56) They swear by Allah that they belong with you whereas they are certainly not of you. They are merely a people who dread you.
(57) If they could find any shelter or any cavern, or any retreat, they would turn around and rush headlong into it *56
(58) (0 Prophet!) Some of them find fault with you in the distribution of alms. If they are given something thereof they are pleased, and if they are given nothing they are angry*57
(59) Would that they were content with what Allah and His Messenger gave them,58 and were to say: `Allah suffices for us, and Allah will give us out of His bounty and so will His Messenger*59 It is to Allah alone that we turn with hope*60
(60) The alms are meant only for the poor61 and the needy62 and those who are in charge thereof*63 those whose hearts are to be reconciled *64 and to free those in bondage*65 and to help those burdened with debt *66 and for expenditure in the way of Allah*67 and for the wayfarer.68 This is an obligation from Allah. Allah is All-Knowing, All-Wise.
(61) And of them there are some who distress the Prophet, saying: He is all ears *69 Tell them: `He listens for your good *70 He believes in Allah and trusts the believers *71 and is a mercy for those of you who believe. A painful punishment lies in store for those who cause distress to the Messenger of Allah.
(62) They swear by Allah to please you, while it is Allah and His Messenger whose pleasure they should seek if they truly believe.
(63) Are they not aware that Hell-fire awaits whosoever opposes Allah and His Messenger, and in it he shall abide? That surely is the great humiliation.
56. Almost all the hypocrites of Madina were rich and elderly ;people. According to the description of the hypocrites in Ibn Kathir's al-Bidayah wa al-Nihayah, only one of them was young and absolutely none of them was poor. (See Ibn Kathir, al-Bidayah wa al-Nihayah, vol. 3, pp. 237-41 — Ed.) They had successful businesses and sprawling estates in Madina. Their extensive experience in worldly matters had turned them into perfect time-servers. When soon after the advent of Islam in Madina a large number of its inhabitants embraced Islam with sincerity and devotion, the hypocrites found themselves in a tight corner. For, on the one hand, they found their fellow tribesmen, including some of their own sons and daughters, full of sincere devotion to Islam. In such a situation were they to reject and publicly renounce Islam, this could mean the very end of their prestige and influence. This could also invite severe opposition from members of their own household. On the other hand, if they aligned themselves with the Muslims, it was obvious that it would incur the hostility of all Arabia, and possibly of a number of neighbouring countries and empires. At the same time, they were so strongly in the grip of their own self-interest that they had lost the capacity to appreciate the truth for its own sake; they were unable to comprehend the idea of placing the truth above everything else and courting all possible risks and endangering their lives and wealth for its sake. Thus their self-interest dictated that they should profess belief in Islam in order to retain their prestige in Madina as well as to protect their estates and commercial interests. This profession of Islam was a mere sham so as to ward off the dangers inherent, in sincere and unreserved identification with Islam.
The Qur'an accurately portrays their state of mind and stresses that they had not sincerely identified themselves with the Muslims. They had willy-nilly become a part of the Muslim body-politic, merely out of the fear of economic loss. They had professed their identification with the Muslims because they were afraid of the many losses which they might incur by openly renouncing Islam while living in Madina. Such a step was not only likely to destroy their social position but might even rupture their relations with their wives and children. Also, if they decided to leave Madina, it would entail colossal material loss. So in the final analysis they did not even have any sincere devotion to unbelief which would prepare them to suffer losses for its sake.
All these factors ensured that the hypocrites stayed on in Madina, performing Prayers even though they detested it, and paying Zakah even though they paid it in the spirit in which one pays a penalty. However, day in and day out their formal profession to faith in Islam made them vulnerable to the demands to engage in jihad against one formidable power or another, and to risk their lives and property for the sake of Islam. These demands made them so restless that they would have been happy to seek refuge in any hole and hiding place, if such were available, which promised them security for their interests.
57. For the first time in the history of Arabia all those who possessed wealth exceeding a certain minimum were asked to pay Zakah. This Zakah was levied on agricultural produce, cattle, merchandise, minerals, and gold and silver according to a set of varying rates of 2.5 per cent, 5 per cent, 10 per cent and 20 per cent. Since Zakah was collected and spent in an organized manner, the Prophet (peace be on him) received and distributed funds on a scale previously unknown to the Arabs.
This spectacle of wealth distribution whetted the hypocrites' appetites. However, as we know, the Prophet (peace be on him), who oversaw the distribution of Zakah, excluded himself and the members of his family from any share in it. How could he then tolerate that Zakah should be appropriated by undeserving persons? This attitude of the Prophet (peace be on him) offended the hypocrites and evoked their spite. The hypocrites obviously could not spell out the true reason for their wrath. It was embarrassing for them to say that they were annoyed since they were not permitted to misappropriate Zakah funds. They, therefore, kept their real grievance hidden and time and again found false reasons for accusing the Prophet (peace be on him) of partiality and injustice in the distribution of Zakah.
58. The Qur'an says that the hypocrites should have better felt content with the share of the spoils granted to them by the Prophet (peace be on him), with the living which they made because of the grace of God, and with the prosperity which they enjoyed.
59. The hypocrites should have felt secure economically for they were entitled, like before, to receive their due shares besides Zakah out of the wealth that would come to, he treasury.
60. Rather than focus one's attention on the world and its worthless riches, one should turn one's attention to God and His grace and bounty, seeking His good pleasure. One's hopes should be centred upon Him alone; and one should be totally satisfied with whatever wealth God bestows.
61. The Qur'anic term faqir (the poor) applies to those who depend for their subsistence on others. The word includes all those who are needy regardless of whether they are so because of factors such as physical disability or old age. It also includes those who have become needy owing to accidental circumstances which have rendered them orphans, widows, unemployed, or temporarily disabled. Likewise, it also includes those who, after temporarily receiving some assistance, are likely to become self-supporting.
62. Maskanah from which the word miskin (pl. misskin) is derived, denotes helplessness, destitution. Thus masakin are those who are in greater distress than the ordinary poor people. Explaining this word the Prophet (peace be on him) declared that masakin are those who cannot make both ends meet, who face acute hardship and yet whose sense of self-respect prevents them from asking for aid from others and whose outward demeanour fails to create the impression that they are deserving of help. The words used in a tradition are the following: `Miskin is he who lacks the resource that would suffice him, who does not look as one deserving of charity, nor does he resort to begging,' (Bukhari, `Zakah', `Bab Qawlihi Tail la Yas'aliin al-Nas ilhafa... — Ed.) In short, he is both self-respecting and poor,
63, 'Those employed to administer them' refers to those appointed by the state to collect ,Sadaqat (alms), to ensure the safe-keeping of the funds collected, to maintain their accounts, and to disburse them. Even when such persons are not poor or needy, they will be compensated for their services out of the collected funds. The Qur'anic verse (al-Tawbah 9: 103) which directs: `And out of their goods take alms' indicates that the collection and disbursement of Zakah constitutes one of the duties of the Islamic state.
In this connection it is noteworthy that the Prophet (peace be on him) declared it unlawful for himself and the members of his family (i.e. Banu Hashim) to receive Zakah. Hence, while the Prophet (peace be on him) worked for the collection and distribution of Zakah, he did so without taking any remuneration for the work. Likewise, he laid down the rule that while it was lawful for members of his family (i.e. Banu Hashim) to gratuitously render any service in connection with Zakah, it was unlawful for them to do so in lieu of compensation. According to the rules laid down by the Prophet (peace be on him), whereas the members of his family are obligated to pay Zakah like any other Muslim if they possess the prescribed minimum of wealth, it is unlawful for them to receive it even if they are poor or needy, or in debt, or wayfarers. There is some disagreement among jurists as to whether the members of the Prophet's family may receive Zakdh from one another. According to Abu Yusuf, it is lawful to do so when they are poor or needy or wayfarers or in debt. But most of the jurists do not hold even this to be lawful.
The rule embodied in this verse is that Zakah funds may be used to calm those who are actively engaged in hostile activities against Islam, or to win over the support of those who are in the unbelievers' camp. Zakah may also be used for securing the loyalty of those converts to Islam about whom it might be legitimately feared that if no consideration is shown them they may revert to unbelief. It would be lawful that regular stipends or lump sum amounts be paid to such persons on a regular or temporary basis in order to secure either their support and backing for Islam, or preferably their conversion to it, or at least to neutralize such persons even if they remain in the opposite camp. Apart from Zakdh, money obtained from spoils and other sources of revenue may also be used for this purpose It is not necessary that the recipients who fall into this category be paid out of Zakdh only if they are poor or needy. Rather, they may be paid even if they are rich.
That stipends and grants were made in the time of the Prophet (peace be on him) for reconciling the hearts of certain people to Islam is an established fact. It is, however, a Controversial question whether payments for this purpose may be made after the time of the Prophet (peace be on him). Abu Ilanlfah and his disciples are of the view that such payments are no longer permissible because this category of expenditure stands abolished since the time of the caliphate of `Umar. Shafi`t holds the view that payments may be paid to sinful Muslims in order to reconcile them fully to Islam. No such payment may, however, be made to the unbelievers. Nonetheless some jurists are of the opinion that this category of expenditure is permissible whenever a genuine need for it exists. (See Qurtubi's comments on the verse. See also Jassas, vol. 3, p. 124 — Ed.)
The Hanafi opinion is supported by reference to an incident in the days of Abu Bakr. 'Uyaynah b. Hisn and Agra` b. Habis visited Abu Bakr and asked him to , grant a piece of land. Abu Bakr complied. In order to formalize the grant they sought to have the document witnessed by some leading Companions. Some Companions obliged them. However, when they approached `Umar for that purpose, he tore the document into pieces before their very eyes and said: `The Prophet (peace be on him) no doubt used to pay you in order to reconcile your hearts [to Islam]. But those were the days when Islam was weak. Now Islam does not stand in need of [the support of] persons like you.' Returning to the Caliph Abu Bakr they lodged a complaint against `Umar and even taunted him by saying: `Who is the Caliph, you or `Umar?' However, neither Abu Bakr nor any other Companion expressed any disapproval of `Umar's stand. Basing their judgement on this the Hanafi jurists contend that since the number of Muslims has increased and Islam has become powerful enough to defend itself, this category of expenditure has lost its rationale. So, in the unanimous view of the Companions, it now stands abolished once and for all. (See Jassas's comments on the verse in vol. 3, p. 124 — Ed.)
Shafi'i, however, makes a different plea. According to him, the Prophet (peace be on him) never paid any unbeliever out of Zakdh money for the purpose of reconciling his heart to Islam. Whenever he paid some unbeliever, he drew on the spoils. of war. (He paid out of Zakdh funds only to sinful Muslims whose hearts he sought to reconcile — Ed.)
In our opinion, there seems to be no worthwhile evidence to support the view that this category of expenditure stands abolished for ever. Whatever `Umar said in respect, of the people mentioned in the above incident is perfectly justified. If at any given time the Islamic state does not consider it necessary to spend from Zakdh to reconcile people to Islam, it may do as it decides; expenditure on this category of people is not an obligation. On the, contrary, if the need for reconciling people to Islam is seen to arise under changed circumstances, Muslims may resort to paying them from Zakdh funds since God has kept a provision for it. What 'Umar and the other Companions agreed, in view of the circumstances of that time, was that it was unnecessary to reconcile people to Islam by making payments from Zakdh. This Opinion cannot, however, be made the basis for concluding that the Companions abolished for all time to come payments which had been provided for in the Qur'an for important religious considerations.
As for Shilfi'i's view, it seems justified to the extent that when other sources are available, the Islamic state should refrain from making use of Zakdh funds for this purpose. However, when it becomes necessary to draw on Zakdh, there seems no valid basis for making a distinction between sinful Muslims and unbelievers. For the Qur'an has not sanctioned payments for this purpose in view of the recipient's claim to faith. Rather, payment has been allowed in consideration of certain advantages that would accrue if certain people were won over to the cause of Islam. When the circumstances are akin to those in which the Qur'an laid down this provision, the Imam of the Muslims would be perfectly justified in making use of Zakah for this purpose. If the Prophet (peace be on him) did not draw on Zakah in this connection, it was because he had other funds available to him to cover the need. However, had it been unlawful to make such payments to the unbelievers the Prophet (peace be on him) would have specified this.
65. This means that Zakah may be used to secure the emancipation of slaves. This may be done in two ways. First, if a slave has entered into an agreement with his master that he would be granted freedom on payment of a specified sum of money, financial assistance may be provided to him to make that payment and thus secure his freedom. Second, Zakah funds may be used to buy slaves with the intention of setting them free. All jurists agree that the first of the two alternatives is lawful. As regards the second method, `Ali, Said b. Jubayr, Layth, Thawri, Ibrahim al-Nakha`i, Sha'abi, Muhammad b. Sirin, and the Hanafi and Shafi`i jurists in general hold it to be unlawful whereas Ibn `Abbas, Hasan Basri, Malik, Ahmad b. Hanbal and AN Thawr consider it lawful to use Zakah funds for this purpose as well.
66. Another use of Zakdh funds is to help those debtors - whether they are employed or unemployed, rich or poor — who would be reduced to a state of poverty if they were to pay off all their debts from the funds available to them. Several jurists are of the opinion, however, that such help should not be rendered to those who incur heavy debts either as a result of their extravagance or their spending on evil purposes. Such persons may, however, be helped from Zakah funds if they repent.
