Allah has heard the talk of the woman who was debating with you about her husband, and was complaining to Allah. Allah was hearing the conversation between both of you. Indeed, Allah is All-Hearing, All-Knowing.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
(1) Zihar is a term denoting a custom of the Arabs in the days of Ignorance. In case of disagreement with their wives they used to say to them, "You are for me like the back of my mother." After saying this, they used to take their wives as their real mothers in being prohibited for them, and the ties of marriage were held to have been broken for good, with no possibility of their restoration. These verses have been revealed in a similar case where a husband (Aus ibn. Samit) had declared ?ihar against his wife (Khawlah) who approached the Holy Prophet and complained about her husband. The custom of the days of Ignorance was condemned, and the rules of Shari'ah about zihar were laid down by these verses. (Muhammad Taqi Usmani)
Commentary
Cause of Revelation
The initial verses of this Surah refer to a particular incident: Sayyidna Aus Ibn Samit ؓ said to his wife Sayyidah Khaulah bint Tha'labah ؓ which, literally, means 'You are to me like the back of my mother.' Its underlying meaning is 'You are unlawful to me for cohabitation just like my mother.' Such an utterance, in the days of ignorance, amounted to divorce - even worse because it was taken to imply that the husband is rescinding all marital ties with his wife and, in addition, he is classifying her within the prohibited degree or permanently forbidden women like his mother. According to pre-Islamic custom, reunion with the wife was possible after divorce, but not after zihar, as she became permanently and absolutely forbidden. When this incident took place, the aggrieved lady went to the Messenger of Allah ﷺ complaining about her husband and seeking redress for her problem according to Shari'ah. Up to that point in time the Messenger of Allah ﷺ had not received any revelation concerning that legal issue. Therefore, he pleaded his inability to do anything to help her in the absence of a revealed ordinance and said to her: مَٓا اُمِرتُ فِی شَانکِ بِشَیءِ حَتّی الاٰنِ "I have not yet received any ordinance regarding your matter." However he expressed his opinion according to common custom and said: مَا اَرَاکِ اِلَّا قَد حُرمتِ عَلَیہِ "In my opinion, you have become forbidden to him." Having heard this ruling, she pleaded: "0 Allah's Messenger! He spent my wealth, exhausted my youth and my womb bore abundantly for him. When I became old, unable to bear children, he pronounced the zihar formula on me. Where shall I go and how will my children do their living?" According to another version, she said: مَا ذَکَرَ طَلَاقاً "My husband did not mention the word 'divorce', so how can this be counted as 'divorce'?" According to another version, she pleaded to Allah: اَللَّھُمَّ اِنِّی اَشکُوا الیکَ "0 Allah! I direct my complaint to You . This was the cause of the revelation of verses [ 1-6] (Al-Durarul Manthur and Ibn Kathir) which clearly state that Allah heard Sayyidah Khaulah's ؓ complaint and revealed the rule of Shari'ah to redress her grievances. Allah not only made matters easy for her, but the rule has been eternally enshrined in the Holy Qur'an for all sensible people to follow.
The noble Companions ؓ greatly respected Sayyidah Khaulah ؓ because her case has been the cause of the revelation of the current set of verses, which abolished once and for all the long-standing social evil that was practiced in Arabia. Once Sayyidna ` Umar Faruq ؓ ، the Great, was on his way with some of the blessed Companions when he came across a woman who stopped him. He instantly stopped and listened attentively to her with his head bent down. He did not move till she completed what she wanted to say. Some of the noble Companions ؓ said: "0 Commander of the Faithful! You have held back such a large group of people for such a long time on account of this old lady!" Sayyidna ` Umar ؓ said: "Do you know who this lady is? She is Sayyidah Khaulah ؓ the lady whose complaint was heard in the seventh heaven. So, how can ` Umar not listen to her? She should be heard for a longer period of time and with greater attention. By Allah! If she did not take leave of her own accord, I would have stood with her here till the nightfall." [ Ibn Kathir ]
قَدْ سَمِعَ اللَّـهُ (Allah has heard....1) The reference in the verse is to Sayyidah Khaulah ؓ the wife of Sayyidna Aus Ibn Samit ؓ ، as mentioned above. Thus this verse and the rest of the verses lay down not only the rule of Shari` ah pertaining to zihar and redress the grievances of women placed in such awkward situation, but the first verse also is in honour of the pleading lady which consoles her, in that it says that Allah was listening to her words when she was pleading her case. The word mujadalah means 'to plead, argue or dispute consistently and convincingly about one's problem or case'. According to some narratives, when the Messenger of Allah ﷺ pleaded his inability to do anything for her, as noted above, the aggrieved lady uttered spontaneously that 'you receive ordinances in all matters, then how is it that no ordinance was revealed to you in my case?' Thus the verse was revealed: وَتَشْتَكِي إِلَى اللَّـهِ "...and was complaining to Allah...[ 1] ". [ Qurtubi ]
Sayyidah ` A'ishah ؓ is reported to have said: " Pure is He, Whose hearing encompasses all things. I heard what Khaulah bint Tha'labah ؓ said about her husband while some of it I could not hear despite being so close to her in the same room, but Allah heard all her conversation and said : قَدْ سَمِعَ اللَّـهُ 'Allah has heard...'." [ Bukhari, Ibn Kathir ]
Those of you who declare Zihār against their wives, they are not their mothers. Their mothers are none else but those who gave birth to them. Undoubtedly they utter an evil word and a lie; and Allah is surely Most-Forgiving, Very-Merciful.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Zihar
الَّذِينَ يُظَاهِرُونَ مِنكُم
مِّن نِّسَائِهِم (Those of you who declare zihar against their wives...58:2) The aorist yuzahiruna is derived from zihar. There was a cruel custom in pre-Islamic Arabia; as pointed out earlier, where the husband would utter the zihar formula اَنتِ عَلَیِّ کَظَھرِ اُمِّی 'You are to me as my mother's back', and thus she would become permanently and absolutely unlawful to him for cohabitation like the mother. Here the word zahr (back) metonymically refers to bath 'stomach or womb'. [ Qurtubi ]
Definition of zihar and its effect in Shari’ ah
In order to understand the definition of zihar in terms of Shari’ ah, it should be noted first that there are some women who are permanently forbidden for a man, such as mother, sister, daughter and others in the prohibited degree. Although looking at such women is permissible in general, yet looking at some parts of their body is not permissible, (like abdomen, back etc.) Now the definition of zihar is 'to compare one's wife with any of such parts of the body of such prohibited women'. According to the old Arab custom all conjugal relations ceased permanently between a man and his wife when he would use these words; rather it was worse than divorce. In the case of divorce, it was possible to retract and take back the wife. But in the case of zihar, according to the old Arab custom, it was not at all possible to restore the conjugal rights.
The current set of verses brought about reform in the custom in two ways: [ 1] zihar has been declared a sinful act. If a person is placed in a situation where he needs to separate from his wife, he must choose the method of 'divorce'. Zihar should not be resorted to for this purpose, because the utterance of zihar formula is absurd, nonsense and false. Obviously, their wives are not their mothers, the Qur’ an reads thus: مَّا هُنَّ أُمَّهَاتِهِمْ إِنْ أُمَّهَاتُهُمْ إِلَّا اللَّائِي وَلَدْنَهُمْ "...Their mothers are but only those who have given birth to them …58:2] ". The وَإِنَّهُمْ لَيَقُولُونَ مُنكَرًا مِّنَ الْقَوْلِ وَزُورًا further says: "...and undoubtedly they utter an evil word and a lie...[ 58:2] " In other words, their utterance is false, meaning 'calling one's wife mother' is contrary to truth and fact, and also a heinous sin.
[ 2] The second reform the Qur'an brought about is as follows: If an ignorant person or a person unacquainted with the legal formalities of Islam were to utter the zihar formula, his wife does not become permanently unlawful to him, nor does he have an open licence to do as he wishes - like enjoying intimacy with her. The guilty person will have to pay a penalty for uttering such evil, false and obnoxious words. He cannot take back his wife without first paying the prescribed expiation. The following verse prescribes this expiation.
Those who declare Zihār against their wives, then retract what they said, obligated on them is to free the neck (of a slave) before the two (spouses) touch one another. This is what you are advised, and Allah is well aware of what you do.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
The Expiation for Zihar
وَالَّذِينَ يُظَاهِرُونَ مِن نِّسَائِهِمْ ثُمَّ يَعُودُونَ لِمَا قَالُوا (And those who declare zihar against their wives, then retract what they said, ...58:3). The preposition lam in the phrase يَعُودُونَ لِمَا قَالُوا "...retract what they said..." is used in the sense of ` an [ from ]. Sayyidna Ibn ` Abbas ؓ interprets 'retract' in the sense of 'regret': 'they regret what they said and wish to be intimate or cohabit with their wives'. [ Mazhari ]
The verse shows that the penalty has been imposed on the husband for the purpose of making the wife lawful - without it she cannot become lawful to him. zihar per se is not the cause of the expiation. In fact, zihar is a heinous sin for which repentance and seeking pardon and forgiveness is absolutely necessary. The concluding part of verse [ 2] وَإِنَّ اللَّـهَ لَعَفُوٌّ غَفُورٌ "...Allah is surely Most-forgiving, Very-Merciful." points to this fact. In other words, Allah in His great mercy has made allowance for man's weaknesses and He is always ready to forgive his lapses, provided he comes to Allah with a penitent heart and makes amends. However, if a person did commit zihar and does not wish to take back his wife and enjoy intimacy with her, expiation is not obligatory on him. However, destroying a wife's conjugal rights is unlawful. If she demands, it is obligatory for him to pay the expiation and take her back, should he wish to do so; or if she demands, he must divorce her and set her free from the bond of marriage. If he does not divorce her and set her free, then she has the right to apply to a Qadi or an Islamic court to compel him to either pay the expiation and take her back or to divorce her and set her free so that she could contract a second marriage. Islamic works on jurisprudence set down details of the laws pertaining to zihar.
The penalty for zihar is obligatory, which is given in this and the next verse. There are three options: [ 1] فَتَحْرِيرُ رَقَبَةٍ (...obligated on them is to free the neck [ of a slave ]...) [ 2] If a person cannot afford to do that, he must keep fast for two consecutive months; and [ 3] if he is so weak or ill that he cannot fast, then he must feed sixty poor people. The expiation will be fulfilled if one poor person is given two meals for sixty days. Alternatively, it is possible to give two meals to sixty poor persons on a single day. In each case, the poor should be fed to their fill. Another possible alternative is to give to a poor person about 1.6 kg wheat or 2.12 kg dates or barley for sixty days or the equivalent price of these food items may be given. The details of the law appertaining to zihar and its expiation are available in the texts of Islamic jurisprudence.
It is recorded in Traditions that when Sayyidah Khaulah ؓ complained to Allah's Messenger ﷺ about her husband and pleaded her case to Allah, verses relating to zihar and its expiation were revealed. So, Allah's Messenger ﷺ called for the husband. When he came, the Holy Prophet ﷺ noticed that he was a weak-sighted old man. He recited to him the verses resolving his case, and commanded him to emancipate a slave, he said that he does not have the means to do that. The Holy Prophet ﷺ then asked him to fast two successive months, to which he replied: "By Him Who has sent you as the true Messenger, if I do not have two or three meals a day, I lose my sight completely." The Holy Prophet ﷺ said 'Then feed sixty poor people'. He said 'I do not have the ability for that either, unless you help me'. The Holy Prophet ﷺ gave him some food grain, and also other people gathered more food grain for him, which amounted to the measure of sadaqatul-fitr for sixty poor men, and in this way the expiation was made. [ Ibn Kathir ]
But whoever does not find (a slave) has to fast for two consecutive months before the two (spouses) touch one another. Then the one who is not able to do so has to feed sixty indigent persons. This is (laid down) so that you believe in Allah and His Messenger. These are the limits set by Allah; and for the disbelievers there is a painful punishment.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
ذَٰلِكَ لِتُؤْمِنُوا بِاللَّـهِ وَرَسُولِهِ وَتِلْكَ حُدُودُ اللَّـهِ وَلِلْكَافِرِينَ عَذَابٌ أَلِيمٌ (...This is [ laid down ] so that you believe in Allah and His Messenger. And these are the limits set by Allah. And for the disbelievers there is a painful chastisement. 58:4) This part of the verse contains the phrase 'so that you believe'. Belief here implies 'to act upon the sacred laws, ordinances and injunctions or obey the commandments of Allah and His Messenger'. Then the verse says that the laws of expiation are limits set by Allah. It is prohibited to exceed them. It indicates that in matters of marriage, divorce, incestuous comparison and so on, Islam has abolished all traces of pre-Islamic pagan elements of customs and practices, and set down the just and approved code of conduct. Man is required to stick strictly to the parameters of Islam. Those who oppose and deny the Divine limits will be tormented most severely.
Surely those who oppose Allah and His Messenger shall be disgraced, just as those before them were disgraced. We have sent down clear verses, and for the disbelievers there is a humiliating punishment
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
The Fate of those who Challenge Allah and His Apostle
إِنَّ الَّذِينَ يُحَادُّونَ اللَّـهَ وَرَسُولَهُ كُبِتُوا كَمَا كُبِتَ الَّذِينَ مِن قَبْلِهِمْ (Surely those who oppose Allah and His Messenger shall be disgraced, just as those before them were disgraced....58:5). In the preceding verse, stress was laid on keeping to Divine limits and to the sacred laws of Islam. The current verse warns those who oppose or reject them. Their profane designs shall be foiled and they shall be humiliated in this world and a condign torment shall be inflicted on them in the Hereafter.
on the Day when Allah will resurrect them all together, and will tell them what they did; Allah has its full account, while they have forgotten it. Allah is witness to every thing.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
أَحْصَاهُ اللَّـهُ وَنَسُوهُ (...Allah has its full account, while they have forgotten transgressions, but because he treats them as trivial and insignificant, he is unable to remember and recall them. However, they are all recorded and kept safely with Allah, even though the humans have done the actions and forgotten them. Allah will call them to give an account of them on the Day of Resurrection and chastise them.
Have you not observed that Allah knows everything in the heavens and everything in the earth? No secret consulta-tion takes place between three, but He is fourth of them, nor between five, but He is sixth of them, nor between fewer than that or more, but He is with them wherever they may be. Then He will tell them on the Day of Judgment what they did. Surely Allah is All-Knowing about every thing.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
أَحْصَاهُ اللَّـهُ وَنَسُوهُ (...Allah has its full account, while they have forgotten transgressions, but because he treats them as trivial and insignificant, he is unable to remember and recall them. However, they are all recorded and kept safely with Allah, even though the humans have done the actions and forgotten them. Allah will call them to give an account of them on the Day of Resurrection and chastise them.
Did you not see those who were forbidden from holding secret talks; then they do again what they were forbidden to do? They whisper for sinful act and wrongdoing and disobedience of the prophet, and when they come to you, they greet you the way Allah does not greet you, and say to themselves, “Why does Allah not punish us for what we say?” Enough for them is Jahannam (Hell); they will enter it, and it is an evil end.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
Circumstances of Revelation
There are several incidents related to the revelation of the current set of verses. [ 1] there was a peace agreement between the Jews and Muslims. But when one of the Holy Prophet's ﷺ Companions would pass by a gathering of Jews, they would speak among themselves in secret, prompting the believer to think that they were plotting to harm or hurt him. The Holy Prophet ﷺ advised them to give up their secret plots and conspiracies but they did not heed. As a result, verse أَلَمْ تَرَ إِلَى الَّذِينَ نُهُوا عَنِ النَّجْوَىٰ was revealed.
[ 2] Likewise, the hypocrites used to hold secret counsels or conferences, in consequence of which verses: إِذَا تَنَاجَيْتُمْ فَلَا تَتَنَاجَوْا and إِنَّمَا النَّجْوَىٰ مِنَ الشَّيْطَانِ were revealed.
[ 3] When the Jews came to see the Holy Prophet ﷺ ، they, with a little twist of the tongue, would invoke curses upon him by greeting him mischievously ` As-Samu ` alaykum' اَلسَّم ُ عَلَیکُم [ death to you!] instead of saluting him with the usual اَلسَّلَامُ عَلَیکُم ` As Salamu ` alaykum' [ peace be upon you ]. On this occasion, verse وَإِذَا جَاءُوكَ حَيَّوْكَ was revealed..
[ 4] Ibn Kathir cites Imam Ahmad's narration in which it is reported that the Jews used to greet in this way, changing the meaning of Islamic greeting into an abusive statement, and then say, لَوْلَا يُعَذِّبُنَا اللَّـهُ بِمَا نَقُولُ Had he been a Prophet, Allah would have punished us for the sin we committed - why did He not punish us?'.
[ 5] Once the Holy Prophet ﷺ was sitting in the suffah of the mosque. The congregation was large in the mosque. Some of the participants of the battle of Badr arrived late and they could not find place to sit, nor did the people sitting in the mosque make room for the late-comers. The Holy Prophet ﷺ asked some of the people to stand up and leave. The hypocrites, however, found this objectionable. He also asked the people to spread out and make room for their fellow-believers and he prayed Allah for such people to show His mercy them. Verse يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا قِيلَ لَكُمْ تَفَسَّحُوا فِي الْمَجَالِسِ فَافْسَحُوا was revealed on that occasion. [ Transmitted by Abu Haim ]. Piecing all the elements of the narrations together, it is possible that at first the Holy Prophet ﷺ might have asked the Companions ؓ to spread out and make room for their companions. Some of them might have complied and others probably did not. So, the Holy Prophet might have admonished them to stand up and leave as the students of seminaries are admonished to do in a similar situation. Probably, the hypocrites objected to this.
[ 6] Some wealthy people used to come to the Holy Prophet ﷺ and consult him in private for a long time which inconvenienced him and the poor people would not get much time to consult him. For this reason, verse إِذَا نَاجَيْتُمُ الرَّسُولَ was revealed. It is cited in Fathul Bayan from Zaid Ibn Aslam, without any authoritative source, that the Jews and hypocrites used to hold unnecessary private conferences with the Holy Prophet ﷺ . The Muslims were perturbed by this because they gained the impression that this type of consultation might be harmful. As a result verse نُهُوا عَنِ النَّجْوَىٰ was revealed. When they did not heed, verse 12 إِذَا نَاجَيْتُمُ الرَّسُولَ was revealed which required them to spend something in charity before their holding a private conference. At this point the fallacious people stopped from consulting the Holy Prophet ﷺٍ , because their greed for wealth did not allow them to do so.
[ 7] When verse إِذَا نَاجَيْتُمُ الرَّسُولَ was revealed requiring people to give alms before private conferences with the Holy Prophet M, many people stopped even the necessary private consultation with him. So, verse [ 13] أَأَشْفَقْتُمْ أَن تُقَدِّمُوا was revealed. Maulana Ashraf ` Ali Thanawi رحمۃ اللہ علیہ says that the concluding part of verse [ 12] (...but if you find nothing [ to offer ], then Allah is Most-Forgiving, Very-Merciful...58:12) had already given a concession to poor people from the requirement of charity before consultation with the Holy Prophet ﷺ . However some people are neither completely destitute nor are they completely wealthy, even though they might have the minimum zakatable wealth. Probably, people in this category might have felt it difficult to advance freewill alms, because on the one hand, their means were limited, and on the other hand, they were unsure whether they were indigent. As a result, they could neither pay the charity, nor could they deem themselves exempt from the requirement of the verse. They felt that consultation was not an act of worship or devotion; and if they abandoned it, it could not be the cause of reproach. Therefore, they stopped consulting altogether. [ All narratives are from Ad-Durr-ul-Manthur ]. These causes of revelation will help and facilitate the comprehension of this passage. [ Bayan-ul-Qur’ an ].
Ethics and Etiquette of Secret Consultation
Although the present verses were revealed in some particular events, as detailed above, the rules laid down by them are of general application, regardless of their cause of revelation. Thus the present verses contain instructions about secret or private consultations. They are explained below.
Secret conferences are normally convened with special confidants to whom secrets are imparted trustingly. Members of the secret society are satisfied that they will not be betrayed. It is on the basis of this confidence that evil people design plots to oppress someone, or to kill him, or to usurp his wealth and property, and so on. In verse [ 7], Allah mentions that His knowledge is All-encompassing - it encompasses the entire creation. He is observing or watching them, perfectly hearing their speech and seeing them - whether in public or private, wherever and in whatever condition they may be. No plots or conspiracies of any kind are hidden from Him. If they commit any sin, they will not be able to escape the Divine chastisement. Allah is present in all their secret meetings or conferences - no matter how few or many people constitute their assembly. For example, if there are three people in the assembly, Allah will be the fourth one; and if there are five people in the gathering, Allah will be the sixth one - nor numerically less or numerically more but He is with them wheresoever they may be.
Verse 7 specifies 'three' and 'five' numbers probably because Allah prefers that an assembly or congregation should comprise an odd number of members. This is the essence of verse [ 7].
Mischief of the Jews
It was narrated earlier that there was a peace treaty between the Holy Prophet and the Jews. During this period, if one of the noble Companions passed by an assembly of the Jews, they would confer secretly among themselves in such a manner as to arouse suspicion and anxiety in the mind of the believer making him think that they were conspiring to injure or hurt him. Verse [ 8] أَلَمْ تَرَ إِلَى الَّذِينَ نُهُوا عَنِ النَّجْوَىٰ (Did you not see those who were forbidden to hold secret counsels,....58:8) prohibits the holding of such secret conferences. This rule applies not only to the enemies but also to the Muslims, in that they should not hold secret conference to harm or hurt another Muslim. However, the Muslims and others are allowed to hold secret conferences to promote good and righteous causes. A narration of Sayyidna ` Abdullah Ibn ` Abbas is recorded in Bukhari, Muslim and other authentic collections, according to which the Messenger of Allah ﷺ has stated اِذَا کُنتُم ثلٰثۃً فَلَا یَتَنَاجَا رَجُلَانِ دُونَ الاٰخَرِ حَتّٰی یَختَلِطُوا بِالنَّاسِ فَاِنَّ ذٰلِکَ یَحزُنُہُ , (If you were three, then two of you should not hold secret conference leaving aside the third person [ in another narration of Muslim: 'except with his permission'] because this bad manners would cause him anxiety and wound his feelings", [ i.e. because he will feel estranged or alienated and possibly suspicions may arise that the two are plotting something against him and keeping it as a secret.] [ Mazhari ]
O you who believe, when you hold secret counsel, do not whisper for sinful act and wrongdoing and disobedience of the prophet, and do whisper for righteousness and taqwā (piety). And fear Allah, before whom you will be gathered together.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Manners of the Secret Conference
يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا تَنَاجَيْتُمْ فَلَا تَتَنَاجَوْا بِالْإِثْمِ وَالْعُدْوَانِ وَمَعْصِيَتِ الرَّسُولِ وَتَنَاجَوْا بِالْبِرِّ وَالتَّقْوَىٰ (0 those who believe, when you hold secret counsel, do not whisper for sinful act and wrongdoing and disobedience of the Messenger, and do whisper for righteousness and taqwa [ God-fearing ]... 58:9) In this and the preceding verses secret societies of the unbelievers have been condemned, but the condemnation is not unreserved or unqualified. The current verse guides the Muslims to be conscious of the fact that Allah is fully aware of their conversation and all of their conditions. Therefore, all their secret conferences must be held for good purposes. It is the object or motive of a particular conference that determines its nature. Thus in the present verse, as indicated earlier, the believers have been allowed to hold secret conferences only to promote good and righteous causes.
Return Good for Evil
It was narrated earlier that one of the evil practices of some of the Jews of Madinah was that when they came to the Messenger of Allah ﷺ ، they greeted him by invoking curses upon him, thus: اَلسَّام عَلَیکُم As-Samu` alaykum' [ death to you!] instead of saluting him with the usual اَلسَّلَام عَلَیکُم 'As-Salamu ` alaykum' [ peace be upon you ]. The word 'As-Sam' means 'death' instead of 'As-Salam' which means 'peace'. The latter word was distorted and pronounced with a little twist of the tongue, which sounded like the former word, but the difference between the two words was so subtle that the Companions ؓ could hardly detect the difference. One day, however, Sayyidah Siddiqah 'A'ishah ؓ detected that the Jews were invoking curses upon the Messenger of Allah ﷺ by saying 'As-Samu ` alaykum' [ death to you!], so she replied: اَلسَّام عَلَیکُم وَ لَعَنَکُمُ اللہُ وَ غَضِبَ عَلَیکُم As-Samu ` alaykum wa la` anakumullah wa ghadiba ` alaykum' [ death to you, and the curse of Allah be on you, and His wrath!]. The Messenger of Allah ﷺ prevented her from this and said: "0 ` A'ishah , Allah does not like rudeness and foul speech." Sayyidah Siddiqah ` A'ishah ؓ said: "0 Messenger of Allah, did you not hear what they said." He said to her: "Did you not hear my answering them back by saying وَعَلَیکُم 'wa ` alaykum' [ same to you ]?" He further said to her 'Allah accepts our supplication against them, but not theirs against us'. This event tells us that even in response to the mischievous words of the infidels, the Muslims should always adopt a soft and noble way.
