation in return for the service rendered by them on behalf of the poor recipients of Zakah. It is like a poor person making someone an attorney for his case and paying for his servic¬es from what he has received from Zakah funds. In this situation, the payment of attorney’s fee cannot be termed as the payment of Zakah.

Special Note

Details given above also tell us that those who collect Sadaqat and Zakah for Islamic religious schools and organizations (without being appointed by an Islamic state for that purpose) are not included in عَامِلِينَ “a-milin’ (collectors of zakah) as contemplated in the Holy Qur’an.

The reason is that neither the individual poor persons have author¬ized them to receive zakah on their behalf, nor the head of an Islamic state has appointed them as such. Their correct position is that the za¬kah – payers have made them their agent to disburse zakah among the deserving people. Therefore, they can neither draw their salaries from zakah, nor can the obligation of a zakah-payer be discharged by their possession, unless they pay it to a person entitled to receive zakah.

Generally, serious negligence is shown in this matter. Many insti¬tutions collect Zakah funds and keep it for years. Zakah payers think that their Zakah stands paid – although, their Zakah will stand paid only when the amount given by them has been disbursed in favor of its recipients.

Similarly, there are many others who would unknowingly take such people to be included under the Qur’anic injunction about the collectors of Sadaqah and go on to pay their salaries from the funds of Za¬kah itself. This is non-permissible, for the givers and the takers both.

Another Question: Payment for ` Ibadah

Another question should be clarified here. It is inferred from some Qur’anic indicators and narrations of Hadith that taking wages and compensation on ` Ibadah is Haram (unlawful, forbidden). The Musnad of Ahmad reports a Hadith from Sayyidna ` Abd al-Rahman ibn Shibl (رض) according to which the Holy Prophet (صلى الله عليه وآله وسلم) has said: اِقرَأوا القُرَانَ وَلَاَ تَاُء کُلُوا بِہِ (Recite the Qur’an but do not eat by means of it). In some other reports, the compensation taken on the Qur’an has been called a piece of Hell. It is on this basis that many jurists of Muslim Ummah have held that the taking of wages or compensation for any act of ` Ibadah (worship) is not permissible. Then, it is also evident that the function of collecting prescribed alms is a religious mission and an act of ` ibadah. The Holy Prophet (صلى الله عليه وآله وسلم) has called it a kind of Ji¬had. According to this principle it should not have been lawful to re¬ceive any remuneration for collecting zakah. But, this verse of the Holy Qur’an has clearly declared it to be permissible and has included it as one of the eight heads under which Zakah can be disbursed.

Imam al-Qurtubi has taken up this question in his Commentary. He has said that taking compensation for ` Ibadat (acts of worship) that are obligatory (fard) or compulsory individually (wajib al-‘ain) is abso¬lutely haram (unlawful). But, taking any compensation for duties called fard al-kifayah is permissible in accordance with this very verse. Fard al-Kifayah means that a duty has been imposed on the entire Muslim community or on a whole city as a collective obligation. But, it is not the duty of every individual to do it. If some of the people there fulfill the duty, the rest stand absolved. Yes – if no one does it – everyone becomes a sinner.

Imam al-Qurtubi has also said that this very verse proves that taking a compensation for leading congregational prayers (Imamah) and delivering sermons (Khitabah) is also permissible – because, they too are wajib al-Kifayah (compulsory in the degree of sufficiency) and not wajib-al-` ain (compulsory individually). Similarly, the areas of teaching Qur’an, Hadith and other religious sciences are no different. These are duties that must be carried out. The entire Muslim Ummah is responsible for it. This is Fard al-Kifayah on the community. If some people fulfill this obligation, others stand absolved. Therefore, if some compensation or salary is taken for it, that too will be permissible.

The fourth among the eight categories of recipients of Zakah is that of ` people whose hearts are to be won.’ The Qur’an calls them: مؤلفۃ القلوب . These were people who were given Sadaqat so that their attitude to-wards Islam could be mollified. The general impression about this cat¬egory is that it included both Muslims and non-Muslims. The object was to persuade non-Muslims in favor of Islam and neo-Muslims to be-come more firm. Those who were already staunch Muslims were helped to guide their people right through such measures. Then, there were people among non-Muslims whose evil had to be avoided through a policy of appeasement. And there were people who would listen to no sermon or sword. The only language they understood was the lan¬guage of favor and generosity. They too came closer to reconciliation through this policy. At that time, the Holy Prophet (صلى الله عليه وآله وسلم) did whatever was legally possible to bring people from the darkness of dis¬belief into the light of faith. However, after the passing away of the Holy Prophet (صلى الله عليه وآله وسلم) Islam had become politically strong and the initial plans to avoid the threat of disbelievers or to provide support to neo-Muslims did not remain valid anymore. What was expedient then had lost its expediency. So, that share also came to an end. Some Mus¬lim jurists have taken the position that it has been ` abrogated.’ This position is attributed to Sayyidna ` Umar (رض) ، Hasan al-Basri, Abu Hanifah and Malik ibn Anas, may the mercy of Allah be upon them.

However, many others hold that the share of this category has not been abrogated. That it was allowed to lapse during the period of Sayyidna Abu Bakr and ` Umar (رض) means that it was allowed to lapse because there was no need for it. However, if such a need does come up at some later time, it could be given again. This is the juristic view of Imam Zuhri, Qadi ` Abd al-Wahhab, ibn al-` Arabi, Imams Shaf”i` I and Ahmad رحمۃ اللہ علیہم . But, the most authentic position is that non-Muslims were never given a share from Sadaqat at any time whatsoever, nor are they included under the category of mu’allafah al-quloob as con¬templated in the present verse 60.

In his Tafsir, Imam al-Qurtubi has given a detailed list of people to whom the Holy Prophet (صلى الله عليه وآله وسلم) had given a share from the head of Sadaqat. The purpose was to win their hearts through persuasion. At the end of his list, Al-Qurtubi has this to say: و۔ بِالجُملَۃِ فَکُلُّھُم ُّؤمِنُ وَ لَم یَکُن فِیھِم کَافِر . It means: ` To sum it up, it can be said that all recipients under this category were Muslims and there was no kafir included therein.’

Similarly, it appears in Tafsir Mazhari: لَم یُثبَتُ اَنَّ النَّبِیِّ (صلى الله عليه وآله وسلم) اَعطٰی اَحداً مَّن الکُفَّارِ لِلاِیلَافِ شیٔآ مِّنَ الزَّکٰوۃِ . It means: ` There is no report to prove that the Holy Prophet (صلى الله عليه وآله وسلم) has ever given a share to a kafir (disbeliever) from Zakah property in order to persuade him favorably.’ This is supported by what is said in Tafsir al-Kashshaf: ` The details of the recipients of Sadaqat have been given here to refute the allegations of disbelievers and hypocrites who used to raise objections against the Holy Prophet (صلى الله عليه وآله وسلم) that he did not give them their share from the Sadaqat. The purpose of giving these details in this verse is to tell them that disbelievers had no right in Sadaqah properties. If the dis¬believers were also included under the category of mu’allafah al¬quloob, there was no need for this answer in refutation.

Tafsir Mazhari has also clarified the error into which some people have fallen because of some Hadith narratives which seem to prove that the Holy Prophet (صلى الله عليه وآله وسلم) has given gifts to some non-Muslims. For example, there is a report in the Sahih of Muslim and Tirmidhi which says that the Holy Prophet (صلى الله عليه وآله وسلم) gave some gifts to Safwan ibn Umayyah when he was a kafir. About it, quoting Imam al-Nawawi, the author of the Tafsir says that these gifts were not from Zakah. Rather, they were given from the khums (one- fifth) of the spoils of the battle of Hunain deposited in the Baitu’l-Mal – and it is obvious that spending from this head of the Baitu’l-Mal both on Muslims or non-Muslims is permissible under the consensus of Mus¬lim jurists. Then, he says: Imam al-Baihaqi, Ibn Sayyid al-Nas, Imam Ibn Kathir and others have concurred that this gift was not given from Zakah, but was given from the one-fifth of spoils.

A useful supplementary note

From here we also come to know that wealth and property belong¬ing to Sadaqat were, though, deposited in the Baitu’l-Ma ] during the blessed period of the Holy Prophet (صلى الله عليه وآله وسلم) himself, but they were kept under a totally separate account. Similarly, other heads of the Baitu’l-Mal, such as, the Khums of Ghanimah (one-fifth of spoils) or the Khums of Ma` adin (one-fifth of mines and quarries) etc., had their own separate accounts and modes of disbursement. Muslim jurists have given details in this connection. According to them there should be four heads of accounts in the Baitu’l-Mal separate from, each other. The main instruction given is that keeping the accounts separate is not enough, instead of that, each head should have a separate Baitu’1-Mal so that each one of them exercises full control when spending it on approved recipients and categories. Of course, if a particular head fac-es shortage of funds, these can be borrowed from another head of accounts and spent as necessary. These heads of the Baitu’l-Mal are as follows:

1. Khums al-Ghanaim: The One-Fifth of Spoils: This is property acquired from disbelievers as an outcome of war. Out of its five shares, four are distributed among Mujahidin while the fifth share is the right of the Baitu’l-Mal. Then, there is the one-fifth of mines (Khums al-Ma` adin). A one-fifth of whatever is mined from different kinds of quarries is the right of the Baitu’l-Mal. Then, there is the one-fifth of buried treasures. This is known as the Khums of Rikaz. It refers to any old treasure dug out of the ground. A one-fifth of this too is the right of the Baitu’l-Mal. All these three kinds of Khums (one-fifth) are included in one single head of the Baitu’l-Mal.
2. Sadaqat: This includes Zakah, Sadaqatu’l-Fitr, and ` Ushr of their lands paid by Muslims.
3. Kharaj and Fai’ Property which includes tax collected from lands owned by non-Muslims, Jizyah paid by them, taxes on commer¬cial enterprises run by them (al-kharaj) and it included all properties acquired from non-Muslims with their consent and agreement (al-fai’ ).
4. Dawa’i` (Lost properties) which included what lost or remained unclaimed as well as property left by a person having no heir.

Though, expenditures under these four heads are separate, but the right of the poor and the needy has been set aside in all four of these heads. This shows the particular care taken to empower the weaker section of the society – a certain hallmark of the Muslim state indeed. Otherwise, elite classes keep getting the opportunities to grow among usual social systems of the world at the expense of the poor ones. The poor never see their day. What came up as a reaction of this situation in the form of socialism and communism was far from being natural. In fact, it was like running from the rain and resting under the drain pipe, not to say much about its harmful effects for human morals.

To sum up, an Islamic government has four Baitu’1-Mals for four different heads with the right of the poor and needy secured in all four. The expenditures of the first three among these have been fixed and explained clearly by the Holy Qur’an as follows. The description of the expenditures of the first head, that is, of the one-fifth of spoils (Khums al-Ghanaim) appears at the beginning of the tenth part in Surah Al-Anfal (verse 41). The description of the expenditures of the sec¬ond head, that is, of Sadaqat has been taken up in verse 60 of Surah At-Taubah that is under study right now. The third head, technically known as the property of al-fai’, finds a detailed mention in Surah Al-Hashr. Many expenditures of the Islamic government, such as, those on the military, and on the salaries of civil servants, are disbursed from this head. The fourth head of al-Dawa’i` covered lost or unclaimed property or property having no inheritor. It was set aside for the dis¬abled, the handicapped, destitute men and women and abandoned children, following the practice and teachings of the Holy Prophet (صلى الله عليه وآله وسلم) to which the rightly guided Caliphs of Islam, faithfully adhered. (Shami, Kitabu’z-Zakh)

Incidentally, the saying of Muslim jurists, that the four heads of the Baitu’l-Mal should be kept separate and that the expenditures therein should be incurred as approved, has its proof in the Qur’an, the practice of the Holy Prophet (صلى الله عليه وآله وسلم) and the adherence of the rightly guided Caliphs to that practice.

After this supplementary note, we can now revert to the original is-sue of mu’allafah al-quloob. It is already established that no zakah was paid to a non-Muslim under this category. Therefore, they stand ex¬cluded from the recipients of zakah. Now, left there are the new Muslims who can fall under this head. All the Muslim jurists are unani¬mous on the point that the poor new Muslims are eligible to get their share under this category. However, there is a difference of opinion about the rich ones. Imam Shafi` i and Imam Ahmad are of the view that all the Muslim converts who need a sympathetic attitude to make them firm on Islamic beliefs can receive zakah under the category of ‘mu’allafah-al-quloob’ even though they are not poor in the sense that they own the nisab. The basic principle according to them is that poverty is not a condition for the eligibility for zakah under each head from the eight categories mentioned in the verse. On the contrary, Imam Abu Hanifah and Imam Malik are of the view that Muslim ‘mu’allafah-al-quloob’ can be given zakah only if they are poor and do not own the nisab. If they own the nisab, they cannot receive zakah even under this category. Both these Imams hold that poverty is the basic condition for all the eight categories mentioned in the verse, with the sole exception of ` amilln’ as explained earlier. The debtors, the wayfarers and the slaves as well can receive zakah only if they are poor in their given state of affairs, even though may have wealth otherwise.

This explanation shows that despite their difference of opinion in this particular aspect, all of them agree on the point that ‘mu’allafah al-qulub’ as a category of the recipients of zakah still holds good and has never been repealed or abrogated.

Up to this point, four out of the eight recipients of Sadaqat have been identified. The right of these four has been introduced with the addition of the letter lam as in: لِلْفُقَرَ‌اءِ وَالْمَسَاكِينِ (li’l-fuqara’ wa’l-masakin: for the poor and for the needy). The form has been changed while men¬tioning the next four recipients where the initial letter lam has been replaced with the letter fl as in: وَفِي الرِّ‌قَابِ وَالْغَارِ‌مِينَ (and in [ freeing ] slaves and in [ releasing ] those in debt). Al-Zamakhshari has given a reason for this nuance of language in his Tafsir al-Kashshaf. According to him, this is a device employed to indicate that the last four recipients are more deserving as compared to the first four, because the letter fl is used to denote attending circumstances or conditions which yields the meaning that Sadaqat should be placed ` in’ or within these people. Then, the reason for their being more deserving is their being more in need – because, a slave owned by someone suffers more as compared to poor people in general. Similarly, a person in debt hounded by his lenders is in deeper trouble as compared to common poor and needy for he has the additional worry as to how he is going to pay off his debt which is certainly more disturbing than the rest of his usual needs.

Out of the remaining four categories of recipients, the first one mentioned here is that of وَفِي الرِّ‌قَابِ (wa fi’r-riqab: and in [ freeing ] slaves). Riqab is the plural form of raqabah. Actually, it means the neck. But, in recognized usage, it is also used to allude to a person whose neck is shackled in the chains of slavery.

What is the meaning of ar-Riqab in this verse? Interpretations of jurists differ. The majority of jurists and Hadith experts agree that it refers to slaves who enter into a deal with their masters that they would earn the amount specified by them, give it to them as they earn, and once the agreed amount is paid off, they shall be free. In the ter¬minology of the Qur’an and Sunnah, such a slave is known as muka¬tab.` The master of such a slave allows him to earn through business or employment and give the income to the master. In the present verse, fi’r-Riqab means that this person should be helped to secure his freedom from his master who should be given a share from Zakah funds to write off the amount due against the slave.

There is a consensus of commentators and jurists that this kind of slaves is the intended sense of the expression: وَفِي الرِّ‌قَابِ (wa fir’Riqab: and in [ freeing ] slaves) which requires that they should be helped to become free by paying the amount due from Zakah funds. In cases oth¬er than this, such as, buying other slaves and setting them free, or en¬tering into a deal with their masters that they would set them free against an agreed amount of Zakah, there is a difference of opinion among major Muslim jurists. The majority of the Imams of Islamic ju¬risprudence – Abu Hanifah, Shafi` i, Ahmad ibn Hanbal and others, may the mercy of Allah be on all of them – do not take this to be permissi¬ble. Imam Malik agrees with the majority in one version (riwayah) only when he declares the sense of fir’Riqab as restricted to mukatab slaves (on freedom-against-money deal with master). In another ver¬sion (riwayah), it has also been reported from Imam Malik that he in¬cluded common slaves under the definition of fi’r-Riqab as well as gave the permission to buy slaves from Zakah amounts and free them. (Ahkam al-Qur’an ibn al-` Arabi a1-Maliki)

The majority of Imams and jurists, who do not consider it permissi¬ble, have a juristic difficulty in doing so. If a slave was bought from Za¬kah funds, and freed, the problem is that the very definition of Sada¬qah does not fit right in his case – because, Sadaqah is a property given to someone deserving without getting something in return. Now, should the amount of Zakah be given to the master, then, it is obvious that he is neither deserving of Zakah, nor the amount of money being given to him is without an expected return. As for the slave, who is de-serving of Zakah, the amount was never given to him personally.

This is another matter that the benefit of the amount paid to the master somehow reached the slave in that he was bought and freed. But, free¬ing does not get to be included under the definition of Sadaqah – and why would someone surrender the real meaning without any reason and go by the figurative or general sense of Sadaqah unnecessarily? This has no justification. Then, it is also obvious that, in the subject verse, what is being described is nothing but the categories of the re¬cipients of Zakah. Therefore, anything to which the definition of Sada¬qah does not fit simply cannot be meant by fi’r-Riqab. And if, this amount was to be given to the slave himself, then, the slave does not have the right to own. The result will be that it will automatically be-come the property of the master. Then, the matter of releasing or not releasing the slave will also continue to be in the control of his master.

It is because of this juristic difficulty that the majority of Imams and jurists hold the view that the Qur’anic expression: فِي الرِّ‌قَابِ (fi’¬Riqab) refers to mukatab slaves only. This also tells us about the stan¬dard rule of conduct in this matter. To give Sadaqah properly, the con-dition is that its giver makes a deserving person its owner and sees to it that the amount has passed into his possession – because, until the deserving person has taken the amount in his possession, as its owner, Zakah remains unpaid.

The sixth category of recipients: الْغَارِ‌مِينَ (al-gharimin: and in [ releasing ] those in debt) is the plural of gharim which means a person in debt. It has been mentioned earlier that the fifth and sixth catego¬ries of recipients introduced with the letter fi are ahead of the first four recipients in their claim of preference. Therefore, giving out to free a slave or to release a person from debt is more merit worthy than giv¬ing to the poor and the needy in general. However, the condition is that the person in debt does not have enough funds to pay off that debt – because, lexically, the word: gharim is applied only to such a person in debt. And some Imams also add a condition that this person should not have borrowed for something impermissible. If someone goes in debt for something sinful, such as, to pay for liquor and its likes, or spends on impermissible customs of marriages and deaths, then, such a client will not be helped from the head of Zakah so that he is not en¬couraged in his sin and extravagance.

The seventh category of disbursement appears in the words: فِي سَبِيلِ اللَّـهِ (fi sabilillah: in the way of Allah). It will be noted that the letter فِي fi has been repeated here once again. According to Tafsir al-Kashshaf, the purpose of this repetition is to indicate that this area of expendi¬ture is more merit worthy as compared to those mentioned earlier. It has two benefits. The first is helping a poor person. The second is assisting in a religious cause. The reason is that فِي fi sabilillah either denotes a mujahid who does not have the means to buy necessary weapons and war supplies, or it means the person who must fulfill the obligation of Hajj but who does not have the necessary financial support to complete his due duty. These two duties are purely religious. They are acts of worship. Therefore, by spending Zakah funds on them one helps a poor person and supports someone do his ` Ibadah. On the same analogy, Muslim jurists have included students of the schools of Islamic learning under this category as they too take it to fulfill what is an act of ` Ibadah in the way of Allah. (Ruh a1-Ma` ni with reference to Zahiriyyah)

The author of Bada’i` has said that one who wishes to undertake an act of sincere ` Ibadah and needs financial support to do it will be taken as included in the category of fi sabilillah – subject to the condition that he does not have enough funds to carry it out. The work of teaching and transmitting religion along with the establishment of allied institutions of promotion and publication are some examples. If someone deserving Zakah elects to take up this work, he may be helped out with Zakah funds, but this help cannot be extended to a rich man who owns the nisab.

Details appearing above show that all explanations of fi sabilillah (in the way of Allah) under different circumstances carry the condition of poverty and need alongside. The rich man who owns the nisab does not have a share in this head too – except that his present holdings may be insufficient for the needs of Jihad or Hajj he is going to under-take. Call him rich because he has property above the nisab. In fact, such a person has been called rich in Hadith. But, in the final analysis, he too turns out to be a poor and needy person in terms of the amount of funds he needs for Jihad or Hajj – and this he does not have with him! Shaykh ibn Hum-am has said in Fath al-Qadir: The words used to describe recipients mentioned in the verse of Sadaqat prove that they deserve what they do on the basis of poverty and need.

The words for the poor and the needy are obvious by themselves. Other words used for freeing of slaves, releasing from debt, in the way of Allah and for the wayfarer also suggest that they receive shares to alleviate their needs. However, those employed to collect Sadaqat receive their share in return for the services rendered by them. Therefore, in that, the rich and the poor are equal. This is similar to what has been briefly mentioned earlier under the category of ` those in debt.’ A person owes a debt of Rupees ten thousand.1 He has Rupees five thousand with him. He can be given Zakah up to Rs. Five thousand, because the funds he has with him will be taken as not with him due to the debt.