67. The expression `in the way of Allah' has a wide and general connotation and encompasses all good deeds which please God, Some authorities, therefore, believe that Zakdh may be spent on all good purposes. But the truth of the matter is -- and this is also the view of a great majority of past scholars — that in the way of Allah' stands for "jihad" in the way of Allah'. This expression signifies struggles launched with a view to overthrowing ungodly systems and replacing them by the Islamic system of life. All those who participate in this struggle may be given assistance from Zakah funds, whether it be for journey expenses, for providing means of transport, for arms and equipment or for other goods relating to warfare. Such assistance may be provided even to those who are otherwise well off and need no financial assistance in connection with their own living. Likewise, help on a temporary or regular basis may be provided out of Zakah to those who voluntarily devote themselves to this cause wholly or on a part-time basis, either for a specified period of time or permanently.
While discussing this question the jurists generally use the word ghazw which is equivalent to qital (fighting). This has given rise to the misconception that Zakah funds may be spent exclusively on `fighting in the cause of God'. Jihad is, however, an all-embracing concept which covers every kind of struggle to bring down ungodly systems of life, to uphold the Word of God, and make the Islamic system of life prevail. This struggle may be supported by Zakah funds whether Islam is in its early stage of propagating its message and persuading people to embrace it or in its later stages when the struggle assumes a combative dimension.
68. A traveller, though otherwise rich, is entitled to receive help out of Zakah funds if he needs such help during his journey. Some jurists, however, subject this help to the condition that the journey should not have been, undertaken for an evil purpose. There is no basis, however, for such a stipulation in the Qur'an or Had fth. The broad principles of Islam also indicate that a person's sinfulness does not disqualify him from receiving help. Rendering assistance to sinful people in times of dire need, and a generally graceful and benevolent attitude towards them, often serves as an effective means of reforming them.
69. One of the allegations of the hypocrites against the Prophet (peace be on him) was that he allowed everybody to speak his mind and that he listened to them. Strangely enough, the hypocrites tried to give an evil interpretation to this character trait. They misconstrued it as proof of the Prophet (peace be on him) being credulous and gullible. What actually irked the hypocrites on this count was that the sincere believers informed the Prophet (peace be on him) about their conspiracies, mischievous deeds and hostile talk. Incensed by this, the hypocrites protested that the Prophet (peace be on him) lent credence to the reports of down and outs.
70. The Qur'anic response to these taunting remarks is an exhaustive one and covers two points. First, that the Prophet (peace be on him) does not pay any attention to reports that are likely to give rise to evil and mischief; he acts only on those reports which would bring good to all, the reports which are conducive to the best interests of Islam and Muslims. Second, that the Prophet's propensity to listen to everybody is in fact in the interests of the hypocrites themselves. For had the Prophet (peace be on him) not been forbearing and cool-tempered he would not have listened with patience to their false professions to faith, to their specious protestations of goodwill, to their lame excuses to justify their shying away from fighting in the way of God. Had he been otherwise, the Prophet (peace be on him) would have dealt severely with the hypocrites and would have made their life in Madina extremely difficult. In short, the hypocrites had every reason to be thankful for this trait in the Prophet's character.
71. The hypocrites are told that they are wrong in assuming that the Prophet (peace be on him) believes in all that is narrated to him. Though he listens to everybody, he trusts only the true believers. As for the reports brought to the Prophet (peace be on him) about. the hypocrites, these were not carried by characterless story-tellers. Rather they were brought to the Prophet's notice by trustworthy and righteous believers.
(63) Are they not aware that Hell-fire awaits whosoever opposes Allah and His Messenger, and in it he shall abide? That surely is the great humiliation.
(64) The hypocrites are afraid lest a surah should be revealed concerning them intimating to the believers what lay hidden in their hearts*72 Tell them (0 Prophet!): `Continue your mockery if you will. Allah will surely bring to light all that the disclosure of which you dread.'
(65) Should you question them what they were talking about they would certainly say: We were merely jesting and being playful *73 Tell them: Was it Allah and His Messenger and His revelation that you were mocking?
(66) Now, make no excuses. The truth is, you have fallen into unbelief after having believed. Even if We were to forgive some of you, We will surely chastise others because they are guilty *74
(67) The hypocrites, be they men or women, are all alike. They enjoin what is evil, and forbid what is good, and withhold their hands from doing good *75 They forgot. Allah, so Allah also forgot them. Surely the hypocrites are wicked.
(68) Allah has promised Hell-Fire to the hypocrites, both men and women, and to the unbelievers. They shall abide in it: a sufficient recompense for them. Allah has cursed them, and theirs is a lasting tOrment.
(69) Your ways are like the ways of those who have gone before you*76 They were mightier than you in power, and more abundant in riches and children. They enjoyed their lot for a while as you have enjoyed your lot, and you also engaged in idle talk as they did. Their works have come to a naught in this world and in the Hereafter they are surely the losers.
(70) Have they not heard the accounts of those who came before them *77 of the people of Noah and `Ad and Thamud, and the people of Abraham and the dwellers of Madyan (Midian), and the Ruined Cities *78 Their Messengers came to them with clear signs. Then, it was not Allah Who caused them any wrong; they rather wronged themselves *79
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72. Although the hypocrites did not sincerely believe in the Messenger ship of the Prophet (peace be on him), they were convinced, in view of their long experience, that he did have access to some supernatural source of information which apprised him of their clandestine activities. The same source, they thought, helped the Prophet (peace be on him) gain access to their closely-guarded secrets. This enabled the Prophet. (peace be on him) to reveal through the Qur'an (which, according to the hypocrites, was the Prophet's own work rather than a revelation from God) their hypocrisy as well as their nefarious designs against the Muslims.
73. When preparations for the Tabuk expedition were under way, the hypocrites used to scoff at the Prophet (peace be on him) and the Muslims. They did so with the idea of demoralizing those Muslims engaged in jihdd preparations. Many such reports are recorded in the traditions. Of these, one goes thus: `Some hypocrites were talking idly in their private meeting. One of them said: "Do you think that fighting against the Roman warriors is like., the mutual fight among the Arabs? I am sure that no sooner than the war breaks out you will find these [Muslim] warriors tied by ropes." (See Ibn Hisham, vol. 2, p. 525 and Waqidi, vol. 3, p. 1003; Tabarl, vol. 3, p. 108, and the comments of. Ibn Kathlr on verses 65-6 — Ed.) To this another added: "It will be much better if, apart from that, each one of
them is whipped a hundred times as well." (See Waqidi, vol. 3, p. 1004 and Ibn Hisham, vol. 2, p. 525 - Ed.)* On seeing the Prophet (peace be on him) busy in jihad preparations, a hypocrite derisively told another: "Just look at this man! He is out to conquer the Roman and Syrian fortresses!"' (See Qurtubi's comments on the verse - Ed.)
74. Jesters and clowns among the hypocrites could be pardoned for having indulged in such idle talk in view of their non-serious approach to life. But those hypocrites who deliberately uttered such derisive remarks with a definite view to demoralize and unnerve the Muslims undoubtedly stood guilty of committing an unpardonable crime.
75. An instinctive interest in evil, and hostility to goodness are common denominators of all hypocrites. If a person is inclined to evil, they lavish their sympathy, counsel, encouragement, and support upon him. They do not fail to intercede on his behalf, and spare no eloquence, in their praise of him. They join hands in his evil deeds and urge others to take part in them as well They also encourage the evil-doer to continue in the same vein. Their attitude leaves no room for doubt that evil gratifies them to the core. For the mere sight of a good deed puts them off. The very thought of goodness distresses them. They are ill-prepared to see anybody suggest an act of goodness. When they see anyone proceed in that direction they writhe in pain. They resort to a variety of devices to obstruct people from doing good and to dissuade them from it
Another trait common to all hypocrites is their unwillingness to spend in good causes. This characterizes not only those hypocrites who are miserly but also those who are otherwise spendthrift. The ill-gotten wealth of the hypocrites is either` stored in their coffers or is squandered on unlawful pursuits. They are utterly extravagant if the purpose be evil, but are totally close-fisted` if money is needed for a good cause.
76. The foregoing characterized the, hypocrites in the third person: Here, suddenly, they are addressed directly in the second person.
77. The narrative again reverts to a description of the hypocrites in the third person.
78. This refers to the areas where the people of Lot lived.
79. The Qur'an emphasizes that earlier communities were not destroyed because God had any grudge against them which prompted. Him to seek their destruction. This calamitous end was the natural result of their own actions. God gave them every opportunity to choose the right path. He gave them every opportunity to think and to understand. He sent Messengers to admonish them, and who warned them of the dire consequences of their wickedness, who, explained clearly which . way leads to salvation and which to destruction. But when they failed to pay any heed to these admonitions and persisted in following the wrong :path, they inevitably met with disastrous consequences. This constitutes the import of the above verse: `It is not Allah Who wrongs them; it is they who wrong themselves.'
80. The Muslims and hypocrites stood apart, each a separate entity. Superficially they seemed identical insofar as both groups recognized Islam as their religion and outwardly followed the same set of religious practices. Nevertheless, they differed in character, temperament, behaviour, and habits; in short, in their total orientation. In the case of the hypocrites, faith was merely a verbal claim devoid of true conviction. This claim was repudiated by their life-style. Their case is similar to that of a man who fills up a container with filth, and labels it perfume, a claim which will instantly be known to be false by the stench it gives off.
I
n the case of the true believers, their claim can be verified by reference to their character and conduct. The label of perfume is justified by the sweet smell! Both the hypocrites and true believers passed off as members of the same Muslim community due to the label of Islam. Nevertheless, the characteristics of the two were so radically different that they could not be considered one community. The hypocrites, by dint of . their heedlessness to God, their instinctive interest in evil, their revulsion against goodness, their unwillingness to co-operate with good causes, were a community by themselves. On the other hand, the true believers — men and women - constituted a distinct community because they shared many traits. They were instinctively disposed to righteousness, they abhorred evil, and remembrance of God was the very breath of life for them. They also spent freely in the way of God, and the dominant characteristic of. their life as a whole was obedience to God. These common characteristics developed a sense of common identity among them and made them quite distinct from the hypocrites.
81. This marks the beginning of the third discourse of the ninth (comprising verses 73-129), which was revealed after the expedition to Tabuk.
82. So far. the hypocrites had mainly been treated with tolerance and forbearance for two reasons. First, the Muslims could not afford to open a front against the enemies within while they were involved in a tight against the enemies. without. Second, this policy was intended to provide an opportunity to those in the ranks of the hypocrites who were merely victims of doubt and scepticism,. but were not incorrigibly corrupt. It was conceivable that some belonging to this category might attain genuine belief and conviction in Islam.
Neither of these two reasons existed any longer. The Muslims held sway over virtually the whole of Arabia and in fact a new phase of conflict with powers outside Arabia had just begun. To strike a severe blow at the enemy within had, therefore, become both possible and necessary. This step was
(71) The believers, both men and women, are allies of one another. They enjoin good, forbid evil, establish Prayer, pay Zakah, and obey Allah and His Messenger.80 Surely Allah will show mercy to them. Allah is All-Mighty, All-Wise
(72) Allah has promised the believing men and believing women Gardens beneath which rivers flow. They shall abide in it. There are delightful dwelling places for them in the Gardens of Eternity. They shall, above all, enjoy the good pleasure of Allah. That is the great achievement.
(73) 0 Prophet *81 Strive against the unbelievers and the hypocrites, and be severe to them *82 Hell shall be their abode - what an evil destination!
(74) They swear by Allah that they said nothing blasphemous whereas they indeed blasphemed *83 and fell into unbelief after believing, and also had evil designs which they could not carry into effect *84 They are spiteful against Muslims for no other reason than that Allah and His Messenger have enriched them through . His bounty!85 So, if they repent, it will be to their own good.. But if they turn away, Allah will sternly punish them in this world and in the Hereafter. None ' in the world will be able to protect or help them:
(75) Some of them made a covenant with Allah: `If Allah gives us out of His bounty, we will give alms and act righteously.
(76) Then, when He gave them out of His bounty, they grew niggardly and turned their backs (upon their covenant).
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81. This marks the beginning of the third discourse of the ninth (comprising verses 73-129), which was revealed after the expedition to Tabuk.
82. So far. the hypocrites had mainly been treated with tolerance and forbearance for two reasons. First, the Muslims could not afford to open a front against the enemies within while they were involved in a tight against the enemies. without. Second, this policy was intended to provide an opportunity to those in the ranks of the hypocrites who were merely victims of doubt and scepticism,. but were not incorrigibly corrupt. It was conceivable that some belonging to this category might attain genuine belief and conviction in Islam.
Neither of these two reasons existed any longer. The Muslims held sway over virtually the whole of Arabia and in fact a new phase of conflict with powers outside Arabia had just begun. To strike a severe blow at the enemy within had, therefore, become both possible and necessary. This step was necessary in order to prevent the internal enemies. from collaborating with the external enemies and so create a difficult situation in the Muslim body-politic. The hypocrites had already been granted respite for a full nine years during which time they had had every opportunity to see, think about, make their judgements on Islam. They could have made good use of this long period of respite if they had even the slightest ability to accept the truth. The Qur'an, therefore, declared that in addition to waging jihad against the unbelievers, the Muslims should also wage `jihad' against the hypocrites, and should henceforth treat them severely. This declaration thus marked the end of the period of leniency shown to the hypocrites.