Whispering (for sinful acts) comes from the ShaiTān (Satan), so that he may grieve those who believe, while it is not harmful to them in the least, except with Allah’s permission. And in Allah the believers must place their trust.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Manners of the Secret Conference
يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا تَنَاجَيْتُمْ فَلَا تَتَنَاجَوْا بِالْإِثْمِ وَالْعُدْوَانِ وَمَعْصِيَتِ الرَّسُولِ وَتَنَاجَوْا بِالْبِرِّ وَالتَّقْوَىٰ (0 those who believe, when you hold secret counsel, do not whisper for sinful act and wrongdoing and disobedience of the Messenger, and do whisper for righteousness and taqwa [ God-fearing ]... 58:9) In this and the preceding verses secret societies of the unbelievers have been condemned, but the condemnation is not unreserved or unqualified. The current verse guides the Muslims to be conscious of the fact that Allah is fully aware of their conversation and all of their conditions. Therefore, all their secret conferences must be held for good purposes. It is the object or motive of a particular conference that determines its nature. Thus in the present verse, as indicated earlier, the believers have been allowed to hold secret conferences only to promote good and righteous causes.
Return Good for Evil
It was narrated earlier that one of the evil practices of some of the Jews of Madinah was that when they came to the Messenger of Allah ﷺ ، they greeted him by invoking curses upon him, thus: اَلسَّام عَلَیکُم As-Samu` alaykum' [ death to you!] instead of saluting him with the usual اَلسَّلَام عَلَیکُم 'As-Salamu ` alaykum' [ peace be upon you ]. The word 'As-Sam' means 'death' instead of 'As-Salam' which means 'peace'. The latter word was distorted and pronounced with a little twist of the tongue, which sounded like the former word, but the difference between the two words was so subtle that the Companions ؓ could hardly detect the difference. One day, however, Sayyidah Siddiqah 'A'ishah ؓ detected that the Jews were invoking curses upon the Messenger of Allah ﷺ by saying 'As-Samu ` alaykum' [ death to you!], so she replied: اَلسَّام عَلَیکُم وَ لَعَنَکُمُ اللہُ وَ غَضِبَ عَلَیکُم As-Samu ` alaykum wa la` anakumullah wa ghadiba ` alaykum' [ death to you, and the curse of Allah be on you, and His wrath!]. The Messenger of Allah ﷺ prevented her from this and said: "0 ` A'ishah , Allah does not like rudeness and foul speech." Sayyidah Siddiqah ` A'ishah ؓ said: "0 Messenger of Allah, did you not hear what they said." He said to her: "Did you not hear my answering them back by saying وَعَلَیکُم 'wa ` alaykum' [ same to you ]?" He further said to her 'Allah accepts our supplication against them, but not theirs against us'. This event tells us that even in response to the mischievous words of the infidels, the Muslims should always adopt a soft and noble way.
O you who believe, when it is said to you, “Make room (for others) in the sittings”, then make room, and Allah will make room for you (in the Hereafter). And when it is said, “Rise up”, then rise up, and Allah will raise those, in ranks, who have believed and are given knowledge. Allah is well-aware of what you do.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Manners for Assemblies
يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا قِيلَ لَكُمْ تَفَسَّحُوا فِي الْمَجَالِسِ فَافْسَحُوا (0 those who believe, when it is said to you 'Make room [ for others ] in the sittings', then make room, ...58:11) Allah teaches His servants good manners and enjoins upon them to be kind to each other when they are sitting together. There are two main rules of assemblies: The first rule states that people sitting in an assembly should make space for those who came late. They should sit together in such a way that there is enough room for others. If this is done, Allah promises that He will widen their scope in the Hereafter. However, it is not inconceivable that this space or room might be created for them in the life of this world as well.
The second rule states: وَإِذَا قِيلَ انشُزُوا فَانشُزُوا ('When it is said to you, 'Rise up', then rise up...58:11) This means when people sitting in an assembly are told to stand up and leave, they should stand up and leave. This verse uses the passive voice [ it is said ] but it is not mentioned who says it or who should say it. Authentic traditions make it plain that the late comer himself cannot move somebody out of his place and use it for himself, nor force his way into a gathering. Thus it is recorded in the Sahihain and in the Musnad of Ahmad on the authority of ` Abdullah Ibn ` Umar ؓ that the Messenger of Allah ﷺ said: لَا یُقِیمُ الرَّجُلُ الرَّجُلَ مِن مَّجلِسِہٖ فَیَجلِسُ فِیہِ وَ لٰکِن تَفَسَّحُوا وَتَوَسَّعُوا "One of you should not move some other person up from his place and sit in it, but instead, spread out and make space for the comer." This explicitly shows that it is not possible for the late-comer to tell anyone to move out of his place and take his place. Therefore, it would appear that the rule would apply to the master of ceremony or the organisers of the assembly or the host. Hence, the meaning of the verse is: When the host or his representative requests a member of the audience to stand up and leave for a legitimate reason, they should comply and avoid clash with the host. There are several reasons why this might become necessary. [ 1] Occasionally, the host himself might need privacy for his own reason. [ 2] He might need privacy to share confidential information with special guests. [ 3] The capacity of the room cannot accommodate the late comers, and no alternative arrangement can be made. So, the host is allowed to courteously request some of the familiar guests to leave the room to make space for the late-comers, provided it is certain that the leaving guests will not suffer any loss. They will be able to benefit in another session. However, the host or his representative must ensure that the guests do not feel belittled or hurt in the process.
It was alluded earlier that this verse was revealed when the Holy Prophet ﷺ was sitting in the suffah of the mosque. The congregation had filled up the suffah. Some of the participants of the battle of Badr arrived late and they could not find place to sit, and remained standing. As a mark of respect for them, the Holy Prophet ﷺ gave a general order to the entire congregation to spread out and make room for their fellow-believers, and prayed to Allah to make room for such people. Some of them might have complied and there was no problem with them; and probably others did not comply. So, the Holy Prophet ﷺ might have admonished them to rise up and leave.
At any rate, this verse and Traditions related to the verse yield several rules:
[ 1] The members of a conference must spread out and make space for the late comers. [ 2] The late comers should not remove other members of the conference and make room for themselves. [ 3] At times of need, the host or the master of ceremony may courteously request some of the members of the audience to leave. Late comers may not force their way into a congested congregation, but take their position in a corner or a side as recorded in Bukhari: The Messenger of Allah ﷺ was once sitting in the mosque and the people with him, when three persons arrived, one of them could not find space in the congregation but found some space on one side or in a corner and sat there. The Messenger of Allah ﷺ lauded him or praised him highly.
Ruling
Another etiquette of an assembly is that if two persons are sitting closely, a new comer should not intrude between them. In a hadith, Holy Prophet ﷺ has explained this etiquette in the following words: لَا یَحِلُّ لِرَجُلِ اَن یُّفَرِّقَ بَینَ اَثنِینِ اِلَّا بِاِذنِھِمَا . It is not permissible for any man to break up the meeting of two persons, who are sitting together, unless they themselves permit him." [ Ibn Kathir cited this Tradition and said that Abu Dad and Tirmidhi transmitted it on the authority of Usamah Ibn Laithiy ].
The reasoning behind the ruling is that sometimes two persons sit together for some specific purpose, and breaking them up might defeat that purpose.
O you who believe, when you consult the Messenger in private, then offer something in charity before your consultation. That is better for you and purer. But if you find nothing (to offer), then Allah is Most-Forgiving, Very-Merciful.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا نَاجَيْتُمُ الرَّسُولَ (0 those who believe, when you consult the Messenger of Allah, ...58:12) The Messenger of Allah ﷺ was preoccupied day and night with educating the people and improving their quality of life. In his general assemblies, all the members of the audience benefited from his teachings. However, there were people who wanted private meetings with the Holy Prophet ﷺ and he would grant them that. Obviously, it was not possible to grant everyone's request as it required time and effort, and that was difficult. The hypocrites made matters worse when they asked for private audiences with the Holy Prophet ﷺ in order to hurt the sincere Muslims. Besides, the hypocrites held protracted conferences with him. Some of the illiterate Muslims also held private audiences with him for a longer time than normal or necessary. This made things difficult for him. Allah provided a way to stop their irksome behaviour by this verse which lightened the burden of the Holy Prophet ﷺ . Initially, the verse provided that anyone who wishes to hold a private conference with him must advance a freewill charity, the amount or measure of which is not specified in the Qur'an. However, when this verse was revealed Sayyidna ` Ali رضی اللہ تعالیٰ عنہ was the first Companion to act upon it: He offered one Dinar in charity and requested a private audience with the Prophet ﷺ .
Only Sayyidna ` Ali ؓ Acted upon the verse
It is a remarkable co-incidence that most of the blessed Companions ؓ ، because of financial constraints, were unable to act upon this verse. Its provision was repealed. Sayyidna Ali ؓ used to say that there is a verse in the Qur'an that none before me and none after me has ever acted upon it. The meaning of the phrase 'none before me' is obvious. The phrase 'none after me' means 'none after me will practise it' because the verse is abrogated. Although the ordinance is repealed, it achieved its basic purpose. The Muslims, because of the dictates of their sincere love, avoided their protracted audiences with the Prophet ﷺ so that he is not inconvenienced in any way. The hypocrites avoided protracted audiences with him because they feared that they would be recognized for what they are and their hypocrisy would be exposed. Allah knows best!
Have you become afraid of offering charities before your consultation? So when you did not do so, and Allah has forgiven you, then establish Salāh, and pay Zakāh, and obey Allah and His Messenger. And Allah is well aware of what you do.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا نَاجَيْتُمُ الرَّسُولَ (0 those who believe, when you consult the Messenger of Allah, ...58:12) The Messenger of Allah ﷺ was preoccupied day and night with educating the people and improving their quality of life. In his general assemblies, all the members of the audience benefited from his teachings. However, there were people who wanted private meetings with the Holy Prophet ﷺ and he would grant them that. Obviously, it was not possible to grant everyone's request as it required time and effort, and that was difficult. The hypocrites made matters worse when they asked for private audiences with the Holy Prophet ﷺ in order to hurt the sincere Muslims. Besides, the hypocrites held protracted conferences with him. Some of the illiterate Muslims also held private audiences with him for a longer time than normal or necessary. This made things difficult for him. Allah provided a way to stop their irksome behaviour by this verse which lightened the burden of the Holy Prophet ﷺ . Initially, the verse provided that anyone who wishes to hold a private conference with him must advance a freewill charity, the amount or measure of which is not specified in the Qur'an. However, when this verse was revealed Sayyidna ` Ali رضی اللہ تعالیٰ عنہ was the first Companion to act upon it: He offered one Dinar in charity and requested a private audience with the Prophet ﷺ .
Only Sayyidna ` Ali ؓ Acted upon the verse
It is a remarkable co-incidence that most of the blessed Companions ؓ ، because of financial constraints, were unable to act upon this verse. Its provision was repealed. Sayyidna Ali ؓ used to say that there is a verse in the Qur'an that none before me and none after me has ever acted upon it. The meaning of the phrase 'none before me' is obvious. The phrase 'none after me' means 'none after me will practise it' because the verse is abrogated. Although the ordinance is repealed, it achieved its basic purpose. The Muslims, because of the dictates of their sincere love, avoided their protracted audiences with the Prophet ﷺ so that he is not inconvenienced in any way. The hypocrites avoided protracted audiences with him because they feared that they would be recognized for what they are and their hypocrisy would be exposed. Allah knows best!
Have you not seen those who have friendship with a people with whom Allah is angry. They are neither of you nor of them. They swear false oaths while they know.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
Chastising the Hypocrites for their Secret Alliance with the Jews
أَلَمْ تَرَ إِلَى الَّذِينَ تَوَلَّوْا قَوْمًا غَضِبَ اللَّـهُ عَلَيْهِم (Have you not seen those who have friendship with a people with whom Allah is angry? ....58:14) Allah condemns the hypocrites who secretly formed an alliance with the Jews who challenge Allah and His Apostle, while in effect they belong neither to the Muslims nor to the Jews. Consequently, Allah has prepared for them a humiliating and condign chastisement. It is not permissible to have a friendly intimacy with the enemies of Allah and His Messenger ﷺ - whether the unbelievers are Jews, or Christians, or pagans or of any other creed. Even rationally this is not possible, because the capital asset of a believer is the love of Allah, while a non-believer relishes in opposing and challenging Him. It is not possible for a person to have sincere love and affection for someone and to love and have intimacy with the latter's enemy. Here 'love', 'affection' or 'intimacy' refers to the one coming from the heart involving intense emotional commitment (which necessarily includes having love with his way of life. Ed.). This is called Muwalah or 'intimate friendship'. This type of friendship is limited to sincere Muslims. Therefore, the Qur'anic verses on many occasions strictly prohibit Muslims from having this sort of relationship with non-Muslims. Any Muslim who has such intimate friendship with non-Muslims will be seen to fall in the circle of unbelievers.
In contra-distinction to Muwalah [ intimate friendship ], there is a concept of Muwalah which refers to the relationship based on sympathy, kindness and concern. It includes charitable assistance and support, business, commercial, trade dealings and economic cooperation, condolence and consolation and any well-meaning attitude of well-being and welfare. Barring unbelievers who are at war with the believers, this kind of relationship is permissible with all other non-Muslims. The paradigm of the Holy Prophet ﷺ and the noble Companions ؓ in this direction is ample testimony to this practice. However, it is necessary to ensure that the relationship of Muwalah is not harmful to the cause of religion; it should not create laxity in 'faith and practice' of Islam nor should it 'harm, hurt or injure' other Muslims. Please see Ma` ariful Qur'an, Vol. 2/ pp 54-61: under Surah Al-` Imran: v.28-30 for a detailed account of the distinction between Muwalat [ intimate friendship ], Muwasat [ sympathy ] and Muamalat [ dealings ] or Mudarah [ cordiality ].
وَيَحْلِفُونَ عَلَى الْكَذِبِ (and they swear false oaths ...58:14). It means they swear oaths profanely. According to some reports, this verse was revealed in connection with ` Abdullah Ibn 'Ubayy and ` Abdullah Ibn Nabtal: One day the Messenger of Allah ﷺ was sitting with his noble Companions ؓ and said to them: "Soon a person will come to you whose heart will be the heart of a tyrant and who sees through the Shaitan's eyes." Soon afterwards ` Abdullah Ibn Nabtal, the hypocrite, entered. He was blue-eyed, wheat-coloured, short-statured and skimpy-bearded. The Messenger of Allah ﷺ asked him: "Why do you and your comrades use obscene words against me?" He swore that he did not do that. Then he called his comrades and they too took this false oath. Allah told the Holy Prophet ﷺ ; about their lie and profane oath. [ Qurtubi ]
Allah has prepared a severe punishment for them. Indeed, evil is what they have been doing.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
Chastising the Hypocrites for their Secret Alliance with the Jews
أَلَمْ تَرَ إِلَى الَّذِينَ تَوَلَّوْا قَوْمًا غَضِبَ اللَّـهُ عَلَيْهِم (Have you not seen those who have friendship with a people with whom Allah is angry? ....58:14) Allah condemns the hypocrites who secretly formed an alliance with the Jews who challenge Allah and His Apostle, while in effect they belong neither to the Muslims nor to the Jews. Consequently, Allah has prepared for them a humiliating and condign chastisement. It is not permissible to have a friendly intimacy with the enemies of Allah and His Messenger ﷺ - whether the unbelievers are Jews, or Christians, or pagans or of any other creed. Even rationally this is not possible, because the capital asset of a believer is the love of Allah, while a non-believer relishes in opposing and challenging Him. It is not possible for a person to have sincere love and affection for someone and to love and have intimacy with the latter's enemy. Here 'love', 'affection' or 'intimacy' refers to the one coming from the heart involving intense emotional commitment (which necessarily includes having love with his way of life. Ed.). This is called Muwalah or 'intimate friendship'. This type of friendship is limited to sincere Muslims. Therefore, the Qur'anic verses on many occasions strictly prohibit Muslims from having this sort of relationship with non-Muslims. Any Muslim who has such intimate friendship with non-Muslims will be seen to fall in the circle of unbelievers.
In contra-distinction to Muwalah [ intimate friendship ], there is a concept of Muwalah which refers to the relationship based on sympathy, kindness and concern. It includes charitable assistance and support, business, commercial, trade dealings and economic cooperation, condolence and consolation and any well-meaning attitude of well-being and welfare. Barring unbelievers who are at war with the believers, this kind of relationship is permissible with all other non-Muslims. The paradigm of the Holy Prophet ﷺ and the noble Companions ؓ in this direction is ample testimony to this practice. However, it is necessary to ensure that the relationship of Muwalah is not harmful to the cause of religion; it should not create laxity in 'faith and practice' of Islam nor should it 'harm, hurt or injure' other Muslims. Please see Ma` ariful Qur'an, Vol. 2/ pp 54-61: under Surah Al-` Imran: v.28-30 for a detailed account of the distinction between Muwalat [ intimate friendship ], Muwasat [ sympathy ] and Muamalat [ dealings ] or Mudarah [ cordiality ].
وَيَحْلِفُونَ عَلَى الْكَذِبِ (and they swear false oaths ...58:14). It means they swear oaths profanely. According to some reports, this verse was revealed in connection with ` Abdullah Ibn 'Ubayy and ` Abdullah Ibn Nabtal: One day the Messenger of Allah ﷺ was sitting with his noble Companions ؓ and said to them: "Soon a person will come to you whose heart will be the heart of a tyrant and who sees through the Shaitan's eyes." Soon afterwards ` Abdullah Ibn Nabtal, the hypocrite, entered. He was blue-eyed, wheat-coloured, short-statured and skimpy-bearded. The Messenger of Allah ﷺ asked him: "Why do you and your comrades use obscene words against me?" He swore that he did not do that. Then he called his comrades and they too took this false oath. Allah told the Holy Prophet ﷺ ; about their lie and profane oath. [ Qurtubi ]
They have taken their oaths as a shield, and then have prevented (people) from the way of Allah. Therefore, for them there is a humiliating punishment.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
Chastising the Hypocrites for their Secret Alliance with the Jews
أَلَمْ تَرَ إِلَى الَّذِينَ تَوَلَّوْا قَوْمًا غَضِبَ اللَّـهُ عَلَيْهِم (Have you not seen those who have friendship with a people with whom Allah is angry? ....58:14) Allah condemns the hypocrites who secretly formed an alliance with the Jews who challenge Allah and His Apostle, while in effect they belong neither to the Muslims nor to the Jews. Consequently, Allah has prepared for them a humiliating and condign chastisement. It is not permissible to have a friendly intimacy with the enemies of Allah and His Messenger ﷺ - whether the unbelievers are Jews, or Christians, or pagans or of any other creed. Even rationally this is not possible, because the capital asset of a believer is the love of Allah, while a non-believer relishes in opposing and challenging Him. It is not possible for a person to have sincere love and affection for someone and to love and have intimacy with the latter's enemy. Here 'love', 'affection' or 'intimacy' refers to the one coming from the heart involving intense emotional commitment (which necessarily includes having love with his way of life. Ed.). This is called Muwalah or 'intimate friendship'. This type of friendship is limited to sincere Muslims. Therefore, the Qur'anic verses on many occasions strictly prohibit Muslims from having this sort of relationship with non-Muslims. Any Muslim who has such intimate friendship with non-Muslims will be seen to fall in the circle of unbelievers.
In contra-distinction to Muwalah [ intimate friendship ], there is a concept of Muwalah which refers to the relationship based on sympathy, kindness and concern. It includes charitable assistance and support, business, commercial, trade dealings and economic cooperation, condolence and consolation and any well-meaning attitude of well-being and welfare. Barring unbelievers who are at war with the believers, this kind of relationship is permissible with all other non-Muslims. The paradigm of the Holy Prophet ﷺ and the noble Companions ؓ in this direction is ample testimony to this practice. However, it is necessary to ensure that the relationship of Muwalah is not harmful to the cause of religion; it should not create laxity in 'faith and practice' of Islam nor should it 'harm, hurt or injure' other Muslims. Please see Ma` ariful Qur'an, Vol. 2/ pp 54-61: under Surah Al-` Imran: v.28-30 for a detailed account of the distinction between Muwalat [ intimate friendship ], Muwasat [ sympathy ] and Muamalat [ dealings ] or Mudarah [ cordiality ].
وَيَحْلِفُونَ عَلَى الْكَذِبِ (and they swear false oaths ...58:14). It means they swear oaths profanely. According to some reports, this verse was revealed in connection with ` Abdullah Ibn 'Ubayy and ` Abdullah Ibn Nabtal: One day the Messenger of Allah ﷺ was sitting with his noble Companions ؓ and said to them: "Soon a person will come to you whose heart will be the heart of a tyrant and who sees through the Shaitan's eyes." Soon afterwards ` Abdullah Ibn Nabtal, the hypocrite, entered. He was blue-eyed, wheat-coloured, short-statured and skimpy-bearded. The Messenger of Allah ﷺ asked him: "Why do you and your comrades use obscene words against me?" He swore that he did not do that. Then he called his comrades and they too took this false oath. Allah told the Holy Prophet ﷺ ; about their lie and profane oath. [ Qurtubi ]
Their riches and their children will never benefit them against Allah. They are the inmates of the Fire. They will live there forever,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
Chastising the Hypocrites for their Secret Alliance with the Jews
أَلَمْ تَرَ إِلَى الَّذِينَ تَوَلَّوْا قَوْمًا غَضِبَ اللَّـهُ عَلَيْهِم (Have you not seen those who have friendship with a people with whom Allah is angry? ....58:14) Allah condemns the hypocrites who secretly formed an alliance with the Jews who challenge Allah and His Apostle, while in effect they belong neither to the Muslims nor to the Jews. Consequently, Allah has prepared for them a humiliating and condign chastisement. It is not permissible to have a friendly intimacy with the enemies of Allah and His Messenger ﷺ - whether the unbelievers are Jews, or Christians, or pagans or of any other creed. Even rationally this is not possible, because the capital asset of a believer is the love of Allah, while a non-believer relishes in opposing and challenging Him. It is not possible for a person to have sincere love and affection for someone and to love and have intimacy with the latter's enemy. Here 'love', 'affection' or 'intimacy' refers to the one coming from the heart involving intense emotional commitment (which necessarily includes having love with his way of life. Ed.). This is called Muwalah or 'intimate friendship'. This type of friendship is limited to sincere Muslims. Therefore, the Qur'anic verses on many occasions strictly prohibit Muslims from having this sort of relationship with non-Muslims. Any Muslim who has such intimate friendship with non-Muslims will be seen to fall in the circle of unbelievers.
In contra-distinction to Muwalah [ intimate friendship ], there is a concept of Muwalah which refers to the relationship based on sympathy, kindness and concern. It includes charitable assistance and support, business, commercial, trade dealings and economic cooperation, condolence and consolation and any well-meaning attitude of well-being and welfare. Barring unbelievers who are at war with the believers, this kind of relationship is permissible with all other non-Muslims. The paradigm of the Holy Prophet ﷺ and the noble Companions ؓ in this direction is ample testimony to this practice. However, it is necessary to ensure that the relationship of Muwalah is not harmful to the cause of religion; it should not create laxity in 'faith and practice' of Islam nor should it 'harm, hurt or injure' other Muslims. Please see Ma` ariful Qur'an, Vol. 2/ pp 54-61: under Surah Al-` Imran: v.28-30 for a detailed account of the distinction between Muwalat [ intimate friendship ], Muwasat [ sympathy ] and Muamalat [ dealings ] or Mudarah [ cordiality ].