1. Approximately a little less than $200.(Old rates)

A word of Caution

The literal meaning of fi sabilillah is very general and very com¬mon. Anything done for the good pleasure of Allah is included under fi sabilillah in the light of this popular sense. Unfortunately, there are people who wish to understand the Qur’an through a literal transla¬tion alone. They would skip the explanations and statements of the Holy Prophet (صلى الله عليه وآله وسلم) and ignore the sayings of major commenta¬tors. As a result, they fall into error. One such error shows up when they look at fi sabilillah and find it spacious enough to accommodate everything they fancy. Under this head of Zakah, they have included everything that is considered to be good or religious. Under this umbrella, they have included the building of mosques, religious schools, hospitals, inns, even the provision of public services like wells, bridges and roads. Then, they do not seem to forget the salaries and contin¬gent expenses of the institutions of public service. All these, they in¬clude under fi sabilillah and declare them to be worth receiving Zakah funds. This is absolutely wrong and very much against the consensus of the Muslim Ummah. This is something already decided clearly and categorically. There are statements of the noble Sahabah, the direct disciples of the Holy Prophet (صلى الله عليه وآله وسلم) . They had learnt and understood the Qur’an from him. Then, there are explanations of. this ex¬pression passed on to us from the most learned authorities from among the Tabi` in. All of them restrict the expression to Hujjaj and Mujahidin.

It appears in a Hadith that someone had given a camel as religious endowment in the way of Allah (fi sabilillah). For it, the Holy Prophet (صلى الله عليه وآله وسلم) said: ` Use this camel to carry Hujjaj (Hajj pilgrims) on their journey.’ (Al-Mabsut, Al-Sarakhsi, p. 10, v. 3)

Imam Ibn Jarir and Imam Ibn Kathir are known exegetes who limit themselves to explaining the Qur’an through Hadith reports only. They both have particularized fi sabilillah with mujahidin and hujjaj who do not have the wherewithal necessary for Jihad or Hajj. As for jurists who have included students in religion or servants of good causes in this category, they have done so subject to the condition that they should be poor and needy. And it is obvious that the poor and the needy are in themselves the first among the recipients of Zakah. Even if they were not included under the sense of fi sabilillah, still they would have deserved receiving Zakah.

But, no one from among the four Imams and jurists of Muslim Ummah ever said that expenditures on institutions of public welfare, building of mosques and religious schools and the rest of their functional needs are included under the head of Zakah disbursements. In fact, they have made it very clear that spending Zakah funds for this purpose is impermissible. Jurists from different schools of Islamic jurisprudence have written about it in great details. The names of some of them are being given as follows: Hanafi jurist Al-Sarakhsi in al-Mabsut [ p. 202, v. 2] and Sharh al-Siyar [ p. 244, v. 4], Shafi` i jurist Abu ` Ubayd in Kitab al-Amwal, Maliki jurist Dardir in Sharh Mukhtasar al-Khalil [ p.161, v. 1] and Al-muwaffaq in al-Mughni.

Other than the clarifications from authorities of Tafsir and jurists of Islam referred to earlier, a little thought over this matter will help us understand the problem quickly. Let us think for a moment. If this field of Zakah was so all-embracing that it could accommodate spend¬ing on every act of worship and virtue, then, the identification of these eight recipients in the Qur’an becomes (God forbid) totally redundant. So does the statement of the Holy Prophet (صلى الله عليه وآله وسلم) cited earlier where he said that Allah Ta` ala has not delegated the authority to de¬termine the recipients of Sadaqat even to a prophet, in fact, He has Himself determined the eight categories of its recipients. This tells us that the element of universal application visible to an unaware person from a literal translation of fi sabilillah (in the way of Allah) is not what Allah means. Instead, it means what stands proved from the words of the Holy Prophet (صلى الله عليه وآله وسلم) and the related clarifications of the Sahabah and the Tabi` in.

The eighth category of Zakah disbursement is: ابْنِ السَّبِيلِ (ibn al-sabil: wayfarer). Sabil means way and the word: ابْنِ (ibn) is used essentially for a son. But, in Arab usage, the words: اِبن (ibn: son), اب (ab: father) and اَخ (akh: brother) etc. are also used for things which are deeply related with someone. It is according to this usage that a wayfarer is referred to as ` ibn al-sabil’ – for the simple reason that a wayfarer is deeply re¬lated to traversing distances and reaching destinations. As a technical term of Zakah categories, it means a traveler who does not have neces¬sary funds with him, even if he may be a rich person in his home coun¬try. Zakah may be given to such a traveler so that he can satisfy his needs en route and return home in peace.

At this point, the discussion about the eight categories of recipients of Sadaqat and Zakah mentioned in verse 60 has reached its comple¬tion. Now, follow some other religious issues which relate to all these categories equally.

The issue of Tamlik (Transfer of Ownership)

The majority of Muslim jurists agree that, even in the fixed eight categories of recipients, the condition for a valid payment of Zakah is that someone deserving should be given possession of Zakah property as its owner. If money was spent for the benefit of these very people – without having made them possess it as its owner – Zakah will remain unpaid. This is the reason why the four Imams and the majority of Muslim jurists agree that it is not permissible to spend Zakah funds either on the construction of mosques, religious schools, hospitals and orphanages, or on other functional needs related to them. There is no doubt that the benefit of such projects does reach the poor, and all oth¬ers who qualify as Zakah recipients, but the fact that these things have not passed on into their possession as owners makes Zakah invalid.

However, in orphanages where meals and clothes are given to or¬phans as being owned by them, then, it is possible to spend Zakah funds to the extent of this specific expenditure. Similarly, the cost of the medicine supplied to the poor in need, by making them its owner, could be charged to the Zakah fund. Likewise, Muslim jurists say that the coffin of an heirless dead body cannot be provided from Zakah funds, because the deceased is not capable of becoming an owner. Yes, it is possible that the amount of Zakah is given to someone poor and deserving – and he, out of his free will, spends this amount on the cof¬fin of the heirless deceased. In the same manner, if this deceased per-son is in debt, this debt cannot be paid off from Zakah funds directly. Yes, if the deceased person’s inheritors are poor and deserve Zakah, then the amount can be given to them with the right to possess and own it. Once they become the ` owner’ of this amount, they can – out of their choice and free will – vacate the debt of the deceased from this amount. Correspondingly, as pointed out earlier, the construction of public works does bring benefits for those who deserve Zakah, but be-cause they have no right of ownership established into the arrange¬ment, Zakah remains invalid.

As we have said before, all four Mujtahid Imams – Abu Hanifah, Shafi` i, Malik and Ahmad ibn Hanbal رحمۃ اللہ علیہم – as well as the majority of Mus¬lim jurists agree with these rulings. Further clarifications appear in easily available writings of jurists from the four schools of Islamic ju¬risprudence.

Also added here are a few points not mentioned during the earlier discussion.

The Shafi` i jurist, Imam Abu ` Ubayd has said in Kitabu’1-Amw-al that it was not permissible to spend Zakah funds to pay off the debt owed by a deceased person, or in paying the cost of his funeral, or to build masajid, or to dig canals for public use. Imam Sufyan al-Thawri and other Imams concur with the ruling that spending on these under-takings leaves Zakah unpaid – because, these are not one of those eight heads of expenditure mentioned in the Qur’an.

Similarly, the Hanbali jurist, Al-muwaffaq has said in al-Mughni that spending Zakah funds on any undertaking of public service – oth¬er than the areas of spending mentioned in the Qur’an – is not permis¬sible. Building mosques, bridges, and drinking water facilities or re-pairing public roads, supplying coffins for the deceased, feeding guests and other undertakings of this nature are apparent examples. No doubt, they are reward worthy deeds, but are not included under the specified expenditures of Sadaqat (zakah).

The well-recognized author of Bada’i`, while discussing the condi¬tion of ` tamlik’ (the act of transferring the possession and ownership to the recipient) as basic to making the payment of Zakah proper and val¬id, has also provided textual proof for it. In the Qur’an, he points out, Zakah and obligatory Sadaqat have been generally mentioned with the word: اِیتَاء (‘ita’ meaning giving in the sense of granting, offering). Listed here are some examples of the use of this word: أَقَامُوا الصَّلَاةَ وَآتَوُا الزَّكَاةَ (Establish Salah and give Zakah – 2:277; 9:5, 11; 22:41); أَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ (Establish Salah and give Zakah – 2:43, 83, 110; 4:77; 22:78; 24:56; 73:20); إِقَامَ الصَّلَاةِ وَإِيتَاءَ الزَّكَاةِ (establishment of Salah and giving of Zakah – 21:73; 24:37) and آتُوا حَقَّهُ يَوْمَ حَصَادِهِ (give its due [ Zakah ] on the day of its harvest – 6:141). So, lexically this word is used in the sense of giving as gift. Imam Raghib al-Isfahani says in Mufradat al-Qur’an اَلایتَاُء الاِعطاُء وَ خُصَّ وَضعُ الصَّدَقَۃِ فِی القُرآنِ بِالاِیتَاِء (The word al-‘ita’ [ giving ] means giving as gift; pre¬senting and the giving of the obligatory Sadaqah has been particularly associated with this word in the Qur’an). Thus, the real sense of pre¬senting something to someone as gift could be no other but that the re¬cipient has been made its owner.

Firstly, the use of the word al-‘ita’ in that sense is not restricted to Zakah and Sadaqat only. It has actually been used in the Qur’an in the very sense of making someone an owner of what is given, for instance: آتُوا النِّسَاءَ صَدُقَاتِهِنَّ (give women their dowers – 4:4). It is obvious that the pay¬ment of dower is recognized as valid only when the husband has passed on the amount of dower into the possession and ownership of his wife.

Secondly, Zakah has been expressed by the alternate word: Sada¬qah in the Holy Qur’an:إِنَّمَا الصَّدَقَاتُ لِلْفُقَرَ‌اءِ (The Sadaqat [ prescribed alms ] are only for the poor – 60). This is a subtle explanation because Sada¬qah, in the real sense, means to let a poor person possess, own (and spend it at will).

It should be borne in mind that feeding someone out of mercy or spending in public welfare projects is not called Sadaqah in the real sense. Shaykh ibn al-Hum-am says in Fath al-Qadir: ` Making a poor person the owner of what is being given is Sadaqah in the real sense.’ Similarly, Imam Abu Bakr al-Jassas has said in Ahkam al-Qur’an: ` The word: u.~ (Sadaqah) is another name for Tamlik (transfer of ownership).’ (Jassas, p. 152, v. 2)

Some Important points about the Proper Payment of Zakah

One point arises out of a Sahih Hadith where the Holy Prophet had given instructions about the collection of Sadaqat to Sayyidna Mu’ adh ibn Jabal by saying: خُزھَا مِن اَغنِیایٔھِم وَرُدُّھَا فِی فُقَرَاِھِم : ` Take it (Sadaqat) from the rich among them (Muslims) and disburse it back to the poor among them.’ Based on this, Muslim jurists have said that the Zakah of a city or township should not be sent to another city or township without the need to do so. Instead of that, poor people living in the same city or township are more deserving of it. Of course, if the near relatives of a person are poor, and live in another city, then, he can send his Zakah to them – because, the Holy Prophet (صلى الله عليه وآله وسلم) has given the glad tidings of a two-fold reward in that situation.

Likewise, if the state of poverty and hunger prevailing in another township appears to be more acute than the condition in one’s own city of residence, then, it can be sent there as well – because, the purpose of giving Sadaqat is to remove the need of poor people. This was the reason why Sayyidna Mu` adh used to accept clothes as part of the Sadaqat paid in Yaman so that he could send these for the poor emigrants of Madinah. (al-Qurtubi with reference to Darqutni)

If a person lives in a certain city while his property is located in another, then, the city where he lives in person shall be taken into consideration, because this is the person addressed for the payment of Zakah. (Qurtubi)

Rulings:

1. For payment of Zakah due against a certain property, it is also permissible to take out the fortieth part of that particular property and give it to those deserving – such as, cloth, crockery, furniture and things like that stocked for commercial sales. Similarly, one can also determine the amount of Zakah by calculating the total value of the property and distribute it over those deserving. Doing that stands proved on the authority of Sahih Ahadith. (Qurtubi) And some leading jurists recommend that, in our time, giving the equivalent in cash is much better, because the needs of poor people vary in nature and number. Cash can be used for whatever is necessary.
2. If one’s near relatives are poor and deserve Zakah, giving Zakah and Sadaqat to them is much better. It brings two rewards, one for the Sadaqah itself and the other for taking care of a near relative (silah al-rahim). In this case, it is simply not necessary that the recipients be told that they were being given Sadaqah or Zakah. It may as well be given as some gift or favor so that the nice person who takes it does not feel humiliated.
3. There is a religious problem that bothers people frequently. For example, there is a person who, by his word or deed gives the impres¬sion of being needy, and asks for help from Sadaqat etc. Now, is it nec¬essary for people who give Sadaqah to first investigate his real back-ground and give him nothing of it when approached? According to relevant reports from Hadith and the statements of Muslim jurists, this is not necessary. Instead, if there is an overwhelming likelihood, as gathered from the obvious state he is in, suggesting that the person in question is really poor and needy, then, Zakah can be given to him. It appears in Hadith that some people came to the Holy Prophet (صلى الله عليه وآله وسلم) in a very broken-down condition. He asked people to collect Sadaqat for them. The reasonably good collection thus made was given to them. He did not consider it necessary to investigate into their inward background. (Qurtubi)
4. But, in Ahkam al-Qur’an, Al-Qurtubi says that one in debt is also one of the recipients of Zakah. If a person says that he owes so much in debt and that he should be given Zakah money to pay it back, then, he should be asked to prove that debt. (Qurtubi) If so, it is fairly evident that such investigation is not difficult to make in the cases of fl sabilillah (in the way of Allah) and ibn al-sabil (wayfarer) as well. In¬vestigations should be made as necessary when spending on these heads.
5. Giving Zakah money to one’s relatives is more reward-worthy, but husband and wife cannot give to each other, nor can parents and children do so. The reason is that giving to them amounts to keeping it in one’s own pocket. Since their expenditures are generally combined, a husband giving Zakah money to his wife or the wife to her husband does not mean much. In reality, the whole remains in their use. The same holds good for parents and children and the same rule operates in the case of the children of children, the grandfather and the great-grandfather – in that giving Zakah to them is not permissible.
6. If a person gave Zakah to another person taking him to be, in his estimation, deserving and legally qualified to receive Zakah, but found out later that he was either his own slave or a kafir, then, Zakah will remain unpaid. It should be given again because the ownership of a slave is nothing but the ownership of the master. Here, he is still owned by him, therefore, Zakah remains unpaid. As for the kafir (disbeliever), he is no recipient of Zakah.
7. In addition to that, if it is proved later that the person who was given Zakah was rich, or a Hashimite Sayyid, that is, a lineal descen¬dant of the Holy Prophet (صلى الله عليه وآله وسلم) or a father, or son, or wife, or husband, then, it is not necessary to repay the Zakah. The reason is that the amount of Zakah has gone out of his ownership and has al-ready reached its place of reward with Allah. As for the error in deter-mining the right recipient due to some misunderstanding, it should be taken as forgiven. (al-Durr al-Mukhtar) The explanation of the verse of Sadaqat and the details of necessary issues related to it ends here.

Let us now consider the statement:        كَالَّذِينَ مِن قَبْلِكُمْ (You are) like those before you’ in verse 69. According to one exegetical explanation, this is addressed to hypocrites while according to the other explanation, the address is to Muslims. The addition of ` you are’ in parenthesis points out in this direction. Thus, it means that ` you too are like people before you. They went for worldly enjoyments and forgot all about the life to come. The result was that they sank into all sorts of sins. So shall you be.

Explaining this verse, Sayyidna Abu Hurairah (رض) عنہ   narrates a Hadith in which the Holy Prophet (صلى الله عليه وآله وسلم) . 1n al has been reported to have said that ` you too will take to the ways taken by communities before you. You will imitate them in toto as dittos and clones to the limit that should you see one of them entering into the hole of a lizard (iguana), you will follow him there too.’ After having narrated this far, Sayyidna Abu Hurairah (رض) said that should anyone wish to as-certain the thematic authenticity of this Hadith, let him read this verse of the Qur’an: كَالَّذِينَ مِن قَبْلِكُمْ `(You are) like those before you – 69.’

On hearing this, Sayyidna ` Abdullah ibn ` Abbas (رض) said: مَا اَشبَہَ اللَّیلَۃ بِالبَارِحَۃِ that is, ` how similar is this night (in our time) to the last night (way back) – they are the people of Bani Isra’il and we have been likened to them.’ (Qurtubi)

The aim of the Hadith is fairly evident. It warns that Muslims too will start following the ways of the Jews and Christians by latter times. This statement appears only after a punishment has been an¬nounced for the hypocrites. It serves as an indicator that good Mus¬lims would not do that. Only those among them, who are weak in ‘Iman may do so because they are still infected with the germs of hypocrisy. All good men and women of the Muslim community have been instructed in this verse that they should themselves abstain from such ways as well as help others do the same.

Commentary

Previous verses mentioned hypocrites – their conspiracies, hostili¬ties, and the punishment waiting for them. The characteristic style of the Qur’an required that true believers should also be mentioned at this place giving a view of their life style, rewards and ranks. The verses cited above do just that.

It is interesting that the text, while making a comparison between hypocrites and true believers on this occasion, has this to say: بَعْضُهُم مِّن بَعْضٍ (they are all alike – 67). However, what it has to say about true be¬lievers is: بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ (the believers are friends to each other – 71). This releases a hint about the nature of their mutual relationships. Hypocrites base it on functional cooperation between kinsfolk or on self-interest. Such bonds do not last long, nor do they bring the kind of spiritual benefits that are the hallmarks of a heart-to-heart friendship. Juxtaposed against hypocrites there are the true believers. They are sincere friends and wish well of each other. (Qurtubi)

Moreover, since this friendship and concern for each other is for Allah alone, it is always constant. It remains the same under all condi¬tions, open or secret, present or absent. And it is lasting. This is the mark of a true believer. It is in the very nature of ‘Iman (faith) and Al-Amal as-Salih اَلاَعمَال اصَآالح (good deed) that they generate mutual love and friendship. The Holy Qur’an confirms it when it says: سَيَجْعَلُ لَهُمُ الرَّ‌حْمَـٰنُ وُدًّا (19:96). It means that among those who have believed and taken to consistent good conduct in life, Allah Ta` ala creates friendship that is deeply root¬ed into their hearts. What has happened to us in our time? May be we are short on the faith in our hearts and the concern for good in our conduct. That is why mutual relationships among Muslims do not seem to be what the Qur’an would like them to be. Unfortunately, these are subservient to worldly needs and interests – and are not for the sake of Allah alone, as they should be.

In the last verse (73): جَاهِدِ الْكُفَّارَ‌ وَالْمُنَافِقِينَ وَاغْلُظْ عَلَيْهِمْ (carry out Jihad against the disbelievers and hypocrites and be strict with them), the Holy Prophet (صلى الله عليه وآله وسلم) has been commanded to wage Jihad against dis¬believers and hypocrites both and to be strict in their case. The need to fight against belligerent disbelievers is self-evident. But, the meaning of carrying out Jihad against the hypocrites is explained by the very conduct of the Holy Prophet (صلى الله عليه وآله وسلم) . It proves that Jihad against them signifies vocal Jihad through which they should be induced to understand the veracity of Islam, start to feel for it and thus become sincere in their adherence to Islam. (Qurtubi and Mazhari) Please bear in mind that the real meaning of the word: غلظ (ghilaz) used in: واَغلظ (and be strict with them) is that one should not show any leniency or grant any concessions in taking a course of action which the person ad-dressed deserves. This word is used as an antonym to رأفۃ (ra’fah) which means mercy and kindheartedness.

In his comments, Imam al-Qurtubi has said that the use of the word: ghilzah (strictness) at this place means that leniency should not be shown and concessions should not be granted when the injunctions of Sharl’ah are enforced on them. This approach has nothing to do with being vocally strict – because, that is against the favored practice of the blessed prophets. They are never harsh in speech, nor do they curse and swear. In Hadith, the Holy Prophet صلى الله عليه وآله وسلم      is reported to have said: اِذ ازَنَت اَمَۃُ اَحَدِکُم فَلیَجِلدُھَا الحَدّ ولا یُشَرِّب عَلَیھَا (If a bondwoman of anyone among you commits fornication, just enforce the Islamic legal punishment for it on her – but, do not denounce her verbally) (Qurtubi)

Alluding to the persona of the Holy Prophet        صلى الله عليه وآله وسلم           – the im¬age he exuded in his presence before people – Allah Ta` ala has Himself said: وَلَوْ كُنتَ فَظًّا غَلِيظَ الْقَلْبِ لَانفَضُّوا مِنْ حَوْلِكَ (and had you been rough and hard hearted, they would have dispersed from around you – 3:159). Then, there is no evidence even from the actual dealings of the Holy Prophet (صلى الله عليه وآله وسلم) that he ever demonstrated any harsh attitude in conversation or address before disbelievers and hypocrites.

A warning signal

It is certainly a matter of regret that the attitude of harshness in address and conversation was something Islam never took to even against Kuffar, the rigid and hostile disbelievers. But, contemporary Muslims would not bat an eye and use it against other Muslims – not to say much about many of those who would congratulate themselves for having done this as some service to their religion. Innalillah …

Commentary

In the first verse: يَحْلِفُونَ بِاللَّـهِ (They swear by Allah -74), the text re¬verts to the hypocrites who keep uttering words of infidelity in their gatherings but, should Muslims come to know about that, they would promptly declare on oath that they had nothing to do with it. Giving the background in which this verse was revealed, Al-Baghawi reports that the Holy Prophet (صلى الله عليه وآله وسلم) gave an address on the occasion of the battle of Tabuk. He talked about the sorry state of affairs the hypo¬crites were in and warned them of their sad end. Also present there was Jullas, a hypocrite. When he returned to his people, he said ` if whatever Muhammad says is true, then, we are worse than donkeys.’ By chance, a Sahabi whose name was ` Amir ibn Qays heard the com¬ment. He told him that ` there is no doubt about what the Holy Prophet (صلى الله عليه وآله وسلم) has said for it is true and you are really worse than donkeys.’