The directive to wage jihad against the hypocrites and to show severity to them did not mean that Muslims should start a war against the hypocrites. Rather, the directive meant that Muslims should no longer be indulgent towards the hypocrites' nefarious activities. The previous policy of overlooking their hypocrisy had allowed the hypocrites to be considered by the generality of Muslims as part of the Muslim body-politic, which in turn had enabled them to meddle in the affairs of the Muslim society and inject their poisonous influence into it The present directive marked the end of that policy. From now on if anyone adopted a hypocritical attitude whilst living in the midst of Muslims, their behaviour clearly showed that they owed allegiance neither to God nor to the Prophet (peace be on him), such people should be fully exposed, be subjected to public censure, be deprived of the influence and authority they had enjoyed before, be socially ostracized, and be excluded from consultation in matters relating to the affairs of the Muslim community. Nor should their witness be accepted in the courts. They should also be barred from holding public office. No deference should be shown to them on social occasions. Muslims should treat them in a way which would make them realize they had lost their prestige in the Muslim society and that no Muslim held them in esteem. If any hypocrite committed treachery, no connivance should be shown to his crime: Rather, he should he tried publicly and be awarded a befitting punishment.
This was a timely directive for its absence could well have led to the disintegration of the Islamic society. For a community that breeds hypocrites and traitors in its midst and holds them in esteem will inevitably face moral degeneration, and ultimately, total destruction. Hypocrisy is like a plague, and the hypocrite is the carrier of those germs, infecting people all around. if the rats, hypocrites, carrying the germs of plague are allowed to move about freely, this would expose the entire population to grave risk. If hypocrites hold respectable positions in society, this might motivate others to follow suit and encourage them to commit downright treachery. Such a situation is likely to make many a person entertain the idea that sincerity, honesty and true faith do not contribute to a person's success. All one has to do is make a verbal declaration of faith and then go about doing as one pleases and nothing will prevent one from flourishing. The Prophet (peace be on him) alluded to this pithily in one of his sayings: 'He who shows respect to one who introduces an innovation in Islam, lends a hand to the demolition of Islam.' (For this tradition see Bayhagi, Shu`ab al-Iman, quoted in Mishkat al-Masab,h `Bab al-I`tisan, bi'l-Kitab wa'lSunnah' - Ed.)
83. There is no certainty about what constitutes the `word of unbelief mentioned in the above verse. However, there are references in traditions to the many blasphemous utterances of the hypocrites: For example, a hypocrite is reported to have told his Muslim relatives: If the message delivered by him [the Prophet (peace be on him)] is really genuine, then we are worse than donkeys.' (Waqidi, vol. 3, p. 1004 — Ed.) According to another report, during the expedition to Tabuk when a she-camel of the Prophet (peace be on him) went astray and the Muslims set about searching for it a group of hypocrites made much fun of the incident, saying to one another: `(Just look at this man!) He brings us news about the heavens but cannot tell where his she-camel is (See Wagidi, vol. 3, p. 1010; Ibn Hisham, vol. 2, p. 523 — Ed.)
84. This alludes to the conspiracies contrived by the hypocrites during the expedition to Tabuk. One of these, according to traditionists, was that the hypocrites had planned to throw-the Prophet (peace be on him) into a ravine during his return from Tabuk. On learning of this evil design, the Prophet (peace be on him) directed his army to take a longer route through the valley while he himself followed a shorter route together with `Ammar b. Yasir and. Hudhayfah b. al-Yaman. During his journey the Prophet (peace be on him) came to know that about a dozen masked hypocrites were in pursuit of him. As soon as this was known, Hudhayfah hastened towards them with the intention of driving them away. The hypocrites spotted this from afar and were afraid. In addition, fearing that they would be identified, they immediately took to their heels. (See Ahmad b. Hanbal, vol. 5, p. 453.; Wagidi, vol. 3, pp. 1042-3 - Ed.)
Another conspiracy hatched by the hypocrites was that they secretly decided that as soon as the news would come that the Muslim army had been defeated by the Romans they would install `Abd Allah b. Ubayy as the ruler of Madina. They went about planning for this since they had not even a shred of doubt that the Muslim army was doomed. (See the comments on this verse by Qurtubi - Ed.)
(77) So He caused hypocrisy to take root in their hearts and to remain therein until the Day they meet Him because they broke their. promise with Allah and because they lied.
(78) Are they not aware that Allah knows what they conceal and what they secretly discuss, and that Allah has full knowledge even of all that is beyond the reach of perception?
(79) As for those who taunt the believers who voluntarily give alms and scoff at those who have nothing to give except what they earn through their hard toil *87 Allah scoffs at them in return. A grievous chastisement awaits them.
(80) (0 Prophet!) It is the same whether or not you ask for their forgiveness. Even if you were to ask for forgiveness for them seventy times, Allah shall not forgive them. That is because they disbelieved in Allah and His Messenger; and Allah does not bestow His guidance on such evil-doing folk.
(81) Those who were allowed to stay behind rejoiced at remaining behind and not. accompanying the Messenger of Allah. They were averse to striving in the cause of Allah with their belongings and their lives and told others: `Do not go forth in this fierce heat.' Tell them: `The Hell is far fiercer in heat.' Would that they understand!
(82) Let them, then, laugh little, and weep much at the contemplation of the punishment for the evil they have committed!
(83) Then if Allah brings you face to face with a party of them, and they ask your leave to go forth (to fight in the cause of Allah), tell them: `You shall not go forth with me, and shall never fight against any enemy along with me. You were well-pleased to remain at home the first time, so now continue to remain with those who have stayed behind.'
(84) Do not ever ; pray over any of them who dies, nor stand over . his grave. They disbelieved in Allah and His Messenger and died in iniquity *88
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85. Prior to the migration of the Prophet (peace be on him), Madina (i.e. Yathrib) was a small Arabian town and the Aws and Khazraj, the two main clans inhabiting the town, did not enjoy any extraordinary position of authority or affluence. However, within eight or nine years of the Prophet's migration, during which the Ansar exposed themselves to every kind of risk and danger and extended their full support to the Prophet (peace be on him), Madina became the capital of the whole of Arabia. The farmers beloinging to the Aws and Khazraj clans became, as it were the notables of the new society and administered the newly-founded state. Madina was flooded with affluence as a result of the conquests made by the Muslims and the attendant overflow from the spoils of war and the prosperity of trade and commerce. Alluding to this the Qur'an reproaches the hypocrites who, instead of being grateful to the Prophet (peace be on him) through whom they had achieved such prosperity, directed their spite and anger towards him:
86. The ingratitude of the hypocrites for which they were rebuked (see verse 74 above) is evident from their conduct. Reference has been made to this in order to emphasize that the hypocrites were a bunch of die-hard criminals who lacked even the most rudimentary virtues such as gratefulness, acknowledgement of beneficence, and faithfulness to covenants.
87. This refers to the stinginess of the hypocrites in response to the appeal of the Prophet (peace be on him) to make contributions to the war fund on the occasion of the expedition to Tabuk. Not only that, they even made fun of the sincere believers when they gave generously. About each of them they had, something to say.. If wealthy Muslims donated a large amount an amount which , was in accord with or beyond their means — they accused them of insincere ostentation. And if the poor Muslims donated modest amounts out of their hard-earned income, they scoffed, saying: `Look!, Here is the farthing that will help conquer the forts of the Roman Empire!' (See the comments of Ibn Kathir on the verse — Ed.)
88.`Abd Allah b. Ubayy, the ringleader of the hypocrites, died some time after the Prophet's return from Tabuk. His son, `Abd Allah b, 'Abd Allah b. Ubayy, who was a sincere believer, called on the Prophet (peace be on him) and requested him to give his gown away so that it might be used as a shroud for `Abd AllAh b. Ubayy's burial. The Prophet {.peace
be on him) generously acceded to this request. Abd A115h also requested the Prophet (peace be on him) to lead the Funeral Prayer for 'Abd Allah b. Ubayy. Acting with the same magnanimous spirit, the Prophet (peace be on him) promised to oblige. Although 'Umar tried to dissuade the Prophet (peace he on him) from doing so in view of 'Abd Allah h. Ubayy's ignominious role in opposing Islam, the Prophet (peace be on him) ignored his protest and did not mind praying for the forgiveness of this arch-enemy of Islam. This was out of his mercy'and tenderness which embraced friend and foe alike. However, as soon as the Prophet (peace he on him) rose to lead the Funeral Prayer the above verse was revealed, forbidding him to do so. (Bukhari, `Tafsir', 'Bab Qawlihi Ta'ala istaghfir lahum aw Ia tastaghfir lahum' and `Bab la tusalli `ala' Ahad minhiim' - Ed.) For a policy had already been laid down that no further allowance should he given to the hypocrites (see verse 73). They should no longer be allowed to flourish and that there should be a total abstention from anything that might encourage them.
A rule which has been derived from this incident is that the leaders of the Muslim community should not lead or offer the Funeral Prayer of notorious sinners. After the revelation of the above verse, the Prophet (peace be on him) used to inquire about the conduct of the deceased before leading any Funeral Prayer. If the deceased was a notorious sinner, he advised the relatives of the deceased to make alternative arrangements.
(85) Let not their riches or their. children excite your admiration. Through these Allah seeks to chastise them in this world, and that their lives may depart them while they are unbelievers.
(86) And whenever any surah is revealed enjoining: `Believe in Allah and strive (in His cause) along with His Messenger,' the affluent among them ask you to excuse them, saying: `Leave us with those who will sit back at home.'
(87) They were content to stay behind with the womenfolk. Their hearts were sealed, leaving them bereft of understanding *89
(88) But the Messenger and those who shared his faith strove with their belongings and their lives. It is they who shall have all kinds of good. It is they who shall prosper.
(89) Allah has prepared for them Gardens beneath which rivers flow. There shall they abide. That is the supreme triumph.
(90) Many of the bedouin Arabs90 came with excuses, seeking leave to stay behind. Thus those who were false to Allah and His Messenger in their covenant remained behind. A painful chastisement shall befall those of them that disbelieved *91
(91) There is no blame on the weak nor the sick nor on those who have no means for jihad if they stay behind provided that they are sincere to Allah and to His Messenger*92 There is no cause for reproach against those who do good. Allah is All-Forgiving, Ever-Merciful.
(92) Nor can there be any cause for reproach against those . who, when they came to you demanding mounts to go to the battlefront, but who went back, their eyes overflowing with tears when you told them that you had no mounts for them, grieving that they had no resources to enable them to take part in fighting*93
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89. It was indeed shameful of the hypocrites that despite their physical fitness and material resourcefulness they failed to go to the battle-front to take part in the jihad. And this though they were behind none in claiming to be Muslims. They preferred to stay back in their homes like women when they should have been on the battlefield at that critical moment. Since they had deliberately adopted this stance, they were stripped of those noble feelings which makes a man ashamed of.his unbecoming conduct.
90: The word al-A'rab refers to the bedouin who either lived in the desert or in the villages around Madina.
91. If a man's profession to faith is not backed by a true affirmation of the Message of the Prophet (peace be on him), submission to God, and sincerity in devotion, it is merely an act of the tongue which does not prevent him from according precedence to his material interests and worldly concerns over God and the religion of God. Such a profession of faith is no better than unbelief. Such people will therefore, be treated by God in the Hereafter as unbelievers and rebels. This is notwithstanding the fact that it might not be possible in this world to declare them unbelievers since they verbally profess Islam, and hence Muslims will have no option but to treat them, on a social and legal level, as Muslims. This is because in the life of this world people can be declared unbelievers only when they are guilty of open denial, rebellion, treachery or infidelity. Hence it is difficult to judge all hypocrites, from a legal point of view, as unbelievers. But escaping the judgement of human beings in this world does not guarantee man's escape from God's judgement and punishment in the Next World.
92. This makes it clear that even those who are otherwise apparently exempt from jihad are in fact not automatically so on grounds of physical disability, sickness or indigence. They are exempt only when these disabilities are combined with their true loyalty to God and His Messenger. If someone lacks this loyalty, he cannot be pardoned for the simple reason that when it became obligatory for him to wage jihdd he was sick or indigent. God does not look at such external criteria for exemption from duty. For God can examine what is at the bottom of each man's heart. He can examine both inner and outer conditions and test whether one's excuse is that of a loyal servant or of a rebel and traitor.
If several persons happen to, fall sick on 'the eve of jihad, it will hardly be possible for a human being to distinguish the sickness of one from that of another. But God knows well that each case is different from the other. For instance, there will be those' who, if they fall sick on the eve of jihad, will thank the heavens for their sickness since it has provided them with a timely excuse to stay away from the war-front. There will be others who react quite differently. They will probably lament their sickness which has prevented them from doing their duty, ,and from having the honour of taking part in jihad. Whereas the people ofthe former category will not be content with securing an exemption for themselves from fighting, but will probably also try to dissuade others from jihad, there will be others who, even though they themselves are unable to take part in jihad for reasons beyond their control, will urge others to hasten to the war-front. Likewise, while people belonging to the first category will spread all kinds of rumours in order to demoralize the believers, the people of the latter category will try to compensate for their inability by reinforcing the home front, and thus at least make some contribution to the cause of jihad. Though people of both categories failed to join jihad, God will judge them differently in view of their different attitudes. God might pardon the latter, but the former must be convicted for treachery and disloyalty even though both could present a justifiable excuse for not engaging in jihad.