وَيَحْلِفُونَ عَلَى الْكَذِبِ (and they swear false oaths ...58:14). It means they swear oaths profanely. According to some reports, this verse was revealed in connection with ` Abdullah Ibn 'Ubayy and ` Abdullah Ibn Nabtal: One day the Messenger of Allah ﷺ was sitting with his noble Companions ؓ and said to them: "Soon a person will come to you whose heart will be the heart of a tyrant and who sees through the Shaitan's eyes." Soon afterwards ` Abdullah Ibn Nabtal, the hypocrite, entered. He was blue-eyed, wheat-coloured, short-statured and skimpy-bearded. The Messenger of Allah ﷺ asked him: "Why do you and your comrades use obscene words against me?" He swore that he did not do that. Then he called his comrades and they too took this false oath. Allah told the Holy Prophet ﷺ ; about their lie and profane oath. [ Qurtubi ]
the Day Allah will raise all of them, and they will swear before Him as they swear before you, and will think that they have something to stand upon. Be assured that they are sheer liars.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
Chastising the Hypocrites for their Secret Alliance with the Jews
أَلَمْ تَرَ إِلَى الَّذِينَ تَوَلَّوْا قَوْمًا غَضِبَ اللَّـهُ عَلَيْهِم (Have you not seen those who have friendship with a people with whom Allah is angry? ....58:14) Allah condemns the hypocrites who secretly formed an alliance with the Jews who challenge Allah and His Apostle, while in effect they belong neither to the Muslims nor to the Jews. Consequently, Allah has prepared for them a humiliating and condign chastisement. It is not permissible to have a friendly intimacy with the enemies of Allah and His Messenger ﷺ - whether the unbelievers are Jews, or Christians, or pagans or of any other creed. Even rationally this is not possible, because the capital asset of a believer is the love of Allah, while a non-believer relishes in opposing and challenging Him. It is not possible for a person to have sincere love and affection for someone and to love and have intimacy with the latter's enemy. Here 'love', 'affection' or 'intimacy' refers to the one coming from the heart involving intense emotional commitment (which necessarily includes having love with his way of life. Ed.). This is called Muwalah or 'intimate friendship'. This type of friendship is limited to sincere Muslims. Therefore, the Qur'anic verses on many occasions strictly prohibit Muslims from having this sort of relationship with non-Muslims. Any Muslim who has such intimate friendship with non-Muslims will be seen to fall in the circle of unbelievers.
In contra-distinction to Muwalah [ intimate friendship ], there is a concept of Muwalah which refers to the relationship based on sympathy, kindness and concern. It includes charitable assistance and support, business, commercial, trade dealings and economic cooperation, condolence and consolation and any well-meaning attitude of well-being and welfare. Barring unbelievers who are at war with the believers, this kind of relationship is permissible with all other non-Muslims. The paradigm of the Holy Prophet ﷺ and the noble Companions ؓ in this direction is ample testimony to this practice. However, it is necessary to ensure that the relationship of Muwalah is not harmful to the cause of religion; it should not create laxity in 'faith and practice' of Islam nor should it 'harm, hurt or injure' other Muslims. Please see Ma` ariful Qur'an, Vol. 2/ pp 54-61: under Surah Al-` Imran: v.28-30 for a detailed account of the distinction between Muwalat [ intimate friendship ], Muwasat [ sympathy ] and Muamalat [ dealings ] or Mudarah [ cordiality ].
وَيَحْلِفُونَ عَلَى الْكَذِبِ (and they swear false oaths ...58:14). It means they swear oaths profanely. According to some reports, this verse was revealed in connection with ` Abdullah Ibn 'Ubayy and ` Abdullah Ibn Nabtal: One day the Messenger of Allah ﷺ was sitting with his noble Companions ؓ and said to them: "Soon a person will come to you whose heart will be the heart of a tyrant and who sees through the Shaitan's eyes." Soon afterwards ` Abdullah Ibn Nabtal, the hypocrite, entered. He was blue-eyed, wheat-coloured, short-statured and skimpy-bearded. The Messenger of Allah ﷺ asked him: "Why do you and your comrades use obscene words against me?" He swore that he did not do that. Then he called his comrades and they too took this false oath. Allah told the Holy Prophet ﷺ ; about their lie and profane oath. [ Qurtubi ]
The ShaiTān (Satan) has prevailed upon them; so he has made them neglect to remember Allah. They are the party of ShaiTān . Be assured that it is (the members of the) party of ShaiTān that are the losers.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
Chastising the Hypocrites for their Secret Alliance with the Jews
أَلَمْ تَرَ إِلَى الَّذِينَ تَوَلَّوْا قَوْمًا غَضِبَ اللَّـهُ عَلَيْهِم (Have you not seen those who have friendship with a people with whom Allah is angry? ....58:14) Allah condemns the hypocrites who secretly formed an alliance with the Jews who challenge Allah and His Apostle, while in effect they belong neither to the Muslims nor to the Jews. Consequently, Allah has prepared for them a humiliating and condign chastisement. It is not permissible to have a friendly intimacy with the enemies of Allah and His Messenger ﷺ - whether the unbelievers are Jews, or Christians, or pagans or of any other creed. Even rationally this is not possible, because the capital asset of a believer is the love of Allah, while a non-believer relishes in opposing and challenging Him. It is not possible for a person to have sincere love and affection for someone and to love and have intimacy with the latter's enemy. Here 'love', 'affection' or 'intimacy' refers to the one coming from the heart involving intense emotional commitment (which necessarily includes having love with his way of life. Ed.). This is called Muwalah or 'intimate friendship'. This type of friendship is limited to sincere Muslims. Therefore, the Qur'anic verses on many occasions strictly prohibit Muslims from having this sort of relationship with non-Muslims. Any Muslim who has such intimate friendship with non-Muslims will be seen to fall in the circle of unbelievers.
In contra-distinction to Muwalah [ intimate friendship ], there is a concept of Muwalah which refers to the relationship based on sympathy, kindness and concern. It includes charitable assistance and support, business, commercial, trade dealings and economic cooperation, condolence and consolation and any well-meaning attitude of well-being and welfare. Barring unbelievers who are at war with the believers, this kind of relationship is permissible with all other non-Muslims. The paradigm of the Holy Prophet ﷺ and the noble Companions ؓ in this direction is ample testimony to this practice. However, it is necessary to ensure that the relationship of Muwalah is not harmful to the cause of religion; it should not create laxity in 'faith and practice' of Islam nor should it 'harm, hurt or injure' other Muslims. Please see Ma` ariful Qur'an, Vol. 2/ pp 54-61: under Surah Al-` Imran: v.28-30 for a detailed account of the distinction between Muwalat [ intimate friendship ], Muwasat [ sympathy ] and Muamalat [ dealings ] or Mudarah [ cordiality ].
وَيَحْلِفُونَ عَلَى الْكَذِبِ (and they swear false oaths ...58:14). It means they swear oaths profanely. According to some reports, this verse was revealed in connection with ` Abdullah Ibn 'Ubayy and ` Abdullah Ibn Nabtal: One day the Messenger of Allah ﷺ was sitting with his noble Companions ؓ and said to them: "Soon a person will come to you whose heart will be the heart of a tyrant and who sees through the Shaitan's eyes." Soon afterwards ` Abdullah Ibn Nabtal, the hypocrite, entered. He was blue-eyed, wheat-coloured, short-statured and skimpy-bearded. The Messenger of Allah ﷺ asked him: "Why do you and your comrades use obscene words against me?" He swore that he did not do that. Then he called his comrades and they too took this false oath. Allah told the Holy Prophet ﷺ ; about their lie and profane oath. [ Qurtubi ]
Indeed, those who oppose Allah and His Messenger, they are among the lowest.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
Chastising the Hypocrites for their Secret Alliance with the Jews
أَلَمْ تَرَ إِلَى الَّذِينَ تَوَلَّوْا قَوْمًا غَضِبَ اللَّـهُ عَلَيْهِم (Have you not seen those who have friendship with a people with whom Allah is angry? ....58:14) Allah condemns the hypocrites who secretly formed an alliance with the Jews who challenge Allah and His Apostle, while in effect they belong neither to the Muslims nor to the Jews. Consequently, Allah has prepared for them a humiliating and condign chastisement. It is not permissible to have a friendly intimacy with the enemies of Allah and His Messenger ﷺ - whether the unbelievers are Jews, or Christians, or pagans or of any other creed. Even rationally this is not possible, because the capital asset of a believer is the love of Allah, while a non-believer relishes in opposing and challenging Him. It is not possible for a person to have sincere love and affection for someone and to love and have intimacy with the latter's enemy. Here 'love', 'affection' or 'intimacy' refers to the one coming from the heart involving intense emotional commitment (which necessarily includes having love with his way of life. Ed.). This is called Muwalah or 'intimate friendship'. This type of friendship is limited to sincere Muslims. Therefore, the Qur'anic verses on many occasions strictly prohibit Muslims from having this sort of relationship with non-Muslims. Any Muslim who has such intimate friendship with non-Muslims will be seen to fall in the circle of unbelievers.
In contra-distinction to Muwalah [ intimate friendship ], there is a concept of Muwalah which refers to the relationship based on sympathy, kindness and concern. It includes charitable assistance and support, business, commercial, trade dealings and economic cooperation, condolence and consolation and any well-meaning attitude of well-being and welfare. Barring unbelievers who are at war with the believers, this kind of relationship is permissible with all other non-Muslims. The paradigm of the Holy Prophet ﷺ and the noble Companions ؓ in this direction is ample testimony to this practice. However, it is necessary to ensure that the relationship of Muwalah is not harmful to the cause of religion; it should not create laxity in 'faith and practice' of Islam nor should it 'harm, hurt or injure' other Muslims. Please see Ma` ariful Qur'an, Vol. 2/ pp 54-61: under Surah Al-` Imran: v.28-30 for a detailed account of the distinction between Muwalat [ intimate friendship ], Muwasat [ sympathy ] and Muamalat [ dealings ] or Mudarah [ cordiality ].
وَيَحْلِفُونَ عَلَى الْكَذِبِ (and they swear false oaths ...58:14). It means they swear oaths profanely. According to some reports, this verse was revealed in connection with ` Abdullah Ibn 'Ubayy and ` Abdullah Ibn Nabtal: One day the Messenger of Allah ﷺ was sitting with his noble Companions ؓ and said to them: "Soon a person will come to you whose heart will be the heart of a tyrant and who sees through the Shaitan's eyes." Soon afterwards ` Abdullah Ibn Nabtal, the hypocrite, entered. He was blue-eyed, wheat-coloured, short-statured and skimpy-bearded. The Messenger of Allah ﷺ asked him: "Why do you and your comrades use obscene words against me?" He swore that he did not do that. Then he called his comrades and they too took this false oath. Allah told the Holy Prophet ﷺ ; about their lie and profane oath. [ Qurtubi ]
Allah has written (in His pre-destined decree), “I will certainly prevail, both I and My messengers.” Surely Allah is All-Strong, All-Mighty.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
Chastising the Hypocrites for their Secret Alliance with the Jews
أَلَمْ تَرَ إِلَى الَّذِينَ تَوَلَّوْا قَوْمًا غَضِبَ اللَّـهُ عَلَيْهِم (Have you not seen those who have friendship with a people with whom Allah is angry? ....58:14) Allah condemns the hypocrites who secretly formed an alliance with the Jews who challenge Allah and His Apostle, while in effect they belong neither to the Muslims nor to the Jews. Consequently, Allah has prepared for them a humiliating and condign chastisement. It is not permissible to have a friendly intimacy with the enemies of Allah and His Messenger ﷺ - whether the unbelievers are Jews, or Christians, or pagans or of any other creed. Even rationally this is not possible, because the capital asset of a believer is the love of Allah, while a non-believer relishes in opposing and challenging Him. It is not possible for a person to have sincere love and affection for someone and to love and have intimacy with the latter's enemy. Here 'love', 'affection' or 'intimacy' refers to the one coming from the heart involving intense emotional commitment (which necessarily includes having love with his way of life. Ed.). This is called Muwalah or 'intimate friendship'. This type of friendship is limited to sincere Muslims. Therefore, the Qur'anic verses on many occasions strictly prohibit Muslims from having this sort of relationship with non-Muslims. Any Muslim who has such intimate friendship with non-Muslims will be seen to fall in the circle of unbelievers.
In contra-distinction to Muwalah [ intimate friendship ], there is a concept of Muwalah which refers to the relationship based on sympathy, kindness and concern. It includes charitable assistance and support, business, commercial, trade dealings and economic cooperation, condolence and consolation and any well-meaning attitude of well-being and welfare. Barring unbelievers who are at war with the believers, this kind of relationship is permissible with all other non-Muslims. The paradigm of the Holy Prophet ﷺ and the noble Companions ؓ in this direction is ample testimony to this practice. However, it is necessary to ensure that the relationship of Muwalah is not harmful to the cause of religion; it should not create laxity in 'faith and practice' of Islam nor should it 'harm, hurt or injure' other Muslims. Please see Ma` ariful Qur'an, Vol. 2/ pp 54-61: under Surah Al-` Imran: v.28-30 for a detailed account of the distinction between Muwalat [ intimate friendship ], Muwasat [ sympathy ] and Muamalat [ dealings ] or Mudarah [ cordiality ].
وَيَحْلِفُونَ عَلَى الْكَذِبِ (and they swear false oaths ...58:14). It means they swear oaths profanely. According to some reports, this verse was revealed in connection with ` Abdullah Ibn 'Ubayy and ` Abdullah Ibn Nabtal: One day the Messenger of Allah ﷺ was sitting with his noble Companions ؓ and said to them: "Soon a person will come to you whose heart will be the heart of a tyrant and who sees through the Shaitan's eyes." Soon afterwards ` Abdullah Ibn Nabtal, the hypocrite, entered. He was blue-eyed, wheat-coloured, short-statured and skimpy-bearded. The Messenger of Allah ﷺ asked him: "Why do you and your comrades use obscene words against me?" He swore that he did not do that. Then he called his comrades and they too took this false oath. Allah told the Holy Prophet ﷺ ; about their lie and profane oath. [ Qurtubi ]
You will not find those who believe in Allah and in the Hereafter having friendship with those who oppose Allah and His Messenger, even though they may be their fathers or their sons or their brothers or their clan. They are such that Allah has inscribed faith on their hearts, and has supported them with a spirit from Him. He will admit them to gardens beneath which rivers flow, in which they will live forever. Allah is pleased with them, and they are pleased with Allah. Those are the party of Allah. Be assured that it is (the members of) the party of Allah that are the successful.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Believers cannot entertain intimacy with non-Believers
لَّا تَجِدُ قَوْمًا يُؤْمِنُونَ بِاللَّـهِ وَالْيَوْمِ الْآخِرِ يُوَادُّونَ مَنْ حَادَّ اللَّـهَ وَرَسُولَهُ وَلَوْ كَانُوا آبَاءَهُمْ (You shall not find those who believe in Allah and in the Hereafter having friendship with those who oppose Allah and His Messenger, even though they were their fathers....58:22). The preceding verses showed that those [ hypocrites ] who are in intimate friendship with unbelievers and pagans shall incur Allah's wrath, indignation and severe torment. This verse describes the condition of sincere believers who would not take an enemy of Faith, the opponents of Allah, for intimacy and friendship, even though such people are their own fathers, children, brothers or any other blood relatives. The bond of belief transcends all other bonds, even the close ties of blood. This description fits all noble Companions ؓ . Commentators on this occasion have cited a number of incidents of the blessed Companions which describe how, when they heard their fathers, sons and brothers or other blood relations utter blasphemy against Islam or the Messenger of Allah ﷺ ، they left all ties aside and punished them or even killed them.
` Abdullah, the son of ` Abdullah Ibn 'Ubayy, the leader of the hypocrites in Madinah, heard his father make some blasphemous remarks against the Holy Prophet ﷺ . The son came up to the Holy Prophet ﷺ and sought his permission to kill his father. The Messenger of Allah ﷺ stopped him. Sayyidna Abu Bakr ؓ heard his father, Abu Quhafah, uttering some insulting words against the Holy Prophet ﷺ . The most compassionate Siddiq ؓ became indignant and unexpectedly gave him such a hard slap that he fell down. When the Messenger of Allah ﷺ heard about it, he advised Abu Bakr Siddiq ؓ not do it again. In the battle of Uhud, Sayyidna Abu ` Ubaidah's father, Jarrah, was fighting on the side of the unbelievers against the Muslims. In the battlefield, while the battle was on, he purposely came time and again face to face with Sayyidna Abu ` Ubaidah ؓ and pursued him. Every time his father came in front of him, Sayyidna Abu ` Ubaidah ؓ would, as a mark of respect, move out. But when he persisted, Sayyidna Abu ` Ubaidah ؓ had no choice but to kill him. The biography of the blessed Companions is replete with similar incidents. The present set of verses was revealed to laud them. [ Qurtubi ]
Ruling
Many jurists have ruled that this rule applies equally to all Muslims who transgress or violate the sacred laws of Shari’ ah or in their practical life turn away from them, in that the sincere Muslims should not maintain an intimate friendship or relationship with such transgressors. As explained earlier, Muwalah [ intimate friendship ] with a fasiq [ transgressors ] is not possible because intimacy with them is possible if and only if the germs of fisq [ transgression ] are lurking in the people befriending them. Muwasah [ sympathy ] and Mu'amalat [ dealings ] or Mudarah [ cordiality ] are, however, a different matter to the degree of necessity. This is the reason why the Messenger of Allah ﷺ used to pray: اَللَّھُمَّ لَا تَجعَلَ لِفَاجِرِ عَلَیَّ یَداً "0 Allah, do not give any transgressor the upper hand over me." The Messenger of Allah prayed thus because if anyone has the upper hand in a situation, he is most likely to get his own way. He will, for instance, show kindness to people and thus gain the upper hand; and the noble persons, on account of the kindness, will feel obliged or duty-bound to return his kindness with love. Thus the Messenger of Allah sought refuge with Allah from this situation. [ Qurtubi ]
وَأَيَّدَهُم بِرُوحٍ مِّنْهُ (...and has helped them with a Spirit from Him....58:22) The word ruh, according to some authorities on Tafsir, stands for 'light', which radiates or emanates from Allah and enters the heart of a believer which urges him to perform righteous deeds, and is the source of peace and contentment of the heart. This tranquility and satisfaction is the source of great strength and power. Other authorities say that this word stands for the Holy Qur'an and the arguments of the Holy Qur'an. This is the real strength and power of a believer. [ Qurtubi ] Allah, the Pure and Exalted, knows best!
Allah’s purity has been proclaimed by all that is in the heavens and all that is in the earth. And He is the All-Mighty, the All-Wise.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
Sequencing of Surahs
The preceding Surah had condemned the close friendship developed by the hypocrites with the Jews. The present Surah describes the punishment faced by the Jews in this world in the form of exile and in the Hereafter in the form of grievous torment.
Cause of Revelation
The story of their banishment from Madinah is that when the Messeger of Allah ﷺ migrated to Madinah, he concluded a peace treaty with the Jews. Banu Nadir, one of the Jew tribes living around Madinah, were one of the three signatories. The latter tribe lived about two miles away from Madinah. Once it happened that ` Amr Ibn 'Umayyah Damuri killed two persons by mistake. According to Law, the Muslims jointly had to settle the blood-wit. The Holy Prophet ﷺ first collected money from the Muslims for this purpose. Then he decided to collect money from the Jews as well in terms of the treaty he already had with them. The Holy Prophet ﷺ visited the tribe of Banu Nadir for this purpose. Before his arrival, they conspired to put an end to his life. When he reached there, they made him sit against a wall and said to him that they were going to gather the blood money. In the meanwhile, they secretly plotted that someone should climb the particular wall in the shade of which the Holy Prophet ﷺ was sitting and drop a rock on him and kill him. But before the Jews could execute their sinister plan, Allah revealed to him in time about their plot and conspiracy. The Holy Prophet ﷺ instantly left the place, returned to Madinah and sent a message to Banu Nadir that they have betrayed the treaty. Therefore, they are given ten days in which to leave the town and go into exile, and were warned that if they would not meet the deadline, they might be killed at sight. They decided to leave, but ` Abdullah Ibn 'Ubayy prevented them. He said that they did not have to leave because he had an army of two thousand men who were willing to lay down their lives to protect the Jewish lives. It is stated in Ruh-ul-Ma` ani on the authority of Ibn Ishaq that along with ` Abdullah were Wadi'ah Ibn Malik, Suwaid and Ra'ish. The Jews fell into the trap of the three and sent a message to the Holy Prophet that they would not leave. As a result, he together with the noble Companions ؓ marched on that tribe. The Jews locked themselves up in the fortresses, but the hypocrites, being essentially cowards, hid themselves. The Holy Prophet ﷺ laid a siege to the Jewish fortresses. Some of their date palms were felled and others were burnt down. Eventually, they agreed to go into exile. So, the Holy Prophet ﷺ forced them to evacuate and abandon their fortresses and, in kindness, allowed to take with them enough provisions, whatever their cavalry and camelry could carry except arms and weapons, which, they were told, would be confiscated. Some of them went to Syria, while others went to Khaibar. On account of their greed, they carried with them even beams, rafters, woods and the doors of their houses. This incident took place after the battle of Badr in RabI'-ul Awwal 4 AH. Sayyidna ` Umar ؓ ، during his caliphate, sent them away to Syria to live with the rest of the Jews. The two banishments go under the names of the 'first banishment' and the 'second banishment'. [ Zad-ul-Ma’ ad ].
The Characteristics of Surah AI-Hashr and the History of Banu Nadir
The entire Surah Al-Hashr was revealed in connection with Bani Nadir [ Ibn Ishaq ]. Sayyidna Ibn ` Abbas ؓ used to call this Surah, Surah Banff Nadir. [ Ibn Kathir ]. Bani Nadir were the descendents of the Holy Prophet Harun ﷺ . Their forefathers were scholars of Torah, which contained a full description of the Last Prophet ﷺ such as his physical features, his signs of Prophet-hood and his migration to Yathrib (Madinah). This tribe was under the impression that the Last Prophet ﷺ would be one of the descendents of Holy Prophet Harun (علیہ السلام) and they would have the pleasure of being in his company. For this reason, they migrated from Syria and settled in Yathrib. Some of the contemporaries of the Holy Prophet ﷺ were also scholars of the Torah, who saw his physical features and other signs of Prophet-hood and recognized him as the Final Messenger but, as they thought that he would be one of the descendents of Harun they were disappointed when he was raised among the descendents of Ismail (علیہ السلام) . They were jealous and, on account of their jealousy, they were inhibited from embracing the Faith. But in their heart of hearts they knew that Sayyidna Muhammad ﷺ was the Final Messenger of Allah. When, in the battle of Badr, they saw the amazing victory of the Muslims and the humiliating defeat of the pagan Quraish, their degree of certainty was somewhat augmented. They even expressed their amazement. But distinguishing between truth and falsehood on the basis, measurement, or standard of the apparent victory and defeat is a weak yardstick. As a result, when in the battle of Uhud, Muslims initially suffered a temporary setback and some of the Companions ؓ were martyred, their certainty was shaken. After that they started conspiring with the pagan Arabs.
When the Messenger of Allah ﷺ migrated to Madinah, as stated earlier, he with his political sagacity felt his first task was to enter into a peace treaty with the Jews of Madinah and other neighbouring Jewish tribes, stipulating that he would not fight them and they would not fight him, nor would they aid and abet those who take up arms against the Muslims, and if the Jews were attacked, the Muslims would assist them. There were many other clauses in the peace accord, the details of which are available in 'Sirah of Ibn Hisham'. All the Jewish tribes, including Banu Nadir, had their area, strong fortresses and orchards at a distance of 3.2 kilometers from Madinah.
Up to the point of the battle of 'Uhud, they apparently kept to the terms of the treaty. But after that battle, they betrayed the treaty and started conspiring secretly, in that a leader of Banu Nadir, Ka'b Ibn Ashraf, went to Makkah with a caravan of forty Jewish members to curry favour with the pagan Quraish who were anxious to avenge the defeat of the battle of Badr, and had gone to the battle of 'Uhud for that reason but were eventually defeated in the latter battle as well. The defeated men returned and the Jews met them. They conspired and agreed to wage a war against the Messenger of Allah and the Muslims. Ka'b Ibn Ashraf with his forty Jewish members and Abu Sufyan with his forty members of pagan Quraish entered the Sacred Mosque and, holding on the curtain of the House of Allah, pledged that they would jointly fight the Muslims and annihilate them.
When, after this pledge, Ka'b Ibn Ashraf returned to Madinah, Jibra'il (علیہ السلام) descended and informed the Messenger of Allah ﷺ about the entire episode and the details of the pledge. In the meantime, the Holy Prophet ﷺ issued the command to kill Ka'b Ibn Ashraf. A noble Companion Muhammad Ibn Maslamah killed him.