When the Holy Prophet (صلى الله عليه وآله وسلم) returned to Madinah back from his trip to Tabuk, ` Amir ibn Qays told him about this event. But, Jullas flatly disowned what he had said. On top of that, he charged ` Amir ibn Qays of having accused him falsely. The Holy Prophet (صلى الله عليه وآله وسلم) ordered both of them to stand close to the Mimbar of the Nabiyy (the stepped platform used to deliver khutbah in the masjid originally occupied by the Holy Prophet (صلى الله عليه وآله وسلم) and traditionally regarded as a symbol of his message) and take an oath. Jullas was quick to take a false oath to the effect that he never said that and that ` Amir was ly¬ing. When it was ` Amir’s turn, he took his oath. Then, he raised his hands of prayer before Allah saying, ` 0 Allah, let Your Messenger know about the reality of this matter through a revelation to him.’ The Holy Prophet (صلى الله عليه وآله وسلم) said ‘Amin (amen) following his prayer and so did all Muslims present there. These people had yet to move from there when came Angel Jibra’il (عليه السلام) with the revelation which included this verse.

When Jullas heard this verse, he stood up immediately and started saying, ` ya rasulallah, now I confess that I was the one in the wrong and that which was said by ` Amir was the truth. But, this very verse has also given me the right of making Taubah (repentance). Hence, I seek forgiveness from Allah and repent for what I did earlier.’ The Holy Prophet (صلى الله عليه وآله وسلم) accepted his Taubah after which he stayed firm in it and things turned towards the better in his life. (Mazhari)

Some commentators have referred to similar events as the back-ground of the revelation of this verse – especially as this verse includes the sentence: وَهَمُّوا بِمَا لَمْ يَنَالُوا (and had intended what they could not achieve -74). This sentence seems to suggest that the verse is connect¬ed with some event when the hypocrites had hatched some conspiracy against the Holy Prophet (صلى الله عليه وآله وسلم) and his Muslim followers in which they could not succeed. For example, there is a fairly well known incident that came to pass during the return from this very battle of Tabuk. Twelve men from among the hypocrites sat in ambush behind a mountain pass with the intention of taking the Holy Prophet (صلى الله عليه وآله وسلم) by surprise and kill him. Angel Jibra’il (عليه السلام) informed him of their intention. He took a different route and their conspiracy went to dust.

For that matter, several other events of this nature are also on record. But, there is no element of contradiction or improbability in the likelihood that all those events are being referred to through this verse.

The second verse: وَمِنْهُم مَّنْ عَاهَدَ اللَّـهَ          (And among them there are those who made a pledge with Allah – 75) is also connected with a particular event which has been reported by Ibn Jarir, Ibn Abi Hatim, Ibn Marduwayh, Al-Tabarani and Al-Baihaqi on the authority of a narration from Sayyidna Abu Umamah Bahili (رض) . According to this report, a person called Tha’labah ibn Hatib al-Ansari presented himself before the Holy Prophet (صلى الله عليه وآله وسلم) and requested him to pray that he becomes rich. He said, ` Is it that you do not like my way? By the Being that holds my life in his His hands, if I had wished, mountains of Madinah would have turned into solid gold following behind me on my walkways. But, I do not like being that wealthy.’ The man went away. But, he returned later and repeated his request for the same prayer with the pledge that, should he get the wealth prayed for, he would give every deserving person his share from it. The Holy Prophet (صلى الله عليه وآله وسلم) made the prayer. The effect of the prayer showed up in an unprecedented increase in the number of goats he owned. When the number increased further, the space in Madinah became too small for him. So, he moved out into the outskirts from where he used to come to Madinah where he offered the Sa1ah of Zuhr and ` Asr with the Holy Prophet (صلى الله عليه وآله وسلم) As for the rest of the prayers, he used to perform these in the wilderness where his herd of goats, his prized possession, was located.

Then, this very flock of goats became so large that even that area on the outskirts became insufficient. He moved farther away from Ma¬dinah coming there only on Fridays for the Jumu’ah Sa1ah. As for the five daily prayers, he did them where he was stationed. Then came further increases in his wealth and he had to leave that spot too, only to go far away from Madinah where he sat deprived of his Jumu’ah and Jama’ah both.

After the passage of some time, the Holy Prophet (صلى الله عليه وآله وسلم) asked people about him. They told him that his ` wealth’ had increased to such proportions that he had to go far away from Madinah and that is why he is not seen in the city. On hearing this, the Holy Prophet (صلى الله عليه وآله وسلم) said: ویحَ ثَعلَبَۃ (Alas for Thalabah) three times.

By chance, it was the time when came the revelation of the verse of Sadaqat (60) where the Holy Prophet (صلى الله عليه وآله وسلم) has been commanded to collect Sadaqat from Muslims – (خُذْ مِنْ أَمْوَالِهِمْ صدقَۃً ). He had the whole law of Sadaqat committed to writing, appointed two persons as the collectors of Sadaqah and sent them to collect the Sadaqat due on livestock owned by Muslims. They were ordered to go to Tha’labah ibn Ha¬tib as well, and to another person from the tribe of Bani Sulaym also.

When the two collectors reached Tha’labah and presented the order of the Holy Prophet (صلى الله عليه وآله وسلم) he said that this thing had be-come a sort of Jizyah which is taken from non-Muslims. Then he hedged and asked them to leave on that occasion, however, they could call on him on their way back. The two of them left.

Something different happened in the case of the other person from the tribe of Bahl Sulaym. When he heard about the order of the Holy Prophet (صلى الله عليه وآله وسلم) he himself called on the two emissaries of his master carrying with him the best from out of his livestock of camels and goats, precisely according to his Zakatable nisab of Sadaqah. They told him that they have orders not to pick out the best among animals, in fact, they were supposed to take the average ones, therefore, they could not take these. The man from Bahl Sulaym insisted that it was his pleasure to present those very animals and requested that they be accepted as they were.

After that, when these two emissaries had completed their circuit of Sadaqah collection, they returned to Tha’labah. He told them that he wanted to see that Law of Sadaqah they were talking about. He looked at it and said no more than what he had said earlier – ` this thing has become a sort of Jizyah that should not be taken from Mus¬lims.’ ` All right,’ he said, ` you can go for now. I have to think about it first. I will decide later.’

When these two gentlemen reached Madinah, they went to see the Holy Prophet (صلى الله عليه وآله وسلم) . At that time he, before hearing their report on the mission, repeated the words he had said earlier: یَا وَیحَ ثَعلَبَۃ یَا وَیحَ ثَعلَبَۃ یَا وَیحَ ثَعلَبَۃ (Alas for Tha’labah). He said it three times. After that, he was pleased to hear about the Sulaymi deal and prayed for him. Thereup¬on, came the verse: وَمِنْهُم مَّنْ عَاهَدَ اللَّـهَ (And among them there are those who made a pledge with Allah – 75). It means: ` if Allah gave them wealth, they would give out alms and charities and fulfill the rights of all de-serving people, the relatives and the poor, as done by the righteous people of the community. But, when Allah blessed them with wealth, out of His grace, they became misers overnight and turned away from their pledge of obedience to Allah and His Messenger.’

Verse 77: فَأَعْقَبَهُمْ نِفَاقًا فِي قُلُوبِهِمْ (So Allah, in turn, put hypocrisy in their hearts) points out to its cause which lies in their lying and pledge breaking. As a consequence, Allah made the hypocrisy of their hearts become deep and firm. Now, they would just not have the ability to make Taubah itself.

A serious note of warning

From here we learn that there are occasions when the curse of evil deeds assumes alarming proportions, so much so that one is deprived of the very ability (taufiq) of making Taubah. May Allah protect us from this misfortune!

Let us now go back to the detailed narrative of Sayyidna Abu Uma¬mah (رض) mentioned a little earlier. Ibn Jarir writes at the end of it: When the Holy Prophet (صلى الله عليه وآله وسلم) said Was for Tha’labah’ three times, some of his relatives were present in the gathering. When they heard it, one of them immediately traveled to see Tha’ labah. When he reached there, he reproached him for his behavior while informing him that it has caused the revelation of a particular verse of the Qur’an. This made Tha’labah nervous. He reached Madinah and requested the Holy Prophet (صلى الله عليه وآله وسلم) that his Sadaqah may be accepted. He said that Allah Ta` ala had told him not to accept his Sadaqah. Hearing this, Tha’labah went crazy with disappointment and literally started throw¬ing dust on his head.

The Holy Prophet (صلى الله عليه وآله وسلم) said, ` this is something you have chosen to do on your own. I ordered you and you did not obey. Now, your Sadaqah cannot be accepted.’ Tha’labah returned disappointed. Then, some days later, the Holy Prophet صلى الله عليه وآله وسلم        departed from this mortal world and Sayyidna Abu Bakr (رض) became the Khalifah. Tha’labah came to Sayyidna Abu Bakr (رض) and requested that he should accept his sadaqah. Sayyidna Abu Bakr (رض) said, ` when the Holy Prophet (صلى الله عليه وآله وسلم) did not accept it, how can I do it?’

Then, after the demise of Sayyidna Abu Bakr (رض) Tha’labah came to Sayyidna ` Umar (رض) عن . He made the same request and got the same answer from him, as was given by Sayyidna Abu Bakr (رض) عن . Again, he submitted this request to Sayyidna Uthman (رض) dur¬ing his period of Khilafah. He too refused it. It was during the tenure of the Khilafah of Sayyidna Uthman (رض) ، that Tha’labah died. We seek the protection of Allah from all evil deeds. (Mazhari)

A question and its answer

When Tha’labah had submitted in repentance, the question is why was his Taubah not accepted? The reason is evident. The Holy Prophet (صلى الله عليه وآله وسلم) was informed through revelation that he was not making his Taubah with absolute sincerity. He had hypocrisy concealed in his heart. He was simply trying to deceive Muslims for the time being only to put matters right between them. Therefore, it was not acceptable. And when the Holy Prophet I himself declared him to be a hypocrite, the Khulafa’ who succeeded him were left with no right to accept his Sadaqah – because, being a Muslim is a condition for Zakah. Now, after the Holy Prophet JI no one knows the hypocrisy hidden in the heart of a person, therefore, the rule to follow in future is: Anyone who makes Taubah and confesses to his Islam and ‘Iman should be treated as Muslims are treated – no matter what lies in his heart. (Bayn a1-Qur’n)

Commentary

Mentioned in the first verse (79) are taunts thrown at Muslims who gave away in charity on a voluntary basis (Nafli Sadaqat). It appears (رض) in the Sahih of Muslim that Sayyidna Abu Masud (رض) said: ` we had orders from Allah Ta` ala that we must give Sadaqah and, believe it, we used to do manual labor for that (that is, we had no money or thing with us. We used to take out that Sadaqah too from whatever we earned through this very manual labor). Thus, Abu ‘Aqil offered Sada¬qah to the measure of 0.5 Sa` (approximately 1.75 kilos). Then, someone came and gave a little more than that. The hypocrites mocked at them for having brought something so insignificant in the name of Sadaqah. Allah never needs things like that. And whoever gave a little more in Sadaqah, they accused him that he had done it to show off before peo¬ple. Thereupon, this verse was revealed.

Please note that, in the sentence: سَخِرَ‌ اللَّـهُ مِنْهُمْ (mocked they are by Al¬lah – 79), the word ‘mocked’ stands for ‘punished for their mockery’.

In the second verse (80), there is a statement about the hypocrites. It has been addressed to the Holy Prophet (صلى الله عليه وآله وسلم) . He has been told whether or not he seeks forgiveness for them makes no difference – and no matter how many times he seeks forgiveness for them, they shall not be forgiven. A detailed explanation of this appears under the comments on verse 84: لَا تُصَلِّ عَلَىٰ أَحَدٍ مِّنْهُم (and never offer a prayer on anyone of them who dies) appearing a little later.

Commentary

Behavior patterns of hypocrites who did not take part in the battle of Tabuk, despite the general call of Jihad, continue to be the main theme since several previous verses.

The current verses give another example of their behavior. Then, it was said that they will be punished in the Hereafter, their names will be eliminated from the list of the mujahidin of Islam forever in this mortal world and that they will never be allowed to take part in any future Jihad.

The word: مُخَلَّفُونَ (those who were left behind – 81) is the plural of مُخَلَّفُ (mukhallaf) which means ` abandoned’ or left out. The subtle hint thus released is that these people are pleased with the idea that they have stayed away from endangering their lives by not participating in the Jihad. But, the truth of the matter is that Allah Ta` ala did not con¬sider them to be worthy of this supreme honor. Therefore, it is not they who have abandoned the Jihad, in fact, it is Jihad that has aban¬doned them. The reason is that Allah and His Messenger have, at their discretion, considered it fit that they should be left out.

Following immediately, there is the word: خلاف (khilaf) in: خِلَافَ رَ‌سُولِ اللَّـهِ translated as ` to the displeasure of the Messenger of Allah.’ This word could be taken in the sense of ` behind’ or ` after’ as well. In fact, this is the meaning Abu ` Ubayd has gone by. If so, it would mean that these people were rejoicing in their staying (at home) after (the departure of) the Messenger of Allah – an occasion not really worth the mirth. As for the word: بِمَقْعَدِهِمْ (bimaq` adihim: their sitting back) in the same verse, it appears here in the sense of قعود (qu’ ud: sitting) as a verbal noun.

It is also possible to take the word khilaf in the sense of mukhalafat (contravention, opposition). In that case, it would mean that they sat home in contravention of the command of the Holy Prophet (صلى الله عليه وآله وسلم) . Then, they did not leave it at that. They prompted others too by saying that they should not march in that hot weather: (لَا تَنفِرُ‌وا فِي الْحَرِّ‌.

We already know that the command to fight the battle of Tabuk was given at a time when the heat was intense. The rejoinder to their comment came from Allah Ta` ala: قُلْ نَارُ‌ جَهَنَّمَ أَشَدُّ حَرًّ‌ا (Say: [ 0 Prophet ] the fire of Jahannam is more intense in heat) that is, these people are really unfortunate. They see the heat of a certain given time and try to beat it one way or the other. But, they do not realize that their disobedience to the command of Allah and His Messenger would bring them face to face with the fire of Jahannam. Why would they not worry about it? Is it that the heat of our seasons is more intense than the heat of Hell?

Commentary

It stands established from Sahih Ahadith, and confirmed by a con¬sensus of the Muslim Ummah on it that this verse was revealed at the time of the death of the hypocrite, ` Abdullah ibn Ubaiyy, and about the Salah of-Janazah for him. Then, it also stands established from the report in Sahih of Muslim and the Sahih of Al-Bukhari that the Holy Prophet (صلى الله عليه وآله وسلم) offered Salah of Janazah for him. After he had done it, this verse was revealed. And thereafter, he never offered the Salah of Janazah for any munafiq (hypocrite).

The background in which this verse was revealed appears in the Sahih of Muslim. According to this report from Sayyidna ` Abdullah ibn ` Umar (رض) عنہما  when ` Abdullah ibn Ubaiyy ibn Salul died, his son ` Abdullah (رض) came to the Holy Prophet (صلى الله عليه وآله وسلم) . He was a sincere Muslim, and a Sahabi. When he requested for his shirt so that he could use it as a shroud for the dead body of his father, the Holy Prophet صلى الله عليه وآله وسلم              let him have it. Then, he requested him to also lead the Salah of Janazah for his father. He accepted and rose to do that. At that point, Sayyidna ` Umar ibn al-Khattab (رض) held the fall of his shirt cloth and said: ` you are going to lead the Janazah Salah for this munafiq although Allah Ta` ala has prohibited you from doing that.’ The Holy Prophet (صلى الله عليه وآله وسلم) said: ` Allah Ta` a1a has given me a choice.

I may pray for their forgiveness, or I may not – and as for for¬giveness not to be granted even if prayed for it seventy times as in the verse, I can say that I can do that more than seventy times.’ The verse referred to here is verse 80 of Surah At-Taubah which you have gone through a little earlier. For your convenience, its words are: اسْتَغْفِرْ‌ لَهُمْ أَوْ لَا تَسْتَغْفِرْ‌ لَهُمْ إِن تَسْتَغْفِرْ‌ لَهُمْ سَبْعِينَ مَرَّ‌ةً فَلَن يَغْفِرَ‌ اللَّـهُ لَهُمْ (Ask pardon for them or do not ask pardon for them; even if you ask pardon for them seventy times, Allah shall never pardon them). Then, the Holy Prophet (صلى الله عليه وآله وسلم) offered the Salah of Janazah for him. Soon after the Salah, this verse: لَا تُصَلِّ عَلَىٰ أَحَدٍ مِّنْهُم (And never offer a prayer. on any one of them…) was revealed (so, after that, he never led the Salah of Janazah for any munafiq).

Removal of ambiguities concerning this event

A question arises here about ` Abdullah ibn Ubaiyy, a munafiq whose hypocrisy was laid bare on many different occasions and who was regarded as ring leader of all hypocrites. How was it that he re¬ceived such unusual treatment from the Holy Prophet (صلى الله عليه وآله وسلم) when he gave his blessed shirt to be used as his funeral shroud?

In answer, two reasons can be given for it. Firstly, it was done on the request of his son who was a sincere Sahabi and the motive was simply to console him on his loss. There could be a second reason as well. This has been reported in Al-Bukhari on the authority of Sayyid¬na Jabir (رض) . When some Quraysh chiefs were arrested on the oc¬casion of the battle of Badr, one of them happened to be ` Abbas, the uncle of the Holy Prophet (صلى الله عليه وآله وسلم) . When he saw that his uncle does not have a shirt on his body, he asked his Companions (رض) to put a shirt on him. Sayyidna ` Abbas (رض) was tall. No shirt other than that of ` Abdullah ibn Ubaiyy would fit him. So, the Holy Prophet (صلى الله عليه وآله وسلم) took the shirt from ` Abdullah ibn Ubaiyy and had his uncle ` Abbas wear it. It was only to repay this favor that the Holy Prophet (صلى الله عليه وآله وسلم) had given his shirt for him. (Qurtubi)

The second question relates to what Sayyidna ` Umar had said to the Holy Prophet. It will be recalled that he had said, ` Allah Ta` ala has prohibited you from leading the Salah of Janazah for a hypocrite.’ We have to look for the basis on which he said that, because no verse had ever prohibited the Holy Prophet (صلى الله عليه وآله وسلم) expressly from offering the Salah of Janazah for a hypocrite. From here it becomes fairly clear that Sayyidna ` Umar (رض) must have deduced that sense of prohibition from this very verse of Surah At-Taubah referred earlier, that is, اسْتَغْفِرْ‌ لَهُمْ (Ask pardon for them…80). Now the question is, if this verse of prohibition refers to the Salah of Janazah, why would the Holy Prophet صلى الله عليه وآله وسلم          not let this be regarded as prohibited, instead of which, he said that the choice in the verse had been given to him?

The answer is that, in reality, the formal arrangement of words in the verse does carry the sense of giving a choice – and it is also obvious that the mention of seventy times at this place is not for prescribing a limit. It is, rather, to express the sense of many times. Thus, the out-come of the verse, in terms of its obvious sense, turns out to be that ` a hypocrite will not be pardoned, no matter how many times you were to seek forgiveness for him.’ But, he has not been expressly prohibited from praying for their forgiveness as such. Another verse of the Holy Qur’an from Surah Ya Sin is a parallel example.

There it has been said: سَوَاءٌ عَلَيْهِمْ أَأَنذَرْ‌تَهُمْ أَمْ لَمْ تُنذِرْ‌هُمْ لَا يُؤْمِنُونَ (And it is all the same for them whether or not you warn them – they are not going to believe – 36:10). This verse has not categorically stopped him from warning people of evils and in¬viting them to what is good. For that matter, some other verses of the Qur’an also prove that the ongoing mission of calling people towards the faith never stopped. Of course, it included such people as well – for example, بَلِّغْ مَا أُنزِلَ إِلَيْكَ مِن رَّ‌بِّكَ (0 Messenger, convey all that has been sent down to you from your Lord. – 5:67) and إِنَّمَا أَنتَ مُنذِرٌ‌ ۖ وَلِكُلِّ قَوْمٍ هَادٍ (you are only a warner, and for every people, there is a guide – 13:7). The outcome is that the verse of Surah Ya Sin (36:10) quoted above proved that choice was given to the Holy Prophet (صلى الله عليه وآله وسلم) though in a limited frame of reference. Then, the later verses quoted immediately earlier provid¬ed the standing proof of the continuance of the mission of warning peo¬ple against evils. From the verse under study too, the Holy Prophet (صلى الله عليه وآله وسلم) had gathered that they will not be pardoned, but the situa¬tion was that he had not been restrained from seeking forgiveness for them through some other verse either, till then.

Then, the Holy Prophet (صلى الله عليه وآله وسلم) also knew that neither his shirt nor the Salah of Janazah he offered for the deceased hypocrite were to bring forgiveness for him. But, he did hope that his action would yield benefits for other aspects of Islamic public policy. People of his family and the disbelieving people in general were bound to ob¬serve the way the Holy Prophet l deals with their leader. This was likely to bring them closer to Islam, even embracing it. As for some clear prohibition of offering the Salah of Janazah, it just did not exist until that time. Therefore, he led the Salah.