93. Those who had a sincere desire to serve Islam but could not do so owing to some genuine reason feel as grief-stricken as a worldly person does when he has been afflicted of misfortune such as when he loses his job or narrowly misses a treasure. Such persons would be deserving of the same reward from God as those who actually did serve the cause of Islam. For even though they might not have been able physically to contribute to the struggle in the way of God, their hearts were there. This explains why the Prophet (peace be on him), whilst returning from Tabuk, told the Companions: `You have never undertaken a march nor crossed a valley but that some people, who are actually in Madina, were with you.' In utter surprise they asked: Did they do so while they were staying in Madina itself?' The Prophet (peace be on him) affirmed: `Yes, they did so even while staying in Madina. For they had been forced by circumstances into staying back or else they would never have stayed back.' (See Bukhari, `Maghazi', `Bab Nuzul al-Nabi' al-Hijr'; Muslim, `Imarah', `Bab Thawab man habasaahu `an al-Ghazw Maracl aw `Udhr akhar' — Ed.)
(93) There are grounds for reproach against those who seek leave to stay behind even though they are affluent. They are the ones who were content to be with the womenfolk who stay behind. Allah has set a seal on their harts, leaving them bereft of understanding.
(94) They will put up excuses before you when you return to them. Tell them: `Make no excuses. We will not believe you. Allah has already informed us of the truth about you. Allah will observe your conduct, and so will His Messenger; then you will be brought back to Him Who knows alike what lies beyond human perception and what lies within the reach of human perception, and He will let you know what you did.
(95) When you return to them they will surely swear to you in the name of Allah that you may leave them alone. So do leave them alone; *94 they are unclean. Hell shall be their home, a recompense for what they did.
(96) They will swear to you in order to please you. But even if you become pleased with them, Allah will not be pleased with such an evildoing folk.
(97) The bedouin Arabs surpass all in unbelief and hypocrisy and are most likely to be unaware of the limits prescribed by Allah in what He has revealed to His Messenger. Allah is All-Know ing, All-Wise*95
(98) And among the bedouin Arabs there are such as regard whatever they spend (in the cause of Allah) as a fine*96 and wait for some misfo une to befall you. May ill fo tune befall them! Allah is All-Hearing, All-Knowing.
(99) And of the bedouin Arabs are those who believe in Allah and the Last Day, and regard their spending (in the cause of Allah) as a means of drawing them near to Allah and of deserving the prayers of the Messenger. Indeed, this shall be a means of ' drawing near to Allah. Allah will surely admit them to His mercy. Allah is All-Forgiving, Ever-Merciful.
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94. Two different verbal forms of the same word i'rad have been used in this verse. In the first instance it denotes 'to turn away' in the sense of being indulgent. In the second instance it means to turn away in disgust. The word has been used in an imperative form and contains the injunction to sever all connections with those persons.
95. The word al-Arab, as we have explained earlier (see n. 90 above), signifies the bedouin -whether of the desert or the countryside — in the vicinity of Madina, For a long time they had followed a policy of opportunism with regards to the conflict between Islam and unbelief. However, as Islam established its sway over the greater part of Hijaz and Najd and the power of the tribes hostile to Islam began to weaken, they saw their interests lay in entering the fold of Islam.
Of them, only a minority embraced Islam out of true conviction and with the readiness to fulfil its demands. For a majority of these bedouin, acceptance of Islam was the outcome of sheer expediency and self-interest, sincere belief playing scarcely any part in it. They were primarily interested in the advantages that accrue to those belonging to the ruling party. But they were intensely resentful of practically everything relating to Islam.
They were resentful of the moral discipline which Islam imposed on them. They were unhappy with the duty placed upon them to observe Fasting. They were unhappy at the imposition of , Zakdh on their cattle and agricultural produce. They were also disconcerted by the tight grip imposed by the many regulations which they were required to follow for the first time in their history. They also resented the idea of sacrificing their lives and property not in connection with tribal feuding or, razzias, which were close to their hearts, but in the way of God.
Thus a deep sense of dissatisfaction continued . to smoulder in the bedouins' hearts and a great number of them invented ever new excuses to circumvent the requirements of Islam. They were a cynical lot who cared nothing for right and wrong or for the true welfare of humanity. Theirs was a small world, confined essentially to their economic interests, their conveniences and privileges, their lands and properties, their camels and goats, and the very limited world around their tents. If they did believe in anything higher, it was a kind of superstitious reverence for saints and holy men to whom they made offerings. In return for those offerings they were supposed to guarantee them material prosperity and immunity from natural calamities. They were also expected to provide them with amulets and pray for their worldly success. Such was their outlook that they could not subscribe to a faith that would seek to subject their entire cultural, social and economic life to a rigorous moral and legal discipline, and which would also ask them to sacrifice their lives and wealth in order to promote its universal reform mission.
In the above verse the Qur'an refers to this attitude of the bedouin who, compared with town dwellers, were' relatively more prone to hypocrisy and unbelief. Town dwellers fare betterr since they have the opportunity to meet learned and pious people and thus gain some knowledge of religion and its requirements. The bedouin, however, tend to engross themselves in the pursuit of their bread and butter alone, leaving them no leisure time for higher pursuits. At the end of the day they are no more than economic brutes, and as such are ignorant. In this context it may be added that movements towards apostasy and the refusal to pay Zakah verses which brows out only a couple of years after the revelation of these verses 97-9) during Abu Bakr's Caliphate, were mainly the result of the bedouins' attitude.
96. Essentially, the bedouin looked upon Zakah as a kind of -fine or penalty imposed upon them. Likewise, they also resented the Islamic duty of showing hospitality to strangers. The same was true of the financial contributions they were required to make in connection with jihad. They made those contributions reluctantly and only with the idea of assuring the Muslims of their faithfulness rather than to please God.
(100) And of those who led the way — the first of the Emigrants (Muhajirun) and the Helpers (Ansar), and those who followed them in the best possible manner Allah . is well-pleased with them and they are well-pleased with Allah. He has prepared for them Gardens beneath which rivers flow; therein they will abide for ever. That is the supreme triumph.
(101) As for the bedouin Arabs around you, some are hypocrites; and so are some of the people of Madina who have become inured to hypocrisy. You do not know them, but We know them.97 We will chastise them doubly *98 and then they shall be sent to an awesome suffering.
(102) There are others who have confessed their faults. They intermixed their good deeds with evil. It is likely that Allah will turn to them in mercy, for Allah is All-Forgiving, Ever-Merciful.
(103) (0 Prophet!) Take alms out of their riches and thereby cleanse them and bring about their growth (in righteousness), and pray for them. Indeed your prayer is a source of tranquillity for them. Allah is All-Hearing, All-Knowing.
(104) Are they not aware that it is Allah who accepts the repentance of His servants and takes alms, and that it is Allah Who is Oft-Relenting, Ever Merciful?
(105) And tell them (0 Prophet!): `Keep working: Allah will behold your works and so will His Messenger and the believers *99 and you shall be brought back to Him Who knows that which is beyond the reach of human perception and that which is within the reach of human perception. He will then declare to you all what you have been doing.
(106) There are others in whose regard Allah's decree is awaited: whether He will chastise or relent towards them. Allah is All-Knowing, All-Wise*101
(107) Then there are others who have set up a mosque to hurt the true faith, to promote unbelief, and cause division among believers, and as an ambush for one who had earlier made war on Allah and His Messenger. They will surely swear: `We intended nothing but good', whereas Allah bears witness that they are liars.
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97. The hypocrites had become so adept at keeping their hypocrisy hidden that despite his unusual insight even the Prophet (peace be on him) could not quite see through them.
98. The `double punishment' mentioned in this verse will consist of the following. First, instead of gaining wealth, prestige, and honour the hypocrites will suffer worldly losses and be subjected to humiliation even though it is their excessive love of the world which led them to hypocrisy and rebellion against God. Second, the cause of Islam, which they seek to frustrate by their evil machinations, will flourish before their very eyes and despite their vicious efforts to the contrary.
99. The above Qur'anic verse brings into sharp relief the difference between the attitudes of a hypocrite and a sinful believer. In light of this, it has to be determined how Muslims should treat people whose claim to be Muslim is false.
The verse lays down that those who profess to be Muslims, but who in fact have no sincere allegiance to God, to the religion propounded by Him, and to the Muslim community, should be treated firmly and severely if their behaviour provides incontrovertible evidence of this. If such people make contributions in the cause of God, they must not be accepted. Nor may the believers, however closely related they be, perform the Funeral Prayers of such persons and pray for their forgiveness. But, if an otherwise sincere believer commits an act inconsistent with the requirements of sincerity and confesses to it, he should be forgiven. The charity offered to him. should be accepted and Prayers should be made to God for his forgiveness.
The question arises: How can a sinful believer be determined from a hypocrite, when the act which has been committed is contrary to Islam and Muslims? In our view, the following criteria, hinted at in these verses (101 ff.) could be of help in making a distinction between a sinful believer and a hypocrite:
A sinful believer would be inclined to confess his faults clearly rather than try to explain them away by presenting lame excuses and far-fetched explanations.
The past record of the person concerned should be looked into to see whether or not insincerity towards Islam is a regular trait of character. If that record shows that he has on the whole been a righteous person, that his life is marked by sincere service to, and sacrifice for the cause of Islam and Muslims, and by an eagerness to excel others in good deeds, it can be safely concluded that if he committed any offence, it was not because of lack of faith and sincerity. It was merely a lapse on his part and was presumably a temporary occurrence.
However, a serious lapse on the part of a person necessitates that a keen eye should be kept on his post-repentant behaviour. This is necessary to decide whether his confession of having committed a lapse and his repentance over it were merely an act of the tongue, or whether there was indeed a deep feeling of regret indicative of a change of heart. If there is convincing evidence of sincere regret and an earnest effort to make amends, and his overall conduct shows that he wants sincerely to wipe out all traces of weakness in his faith, it will be concluded that his repentance is genuine. Such repentance can be considered evidence of his true faith and sincerity.
Traditionists have mentioned the incident in which the Qur'anic passage in question was revealed. This is reproduced here in extenso since it helps to better understand the verses. According to the traditionists, the verses were revealed in connection with Abu Lubabah b. `Abd al-Mundhir and his six companions' conduct. Abu Lubabah had embraced Islam as early as the occasion of the Bay`ah of `Agabah before the Prophet's migration to Madina, and thereafter took part in the battles of Badr, Uhud, and other military campaigns. At the time of the Tabuk expedition, however, he succumbed to the evil propensities of self and stayed back from jihad without any real justification. The same was true of some of his companions who were otherwise quite sincere believers. After the Prophet's return from Tabuk and on coming to learn about God's proclamation regarding those who had failed to join jihad, Abu Lubabah and his companions were seized by an overwhelming feeling of remorse and shame. Even before they were asked to explain their conduct, they tied themselves to a pillar and vowed to abstain from food and sleep until they were either forgiven or met with death. They underwent this self-inflicted chastisement for several days with the result that they eventually fell down unconscious. Finally, on being told that God and His Messenger had relented towards them, they went to the Prophet (peace be on him) and told him that their repentance included giving away their house — the comfort of which had rendered them heedless to the duty of jihad — in the way of God. The Prophet (peace be on him), however, directed them not to give away their whole property; giving away one third of it was sufficient. They instantly gave away one third, making it a waqf (endowment). (See the comments of Qurtubi on verse 102 — Ed.)
If one reflects on this incident one will realize the kinds of weaknesses which are pardoned by God. Abu Lubabah and his companions were not chronic victims of insincerity. On the contrary, their past record showed that they were men of sincere faith. Moreover, they did not invent excuses to cover up their faults, rather they readily confessed it. Not only that, their subsequent actions made it abundantly clear that they were genuinely repentant and were eager for the atonement of their sins.
These verses (see 102 ff. — Ed.) also embody an important point. In order to atone for one's sin, it is not enough to repent merely with one's heart and tongue, important though that is. True repentance should also be evident from one's action. One way to do this is to give away a part of one's wealth to charity. This would help get rid of the evil embedded in one's self which had prompted the sin in the first place, and would increase the potential to return to the right way. For confessing to one's sin is not unlike the feeling of someone who falls into a pit. The shame and remorse felt indicate that one realizes the wretchedness of one's state of being at the bottom of the pit. The subsequent efforts to atone for one's sins by giving to charity and doing other good works amounts to an attempt to get out of the pit.
100. Man will ultimately be judged by God and no act of his will remain hidden from Him. Even if a man succeeds in keeping his hypocrisy concealed and makes people believe that he is a sincere believer, this will not protect him from punishment for his hypocrisy.
101. The circumstances surrounding the cases of the persons referred to in the above verse were unclear: that is, it was not easy for people to determine whether they belonged to the category of sinful believers or to that of hypocrites. Judgement on these cases was, therefore. deferred. This does not mean that God was in a state of doubt and indecision about them. What this statement means is that the Muslims could take a definite position about them only on the basis of sufficient and tangible evidence. For judgements based on esoteric grounds have no validity. Only those judgements which are supported by tangible evidence and reasoning carry any weight.