Subsequently, Banu Nadir hatched many different plots to harm the Messenger of Allah ﷺ ، one of which was, as reported earlier, their plot to kill him. The Holy Prophet ﷺ ، after collecting blood money from the Muslims in a particular case of murder, decided to collect money from the Jews in terms of the treaty that was concluded between himself ﷺ ، the tribes of Banu Nadir, Banu Qainuqa` and Banu Quraizah. Before his arrival, they planned to kill him, as detailed above. The person who was entrusted with the task of throwing a rock on the head of the Holy Prophet ﷺ was a Jew ` Umar Ibn Jahhash by name who had volunteered himself for the task. Had it not been for the revelatory information the Holy Prophet ﷺ ; received from Allah, their plot would have worked. But Allah protected His Messenger ﷺ and the conspiracy was thus thwarted and their plan failed.
A Lesson
It is a remarkable co-incidence that subsequently the entire Banu Nadir clan was expelled from Madinah except for two persons who embraced the Islamic Faith and were spared: One of them was ` Umar Ibn Jahhash and the other was his paternal uncle Yamin Ibn ` Amr Ibn Ka'b. [ Ibn Kathir ].
The Story of ` Amr Ibn Umayyah Damuri
Under the rubric of 'cause of revelation' above, reference was made to the incident that ` Amr Ibn Umayyah Damuri accidentally killed two men. The Muslims as well as the Jews had to jointly settle the blood-wit in terms of the treaty existing between them. The Holy Prophet ﷺ collected money from the Muslims for this purpose. Then he decided to collect money from the Jews. The Holy Prophet ﷺ visited the tribe of Banu Nadir in their area for this purpose. Ibn Kathir writes that the enemy plans to harm the Muslims are many and long-drawn-out. One famous incident in Islamic history is that of Bi'r Ma` unah: Some of the hypocrites and the non-believers requested the Messenger of Allah ﷺ to send a band of the noble Companions ؓ to preach the religion of Islam. He dispatched about seventy Companions ؓ for the purpose. Later on it was discovered that this was a mere conspiracy. The plan was to surround them and kill them, in which they succeeded. Of the seventy Muslims, only ` Amr Ibn Umayyah Damuri managed to escape. He had seen and experienced the dishonesty and treachery of the non-believers, and how they mercilessly massacred sixty-nine of his brethren. In the circumstances, one can imagine how his emotions would have been against the enemies. Co-incidentally, when he was returning to Madinah he encountered two non-believers and killed them. Later on it was discovered that the two men killed were members of Bani ` Amir, a tribe which was an ally of the Holy Prophet ﷺ . Banu Nadir was also an ally of Bani ` Amir tribe.
The agreements of Muslim politicians were not like the political agreements of today in which every effort is made at the very beginning to find out ways to escape or violate it. In the case of the Holy Prophet ﷺ and the early sincere Muslims, whatever the tongue uttered or the pen wrote was treated as part of religion and Divine law and binding. When the Messenger of Allah ﷺ learnt about ` Amr Ibn 'Umayyah Damrui's error of judgment, he decided to pay the blood-wit, in terms of the sacred law of Shari’ ah, for the two men killed. In this matter, he first collected money from the Muslims and then he had to go to Banu Nadir for collection. [ Ibn Kathir ]
Tolerance and Human Rights in Islam: A Model for Present-day Politicians
There are many lessons in the incidents cited above for the heralds of human rights, and for the political leaders and the big powers who talk highly about them and are deemed as 'Champions of Human Rights'. Let us look at the case of Banu Nadir: They unceasingly were involved in conspiracies, endlessly behaved treacherously and continuously plotted to kill the Messenger of Allah ﷺ . Would the present-day political leaders or heads of governments tolerate all this? How would they treat them? Nowadays, the opponents are killed even by sprinkling petrol on them or in some other execution style. There is no need for political leadership or government for that purpose. A few wicked hooligans gather together and carry out the executions. The official wrath and anger manifest itself much more grievously.
But here we are describing the government of Allah and His Messenger ﷺ : Even when the enemy conspiracies and treacheries reached the peak, no massacre was contemplated. No thought of usurping their property and wealth was ever considered. In fact, the following humane punitive measures were taken:
[ 1] They were allowed to take all their wealth with them, and were ordered only to evacuate the town.
[ 2] To do this, they were given ten days, so that they might be able to take their things comfortably and transfer themselves to some other place. When they did not comply, it became necessary to take a sterner measure at national level.
[ 3] Some trees were though cut down and others were burned down, but even at that stage, no edict was issued to burn down their fortresses or attack them and kill them on a large scale.
[ 4] When they expressed that it was in their best interests to go into exile, they were given the choice that each man could take with him as much provisions as his camel could carry. As a result, they carried their hooks, latches, doors, planks, beams and rafters.
[ 5] No Muslim ever frowned upon any of the persons transferring his stuff. They took their things and moved out peacefully and safely.
The Holy Prophet ﷺ showed this kindness to them when they were completely subdued and he was in complete command of the situation. He had the power to fully avenge their treachery, dishonesty and conspiracy. But he did not do it. This behavior of the Holy Prophet ﷺ corresponds to his behavior with the pagans of Makkah when he entered the city after the triumph.
Let us now explain some expressions of these verses in the background of these events.
He is the One who expelled the disbelievers of the People of the Book from their homes at the time of the first gathering. You did not expect that they would leave, and they deemed that their fortresses would protect them from Allah. But Allah came to them from where they did not expect, and cast fear in their hearts when they were spoiling their homes with their own hands and with the hands of the believers. So, learn a lesson, O you who have eyes to see.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
(1) The original word used in the text is 'hashr' which means 'gathering' or 'mustering' and after which this Surah is named. In the present context, it may be interpreted in two different ways. One, that it refers to the gathering of the Muslims who ordered the Jews to leave Madinah due to their constant conspiracies and breaches of the treaty they had with the Muslims. According to this interpretation, the verse means that the Jews of Bani Nadir were made to leave the city at the first gathering of the Muslims without fighting and without any further attempt to attack them. The second interpretation is that it refers to the gathering of the Jews for the purpose of emigration. In this case the verse indicates that it was their first exile before which they did not face such a situation. It has another subtle indication to the fact that this was their first exile which will be followed by another one, i.e. the exile faced by the Jews in the days of Sayyidna ` Umar . (Muhammad Taqi Usmani)
لِأَوَّلِ الْحَشْرِ (...at the time of the first gathering...59:2). The word hashr means 'to rise'. One reason for referring to it as the 'first mustering' is given by Maulana Thanawi (رح) in his Tafsir. They were settled at one place since ancient times. This event of banishment took place for the first time in their life. The second reason could be that all the non-Muslims of the Arabian peninsula would have to be evacuated in future, so that the peninsula might become a strong fortress of Islam. As a result, a second banishment was to take place at some later time. This happened during the caliphate of ` Umar ؓ ، the Holy Prophet's Second Successor. He banished all the Jews who had settled in Khaibar. He ordered all the Jews to leave the Arabian peninsula. From this point of view, Banu Nadir's banishment is the 'first banishment' and the 'second banishment' took place in the time of Sayyidna ` Umar ؓ .
فَأَتَاهُمُ اللَّـهُ مِنْ حَيْثُ لَمْ يَحْتَسِبُوا (...But Allah came to them from where they did not expect... 59:2). The phrase 'Allah came' means 'the command of Allah and His obedient angels came'.
يُخْرِبُونَ بُيُوتَهُم بِأَيْدِيهِمْ وَأَيْدِي الْمُؤْمِنِينَ (...they were spoiling their homes with their own hands and with the hands of the believers....59:2) Banu Nadir had spoiled their houses by removing their doors and shutters. 'Spoiling their homes with the hands of the believers' means that when the Jews locked themselves up in their fortresses, the Muslims destroyed the trees and homes outside the fortresses to make them surrender.
If Allah had not destined exile for them, He would have punished them in the world. And for them in the Hereafter is the torment of the Fire.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
(1) The original word used in the text is 'hashr' which means 'gathering' or 'mustering' and after which this Surah is named. In the present context, it may be interpreted in two different ways. One, that it refers to the gathering of the Muslims who ordered the Jews to leave Madinah due to their constant conspiracies and breaches of the treaty they had with the Muslims. According to this interpretation, the verse means that the Jews of Bani Nadir were made to leave the city at the first gathering of the Muslims without fighting and without any further attempt to attack them. The second interpretation is that it refers to the gathering of the Jews for the purpose of emigration. In this case the verse indicates that it was their first exile before which they did not face such a situation. It has another subtle indication to the fact that this was their first exile which will be followed by another one, i.e. the exile faced by the Jews in the days of Sayyidna ` Umar . (Muhammad Taqi Usmani)
لِأَوَّلِ الْحَشْرِ (...at the time of the first gathering...59:2). The word hashr means 'to rise'. One reason for referring to it as the 'first mustering' is given by Maulana Thanawi (رح) in his Tafsir. They were settled at one place since ancient times. This event of banishment took place for the first time in their life. The second reason could be that all the non-Muslims of the Arabian peninsula would have to be evacuated in future, so that the peninsula might become a strong fortress of Islam. As a result, a second banishment was to take place at some later time. This happened during the caliphate of ` Umar ؓ ، the Holy Prophet's Second Successor. He banished all the Jews who had settled in Khaibar. He ordered all the Jews to leave the Arabian peninsula. From this point of view, Banu Nadir's banishment is the 'first banishment' and the 'second banishment' took place in the time of Sayyidna ` Umar ؓ .
فَأَتَاهُمُ اللَّـهُ مِنْ حَيْثُ لَمْ يَحْتَسِبُوا (...But Allah came to them from where they did not expect... 59:2). The phrase 'Allah came' means 'the command of Allah and His obedient angels came'.
يُخْرِبُونَ بُيُوتَهُم بِأَيْدِيهِمْ وَأَيْدِي الْمُؤْمِنِينَ (...they were spoiling their homes with their own hands and with the hands of the believers....59:2) Banu Nadir had spoiled their houses by removing their doors and shutters. 'Spoiling their homes with the hands of the believers' means that when the Jews locked themselves up in their fortresses, the Muslims destroyed the trees and homes outside the fortresses to make them surrender.
That is because they were hostile to Allah and His Messenger. And whoever has hostility with Allah (must know that) Allah is severe in punishment.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
(1) The original word used in the text is 'hashr' which means 'gathering' or 'mustering' and after which this Surah is named. In the present context, it may be interpreted in two different ways. One, that it refers to the gathering of the Muslims who ordered the Jews to leave Madinah due to their constant conspiracies and breaches of the treaty they had with the Muslims. According to this interpretation, the verse means that the Jews of Bani Nadir were made to leave the city at the first gathering of the Muslims without fighting and without any further attempt to attack them. The second interpretation is that it refers to the gathering of the Jews for the purpose of emigration. In this case the verse indicates that it was their first exile before which they did not face such a situation. It has another subtle indication to the fact that this was their first exile which will be followed by another one, i.e. the exile faced by the Jews in the days of Sayyidna ` Umar . (Muhammad Taqi Usmani)
لِأَوَّلِ الْحَشْرِ (...at the time of the first gathering...59:2). The word hashr means 'to rise'. One reason for referring to it as the 'first mustering' is given by Maulana Thanawi (رح) in his Tafsir. They were settled at one place since ancient times. This event of banishment took place for the first time in their life. The second reason could be that all the non-Muslims of the Arabian peninsula would have to be evacuated in future, so that the peninsula might become a strong fortress of Islam. As a result, a second banishment was to take place at some later time. This happened during the caliphate of ` Umar ؓ ، the Holy Prophet's Second Successor. He banished all the Jews who had settled in Khaibar. He ordered all the Jews to leave the Arabian peninsula. From this point of view, Banu Nadir's banishment is the 'first banishment' and the 'second banishment' took place in the time of Sayyidna ` Umar ؓ .
فَأَتَاهُمُ اللَّـهُ مِنْ حَيْثُ لَمْ يَحْتَسِبُوا (...But Allah came to them from where they did not expect... 59:2). The phrase 'Allah came' means 'the command of Allah and His obedient angels came'.
يُخْرِبُونَ بُيُوتَهُم بِأَيْدِيهِمْ وَأَيْدِي الْمُؤْمِنِينَ (...they were spoiling their homes with their own hands and with the hands of the believers....59:2) Banu Nadir had spoiled their houses by removing their doors and shutters. 'Spoiling their homes with the hands of the believers' means that when the Jews locked themselves up in their fortresses, the Muslims destroyed the trees and homes outside the fortresses to make them surrender.
Whatever palm-trees you have cut down, or have left them standing on their roots, it was with Allah’s permission, and so that He might disgrace the transgressors.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
مَا قَطَعْتُم مِّن لِّينَةٍ أَوْ تَرَكْتُمُوهَا قَائِمَةً عَلَىٰ أُصُولِهَا فَبِإِذْنِ اللَّـهِ وَلِيُخْزِيَ الْفَاسِقِينَ (Whatever palm-trees you have cut down, or have left them standing on their roots, it was with Allah's permission, and so that He might disgrace the transgressors....59:5). The word linah refers to a 'palm-tree'. Another opinion states that besides ` ajwah, all other palm trees are referred to as linah. Banu Nadir's orchards were comprised of palm trees. The reference in the verse is to the cutting, by the orders of the Holy Prophet ﷺ ، of the palm trees of Banu Nadir who had shut themselves in their fortresses in defiance of the Holy Prophet's ﷺ orders to surrender. So, some of the blessed Companions, in order to anger them or cast terror into their hearts, cut and burned down some of their date trees. Other Companions felt that the palm-trees should not be destroyed because soon, God willing, the Muslims will be victorious and the orchards will fall to their lot as booty. Thus they did not participate in the destruction of the trees. This was a difference of opinion. Later on when this disagreement was discussed, the Companions who participated in the destruction of the trees or orchards felt guilty. They asked the Messenger of Allah ﷺ whether they were really guilty of a sin, in that they destroyed the property that was going to fall to the lot of the Muslims. Verse [ 5] was revealed on that occasion to assuage the guilt-feeling of the Muslims that whatever they have done, whether they cut the trees or left them uncut, was by Allah's leave and it was done to degrade the ungodly Jews.
Commandment of the Holy Prophet ﷺ is in fact the Commandment of Allah: A Warning for those who Refute the authority of the Ahadith
In verse [ 5], the cutting down of the trees or leaving them uncut is called bi-idhni-llah [ with Allah's permission ] whereas neither of the actions was the explicit command of Allah. Apparently, whatever each group did was on the basis of independent reasoning [ Ijtihad ]. At most, it is possible that they might have sought the permission of the Holy Prophet ﷺ which is a Hadith. The 'Prophet's ﷺ permission' is referred to as 'Allah's permission' in the Qur'an. Thus the Qur'an makes plain that Allah has given His Messenger ﷺ the right to legislate laws. The forthcoming verse [ 7] of this Surah puts it that believers need to hold fast to what the Messenger ﷺ bids them and abstain from what he forbids them. This shows conclusively that the Sunnah is an independent source of the Islamic Law.
Disagreement in ijtihad is not a sin
Another important principle derived from this verse is that if those who are competent to undertake ijtihad disagree with another on a particular issue, so as one of them holds something as permissible, while the other takes it as impermissible, neither of them would be counted as sinners, nor will the principle of nahy ` anil-munkar (forbidding evil) be applied to this situation, because none of the two rulings is an 'evil' in the sight of Allah. Under the concluding phrase of verse [ 5] لِيُخْزِيَ الْفَاسِقِينَ (...and that he might disgrace the transgressors) it was explained that the act of cutting or burning down the trees cannot be construed as disorderliness. But it was done to degrade the unbelievers, and therefore it carries reward in the Hereafter.
Ruling
Is it legitimate to demolish or burn down the homes of the infidels, or cut or burn down their trees, or destroy their fields and farms? The leading authorities on Islamic Jurisprudence are not unanimous on this question. Imam A'zam Abu Hanifah (رح) rules that all of these actions are permitted. Shaikh Ibn Humam (رح) ، however, qualifies the ruling and restricts it. He rules that all of the above are permitted if and only if the enemies cannot be vanquished or overpowered without resorting to the above measures, or if the victory of Muslims is not probable or likely. The whole purpose of this ruling is to break the might and power of the enemy. In the case where Muslims do not win the struggle, destruction of their moveable and immovable properties may be included in weakening their might and main. [ Mazhari ]
And whatever fai’ (left over property) Allah has passed on to His Messenger from them, you had not urged on your horses or camels for it, but Allah gives predominance to His messengers over whomsoever He wills, and Allah is Powerful over every thing.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
[ 1] fai' is a term for the properties left over by the non-Muslims and possessed by a Muslim state without fighting. As opposed to this, ghanimah (booty) is a property taken over by fighting. The properties of Bani Nadir were taken over without fighting, hence the word fai'. That is why we did not translate fai' as 'booty'. (Muhammad Taqi Usmani)
Whatever fai’ Allah has passed on to His Messenger from the people of the towns is for Allah and for the Messenger, and for the kinsmen and the orphans and the needy and the wayfarer, so that it may not circulate only between the rich among you. And whatever the Messenger gives you, take it, and whatever he forbids you from, abstain (from it). And fear Allah. Indeed Allah is severe in punishment.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
The Concept of Fai' and its Law of Distribution
وَمَا أَفَاءَ اللَّـهُ عَلَىٰ رَسُولِهِ مِنْهُمْ (And whatever fai' [ left over property ] Allah has passed on to His Messenger from them, ...59:6). The word afa'a is derived from fai'un which means 'to return'. Thus the time of the afternoon when the shade of things returns to the east is referred to as fai'. The real ownership of the entire universe belongs to Allah. The ownership of things can be ascribed to human beings when Allah Himself declares them, through His Law, to be under the ownership of a human being. However, when people rebel against Allah, indulging in disbelief and shirk, their lives and properties are confiscated through properly constituted Authority and their ownership return to the Real Owner, Allah. From this point of view, all properties acquired from the unbelievers should be called fai'. However, the sacred Law of Shari` ah draws a distinction between the terms ghanimah [ spoils ] and fai'. The former refers to a property which is acquired from non-Muslims through active armed struggle, as in [ 8:41] وَاعْلَمُوا أَنَّمَا غَنِمْتُم مِّن شَيْءٍ (And know that whatever spoils you receive...). However, the word 'fai' refers to a property acquired without resorting to an actual fight, (like in a state of peaceful surrender.) These two terms have been used to set down rules of these two types in the Holy Qur'an. Surah Al-Anfal dealt with injunctions relating to ghanimah or spoils, which is acquired from non-Muslims in the wake of armed struggle. The present Surah takes up the subject of fai' and the law of its distribution. The term fai' includes any property or wealth which the non-Muslims might leave behind and run away, or make over to the Muslim Authority willingly or with consent like Khiraj, jizyah or commercial duty.
مَّا أَفَاءَ اللَّـهُ عَلَىٰ رَسُولِهِ مِنْ أَهْلِ الْقُرَىٰ (Whatever fai' Allah has passed on to His Messenger ﷺ from the people of the towns... 59:7). The phrase ahl ul-qura or 'the people of the towns' refers to the Jewish tribes like Banu Nadir and Banu Quraizah whose wealth and property were obtained without armed struggle. The laws pertaining to the distribution of the two types of spoils are different. Unlike ghanimah [ spoils of war ], fai' is not distributed among the mujahidin (participants in fighting). The Holy Prophet ﷺ is granted full authority to give as much as he likes to whomsoever he likes or to retain for himself at his discretion. However, a few classes of beneficiaries have been clearly defined. The fai' must be distributed among the defined five classes.
The foregoing verses set down the rules pertaining to fai', its beneficiaries and its method of distribution. Some details are available at the beginning of Surah Al-Anfal in Volume 4 of Ma` ariful Qur'an, pages 148-151 and more details of the injunctions are available in the same volume on pages 221-229, under verse 41. It needs to be borne in mind that the wordings of Surah Al-Anfal regarding Khums [ 1/5th ] of ghanimah is almost identical to the wordings of fai' mentioned in the present verse. Let us compare: 8:41 reads: وَاعْلَمُوا أَنَّمَا غَنِمْتُم مِّن شَيْءٍ فَأَنَّ لِلَّـهِ خُمُسَهُ وَلِلرَّسُولِ وَلِذِي الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينِ وَابْنِ السَّبِيلِ (And know that whatever spoils you receive, its one-fifth is for Allah and His Messenger and for kinsmen and orphans and the needy and the wayfarer... 8:41). Verse [ 7] of the present Surah reads as above which means: "Whatever fai' Allah has passed on to His Messenger from the people of the towns is for Allah and for His Messenger ﷺ ، and for kinsmen and orphans and the needy and the wayfarer....59:7). In both these verses, six classes of beneficiaries are mentioned: Allah, the Messenger, kinsmen, orphans, the needy and the wayfarer. It is all too clear that Allah is the Real Owner and Master of this world, the next world and the entire creation. The name of Allah in relation to the shares has been mentioned by way of blessing or benediction, because the wealth or property thus associated with Allah's name attains honour and distinction. It also points to the permissibility and purity of the wealth. This is the view of Sayyidna Hasan Al-Basri, Qatadah, ` Ata', Ibrahim, Sha'bi رحمۃ اللہ علیہم and the commentators in general. [ Mazhari ]
In the commentary of Surah Al-Anfal, it was fully and exhaustively explained how wealth attains honour and distinction by the mention of Allah's name which, in brief, amounts to the following: The prophets are not allowed to avail of Sadaqat or charities, even though they are derived from the pure wealth of the Muslims. The question might arise how the ghanimah and fai' are made lawful for the Holy Prophet ﷺ ، while they are derived from the infidels? By mentioning Allah's name at the beginning of the verse, this doubt has been removed. The point is that Allah is the real owner of the entire universe. Human beings come to own certain things when Allah by His own grace declares for them to pass into human ownership. However, when a certain segment of human beings rebels against Allah, Jihad is waged against them by Allah's command, which means that, during the war, their lives and properties are no longer sacred. In this way, all their wealth is confiscated in the name of the Authority in command. The confiscated properties are named ghanimah, spoils or war booty - which goes out of the ownership of disbelievers and gets itself deposited separately as being under the ownership of Allah alone. And as stated earlier, the word fai' contains the meaning of 'return' and the wealth is so called because its ownership is restored to the original owner, Allah. No human being has any entitlement to it. The beneficiaries who will receive a share of it will receive it direct from Allah, and therefore it will be lawful and pure like water and self-growing grass which are direct Divine gift, lawful and pure.
In short, the mention of Allah's name in this context points to the fact that the entire wealth belongs to Allah, and it is granted to the beneficiaries on His behalf. It is no sadaqah or khairat [ charity ].
This leaves us with five classes of beneficiaries: [ 1] The Messenger ﷺ ; [ 2] kinsmen; [ 3] orphans; [ 4] the needy; and [ 5] the wayfarer. The same five classes of beneficiaries of khums [ 1/5th ] were determined in [ 8:41] and now the same classes of beneficiaries are determined for fai' property. The rules relating to both ghanimah and fai' properties are identical: They are in full authority of the Messenger of Allah ﷺ ، and after him in the authority of the Caliphs. The Authority may retain them for the benefit of Muslims in general, or they may deposit them in bait-ul-mal [ public treasury ] and do not grant anything to anyone, or they may distribute them. If it is decided to be distributed, it must be done within the five classes defined. [ Qurtubi ]
Companions shows that fai' property was in the Authority of the Holy Prophet ﷺ during his time, and was left to his discretion. He may disburse it as he deemed fit. After him, his Caliphs controlled it and disbursed it according to their best judgment.
After the demise of the Messenger of Allah ﷺ ، his share of the booty fell into disuse. The word 'Kinsmen' in the verse means the kinsmen of the Holy Prophet ﷺ . There were two reasons why they were granted a share from this booty: Firstly, because they helped the Holy Messenger ﷺ and supported him in his Islamic activities. Therefore, even the rich kinsmen of the Holy Prophet ﷺ used to be granted a share from the booty. [ 2] Sadaqah [ charity ] was unlawful for the Holy Prophet's ﷺ kinsmen. Therefore, the poor and needy relatives of the Holy Prophet ﷺ used to be granted a share from the fai' rather than from the Sadaqah [ charity ]. After the demise of the Holy Prophet ﷺ ، helping and supporting him came to an end. The first reason no longer existed. Therefore, the share from the fai' of the rich relatives fell into disuse like that of the Holy Prophet ﷺ . However, the poor and the needy relatives continued to receive their share from the fai' on account of poverty and need. Priority was given to the poor and needy relatives of Allah's Messenger ﷺ over other poor and needy people. [ Hidayah ]. See Ma’ ariful Qur’ an, Vol. 4/pp 228-229.