Perhaps, the other answer lies in the sentence that has been re-ported in the Sahih of Al-Bukhari on the authority of Sayyidna ` Abdullah ibn ` Abbas (رض) . There, the Holy Prophet (صلى الله عليه وآله وسلم) has been quoted to have said: ` Had I known that he will be pardoned by praying for his forgiveness more than seventy times, I would have done that too.’ (Qurtubi)

The second evidence comes from another Hadith in which the following words from the Holy Prophet (صلى الله عليه وآله وسلم) have been reported: ` my shirt cannot save him from the punishment of Allah. But, I did it in the hope that on the basis of this action thousands of his people will embrace Islam.’ So, according to what was said, after having witnessed this event, one thousand people from the tribe of Khazraj embraced Islam (as reported in the books of maghazi and in some books of Tafsir).

Summary

To sum up, the Holy Prophet صلى الله عليه وآله وسلم knew from previous verses that no matter what they do, the munafiqs (the hypocrites) will not be pardoned. But, there were some factors that explain the ratio¬nale of his action. The words of the verse seemed to have given him the choice. No other verse had yet prohibited him from doing so. Then, there was the opportunity to pay back the favor of a disbeliever here in this world. Last, but not the least, was the hope of other disbelievers embracing Islam as a result of this action. Therefore, he preferred to lead the Salah of Janazah.

As for the action of Sayyidna ` Umar (رض) ، he thought that once it stands proved through the verse in question that a hypocrite will not be pardoned, he found no reason for offering a Salah of Janazah for him and praying that he may be forgiven. Accord¬ing to him, it might be redundant, and against the station of a proph¬et. Therefore, he deemed it prohibited to offer the janazah. The position of the Holy Prophet (صلى الله عليه وآله وسلم) was that he did not, though, con¬sider this action as beneficial in its own right – but, he did have the likelihood of others embracing Islam in sight. Therefore, this action did not remain futile. To conclude, in this manner, no ambiguity remains either in the conduct of the Holy Prophet (صلى الله عليه وآله وسلم) or in the words of Sayyidna ` Umar (رض) (Bayan al-Qur’an)

Now, came the verse: لَا تُصَلِّ (and never offer a prayer) revealed in clear terms. It was realized that, no doubt, there was a religiously ex¬pedient advantage visible to the Holy Prophet in offering the Salah but it also carried a disturbing factor in it, almost the reverse of what was expected to be expedient. This element somehow did not attract the attention of the Holy Prophet (صلى الله عليه وآله وسلم) . The likelihood of this action creating dissatisfaction among sincere Muslims was strong. They may have thought that sincere Muslims and wily hypocrites have been equated officially. To offset this danger, this particular prohibition was revealed in the Qur’an – and after that, the Holy Prophet صلى الله عليه وآله وسلم        never offered the Salah of Janazah for any munafiq.

Rulings

1. This verse tells us that offering Salah on the Janazah of a kafir or the making of Du’a seeking his or her forgiveness is not permissible.
2. This verse also proves that to stand before the grave of a kafir as a mark of respect for him, or to go to visit it, is Iharam. Should this be to learn some lesson there from, or because of some compulsion, then, it is not contrary to this. For example, it appears in Hidayah that, should a kafir relative of a Muslim die without leaving a guardian or heir be-hind, the Muslim relative can put the deceased into hollowed ground as is, without having to make it conform to the standard practice of

the Holy Prophet صلى الله عليه وآله وسلم        (Bayan al-Qur’an)

Commentary

Once again, the present verses carry the description of hypocrites who had avoided participating in the battle of Tabuk under one or the other pretext. Among such hypocrites, there were some rich people as well. Their affluent life could have made Muslims ask, ` when these people are so unacceptable with Allah, why did they have to get all those blessings in this world?’

In response, it was said that a little thinking would unfold the real¬ity behind what they possess in the form of wealth and children. These are no mercy and blessing for them. Instead, these are their trial and punishment in this world – not to say much about the additional pun¬ishment due in the Hereafter. It is not difficult to understand the rea¬son. They love wealth, guard it and keep worrying as to how they can go on increasing it. They are never at peace. They collect things of comfort around them but genuine peace and comfort never knock at their doors, for they are things of the heart. And since this engross¬ment in the pursuit of wealth makes them heedless towards the con¬cerns of the Hereafter, they indulge in acts of disobedience to their Creator that in turn becomes the cause of their punishment. So, whether a cause or its effect, it remains a punishment. This is the rea¬son why the Qur’an has used the words: لِيُعَذِّبَهُم بِهَا (to punish them with these) in the sense that Allah Ta` ala wants to punish them by and through these very possessions.

Commentary

The details given in the verse tell us that there were two kinds of people among the Bedouins of the desert. First, there were those who visited the Holy Prophet (صلى الله عليه وآله وسلم) and requested that they might be excused from Jihad and allowed to stay behind. Then, there were the arrogant and rebellious among them who did not even bother to take the trouble of excusing themselves out of it. They just stayed behind.

When the Holy Prophet (صلى الله عليه وآله وسلم) allowed Jadd ibn Qays that he may not go on Jihad,’ says Sayyidna Jabir ibn ` Abdullah (رض) ، ` some hypocrites also came to him, offered their excuses and sought his permission to stay out of Jihad. As for the permission, he let them have it, but he did realize that they were making false excuses, therefore, he turned away from them. Thereupon, this verse was revealed.’

It made it clear that their excuse was unacceptable. Therefore, they were served with the warning of a painful punishment. However, by saying: اَلَّذِینَ کَفَرُوا مِنھُم (those of them who disbelieve), a hint was given that the excuse given by some of them was not because of their disbe¬lief or hypocrisy, rather, it was because of their natural laziness. So, they were not to be affected by the punishment to fall upon those dis¬believers.

Commentary

Previous verses mentioned people who were not really excusable from participation in Jihad but sat it out because of laziness. Then, there were hypocrites who had taken permission from the Holy Prophet (صلى الله عليه وآله وسلم) under false pretexts because of their disbelief and hy¬pocrisy. And then there were the arrogant ones who did not bother about excuses and permissions and just sat back. They were told there that they were not excusable and that there was a painful punishment waiting for those of them who practiced disbelief and hypocrisy.

The present verses mention sincere Muslims who were deprived of participation in Jihad because they were genuinely incapable of doing so. Some of them were blind, or sick, or handicapped. Their excuse was all too evident. Then, there were some of those who were ready to take part in Jihad, in fact, were ` dying’ to go into the Jihad, but they could not make the trip because they did not have an animal to ride on. The journey was long and the weather was very hot. They told the Holy Prophet (صلى الله عليه وآله وسلم) how eager they were to participate in the Jihad but how unfortunate that they had nothing to ride on. They requested him to see if they could have some mounts.

There are many events of this nature recorded in books of Exegesis and History. So, different things happened. To some of them who came initially, the Holy Prophet (صلى الله عليه وآله وسلم) had no choice but to say that they had no arrangements to provide mounts to warriors. But, these people returned from him weeping and when they kept weeping in de¬spair, Allah Ta` ala took care of them in His own way. Six camels arrived before the Holy Prophet (صلى الله عليه وآله وسلم) right at that time. He let them have these. (Mazhari) Then, Sayyidna ` Uthman (رض) arranged mounts for three of them, although he had already made similar ar-rangements for many more of them earlier.

Commentary

Mentioned in the previous verses were hypocrites who came up with false excuses at the time Jihad forces were getting ready to march out and succeeded in being allowed to stay behind. The present verses mention those who visited the Holy Prophet (صلى الله عليه وآله وسلم) after his return from Jihad and offered false excuses for their absence from it. These verses had been revealed before his return to Madinah and had told him beforehand about the forthcoming event, that is, the hypocrites will come to him as soon as he reaches Madinah and will of¬fer their excuses. And so it happened.

Three instructions about them have been given to the Holy Prophet صلى الله عليه وآله وسلم in the verses cited above. These are as follows:

1. When they come to make excuses, they should be told that they do not have to make false excuses for they were not going to be believed in their word. Allah Ta` ala had already told the Holy Prophet (صلى الله عليه وآله وسلم) about the condition of their thinking and doing including the details of their wicked plans and secret intentions. This was enough to prove that they were liars, therefore, offering excuses makes no sense. After that, it was said: وَسَيَرَ‌ى اللَّـهُ عَمَلَكُمْ (And Allah will see what you do…). Here, respite has been given to them so that they could still make their Taubah (repentance), renounce Nifaq (hypocrisy) and become true Mus¬lims – because, the wording of the text stipulates that Allah and His Messenger shall see what they do and how they do it. In other words, action shall be taken in consonance with their behavior pattern. If they repented sincerely and became true Muslims, their sins shall stand forgiven. Otherwise, these false excuses were not going to do them any good.

2. The second instruction to the Holy Prophet (صلى الله عليه وآله وسلم) appears in the second verse (95) where it has been said that these people will come to him after his return to Madinah, impress him with their feigned oaths and try to satisfy him. What they would wish to achieve from this initiative is: لِتُعْرِ‌ضُوا عَنْهُمْ (so that you may ignore their misdeed), that is, ignore their absence from Jihad and spare the reproach due on it.’ Thereupon, it was said that he might as well grant their wish. The text says: فَأَعْرِ‌ضُوا عَنْهُمْ :` you ignore them.’ Thus, the instruction carries the sense: ` neither reproach and admonish, nor deal with pleasantly’ – because, reproach usually brings no good. When they have no faith in their heart – and they do not want to have it either – what would come out of reproach? So, why waste good time!

Commentary

Described in the previous verses were the hypocrites of Madinah. The present verses mention hypocrites who lived on the desert around the outskirts of Madinah.

The word اَلاَعرَاب (al-a` rab) is not a plural form of اَلعَرَب (al-‘arab). It is اِسم جمع (ism al jam`: collective noun) and is used for the Bedouins of the desert. In its singular form, it becomes اَلاَعرَابی (al-a` rabiyy) – similar to (al-ansariyy), the singular form of اَلاَنصَار (al-ansar).

According to their condition described in verse 97, they outdid city dwellers in disbelief and hypocrisy. The reason given is that these people generally remained ignorant and hard-hearted as they lived far away from knowledge and the knowledgeable. Then the text says: ` the Bedouins are more likely to be ignorant of the limits of what Allah has sent down.’ It means that the very surroundings in which they live are such as would keep them in the dark about the limits set by Allah through the revelation – because the Qur’an does not come before them, nor do they have access to its meanings, explanations and injunctions.

After having described the state of affairs prevailing among hypo¬crites of distant deserts, it was considered appropriate that the true and staunch Muslims from among the same stock of Bedouins should also be mentioned. This was done in verse 99 – very much in line with the typical style of the Qur’an – so that, it stands established that Bed¬ouins too are not all alike. Among them, there are many sincere Mus¬lims, and people of sense and discernment as well. Their style of life is different. When they give in obligatory alms (Zakah) or in voluntary charities (Sadaqat), they regard these as a source of nearness to Allah Ta` ala and hope that the Holy Prophet (صلى الله عليه وآله وسلم) would be praying for them.

That Sadaqat are a source of nearness to Allah Ta` ala is obvious. However, the hope of prayers from the Holy Prophet (صلى الله عليه وآله وسلم) is on a different basis. It should be borne in mind that the Holy Qur’an – wherever it has asked the Holy Prophet (صلى الله عليه وآله وسلم) to collect Zakah on the wealth and property of Muslims – has also directed him that he should also pray for those who pay Zakah. The forthcoming verse (103): خُذْ مِنْ أَمْوَالِهِمْ صَدَقَةً تُطَهِّرُ‌هُمْ وَتُزَكِّيهِم بِهَا وَصَلِّ عَلَيْهِمْ (Take out of their wealth a Sadaqah [ obligatory alms ] through which you may cleanse and purify them, and pray for them) is a good example? The instruction to the Holy Prophet (صلى الله عليه وآله وسلم) that he should pray for these people has been termed: وَصَلِّ عَلَيْهِمْ (and pray for them) using the word: صلٰوہ (salat) for it. Therefore, in the present verse as well, the sense of the prayers of the Holy Prophet صلى الله عليه وآله وسلم   has been expressed by the use of the word:      صلٰوہ (salat).

Commentary

The verse before this (99) carried a description of sincere and true Muslims among the Bedouins of the desert. The present verse men¬tions all sincere and true Muslims along with their relative degrees of excellence.

Let us begin with the opening statement: السَّابِقُونَ الْأَوَّلُونَ مِنَ الْمُهَاجِرِ‌ينَ وَالْأَنصَارِ‌ (the first and foremost of the Emigrants and the Supporters)._ Most commentators have taken the preposition مِن (min) for tab’id which denotes a part of something and may be translated as ‘out of) and thus have set up two categories of the noble Sahabah from among the Emi-grants (al-muhajirin) and the Supporters (al-ansar) – (1) ` the first and foremost,’ then, (2) the rest of them.

This interpretation implies that it is only first category that is re¬ferred to in the above verse, i.e. ‘the first and foremost’. Then, for iden¬tifying ‘the first and foremost’ the commentators have different views. Some consider ` the first and foremost’ from among the noble Compan¬ions to be those who have offered their Salah by turning to both the Qi¬blahs, that is, those who had embraced Islam before the change of Qiblab were ` the first and foremost.’ This is the view of Said ibn al¬musayyab and Qatadah. ‘At-a’ ibn Abi Rabah has said that ` the first and foremost’ are the Sahabah who participated in the battle of Badr. Sha` bi said that the Sahabah who were a party to the Bai` atur-Ridwan (the pledge taken at the time of the expedition of Hudaibiyah) are ` the first and foremost.’ And according to each view, after respective ` first and foremost,’ the rest of the Sahabah – muhajir (emigrant) or ansar (supporter) – are in the second category. (Mahari, Qurtubi)

All these views were based on the intrepretation that takes the preposition مِن (min) in this verse for tab’id as aforesaid. Tafsir Mazhari has however, reported another interpretation. According to this interpretation, the preposition مِن (min) is not for tab’id here. It is rather for bayan which explains the preceding words and stands for ‘that is’. The translation of the verse, in this case, would be as follows: “As for the first and the foremost people, that is, all the Emigrants (the Muhajirin) and the supporters (the Ansar)…” The sentence thus will mean that all the muhajirin and the Ansar are the first and foremost as compared to the rest of the Muslim community.

To sum up, in accordance with the first Tafsir, there are two cate¬gories of Sahabah, being that of ` the first and foremost’ and that of those who embraced Islam after the change of Qiblah or the battle of Badr or the Bai` atur-Ridwan. The substance of the last Tafsir is that the noble Sahabah, all of them, are but ` the first and the foremost’ – because, their ‘Iman (faith) is first and foremost as compared to that of the rest of the Muslim Ummah.

The second sentence of the verse: وَالَّذِينَ اتَّبَعُوهُم بِإِحْسَانٍ has been translat¬ed as ` and those who followed them in goodness.’ It means Muslims who followed the footsteps of ` the first and foremost’ precisely and per¬fectly in all fields of deeds and morals. According to the first Tafsir of the first sentence, the first category belongs to those Emigrants and Supporters among Sahabah who embraced Islam after the change of Qiblah or the battle of Badr or the Bai’at of Hudaibiyah. After them, all Muslims fall in the second category, Muslims who followed the model set by the noble Sahabah in all matters of faith, deeds and mo¬rals honestly and staunchly right through the Last Day of Qiyamah.

And according to the other Tafsir, the expression: الَّذِينَ اتَّبَعُوا (those who followed them) includes great people who came after the noble Sahabah and who are called Tabi` i in the Islamic terminology. After these technically specified Tabi` in or Successors of the Sahabah, included here are all Muslims who shall keep appearing right through the Last Day of Qiyamah and who shall follow the noble Sahabah precisely and perfectly in purity of faith and goodness of deeds (al-1man and al amal-as-salih).

All the Sahabah are the people of Jannah and are blessed with the pleasure of Allah

Someone asked Muhammad ibn Ka’b al-Qurazi, ` what do you say about the noble Companions of the Holy Prophet (صلى الله عليه وآله وسلم) . He said, ` the Sahabah, all of them, are in Jannah – irrespective of whether mistakes and sins may have been committed by some of them.’ The man again asked him, ` on what basis did you say that?’ He said, ` Read this verse of the Holy Qur’an: السَّابِقُونَ الْأَوَّلُونَ (…the first and foremost…). Here, what has been said about all revered Sahabah, without any condition, is clear: رَّ‌ضِيَ اللَّـهُ عَنْهُمْ وَرَ‌ضُوا عَنْهُ (Allah is pleased with them and they are pleased with Allah). However, a condition has been placed in the case of the Tabi` in (the successor to the Sahabah), the condition of: اتباع باحسان (following with goodness). This tells us that the revered Sahabah, all of them, without any condition or restriction or exemption, stand in honor as recipients of Divine pleasure.

After reporting this statement, the author of Tafsir Mazhari has said, ` in my view, the following verse carries a more solid proof of the fact that all revered Sahabah belong to Jannah:

لَا يَسْتَوِي مِنكُم مَّنْ أَنفَقَ مِن قَبْلِ الْفَتْحِ وَقَاتَلَ ۚ أُولَـٰئِكَ أَعْظَمُ دَرَ‌جَةً مِّنَ الَّذِينَ أَنفَقُوا مِن بَعْدُ وَقَاتَلُوا ۚ وَكُلًّا وَعَدَ اللَّـهُ الْحُسْنَىٰ. It has been fully and clearly stated in this verse that all revered Sahabah, first or the last, have been promised al-husna, that is, Jannah or Paradise.’

And in Hadith, the Holy Prophet (صلى الله عليه وآله وسلم) has been reported to have said, ` the fire of Jahannam (hell) cannot touch the Muslim who has seen me or has seen those who have seen me,’ (Tirmidhi from Sayyidna Jabir (رض) )

A note of warning

People who criticize some revered Sahabah on the basis of what transpired during their mutual controversies with the aim of sowing seeds of suspicion and discord in the hearts of those who hold them in esteem are really treading a dangerous course. We seek the protection of Allah against it.

Commentary

Mentioned in several previous verses there are hypocrites whose hypocrisy stood exposed through their words and deeds, and the Holy Prophet (صلى الله عليه وآله وسلم) did realize that they were hypocrites. Mentioned in the present verse appearing above there are hypocrites whose hy-pocrisy was so perfect in its camouflage that it remained hidden from the Holy Prophet (صلى الله عليه وآله وسلم) until then. In this verse, two Divine punishments to come much before ‘Akhirah upon such diehard hypo¬crites have been mentioned. In the first instance, right here in this world, they are consumed by the concern to hide their hypocrisy and the fear that it may be exposed. Then, no less a punishment is their being under compulsion to respect and follow Islam and Muslims, at least outwardly, despite their extreme malice and hostility for them. And then, there is the other punishment, the punishment of the grave and the punishment of Barzakh (the post-death – pre-resurrection state) that will reach them well before Qiyamah (doomsday) and ‘Akhirah (Hereafter).

Commentary

When Muslims were given a general call for Jihad at Tabuk, the weather was extremely hot. The journey was long and they were supposed to be up against the trained army of a big state, the first such episode in Islamic history. These were some of the causes why people split into different groups.

The first group was that of sincere Muslims who got ready for Ji¬had without any hesitation at the very first call. Another group first hesitated initially, then joined in. They are the ones mentioned in: اتَّبَعُوهُ فِي سَاعَةِ الْعُسْرَ‌ةِ مِن بَعْدِ مَا كَادَ يَزِيغُ قُلُوبُ فَرِ‌يقٍ مِّنْهُمْ (who followed him in the hour of hardship after the hearts of a group of them were about to turn crooked – 9:117).

The third group was that of people who were genuinely handi¬capped because of which they could not go. They have been mentioned in: لَّيْسَ عَلَى الضُّعَفَاءِ (There is no blame on the weak – 9:91). The fourth group belonged to sincere Muslims who had no excuse yet they did not take part in the Jihad because of laziness. They have been mentioned in وَآخَرُ‌ونَ اعْتَرَ‌فُوا ‘ (And there are others who admitted – 9:102) and آخَرُ‌ونَ مُرْ‌جَوْنَ (And there are others whose matter is deferred – 9:106) under study now. The fifth group was that of hypocrites who did not participate in the Jihad because of hypocrisy. They have been mentioned at several places in the previous verses. In short, the fifth group of hypocrites featured mostly in previous verses while the present verse (102) men¬tions people in the fourth group, that is, those who, despite being true Muslims, did not participate in the Jihad because of laziness.

It was said in the first verse (102) that some had admitted their sins. Their deeds were mixed. Some of their deeds were good while some others were bad. For them, there was hope that Allah Ta` ala may accept their repentance. Sayyidna ` Abdullah ibn ` Abbas (رض) said, ` Ten persons did not go for the battle of Tabuk. They had no valid excuse for it. Later, they were sorry for what they had done. Seven of them tied themselves up to the pillars of the Mosque of the Holy Prophet (صلى الله عليه وآله وسلم) resolving that they would continue to remain tied as they were like prisoners until the Holy Prophet صلى الله عليه وآله وسلم         were to accept their repentance and untie them. All narratives of the incident agree that Sayyidna Abu Lubabah (رض) was one of them. As for other names, narratives differ.

When the Holy Prophet (صلى الله عليه وآله وسلم) saw them so tied up and he was told that they had resolved to remain tied until the Holy Prophet (صلى الله عليه وآله وسلم) unties them, he said, ` By Allah, I too shall not untie them until Allah Ta` ala orders me to do that. The crime is serious.’ Thereupon, this verse (102) was revealed and the Holy Prophet (صلى الله عليه وآله وسلم) ordered that they be untied. They were. (Qurtubi)

According to a narrative of Said ibn al-Musaiyyab, when people went to untie Sayyidna Abu Lubabah (رض) he refused and said, ` I shall remain tied until the Holy Prophet (صلى الله عليه وآله وسلم) does not, with his pleasure, untie me with his own blessed hands.’ So, when he came for the Fajr Salah, he himself untied him.