(108) Never stand therein. Surely a mosque founded from the first day on piety is more worthy that you should stand in it for Prayer. In it are men who love to purify themselves, and Allah loves those that purify themselves*102
(109) Is he, then, who has erected his structure on fear of Allah and His good pleasure better, or he who erects his string on the brink of a crumbling bank *103 so that it crumbles down with him into the Hell-fire? Allah does not bestow His guidance on the wrong-doing folk.*104
(110) And the structure which they have erected will ever inspire their hearts with doubts unless it be that their very hearts are cut into pieces*105 Allah is All-Knowing, All-Wise.
(111) Surely Allah has. purchased of the believers their lives and their belongings and in return has promised that they shall have Paradise *106 They fight in the cause of Allah, and slay and are slain. Such is the promise He has made incumbent upon Himself in the Torah, and the Gospel, and the Qur'an*107 Who is more faithful to his promise than Allah? Rejoice then, in the bargain you have made with Him. That indeed is the mighty triumph.
(112) Those who constantly turn to' , Allah in repentance*108: who ever worship Him, who praise Him, who go about the world to serve His cause, m9 who bow down to Him, who prostrate themselves before Him, who enjoin what is good and forbid what is evil, . and who keep the limits set by Allah*110 To such believers announce glad tidings.
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102. Before the arrival of the Prophet (peace be on him) in Madina there lived a man called Abu `Amir. He belonged to the Khazraj clan and had converted to Christianity. Being an ascetic and a scholar of the Scriptures, Abu `Amir was held in great esteem by the bedouin of both Madina and the adjoining areas. His popularity among the masses was at its zenith when the Prophet (peace be on him) arrived in Madina. But his religious scholarship and ascetic way of life, rather than assisting him to recognize the truth, in fact became a hindrance. The result was that Abu `Amir not only failed to embrace Islam, but looked upon the Prophet (peace be on him) as his rival in the field of religious leadership.
In the beginning Abu `Amir cherished the hope that the hostile force of the Quraysh would be enough to nip Islam in the bud. But contrary to what he had expected, the Quraysh were badly routed in the battle of Badr. After that event, he was unable to restrain himself. He moved out of Madina the same year and began to visit different tribes and incite them against Islam. In fact he was one of the people whose vicious efforts instigated the Battle of Uhud. It is also said that he arranged for several pits to be dug in Uhud, and as we know, the Prophet (peace be on him) fell into one of them during the course of the battle and was badly injured. Later, when the Battle of the Ditch (Ghazwat al-Khandag) took place, he took a major role in provoking many of the tribes to join the forces that invaded Madina. In all the battles that took place thereafter right up to the Battle of Hunayn, this Christian monk consistently allied himself with the forces of polytheism against Islam.
In the end, he utterly despaired that any power in Arabia would be able to resist the stormy onslaught of Islam. He therefore turned to Rome and warned Caesar of the impending Islamic menace. It was because of his initial efforts that Caesar commenced his preparations to invade Arabia, and on knowing of such activity the Prophet (peace be on him) decided to pre-empt it by dispatching a military expedition to Tabuk. (For further information about Abu `Amir see the comments of Qurtubi on al-A`raf 7: 175 and al-Tawbah 9: 107 — Ed.) A group of hypocrites in Madina actively collaborated with Abu `Amir in his efforts. They also supported Abu `Amir's plan that, by taking advantage of his position as a clergyman, he should persuade Caesar as well as the Christian chiefs of northern Arabia to strike a deadly blow against Islam. On the eve of Abu `Amir's departure to Rome, he was party to a decision made by a group of hypocrites in Madina to erect a mosque of their own so that they could carry on their insidious activities under the garb of religion. They thought that this religious act — building a mosque — would provide the `Muslim' hypocrites — as distinct from the generality of Muslims — a safe meeting place for organizing themselves into a force that would carry on its activities without inviting any suspicion. The mosque was to serve as the centre for hatching conspiracies against Islam, a centre to which the agents of Abu `Amir, carrying the latter's instructions, could come safely and stay in as travellers and holy men. The above verse (i.e. 107) alludes to this vile conspiracy which lay behind the building of the mosque. (See the comments of Qurtubi on verse 107 — Ed.)
At that time there were two mosques in Madina: the mosque of Quba which was situated on the outskirts of the town, and the Prophet's mosque which was in the heart of Madina. There was, therefore, hardly any need for another mosque. Nor were the Muslims of the day possessed of that naive religious zeal which prompts people to construct mosques as an act to ensure their heavenly rewards even if there is no need or justification for it. Not only that, there seemed no reason to expect that the construction of a new mosque would yield any positive benefit; there were, in fact, reasons to believe that it would indeed be harmful. For a new mosque was likely to create dissensions in the ranks of the Muslims and this is unacceptable under a sound Islamic dispensation. The hypocrites, knowing there was no convincing justification for a new mosque, began to put forward flimsy grounds to justify their intent. They pleaded to the Prophet (peace be on him) that such a mosque was necessary because of the difficulties of praying, congregationally, five times a day, and particularly at, night in cold and rainy weather; this was especially difficult for the old
and the disabled who lived at some distance from the Mosque of the Prophet (peace be on him).
When the mosque (called Masjid Dirar) — constructed on such pietistic pretexts — was ready, the hypocrites approached the Prophet (peace be on him) asking him to inaugurate the mosque by leading the Prayer there. The Prophet (peace be on him) declined, saying that he was preoccupied with the Tabuk expedition, and asked them to bide their time. (See Tabari, Ta'rikh, vol. 3, p. 110; Ibn Hisham, vol. 2, p. 529 — Ed.) As the Prophet (peace be on him) left for Tabuk, the hypocrites began hatching their conspiracies against Islam in the new mosque. They even decided that as soon as the Muslims were crushed by the Romans — and they were absolutely sure this was imminent — they would install `Abd Allah ibn Ubayy as the ruler of Madina. But the outcome of the expedition was quite different from that which the hypocrites had expected and it threw cold water on all their hopes. During his return when the Prophet (peace be on him) reached a place called Dhu Adan in the vicinity of Madina, the above verses were revealed. The Prophet (peace be on him) immediately sent a few people to Madina with the directive to raze Masjid Dirar to the ground before he even entered Madina.
103. The word juruf used in the above verse applies in Arabic usage to the bank of a river or stream, the supporting ground of which has been washed out, rendering it hollow and leaving the surface standing without any support. This simile describes adequately the situation of ungodly people.
The structure of such peoples' lives is comparable to a building which is constructed on the river bank which has been rendered hollow by water and hence lacks foundations and strength. The simile is both apt and picturesque insofar as it brings sharply to mind a graphic enactment of the whole situation. Extending the above simile it may be said that the outward facet of worldly life in which men of all sorts the believers and the unbelievers, the sincere and the insincere, the pious and the sinners are . found at work resembles the upper surface of the land on which all buildings are erected. The upper surface is not stable in itself since its stability depends on the support of compact soil beneath. If an ignorant, short-sighted person constructs his house on a piece of land of which the lower level has been rendered hollow by water, that construction will be fatal not only for that person, but will also make the capital invested by him in the construction of that house useless.
In exactly the same way, a person's actions are as such insignificant. Actions are only meaningful and significant if their foundation is God-fearing, if they are based upon belief in ultimate answerability to God, and upon a commitment to follow the requirements of His good pleasure. Those simpletons who are satisfied with the external glitter of worldly life and whose actions are not prompted by God-fearing, nor involve concern for God's good pleasure, themselves cause the erosion of the lower layer of soil under the building which they erect. The ultimate outcome of such an act is that the foundations are destroyed and the building collapses, bringing about the total undoing of the person concerned.
104. The `straight way' is the one that leads to the true success and felicity of man.
105. They have committed hideous sins such as erecting `Masjid Dirk' and as a result their hearts have become saturated with unbelief, and incapable of belief. The case of these people is more hopeless than of those who publicly erect temples for worship or who declare war against Islam and take part in military action aimed at the extirpation of Islam. However iniquitous these declared unbelievers might be, there remains the hope that at some stage they may be guided to the Right Way. For even though they are misguided, their behaviour shows that they are honest, sincere and courageous in their convictions. All those who possess such valuable qualities can become great assets for the cause of true faith once they are able to re-orient themselves. But there is no hope for those cowardly and crafty people who go so far as to build a `mosque' in order to undermine the cause of Islam, and who do so with the pretension of serving the cause of Islam. They will never be guided to the Right Way. Their cynical and utterly depraved behaviour has undermined their capacity to appreciate the truth for its own sake.
106. When a man has true faith it involves a commitment to devote himself sincerely to God and God's promise of reward in return for that commitment. This two-way commitment has been described as a `transaction'. What this means is that faith is not just the affirmation of a set of metaphysical propositions. It is in fact a contract according to which man places all that he has — his life, his wealth - at the disposal of God; he `sells' them to God. In return, he accepts God's promise of Paradise in the Next Life.
In order to fully understand this point and its implications it is necessary to explain the nature of the `transaction' mentioned in the verse.
To start with, it is evident that God is the Owner of all that man has — his life, his wealth, his everything — for He is the Creator of man as well as of all his possessions. Viewed from this angle, any transaction of sale and purchase between man and God is, strictly speaking, out of the question. For man does not possess anything of his own which he might sell. Nor is there anything which God does not own and which would necessitate purchase on His part. Nonetheless, God has bestowed upon man free-will and freedom of choice and this is the basis of the transaction mentioned above, as we shall see.
The conferment of free-will does not alter the basic reality of God's godhead. However, it enables man to freely accept or reject the basic reality. Investing man with free-will does not mean that man has thereby been made the absolute owner of himself, of his mental and physical abilities, and of the worldly possessions that he has come to acquire. Nor does it mean that God has conferred upon man the right to utilize his native abilities and material possessions as he pleases. The conferment of free-will simply means that God doe's not compel man to behave in the manner prescribed by Him. Hence man can follow one of two courses: he can, if he so decides, recognize God as his true Master and in consideration of that fact use his native abilities and material possessions in the manner prescribed by God. On the other hand, he can if he so decides, disregard God as his master, arrogate to himself mastery over himself, his abilities and material possessions, and hence consider himself entitled to use his abilities and possessions in the manner he pleases.
It is here that the concept of `transaction' becomes relevant. The `transaction' referred to in the above verse should not convey the impression that God intends to purchase what man owns. For, God is the true owner of all that man has. Hence the `transaction' concerns what God Himself has granted man by way of trust, and with regard to which God has given man the freedom to act either in good faith or contrary to it. It is this freedom which man holds in trust from God which He asks man to recognize — and to do so purely of his own volition rather than compulsorily. Man is the trustee and not the absolute owner, and he is asked to' avoid committing any breach of this trust which, by the nature of things, man is in a position to do. When someone voluntarily makes a bargain with God, committing his life in this manner, surrendering to God the freedom which God Himself has conferred upon him, then God recompenses him for his voluntary relinquishment of freedom by granting` him Paradise in the never-ending life of the Hereafter. It is the believer who, by making such a commitment with God in expectation of reward, enters into a transaction with God. Such is the substance of the transaction that it is equivalent with faith itself. Conversely, when someone refuses to make this transaction, and behaves in a manner which is inconceivable with such a transaction — then this person is an unbeliever. The technical term applied to this refusal to make the transaction is unbelief (kufr).
Having considered the nature of the transaction, let us now consider its implications:
God has presented man with two severe tests. First, the conferment of freedom tests man's mettle: will he acknowledge the lordship of his Creator and act gratefully towards Him or will he prove to be ungrateful and rebellious. The second, relates to whether or not man will put his trust in God, whether or not he will surrender his freedom and sacrifice his worldly advantages and pleasures in return for God's promise of Paradise and eternal felicity in the Next Life.
At this stage a. clear distinction ought to be made between two kinds of faith. Faith in one sense is required in order that a person be considered a member of the Muslim community. In its second sense, faith has a certain spiritual content bìcause of which a person is
considered to be a believer in the reckoning of God. Requirements of faith in the second sense are higher than of faith in the first sense.
Faith in the first sense has, of necessity, a legal meaning. Hence verbal profession of articles of faith suffice to make a man be considered a Muslim in the legal sense. A Muslim may be declared to have gone out of the fold of Islam only if he does something which is flagrantly opposed to his profession of faith.
As for the faith which is of value in the sight of God, its requirements are quite different. Even if a person observes Prayer and Fasting, that might not be deemed enough. For if a man consider himself the absolute master of his body and soul, of his heart and mind, of his wealth and resources, and of the different things which are under his control, deeming that he has the right to use them as he pleases, then such a person is not a believer in the sight of God regardless of what others think of him. For such a person does not commit himself to the transaction mentioned in the present verse and which the Qur'an considers to be at the very core of faith. To exert oneself and one's abilities and possessions in a way disapproved of by God and not to exert them in the manner prescribed by Him, betray a false claim to faith. For such an attitude clearly shows that either the person concerned does not consciously `sell' his life and wealth to God, or that he still considers himself — despite the transaction he has made with God - the true owner of his possessions.
This concept of faith enables us to make a clear distinction between Islamic and the un-Islamic ways of life. A Muslim who truly believes in God follows the Will of God in all walks of life. At no time does his attitude betray any claim on his part to be independent of God. True, occasionally he will commit sins, but this is only a momentary lapse where he has overlooked the implications of his transaction with God.