كَيْ لَا يَكُونَ دُولَةً بَيْنَ الْأَغْنِيَاءِ مِنكُمْ (...so that it may not circulate only between the rich among you 59:7). The word dulatah refers to the 'wealth or good fortune that exchange hands'. [ Qurtubi ] The verse means that Allah has determined the heads of expenditure for the fai' in this way so that the wealth does not circulate among the wealthy, who would spend it as they wish and desire and give none of it to the poor. The verse is aimed at abolishing an old practice of the Days of Ignorance where the circulation of such wealth used to remain confined to the privileged and propertied class or caste. The poorer segment of the society had no entitlement to the wealth of the nation.
Effective Measures taken by Islam against concentration of wealth
Allah is the creator, cherisher and sustainer of the universe. He knows the human needs. All human beings, whether believers or non-believers, whether lineally rich or poor, are equal in the sight of Allah. Allah has to a very large extent kept the distribution of man's natural and basic needs in His own Hands, so that every class, every region, every weak and strong people might be able to benefit equally. Allah has, through His consummate wisdom, kept all such needs beyond man's personal domination. No human being dare take possession of these things personally. Air, wind, atmosphere, the Sun, the Moon, the light of the stars and planets, the rain-laden clouds - all these things are such without which no human can survive for a moment. Allah, the Almighty, has declared all natural resources a public endowment for all. Not even the greatest of sovereign authorities, by virtue of their ruling powers, can ever monopolize or take possession of them. Allah's creation avails of them equally everywhere.
The second category of necessities of life is what the earth produces, as for instance water and other food-stuff. This is not commonly available. However, Islamic law has declared hills and mountains, unpopulated jungles and natural springs as public endowments. However, legitimate right of ownership of some parts of the earth are allowed under special laws to specific human beings. Some people illegitimately grab the land, but naturally even the greatest capitalist cannot derive benefit from the land without the help of the poor, the farmers or the laborers. Thus despite a sort of ownership of it, he is forced to give shares to other powerless and the indigent.
The third category is gold, silver and money, which do not fall under the basic and natural necessities of life. But Allah has made them the means of acquiring all essentials of life. People who mine gold and silver from the ground become their owners subject to certain rules. The right of their ownership is transferred in various ways to other people. If they are widely distributed and are in easy circulation in human society, no individual will go without food and clothing. But what happens in our days is that the greedy people want to benefit from the wealth to the exclusion of others. This led to miserliness and greed which, in turn, led to some old and some new systems of monopolization and concentration of wealth. As a result, people's wealth concentrated in the hands of a few capitalists and people at the helm of affairs. The rest of the population who were poor and indigent had to suffer, because they were deprived of their share in the nation's wealth. This economic situation, as a reaction, gave birth to such unreasonable economic systems as communism and socialism.
Islamic economic system, on the one hand, shows the highest respect to individual property rights, in that an individual's lawful property is as sacred and inviolable as human life itself, and human life is as sacred and inviolable as the House of Allah. Its violation has been most strongly prohibited. On the other hand, if a hand filches or steals it, it is, under penal law, amputated. In the third place, all such doors have been shut, through which a particular individual or group of individuals might monopolize it and deprive the general public.
The unjust and unbalanced way of acquisition of wealth, such as by usury, speculation, gambling and betting, allows wealth to concentrate and circulate in the hands of a few individuals. Islam has declared all such gains as unlawful and cut at the root of all such transactions in trade and tenancy that are based on unlawful practices. Wealth that is gained through lawful means has specific ways of spending: The needy and the indigent are shareholders in the wealth in the form of Zakah, ` Ushr, Sadaqat-ul-Fitr [ Id charity ], various forms of expiation and so on. The surplus wealth may be given away in voluntary charity. If a man leaves behind assets at the time of his death, Divine wisdom has set down specific rules according to which it must be distributed. The shareholders in the assets are the relatives of the deceased, the principle in this case being al-'aqrab- fal-'aqrab, that is 'relatives in order of relationship'. In other words, Islamic law of succession is based on blood relationship; the nearer in degree to the deceased excludes the more remote. The needy in general have not been made the shareholders, because if that were the case, the dying person would have felt the need to spend his assets anyhow, rightly or wrongly, before his death. When he sees only his near and dear ones receiving, this urge does not develop in his heart.
This means of acquiring wealth blocks the way to monopolization. The second means of acquiring wealth is war and jihad. The gains made in this way are distributed according to the Islamic rules. Some of them have been set down in Surah Al-Anfal and others in this Surah. How unwise and short-sighted are those people who give up Islam's balanced system of economics based on justice, fair-play and compassion, and innovate new systems of wealth distribution, which are unjust and unbalanced, and disturb world peace?
وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانتَهُوا وَاتَّقُوا اللَّـهَ (...Whatever the Messenger gives you, take it; and whatever thing he forbids you, abstain [ from it ]. And fear Allah....59:7). This verse is in connection with fai' property, and it purports to say that Allah has set down the beneficiaries of this property. However, the question which beneficiary will receive how much have been left to the discretion of the Holy Prophet ﷺ . Therefore, the Muslims are advised to happily accept the amount the Holy Prophet ﷺ grants them, and they should not be anxious to receive what he has not given to them. This has been further emphasized by the injunction all (Fear Allah). If anyone collects under false pretext more than what he is granted, Allah is fully aware and will punish him.
The Messenger's Command is Binding like the Qur’ anic Command
Although the verse was revealed in connection with fai', its words are general. They are not specific to wealth. They cover all the commands as well. Hence, the generalized meaning of the verse is that whatever the Holy Prophet ﷺ gives to a person, be it wealth, any other grant or any command, the people must show their willingness to accept it. And whatever he forbids them, they should stay away from it.
Many of the Companions took the generalized sense of the verse, and on the basis of it, they took the Holy Prophet's ﷺ commandment as binding as the Qur'anic commandment. Qurtubi said that in this verse the antonym of ata [ gives ] is naha [ forbids ]. This shows that the verb ata [ gives ] is used in the sense of amara [ commands ] which is the direct antonym of naha [ forbids ]. The Qur'an, instead of using the direct opposite of naha [ forbids ] which is amara [ commands ], employed the verb ` ata [ gives ] presumably to embrace the context of the subject-matter where the verse occurs, that is, the disbursement of fai' property.
Sayyidna ` Abdullah Ibn Masud ؓ once saw a person in the state of ihram wearing sewn clothes (which is impermissible in that state). He asked him to take off the clothes. The person asked him to recite a Qur'anic verse in support of his claim that a pilgrim is prohibited to put on a sewn garb. Sayyidna ` Abdullan Ibn Masud ؓ recited this very verse آتَاكُمُ الرَّسُولُ فَخُذُوهُ (Whatever the Messenger gives you, take it....".
Imam Shafi` i (رح) once said to his congregation: (Ask whatever question you wish, and I will answer from the Qur'an.) A person said that a pilgrim killed a wasp in the state of ihram and asked: "What is the rule about it?" Imam Shafi` i (رح) recited this verse of the Qur'an مَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ. (Whatever the Messenger gives you, take it...." and coupled it with a Tradition which gives the injunction relating to the killing of a wasp. [ Qurtubi ].
لِلْفُقَرَاءِ الْمُهَاجِرِينَ ([ And fai' is especially ] for the poor emigrants...[ 59:8] ". The few verses from here till the end of the section describe the poor emigrants (muhajirin), helpers (Ansar) and the general members of Ummah that were yet to come in this world. Grammatically, the prepositional phrase 'for the emigrants' is a complement to the prepositional phrase 'for the kinsmen' occurring in verse [ 7] [ Mazhari ]. What this verse purports to say is that although the beneficiaries of fai' are orphans, the needy and the wayfarers as mentioned in the preceding verse, priority and precedence will be given to those whose service to religion, personal qualities and religious perfection are well- known.
Priority should be given to the Indigent Righteous and Religious Scholars serving the Cause of Islam when distributing Charity
This shows that although charities, especially fai' are meant to fulfill the needs of the indigent Muslims in general, the righteous, especially students and learned scholars serving the cause of religion should be given priority over all others. This is the reason why Islamic governments gave allowance from the fai' fund to learned scholars, muftis and judges for serving the cause of education, propagation of Islam and reform of human beings, because these verses establish two categories of the noble Companions. Under the first category fall the emigrants who in the very first instance made great sacrifices for Islam and the Messenger of Allah ﷺ . They endured great hardships, and eventually bid farewell to their wealth and property, to their land and country, and to their relatives and the near and dear ones, and emigrated to Madinah. Under the second category fall the Ansar, the natives of Madinah who helped the emigrants and cooperated with them. They invited the Messenger of Allah and with him the emigrants and thus caused the whole world around them to stand in their opposition. Their hospitality is unparalleled in the annals of the nations of the world. After these two major categories, comes a third category which comprises those people who embraced Islam after the blessed Companions and followed their footsteps closely. The last category embraces all Muslims who will follow until the Last Hour. The three categories are discussed below, in succession.
(And fai’ is especially) for the poor emigrants who were expelled from their homes and properties, while they were seeking Allah’s grace and pleasure, and were helping (the religion of) Allah and His Messenger. They are the truthful.
([ And fai' is especially ] for the poor emigrants who were expelled from their homes and properties, while they were seeking the grace of Allah and (His) pleasure, and were helping Allah and His Messenger. They are the truthful.... 59:8)
This verse describes all the characteristics of the emigrants. The first of them is that they were driven from their homes and wealth, that is to say, their only crime was that they had embraced Islam and supported the Messenger of Allah ﷺ ، as a result of which the pagans of Makkah persecuted them, so much so that they had to abandon their hearths and homes and emigrate to Madinah. Some of them had to tie stones to their stomach on account of unbearable hunger, and others used to protect themselves against cold by digging holes in the ground, because they did not have clothes to save them from the chill of winter. [ Mazhari, Qurtubi ]
An Important Issue: The rule about the control of unbelievers over the wealth and property of the Muslims
This verse describes the emigrants as poor, whereas a faqir [ poor ] in Islamic law refers to a person who has no property whatever, or a person who possesses a little property, but is poor because he does not possess the minimum amount of property constituting nisab of Zakah. However, most of the emigrants were rich, wealthy and affluent while they were in Makkah. Even after migration, if the wealth had remained in their ownership, it would be inappropriate to refer to them as 'poor' because they had nisab of Zakah. But the Qur'an refers to them as 'poor' and thus points out that the wealth and property which they had left behind in Makkah, and the pagans subsequently took possession of them, became the property of the pagans and the Muslims lost its ownership.
Therefore, Imams Abu Hanifah and Malik رحمۃ اللہ علیہما ruled that if Muslims abandon their homes and possessions and migrate to some other land, and the non-believers take control of their abandoned homes and property, the ownership passes into their hands and Muslims lose ownership. Similarly, if - God forbid! - the unbelievers conquer an Islamic country, usurping Muslim property and wealth, then after having full control over it, they are deemed as owners of that property. Consequently, their transactions of sale and purchase of such properties are recognized in Shari` ah. Mazhari has, on this occasion in his commentary, cited all the relevant Traditions supporting this view.
The second characteristic of the emigrants is described thus: يَبْتَغُونَ فَضْلًا مِّنَ اللَّـهِ وَرِضْوَانًا (...seeking the grace of Allah and [ His ] pleasure...59:8). When they embraced Islam, abandoned their country and wealth and migrated, they did not have any ulterior motive. They did all this only to seek Divine favour and gain His good pleasure. This indicates their perfect sincerity. The word fadl [ bounty, grace ] is normally used for worldly blessings and ridwan [ good pleasure ] for blessings of the Hereafter. From this viewpoint, the verse purports to describe that the emigrants gave up all their previous means of luxury, such as their hearths and homes, and now they were in quest of their worldly needs and the blessings of the Hereafter in the shade of Islam. Their objective was to seek the necessities of worldly life under the banner of Allah's and His Messenger's efficacious grace.
The third characteristic of the emigrants is described thus: وَيَنصُرُونَ اللَّـهَ وَرَسُولَهُ (...and were helping Allah and His Messenger...59:8). The phrase 'help Allah' means to help His religion, for which they made tremendous and amazing self-sacrifices.
The fourth characteristic of the emigrants is described thus: أُولَـٰئِكَ هُمُ الصَّادِقُونَ (... They are the truthful...59:8). That is, such people are sincerely true in words and deeds. The covenant they made with Allah and His Messenger by reciting the kalimah, they duly fulfilled it and proved themselves to be true about it. This verse candidly testifies to the truthfulness of all emigrant Companions. Anyone calling any of them a 'liar' cannot be a Muslim, because he is rejecting this verse. God forbid! Rawafid call these Companions 'hypocrites'. This is a clear rejection of the verse. The Messenger of Allah ﷺ held the emigrant Companions ؓ in such high esteem that when he prayed to Allah, he would supplicate through their wasilah. [ as transmitted by Al-Baghawi and Mazhari ].
And (fai’ is also) for those who established themselves in the homeland (of Madīnah) and in faith before the former ones (arrived in Madīnah), who have love for those who emigrated to them, and do not feel in their hearts any ambition for what is given to the former ones (from fai’), and give preference (to them) over themselves, even though they are in poverty. -And those who are saved from the greed of their hearts are the successful.-
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
The Merits of Ansar [ The Helpers ]
وَالَّذِينَ تَبَوَّءُوا الدَّارَ وَالْإِيمَانَ مِن قَبْلِهِمْ ( And [ fai' is also for ] those who established themselves in the homeland [ of Madinah ] and in faith before the former ones [ arrived in Madinah ] ...59:9). The word tabawwu' means 'to make dwelling in the abode'. The word dar refers to Madinah which has a special distinction. Therefore, Imam Malik (رح) ، from one point of view, regarded Madinah Tayyibah as the most distinguishable of all the cities in the world. He used to say that wherever Islam reached and any city that was conquered, it was conquered by means of jihad - including Makkah Mukarramah. Madinah Tayyibah is the only exception. It was conquered by means of 'Iman. [ Qurtubi ].
In this verse, under the word tabawwu' [ to settle in an abode ] the words dar [ home ] and 'iman [ faith ] are coupled. It could be objected that a 'home' can be found in a place where a person might settle in, but 'faith' is not an 'abode' where a person might find a place to settle in. Some of the scholars take the position that in this context the following verbs اَخلَصُوا or تَمَکَّنُوا to be understood and they mean "These are the people who settled in their abode and became sincere and strong in their faith". It is possible to take the word 'faith' in its metaphorical sense, that is in the sense that 'it is a fortified house' where refuge is taken. The phrase min qablihim [ before them ] describes another characteristic of Ansar, which means that they had settled in Madinah before the Emigrants, while Madinah was so important a city that all the Muslims living in Makkah were ordered to emigrate to it and it became the center of Islam.
The second characteristic of the Helpers is described in يُحِبُّونَ مَنْ هَاجَرَ إِلَيْهِمْ (...have love for those who emigrated to them...59:9) The Emigrants from Makkah came to the Helpers, deprived and denuded of all their possessions. Normally, no community is willing to allow such a large number of distressed people to settle in their city. Instead, the quarrels between natives and emigrants are found everywhere. But the Ansar received them with open arms and made them equal partners in their belongings. The bond of love and brotherhood which the Messenger of Allah ﷺ established between the Emigrants and the Helpers, and to which this verse bears an eloquent testimony, stands unrivalled in the whole history of human relationships. There was no dearth of the Helpers who were eager to take on the Emigrants. In fact, for each Emigrant there were several applications to take him on. There were many instances in which lots had to be cast. When the lot of a particular Helper fell in favour of a particular Emigrant, he was handed to him. [ Mazhari ]
The third characteristic of the Helpers is described in وَلَا يَجِدُونَ فِي صُدُورِهِمْ حَاجَةً مِّمَّا أُوتُوا (...and do not feel in their hearts any need for what is given to the former ones [ from fai'], ...[ 59:9] ". This statement is concerned with the banishment of Banu Nadir and their orchards and homes falling into Muslim hands.
Distribution of Banu Nadir's properties
As stated earlier, the relevant verse has given discretionary powers to the Holy Prophet ﷺ in matters of distributing the fai' property. It was a time when the Muhajirin (Emigrants) had neither homes of their own nor any property. They lived in the homes of the Ansar, and worked on their farms to earn their livelihood. When the wealth of Banu Nadir and Banu Qainuqa` were obtained as fai', the Messenger of Allah ﷺ called the leader of the Ansar, Sayyidna Thabit Ibn Qais Ibn Shammas ؓ ، and asked him to bring his people to him. He asked: "O Messenger of Allah, should I call my tribe of the Ansar, Banu Khazraj, or all of the tribes of the Ansar?" He replied: "All of them." They all gathered. The Messenger of Allah ﷺ delivered a sermon in which he spoke highly of the Ansar as to the manner in which they accommodated the Refugee brethren. He said it was a work of great determination and courage. After that he said: 'Allah has granted you the wealth of Banu Nadir. If you wish, I will divide the wealth between the Muhajirin and the Ansar; and the Refugees will remain as usual in the homes of the Ansar. Or if you wish, the wealth may be distributed among the homeless Refugees; and they may move out of your homes and settle in their own homes.'
Having heard this sermon, two of the great chiefs of the Ansar, Sayyidna Sa'd Ibn ` Ubadah and Sa'd Ibn Mu` adh ؓ - stood and said: "0 Messenger of Allah, we are of the view that the entire wealth of fai' be distributed among the Refugee brethren, and in addition they may continue to reside in our homes as usual." At this all the Ansar unanimously said, "We concur with this decision and are happy with it." On that occasion, the Holy Prophet ﷺ supplicated for the Ansar and their children. He then distributed the entire fai' among the Muhajirin. Only two of the Ansar received a grant from the fai' , because they were very poor. Their names are Sayyidna Sahl Ibn Hunaif ؓ and Abu Dujanah ؓ . Sayyidna Sa'd Ibn Mu` adh ؓ was given a sword which was a distinguished sword of Ibn Abil-Huqaiq. [ Mazharl with reference to Sabi-ur-Rashad by Muhammad Ibn Yusuf As-Salihi ]
The present verse admires the Ansar on this attitude by saying, وَلَا يَجِدُونَ فِي صُدُورِهِمْ حَاجَةً مِّمَّا أُوتُوا (...and do not feel in their hearts any need for what is given to the former ones [ from fai'], ....59:9). The word 'need' means 'any item of need'. The verse means 'Whatever the Muhajirin were granted in this distribution, the Ansar happily accepted it as if they had no need for any of those items. It was inconceivable that they would complain about it enviously.' When Bahrain was conquered, the same spirit of self-sacrifice was displayed again by the Ansr. The Holy Prophet ﷺ expressed his intention to distribute the entire conquered lands of that territory among the Ansar, but they courteously refused to accept any share of it unless a similar share was granted to the Muhajirin.
The fourth characteristic of the Ansar is described in the verse is: وَيُؤْثِرُونَ عَلَىٰ أَنفُسِهِمْ وَلَوْ كَانَ بِهِمْ خَصَاصَةٌ (...and give preference (to them) over themselves, even though they are in poverty ....59:9). The word khasasah means 'poverty' and the word ` ithar means 'to prefer the wish, need and desire of others above those of oneself. The meaning of the verse is that the Ansar used to prefer the needs of others (i.e. the Muhajirin,) to their own needs. That is, the former used to fulfill the needs of the latter first, then they would fulfill their own needs, even though they themselves were poor and needy.
For the interpretation of the Qur'anic verses, there is no need to recount incidents. But because they develop in human beings the highest degree of human qualities and bring about a reform in their lives, the commentators have recounted these events in detail on this occasion, especially Qurtubi. We cite below a few of them from his commentary.
It is recorded in Tirmidhi on the authority of Sayyidna Abu Hurairah ؓ that one night a guest came to ansari's house. The latter had only as much food as he and his children could eat. He said to his wife: 'Put the children off to sleep somehow, and put out the lamp. Then place the food in front of the guest, and sit next to him so that he may be under the impression that we too are eating, but we will not eat so that the guest may be able to eat comfortably.' At this, the present verse was revealed. [ At-Tirmidhi has rated this hadith as 'hasan, sahih'].
Tirmidhi records another narration on the authority of Sayyidna Abu Hurairah ؓ that a person came to the Messenger of Allah ﷺ and said: "I am hungry and distressed." The Holy Prophet ﷺ sent a message to one of his blessed wives, but she replied: "We do not have anything except water." Then he sent a message to his another wife, and she made the same reply. Then to a third one and then to a fourth one until the message went to all the mothers of the faithful, and they all replied that they had nothing besides water. Then he addressed the congregation and asked if any of them would be willing to entertain the guest, in response to which a venerable Ansari said: "0 Messenger of Allah, I will entertain him." So he took him with and asked his wife whether there was anything to eat. She replied: "Only as much as our children could eat." He asked his wife to put the children to sleep and then said: "Place the food in front of the guest, sit and then get up and put out the lamp. The guest should not feel that we are not eating." The guest ate the food. In the morning, the Companion went to the Holy Prophet ﷺ who informed him that Allah was very pleased with the way he handled the situation the previous night.
Mahdawi narrates a similar incident of Sayyidna Thabit Ibn Qais ؓ ، a venerable Ansari who entertained his guest one night by putting the light off. There is a common statement appended to all these incidents: 'The above verse was revealed in connection with this event.'
Qushairi cites a story on the authority of Sayyidna ` Abdullah Ibn ` Umar ﷺ who reports that a person sent the head of a goat as a gift to a venerable personality from among the blessed Companions. He thought that about a Muslim brother that he and his family are more in need of this, so he sent the head to him. When the second venerable Companion received it, he sent it to a third person who in turn sent it to a fourth person. In this way it circulated in seven houses and eventually it returned to the first venerable personality. On this occasion, the verse was revealed. Tha'labi has also recorded this narration on the authority of Sayyidna Anas ؓ .
It is recorded in Muwaatta' of Imam Malik (رح) on the authority of Sayyidah ` A'ishah ؓ that a poor person wanted something to eat. She had only one bread, and she was fasting that day. She asked her maid to give him the bread. The maid said that if it was given away, there would be nothing left for her to break her fast in the evening. Sayyidnh ` A'ishah ؓ insisted and gave the bread to the poor person. The maid says: "It so happened after this that a person, who was not accustomed to send any gift, sent a whole roasted goat which was completely covered with batter on the outside, which is thought to be the best Arab dish." Sayyidah ` A'ishah ؓ called the maid and said: "Come, eat this. This is better than that bread of yours."
Nasa'i has recorded that once Sayyidna ` Abdullah Ibn ` Umar ؓ fell sick and he felt like eating grapes. A bunch of grapes was bought for him for a dirham. Co-incidentally, a poor person came begging. Sayyidna ` Abdullah Ibn ` Umar ؓ said that the bunch be given to him. One of the Companions furtively followed him, and bought off the bunch from the beggar and gave it back to Sayyidna Ibn ` Umar ؓ ، but the beggar came again and begged, Sayyidna Ibn ` Umar ؓ gave it to him again. Again someone went behind the beggar secretly and bought off the bunch from him for a dirham and gave it to Sayyidna ` Abdullah Ibn ` Umar ؓ . The beggar wanted to turn up the third time and beg, but the people stopped him. If Sayyidna ` Abdullah Ibn ` Umar ؓ knew that the bunch is the same one that he gave out in sadaqah, he would never have accepted it and eaten it. He probably thought that someone had brought it for him from the market-place, and therefore he had eaten it.
Sayyidna Ibn Mubarak reports on the authority of his chain of transmitters that once Sayyidna ` Umar ؓ sent four thousand Dinars in a moneybag to Sayyidna Abu ` Ubaidah ؓ with his servant, with the message that the money was being sent as a gift. He should use it as he deemed fit. The servant was instructed to remain for a while in the house to see what he would do with the money. The servant, accordingly, gave the moneybag to him and waited for a while. Sayyidna Abu 'Ubaidah ؓ took the bag full of money and supplicated for Sayyidna ` Umar ؓ that Allah may reward him and shower his mercy upon him. Instantly, he called his slave-girl and instructed her to give seven Dinars to so-and-so, five Dinars to so-and-so until all four thousand Dinars were distributed then and there.
The servant came back and narrated the story. Sayyidna ` Umar ؓ filled another moneybag with four thousand Dinars and sent it with the servant to Sayyidna Mu` adh Ibn Jabal ؓ ، with the same message to him and with the same instruction to the servant. The servant followed the instruction. Sayyidna Mu'dh Ibn Jabal ؓ took the bag of money and supplicated to Allah for Sayyidna ` Umar ؓ ، thus: رَحِمَہُ اللہ وَ وَصلہ May Allah shower His mercy upon him and reward him." Then he too immediately sat down to distribute the money. He divided the money into many portions and sent them to different houses. His wife was watching all that was happening. She could not hold herself and eventually spoke out: "By Allah! We too are poor and we should also receive something." At that time only two Dinars had remained in the bag, and he gave them to her. The servant saw all this, returned to Sayyidna ` Umar ؓ ، and reported to him all that he saw. He said: "They are all brothers, and they all have the same disposition."