What were these mixed deeds?

It has been said in the verse that they had mixed a good deed with another that was evil. Obvious among the good ones were ‘Iman, Salah and Fasting. Then, they had participated in earlier battles with the Holy Prophet (صلى الله عليه وآله وسلم) . And then, following this battle of Tabuk in which they could not participate, they had admitted their misconduct, were ashamed of it and had repented. As for the evil ones, they had not participated in the battle of Tabuk and thus they had acted in a manner that resembled the approach of the hypocrites.

Mixed Deeds of all the Muslims are governed by the same rule

It appears in Tafsir al-Qurtubi that this verse though revealed about a particular group, is universal in its application and the injunc¬tion it carries is valid until the day of Qiyamah. It covers Muslims whose deeds are a mixture of the good and the bad. If they were to repent from their sins, it can be hoped that they shall be pardoned and forgiven.

Abu ` Uthman (رض) has said, ` this verse of the Holy Qur’an brings great hope for this ummah.’ A detailed Hadith relating to the Ascension of the Holy Prophet (صلى الله عليه وآله وسلم) appearing in the Sahih of Al-Bukhari on the authority of Sayyidna Samurah ibn Jundub (رض) says, ` On the seventh heaven, when the Holy Prophet صلى الله عليه وآله وسلم               met with Sayyidna Ibrahim (عليه السلام) ، he saw some people with him whose faces were bright. And some of them had some spots and stains on their faces. When these people went into a stream and came out all washed up, their faces had also turned bright. The Archangel Jibra’il (عليه السلام) told the Holy Prophet (صلى الله عليه وآله وسلم) that these people with bright faces you saw first were those who had professed faith and then kept clean from sins: الَّذِينَ آمَنُوا وَلَمْ يَلْبِسُوا إِيمَانَهُم بِظُلْمٍ (those who have believed and have not mixed their faith with injustice – 6:82). The others were people who did what was a mixture of good and evil, but repented later. Allah accepted their repentance and their sins were forgiven.’ (Qurtubi)

The imperative: خُذْ مِنْ أَمْوَالِهِمْ صَدَقَةً : “Take out of their wealth a Sadaqah (obligatory alms) ” in the second verse (103) has its background. Some people, as mentioned a little earlier, had stayed back from the battle of Tabuk without a valid excuse. Then, out of remorse, they had tied themselves to the pillars of the Mosque. Then came the acceptance of their repentance as revealed in the previous verse (102) and. they were released from their self-imprisonment. When this happened, they pre¬sented their entire wealth as a token of their gratitude so that it could be given out as Sadaqah. The Holy Prophet (صلى الله عليه وآله وسلم) refused to ac¬cept it by saying that he did not have the authority to take it. There-upon, this verse (103): خُذْ مِنْ أَمْوَالِهِمْ صَدَقَةً. (Take out of their wealth a Sadaqah) was revealed and he accepted to take one third of it as Sadaqah. He did not take the entire wealth, rather, took a part of it – as indicated in the verse. The preposition, مِن (min: out of) proves it.

Collection and disbursement of Zakah is the responsibility of an Islamic State

Though, according to the background of the revelation, the collec¬tion of Sadaqah was to be made from a particular group of people but, the words being general, they have universal application.

This is the view preferred in Tafsir al-Qurtubi, Ahkam al-Qur’an by al-Jassas, Tafsir Mazhari and others. Al-Qurtubi and Al-Jassas has gone on to further explain it. According to them, even if the same par¬ticular event is taken to be the cause of the revelation in this verse, still then, in terms of the Qur’anic principle, this injunction shall re-main general – and shall remain binding on Muslims right through the day of Qiyamah. The reason is that most of the injunctions of the Holy Qur’an were revealed in the background of one or the other par¬ticular event, but nobody has ever held that their application remains restricted to that particular event. In fact, unless there is a certain proof of its particularization, that injunction is invariably regarded as universally applicable to all Muslims.

On the basis of the same principle, the entire Muslim ummah agrees that, though the address in this verse is to the Holy Prophet (صلى الله عليه وآله وسلم) ، yet this injunction is neither restricted to him, nor to his period of time. Instead of that, every such person who will succeed the Holy Prophet (صلى الله عليه وآله وسلم) as the Amir of Muslims shall be the addressee of this injunction, and the assignee to carry it out. It will be one of his duties that he administers the collection of Zakah and Sadaqat paid by Muslims and ensures that these are disbursed on authorized heads.

Even in the event of Jihad declared against those who refused to pay Zakah during the initial stage of the Caliphate of Sayyidna Abu Bakr there were some non-payers of Zakah who had openly rebelled against Islam and had turned apostates. Then, there were some others who called themselves Muslims and did not refuse that Zakah was a religious obligation, but the excuse they made for not paying Zakah was that the authority given to the Holy Prophet 4 to collect Zakah from them was valid during the life of the Holy Prophet (صلى الله عليه وآله وسلم) only, and they kept paying Zakah that time. Now, after he has passed away, they questioned, what right did Abu Bakr have to de¬mand Zakah and Sadaqat from them? In the beginning, Sayyidna ` Umar (رض) hesitated about waging Jihad against them for the rea¬son that they were after all Muslims who wanted to avoid paying Za¬kah under the cover of a verse of the Qur’an – therefore, they should not be treated in the manner usual apostates are treated. But, Sayyidna Abu Bakr (رض) had reached an irrevocable decision. He said, ` we shall wage Jihad against anyone who will differentiate between Salah and Zakah.’

This gave a clear hint. Today people say that the injunction of Za¬kah is particular to the Holy Prophet (صلى الله عليه وآله وسلم) and that it stands dropped af¬ter his demise. Tomorrow they may say that Salah too was particular to the Holy Prophet (صلى الله عليه وآله وسلم) – because, a verse of the Qur’an reads: أَقِمِ الصَّلَاةَ لِدُلُوكِ الشَّمْسِ (Establish prayer at the decline of the sun – 17:78) where the Holy Prophets is the addressee. But, the injunction of the verse of prayer is universal. It applies to the entire Muslim ummah. So, this verse cannot save those who wrongly interpret it as being particular to the Holy Prophet          صلى الله عليه وآله وسلم from becoming kafirs. Similarly, this interpretation in the verse: خُذْ مِنْ أَمْوَالِهِمْ (Take out of their wealth a Sadaqah) will not save them from kufr and apostasy. Thereupon, Sayyidna ‘Umar خُذْ مِنْ أَمْوَالِهِمْ was also satisfied and it was with the consensus of the Sahabah that Jihad was launched against them.

Zakah is ` Ibadah, not a government tax

In the statement: خُذْ مِنْ أَمْوَالِهِمْ (Take out of their wealth) appearing soon after: صَدَقَةً تُطَهِّرُ‌هُمْ وَتُزَكِّيهِم بِهَا (a Sadaqah [ obligatory alms ] through which you may cleanse and purify them) in verse 103 of the Holy Qur’an, there is a clear hint that Zakah and Sadaqat are not like taxes that governments collect to run the system. The truth of the matter is that their purpose is to cleanse the men of wealth themselves from sins.

At this point, it should be noted that the collection of Zakah and Sadaqat yields two benefits. The first benefit is received by the owner of the wealth himself through which he comes out clean from sins and from the germs of moral diseases that are generated by the greed for wealth. As for the other benefit, it provides support for the weaker components of the society, people who are incapable of finding what they need to eke out an existence. Orphaned children, widows, crip¬pled and handicapped men and women, common people who are poor and needy are obvious examples.

But, at this place, the Holy Qur’an has told us about the first bene¬fit only. Thus, by confining itself in that manner, it has also given the indication that the first benefit is what happens to be the real objec¬tive of Zakah and Sadaqat. The second benefit comes as a corollary. Therefore, in the event there is no orphan, widow, or a poor or needy person present at any place or time, still then, the injunction of Zakah as applicable to the wealthy will not stand dropped.

What has been stated here has its support in the practice of past communities. When some part of wealth or property was set aside for Allah, its use became impermissible for everyone. Rather, according to the custom, this offering was put at some detached place where came a lightning from the heavens and burnt it up. This was a sign that Allah Ta` ala has accepted the Sadaqah. When this heavenly fire did not come, it was supposed to be a sign of the Sadaqah remaining unaccept¬able. Nobody would then touch this ill-omened property.

This makes it clear that the legal enforcement of Zakah and Sada¬qat is not exclusively designed to alleviate the suffering of needy peo¬ple. In fact, it is a financial obligation and an act of ` Ibadah – very sim¬ilar to praying and fasting that are acts of physical ` Ibadah. This is one of the distinctions of the blessed community of Muslims that their poor and needy have been allowed to use wealth set aside in the way of Al¬lah. A Sahih Hadith from Muslim reports its confirmation from the Holy Prophet (رض)

A question and its answer

A question arises here – when the repentance of these gentlemen was accepted following the event mentioned above, it stands estab¬lished that sins were forgiven and purification was accomplished through the very act of repentance. What then, would be the sense of declaring that a portion from their wealth was being taken to purify them?

The answer is that the sin has, no doubt, been forgiven by virtue of the repentance, but it is quite possible that it may have left behind some residual effects following the forgiveness of sin which could be-come the cause of falling into sin. Sadaqah removes such residual ef¬fects and makes purification perfect.

The word: صلوۃ (salah) used in the expression: وَصَلِّ عَلَيْهِمْ (and pray for them – 103) means praying for Allah’s mercy. This corresponds to what has been reported from the Holy Prophet (صلى الله عليه وآله وسلم)۔ that he prayed for some people by using this very word: salah, for example: اَللَّھُمَّ صَلِّ عَلٰی اٰلِ اَبِی اَوفٰی (0 Allah, bless the family of Abu Awfa) as is reported in a Ha¬dith. But, later on the use of the word: salah became special to prophets, may peace be upon them. Therefore, Muslim jurists say that now, one should not pray for anyone using the word: salah. Instead, the use of this word should be limited to prophets to avoid any ambiguousness or doubt1. (Bayan a1-Qur’an etc.)

1. However, it is permissible to use this word for others in conjunction with a prophet. It is therefore allowed to say, اللَّھُمَّ صَلِّ عَلی مُحَمَّد وَّ عَلٰی آلہِ وَ اَصحابِہِ (Muhammad Taqi Usmani)

Here we see that the Holy Prophet (صلى الله عليه وآله وسلم) has been asked to pray for those who give Sadaqah. On this basis, some Muslim jurists rule that it is wajib (obligatory, necessary) for the Muslim head of the state (Imam, ‘Amir) to pray for those who give Sadaqah. However, there are others who take this command to be of a recommendatory nature (mustahabb: recommended). (Qurtubi)

لَا تَقُمْ فِيْهِ اَبَدًا  ۭ لَمَسْجِدٌ اُسِّسَ عَلَي التَّقْوٰى مِنْ اَوَّلِ يَوْمٍ اَحَقُّ اَنْ تَقُوْمَ فِيْهِ ۭ

About this Masjid Dirar, the Holy Prophet             صلى الله عليه وآله وسلم has Been given the order: لَا تَقُمْ فِيهِ أَبَدًا ‘Do not ever stand there (in prayer) – 108.’ The word ` qiyam’ in the text denotes standing for prayer. The sense is that the Holy Prophet (صلى الله عليه وآله وسلم) should never go in to offer his prayers in a mosque by that name.

Ruling:

What it tells us is: If, even today, a new masjid is made adjacent to the one already there unnecessarily, just to show off or to take an opposing stance out of obstinacy and enmity, the better choice is not to offer prayers therein – though, Salah remains valid.

In the same verse (108), the Holy Prophet (صلى الله عليه وآله وسلم) has also been told that it is correct for him to pray in the particular masjid the foundation of which has been laid on Taqwa (the fear of Allah) from day one. And then, the people who offer their Salah in it love to observe full precaution in remaining cleansed and pure (of all physical and spiritual impurities) – for Allah too likes such meticulous observers of self-purity.

The context of the verse shows what is being referred to here is Masjid Quba’ where the Holy Prophet (صلى الله عليه وآله وسلم) used to say his prayers at that time. There are some Hadith narratives that also support this view. (As reported by Ibn Marduwayh from Ibn ` Abbas (رض) ، by ` Amr ibn Shai¬bah from Sahl al-ansari and by Ibn Khuzaimah in his Sahih from ` Uwaimir ibn Sa` idah – with reference to Mazhari)

As for the reports which say that it refers to the Prophet’s Mosque, they do not contradict it. The reason is that the foundation of the Mosque of the Prophet (صلى الله عليه وآله وسلم) was laid in accordance with a revealed com¬mand by the Holy Prophet (صلى الله عليه وآله وسلم) with his blessed hands. It goes without saying that its foundation rests on Taqwa, that is, on purity, piety and fear of Allah. And who else could be more purified than the noble messenger of Allah? Therefore, that too is a masjid founded on Taqwa. (As reported by Tirmidhi on sound authority from Sayyidna Abu Said al-Khudri (رض) with the chain of narrators ascending to the Holy Prophet (صلى الله عليه وآله وسلم) – from Qurtubi)

At the end of the verse (108), it was said: فِيهِ رِ‌جَالٌ يُحِبُّونَ أَن يَتَطَهَّرُ‌وا (In it there are people who like to observe purity). In this verse, the masjid declared worthier for the prayers of the Holy Prophet (صلى الله عليه وآله وسلم) is the one the foundation of which was laid on Taqwa from day one. Thus, both Masjid Quba’ and the Mosque of the Prophet (صلى الله عليه وآله وسلم) are included in the sense of the verse. Also pointed to in this verse there is yet another merit of this masjid – that those who prayed this masjid were a kind of people who did their best to remain cleansed and pure. The word for purity used in the text is Taharah طھارا . The sense of Taharah at this place includes purity from common filth and impuri¬ties, as well as purity from sins and bad morals. Those who offered their prayers in Masjid Quba’ and the Prophet’s Mosque were generally equipped with all these virtues.

Special Note

From here we also come to know that the merit or superiority of a masjid really depends on the fact that it should have been made with absolute sincerity for the sake of Allah. And to put it conversely, there should not be any trace of duplicity, any motive to earn name, fame and recognition, or any other false and corrupting interest involved in its making. Then, we also learn that the quality of those who pray in a masjid is significant. If they are good, righteous, knowledgeable about their religion (‘Alim عَالِم ) and are devoted to the worship of Allah (‘Abid عَابِد ), the superiority of the masjid increases. Offering prayers in a masjid frequented by such God-fearing people is more merit worthy.

Sequence

Previous verses carried a condemnation of those staying behind without a valid excuse and missing the Jihad. The present verses take up the merit of mujahidin.

The background of revelation

As explained by the majority of commentators, these verses were revealed about the participants of Bai’atul-‘Aqabah (the pledge of alle¬giance to the Holy Prophet (صلى الله عليه وآله وسلم) at al-‘Aqabah) which was taken from the Ansar of Madinah before Hijrah in ‘Makkah al-Mukarramah. Therefore, despite that the entire Surah is Madani, these verses have been termed as Makki.

‘Al-‘Aqabah’ is part of a mountain. Here, it refers to the ‘Aqabah that forms a part of the mountain along the Jamratu al-‘Aqabah (the stone pillar of ‘Aqabah) in Mina. (In our time, due to the increased number of Hujjaj [ Hajj pilgrims ], this part of the mountain has been leveled to form a smooth surface with the only exception of Jamarah [ the stone pillar ] which still stands there). It is on this ‘Aqabah that a pledge of allegiance بیعۃ (bai’ah) was taken from the people of Madinah thrice. The first pledge came in the eleventh year of the Prophet’s advent. Six persons embraced Islam, gave the pledge and returned to Madinah.

When they arrived there, Islam and the Prophet of Islam became the talk of the town. Next year, it was during the Hajj season that twelve people assembled at the same place. Out of these, five had taken part in the first pledge while the other seven were new. All of them took the pledge. By that time, the number of Muslims in Madi¬nah had increased to more than forty. They requested that someone should be sent to teach Qur’an to them. The Holy Prophet (صلى الله عليه وآله وسلم) sent Sayyidna Mus` ab ibn ` Umair (رض) . He taught Qur’an to Mus¬lims present there as well as conveyed the message of Islam around, as a result of which major groups of people in Madinah entered the fold of Islam.

After that, in the thirteenth year of the Prophet’s advent, seventy men and women assembled at the same place. This is the third Bai’atu al-‘Aqabah – and the last. Generally, when reference is made to Bai’atu al-‘Aqabah, it means this very Bai’ah (pledge of allegiance). This pledge made it binding on participants that they would uphold the basic beliefs (` aqa’id عقَایٔد ) and deeds (a` mal اَعمَال ) of Islam, and would particu¬larly be ready to take part in Jihad against the disbelievers, and pro¬tect and support the Holy Prophet (صلى الله عليه وآله وسلم) when he migrates and reaches Madinah. In this connection, Sayyidna ` Abdullah ibn Rawahah (رض) submitted, ` ya rasulallah, a compact is being made at this time.

If there are any conditions regarding your Lord or regarding yourself, let these be mentioned there clearly.’ He said, ` As for Allah Ta` ala, I lay down the condition that all of you shall worship Him – and worship none but Him. As for myself, the condition is that you shall protect me as you protect your own lives, wealth, property and children.’ They asked, ` if we fulfill these two conditions, what shall we get in return?’ He said, ` you will get Jannah جَنَّت .’ All in delight, they said, ` we are pleased with this deal, so pleased that we shall never request on our own that it be cancelled nor shall we like it to be cancelled.

At this place, since the pledge took the apparent form of a transac¬tion of give and take, this verse (111) was revealed in the terminology of a business deal: إِنَّ اللَّـهَ اشْتَرَ‌ىٰ مِنَ الْمُؤْمِنِينَ أَنفُسَهُمْ وَأَمْوَالَهُم بِأَنَّ لَهُمُ الْجَنَّةَ. (Surely, Allah has bought their lives and their wealth from the believers, against which Paradise shall be for them). After hearing this verse, Sayyidna Bara’ ibn Ma` rur, Abu al-Haitham and As’ad (رض) عنہم               were the first ones who placed their hands on the blessed hand of the Holy Prophet (صلى الله عليه وآله وسلم) . They were promising in effect that they were readily agreeable to this deal and they would protect the Holy Prophet (صلى الله عليه وآله وسلم) as they protected their family and would stand by him to face any challenge, even if it came from the combined forces of the blacks and whites on this Earth.

This is the very first verse of Jihad

Injunctions of Jihad did not exist during the early Makkah period. This is first verse about fighting and killing which was revealed in Makkah al-Mukarramah itself, though its implementation began after Hijrah. After that, came another verse: (Permission [ to fight ] has been given to those who are being fought against – al-Hajj 22:39). When this Bai’atu al-‘Aqabah (pledge of ‘Aqabah) was concluded in secret from the disbelievers of Makkah, the Holy Prophet (صلى الله عليه وآله وسلم) ordered his noble Companions to migrate from Makkah to Madi-nah. Groups of them started migrating gradually. The Holy Prophet (صلى الله عليه وآله وسلم) remained behind waiting for the permission from Allah Ta` ala. When Sayyidna Abu Bakr (رض) decided to migrate, he held him back so that he could accompany him. (This whole event has been described in Tafsir Mazharl with relevant references)

We can now move to the second sentence of the verse (111): يُقَاتِلُونَ فِي سَبِيلِ اللَّـهِ فَيَقْتُلُونَ وَيُقْتَلُونَ ۖ وَعْدًا عَلَيْهِ حَقًّا فِي التَّوْرَ‌اةِ وَالْإِنجِيلِ وَالْقُرْ‌آنِ (They fight in the way of Allah, and kill and are killed … a promise on His part which is true (as made) in the Torah and the Injil and the Qur’an). This verse tells us that fighting in the way of Allah was a commandment also revealed for past communi¬ties in their Scriptures. As for the popular assumption that there is no injunction of Jihad in the Injil, it is possible that, as part of the chang¬es made by people who came later, the injunctions of Jihad were expunged. Allah knows best.

At the end of the verse (111), it was said: فَاسْتَبْشِرُ‌وا ِبَيْعِكُمُ (So, rejoice in the deal you have made). The agreement arrived at with the Holy Prophet صلى الله عليه وآله وسلم              in this event of the Bai’atu al-‘Aqabah had, on the surface, turned into a sort of buying and selling deal. Therefore, it was expressed through the word: شراء (Allah has bought) at the begin¬ning of the verse. In the present sentence, Muslims were told that they had struck a good deal which will bring blessings for them. The reason was that they had tendered their life and wealth that were mortal while that which they received in return was eternal.

If we come to think about it, we would realize that wealth was the only thing they spent out. As for life, that is, the essential spirit, that will remain even after death, and remain forever. And if we were to look deeper into the reality of wealth, that too happens to be nothing but the gift of Allah Almighty. When born, human beings visit the world empty-handed. It was He who made them own everything around them and it was He who made His own gift the price of eternal blessings and gave them Paradise. Therefore, Sayyidna ` Umar (رض) said, ` this is a strange deal where the commodity and the price have both been given to you!’