This transaction is not just meant for the personal lives of the believers. The collective lives of the believers should also reflect the implications and requirements of the transaction. The Muslim body-politic must not pursue a course of action, whether it be political, economic or social, in disregard of the Islamic Law. And if they ever lapse into the same kind of mistake as human beings are prone to do in their personal lives, they should again submit to God's Will and abandon any claim of the right to act independently of God. For the very notion that man has the right to work in disregard of God, that he has the right to determine what he should do and what he should not, is essentially an Lm-Islamic attitude even if that attitude might be adopted by those called `Muslims'.
The `transaction' in question binds man to adhere to the Will of God alone so that it leaves no room for man to follow his own desires. To arbitrarily declare something to be the Will of God and to follow it amounts to following one's own will rather than. God's, and this militates against the basic terms of the `transaction' between man and God. Only those individuals and groups who derive guidance for their life as a whole from the Book of God and the directives of His Messenger can be truly considered faithful to the transaction made with God.
These being the implications of the transaction with God, it is clear why the grant of reward by God to those men who live up to their commitment to Him has been deferred to the Next Life. For Paradise is not given for merely professing that one has sold one's life and possessions to God. Rather it is a reward for man's action in accordance with that profession. That is, Paradise is a reward granted to him who abstains from using his life and wealth as though he has the right to use them as he pleases. Thus, the transaction will mature only when the life of man — the seller — will come to an end and it is proved that he did truly abide by the terms. of the transaction he had made with God. Then, but not before, can it be decided how he should be recompensed.
It will be illuminating to look at this matter by reference to its circumstantial context in the Qur'an. It occurs in connection with those who claimed to be believers and yet had not lived up to that claim. When put to the test, they preferred not to sacrifice their time, wealth, material interests and lives for the sake of God and His religion. They were either lazy,. insincere or downright hypocritical. The attitude demonstrated by these groups of people was subjected to a severe reproach in the Qur'an, and the people themselves were told unequivocally that faith does not consist of a mere verbal affirmation of God's existence and unity. True profession of faith rather amounts to affirming that one's life and wealth all belong to God alone. If some people do not sacrifice their lives and wealth in compliance with God's command and use those possessions in opposition to the Will of God, their profession of faith is blatantly false. True believers are those who have sold their lives and wealth to God and regard Him as the sole Master of all their possessions, Accordingly, they are willing to sacrifice their lives and wealth unquestioningly at His behest, and refrain from expending their abilities or financial resources,in disregard of His command.
107. The statement that the Torah, the Gospels and the Qur'gn assure Paradise to the believers if they sell their lives and wealth to God has been called into question on the grounds that there is no trace of such a promise in the Torah and the Gospels. Insofar as the Gospels are concerned this objection does not hold water. For Jesus makes numerous statements in the Gospels which substantively amount to what the Qur'An says here. Consider, for instance, the following:
Blessed are those who are persecuted for righteousness' sake, for theirs is the Kingdom, of heaven (Matthew 5: 10).
He who finds his life will lose it: and he who loses his life for my sake will find it (Matthew 10: 39) ,
And everyone who has left houses or brothers or sisters or father or mother or children or lands for my name's sake, will receive hundred fold; and inherit eternal life (Matthew 19: 29).
True, the Torah in its present form does not contain any explicit promise of Paradise to those who sell their lives and wealth to God. The existing Torah is altogether shorn of the notion of Life after Death, of the Day of Judgement; and. of Divine Reward and Punishment even though these doctrines have always formed an inextricable part of true faith. Absence of any reference to this promise in the Torah should not leave the impression that the original Torah did not contain such a promise. What really accounts for its omission in the extant Torah is that in the days of their all-round degeneracy the Jews became too worldly and materialistic to conceive of any reward other than a worldly one They therefore, debased all reference in the Scriptures to promises of reward for obedience by forcing upon these a worldly interpretation. As for the descriptions of Paradise, they construed them to be descriptions of Palestine, the land of their dreams. Nevertheless we find in the Torah such statements as the following:
Hear, 0 Israel: The Lord our god is one Lord; and you shall love the Lord your God with all your heart, and with all your soul, and with all your might (Deuteronomy 6: 4-5).
Is not he your father, who created you, who made you and established you? (Deuteronomy 32: 6).
When it comes to God's reward for being faithful to the covenant with Him, it is interpreted by the Jews to mean Palestine. When a land flowing with milk and honey is mentioned (see Deuteronomy 6: 3), it is given a purely earthly interpretation. This anomaly can be explained by reference to the fact that the extant Torah is neither complete nor free from distortions since it embodies man's additions such as the exegetical notes of theologians side by side with the Word of God. In the Torah extraneous elements have become so mixed up with the original divine revelation that it is simply impossible to distinguish the original divine elements from national traditions, racial prejudices and superstitions, dreams and aspirations, and legal deductions. (See Towards Understanding the Qur'an, vol. I, Al 'lmran 3, n. 2, pp. 233-5 - Ed:)
108. The word ta'ibun used in the above verse may be translated literally as `those who turn to God in repentance'. However, the context in which this word occurs indicates that repentance is -a recurring characteristic of believers, implying that far from repenting once, they constantly turn to
God in repentance. We have tried to convey this nuance in the translation of the verse.
The need to repent time and time again stems from the fact that man is prone to become oblivious to the transaction which he has made with God. For by all appearances it looks as though man himself is the master of his life and wealth. As compared with this, the notion that God is the true master of man's life and wealth seems abstract. A believer may, therefore, often lapse into momentary forgetfulness of his transaction with God and behave in a manner counter to its spirit. What marks out a true believer, however, is that at the very moment he becomes aware of his lapse, he repents over his obliviousness, his unconscious defiance of the requirements of " the transaction he has made with God. (For an . understanding of `transaction' see n. 106 above — Ed.) Full of regret he turns to his Lord asking for pardon, and renews the commitment he has made to Him.
This recurrent turning to God in repentance, this constant striving to return to the course of obedience and submission ensures the permanence and vitality of a person's faith. Given man's inherent frailties it seems that had there been no repentance, it would have been virtually impossible for man to remain continually faithful to the terms of the transaction he has made with God. Hence the believer has not been portrayed in the Qur'an as one who, once he adopts, the course of obedience to God, never suffers a lapse. What is praiseworthy about the believer is that after every lapse he returns to the same course - obedience' God.
Mentioning `repentance' as, .a characteristic of a believer is also quite significant in the present context. For in the preceding verses the address was directed to those who had acted in a manner inconsistent with the . requirements of their faith. Hence, after explaining the true nature and requisites of faith, they are told that turning to God in repentance is an unmistakable characteristic of the believer. Far from persisting in. his deviation, no sooner does a believer become conscious of his lapse, than he turns to God in repentance.
109. The word al-sa'ihun used in the text has been interpreted by some commentators of the Qur'an as a!-Sa'imun, i.e. those who fast. (Both Ibn Kathir and Qurtubi mention this as one of the meanings of the word al-sd'ihun - Ed.) But that is an extended rather than a literal meaning of the word. The tradition in which the Prophet (peace be on him) is reported to have explained it to mean `those who fast',lacks authenticity. What therefore, seems appropriate is to interpret the word al-sc 'ihun in its literal sense: 'those who move about the earth (in the cause of Allah)'.
The addition of the words 'in the cause of Allah' to qualify the words 'those who move about' is quite justified. There are several instances in the Qur'an when a word has been used in its literal sense but which has also been qualified by its purpose — its being for the sake of God. One notable example is the use of the word infaq, which literally means 'to spend', and is not restricted in Arabic usage to spending 'in the way of God'. But that is the sense in which it has been used in the Qur'an even when there is no specific reference to that effect. Hence, the word al-sa'ihun signifies all those who move about the earth for higher purposes rather than in mere pursuit of pleasure and enjoyment: who engage in journeys to seek the good pleasure of. God, in journeys which are for the sake of Add, in journeys for establishing and upholding God's religion, in journeys involving migration from a region under the dominance of unbelief, in. journeys to spread the true faith, to reform men, to acquire useful knowledge, to observe the signs of God', or to seek a lawful livelihood.
This characteristic of a believer - that he moves about in the cause of God - has been especially mentioned so as to emphasize to those who failed to join jihdd despite their claim to be believers, that when a true believer is summoned to jihad he simply cannot enjoy the cosy comfort of his home. On the contrary, a true believer moves about the earth and exerts himself so as to make the true religion prevail.
110. It is a characteristic of the believers that they faithfully observe the limits prescribed by God in all matters, whether these relate to doctrine or modes of worship, to ethics and morality or to social, cultural, economic or political life, or to the laws of war and peace. They act both individually and collectively in strict conformity with the limits set by God. They neither transgress these limits by giving free rein to their desires, nor replace Divine Law by something man-made.
To strictly guard the limits prescribed by Allah' also means that those limits are enforced and none may be allowed to transgress. Hence, the true believers are those who not only themselves observe the limits prescribed by God, but also exert themselves so as to establish and safeguard those limits in the world and try to ensure that they are not violated.
(113) After it has become clear that they are condemned to the Flaming Fire," it is not for the Prophet and those who believe to ask for the forgiveness of those who associate others with Allah in His divinity even if they be near of kin.
(114) And Abraham's prayer for the forgiveness of his father was only because of a promise which he had made to him*112 Then, when it became clear to him that he was an enemy of Allah he dissociated , himself from him. Surely Abraham was most tender-hearted, much-forbearing*113
(115) It is not Allah's way to cause people to stray in error after He has guided them and until He has made clear to them what they should guard against*114 Surely Allah knows everything.
(116) Allah's deed is the Kingdom of the heavens and the earth. He it is who confers life and causes death. You have no protector or helper besides Allah.
(117) Surely Allah has relented towards the Prophet, and towards the Muhajirun (Emigrants) and the Ansar. (Helpers) who stood by him in the hour of distress*115 when the hearts of a party of them had well-nigh swerved*116 (But when they gave up swerving from the right course and followed the Prophet) Allah relented towards them*117 Surely to. them He is Most Tender, Most Merciful.
(118) And He also relented towards the three whose cases had been deferred*118 When the earth, for all its spaciousness, became constrained to them, and their lives became a burden to them, and they realized. that there was no refuge from Allah except in Him, He relented towards them that they may turn back to Him. Surely, it is Allah Who is Much-Forgiving, Ever-Merciful *119
(119) Believers! Have fear of Allah and stand with those that are truthful.
(120) It did not behove the people of Madina and the bedouin Arabs around them that they should refrain from accompanying the Messenger of Allah and stay behind and prefer their own security to his. For whenever they suffer from thirst or weariness or hunger in the cause of Allah, and whenever they tread a place which enrages. the unbelievers; (whenever anything of this comes to pass) a good deed is recorded in their favour. Allah does not cause the work of the doers of good to go to waste.
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111. If a person prays to God for someone's pardon it implies, first of all, sympathy and concern for the offender, and a belief that the offence is pardonable. Such an attitude towards an offender who is otherwise faithful is quite all right. But to sympathize with, and love those who have indulged in open rebellion and to consider that rebellion pardonable is quite a different matter. Such an attitude is not only wrong in principle but leaves one's loyalty open to doubt. Were we to pray for someone's pardon merely on grounds of kinship, it would mean that we hold our tie of kinship to be more important than our loyalty to God. It also shows that our loyalty to God is not unallied for we desire that God should be influenced by the love we have for His rebels, that He should at least pardon our relatives even if He hurls all other criminals into Hell.
All such things are wrong,: are inconsistent with the dictates of sincere devotion and loyalty to God, and are discordant with the spirit of true faith which requires absolute love and devotion to God. True faith requires that we should consider God's friends as our friends and God's enemies as our own enemies. It is significant that the verse in question does not say that Muslims should not seek pardon for those who ascribe divinity to others than God. The verse rather characterizes it as something unbecoming of the Prophet (peace be on him) and the believers (a!-Tawbah 9: 113).
What is thus suggested is that the believers themselves should have such loyalty and sincerity for God that it prevents them from entertaining any sympathy for those who have rebelled against Him. It is noteworthy that the words of the verse are: `It is not fitting for the Prophet and those who believe that they should pray for forgiveness for those who ascribe divinity to others than Allah.' The expression seems to say to people: `What good is there if you refrain from praying for forgiveness for such people. because We asked you not to? Nay, your religious commitment and your conscience should be so sensitive about such matters as to make you' instinctively feel that it is not befitting for you at all to sympathize with the rebels of God or to consider their crime pardonable.'
It may, however, be clarified that the kind of sympathy which is forbidden those who have rebelled against God is sympathy which interferes with, and prevents one from fulfilling one's religious obligations. So far as human sympathy is concerned consideration, compassion and affection — far from it being forbidden, it is praiseworthy for a believer to possess such attributes. The worldly obligations that one owes to one's kinsmen — whether they are believers or unbelievers — must be fulfilled. Likewise, those in distress - the needy, the sick, the injured, the orphans — must be helped irrespective of their religious faith. In such matters any discrimination between a. believer and an unbeliever is out of the question.
112. Here allusion is made to the Prophet Abraham (peace be on him) who said to his unbelieving father as he severed his ties with him:
Abraham said: `Peace be to you. I will pray to my Lord for your forgiveness. For He is to me Most Gracious' (Maryam 19: 47).
Except the saying of Abraham to his father: `I shall certainly pray for your forgiveness though I have no power to get anything for you from Allah' (al-Mumtahanah 60: 4).
It was in view of the above promise that Abraham prayed for his father's forgiveness:
And forgive my father, for indeed he is among those gone astray, and do not disgrace me on the Day when (all men) will be raised, the Day when neither wealth nor children will avail, but only he (will prosper) who brings to Allah a sound heart (al-Shu'ara' 26: 86-9).