Sayyidna Hudhaifah ` Adawi ؓ narrates: "During the battle of Yarmak, I went out in search of my paternal uncle's son [ cousin ] among the martyrs, and took with me some water just in case there was the last breath of life left in him, so I would give him a sip of water. When I reached him, there was the last spark of life left in him. I asked him whether he would like to have a sip of water, and he nodded 'yes'. Just as I was going to pour the water into his mouth, another martyr next to him heaved a sigh. My cousin indicated to give him the water. When I reached him and was about to give him the water, I heard the voice of a third martyr. The second martyr indicated to give the water to the third one. This series of events continued up to seven martyrs. When I reached the seventh martyr to give water, he had already breathed his last. From there I went back to my cousin, he had also met his end."
These are a few events, some of which relate to the Ansar, and others to the Muhajirin. About a number of these incidents, it is said that the verse under comment was revealed regarding them. In fact, there is no contradiction in these narrations, because it is a well-known habit of narrators that if a verse was revealed under a certain circumstance, and a similar incident took place on another occasion, they mention the second incident as a cause of revelation of that verse as well. In fact, all similar incidents can be said to be the cause of revelation of the verse or, at least, included in its purport.
Disposing of a Possible Doubt
Here we need to dispose of a possible doubt that might arise from the noble Companions' narratives of self-sacrifice that were recounted above. The Holy Prophet ﷺ has prohibited for a Muslims to give away all his wealth in charity. For instance, it is reported in a Tradition that a person came with a piece of gold, about the size of an egg, so that it may be given in charity. The Holy Prophet ﷺ threw it towards himself and said: Some of you bring all your wealth to be given away in charity, then they become poor and go around begging." The question is how and why did the Companions of the Holy Prophet ﷺ give away whatever they had in the incidents cited above despite the prohibition of such an act?
Answer to this question can be inferred from these very narratives. In fact, people's conditions are different. Accordingly, the rulings differ from condition to condition. The ruling of prohibition applies to those people who, after giving away all their wealth in charity, regret, and cannot endure their poverty but go around begging. But those people who, after giving away all their wealth in charity, do not regret or feel distressed or agitated, they in fact face the situation with calm courage and resolute endurance. For such people, it is permitted to spend all their wealth in Allah's way. Let us take the case of Sayyidna Siddiq Akbar ؓ who donated all his belongings when fund was being collected for a jihad. The stories narrated above belong to this category. Such people trained and developed their families also to face the ordeals of life with the same calm courage and resolute endurance. Therefore, their rights were not usurped or destroyed either. If the wealth were in the control of their families, they too would have done the same thing.
Muhajirin [ The Refugees ] Reciprocate the Ansars' Self-Sacrifice
No social activities or self-sacrifice is possible unilaterally. It has to be bilateral. Therefore, the Messenger of Allah ﷺ has urged the Muslims to exchange gifts with each other and thus enhance their mutual love. So likewise, if a Muslim has given a gift to another, he should repay the gift as a gesture of goodwill. If Allah has granted him abundant wealth, then he should use the wealth to reciprocate. Otherwise, supplication should be enough to reciprocate. It is not in keeping with the principles of ethics or good manners to owe a debt of gratitude to people.
The Ansar displayed a great deal of self-sacrifice in the matter of the Muhajirin. The former made the latter partners in their homes, their shops, their businesses, their land and their agriculture. When Allah gave the Muhajirin affluence, they did not fall short in doing a good turn in return for their favours.
Qurtubi cites a narration of the two Sahihs on the authority of Sayyidna Anas Ibn Malik ؓ that when the Muhajirin arrived in Madinah from Makkah, they were absolutely empty-handed. The Ansar, on the other hand, had properties and lands, and they shared half-and-half of all their holdings with the Muhajirin. The former gave half of their fruits to the latter annually. Umm Sulaim ؓ the mother of Sayyidna Anas ؓ ، gave a few of her palm trees to the Holy Prophet ﷺ which he granted to Usamah Ibn Zaid's mother, Umm 'Aiman ؓ .
Imam Zuhri says that Sayyidna Anas Ibn Malik ؓ reports that when the Holy Prophet ﷺ returned successfully from the expedition of Khaibar to Madinah, the Refugees - all of them - calculated all the gifts of the Ansar and returned them. The Holy Prophet ﷺ took back the trees that were granted to 'Umm ` Aiman and returned them to 'Umm Sulaim ؓ and granted trees to 'Umm 'Aiman from his own orchard.
وَمَن يُوقَ شُحَّ نَفْسِهِ فَأُولَـٰئِكَ هُمُ الْمُفْلِحُونَ (... And whoever is saved from the greed of his soul, then such people are the successful....59:9) After the mention of the Ansar's selflessness and self-sacrifice, a general rule of law or a universal principle is being laid down in the concluding part of verse [ 9]. The words shuhh [ avarice ] and bukhl [ greed, miserliness ] are near synonyms. The word shuhh, however, yields the sense of intensive greed for money and possessions. Shuhh [ avarice ] and bukhl [ greed, miserliness ] are absolutely forbidden when a person fails to fulfill obligatory rights, which might be Divine rights, such as Zakah, sadaqat-ul-fitr, ` Ushr, oblation and so on, or they might be human rights, such as the maintenance of the family, needy parents and relatives. It is repugnant and reprehensible if shuhh [ avarice ] and bukhl [ greed, miserliness ] prevent one from spending for laudable and rewardable acts. If one does not spend on customary things, it is not shuhh [ avarice ] and bukhl in terms of the sacred laws of Shari` ah.
Avarice, niggardliness and jealousy are such evil qualities as the Qur'an and Prophetic Traditions have severely denounced. There are glad tidings for those who avoid them. The Ansar have many good qualities, among which is their immunity from avarice and jealousy.Being free of Malice and Jealousy is a sign of one's being in Paradise
Ibn Kathir, with reference to Imam Ahmad (رح) ، cites the following narration on the authority of Sayyidna Anas ؓ ، who says:
"We were sitting with the Messenger of Allah ﷺ when he said, 'A man is about to arrive who is from among the inmates of Paradise'. One of the Ansars arrived, from whose beard dripped fresh water of minor ablution [ wudu ] and in his left hand were his shoes. The same incident occurred the following day. The same person came in front in the same condition. The same incident happened the third day. The same person entered in the condition described above. When the Messenger of Allah ﷺ dissolved the assembly, Sayyidna ` Abdullah Ibn ` Amr Ibn-ul-` As ؓ followed the Ansari [ so as to find out the secret of his being an inmate of Paradise ] and said to him: 'I had a quarrel in some matter and took an oath that I would not go home for three days. If possible, please accommodate me for three days at your home.' He agreed. Sayyidna ` Abdullah Ibn 'Amr ؓ spent the three nights with him. But he noticed that he did not wake up for 'tahajjud' (voluntary nightly prayers) at night. However, when he lied on bed, he recited some 'dhikr of Allah'. Then he would wake up for Fajr salah. In the course of three days, he did not hear him utter a single word but that of good. ` Abdullah says, 'When three nights were over, and I almost thought his actions were insignificant, I gave up my secret that I had no domestic quarrel. But I continuously heard for three days the Messenger of Allah ﷺ saying a man is about to arrive who is from among the inmates of Paradise'. And for three days you arrived. Therefore, I was curious to stay with you and find out your secret act, on account of which you have attained this high status. But strangely enough I did not see you do any extraordinary deed.' Then I asked him: 'What gave you this high status?' He said, 'I have no deed more than what you have seen.' I heard this and was about to return. He called me back and said: '0 Yes, there is something. I do not harbour in my heart any malice or evil against any Muslim, I am not jealous or envious of any Muslim, if Allah has given him anything good.' Sayyidna ` Abdullah Ibn ` Amr Ibn-ul-` As ؓ said: 'That exactly is the quality that has taken you to the lofty status.'
Having cited this narration, Ibn Kathir says that Nasa'i has also cited this narration in his ` Amal-ul-Yawm wal-Laylah' and its chain of narrators is authentic according to the standard of Bukhari and Muslim.
And (fai’ is also) for those who came after them saying, “Our Lord, forgive us and those of our brothers who preceded us in faith, and do not place in our hearts any rancor against those who believe; Surely, Our Lord, you are Very-Kind, Very-Merciful.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
All Muslims after the Muhajirin and the Ansar are entitled to fai'
وَالَّذِينَ جَاءُوا مِن بَعْدِهِمْ "And [ fai' is also ] for those who came after them ....59:10) This verse lays down that all Muslims until the Last Hour, after the noble Companions from amongst the Muhajirin and Ansar, are entitled to a share in the fai' property. This was the reason why Sayyidna ` Umar Al-Faruq ؓ conquered great territories like ` Iraq, Syria, Egypt and so on, but did not distribute them among the fighters. He retained them as public endowment for next generations, so that the income might accrue to the Islamic public treasury and the Muslims till the Last Hour may benefit from it. When some of the blessed Companions enquired about the distribution of the conquered territories, he referred to this verse and said: Had it not been for the future generations of Muslims, I would have distributed all the conquered territories among the fighters as they were captured, following the example of the Messenger of Allah ﷺ . When Khaibar was conquered, the Holy Prophet ﷺ distributed all its lands. If all the lands are distributed among the present Muslim generation, nothing will be left for future generations." [ Transmitted by Malik and Qurtubi ].
Love for the Blessed Companions ؓ is a sign that the Ummah is on Truth
On this occasion, Allah has put the Ummah of Muhammad ﷺ into three different categories: [ 1] Muhajirin; [ 2] Ansar; and [ 3] the general body of the Ummah. The special characteristics of the Muhajirin and the sterling qualities of the Ansars are described in the relevant verses above. As for the merits of the rest of the Ummah, the verse merely mentions one quality of theirs that they recognize the high status of Muhajirin and the Ansar in that they had preceded them in faith and were means of communicating it to us. Further, they pray for forgiveness of all, and also pray that their own hearts be completely cleansed of all bitterness and spite towards true and sincere Muslims.
This shows that for the validity and acceptance of faith and Islam of all the coming generations of Muslims, after the blessed Companions, it is a necessary condition that they have love and respect for the Companions of the Holy Prophet ﷺ ، and pray for their brethren in Faith of earlier generations. Where this necessary condition is lacking, such people are not worthy of being called Muslims. Therefore, Sayyidna Mus'ab Ibn Sa'd ؓ says that the Muslims of this Ummah are divided into three categories, of which two categories [ those of Muhajirin and Ansar ] have already been mentioned. The third category remains. If anyone wishes to have a place in the Ummah, he should join the third category by showing love, respect and honour to the blessed Companions.
Someone approached Sayyidna Husain ؓ and inquired about Sayyidna ` Uthman ؓ [ who had by then been martyred ], the former asked the inquirer: "Are you one of the Muhajirin?" He replied: "No". Then he asked him: "Are you one of the Ansar?" He replied: "No." He then said: 'There remains only the third verse وَالَّذِينَ جَاءُوا مِن بَعْدِهِمْ "And... those who came after them...[ 59:10] ": If you wish to create doubt about Sayyidna ` Uthman ؓ ، then you will have to leave this category as well.'
Qurtubi says that this verse is a proof that love of the blessed Companions is obligatory. Sayyidna Imam Malik (رح) says that any person who reviles a Companion or holds a grudge against him, will not have a share in the fai' property of the Muslims. Then he argues, on the basis of this verse, that every Muslim has a share in the fai' property, and anyone who has no share, his faith in Islam is doubtul.
Sayyidna ` Abdullah Ibn ` Abbas ؓ has stated that Allah has commanded all Muslims to pray for the Companions of Muhammad ﷺ and for their forgiveness, whereas Allah knew that there would be conflicts and civil wars between them. Therefore, it is not permissible for any Muslim to hold evil thoughts about them on account of their conflicts.
Sayyidah ` A'shah Siddiqah ؓ says, "I have heard your Holy Prophet ﷺ say that this community will not perish unless the later generations curse the earlier generations."
Sayyidna ` Abdullah Ibn ` Umar ؓ says: "When you hear anyone reviling a Companion, tell him, 'May the curse of Allah be upon the one who is the worst of you'." Obviously, no Companion can ever be worse. The one who is cursing would be the worst one. In a word, it is a cause of curse to revile a Companion.
` Amr Ibn Haushab (رح) says: "I have found the earlier generations of this Ummah uniformly and strongly advise people to describe the merits of the noble Companions ؓ and their good qualities, so that they may develop love for them. Do not ever talk about their conflicts and disagreements, so that people may become bold and show disrespect to them." [ All these narratives have been adapted from Qurtubi ].
Did you not see the hypocrites saying to their brothers from those of the people of the Book who are unbelievers, “If you are expelled, we will certainly go out with you, and we will never obey anyone about you. And if you are fought against, we will definitely help you.” Allah bears witness that they are pure liars.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
All Muslims after the Muhajirin and the Ansar are entitled to fai'
وَالَّذِينَ جَاءُوا مِن بَعْدِهِمْ "And [ fai' is also ] for those who came after them ....59:10) This verse lays down that all Muslims until the Last Hour, after the noble Companions from amongst the Muhajirin and Ansar, are entitled to a share in the fai' property. This was the reason why Sayyidna ` Umar Al-Faruq ؓ conquered great territories like ` Iraq, Syria, Egypt and so on, but did not distribute them among the fighters. He retained them as public endowment for next generations, so that the income might accrue to the Islamic public treasury and the Muslims till the Last Hour may benefit from it. When some of the blessed Companions enquired about the distribution of the conquered territories, he referred to this verse and said: Had it not been for the future generations of Muslims, I would have distributed all the conquered territories among the fighters as they were captured, following the example of the Messenger of Allah ﷺ . When Khaibar was conquered, the Holy Prophet ﷺ distributed all its lands. If all the lands are distributed among the present Muslim generation, nothing will be left for future generations." [ Transmitted by Malik and Qurtubi ].
Love for the Blessed Companions ؓ is a sign that the Ummah is on Truth
On this occasion, Allah has put the Ummah of Muhammad ﷺ into three different categories: [ 1] Muhajirin; [ 2] Ansar; and [ 3] the general body of the Ummah. The special characteristics of the Muhajirin and the sterling qualities of the Ansars are described in the relevant verses above. As for the merits of the rest of the Ummah, the verse merely mentions one quality of theirs that they recognize the high status of Muhajirin and the Ansar in that they had preceded them in faith and were means of communicating it to us. Further, they pray for forgiveness of all, and also pray that their own hearts be completely cleansed of all bitterness and spite towards true and sincere Muslims.
This shows that for the validity and acceptance of faith and Islam of all the coming generations of Muslims, after the blessed Companions, it is a necessary condition that they have love and respect for the Companions of the Holy Prophet ﷺ ، and pray for their brethren in Faith of earlier generations. Where this necessary condition is lacking, such people are not worthy of being called Muslims. Therefore, Sayyidna Mus'ab Ibn Sa'd ؓ says that the Muslims of this Ummah are divided into three categories, of which two categories [ those of Muhajirin and Ansar ] have already been mentioned. The third category remains. If anyone wishes to have a place in the Ummah, he should join the third category by showing love, respect and honour to the blessed Companions.
Someone approached Sayyidna Husain ؓ and inquired about Sayyidna ` Uthman ؓ [ who had by then been martyred ], the former asked the inquirer: "Are you one of the Muhajirin?" He replied: "No". Then he asked him: "Are you one of the Ansar?" He replied: "No." He then said: 'There remains only the third verse وَالَّذِينَ جَاءُوا مِن بَعْدِهِمْ "And... those who came after them...[ 59:10] ": If you wish to create doubt about Sayyidna ` Uthman ؓ ، then you will have to leave this category as well.'
Qurtubi says that this verse is a proof that love of the blessed Companions is obligatory. Sayyidna Imam Malik (رح) says that any person who reviles a Companion or holds a grudge against him, will not have a share in the fai' property of the Muslims. Then he argues, on the basis of this verse, that every Muslim has a share in the fai' property, and anyone who has no share, his faith in Islam is doubtul.
Sayyidna ` Abdullah Ibn ` Abbas ؓ has stated that Allah has commanded all Muslims to pray for the Companions of Muhammad ﷺ and for their forgiveness, whereas Allah knew that there would be conflicts and civil wars between them. Therefore, it is not permissible for any Muslim to hold evil thoughts about them on account of their conflicts.
Sayyidah ` A'shah Siddiqah ؓ says, "I have heard your Holy Prophet ﷺ say that this community will not perish unless the later generations curse the earlier generations."
Sayyidna ` Abdullah Ibn ` Umar ؓ says: "When you hear anyone reviling a Companion, tell him, 'May the curse of Allah be upon the one who is the worst of you'." Obviously, no Companion can ever be worse. The one who is cursing would be the worst one. In a word, it is a cause of curse to revile a Companion.
` Amr Ibn Haushab (رح) says: "I have found the earlier generations of this Ummah uniformly and strongly advise people to describe the merits of the noble Companions ؓ and their good qualities, so that they may develop love for them. Do not ever talk about their conflicts and disagreements, so that people may become bold and show disrespect to them." [ All these narratives have been adapted from Qurtubi ].
If they are expelled, they will not go out with them, and if they are fought against, they will not help them. And even if they help them, they will surely turn their backs, then they will not be helped.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
All Muslims after the Muhajirin and the Ansar are entitled to fai'
وَالَّذِينَ جَاءُوا مِن بَعْدِهِمْ "And [ fai' is also ] for those who came after them ....59:10) This verse lays down that all Muslims until the Last Hour, after the noble Companions from amongst the Muhajirin and Ansar, are entitled to a share in the fai' property. This was the reason why Sayyidna ` Umar Al-Faruq ؓ conquered great territories like ` Iraq, Syria, Egypt and so on, but did not distribute them among the fighters. He retained them as public endowment for next generations, so that the income might accrue to the Islamic public treasury and the Muslims till the Last Hour may benefit from it. When some of the blessed Companions enquired about the distribution of the conquered territories, he referred to this verse and said: Had it not been for the future generations of Muslims, I would have distributed all the conquered territories among the fighters as they were captured, following the example of the Messenger of Allah ﷺ . When Khaibar was conquered, the Holy Prophet ﷺ distributed all its lands. If all the lands are distributed among the present Muslim generation, nothing will be left for future generations." [ Transmitted by Malik and Qurtubi ].
Love for the Blessed Companions ؓ is a sign that the Ummah is on Truth
On this occasion, Allah has put the Ummah of Muhammad ﷺ into three different categories: [ 1] Muhajirin; [ 2] Ansar; and [ 3] the general body of the Ummah. The special characteristics of the Muhajirin and the sterling qualities of the Ansars are described in the relevant verses above. As for the merits of the rest of the Ummah, the verse merely mentions one quality of theirs that they recognize the high status of Muhajirin and the Ansar in that they had preceded them in faith and were means of communicating it to us. Further, they pray for forgiveness of all, and also pray that their own hearts be completely cleansed of all bitterness and spite towards true and sincere Muslims.
This shows that for the validity and acceptance of faith and Islam of all the coming generations of Muslims, after the blessed Companions, it is a necessary condition that they have love and respect for the Companions of the Holy Prophet ﷺ ، and pray for their brethren in Faith of earlier generations. Where this necessary condition is lacking, such people are not worthy of being called Muslims. Therefore, Sayyidna Mus'ab Ibn Sa'd ؓ says that the Muslims of this Ummah are divided into three categories, of which two categories [ those of Muhajirin and Ansar ] have already been mentioned. The third category remains. If anyone wishes to have a place in the Ummah, he should join the third category by showing love, respect and honour to the blessed Companions.
Someone approached Sayyidna Husain ؓ and inquired about Sayyidna ` Uthman ؓ [ who had by then been martyred ], the former asked the inquirer: "Are you one of the Muhajirin?" He replied: "No". Then he asked him: "Are you one of the Ansar?" He replied: "No." He then said: 'There remains only the third verse وَالَّذِينَ جَاءُوا مِن بَعْدِهِمْ "And... those who came after them...[ 59:10] ": If you wish to create doubt about Sayyidna ` Uthman ؓ ، then you will have to leave this category as well.'
Qurtubi says that this verse is a proof that love of the blessed Companions is obligatory. Sayyidna Imam Malik (رح) says that any person who reviles a Companion or holds a grudge against him, will not have a share in the fai' property of the Muslims. Then he argues, on the basis of this verse, that every Muslim has a share in the fai' property, and anyone who has no share, his faith in Islam is doubtul.
Sayyidna ` Abdullah Ibn ` Abbas ؓ has stated that Allah has commanded all Muslims to pray for the Companions of Muhammad ﷺ and for their forgiveness, whereas Allah knew that there would be conflicts and civil wars between them. Therefore, it is not permissible for any Muslim to hold evil thoughts about them on account of their conflicts.
Sayyidah ` A'shah Siddiqah ؓ says, "I have heard your Holy Prophet ﷺ say that this community will not perish unless the later generations curse the earlier generations."
Sayyidna ` Abdullah Ibn ` Umar ؓ says: "When you hear anyone reviling a Companion, tell him, 'May the curse of Allah be upon the one who is the worst of you'." Obviously, no Companion can ever be worse. The one who is cursing would be the worst one. In a word, it is a cause of curse to revile a Companion.
` Amr Ibn Haushab (رح) says: "I have found the earlier generations of this Ummah uniformly and strongly advise people to describe the merits of the noble Companions ؓ and their good qualities, so that they may develop love for them. Do not ever talk about their conflicts and disagreements, so that people may become bold and show disrespect to them." [ All these narratives have been adapted from Qurtubi ].
In fact, your fear in their hearts is greater than (that of) Allah. That is because they are a people who do not understand.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
All Muslims after the Muhajirin and the Ansar are entitled to fai'
وَالَّذِينَ جَاءُوا مِن بَعْدِهِمْ "And [ fai' is also ] for those who came after them ....59:10) This verse lays down that all Muslims until the Last Hour, after the noble Companions from amongst the Muhajirin and Ansar, are entitled to a share in the fai' property. This was the reason why Sayyidna ` Umar Al-Faruq ؓ conquered great territories like ` Iraq, Syria, Egypt and so on, but did not distribute them among the fighters. He retained them as public endowment for next generations, so that the income might accrue to the Islamic public treasury and the Muslims till the Last Hour may benefit from it. When some of the blessed Companions enquired about the distribution of the conquered territories, he referred to this verse and said: Had it not been for the future generations of Muslims, I would have distributed all the conquered territories among the fighters as they were captured, following the example of the Messenger of Allah ﷺ . When Khaibar was conquered, the Holy Prophet ﷺ distributed all its lands. If all the lands are distributed among the present Muslim generation, nothing will be left for future generations." [ Transmitted by Malik and Qurtubi ].
Love for the Blessed Companions ؓ is a sign that the Ummah is on Truth
On this occasion, Allah has put the Ummah of Muhammad ﷺ into three different categories: [ 1] Muhajirin; [ 2] Ansar; and [ 3] the general body of the Ummah. The special characteristics of the Muhajirin and the sterling qualities of the Ansars are described in the relevant verses above. As for the merits of the rest of the Ummah, the verse merely mentions one quality of theirs that they recognize the high status of Muhajirin and the Ansar in that they had preceded them in faith and were means of communicating it to us. Further, they pray for forgiveness of all, and also pray that their own hearts be completely cleansed of all bitterness and spite towards true and sincere Muslims.
This shows that for the validity and acceptance of faith and Islam of all the coming generations of Muslims, after the blessed Companions, it is a necessary condition that they have love and respect for the Companions of the Holy Prophet ﷺ ، and pray for their brethren in Faith of earlier generations. Where this necessary condition is lacking, such people are not worthy of being called Muslims. Therefore, Sayyidna Mus'ab Ibn Sa'd ؓ says that the Muslims of this Ummah are divided into three categories, of which two categories [ those of Muhajirin and Ansar ] have already been mentioned. The third category remains. If anyone wishes to have a place in the Ummah, he should join the third category by showing love, respect and honour to the blessed Companions.
Someone approached Sayyidna Husain ؓ and inquired about Sayyidna ` Uthman ؓ [ who had by then been martyred ], the former asked the inquirer: "Are you one of the Muhajirin?" He replied: "No". Then he asked him: "Are you one of the Ansar?" He replied: "No." He then said: 'There remains only the third verse وَالَّذِينَ جَاءُوا مِن بَعْدِهِمْ "And... those who came after them...[ 59:10] ": If you wish to create doubt about Sayyidna ` Uthman ؓ ، then you will have to leave this category as well.'