The sage, Hasan al-Basri (رح) said, ` Behold, what a profitable business is this that Allah has thrown open to every believer!’ And he also said, ‘It is Allah who has blessed you with wealth and property. Spend a lit¬tle out of it and buy Paradise.’ (Mazhari)

The last verse (112) which begins with the words: التَّائِبُونَ الْعَابِدُونَ ” (They are) those who repent, those who worship…) describes the attributes of the same believers about whom it was said earlier that Allah has bought their lives and their wealth from the believers, against which Paradise shall be for them. Though, the verse was revealed as relating to a particular group of participants in the Bai’atu al-‘Aqabah, but the sense of the verse covers all mujahidin in the way of Allah. As for the list of their attributes which opens with: التَّائِبُونَ (those who repent), they are not there as a condition, because the promise of Paradise has been made for Jihad in the way of Allah, in an absolute sense. The purpose behind the delineation of these attributes is to stress that those who deserve Paradise do have such attributes – as was specially the case with the noble Companions (رض) who were a party to Bai’atu al-‘Aqabah.

The word: السَّائِحُونَ (as-sa’ihun: translated literally as ` those who journey’ ), according to the majority of commentators, means those who fast صَّائِمِونَ (sa’imun). Actually, this word has been derived from: سِیَاحہ (siyahah: journey, pilgrimage). Before Islam, siyahah was taken to be an act of worship in the Christian religion that meant leaving home for the sake of worship. Islam declared it to be monasticism, and prohibited it. It was replaced with fasting as an act of worship. The reason is that siya¬hah taught disengagement from worldly life while fasting taught that one should abstain from worldly desires for a limited period of time liv¬ing at home. It is on the same basis that Jihad too has been equated with siyahah in some reports. Ibn Majah, Hakim and Baihaqi have authentically reported that the Holy Prophet            صلى الله عليه وآله وسلم said: سِیَاحَۃُ اُمَّتِی اَلجِھَادُ فِی سَبِیلِ اللہِ (The siyahah of my ummah is Jihad in the way of Allah).

Sayyidna ` Abdullah ibn ` Abbas (رض) has said that سَآیٔحِین (sa’ihin: those who journey) in the Qur’an means: صَّائِمِينَ (sa’imin: those who fast). Explaining سَآیٔحِین (as-sa’ihin: those who journey), ` Ikrimah said, ` they are students who leave their homes to seek religious knowledge.’ (Mazhari)

At this place, seven attributes of believing mujahidin have been described as those who repent, those who worship, those who praise Al¬lah, those who journey, those who bow in رُکُوع ruku`, those who prostrate in سَجدَہ sajdah, those who bid the Fair and forbid the Unfair. After having enumerated these seven attributes, the eighth attribute was put as: الْحَافِظُونَ لِحُدُودِ اللَّـهِ ` those who preserve the limits prescribed by Allah.’ Actu¬ally, this expression is an embodiment of all attributes mentioned ear¬lier. In other words, the details given in those seven attributes have been eloquently reduced to one small sentence which means that they are committed to the limits set by Allah, that is, they obey, adhere to and protect the injunctions of the Shari’ ah of Islam.

At the end of the verse (112), it was said: وَبَشِّرِ‌ الْمُؤْمِنِين (And give the good news to the believers). It means that the Prophet of Islam should convey to believers who have the attributes mentioned above the good news of blessings nobody could ever imagine, nor could it be explained in words, nor has anyone heard about it from any source. The refer¬ence is to the ultimate blessings of Paradise.

Commentary

The entire Surah At-Taubah consists of injunctions of absolution and withdrawal from kafirs (disbelievers) and mushriks (those who associate partners with Allah). The Surah opens with the words: بَرَ‌اءَةٌ مِّنَ اللَّـهِ (Here is a withdrawal [ proclaimed ] by Allah) and that is why this Surah is also known as Surah al-Bara’ah. The injunctions appearing earlier relate to withdrawal and severance of relationships with kafirs and mushriks in this worldly life. The same injunction of withdrawal and severance of relationships appears in the present verses, but it relates to the life hereinafter. It makes it impermissible even to pray for the forgiveness of kafirs and mushriks after their death – as it ap¬pears in a previous verse (84) where the Holy Prophet (صلى الله عليه وآله وسلم) has been prohibited from offering funeral prayers for hypocrites.

The background of revelation

The event that was the cause or background of the revelation of this ayah has been reported in a narrative appearing in the Sahih of al-Bukhari and Muslim. According to this report, Abu Talib, the uncle of the Holy Prophet    صلى الله عليه وآله وسلم had not, though, embraced Islam, yet he continued to support and protect the Holy Prophet (صلى الله عليه وآله وسلم) throughout his life. He did not listen to any member of his clan in this matter. The Holy Prophet (صلى الله عليه وآله وسلم) too was concerned about him. He wished that his uncle would somehow recite the Kalimah and embrace Islam. He would thus be able to intercede on his behalf and he could have his deliverance from the punishment of Jahannam. When Abu Talib was suffering from his last sickness and death became certain, the Holy Prophet (صلى الله عليه وآله وسلم) was worried. He wished if his un¬cle were to recite the Kalimah even now, things might work for him. He came close to him in that state of anxiety – but, Abu Jahl and ` Abdullah ibn Umayyah (disbelieving diehards) were already there. He said, ` my uncle, recite the Kalimah: لا إلہ إلا اللہ (La ilaha illallah).

I shall try to seek forgiveness for you.’ But, Abu Jahl interrupted, ` would you forsake the faith of ` Abd al-Muttalib (father of Abu Talib)?’ The Holy Prophet (صلى الله عليه وآله وسلم) repeated what he had said several times. But, every time, Abu Jahl would say the same thing he had said before – until the last words spoken by Abu Talib were, ` I am on the faith of ` Abd al-Muttalib.’ It was in this very condition that he died. Then, the Holy Prophet (صلى الله عليه وآله وسلم) swore that he would continue seeking forgiveness for him until he was prohibited from it. Thereupon, this verse of prohibition was revealed where the Holy Prophet (صلى الله عليه وآله وسلم) and all Muslims were prohibited from praying for the forgiveness of kafirs and mushriks – even if they were close relatives.

This put some Muslims into doubt. Was it not, they thought, that Sayyidna Ibrahim (رض) too had prayed for his disbelieving father? To answer it, the second verse (114) was revealed: مَا كَانَ اسْتِغْفَارُ‌ إِبْرَ‌اهِيمَ. In gist, it means: As for the prayer made by Sayyidna Ibrahim (رض) for his father, it was conditioned by circumstances. In the beginning, Sayyidna Ibrahim (رض) did not know that he would keep on sticking to his disbelief right through the end and would die a disbeliever. In other words, his going to Hell was not certain. That was the time when he had made the promise that he would pray for his forgiveness: سَأَسْتَغْفِرُ‌ لَكَ رَ‌بِّي (I shall ask my Lord to forgive you – Maryam 19:47). Later, when it be-came clear to Sayyidna Ibrahim (رض) that he was an enemy of Al¬lah, that is, he had remained a disbeliever right through the end, he elected to become indifferent to him and stopped asking pardon for him.

With regard to the mention of Sayyidna Ibrahim (رض) praying for the forgiveness of his father at different places in the Qur’an, it should all be taken in that sense, whereby it would mean that Allah may give him the taufiq of ‘Iman and Islam so that he could be forgiven.

When the disbelievers inflicted a wound on the blessed face of the Holy Prophet صلى الله عليه وآله وسلم       during the battle of Uhud, he was seen wiping blood from his face and praying: اللَّھُمَّ اغفِرلِقَومِی اِنَّھُم لَا یَعلَمُونَ ( O Allah, forgive my people. They do not know). The object of this prayer of forgive¬ness for the disbelievers is no other but that Allah may bless them with the taufiq of ‘Iman and Islam so that they could become deserving of being forgiven.

Imam al-Qurtubi said, ` this proves that it is permissible to pray for the forgiveness of a living kafir with the intention that this disbeliev¬ing person may have the taufiq of ‘Iman and become deserving of forgiveness.’

In the last sentence of the verse (114), it was said:           إِنَّ ِبْرَ‌اهِيمَ حَلِيمٌ (Surely, Ibrahim is oft sighing [ before Allah ], forbearing). The word: اوَّاه awwah) is used for a host of meanings. Al-Qurtubi has reported fifteen meanings of this word but they are all close to each other without any real difference between them. Some of these are: one who sighs a lot, or one who supplicates profusely, or one who is full of mercy for the servants of Allah. This (last) meaning is reported from Sayyidna ` Abdullah ibn Masud (رض) .

Commentary

In the comments on verse 102: وَآخَرُ‌ونَ اعْتَرَ‌فُوا (And there are those who admitted…), it was said that following the general call of Jihad at Tabuk which required all Muslims to join in, the people of Madinah had split into five groups. Two of them were of those who elected to stay behind without any valid excuse, a detailed description of which has appeared in previous verses. Here, in the present verses, three kinds of sincere believers have been mentioned. First were those who responded to the call of Jihad instantly. They have been identified in the initial sentence:             اتَّبَعُوهُ فِي سَاعَةِ الْعُسْرَ‌ةِ (who followed him in the hour of hardship) of verse 117. The second group was of those who hesitated during the early stage but recovered soon and got ready for Jihad with other participants. They have been described in the sentence: كَادَ يَزِيغُ قُلُوبُ فَرِ‌يقٍ مِّنْهُمْ (after the hearts of a group of them were about to turn crooked) of the same verse (117).

The third group was that of the believers who did not, though, par¬ticipate in the Jihad because of their laziness at that time, yet, later on, they regretted and sought forgiveness – and ultimately, the Taubah made by them was accepted. However, their group was further di¬vided in two types. Originally, they were ten in number.

Seven out of these men demonstrated their genuine remorse and repentance in¬stantly soon after the return of the Holy Prophet (صلى الله عليه وآله وسلم) . The manner in which they did so was unusual. They tied themselves up with the pil¬lars of the Prophet’s Mosque with the resolve that they would stay tied as long as their Taubah was not accepted. The verse known as the ‘Ayah of Taubah granting forgiveness for them was revealed immedi¬ately then. Details can be seen under comments on verse 102. The re¬maining three out of the ten were those who did not act in that man¬ner. The Holy Prophet (صلى الله عليه وآله وسلم) asked his Companions to boycott them whereby no one was to greet or talk to them. This thing was ter¬rible. It really disturbed them. They have been mentioned in the second verse (118) through the words: وَعَلَى الثَّلَاثَةِ الَّذِينَ خُلِّفُوا      (And towards the three whose matter was deferred) where comes the acceptance of their Taubah soon after which the order to boycott them was withdrawn.

Before we move on to explain the first verse (117): لَّقَد تَّابَ اللَّـهُ عَلَى النَّبِيِّ وَالْمُهَاجِرِ‌ينَ وَالْأَنصَارِ‌ الَّذِينَ اتَّبَعُوهُ فِي سَاعَةِ الْعُسْرَ‌ةِ (Surely, Allah has relented towards the Prophet and the Emigrants and the Supporters who followed him in the hour of hardship) in some details, let us answer a question first.

Is it not that Taubah is done because of having committed an act of sin and disobedience? The Holy Prophet (رض) is protected from that (ma` sum). What, then, would be the sense of accepting his Taubah (‘relenting towards the Prophet’ )? In addition to that, there were the Sahabah from among the Muhajirin and Ansar who had opted for Jihad since the very beginning. They too had not done anything wrong. For what crime had they made their Taubah that was accepted?

The answer is that Allah Ta` a1a made all of them safe from sin. This was expressed as Taubah, or that Allah Ta` ala made all of them tawwab, those who turn to Allah. This indicates that no one is free from the need to make Taubah, not even the Holy Prophet (صلى الله عليه وآله وسلم) and his closest Companions (رض) – as it appears in another verse: وَتُوبُوا إِلَى اللَّـهِ جَمِيعًا (and turn towards Allah in repentance, all of you – 24:31). The reason is that the degrees and ranks of nearness to Allah are endless. Whoever has reached a certain station should realize that there is a higher station ahead and, as compared to that high station, the present one is a shortcoming. The quest must go on. Let one seek for¬giveness for any shortcoming he may have at his present station so that he could move on to the next, the higher.

Coming to words: سَاعَةِ الْعُسْرَ‌ةِ (translated as ` the hour of hardship’ ) ap¬pearing in verse 117, the Holy Qur’an has employed this expression to portray the condition of the Muslims on the occasion of this very Jihad because they were poor and straitened on many counts. Hasan al-Basri (رح) says, ` they had one mount for every ten men. They had to take turns to ride. The wherewithal required for such a trip was very short and ordi¬nary. On the other hand, the heat was intense and scorching. Water in en route was scarce and at distances.

As for the next sentence: مِن بَعْدِ مَا كَادَ يَزِيغُ قُلُوبُ فَرِ‌يقٍ مِّنْهُمْ (after the hearts of a group of them were about to turn crooked), the زَیغ (zaigh: crooked¬ness) of the hearts of some people referred to here does not mean some deviation from faith. In fact, it means to lose heart and wish to avoid action in Jihad because of the hardship of hot weather and the dearth of necessary supplies. Hadith narratives prove that. It was in view of these hardships they faced that their repentance was accepted.

Verse 118 begins with the words: وَعَلَى الثَّلَاثَةِ الَّذِينَ خُلِّفُوا (And [ He relented ] towards the three whose matter was deferred). Here, the word: خُلِّفُوا (khullifu) literally means ` those left behind.’ It carries the sense of ` those the matter of whose repentance was deferred’ – as opted for in the translation of the text. These three gentlemen: Sayyidna Ka’b ibn Malik, Murarah ibn Rabi’ and Hilal ibn Umayyah (رض) were from the Ansar of Madinah and had a distinguished record in the ser¬vice of Islam. Earlier, they had participated in the Bai’atu al-‘Aqabah and in many battles with the Holy Prophet (صلى الله عليه وآله وسلم) . But, it was only by chance that they slipped in this manner. Then, there were those hypocrites who did not take part in this Jihad because of their hypocrisy, they gave them the kind of advises that dampened their courage.

But, when the Holy Prophet (صلى الله عليه وآله وسلم) returned from this Jihad, all those hypocrites came to him, presented false excuses, took false oaths and tried to please the Holy Prophet (صلى الله عليه وآله وسلم) who entrusted the inward state of their hearts with Allah and simply accept¬ed their outward declarations on oath. Thus, they went on living their normal lives. Some people gave the same suggestion to these Ansari gentlemen – that they should also establish their innocence by offering false excuses. But, their hearts admonished them. They knew that they had already committed a sin, that of remaining behind in Jihad. Now, how could they compound it with another sin, that of lying before the Holy Prophet (صلى الله عليه وآله وسلم) ? Therefore, they came up with a clean breast and confessed to their misconduct.

In punishment, Muslims were asked not to greet or talk to them. In the end, the Holy Qur’an laid bare the reality of the whole thing. Those who had fortified their excuses with false oaths were exposed, the details of which appear in several earlier verses from: يَعْتَذِرُ‌ونَ إِلَيْكُمْ إِذَا رَ‌جَعْتُمْ إِلَيْهِمْ (They will make excuses to you – 94) عَلَيْهِمْ دَائِرَ‌ةُ السَّوْءِ (upon those is the evil cycle – 98). Regard¬ing the truth told and confession made by these three gentlemen, it is enough to say that the fact of their Taubah was revealed in this verse. They faced fifty days of avoidance by the Holy Prophet (صلى الله عليه وآله وسلم) and a boycott of greeting and conversation by the Companions, a heart-rending experience indeed. Finally came the day when, amidst ecstatic scenes of having been so honorably acquitted and of exuberant congratulations for it, they regained the confidence of the Holy Prophet (صلى الله عليه وآله وسلم) and that of all Muslims.

Details of the event relating to these three Ansari elders from authentic Ahadith

In the two authentic collections of Al-Bukhari and Muslim, and in most books of Hadith, there appears a lengthy Hadith narrated by Sayyidna Ka’b ibn Malik (رض) in connection with this event. Since, it consists of many elements of guidance, solutions of religious prob¬lems and facts worthy of consideration, therefore, it seemed appropri¬ate that a full translation of this Hadith should be reproduced here. Sayyidna Ka’b ibn Malik (رض) alone of the three gentlemen, has described the details of this event as given below:

` Every battle in which the Holy Prophet (صلى الله عليه وآله وسلم) participated, I was with him, except the battle of Tabuk. However, the battle of Badr came all of a sudden, and the Holy Prophet (صلى الله عليه وآله وسلم) had also not asked everyone to participate in it, and was also not angry with those who had not participated in it. In this too, I was not present. And I was also present on the night of the Bai’atu al-‘Aqabah where we had made the covenant of supporting and protecting Islam. And this pres¬ence of mine at the Bai’atu al-‘Aqabah is dearer to me as compared to my (possible) presence at the battle of Badr – though, the battle of Badr is better known among people. As for the background of my ab¬sence from the battle of Tabuk, the truth is that I had never been so rich as I was at that time. By God, I never had two mounts before that which I then had.

While marching out from Madinah for his battles, the blessed hab¬it of the Holy Prophet (صلى الله عليه وآله وسلم) was that he would conceal his in¬tentions by advancing in a direction just the opposite of the direction in which he was to go for Jihad. The intention was to confuse spying hypocrites lest they sound off the enemy. And he used to say, in war, (such strategy of) deception (khudah`) is permissible.’

Then, the Holy Prophet (صلى الله عليه وآله وسلم) was ready to carry out his plan for the Jihad (of Tabuk, which was unusual for several reasons). The heat was intense. Muslim forces were short on supplies. The jour¬ney was long. Then, they were going to fight against an enemy strong¬er in strength and overwhelming in numbers. Therefore, the Holy Prophet     صلى الله عليه وآله وسلم made the call for Jihad openly and publicly so that Muslims could make all necessary preparations for it in advance.’

According to the report in the Sahih of Muslim, the numerical strength of those who participated in this Jihad was more than ten thousand. Hakim reports from Sayyidna Mu` adh (رض) it who said, ` when we set out for this Jihad with the Holy Prophet (صلى الله عليه وآله وسلم) our number was more than thirty thousand.’

` Since no muster roll of those who set out for this Jihad was put on record in writing, therefore, those who did not wish to go out for this Jihad had an opportunity on hand. If they did not go, nobody would be able to find that out, they thought. The time when the Holy Prophet (صلى الله عليه وآله وسلم) set out for Jihad was a time when dates were ripe and the growers were busy. Such was the condition when the Holy Prophet (صلى الله عليه وآله وسلم) and common Muslims started getting ready for the journey. It was a Thursday when he set out for the journey. He liked to travel on a Thursday, whether it was for Jihad or for some other purpose.

As for myself, I went out every morning to prepare for Jihad, but came back without having done it. My heart said, ` I am capable of Ji¬had. I must go.’ But, days passed and my intention kept being put off until a tomorrow – until the time the Holy Prophet (صلى الله عليه وآله وسلم) and common Muslims departed for Jihad. Still then, my heart kept urging me to leave and join up somewhere en route – alas, only if I were to do that! But, unfortunately, this could not be done.

When, after the departure of the Holy Prophet (صلى الله عليه وآله وسلم) wherever I went in Madinah, the surroundings put me to grief. At that time, what one saw throughout Madinah were sights of people who were either sunk in hypocrisy, or were sick and crippled absolutely unable to travel. On the other side, the Holy Prophet (صلى الله عليه وآله وسلم) did not think of me anywhere on this whole journey until he reached Tabuk. It was there in a gathering that he said, ` what happened to Ka’b ibn Malik?’

A man from (the tribe of) Banu Salimah said, ` ya rasulallah, he has been detained by his nice dress and his looking towards his shoulders (in self-admiration). Then, Sayyidna Mu’adh ibn Jabal ضی اللہ تعالیٰ عنہ told this man, ` what you have said is bad’ – and then, turning to the Holy Prophet (صلى الله عليه وآله وسلم) he submitted- ` yarasulallah, by God, we know nothing about him except that which is good.’ Thereupon, the Holy Prophet (صلى الله عليه وآله وسلم) became silent.

When I heard the news, says Sayyidna Ka’b (رض) that the Holy Prophet (صلى الله عليه وآله وسلم) was coming back, I was concerned, almost close to concocting in a hurry some excuse for my absence and presenting things through which I could have escaped facing the displeasure of the Holy Prophet (صلى الله عليه وآله وسلم) . May be I could have asked my family and friends also to help me out of this predicament. (Scruples like these kept destabilizing my heart) until I heard that the Holy Prophet (صلى الله عليه وآله وسلم) had arrived. Then, all these confusing thoughts were blot¬ted out of my heart and I realized that I could never escape his dis¬pleasure on grounds that are contaminated with a lie. Therefore, I resolved to tell him the truth for I was convinced that truth alone would rescue me (from this situation).

The Holy Prophet صلى الله عليه وآله وسلم       entered Madinah. The time was Duha (Chasht in Urdu and Persian), that is, middle of morning after sunrise. It was the blessed habit of the Holy Prophet (صلى الله عليه وآله وسلم) that he generally used to return from his journeys at this time and his practice was first to go to the Masjid, offer two raka` at and then go to see Sayyidah Fatimah (رض) . After that, he went to meet his blessed wives.

This time too, as was his wont, he first went to the Masjid, offered two raka` at and sat down in the Masjid. Some more than eighty hypo¬crites who had not gone to the expedition of Tabuk came to him offer¬ing false excuses on equally false oaths. The Holy Prophet (صلى الله عليه وآله وسلم) accepted what was outwardly expressed through their statements on oath, approved of their allegiance, prayed for their forgiveness and entrusted what was in their hearts with Allah.

It was under this situation that I presented myself before him. When I offered my salam to him, he smiled, smiling like someone an¬gry. Then he said, ` come.’ So I walked towards him until I sat down before him.’ According to some Hadith reports, the Holy Prophet (صلى الله عليه وآله وسلم) turned his face away from him. Thereupon, Sayyidna Ka’b said: Ya rasulallah, why would you turn your face away from me? By God, I have nothing to do with hypocrisy, nor have I ever suffered from any doubt about my religion, nor am I guilty of making any alter-ations to it. ` Then he said, ` why then, did you not go for Jihad? Is it not that you had already bought a mount for this purpose?