As for the prayer of Abraham for his father's forgiveness its guarded terms should be noted. Moreover, no sooner had Abraham realized that he was praying for the forgiveness of one who had publicly rebelled against God and who was hostile to the religion of God, than he gave up praying for his forgiveness. Also as a true believer should do in such a situation, he dissociated himself from the person who had rebelled against God, even though that person was none other than his own father who had brought him up with much compassion and tenderness.;
113. The word awwah used in respect of Abraham in the above verse denotes a tender-hearted, lamenting, tearful and wistful person. The other word which has been used here — halim — denotes someone who can keep control over himself, who does not lose control of himself in anger, hostility and opposition, and who does not transgress the limits of moderation in love and friendship.
Both words have been very appropriately employed here for Abraham and convey a set of meanings. Abraham was very tender-hearted (awwah), so he shuddered at the very thought of his father ending up as fodder for Hell, and hence he prayed for his forgiveness. At the same time the fact that Abraham was a person who kept control over himself (halim), is borne out by the fact that he prayed for his father even though the latter had perpetrated cruelties on him while trying to dissuade him from the way of Islam. Also being God-fearing and of temperate disposition, Abraham was not carried away by feelings of love for his father to the extent of exceeding the appropriate limits. Realizing that his father had rebelled against God, Abraham dissociated himself from him.
114. In dealing with men, God first explains to them the doctrines and practices which they should shun. However, if they persist in their wrong ways, God withholds Himself from guiding them and lets them follow the wrong ways they choose to follow.
This verse embodies a basic principle which can help one understand all those Qur'anic verses in which both guiding people to the right way and causing people to go astray are mentioned as God's own acts. To provide guidance on God's part consists of enunciating the Right Way through His Prophets and Scriptures, and then enabling those who are willing to follow that way to do so. Likewise, God's act of causing people to go astray means that God does not compel those who insist on not following the Right Way after it has been made plain to them, and enables them to proceed in the direction they have decided to proceed in.
115. God pardoned minor omissions on the part of the Prophet (peace be on him) and his Companions. The Prophet's lapse (see n. 45 above), consisted of granting exemption to those who had sought his permission although they were fully able to make jihad.
116. This refers to some sincere and devoted Companions who initially shrank from jihad. However, being genuine believers and true lovers of Islam, they were able to overcome their initial reluctance and fear.
117. This is an assurance that God will not take them to task for their momentary dereliction of duty. For God does not punish man for a weakness which does not manifest itself in action and which he himself is later able to overcome and correct.
118. When the Prophet (peace be on him) returned to Madina after the expedition to Tabuk, those who had stayed behind came to him offering all sorts of excuses for not having joined the expedition., Eighty of them were hypocrites and only three were sincere Muslims. The'hypocrites made lame excuses which the Prophet (peace be on him) accepted at their face value and excused them. Then came the turn of the three sincere Muslims who confessed their fault explicitly without reference to extenuating circumstances. The Prophet (peace be on him) deferred his decision on their cases and directed the Muslims not to have any association with them till God settled the matter. The present verse embodies the decision that God made in their case. (It may be noted that this incident is different from the one mentioned earlier whereby seven Companions subjected themselves to punishment before their indictment, see n. 99 above.)
119. The three Companions referred to in this verse are those who stayed behind Ka`b b. Malik, Hilal b. Umayyah and Murarah b. Rabi`. Apart from their firm belief in. Islam and the many sacrifices they had earlier made in its cause, Hilal and Murarah had also taken part in the Battle of Badr - an indubitable testimony of their unflinching faith in Islam. As for Ka`b b. Malik., though he did not have the privilege of participating in the Battle of Badr, he had accompanied the Prophet (peace be on him) on all other military, campaigns. Notwithstanding their illustrious services to the cause of Islam in the past, they were reproached severely for having slacked off in their duty to join the jihad to which all the able-bodied Muslims had been summoned. After his return from Tabuk, the Prophet (peace be on him) asked all Muslims to sever their ties with these three.
Forty days later even their wives were asked to part company with them. The anguish they then suffered in Madina — their home town — has been graphically set forth in the above verse. After having undergone the tormenting social boycott for a full. fifty days, they were eventually pardoned by God:
The following is the incident as it was related by Ka`b to his son, `Abd Allah many years later when Ka`b was old and blind, and `Abd Allah used to hold his hand to walk him around:
Preparations for the expedition to Tabuk were afoot, and whenever the Prophet (peace be on him) appealed to the Muslims to take part in jihad, I prepared myself to go forth. But on returning home I would always say to myself that it was a bit early; when the time to depart would come, it would take me no time to get ready. Time passed by and the hour for the army to proceed arrived, but I had not made my preparations. I said to myself: `Let the army move out and I will catch up with it in a day or two.' But the same slackness prevented me from proceeding till the time for accompanying the others was past.
What tormented me most was that the only persons with whom I had remained behind in Madina were either the hypocrites or the disabled. whom God had excused from jihad.
When the Prophet (peace be on him) returned, he always used to go to the mosque first and pray two rak`ahs and then sit down to receive people. When the Prophet (peace be on him) did so, those who had stayed. behind came to him, making excuses and taking oaths (to support their statements). In all there were more than eighty people. The Prophet (peace be on him) accepted their apparent claims and let them take a pledge of fealty (bayah). He also prayed to God for their forgiveness. As to whether those statements were true _ or not, he left that to God's judgement.
When my turn came, I went forth to the Prophet (peace be on him) and greeted him. The Prophet smiled and said,:
`What prevented you from going to jihad?' I said `0 Messenger of Allah! Had I been sitting with any other person than you, I would have resorted to specious explanations to calm his anger and so that my excuses would have been accepted before my' leaving. For I have the gift of eloquence. But, by God, I am sure that if I lie to gratify you this would certainly bring God's wrath upon me. And if I tell you the truth, and this truth angers you I seek only a felicitous end with God. For by God, I have no valid excuse. By God, never was I stronger and more resourceful than at the moment when I stayed back.
The Prophet (peace be on him) said As for this one he has indeed spoken the truth. So wait until God dìcides in your case.' Some persons of the Salimah tribe walked, following me, and said By God, we did not know that you had sinned ever before, If you were incapable of making excuses to the Messenger of God (peace be on him) as the others who had stayed behind did, then the Prophet's prayer for your forgiveness would have been enough to efface your sins.'
They continually approached me until I thought of going back to the Messenger of God (peace be on him) and contradicting my own statement. Then I said to them: `Did he [i.e. the Prophet (peace be on him)] receive the same kind of answer from any other person as he received from me?' They said Two other persons met the Prophet (peace be on him) and both said like you said, and they were told the same as you were told.' I asked: Who are those two?' They said `Murarah ibn Rabi` al-`Amri and Hilal ibn [Umayyah] al-Wagif.' They thus spoke of two Muslims who took part in the battle of Badr and were exemplary men. When they mentioned to. me the actions of these two, I firmed up in my determination to maintain my truthful statement.
Then the Prophet (peace be on him) prohibited people to talk to the three of us from among those who had remained behind from jihad. So people avoided us, people changed towards us so much so that the whole world seemed to have changed. It was no longer the same earth that I had known. We remained in this state for fifty nights. As for the two of my companions, they surrendered to the changed state of affairs, confined themselves to their houses, and wept continuously. But I was the youngest and the most persevering of them all. I used to go out, pray with the Muslims, go about the market place, and none would speak to me. I would visit the Prophet (peace be on him) and greet him while he would be in his assembly after prayer and I would ask myself: `Did he move,his lips to answer the greeting or not?' Then I would pray close to him and stealthily glance at him. When I began praying, he would look at me, but when I glanced at him, he turned his face away. When this harsh punishment from the Muslims continued for some time I once climbed the wall of Abu Qatadah — he was the son of my uncle and the dearest person to me - and greeted him. By God, even he did not answer the greeting. I said to him: `Abu Qatadah, I ask you in the name of God: Do I love God and His Messenger (peace be on him)?' He remained silent. I repeated the question, imploring him to answer. He again kept silent. Once again I repeated the question, imploring him to answer. He only said: `God and His Messenger (peace be on him) know better.' On hearing this, tears flowed from my eyes, and I climbed down the wall. While I was walking through the market-place a Nabataean of Syria, who had come to Madina to sell foodstuff, said: `Who will lead me to Ka`b ibn Malik?' People began to gesture, pointing in my direction until he came to me and gave me the letter of the Ghassanid prince. Since I was a scribe I read the letter and to my surprise I found in it [the following message]: `I have come to learn that your companion [i.e. the Prophet (peace be on him)] has been harsh to you God has not placed you in an abode of humiliation, or in a position where your rights and dignity might be violated. Join us, and we shall sympathize with you.' When I read this I said: `This is also a test!' So I headed to the baking oven and heated it up [and threw the letter in it].
And when forty of the fifty days passed and no revelation came, suddenly an envoy of the Prophet (peace be on him) advanced towards me and said: `The Messenger of God orders you to stay away from your wife.' I said: `Should I divorce her or what should I do?' He said: `Just stay away from her; do not be close to her.' He also sent envoys to the other two companions even as he had sent them to me. So I said to my wife: `Go and stay with your family and remain with them until God decides: this. matter ... '
'Then on the morning after fifty nights had passed and when 1 had performed Morning Prayer on the roof of one of our houses and was sitting in the state described by God [in His Book] — the state in which my soul had become a burden and the earth despite its vastness had become constricted for me — [see verse 1181 — I heard suddenly the
cry of a crier [Abu Bakr, according to reports], who had climbed Sal [a mountain in Madina] saying at the top of his voice: `Ka`b ibn Malik, rejoice at the good news.' I fell prostrate and knew that the moment of deliverance had come. The Prophet (peace be on him) announced to people at the time of the Morning Prayer that God had accepted our repentance, and people went forth announcing the good news. I headed towards the Messenger of God (peace be on him) and crowds of people met us on the way, congratulating us on the acceptance of our repentance. When I entered the mosque and greeted the Messenger of God (peace be on him) he said — his face beaming with joy - `Rejoice at the best day of your life since your mother gave birth to you.' I asked the Prophet (peace be on him): `Is this pardon from you or from God?' The Prophet (peace be on him) said: `No; it is from God, the Mighty, the Exalted.' Then as I.sat before him I said: `0 Messenger of God! As a part of my repentance I should give charity out of my wealth for the sake of God and His Messenger.' The Prophet said: `Retain a part of your property; that is better for you.' I said: `I will hold my share in Khaybar.' I continued: `0 Messenger of God! God delivered me out of this trial because of my truthfulness. Now an aspect of my repentance is that I shall speak nothing but the truth as long as I live.' (Riyad al-Salihin, ed. Subhi al-Salih, 3rd edition, 1976, Beirut, pp. 57 ff. The story has been summarily mentioned in Bukhari, `Tafsir', `Bab Surat al-Bara'ah'. For a detailed description see Ibn Hisham, vol. 2, pp. 531-7; Waqidi, vol. 3, pp. 1049-55; and Qurtubi's comments on verse 118 — Ed.)
Full as this incident is of lessons, it especially brings home the following points to every Muslim.
First, that whenever there is a conflict between Islam and unbelief, it is imperative that a Muslim identify with Islam and actively participate in the struggle on its behalf. This is of such crucial importance that even if a Muslim fails to actively support Islam in such a struggle, let alone if he supports the forces of unbelief, that even if this happens just once in a life-time and without any male fides, his life-long record of righteous behaviour and religious devotion are liable to go to waste. The matter is so grave that even lapses of persons of proven integrity and faith - men who had actively participated in the battles of Badr, Uhud Khandaq (Ditch) and l;lunayn - were not condoned.
Second, that any slackness in performing one's duty should not be taken lightly. For trivial slackness can lead to sins of a grave nature, and a Muslim cannot claim acquittal on the grounds that what lay at the core of the matter was slackness rather than any act with evil intent.
The episode narrated above also provides us with a valuable insight into the spirit of the society which has developed under the able leadership of the Prophet (peace be on him). The episode shows that on the one hand there were the hypocrites, who were known for their treachery, and yet their lame excuses were entertained and their failings overlooked. The reason for this had to do with the fact that no good was ever expected of them; their treachery was too well-known to elicit complaint.
On the other hand, there was a limited number of trustworthy Muslims, persons of proven integrity who were guilty of not participating in jihad. They confessed their fault and were subjected to a severe reproach. The reason for the treatment meted out to them was not that there was any doubt about the sincerity of their faith. The point of reproach was precisely that even though they were sincere, they had behaved in a manner becoming only of a hypocrite. These sincere Muslims, to use the famous expression employed by Jesus, were the salt of the earth. And if they themselves came bereft of salt, from where would one obtain it?
What is particularly noteworthy about the incident is the behaviour of both the leader and the followers, including the defaulters. The way in which the leader awarded the punishment, and the remarkable manner in which it was received by the defaulters, and again the manner in which the whole community enforced it. The role of each is so superb that one is hard put to decide' who occupies pride of place in the incident.