Qurtubi says that this verse is a proof that love of the blessed Companions is obligatory. Sayyidna Imam Malik (رح) says that any person who reviles a Companion or holds a grudge against him, will not have a share in the fai' property of the Muslims. Then he argues, on the basis of this verse, that every Muslim has a share in the fai' property, and anyone who has no share, his faith in Islam is doubtul.
Sayyidna ` Abdullah Ibn ` Abbas ؓ has stated that Allah has commanded all Muslims to pray for the Companions of Muhammad ﷺ and for their forgiveness, whereas Allah knew that there would be conflicts and civil wars between them. Therefore, it is not permissible for any Muslim to hold evil thoughts about them on account of their conflicts.
Sayyidah ` A'shah Siddiqah ؓ says, "I have heard your Holy Prophet ﷺ say that this community will not perish unless the later generations curse the earlier generations."
Sayyidna ` Abdullah Ibn ` Umar ؓ says: "When you hear anyone reviling a Companion, tell him, 'May the curse of Allah be upon the one who is the worst of you'." Obviously, no Companion can ever be worse. The one who is cursing would be the worst one. In a word, it is a cause of curse to revile a Companion.
` Amr Ibn Haushab (رح) says: "I have found the earlier generations of this Ummah uniformly and strongly advise people to describe the merits of the noble Companions ؓ and their good qualities, so that they may develop love for them. Do not ever talk about their conflicts and disagreements, so that people may become bold and show disrespect to them." [ All these narratives have been adapted from Qurtubi ].
They do not fight you, even assembled together, but in fortified towns, or from behind the walls. Their quarrelling between themselves is severe. You think that they are united, while their hearts are divided. That is because they are a people who have no sense.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
All Muslims after the Muhajirin and the Ansar are entitled to fai'
وَالَّذِينَ جَاءُوا مِن بَعْدِهِمْ "And [ fai' is also ] for those who came after them ....59:10) This verse lays down that all Muslims until the Last Hour, after the noble Companions from amongst the Muhajirin and Ansar, are entitled to a share in the fai' property. This was the reason why Sayyidna ` Umar Al-Faruq ؓ conquered great territories like ` Iraq, Syria, Egypt and so on, but did not distribute them among the fighters. He retained them as public endowment for next generations, so that the income might accrue to the Islamic public treasury and the Muslims till the Last Hour may benefit from it. When some of the blessed Companions enquired about the distribution of the conquered territories, he referred to this verse and said: Had it not been for the future generations of Muslims, I would have distributed all the conquered territories among the fighters as they were captured, following the example of the Messenger of Allah ﷺ . When Khaibar was conquered, the Holy Prophet ﷺ distributed all its lands. If all the lands are distributed among the present Muslim generation, nothing will be left for future generations." [ Transmitted by Malik and Qurtubi ].
Love for the Blessed Companions ؓ is a sign that the Ummah is on Truth
On this occasion, Allah has put the Ummah of Muhammad ﷺ into three different categories: [ 1] Muhajirin; [ 2] Ansar; and [ 3] the general body of the Ummah. The special characteristics of the Muhajirin and the sterling qualities of the Ansars are described in the relevant verses above. As for the merits of the rest of the Ummah, the verse merely mentions one quality of theirs that they recognize the high status of Muhajirin and the Ansar in that they had preceded them in faith and were means of communicating it to us. Further, they pray for forgiveness of all, and also pray that their own hearts be completely cleansed of all bitterness and spite towards true and sincere Muslims.
This shows that for the validity and acceptance of faith and Islam of all the coming generations of Muslims, after the blessed Companions, it is a necessary condition that they have love and respect for the Companions of the Holy Prophet ﷺ ، and pray for their brethren in Faith of earlier generations. Where this necessary condition is lacking, such people are not worthy of being called Muslims. Therefore, Sayyidna Mus'ab Ibn Sa'd ؓ says that the Muslims of this Ummah are divided into three categories, of which two categories [ those of Muhajirin and Ansar ] have already been mentioned. The third category remains. If anyone wishes to have a place in the Ummah, he should join the third category by showing love, respect and honour to the blessed Companions.
Someone approached Sayyidna Husain ؓ and inquired about Sayyidna ` Uthman ؓ [ who had by then been martyred ], the former asked the inquirer: "Are you one of the Muhajirin?" He replied: "No". Then he asked him: "Are you one of the Ansar?" He replied: "No." He then said: 'There remains only the third verse وَالَّذِينَ جَاءُوا مِن بَعْدِهِمْ "And... those who came after them...[ 59:10] ": If you wish to create doubt about Sayyidna ` Uthman ؓ ، then you will have to leave this category as well.'
Qurtubi says that this verse is a proof that love of the blessed Companions is obligatory. Sayyidna Imam Malik (رح) says that any person who reviles a Companion or holds a grudge against him, will not have a share in the fai' property of the Muslims. Then he argues, on the basis of this verse, that every Muslim has a share in the fai' property, and anyone who has no share, his faith in Islam is doubtul.
Sayyidna ` Abdullah Ibn ` Abbas ؓ has stated that Allah has commanded all Muslims to pray for the Companions of Muhammad ﷺ and for their forgiveness, whereas Allah knew that there would be conflicts and civil wars between them. Therefore, it is not permissible for any Muslim to hold evil thoughts about them on account of their conflicts.
Sayyidah ` A'shah Siddiqah ؓ says, "I have heard your Holy Prophet ﷺ say that this community will not perish unless the later generations curse the earlier generations."
Sayyidna ` Abdullah Ibn ` Umar ؓ says: "When you hear anyone reviling a Companion, tell him, 'May the curse of Allah be upon the one who is the worst of you'." Obviously, no Companion can ever be worse. The one who is cursing would be the worst one. In a word, it is a cause of curse to revile a Companion.
` Amr Ibn Haushab (رح) says: "I have found the earlier generations of this Ummah uniformly and strongly advise people to describe the merits of the noble Companions ؓ and their good qualities, so that they may develop love for them. Do not ever talk about their conflicts and disagreements, so that people may become bold and show disrespect to them." [ All these narratives have been adapted from Qurtubi ].
The example (of Banū NaDīr) is like those who were before them in near past, who tasted the evil consequence of their conduct, and for them (in the Hereafter) there is a painful punishment.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
كَمَثَلِ الَّذِينَ مِن قَبْلِهِمْ قَرِيبًا (...like those who were before them in near past ....59:15) This refers to the case of Banu Nadir, and Mujahid (رح) says that the phrase الَّذِينَ مِن قَبْلِهِمْ قَرِيبًا "those who were before them in near past " refers to the Quraish of Makkah who sustained an ignominious defeat at Badr. According to Sayyidna ` Abdullah Ibn ` Abbas ؓ it refers to Banu Qainuqa', a Jewish tribe, who were punished for their mischief and machinations after Badr. Banu Nadir were banished after the battles of Badr and 'Uhud, and Banu Qainuqa' had been banished after Badr. At Badr seventy thousand pagan Arabs were killed, and the survivors returned home disgracefully. Since pagans of Makkah and Banu qainuqa', both of them faced a deterrent punishment after Badr, both can be the purport of the words, who were before them in the past, and of: ذَاقُوا وَبَالَ أَمْرِهِمْ...tasted the evil consequence of their conduct...[ 59:15] "
The Expulsion of Banu Qainuqa'
As stated earlier, when the Holy Prophet migrated from Makkah and settled in Madinah, he concluded a peace treaty with the Jewish tribes of Madinah, and of its neighbourhood. One of its conditions stipulated that they would not fight the Messenger of Allah ﷺ and the Muslims, or assist their enemies. Banu Qainuqa' was a party to this peace agreement and was the first one to break the pledged word, within a few months. On the occasion of the battle of Badr, they connived with the Quraish of Makkah, and some incidents of their connivance came out in the open. On that occasion, the following verse was revealed وَإِمَّا تَخَافَنَّ مِن قَوْمٍ خِيَانَةً فَانبِذْ إِلَيْهِمْ عَلَىٰ سَوَاءٍ (And if you apprehend a breach from a people, then, throw [ the treaty ] towards them being right forward...[ 8:58] ". Banu Qainuqa`, through their treachery, had already broken the treaty. Therefore, The Holy Prophet ﷺ declared war against them and the banner of jihad was given in the hands of Sayyidna Hamzah ؓ and appointing Sayyidna Abu Lubabah ؓ his deputy in the city of Madinah, the Holy Prophet ﷺ himself joined the fighting force. Having seeing the Muslim army, the Jews shut themselves up in the fortress. The Holy Prophet ﷺ laid a siege to it for fifteen days, and the Jews had no choice but to surrender. Eventually, Allah cast terror into their hearts and they realized that fighting would not pay off. So, they opened the gate of the fortress and expressed their willingness to abide by the decision of the Holy Prophet ﷺ .
The Holy Prophet's ﷺ decision was to have the Jewish men executed. But ` Abdullah Ibn 'Ubayy, the hypocrite, intervened and pleaded to the Holy Prophet ﷺ to pardon them. In the end, it was decided that they should leave the area and go into exile and their belongings would be the spoils falling to the lot of the Muslims. Accordingly, they left Madinah and proceeded to settle in an area called Adhra` at in Syria. In compliance with the law of spoils, one-fifth was retained for Bait-ul-mal [ public treasury ] and the rest of the spoils was disbursed among the fighters. After the battle of Badr, this was the first one-fifth of the booties that was retained for the public treasury. This incident took place on Monday, 15th Shawwal, in the 2nd year of Hijrah - twenty months after the migration.
The example (of the hypocrites) is like the ShaiTān when he says to a human being, “Become disbeliever” then once he disbelieves, he says, “I disown you; I fear Allah, the Lord of the worlds.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
كَمَثَلِ الشَّيْطَانِ إِذْ قَالَ لِلْإِنسَانِ اكْفُرْ (The example [ of the hypocrites ] is like the Shaitan when he says to a human being, "Become a disbeliever" then once he disbelieves, he says, "I disown you; I fear Allah, the Lord of the worlds."....59:16) This is another example of the hypocrites who made false promises of solidarity and support to the Banu Nadir, and provoked the latter to fight against the Messenger of Allah ﷺ . But when the Muslims besieged them, not a single hypocrite came forward to assist. The Qur'an here uses a simile to illustrate the similarity between a hypocrite and the Shaitan. The Shaitan incited man to disbelieve and promised him the world, but when he was seriously involved in disbelief, he said that he has nothing to do with him. Only Allah knows how many such episodes the devil must have been involved in, textually, however, we find one such episode narrated in the Qur'an in Surah Anfal, verse [ 48]:
"And when the Shaitan beautified their deeds for them and said, 'None of the people is to overpower you today, and I am a protector for you.' But, when the two groups saw each other, he turned back on his heels and said, 'I have nothing to do with you. I am seeing what you do not see. I am scared of Allah, and Allah is severe in punishment.'
This incident occurred on the occasion of the battle of Badr when the Shaitan misled the pagan Quraish, urged them to wage a war against Muslims, and then he withdrew, and left them in the lurch when they were in the middle of a pitched-battle. It is not clear how the Shaitan did all this, whether he cast suggestions into their minds or whether he came to them in human shape and spoke to them face to face. A full explanation is available in Volume [ 4] of Ma’ ariful Qur’ an, pages 242-247.
If the verse refers to this incident, in which the Shaitan provokes man to disbelieve and when he does that, he washes his hands of them, it does not seem that the Shaitan asked them to commit kufr, because they were already kafirs. He asked them to be firm in opposing the Messenger ﷺ . The answer is all too obvious, in that it is all the same whether he asked them to commit kufr, or bids them to remain firm in their kufr or fight the Messenger of Allah ﷺ ، because it is also tantamount to kufr.
Tafsir Mazhari, Qurtubi, Ibn Kathir and others have cited several incidents where monks and devotees were deceived into kufr. For example, one of the Israeli monks devoted himself to Allah in his synagogue, and fasted consecutively and broke his fast only once in ten days. In this way, he spent seventy years of his life. The accursed Shaitan pursued him. He sent after him the most cunning devil in the shape of a monk, a devotee of God. He went up to him and exerted himself in the worship of God and thus built up confidence in the genuine monk. Eventually, the impostor succeeded in teaching the monk a few of the prayers that are efficacious in curing the sickly people. Then the former exerted his influence on many people to fall sick, and gave them the monk's address. When the latter recited the prayers, the devil would remove his influence and thus they would feel cured. He kept up this process for a long period of time, until one day he performed his exertion on the beautiful daughter of an Israeli leader. He sent her also to the monk. He succeeded in getting her into his synagogue and gradually he succeeded in getting him to commit fornication with the girl who, as a result, fell pregnant. He suggested that the girl be killed to save face. After the killing, the devil himself went around telling the story of the killing and put up the people against the monk. They, in their fury, demolished the synagogue and decided to kill him and crucify him. Then the Shaitan went back to the monk and said to him that there is no way out to save his life. 'Of course', he said to him, 'there is one way of saving your life, in that you prostrate to me and I will save your life.' The monk had already committed all the sins. The way to commit kufr was paved. So, he prostrated. At that juncture, the Shaitan said to him plainly, 'You were not falling into my trap. I adopted all these guiles for you to commit kufr. I cannot assist you in any way.' This story is recounted fully in Tafsir Mazhari and Qurtubi. Allah, the Pure and Exalted, knows best!
So the end of both of them is that they will be in the Fire, living there forever. That is the punishment of the wrongdoers.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
كَمَثَلِ الشَّيْطَانِ إِذْ قَالَ لِلْإِنسَانِ اكْفُرْ (The example [ of the hypocrites ] is like the Shaitan when he says to a human being, "Become a disbeliever" then once he disbelieves, he says, "I disown you; I fear Allah, the Lord of the worlds."....59:16) This is another example of the hypocrites who made false promises of solidarity and support to the Banu Nadir, and provoked the latter to fight against the Messenger of Allah ﷺ . But when the Muslims besieged them, not a single hypocrite came forward to assist. The Qur'an here uses a simile to illustrate the similarity between a hypocrite and the Shaitan. The Shaitan incited man to disbelieve and promised him the world, but when he was seriously involved in disbelief, he said that he has nothing to do with him. Only Allah knows how many such episodes the devil must have been involved in, textually, however, we find one such episode narrated in the Qur'an in Surah Anfal, verse [ 48]:
"And when the Shaitan beautified their deeds for them and said, 'None of the people is to overpower you today, and I am a protector for you.' But, when the two groups saw each other, he turned back on his heels and said, 'I have nothing to do with you. I am seeing what you do not see. I am scared of Allah, and Allah is severe in punishment.'
This incident occurred on the occasion of the battle of Badr when the Shaitan misled the pagan Quraish, urged them to wage a war against Muslims, and then he withdrew, and left them in the lurch when they were in the middle of a pitched-battle. It is not clear how the Shaitan did all this, whether he cast suggestions into their minds or whether he came to them in human shape and spoke to them face to face. A full explanation is available in Volume [ 4] of Ma’ ariful Qur’ an, pages 242-247.
If the verse refers to this incident, in which the Shaitan provokes man to disbelieve and when he does that, he washes his hands of them, it does not seem that the Shaitan asked them to commit kufr, because they were already kafirs. He asked them to be firm in opposing the Messenger ﷺ . The answer is all too obvious, in that it is all the same whether he asked them to commit kufr, or bids them to remain firm in their kufr or fight the Messenger of Allah ﷺ ، because it is also tantamount to kufr.
Tafsir Mazhari, Qurtubi, Ibn Kathir and others have cited several incidents where monks and devotees were deceived into kufr. For example, one of the Israeli monks devoted himself to Allah in his synagogue, and fasted consecutively and broke his fast only once in ten days. In this way, he spent seventy years of his life. The accursed Shaitan pursued him. He sent after him the most cunning devil in the shape of a monk, a devotee of God. He went up to him and exerted himself in the worship of God and thus built up confidence in the genuine monk. Eventually, the impostor succeeded in teaching the monk a few of the prayers that are efficacious in curing the sickly people. Then the former exerted his influence on many people to fall sick, and gave them the monk's address. When the latter recited the prayers, the devil would remove his influence and thus they would feel cured. He kept up this process for a long period of time, until one day he performed his exertion on the beautiful daughter of an Israeli leader. He sent her also to the monk. He succeeded in getting her into his synagogue and gradually he succeeded in getting him to commit fornication with the girl who, as a result, fell pregnant. He suggested that the girl be killed to save face. After the killing, the devil himself went around telling the story of the killing and put up the people against the monk. They, in their fury, demolished the synagogue and decided to kill him and crucify him. Then the Shaitan went back to the monk and said to him that there is no way out to save his life. 'Of course', he said to him, 'there is one way of saving your life, in that you prostrate to me and I will save your life.' The monk had already committed all the sins. The way to commit kufr was paved. So, he prostrated. At that juncture, the Shaitan said to him plainly, 'You were not falling into my trap. I adopted all these guiles for you to commit kufr. I cannot assist you in any way.' This story is recounted fully in Tafsir Mazhari and Qurtubi. Allah, the Pure and Exalted, knows best!
O you who believe, fear Allah, and everybody must consider what he (or she) has sent ahead for tomorrow. And fear Allah. Surely Allah is fully aware of what you do.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
The Command to Taqwa and to prepare for the Day of Resurrection
The earlier parts of Surah Al-Hashr has described different events relating to the Jews, the pagans and the hypocrites and their punishments in this world and in the next. Now the concluding part of the Surah makes the believers conscious of their duty towards Allah and advises them to perform the righteous deeds regularly.
The first verse in this set reads يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّـهَ وَلْتَنظُرْ نَفْسٌ مَّا قَدَّمَتْ لِغَدٍ those who believe, fear Allah, and everybody must consider what he [ or she ] has sent ahead for tomorrow 59:18) In an eloquent style, the verse enjoins upon the believers to take care of the Hereafter and commands them to prepare for it. Here a few points need to be considered:
First: In this verse, the Hereafter is described as ghad [ tomorrow ], which means the 'day after today'. This points to two things. First of all, it means that the entire period of this world, compared to the Hereafter, is very short. That is, this entire world, in relation to the Hereafter, is like one day. In fact, in terms of pure calculation, this comparison too is difficult to imagine, because the Hereafter is eternal which will exist without an end. The age of human world is said to be a few thousand years old. If this is calculated with the creation of the heaven and the earth, it will extend to a few million years, which in any case will be a limited period. This is no comparison to an unlimited or infinite period of time. Some Traditions state' اَلدُّنیَا یَومُ وَ لَنَا فِیہِ صَومُ (The entire world is a day and on that day we fast.) Whether we calculate from human creation or from the creation of the heaven and the earth, it does not matter, because neither of these factors is important for a human individual. In fact, every individual's world is made up of the days and years of his age. Every person should be able to realize how short a period that is in relation to the eternity of the Hereafter.
Second of all, this verse shows that the Day of Resurrection is as certain as the arrival of tomorrow after today which is a stark reality, and no one doubts it. Likewise the Hereafter is beyond any reasonable doubt.
Thirdly, the Day of Resurrection will happen very shortly. Just as tomorrow is not very far away from today, it is thought to be very near, likewise, the Day of Resurrection will happen very soon after this world. The first phase of the Hour is when an individual dies, his Hour is already established as stated in a Tradition: مَن مَّاتَ فَقَد قَامَت قِیَامَتُہ "He who dies, his Day of Judgment has been established" because the signs of the next world start from the grave and examples of reward and punishment come forward. The world of grave or the world of barzakh is like a waiting room in this world which accommodates all types of people, ranging from the first class to the third class. The waiting room of the criminals is the prison house. A person should be able to determine his position and status in the waiting room. Therefore, every person's Judgment Day starts with his death. Man's death has been made such a puzzling phenomenon that not even the greatest philosopher or scientist can with any degree of certainty determine the exact time of its occurrence. In fact, every coming moment is fraught with the danger that one may not live to see it, especially in this time and age when it is moving at the pace of lightning and heart-failure is the order of the day. The second phase of the Hour is when the entire world, the heaven and earth and everything else, will perish, though this might take place after hundreds of thousands of years, it is very close in relation to the eternity of the Hereafter.
In short, this verse by describing qiyamah [ Doomsday ] as ghad [ tomorrow ] made man conscious of the fact that the Doomsday is not very far off; it is very close like tomorrow. It is also possible that it might come even before tomorrow.
The second point put by this verse for consideration is that the arrival of Doomsday being certain and also near, everyone is invited to think what he has prepared for the Day of Resurrection. This shows that his original abode is the Hereafter. His residence in this world is like a wayfarer. It is necessary to send something from here for the eternal abode. The main purpose of man's residence is to live here, acquire and accumulate things and send them forward to the eternal abode of the Hereafter. It is quite obvious that no material wealth or property can be taken with from this world. There is only one way of transferring wealth [ gold, silver, money and so on ] from one country to another, that is to deposit it into the bank from where the currency of another country is obtained. In exactly the same manner, wealth is spent in the way of Allah and the sacred laws of Allah are implemented and deposited in the Divinely celestial bank, where the currency of reward is recorded in the celestial Account-Book. When a believer reaches the eternal abode, it is handed over to him without claim or demand.
The phrase مَّا قَدَّمَتْ لِغَدٍ 'what he (or she) has sent ahead' carries the general sense of the good, as well as, the bad deeds. He who sends forth good deeds will obtain the currency of reward in the Hereafter; and he who sends forth evil deeds will be indicted in the Hereafter. The command of "...fear Allah...[ 18] " has been repeated. It could be for emphasis, or the first of such command is for man to fulfill the obligatory and imperative duties, and the repetition of the command is to abstain from sins. The second explanation is given by Maulana Ashraf Thanawi (رح) .
Also, it is possible that the first command to fear Allah is to send forth good deeds for the Hereafter by acting upon imperatives set by Allah, and the second command to fear is to ensure that what is being sent is not fake or counterfeit. Fake or counterfeit deeds, in relation to the Hereafter, would imply the deeds done seem to be genuinely righteous deeds, but they lack sincerity of purpose and the good pleasure of Allah. What was done ostentatiously or for ulterior motive or an ostensible action that seems like an act of worship, but having no base in religion, it is tantamount to innovation (Bid'ah). Thus the second command to fear Allah implies that for the Hereafter it is not sufficient to merely accumulate ostensible actions, but to send forth genuine deeds performed with sincerity according to the rules set in religion. Spurious actions will not be acceptable there.
Do not be like those who forgot Allah, so He made them forget their own selves. Those are the sinners.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
فَأَنسَاهُمْ أَنفُسَهُمْ He made them forget their own selves....59:19) It means they did not forget Allah but themselves, because they are unaware of their own loss and gain.
The people of Hell and the people of Paradise are not equal. The people of Paradise are the successful.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
فَأَنسَاهُمْ أَنفُسَهُمْ He made them forget their own selves....59:19) It means they did not forget Allah but themselves, because they are unaware of their own loss and gain.
Had We sent down this Qur’ān to a mountain, you would have seen it humbled, burst apart out of awe for Allah. We cite such examples for people, so that they may ponder.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
لَوْ أَنزَلْنَا هَـٰذَا الْقُرْآنَ عَلَىٰ جَبَلٍ (Had We sent down this Qur'an to a mountain, ....59:21) This is a parable that Allah is using to illustrate the fact that if the Holy Qur'an were to be revealed on such strong, firm and unmovable mountain and endowed with intelligence like man, it would have submitted to the greatness of the Qur'an, nay, it would have crushed to pieces. But man is too selfish and proud. As a result, he has lost his natural intelligence and remains unaffected by the powerful message of the Qur'an. This, it would appear, is a hypothetical example, that is 'if mountains had sense or intelligence. Some scholars have stated that reason and revelation both bear testimony to the fact that everything in nature has sense, perception and intelligence, be it a mountain or a tree. Therefore, this is not a hypothetical example. It is a stark reality. [ Mazhari ]. And Allah knows best!
He is Allah, besides whom there is no god, the Knower of the unseen and the seen. He is All-Merciful, Very-Merciful.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
A Few of Allah's Attributes of Perfection
Having urged the people to be concerned about the Hereafter and having asserted the greatness of the Qur'an, this Surah is concluded with a few of Allah's attributes of perfection, as follows:
الِمُ الْغَيْبِ وَالشَّهَادَةِ (...the Knower of the unseen and the seen - 22). The attribute 'the Knower of the Unseen and the seen' means that Allah knows all things, visible or invisible.