I said, ` Yes, Ya rasulallah. If I would have been sitting before anyone from common worldly people, other than you, I am confident that I would have invented some excuse and avoided his displeasure – because, I have been gifted with the art of debate. But, I swear by Allah that I have understood perfectly well that, should I tell you a lie – that may even please you temporarily – still, the day would not be far when Allah Ta` ala would tell you the whole truth and thus make you dis¬pleased with me. And if I were to tell you the truth – which may at this moment make you displeased with me – I hope, Allah Ta` ala will forgive me. The truth of the matter is that I had no excuse for remain¬ing absent from the Jihad for I had never been stronger, both finan¬cially and physically, as I was at that time.

The Holy Prophet (صلى الله عليه وآله وسلم) said, ` this man has told the truth.’ Then, he said, ` all right, go – until Allah Ta’ ala gives His decree in your case.’ I rose to leave when some men from the tribe of Bani Salimah tailed me and started saying, ` As far as we know, you never committed a sin before this. Why did you act so dumb? You could have at the least come up with some excuse as was done by others who were left behind. Had you done that, the prayer made by the Holy Prophet (صلى الله عليه وآله وسلم) would have been sufficient to bring forgiveness for your sins. By God, these people kept admonishing me repeatedly, so much so that a thought crossed my mind urging me to go back and say that I was wrong about what I had said earlier and that I had the right excuse with me.

But, it occurred to me that I should not add another sin to the one I have done before. I have already committed a sin when I remained behind in the Jihad. How could I venture into another sin, that of lying? Then, I asked those people if there was anyone like me who had confessed to his misconduct. They told me that there were two others who had done what I did and they too were given the same reply as was given to me (that they should wait for the decree of Allah). I asked them as to who those two were. They told me that one of them was Murarah ibn Rabi’ al-“Umariy while the other, Hilal ibn Umayyah al-Waqifiy.’

According to a report carried by Ibn Abi Hatim, the reason why the first of the two (that is, Murarah) was left behind is that he had a date farm where the fruit was ripening. He said to himself, ` you have taken part in many battles before this. If you do not go for Jihad this year, how would that become a crime?’ Later, when he was alerted to his sinful thought, he promised to Allah that he has given this date farm in the way of Allah as a sadaqah from him.

As for the other gentleman, Sayyidna Hilal ibn ` Umayyah (رض) his family has been living scattered since long. At that time, they had assembled all together. He thought of not going to Jihad that year and spending some time with his family. He too, when reminded of his sin, promised that he would stay away from his family from that time onwards.

Sayyidna Ka’b ibn Malik (رض) says, ` these people mentioned two blessed souls who were from among the mujahidin of the battle of Badr. I said, ` that is it. What these two did is worth following for me.’ Saying this, I went home.

On the other side, the Holy Prophet (صلى الله عليه وآله وسلم) prohibited his Companions (رض) from greeting or talking to the three of us. As for us, we loved all Muslims as usual, but they were the ones who had turned away from us.’

It appears in a report of Ibn Abi Shaibah that ` now we were in a condition that we would go to people, but they would not talk to us, nor greet us, nor respond to our greetings.’

Musnad ` Abd al-Razzaq reports the statement of Sayyidna Ka’b ibn Malik (رض) as follows: ` what a time that was when the small world around us had changed totally. It seemed as if the people who used to be there are not there anymore, nor our fruit farms, nor our homes, none of these were what they used to be. Everything looked strange. I became seriously concerned about myself. If I die in this state of mine, I thought, the Holy Prophet صلى الله عليه وآله وسلم       would not say the Salah of Janazah (funeral prayer) for me. Or, if the Holy Prophet (صلى الله عليه وآله وسلم) were to breath his last during this period, I shall be run¬ning around just like this all my life, condemned and disgraced before everyone. For this reason, as far as I was concerned, the whole Earth started appearing indifferent and desolate. So, we lived like that for fifty nights.

At that time, the two companions of mine (Murarah and Hilal) lost heart, sat home and wept. But, I was younger. I went out, walked around and made my Salah in the Masjid with other Muslims and roamed in the bazaars but nobody would talk to me nor respond to my salam greetings. I used to attend the customary sitting of the Holy Prophet (صلى الله عليه وآله وسلم) after the Salah was over. When I said my salam to him, I tried to figure out whether or not the blessed lips of the Holy Prophet (صلى الله عليه وآله وسلم) moved to respond to my salam. Then I tried to offer my Salah just about close to him from where I would steal a glance towards him and discover that he looks at me when I get busy with my Salah, and when I look towards him, he turns his face away.

When this (considered) indifference of these people dragged longer, I went to my cousin Abu Qatadah who was the dearest of my friends. I jumped a wall to enter his farm and said my salam to him. By God, he too did not respond to my salam. I asked, ` O Abu Qatadah, do you not know that I love Allah Ta` ala and His rasul?’ Even then, Abu Qatadah observed silence. He did not respond. When I repeated my question again and again, then – probably, the third or the fourth time – he only said, ` Allah and His rasul know best.’ I broke into tears and came out of the farm jumping over the compound wall as I had done earlier. During those days, once I was walking through a bazaar of Madinah when, all of a sudden, I noticed a farmer from Syria who had come to Madinah to sell grains. I saw him asking people if anyone there could tell him the address of Ka’b ibn Malik? When they saw me right there, they pointed out to me. The man came to me and gave me a letter from the king of Ghassan that was written on a silk handkerchief. It said:

After salutations, I have come to know that your Prophet has betrayed you and that he has made you stay away from him. (I assure you) God has not chosen to put you in a place of disgrace and destruction. If you like to come to us, come. We shall help you.’

When I read this letter, I said to myself, ` here comes another test and trial for me when, of all the people, the partisans of disbelief (kufr) have now been tempted to expect such things from me (that I go and join them) !’ Taking this letter in my hands, I stepped forward. There was a bread-baking shop with a heated oven. I threw the letter down into it.

Sayyidna Ka’b (رض) عنہ says, ` when forty out of the fifty nights had passed, I was given a surprise by Khuzaymah ibn Thabit (رض) a message bearer of the Holy Prophet (صلى الله عليه وآله وسلم) who came towards me and said, ` the Holy Prophet (صلى الله عليه وآله وسلم) has ordered that you should stay apart from your wife as well.’ I said, ` should I divorce her? Or, do what?’ He told me, ` no, just do not go near her.’ The same order was communicated to my two companions also. I told my wife, ` go to the home of your parents and stay there till Allah Ta` ala opens a way for us.’

After having heard this order, Khawlah bint ` Asim, the wife of Hi1al ibn Umayyah came to the Holy Prophet (صلى الله عليه وآله وسلم) with the plea that Hilal ibn Umayyah was old and weak and that he had no servant to look after him. It also appears in a report of Ibn Abi Shaybah that she also said, ` he is weak-sighted as well. Would you not like to allow me to continue serving him?’ He said, ` serving him is no problem, however, he should not seek to be near you.’ She said, ` as for that, He is into a state wherein he has no such desire and, by God, he keeps weep¬ing day and night.’

Ka’b ibn Malik says, ` some of my relatives and friends suggested to me too that I should also ask the Holy Prophet (صلى الله عليه وآله وسلم) to allow me to keep my wife with me – similar to the permission he has given to Hilal. I said, ` I will not do that. Who knows what the Holy Prophet (صلى الله عليه وآله وسلم) would say in reply? In addition to that, I am young (that is, living with one’s wife was against precaution).’ In this condition, I passed ten more nights until the count of fifty nights became com¬plete.’ The narrative of Musnad ` Abd al-Razzaq says, ` At that stage, the Divine decree about our Taubah (repentance) was revealed to the Holy Prophet (صلى الله عليه وآله وسلم) at the hour when one third of the night had passed. The Mother of the Faithful, Sayyidah Umm Salamah (رض) who was there at that time said, ` If you wish, Ka’b ibn Malik can be informed about it right now.’ He said, ` That will bring a crowd of people here right now. It would become impossible to sleep for the rest of the night.’

Ka’b ibn Malik says, ` when the fiftieth night passed, I made my Fajr Salah and went to the roof. While I sat there my condition was a mirror of what Allah Ta` ala has said in the Qur’an – that the Earth was straitened for me despite all its vastness, and my own soul was straitened for me. (118) All of a sudden came the voice of a caller calling from the heights of the hill of Sal’ loudly announcing: ` 0 Ka’b ibn Ma¬lik, ‘Be happy with the good news’.

In a report from Muhammad ibn ` Amr, it is said that the caller was Sayyidna Abu Bakr (رض) who went up the hill of Sal’ to announce that Allah Ta` ala had accepted the Taubah of Ka’b and offered congrat¬ulations for his success. And narration of ‘Uqbah says that two men ran to give this good news to Sayyidna Ka’b (رض) .When one ran ahead of the other, the one who had remained behind turned, climbed the hill of Sal’, and announced the good news from there. It is said that the blessed souls who ran in that manner were Sayyidna Abu Bakr and Sayyidna ` Umar (رض) .

Sayyidna Ka’b ibn Malik (رض) says, ` Hearing this voice, I fell down prostrating in Sajdah. So happy was I that I broke into tears. I had learnt that my good days have come back. The Holy Prophet (صلى الله عليه وآله وسلم) had told the Sahabah after the Salah of Fajr that our Taubah was accepted. Everyone ran out to congratulate the three of us. Some of them rode on horses to reach me. But, the voice of the person calling from the hill was quicker than the horse.

When I came out to present myself before the Holy Prophet (صلى الله عليه وآله وسلم) ، I saw that the Holy Prophet (صلى الله عليه وآله وسلم) was sitting there. There was a cordon of his Sahabah around him. When Talhah ibn ` Ubaidullah (رض) saw me, he was the first to rise and rush towards me. Shaking my hands, he con¬gratulated me for the acceptance of my Taubah. I cannot forget the good Talhah did to me on that day. When I said my salam to the Holy Prophet (صلى الله عليه وآله وسلم) ، his blessed face was radiant with delight. He said, ` 0 Ka’b, I congratulate you for this day of bliss for you, the best day of your life since you were born.’ I said, ` Ya rasulallah, is this order from you or is it from Allah Ta` ala?”No,’ he said, ` this order is from Allah Ta` ala. You had told the truth. Allah Ta` ala made your truthfulness come out in the open.’

When I sat down before the Holy Prophet (صلى الله عليه وآله وسلم) ، I said to him, ` Ya ras¬ulallah, I wish to walk out of all my wealth and property and give it as sadaqah in the way of Allah. This will be a part of my Taubah.”No,’ he said, ` hold some of it for your needs. This is better.’ I said, ` all right, can I give half of it as sadaqah?’ He rejected that too. Then, I asked his permission to give one-third of it. This he accepted. I said, ` Ya rasulal¬lah, I have been delivered from my predicament by Allah because I told the truth, therefore, I pledge before you that, as long as I live, I shall not say anything but the truth.’ Then, says Sayyidna Ka’b (رض) ، ` since the time I had given this pledge to the Holy Prophet (صلى الله عليه وآله وسلم) ، al-hamdulillah, no word of lie was uttered by me up to this day – and I hope Allah Ta’ala shall protect me from it for the rest of my life.

‘ Sayy¬idna Ka’b (رض) also says, ` By God, after the blessing of Islam, I cannot think of having received a blessing greater than this. I mean that I told the truth before the Holy Prophet (صلى الله عليه وآله وسلم) and that I did not lie – because, had I lied, I would have been ruined like those who took false oaths. About them the Qur’an said سَيَحْلِفُونَ بِاللَّـهِ لَكُمْ إِذَا انقَلَبْتُمْ إِلَيْهِمْ : (They will swear by Allah before you, so that you may ignore their misdeeds – 95) up to فَإِنَّ اللَّـهَ لَا يَرْ‌ضَىٰ عَنِ الْقَوْمِ الْفَاسِقِينَ (Allah will not be pleased with the sinning people – 96).

It has been said that the continuation of the boycott of these three gentlemen was, perhaps, based on the wisdom that the Holy Prophet (صلى الله عليه وآله وسلم) had spent exactly fifty days during the expedition of Tabuk. (The entire narration of this Hadith and the related event has been taken from Tafsir Mazhari)

Points of Guidance from the Hadith of Sayyidna Ka’b ibn Malik

The clarity and detail with which Sayyidna Ka’b (رض) has described his story contains many elements of guidance for Muslims. Therefore, this Hadith has been presented here in full. These are as follows:

1. This Hadith tells us that it was the customary practice of the Holy Prophet (صلى الله عليه وآله وسلم) in his usual battle plans that he would march out of Madinah in a (feigned) direction that was opposite to the direction he was to go actually. The objective was to keep enemies of Islam in the dark about where to and against whom he was going to carry out his Jihad. This is what he defined as: اَلحربُ خدعۃُ (al-harbu khuda’ah) that is, ` in war, deception is permissible.’ Some people fall in doubt about the drift of this statement. They think that deceiving the adversary by lying in war or Jihad is permissible. This is not correct. In fact, it means the kind of deception whereby one acts in a manner that succeeds in deceiving enemies. For instance, marching out for Ji¬had from the opposite direction does not mean deceiving by lying blandly – something not permissible even in war. Similarly, it should also be understood that this practical deception, which has been de¬clared permissible, has no bearing on abiding by a pledge or treaty. Breaking of a pledge or treaty, whether in peace or war, is not permis¬sible under any situation.
2. For his journeys, the Holy Prophet (صلى الله عليه وآله وسلم) liked a Thurs¬day, whether it was for Jihad or for some other purpose.
3. Telling a lie to please some elder or spiritual guide or teacher or father is neither permissible nor does it end well. As for the Holy Prophet (صلى الله عليه وآله وسلم) he was informed of the truth through revelation, therefore, the ultimate outcome of lying was evil – as clarified through the event relating to Sayyidna Ka’b ibn Malik (رض) and to others who remained behind. After the Holy Prophet (صلى الله عليه وآله وسلم) ، no saint or savant or pious elder or spiritual guide can claim to be a recipient of revelation. Then, getting to know things through inspiration (ilham) and illumination (kashf) is not necessary either. But, experience shows that lying has an aura of evil about it, something that brings bad consequences in its wake. Causes converge naturally, so much so that this respected elder ultimately becomes displeased with the liar.
4. From this event we learn that the Amir (the executive head) of Muslims also has the right to order them to stop greeting and talking to someone as a punishment for some sinful misconduct of his – as it happened with these three gentlemen in the event concerned.
5. This event is a mirror of the love his Companions had for the Holy Prophet (صلى الله عليه وآله وسلم) . The depth and extent of this love compelled them to continue staying in his company even during the days when he was displeased with them and they were subjected to a social boy¬cott by the Companions (رض) who would neither greet, nor acknowledge greetings nor talk to them. A careful reader through the narration of the event would hardly miss their affection and concern for him partic¬ularly when they would look at their master with the corners of their eyes and try to assess the warmth of his attention and the emotional level of the bond between them. They were really tuned to him under all circumstances.
6. As for the attitude of Sayyidna Abu Qatadah (رض) cousin and friend of Sayyidna Ka’b (رض) who did not respond to the lat¬er’s salam nor talked to him, it is fairly obvious that he did not do so because of some enmity, hostility or malice. In fact, this was done for the sole reason that the Holy Prophet (صلى الله عليه وآله وسلم) had ordered him to do so and that he was duty-bound to follow it. This tells us that the law given by the Holy Prophet (صلى الله عليه وآله وسلم) was not only enforced on the physical exterior of people but was also implemented inwardly as well. The law ruled over their hearts. They would not do anything against it under any condition, present or absent – even if they had to act against the dearest of their friends and relatives.
7. The episode relating to the king of the Ghassan who wrote a letter to Sayyidna Ka’b (رض) who threw it down into a heated oven shows how staunch as believers the Sahabah were. Here is one of them, terribly nervous about the displeasure of the Holy Prophet (صلى الله عليه وآله وسلم) and the boycott by fellow Muslims, yet the tempting offer made by a King fails to move his heart in that direction.
8. That Sayyidna Abu Bakr and Sayyidna ` Umar and other noble Companions (رض) ran to congratulate Sayyidna Ka’b ibn Ma¬lik (رض) ، as soon as they heard about the acceptance of his Taubah is significant. Let us keep in mind that they had avoided the social graces of greeting and talking before this happened. This shows that the love for Sayyidna Ka’b (رض) was very much present in their hearts even during the days of the boycott – though, they had to sur¬render it in favor of carrying out the command of the Holy Prophet (صلى الله عليه وآله وسلم) . When the ‘Ayah of Taubah (the verse of repentance) was re¬vealed, their deep mutual affection became manifest.
9. From the conduct of the noble Sahabah who went to disclose the good news to and congratulate Sayyidna Ka’b (رض) ، we learn that congratulating friends on a happy occasion has its basis in Sunnah.
10. When repenting from a sin, taking out a sadaqah from one’s assets helps to do away with the effects of sin, but it is not good to give away the whole of it in charity. Giving more than one third of what one owns in sadaqah was not liked by the Holy Prophet (صلى الله عليه وآله وسلم) .

Advice to Muslims: Observe Taqwa and be with those true in word and deed

This brings us to the last verse: يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّـهَ وَكُونُوا مَعَ الصَّادِقِينَ ﴿١١٩﴾ ( O those who believe, fear Allah, and be in the company of the truthful – 119). The event of having remained behind as related to some other-wise sincere people, and the ultimate acceptance of their repentance, was all a result of their Taqwa, the fear of Allah and the sense of being responsible before him. Therefore, in this verse, the large masses of Muslims have been instructed to observe Taqwa (as a constant feature of their personal lives).

Then, by saying: كُونُوا مَعَ الصَّادِقِينَ (be in the compa¬ny of the truthful), it was hinted that the only way to achieve Taqwa was to frequent the company of those who are good in their deeds and true in their words, and to approximate one’s own conduct to theirs. Perhaps, this may also be pointing out to the slip made by these people that was caused by the company they kept with hypocrites and their suggestions and advises they listened to. One should stay away from the company of those who are disobedient to Allah, and take to the company of the truthful. The Qur’an has not said ` the learned’ (` ulama’ ) or ` the righteous’ (sulaha’ ) at this place. Rather, by electing to use the word: الصَّادِقِينَ (as-sadiqin: the truthful), it has also told us about the real identity of the ‘learned’ and the ‘righteous’. Such a truthful person has to be the one whose exterior and the interior are the same and who is also true in intention, and true in word, and true in deed as well.

Commentary

It will be realized that the expedition of Tabuk has continued ap¬pearing as an important subject in Surah At-Taubah. For this battle, a general call of Jihad was given asking all Muslims to participate in it. It was not permissible to contravene the order without a valid excuse. Those who did that were mostly hypocrites who have been mentioned in several verses appearing earlier. Then, some sincere Muslims had also remained behind due to their incidental laziness. Their repen¬tance was accepted by Allah Ta` ala. Obviously, from all these events it can be gathered that the going forth of all Muslims in every Jihad is fard (obligatory) and staying behind is Haram (unlawful) -although, this is not the religious law. In fact, Jihad during normal conditions is Fard al-Kifayah, a collective obligation. It means that, should a num¬ber of Muslims sufficient for Jihad keeps engaged in Jihad, rest of the Muslims stand absolved of the obligation. However, if the number par¬ticipating in Jihad turns out to be insufficient to the limits of being overpowered, it becomes obligatory on Muslims living nearby that they should come out to strengthen them and fight with them in the Jihad. If they too are not sufficient, the obligation falls on those near the lat¬er, and if they too are not sufficient, it falls on Muslims adjoining the later. This could reach the limit when, under such emergent condi¬tions, Jihad becomes Fard ` Ain (absolute individual obligation) on Muslims of the whole world, and it will be Haram (unlawful) to avoid participating in jihad. Similarly, it could also become equally obligato¬ry (fard) if the Amir of Muslims, seeing the need, gives a general call and invites Muslims to join the mission of Jihad. At that time too, par¬ticipation in Jihad becomes obligatory (fard) and staying behind becomes haram (unlawful) – as it happened in the expedition of Tabuk due to the general call of Jihad given for it.

The verse cited above clari¬fies that this order to join the Jihad of Tabuk was a specific order due to the general call for it. Under normal conditions, Jihad is not an indi¬vidual obligation (Fard al-‘Ain فَرض العین) that would require all Muslims to go forth in Jihad as a matter of obligation – because, like Jihad, there are other collective concerns and important undertakings of Islam and Muslims that are Fard al-Kifayah, also like Jihad. To fulfill these re¬sponsibilities too, different groups of Muslims have to follow the prin¬ciple of division of work. Therefore, all Muslims should not go forth in every Jihad.

The submission here may also help you understand the reality of Fard al-Kifayah. The, areas of work that are not individual, but collective in nature, and the responsibility of carrying these out falls on all Muslims, are areas that the Shari’ ah of Islam has declared to be Fard al-Kifayah. The purpose is that everything keeps being tak¬en care of in its respective area and that all collective duties continue to be fulfilled. Duties such as washing, shrouding, offering Salah of Ja¬nazah and burying deceased Muslims, the making and maintaining of mosques, Jihad and the guarding of Islamic frontiers are all separate duties that are subject to the same rule of Fard al-Kifayah. In other words, the responsibility of fulfilling these obligations though falls on the Muslims of the whole world as a matter of principle but, should some of them were to do that satisfactorily enough, other Muslims also stand absolved of the obligation.