The leader, no doubt, decided to pronounce a harsh punishment. But the spirit actuating his decision was that of love and compassion rather than of anger and hatred. His eyes seemed fiery like those of a raging father, yet the corner of his eyes revealed that any hostility towards the defaulter was simply out of the question. It was his misbehaviour that had wounded the heart. Were he to make amends, he would become as dear as he always was. The conduct of the defaulter was exemplary in its own way. He writhes in pain at the harsh punishment awarded him, but that does not prompt him to swerve from the path of obedience. Nor is he seized by a fit of arrogance and haughtiness. Not only does his attitude remain free from open affrontery to his leader; he does not even nurse a grievance against him in his heart. As a result of the incident, his love for,
and devotion to the leader is in fact increased. All through those fifty agonizing days if there was one thing that he restlessly thirsted for it was the glow of affection in the eyes of the Prophet (peace be on him), which he cherished as his last source of hope. That look of affection in the Prophet's eyes 'was his last hope in life and was no less dear to him than a patch of cloud in the sky to a drought-stricken farmer.
The exemplary discipline and the high moral spirit displayed by the whole Muslim community also calls for admiration. No sooner had the Prophet (peace be on him) put the defaulter under reproach than all Muslims severed their ties with him. No one, not even his kith and kin and close friends, talked to him in private, let alone in public. Even his wife parted company with .him. He implored them in the name of God to tell him if his integrity was suspect. But even his life-long friends 'curtly told him to turn to God and to His Messenger (peace be on him) for the answer. The members of the Islamic community not only displayed a high level of discipline but their moral standards were also so high that even during this crisis not a single person slandered the defaulter who had fallen from grace. On the contrary, each member of the community felt a deep concern for his brother in disgrace and looked forward to his early redemption. And as soon as he was pardoned, each of them flocked to his house to heartily felicitate him. This constitutes the model of a righteous community, the community that the Qur'an seeks to establish in this world.
Viewed from this background, the verse in question highlights the point that the pardoning of the three Companions and the spirit of compassion and love shown them, was the result of the high degree of Sincerity displayed by them during their fifty-day ordeal. Had their offence been followed by a show of arrogance and haughtiness, and had they greeted the Prophet's award of punishment with anger and hostility as does an egotist whose pride is wounded, the attitude of the community towards them would certainly have been different. Likewise, had the defaulters behaved during their period of punishment as though they would have preferred to leave the community rather than endure an action that hurt their pride, or if they had kept themselves busy during those fifty days trying to spread disaffection among the community and seeking to mean away the disgruntled elements from the Muslim body-politic, then they would surely have been expelled once and for all from the fold of Islam. They would have been left to wander in the wilderness of their egotism, to engage in self-worship as they pleased, and be deprived for ever of the honour to take part in the struggle to uphold the Word of God.
The three Companions of the Prophet (peace be on him) however, behaved differently. Even though the options of rebellion and disobedience were obviously open to them, they proved by their action that their devotion to God was total, and that such devotion left no room for them to worship any other god, not even their own ego. Their conduct also made it plain that they were fully committed to the Muslim body-politic; that regardless of what happened to them there was no question of any backsliding. No matter how they were treated in the Muslim community, it was in that community that they would live and in it that they would die. They were willing to bear disgrace in their own community rather than consider the highest positions of honour and prestige outside of it.
Given this excellent conduct, was there any other course left for the community but to warmly embrace such men? This explains the compassion and kindness which characterizes verse 118 of the Qur'an which mentions the pardoning of these Companions:` ... Allah turned to them (in mercy) that they might turn to Him (in repentance).' The verse in question portrays graphically that their Lord had first turned His attention away from the three fallen servants. But He saw that instead of running away, they remained at His portal with broken hearts. Moved by this show of loyalty, God's love and kindness was aroused to a state of rapturous passion and the Lord came out to bring back the delinquent servants to His mansion.
120. For a better appreciation of the above verse, it should be read in conjunction with verse 97 above:
The bedouin Arabs surpass in unbelief and hypocrisy, and are most likely to be unaware of the limits prescribed by Allah in what He has revealed to His Messenger.
This verse states that the desert Arabs were generallyvictims of hypocrisy because of their ignorance, that being cut off from centres of knowledge and unable to enjoy the company of scholars, they were ignorant of the limits laid down by Islam. In the present verse the Muslims are told what steps they should take so as to remedy the situation. The directive that is given here is not to allow the bedouin to remain steeped in their age-old ignorance. Systematic efforts should be made to remove their ignorance and to develop) an Islamic consciousness among them. This did not necessitate the migration en masse of the bedouin to Madina in quest of knowledge. Rather, a few drawn from each desert village and tribe were required to visit such seats of learning as Makka and Madina, to study Islam, and to try to create an awakening and consciousness among their people upon, their return.
It was an important and timely directive aimed at strengthening the Islamic movement. For in its earlier phase when Islam was a new phenomenon and was'pressing its way gradually through a hostile environment, there was no need for such a directive. In the early phase anyone who embraced Islam did so after thoroughly understanding it and becoming fully convinced of its truth. However, when the Islamic movement gained momentum and established its hegemony on a piece of land, whole armies of people began entering its fold. Of these, only a few fully understood the implications and requirements of the Islamic faith. Many of them were prompted by the herd instinct, driven by the prevalent popular current towards Islam.
This rapid spread of Islam was apparently a source of strength for Islam since the number of its adherents swelled day by day. However, a great many of those converts to Islam, devoid as they were of true Islamic consciousness and understanding and of the sincere spirit to follow its moral standards, were not very helpful for the Islamic order. On the contrary, such a development was harmful as became evident during the preparations for the expedition to Tabuk. The moment when the Islamic movement spread at such a pace was chosen by God to issue directives that would assist its consolidation as well. The way forward lay in educating and training people drawn from every section of the population so that on their return they may, in turn, educate and train their own people. If this could be done it would ensure that Islamic consciousness and knowledge of Islamic injunctions would spread on a wide scale among the Muslims.
A clarification in this connection seems necessary. The directive laid down in the verse does not simply aim at spreading literacy, at developing the capacity to read books. The verse rather enunciates the purpose to be promoting an understanding of Islam to the extent whereby people eschew un-Islamic attitudes of life. This is the aim of education which God has laid down for Muslims for all times to come. This aim should serve as the criterion of success or failure of every educational effort that the Muslims may ever make. This does not mean that Islam is not concerned with spreading literacy or developing basic educational skills, or imparting worldly knowledge. What we wish to emphasize is that the distinctive educational oujective of Islam is to impart an education that develops among Muslims a profound understanding of Islam. Even if all Muslims become highly educated and each of them attains the heights of scientific achievement as those of Einstein and Freud, such an education would be a curse according to Islam if it neither promotes among the M'!slims a good understanding of Islam nor helps them refrain from un-Islamic attitudes.
The actual words used in the verse are also suite significant: Ii yatafaqqaha fi al-din. Unfortunately in the later period of Muslim history the purpose of the verse was misconceived and the effects of this misconception continue to vitiate the system of religious education, nay the very religious life of the Muslims. To reiterate and clarify, the purpose of education as laid down in the verse is to develop an understanding of Islam, to gain insight into its system, its nature and spirit, to develop mental attitudes and practical conducts which are in consonance with the spirit of Islam. Unfortunately a serious misconception has found its way into the Muslim society. The Muslims at some stage in their history became convinced that the purpose of the verse was to encourage them to learn f'igh (Jurisprudence), which is the root word used in the present verse and signifies 'understanding'. Now, jurisprudence gradually developed into a branch of knowledge and was called Fiyh. It concerned itself with the external and formal rules of human conduct, without necessarily being concerned with their spirit and purpose. This concern with the formal rules of external behaviour should have formed only a part of the Muslims' intellectual activity, but instead it became an all-absorbing pre-occupation. it would need volumes to speak of the harm done to Islam and Muslims by this intellectual deviation. Suffice it to say here that this misconception made the Muslims focus all their attention on the skeleton of Islam as distinct from its spirit. This also bred a soulless religious formalism which was regarded as the zenith of Muslim religious life.
121. The above verse, taken at face value, might he interpreted to mean that the responsibility for fighting against the enemy falls, in the first instance, on Muslims who live nearest the enemy territory. However, on reading the verse in conjunction with the succeeding passage it appears that the reference is to fighting against the hypocrites, the enemy within the Islamic society. The hypocrites were clearly established and their interaction with different sections of the Islamic population had caused much damage. It had already been urged in the opening part of the 'scourse (see verse 73 ff. above) that jihad should he waged in order to rid Islam of the internal enemy. The same directive is now being reiterated at the end of the discourse in order to shake Muslims into realizing the importance of the matter and to urge them to wage jihad to crush these enemies and to disregard all ethnic, family and social ties which they have shared with them.
It is worth noting that in the previous injunction on the subject (see verse 73 abov.e), the Muslims had been commanded to launch jihad against the hypocrites and unbelievers whereas in the present verse the word gital is used. This latter usage suggests that the Muslims should spare no effort in their drive to crush the hypocrites. Likewise, it should also be noted that whereas in the earlier verse (i.e. 73), both hypocrites and unbelievers are mentioned, the present verse mentions only the unbelievers. This is so because the hypocrites, whose unbelief had become crystal clear, had no right to claim any relief on grounds of their formal profession to faith.
122. The lenient policy shown the hypocrites so far should now be given up. (See also verse 73 above where substantively the same directive was given.)
123. The note of warning to the Muslims contained in the above verse has two different meanings, and perhaps both are intended. First, the Muslims are warned that making any allowance to the hypocrites in view of their personal, social and business ties with them, is inconsistent with God-fearing behaviour. It is not possible to fear God and at the same time have relationships of deep friendship and love with His enemies. If Muslims care for God's support and favour they should give up those relationships. Second, the Muslims are warned that God's command to be stern towards and fight against the hypocrites should not mean disregard of moral and humanitarian considerations. For, regardless of what they do, Muslims are always required to act within the limits prescribed by God. Transgression of these limits will render them undeserving of God's support.
For a detailed discussion of the increase and decrease in faith, hypocrisy and unbelief, see al-Anfal 8, n. 2 above.
125. Circumstances often arose which made it possible to test the claim of the hypocrites to be believers, and invariably their claim was proved hollow. From time to time, for instance, a Qur'anic injunction would be revealed in opposition to their instinctive desires. Occasionally, they would be faced with a demand of faith which was prejudicial to their worldly interests. Sometimes circumstances would place them in a situation of conflicting loyalties and they were forced to make a clear choice: did they hold God, God's Messenger and God's religion dearer than their personal, family and tribal interests? At times war would break out and one's loyalty was put to the test: to what extent was one prepared to sacrifice life, property, time and energy for the sake of the religion which one claimed to believe in? On all such occasions the filth of hypocrisy that lay hidden behind a cloak of false profession to faith came to the surface. In fact on such occasions when the hypocrites cast aside the obligations of faith, they became more hardened in their hypocrisy.
126. Whenever a surah was revealed to the Prophet (peace be on him), he recited it at a public gathering of Muslims. While the Prophet (peace be on him) recited it, the true believers listened to it in rapturous attention. The hypocrites, however, behaved at such gatherings in an altogether different way. They attended these meetings as it was obligatory for every believer to do so and their absence would have exposed their hypocrisy. Nonetheless, they evinced no interest in the Prophet's recitation, and their presence was only ever half-hearted. Their only concern was to register their physical presence at the gathering, and they would depart at the first opportunity. The above Qur'anic verse presents a grape `sic account of their conduct.
127. The Qur'an demonstrates the utter foolishness of the hypocrites insofar as they were ignorant of their true interests and weh`are, oblivious to their salvation, and absolutely ignorant of the great favour God had shown them by revealing the Qur'an and sending His Prophe t (peace be on him). Engaged in their trivial pursuits and narrow interests, they could not see that by embracing the true faith they could assume not only the leadership of all mankind in this life, but also attain eternal felicity in the Next. Their behaviour deprived them of the opportunity t o benei`it from the vast, unlimited treasures of faith which could have led t hem to eternal happiness, success, power and greatness. The hypocrites; were indeed altogether unfortunate to miss this golden opportunity v chile the true believers availed themselves fully of it.
(121) Likewise, each amount they spend, be it small or large, and each journey they undertake, shall be recorded in their favour so that Allah may bestow upon them reward for their good deeds.
(122) It was not necessary for the believers to go forth all together (to receive religious instructions), but why did not a party of them go forth that they may grow in religious understanding, and that they may warn their people when they return to them, so that they may avoid (wrongful attitudes)* 120
(123) Believers! Fight against the unbelievers who live around you*121 and let them find in you sternness.122 Know that Allah is with the God-fearing*123
(124) And whenever a new sarah is revealed some of the hypocrites ask the believers (in jest): Whose faith has increased because of this?' As for those who believe, it will certainly increase their faith, and they are joyful over that.
(125) As for those whose hearts are affected with the disease (of hypocrisy), every new surah added a fresh abomination to their abomination*124 They remained unbelievers till their death.
(126) Do they not see that they are tried every year once or twice* 125 Yet they neither repent nor take heed.
(127) And whenever a surah is revealed, they glance at each other as though saying: Is anyone watching? Then they slip away*126 Allah has turned away their hearts for they are a people who are bereft of understanding*127
(128) There has co me to you a Messenger of Allah from amongst yourselves; one who grieves at your suffering losses, who is ardently desirous of your welfare, and who is tender and mercift it to those that believe.
(129) Yet, if they should turn away, then tell therm: `Allah is sufficient for me; there is no God but Him. In Him I have put my trust. He is the Lord of the Mighty Throne.'
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