An important area of work that falls within the imperatives of this Fard al-Kifayah is the religious educa¬tion. That it is an obligation has been particularly mentioned in this verse by saying that this obligation should not be left out unattended even during the period of engagement in as important a duty as Jihad. The way in which it could be accomplished is that a smaller section from out of every large section sets forth for Jihad while the rest of people keep engaged in the pursuit of religious education. Then, those so educated should orient Muslims going on Jihad as well as teach and train others in their religion.

The obligation of acquiring religious knowledge, and its etiquette

Imam al-Qurtubi has said, ` this verse is the root and foundation of religious knowledge (the ‘am of din) for its seeker.’ If looked at careful¬ly, also given here is a brief curriculum (nisab) of religious education, as well as the duties of the person (` alim) who has qualified as one who has this knowledge. Therefore, this subject is being taken up in some details.

The merits (fada’il) of acquiring religious knowledge

Muslim scholars have written regular books on the merits of relig¬ious knowledge, great rewards (thawab) it brings and aspects related with it. Some brief reports relevant to the occasion are being cited here. Tirmidhi reports from Sayyidna Abu al-Darda’ (رض) who narrated that he heard the Holy Prophet (صلى الله عليه وآله وسلم) saying, ` whoever travels on a path for seeking knowledge (` ilm of din عِلَم اَلدَّین ), Allah Ta` ala will – in reward (thawab) for his effort – turn the orientation of his path towards Paradise.’

A series of Hadith narratives appearing in Tafsir al-Qurtubi report that the Holy Prophet (صلى الله عليه وآله وسلم) said:

1. ` The angels of Allah spread out their wings for (welcoming) the seeker of knowledge;’
2. ` Allah’s creatures in the heavens and the earth and fishes in the waters of the world pray for such seekers;’
3. ` The superiority of the ` Alim over the person who devotes to vol¬untary acts of worship (nafl ` ibadat) abundantly is like the superiority of the full moon over the rest of the stars;’
4. “Ulama’ are the inheritors of the blessed prophets;’
5. ` The blessed prophets leave no gold and silver as inheritance, but they do leave the legacy of knowledge. So, whoever inherits this legacy of knowledge has inherited great wealth.’

Darimi reports a Hadith in his Musnad which says: ` Someone asked the Holy Prophet: (صلى الله عليه وآله وسلم) There were two men in Bani Isra’il. One was an ` Alim who would offer his prayers and then get busy teaching people their religion. The other fasted during the day and stood for prayers during the night. Of the two, who is superior? He said, “That ` Alim (man of religious knowledge) is superior to the ` Abid (man of religious worship) as I am superior to a very common person from among you.” (Reported by Imam Ibn ` Abd al-Barr in his book, Jami’u Bayan al-` Ilm, from Sayyidna Abu Said al-Khudri (رض) ، with relevant chain of narrators.) (Qurtubi)

And the Holy Prophet صلى الله عليه وآله وسلم               said, ` a faqih (expert Muslim jurist), when confronting Shaytan, is stronger than a thousand wor¬shippers.’ (Tirmidhi from Ibn ` Abbas – as in Mazhari). Then, the Holy Prophet (صلى الله عليه وآله وسلم) has also said, ` when a person dies, his deeds come to an end – except three, the thawab (reward) of which keeps reaching that person even after death. One: sadaqah jariyah (act of charity the bene¬fits of which continue) such as masjid, building for religious education or institutions of public welfare. Two: Knowledge through which peo¬ple continue to benefit even later on. (For example, a student of relig¬ion became an ` Alim who set in motion a chain of learning and teach¬ing the knowledge of religion for future generations; or someone wrote a book from which people kept benefiting even after the author was gone). Three: Children who are good (in character and up-bringing) and who keep praying for parents and do things the reward (thawab) of which continues to reach them.’ (Qurtubi)

Details of Individual and Collective Obligation in the Learning of Religion

Backed by sound authority, Ibn ` Adiyy and al-Baihaqi report from Sayyidna Anas (رض) that the Holy Prophet (صلى الله عليه وآله وسلم) said: طَلَبَ العِلم فَرِیضَہ عِکٰی کُلِّ مُسلِم (Seeking knowledge is obligatory on every Muslim). (Mazhari) It is all too obvious that the sense of ‘ilm (knowledge) – as in this Hadith, as well as in those quoted a little earlier – is nothing but the ‘ilm of din (the knowledge of religion). Granted that worldly arts and sciences may be necessary for one as a part of the material man¬agement of life on this earth, but their merits are not the same as mentioned in the Alhadith appearing above. Then, the ` am of din (knowledge of religion) is not some solitary area of knowledge. It is a comprehensive system composed of many sciences. Then, it is also ob¬vious that every Muslim man and woman does not have the capacity to acquire full mastery over all these sciences.

Therefore, when the Ha¬dith speaks of ` knowledge being obligatory on every Muslim,’ it means the particular part of the knowledge of religion without which one can neither fulfill his or her obligations, nor stay away from the Haram (unlawful things) – being principles that are inseparably necessary for ‘Iman and Islam. As for the rest of the sciences, we should keep in mind that there are many more details of explanations, elements of wisdom and issues culled from the Qur’an and Hadith alone, not to mention the great range of injunctions and laws deduced from these sources. These are things beyond the capacity and control of every Muslim, nor has this been made an individual obligation (Fard al-` Ain) for each one of them. However, this is Fard al-Kifayah (collective obli¬gation), and as such, it becomes the responsibility of the Islamic world as a whole.

The presence of one ` Alim, a genuine expert in all these sciences and religious laws in every city makes the rest of Muslims ab¬solved of this obligation. If a city or township has not even one ` Alim, it becomes obligatory on the people of the city or township that they should arrange to make someone from among themselves an ` Alim. If that is also not possible, they should invite one from outside, keep him in their city so that they can know, understand and act according to the fatwa of this scholar, specially when the need is acute and the problems are delicate. Therefore, given below are details of Fard al-` Ain and Fard al-Kifayah as they relate to the ` ilm of din (knowledge of religion):

Fard al-` Ain: Individual Obligation

It is obligatory on every Muslim, man and woman, to acquire the knowledge of:

1. Islam’s correct and authentic ` Aqa’id (beliefs).
2. Rules of Taharah (purity) and Najasah (impurity).
3. Salah (prayers), Sawm (fasting) and all ` Ibadat made fard (obligatory) or wajib (necessary) by the Shari’ ah.
4. Things declared to be haram (unlawful) or makruh (reprehensible or repugnant).
5. The rulings and injunctions of Zakah (prescribed alms) on the part of one who owns property or wealth above the fixed nisab or threshold.
6. The rulings and injunctions of Hajj on the part of one who has the capability of performing Hajj, for it is an individual obligation on him or her.
7. The rulings and injunctions of sale and lease (bai’ and ijarah) on the part of one who has to buy and sell or run a business or industry or work on wages or salary, for it is his individual obligation to do that.
8. The rulings and injunctions of nikah (marriage) when getting married – and of talaq (divorce) as well.

In brief, there are things the Shari’ ah of Islam has made obligatory or necessary on everyone. Acquiring the knowledge of the rules relat¬ing to these is also obligatory on every Muslim, man and woman.

Knowing about Spiritual Purification is also an Individual Ob¬ligation (Fard al-` Ain)

Everyone knows that the knowledge of the imperatives relating to one’s outward acts like Salah and Sawm is Fard al-Ain. However, Qadi Thanaullah Panipati, the author of Tafsir Mazhari has written under his commentary on this verse that it is also fard al-‘ain to acquire the knowledge of the imperatives and prohibition pertaining to one’s inner acts and qualities. This kind of knowledge is usually called the science of Tasawwuf. Since these imperatives fall under the category of fard al-` ain, their knowledge too is fard al ain.

But, the field of knowledge called Tasawwuf in our time has, become a potpourri of many fields of knowledge and insights, illumina¬tions and sense experiences. What is meant by Fard al-Ain at this place is nothing but that part of it which deals with the obligatory injunctions pertaining to one’s inner acts and qualities. For instance, there is the matter of true, correct and authentic ` Aqa’id (beliefs). These relate to man’s inward state. Or, take the case of spiritual vir¬tues like sabr (patience), shukr (gratitude), tawakkul (trust), qanaah (satisfaction with the available) and similar others. These are obligato¬ry (fard) in a particular degree. Or take the case of spiritual vices like pride and arrogance, malice and rancor, miserliness and greed for the material and similar others. These are haram (forbidden) on the au¬thority of the Qur’an, and Sunnah. So, it is also obligatory (fard) on every Muslim, man and woman, that he and she must find out the re¬ality behind these and learn the methods of acquiring virtues and avoiding what has been forbidden. (Irrespective of the claims made in the field of Tasawwuf or in its counter-Islamic versions of mysticism and its many derivations) the sole basis of Tasawwuf is no more than what is Fard ` Ain (under Islamic Law).

Fard al-Kifayah

To comprehend why the ` Ilm of Din (the full knowledge of religion) has been made Fard al-Kifayah, it will be useful to glance through what it entails. For your convenience, the integrated whole appears in three parts as follows:

1. To understand the meanings and rulings of the entire Qur’an,
2. To understand all Ahadith and to master the ability to sift and recognize the trustworthy from the untrustworthy,
3. To acquire a complete knowledge of all injunctions and rulings deduced from the Qur’an, and Sunnah and a full awareness of the views of the Sahabah, the Tabi` in and the Mujtahid Imams, expressed by them orally or practically.

Knowing all this is a monumental task which is not easy even after one devotes. Therefore, the Shari` ah of Islam has declared this field of knowledge to be Fard al-Kifayah, that is, if some people acquire all this knowledge to the extent of its need in community life, rest of Muslims shall stand absolved.

The curriculum of the ` Ilm of Din

At this place, the Holy Qur’an has used one single word to tell us about the essence of the knowledge or science of religion, and its cur¬riculum as well. If the text had chosen to say something like: لِیَتَعلَّمُوا اَلدِّین (that is, so that they acquire the knowledge of religion), it would have obviously suited the occasion. But, at this place, the Holy Qur’an has bypassed the word: تَعلَم             (ta’allum: learning) and elected to go by the word: تفقہ (tafaqquh: understanding). This gives a clear indication that a simple reading of the ‘am of din is not enough. This is something many disbelievers, Jews and Christians also do. Then, Shaytan is supposed to have it all, more than anyone. The fact of the matter is that the ‘am of din means ` to create an understanding of religion.’ This is the exact translation of the word: تفقہ (tafaqquh) in the verse. A derivation from: فِقہ (fiqh), which essentially means understanding and comprehension.

At this point, it is worth noticing that the Holy Qur’an has not even said: لِیَفقَھُوا الدَّین (liyafqahud-din: so that they understand the religion) by employing the verb from the simple (bare, denuded) form. Instead, the Qur’an has said: لِّيَتَفَقَّهُوا فی الدِّین (liyatafaqqahui fi ` d-din: so that they may acquire a perfect understanding of the Faith). Being from ` bab al tafa”ul باب تفعل ، it has the added sense of exertion and striving in its pursuit. Thus, the drive of the meaning is that they should, while try¬ing to create a perfect understanding of religion, acquire the maximum possible expertise through continuous striving, hard work and endu¬rance. Then, it is also evident that the kind of understanding of relig¬ion we are talking about does not materialize by finding out the prob¬lems and solutions concerning purity, impurity, prayers, fasting, Zakah and Hajj. In fact, the understanding of religion means that one understands that he or she will have to account for every word, deed, movement and rest in the Hereafter, and that how should he or she live in this world (in view of that).

The perfect understanding of relig¬ion is really the name of this concern. Therefore, Imam Abu Hanifah (رح) defines fiqh (understanding) by saying, ` that one understands everything the doing of which is necessary for him or her, and also understands everything abstaining from which is necessary for him or her.’ As for the current definition of ` Ilmu ‘l-Fiqh as a religious science that deals with its subsidiary problems and rulings, it is a later day termi¬nology. The reality of Fiqh as it appears in Qur’an and Sunnah is no more than what the great Imam has stated: ` a person who has read through all books of religion but did not acquire this understanding is not an ` Alim in the terminology of Qur’an and Sunnah.’ So, the gist of the investigation made here tells us that, in the terminology of the Qur’an, the sense of acquiring the knowledge of religion is to acquire its understanding, regardless of sources employed in such acquisition. These may be books or the company of teachers. They all form part of the curriculum.

The essential duty of an ` Alien after he acquires the knowledge of Din

This too the Holy Qur’an has put in one single sentence: لِيُنذِرُ‌وا قَوْمَهُمْ : “so that they may warn their people (against the disobedience of Al¬lah).” At this place as well, it is worth attention that the sentence has identified ` the warning of a people’ as a duty of the ` Alim. The Arabic word: اِنذَار (indhar) is usually translated into English as warning in the sense of putting the fear of something into someone, though it still does not convey the ultimate sense in full. The truth of the matter is that such warning or putting the fear of what must be avoided can take many forms. For instance, one may warn against an enemy, thief, robber or some beast or poisonous creeper.

Then, there is the kind of warning a father would give, out of his affection and concern for his children, against things that hurt, like the fire, poisonous insects and unhealthy food. This is based on love, and on the desire to protect which has a special tone and temper, totally different from the former. Indhar اِنذَار is the name of warning given in that manner and with that mo¬tive. Therefore, prophets and messengers of Allah have been given the title of نَذِیر (nadhir: warner) and this duty of warning people assigned to the ` Alim is really nothing but a part of the legacy left by prophets which, according to the binding authority of Hadith, the ` Alien inherits.

At this point, we may also wish to consider that the blessed proph¬ets are known by two appellations: Bashir بَشِیر and نَذِیر Nadhir. You already know the meaning of nadhir (warner) from the preceding discussion. Bashir means one who gives basharah, that is, good news or glad tid¬ings. It is a part of the mission of blessed prophets that they give glad tidings to those who act righteously. Though, at this place too, what has been mentioned is Indhar اِنذَار or warning explicitly, yet, other textual imperatives show that it is also the duty of an ` Alim that he should give good news of rewards too for those who do good deeds.

Now that the mention of indhar (warning) has been considered sufficient at this place has its reason. Actually, it indicates that man is charged with two things. One: that he elects to do what is beneficial for him in this world and in the world to come. Two: that he avoids doing things likely to bring harm to him. People of learning and people of wisdom both agree that the later of the two has the higher priority. In the terminol¬ogy of Muslim jurists, this is known as ` bringing benefit’ and ` repelling harm’ and the latter has been given precedence to the former.

In addi¬tion to that, when harm is repelled, it serves the purpose of bringing benefit in its own way, because if someone abandons what is beneficial and necessary for him, it brings harm. Given this situation, whoever makes the effort to stay safe from the harmful effects of bad deeds will also make the effort to stay away from leaving off what one must do necessarily.

From here we also learn the main reason why religious sermons and acts of da’wah generally remain ineffective in our time. We have seen a glimpse of the cardinal etiquette of indhar or warning, as given above.

Contemporary sermons and acts of da’wah seem to miss the manners, something that would exude care, concern, attachment, mer¬cy and the earnest wish to give out what is really good for the listen¬ers, not only in words but through the style of address and the empa¬thy of tone and diction as well. It would be wonderful if the addressee comes to believe that the things the speaker is saying do not aim at disgracing him or settling scores against him, in fact, this person is telling me what he thinks is good and beneficial for me just out of love.

If the tabligh تَبلِیغ we do today or the da’wah we carry to correct people who violate commandments of the Shari’ah were to adopt this pattern of behavior, it is absolutely certain that it will bring forth at least one immediate response: the addressees will not be apprehensive, irritat¬ed, dogmatic or obstinate about our submission. They would not worry about confronting us. Everyone would, rather, become attuned to him-self and start sorting out his own doings and thinking about what was going to happen to him. And if this effort continues, the time is to come, sooner or later, when such a person will be even willing to ac¬cept what had been presented before him. The second outcome of this attitude is that it will not, at least, generate mutual hatred and altercation, something which holds contemporary Muslims in its grips.

In the end, by saying: لَعَلَّهُمْ يَحْذَرُ‌ونَ (that they may be cautious), it was also indicated that the duty of an ` Alim was not simply limited to put¬ting the fear of Allah’s punishment in the hearts of people. Instead, he also has to watch and assess the extent and measure of the effect generated by his tabligh and da’wah. May be it did not work the first time. If so, let him do it again and again, until he sees its result: ” يَحْذَرُ‌ونَ ” with his own eyes, which means that his people have become cautious and have started staying away from sins. Allah knows best.

Commentary

Previous verses carried inducement to Jihad. The first verse from the present ones (123) which opens with the words: يَا أَيُّهَا الَّذِينَ آمَنُوا قَاتِلُوا ( O those who believe, fight those disbelievers who are near you) gives details, for disbelievers are spread out all over the world and any con¬frontation with them has to have some sort of functional sequence. The verse says that Jihad should first be waged against those of the disbelievers who were near. ` Being near’ could be taken in terms of the place, that is, the disbelievers who live closer to home base should be fought against first. And it could also be understood in terms of rela¬tionship, that is, those who are near in kinship, parentage and other social bonds should be given precedence.

This is because Islamic Jihad is essentially carried out in their interest and for their well being, therefore, when it comes to care and concern, kinsfolk have precedence – similar to the command given to the Holy Prophet (صلى الله عليه وآله وسلم) : وَأَنذِرْ‌ عَشِيرَ‌تَكَ الْأَقْرَ‌بِينَ ﴿٢١٤﴾ (And warn your near relatives against the punishment of Allah – 26:214). He carried out the command by assembling people from his family and conveyed to them the Word of Allah as revealed to him. The circle then became larger. Keeping the same principle of near and far, confronted first, as compared to others, were disbelievers who lived in the vicinity of Madinah, such as Banu Qurayzah, Banu Nadir and the people of Khaibar. After that came the fight against the rest within the Arabian Peninsula. And after things were settled there, came the last command to fight the disbelievers of Byzantium that re¬sulted in the expedition of Tabuk.

In the second sentence of verse 123: وَلْيَجِدُوا فِيكُمْ غِلْظَةً (and let them find severity in you), the word: (ghilzah) غِلْظَةً means severity or toughness. The sense is that the disbelievers must be confronted in a manner that would not allow them to take their adversary to be weak.

The sentence: فَزَادَتْهُمْ إِيمَانًا (they have been increased in faith by it) in verse 124 tells us that the reciting the verses of the Qur’an, pondering over them, and acting in accordance with their dictates makes one ad¬vance in faith. One feels changes for the better, the higher. When ‘Iman increases, so does its light and sweetness. Once in this blissful state, one starts seeing obedience to Allah and His Rasul as easy. ` Ibadah becomes inviting. One can feel the very taste of it. Sins pose no problems, for one starts hating sins by his own nature. They tempt no more. In fact, they irritate and vex.

Sayyidna ` Ali (رض) has said, ` when ‘Iman enters the heart, it is like a radiant dot. As ‘Iman increases, its radiance increases, until the whole heart becomes blissfully radiant. Similarly, disbelief and hypoc¬risy start appearing on the heart first as a black dot. Then, with every increase in sin and disbelief, the dot keeps increasing in size until the whole heart turns black.’ (Mazhari). For this reason, the noble Companions of the Holy Prophet (صلى الله عليه وآله وسلم) used to tell each other, ` let us sit together for a while and remind each other of things relating to our din دِین and ‘akhirah so that it increases our ‘Iman.’

In verse 126: يُفْتَنُونَ فِي كُلِّ عَامٍ مَّرَّ‌ةً أَوْ مَرَّ‌تَيْنِ (they are put to trial every year once or twice), hypocrites have been warned about their incorrigible hypocrisy and constant breach of trust which brought all sorts of trou¬bles for them every year once or twice. They saw the defeat of their disbelieving accomplices, the kuffar of Makkah. Then, they had to face the disgrace brought upon them when their hypocrisy was exposed. So, there was no dearth of warning signals for them. Incidentally, the count of ` once’ or ` twice’ here does not signify the numbers one and two as such. In fact, the purpose is to stress that this chain of action and reaction keeps moving all the time yet they take no lesson from what happens to them.

Commentary

These are the last verses of Surah At-Taubah where it has been de¬clared that the Holy Prophet (صلى الله عليه وآله وسلم) is very kind and merciful for the entire creation of Allah, particularly so for Muslims. Then, in the last verse, he has been told that he should observe patience and trust Allah even if there are people who do not come to believe despite all his efforts.

That this theme appears at the end of Surah At-Taubah happens to be very appropriate. It will be recalled that this Surah has been full of references to the declaration of withdrawal from the disbelievers, the ultimate severance of relationship with them and then fighting in Ji¬had against them. This is, however, the last resort of the Call to Allah subject to the condition that the initial steps of Da’wah (call) and Ta¬bligh (communication of the Message) leave no hope of correction and betterment. But, the basic function of the prophets is to invite people to the way of Allah with love, affection, sympathy and an earnest de-sire for their well-being; if they have to face aversion from the people or have to suffer some hardships, they are supposed to leave it to Allah and place their trust in Him, for He is the Lord of the Great Throne. By saying the Rabb رَبّ or Lord of the Great ` Arsh, the purpose is to lay stress on the fact that He encompasses the entire creation.

The last two verses, according to Sayyidna ` Ubaiyy ibn Ka’b (رض) ، are the last verses of the Qur’an. After these no other verse was re¬vealed and the Holy Prophet (صلى الله عليه وآله وسلم) left the mortal world. This is also the statement of Sayyidna Ibn ` Abbas (رض) . (Qurtubi)

Great merits of these two verses appear in Hadith. Sayyidna Abu-d-Darda’ (رض) says, ` One who recites these verses three times, morn¬ing and evening, shall find that Allah Ta` ala makes things easy for him (Qurtubi) ‘ Allah knows best.

[From Ma’ariful Quran English by Mufti Taqi Uthmani]