He is Allah, besides whom there is no god, the Sovereign, the Supreme-In-Holiness, the Safe (from all defects), the Giver-Of-Peace, the Guardian, the All-Mighty, the All-Repairer, the Sublime. Pure is Allah from what they associate with Him.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
الْقُدُّوسُ The attribute Al-Quddus means 'the Most Pure from all defects', that is, Allah is the Being Who is free from all kinds of defect, deficiency and imperfection which are not in conformity to His Supreme status.
الْمُؤْمِنُ The word mu'min, when applied to a human being, means a believer, but when this attribute is applied to Allah, it means the one who provides peace and safety, as explained by Ibn ` Abbas ؓ . It means that He provides safety and perfect peace to those who believe in Allah and His Messengers.
الْمُهَيْمِنُ The attribute Al-Muhaimin, according to Ibn ` Abbas ؓ ، Mujhid and Qatadah means 'Guardian'. The Arabic lexicon Al-Qamus has explained that its route is 'hamn' which means to look after or take care of or watch over'. [ Mazhari ].
الْعَزِيزُ The attribute Al-` Aziz means 'the Almighty'.
الْجَبَّارُ The attribute Al-Jabbar means the One who is dominant. It could also be derived from the word jabr, meaning to 'join broken bones' and thus we have the word jabirah, which refers to the bandage or plaster that is used in binding the broken bones. From this point of view, the attribute would mean that Allah is the Being Who sets aright every broken and useless things, matters or restores all losses and rectifies situations or mends every breakage.
الْمُتَكَبِّرُ The attribute Al-Mutakabbir [ the Lord of Greatness ] is derived from takabbur and that from kibriya' meaning 'greatness' which is one of the peculiar characteristics of Allah. It implies that every greatness is attributable only to Allah who is not in need of anyone. Whoever is in need cannot be great. Therefore, if this word is used for a person other than Allah, it is a defect and sin, because the claim of greatness by a person who is not actually great is false and tantamount to a claim of being a partner of Allah, the Besought of all, in one of His exclusive attributes. That is why the word Al-Mutakabbir, when attributed to Allah is an attribute of perfection, but in respect of others it is no more than a false claim.
He is Allah, the Creator, the Inventor, the Shaper. His are the Most Beautiful Names. His purity is proclaimed by all that is in the heavens and the earth, and He is the All-Mighty, the All-Wise.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
الْمُصَوِّرُ (...the Originator of all Shapes....59:24) In other words, He gives shape to everything He creates. He has given particular shapes to all creatures whereby they are distinguished from one another. Every species has a shape distinguishable from all other species. Within one species too, there are differences in shape between males and females. Then there are uncountable differences between the shapes of the individuals of even one sex. The excellence of shaping or fashioning is of such high degree that the shapes of zillions of men and women are different from one another in a way that no face is an absolute copy of some other face. Had it not been so, no one could be distinguished from the other. This excellence and perfection of creative power belongs to none but Allah. Just as takabbur (show of greatness) is not permissible for anyone other than Allah [ as kibriya' is His exclusive attribute'], likewise no one, besides Allah, is permitted to do picture-making, because that too is the exclusive characteristic of Allah, and picture-making is an implied claim of being associate with Allah in this attribute.
لَهُ الْأَسْمَاءُ الْحُسْنَىٰ (... His are the Most Beautiful Names ....59:24). The Holy Qur'an has not given the exact number of these Most Beautiful Names of Allah. Authentic Prophetic ahadith have counted them ninety-nine. Tirmidhi has collected all the ninety-nine names in one Tradition. Many scholars have written full books on the subject of Asma ul-Husna or 'Most Beautiful Names of Allah'. The present writer has also compiled a concise monograph on the subject of 'Most Beautiful Names of Allah' published as an annexure to Munajat-i-Maqbul (by Maulana Ashraf Thanawi (رح)).
يُسَبِّحُ لَهُ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ (...His purity is proclaimed by all that is in the heavens and the earth ....59:24). That all creatures in the heavens and the earth declare the purity of Allah in unuttered language is self-evident: The wonderful, marvelous and amazing things created by Allah, and the awe-inspiring and staggering shapes fashioned by Him proclaim the praises of their Creator in unuttered language. However, it is possible too that the word 'tasbih' is used here in its real and literal sense, because according to the authentic view everything in this universe has some kind of sense that accords to its ability. Now, the foremost and primary requirement of this sense is to recognize one's Creator and paying gratitude to Him. Based on this premise, it is not far-fetched to conceive that everything in nature really declares the purity of Allah in articulate language, though human ears might not be able to hear it. Thus the Qur'an on one occasion says وَلَـٰكِن لَّا تَفْقَهُونَ تَسْبِيحَهُمْ (...but you do not understand their extolling.) (17:44)
Benefits and Blessings of the Concluding Verses of Surah Al-Hashr
It is recorded in Tirmidhi on the authority of Sayyidna Ma'qil Ibn Yasar ؓ that the Messenger of Allah ﷺ has stated that Allah appoints 70, 000 angels who pray for Divine mercy for anyone who recites the following three times: اَعُوذُ بِاللہِ اَلسَّمِیعِ اَلعَلِیمِ مِنَ اَلشَّیطَانِ الرَّجِیمِ and the last three verses of Surah Al-Hashr هُوَ اللَّـهُ الَّذِي لَا إِلَـٰهَ إِلَّا هُوَ. If he dies the same day, he will attain the status of a martyr. If a person recites the same solemn words in the evening, he will attain the same status. [ Mazhari ].
O you who believe, do not take My enemies and your enemies for friends, expressing love with them, while they have rejected the Truth that has come to you, expelling the Messenger and your selves (from Makkah) merely because you have faith in Allah who is your Lord, if you have set out to do Jihād (struggle) in My way, and to seek My pleasure. You express love with them secretly, while I know what you have concealed and what you have revealed. Any of you who does this has missed the straight path.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
The Surah opens with a prohibitory injunction to Muslims against having close and intimate friendship with disbelievers and those who associate partners with Allah. This injunction was revealed in the context of a particular incident which is mentioned below:
Background of Revelation
The tafsir of Qurtubi, with reference to Qushairi and Tha'labi, records that after the battle of Badr, before the Conquest of Makkah, a Makkan female vocalist whose name was Sarah, first arrived in Madinah. The Messenger of Allah ﷺ asked her whether she had migrated to Madinah. She replied in the negative. Then he asked her whether she had embraced Islam. Again her reply was in the negative. Then he asked her to explain the reason why she arrived in Madinah. She explained, 'You belong to the high society of Makkah and I used to do my living amongst you. The great leaders of Makkah were killed in the battle of Badr, and you have moved here. My living has become impossible. I am down-and-out and hard-pressed. I have come to you for help.' The Holy Prophet ﷺ said to her, 'You are a professional female singer of Makkah and where are the Makkan youngsters who used to shower money on you?' She said that after the battle of Badr all her functions and singing sessions had come to an end. "Since that time", she said, "nobody has invited me." The Holy Prophet ﷺ encouraged Banu ` Abd-ul-Muttalib to assist her. They helped her with money, clothing and other things and sent her off.
This happened at a time when the pagans of Makkah had failed to honour the treaty of Hudaibiyah, and the Holy Prophet ﷺ was making secret preparations to march on Makkah. He had also prayed to Allah that his secret plan must not be prematurely divulged to the people of Makkah. However, from amongst the foremost Muhajirin (Refugees) there was a Companion Sayyidna Hatib Ibn Abi Balta` ah ؓ . He was originally from Yemen, who had settled in Makkah where he had no relatives and had embraced Islam. After migration, he settled in Madinah, but his family was still in Makkah. The pagans of Makkah used to persecute the Muslims tortuously who had remained in Makkah after the Holy Prophet ﷺ ، and his blessed Companions migrated to Madinah. The Refugees who had relatives in Makkah had some degree of protection. But Sayyidna Hatib Ibn Abi Balta'ah ؓ was worried that he had no relatives to protect his family from the persecution. He seized this opportunity to have his family protected from Makkan persecution. So, he thought if he did a favor to the Makkans, they would feel obliged to him, and in return they will take care of his family and protect them.
Sayyidna Hatib Ibn Abi Balta'ah ؓ was sure that Allah would grant victory to the Messenger of Allah ﷺ ، and leaking the secret information would not harm the Holy Prophet ﷺ or Islam. He thought if he were to write a letter and inform the Makkans that the Holy Prophet ﷺ intends to attack them, his children would be safe. He thus committed the mistake of writing a letter to the people of Makkah telling them the intention of the Holy Prophet ﷺ to invade upon Makkah. He dispatched the letter with the singing woman, Sarah, who was on her way to Makkah. [ Qurtubi and Mazhari ].
Allah Ta` ala informed the Holy Prophet ﷺ about it through revelation, and he was also informed that the bearer of the letter, a woman, has reached the place known as Raudah Khakh. According to a narration in the two Sahibs on the authority of Sayyidna Ali ؓ ، the Holy Prophet ﷺ called for him, Abu Marthad and Zubair Ibn ` Awwam ؓ and commanded them to ride their horses and pursue the woman who would be found in Raudah Khakh. He said: "There you will find a pagan woman bearing a letter from Sayyidna Hatib Ibn Abi Balta'ah addressed to the pagans of Makkah. Overtake her and bring back the letter." The Companions, in pursuance of the command, galloped on their horses and went after the woman and found her in the place where the Holy Prophet ﷺ had named. She was seen there riding a camel. They made the camel sit and searched for the letter, but to no avail. They said to themselves that she must have the letter with her because the information of the Holy Prophet ﷺ could never be wrong. She must have hidden it somewhere. They asked her to produce the letter, but she denied any knowledge of it. They then had to adopt a sterner attitude and threatened to remove all her clothes, if she did not surrender the letter. When she saw their determination, she produced it from her loincloth. The letter was brought back to the Messenger of Allah ﷺ . When Sayyidna ` Umar Al-Faruq ؓ heard the story, he exclaimed seeking the Holy Prophet's ﷺ permission to behead the one who betrayed Allah, His Messenger ﷺ and all the Muslims.
The Holy Prophet ﷺ asked Sayyidna Hatib Ibn Abi Balta'ah ؓ : '0 Hatib! What has prompted you to do this?' Sayyidna Hatib Ibn Abi Balta'ah ؓ replied that his faith was not shaken in the least. He explained that he intended to do a favor to the residents of Makkah, so that they might not harm his family. He pleaded that all other muhajirin (Emigrants) had their clans in Makkah, while his family had no one to take care of them.
The Holy Prophet ﷺ said to his Companions: "He has told you the truth." Sayyidna ` Umar Al-Faruq رضی اللہ تعالیٰ عنہ was not convinced on account of his zeal of faith, and repeated his request to kill him. The Holy Prophet ﷺ put forward more compelling arguments. He said:
'He attended Badr. What can I tell you, perhaps Allah looked at those who attended Badr and said, "0 People of Badr, do what you like, for I have forgiven you.'
Having heard this, tears rolled down from Sayyidna ` Umar's ؓ eyes and he said: "Allah and His Messenger ﷺ alone has the knowledge of reality." [ This narration of Bukhari is recorded in the Book of Mghazi: The Battle of Badr, as quoted by Ibn Kathir ]. Some of the versions also have the additional statement of Sayyidna Hatib Ibn Abi Balta` ah ضی اللہ تعالیٰ عنہ : "I never did this to harm Islam or the Muslims because I knew for sure that Allah will grant victory to the Holy Prophet ﷺ irrespective of whether or not the Makkans came to know about the impending attack."
It was with reference to this incident that Allah revealed the opening verses of Surah Al-Mumtahinah forbidding the Muslims vehemently to have friendly relations with the infidels.
يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا عَدُوِّي وَعَدُوَّكُمْ أَوْلِيَاءَ تُلْقُونَ إِلَيْهِم بِالْمَوَدَّةِ (0 you who believe, do not take My enemies and your enemies for friends, expressing love with them...60:1). The immediate occasion of the revelation of the verse under comment was the incident stated earlier. Such a letter written to the disbelievers amounted to having friendly intimacy with them. This verse uses the expression عَدُوِّی وَ عَدُوَّکُم "My enemy and your enemy" instead of kuffar [ infidels ] presumably to indicate the underlying cause of the injunction, in that hopes of friendship from your enemy and Allah's enemy are illusory. It needs to be avoided. Furthermore, this expression is an indication that an infidel, as long as he is an infidel, can never be a friend of a Muslim as long as he is a Muslim. An infidel is the enemy of Allah, whereas a Muslim loves Allah. How can there be an intimate friendship between the two?
وَقَدْ كَفَرُوا بِمَا جَاءَكُم مِّنَ الْحَقِّ يُخْرِجُونَ الرَّسُولَ وَإِيَّاكُمْ ۙ أَن تُؤْمِنُوا بِاللَّـهِ رَبِّكُمْ (...while they have rejected the Truth that has come to you, expelling the Messenger and your selves [ from Makkah ], merely because you have faith in Allah, your Lord...60:1). The word haqq [ truth ] refers either to the Qur'an or to Islam. This part of the verse refers to their kufr (rejection of Truth) as the real reason of their enmity. Then it points out even to their hostile attitude, proved on the ground, that they drove the Holy Prophet ﷺ and his followers out of their dear homes, not for any worldly grudge, but for one and only one reason, that is, their faith. Thus it becomes clear that believers as long as they are believers, the non-believers cannot be their intimate friends. This also clarifies that the position Hatib ؓ had taken was inappropriate. He was wrong in his thinking that if he did them a favor, they would be obliged to him and take care of his family, because they were enemies of the faith. Unless [ God forbid!] one loses one's faith, the hope of friendly intimacy with the enemies of Allah is illusory and virtually impossible.
إِن كُنتُمْ خَرَجْتُمْ جِهَادًا فِي سَبِيلِي وَابْتِغَاءَ مَرْضَاتِي (...if you have set out to do jihad (struggle) in My way, and to seek My pleasure...60:1). This statement also points out that if the migration was indeed for the sake of Allah and His good pleasure, it is impossible for an infidel, the enemy of Allah, to take care of Allah's friend.
تُسِرُّونَ إِلَيْهِم بِالْمَوَدَّةِ وَأَنَا أَعْلَمُ بِمَا أَخْفَيْتُمْ وَمَا أَعْلَنتُمْ (...You express love with them secretly, while I know what you have concealed and what you have revealed ....60:1). This statement makes it clear that anyone who secretly maintains a friendly intimacy with the unbelievers should not think that it will remain secret. Allah is fully aware of what people do secretly and openly, as it happened in the story recounted above. Allah informed the Holy Prophet ﷺ by revelation and had the secret plot thwarted.
Should they have access to you, they will become your enemies, and will stretch their hands and tongues towards you with evil; and they desire that you should reject the (true) faith.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
إِن يَثْقَفُوكُمْ يَكُونُوا لَكُمْ أَعْدَاءً وَيَبْسُطُوا إِلَيْكُمْ أَيْدِيَهُمْ وَأَلْسِنَتَهُم بِالسُّوءِ (Should they have access to you, they will become your enemies, and will stretch their hands and tongues towards you with evil;...60:2). The verse indicates how bitter are the feelings of disbelievers towards Muslims. They would use all means, their hands and their tongues, and would spare no effort to harm the Muslims. Therefore, it is impossible that when they find an opportunity in their favor and overpower Muslims, they will ever exercise tolerance towards them.
وَوَدُّوا لَوْ تَكْفُرُونَ (...and they desire that you should reject the (true) faith...60:2). The greatest desire of the non-believers' hearts is to see the Muslims revert to disbelief. Thus when the Muslims stretch their hand of friendship towards them, it will be at the cost of their belief. They will never be happy with the Muslims unless they give up their faith.
Neither your womb-relations nor your children will benefit you on the Day of Judgment. He will decide between you, and Allah is watchful of what you do.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
لَن تَنفَعَكُمْ أَرْحَامُكُمْ وَلَا أَوْلَادُكُمْ ۚ يَوْمَ الْقِيَامَةِ يَفْصِلُ بَيْنَكُمْ ۚ وَاللَّـهُ بِمَا تَعْمَلُونَ بَصِيرٌ (Neither your womb-relations nor your children will avail you on the Day of Judgment. He will decide between you, and Allah is watchful of what you do...60:3). The verse refutes the plea of Sayyidna Hatib ؓ . He did what he did for the love of his children, but they will be of no help on the Day of Resurrection. All relations on that day will come to an end. Parents will flee from their children, and children from their parents, and no secret will ever remain hidden from Allah.
Indeed, there is an excellent example for you in Ibrāhīm and those with him, when they said to their people, “We disown you and what you worship instead of Allah. We disbelieve in you. Enmity and hatred has arisen between us and you forever, unless you believe in Allah alone”,- but (his example is) not (to be followed) in what Ibrāhīm said to his father, “I will pray to my Lord for your forgiveness, and I have no power from Allah (to do any thing) for you.” - “O our Lord, in You alone we trust, and to You alone we turn for help, and to You is the final return.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
قَدْ كَانَتْ لَكُمْ أُسْوَةٌ حَسَنَةٌ فِي إِبْرَاهِيمَ ۔ ۔ ۔ حَتَّىٰ تُؤْمِنُوا بِاللَّـهِ وَحْدَهُ (Indeed, there is an excellent example for you in Ibrahim and those with him, when they said to their people, "We disown you and what you worship instead of Allah. We disbelieve in you. Enmity and hatred has arisen between us and you forever, unless you believe in Allah alone",....60:4). This verse supports and emphasizes the abstaining from maintaining close friendly relations with non-believers. This rule of law is illustrated by the excellent example of Holy Prophet Ibrahim (علیہ السلام) whose entire family worshipped idols, but he not only washed his hands of them and disowned them, but also announced, and erected a wall of, enmity and hatred with them forever, unless and until they give up idol-worship and have belief in Allah alone.
Allaying a Doubt
The current verse emphasizes that Muslims should follow the excellent model of Holy Prophet Ibrahim (علیہ السلام) and, it is established in Surah Taubah and in other places in the Qur'an that, he prayed for the forgiveness of his father who was an idol-worshipper. This could create doubt that, in pursuance of the command of Allah to follow the example of Prophet Ibrahim (علیہ السلام) is permitted to pray for the forgiveness of one's parents or other relatives who are idol-worshippers. But the later part of Verse [ 4] makes an exception to the command of following Ibrahim (علیہ السلام) .
إِلَّا قَوْلَ إِبْرَاهِيمَ لِأَبِيهِ لَأَسْتَغْفِرَنَّ لَكَ (...but [ his example is ] not [ to be followed ] in what Ibrahim said to his father, "I will pray to my Lord for your forgiveness... 60:4). This implies that it is imperative to follow the model of Holy Prophet Ibrahim (علیہ السلام) in all respects, except in the case of prayer for his father's forgiveness. It is not permitted to emulate his sunnah in this respect. His reason for praying for his father's forgiveness has been explained in Surah Taubah. He prayed for his father's forgiveness before the prohibitory injunction was ordained, or probably when he felt that faith has entered into his father's heart, but when it became plain to him that he was Allah's enemy he washed his hands of him and disowned him, thus فَلَمَّا تَبَيَّنَ لَهُ أَنَّهُ عَدُوٌّ لِّلَّـهِ تَبَرَّأَ مِنْهُ (...and when it became clear to him that he was an enemy of Allah, he renounced him....9:114)
Some of the scholars analyze the phrase اِلَّا قَولَ اِبرٰھِیمَ (but not in what Ibrahim said ...) grammatically as istithna' munqati`, that is, exceptive sentence in which the exception is severed from, or wholly different in kind from, the general term. In terms of this grammatical analysis, praying for his father's forgiveness is not contrary to Abrahamic model. Holy Prophet Ibrahim (علیہ السلام) was under the impression that his father had become a Muslim, so he prayed for the forgiveness of his Muslim father. Later when he learnt the truth, he gave up praying for him and renounced him. If anyone believes, even today, that a particular unbeliever has most probably embraced Islam, there is no harm in praying for his pardon. [ Qurtubi ]. Allah knows best!
Our Lord, do not make us persecuted by those who disbelieve, and forgive us, our Lord! You, only You, are the All-Mighty, the All-Wise.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
قَدْ كَانَتْ لَكُمْ أُسْوَةٌ حَسَنَةٌ فِي إِبْرَاهِيمَ ۔ ۔ ۔ حَتَّىٰ تُؤْمِنُوا بِاللَّـهِ وَحْدَهُ (Indeed, there is an excellent example for you in Ibrahim and those with him, when they said to their people, "We disown you and what you worship instead of Allah. We disbelieve in you. Enmity and hatred has arisen between us and you forever, unless you believe in Allah alone",....60:4). This verse supports and emphasizes the abstaining from maintaining close friendly relations with non-believers. This rule of law is illustrated by the excellent example of Holy Prophet Ibrahim (علیہ السلام) whose entire family worshipped idols, but he not only washed his hands of them and disowned them, but also announced, and erected a wall of, enmity and hatred with them forever, unless and until they give up idol-worship and have belief in Allah alone.
Allaying a Doubt
The current verse emphasizes that Muslims should follow the excellent model of Holy Prophet Ibrahim (علیہ السلام) and, it is established in Surah Taubah and in other places in the Qur'an that, he prayed for the forgiveness of his father who was an idol-worshipper. This could create doubt that, in pursuance of the command of Allah to follow the example of Prophet Ibrahim (علیہ السلام) is permitted to pray for the forgiveness of one's parents or other relatives who are idol-worshippers. But the later part of Verse [ 4] makes an exception to the command of following Ibrahim (علیہ السلام) .
إِلَّا قَوْلَ إِبْرَاهِيمَ لِأَبِيهِ لَأَسْتَغْفِرَنَّ لَكَ (...but [ his example is ] not [ to be followed ] in what Ibrahim said to his father, "I will pray to my Lord for your forgiveness... 60:4). This implies that it is imperative to follow the model of Holy Prophet Ibrahim (علیہ السلام) in all respects, except in the case of prayer for his father's forgiveness. It is not permitted to emulate his sunnah in this respect. His reason for praying for his father's forgiveness has been explained in Surah Taubah. He prayed for his father's forgiveness before the prohibitory injunction was ordained, or probably when he felt that faith has entered into his father's heart, but when it became plain to him that he was Allah's enemy he washed his hands of him and disowned him, thus فَلَمَّا تَبَيَّنَ لَهُ أَنَّهُ عَدُوٌّ لِّلَّـهِ تَبَرَّأَ مِنْهُ (...and when it became clear to him that he was an enemy of Allah, he renounced him....9:114)
Some of the scholars analyze the phrase اِلَّا قَولَ اِبرٰھِیمَ (but not in what Ibrahim said ...) grammatically as istithna' munqati`, that is, exceptive sentence in which the exception is severed from, or wholly different in kind from, the general term. In terms of this grammatical analysis, praying for his father's forgiveness is not contrary to Abrahamic model. Holy Prophet Ibrahim (علیہ السلام) was under the impression that his father had become a Muslim, so he prayed for the forgiveness of his Muslim father. Later when he learnt the truth, he gave up praying for him and renounced him. If anyone believes, even today, that a particular unbeliever has most probably embraced Islam, there is no harm in praying for his pardon. [ Qurtubi ]. Allah knows best!
Indeed, for you there is an excellent example in them, for anyone who hopes (to meet) Allah and the Last Day. And if one turns away, Allah is Free of all needs, Worthy of all Praise.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
قَدْ كَانَتْ لَكُمْ أُسْوَةٌ حَسَنَةٌ فِي إِبْرَاهِيمَ ۔ ۔ ۔ حَتَّىٰ تُؤْمِنُوا بِاللَّـهِ وَحْدَهُ (Indeed, there is an excellent example for you in Ibrahim and those with him, when they said to their people, "We disown you and what you worship instead of Allah. We disbelieve in you. Enmity and hatred has arisen between us and you forever, unless you believe in Allah alone",....60:4). This verse supports and emphasizes the abstaining from maintaining close friendly relations with non-believers. This rule of law is illustrated by the excellent example of Holy Prophet Ibrahim (علیہ السلام) whose entire family worshipped idols, but he not only washed his hands of them and disowned them, but also announced, and erected a wall of, enmity and hatred with them forever, unless and until they give up idol-worship and have belief in Allah alone.
Allaying a Doubt
The current verse emphasizes that Muslims should follow the excellent model of Holy Prophet Ibrahim (علیہ السلام) and, it is established in Surah Taubah and in other places in the Qur'an that, he prayed for the forgiveness of his father who was an idol-worshipper. This could create doubt that, in pursuance of the command of Allah to follow the example of Prophet Ibrahim (علیہ السلام) is permitted to pray for the forgiveness of one's parents or other relatives who are idol-worshippers. But the later part of Verse [ 4] makes an exception to the command of following Ibrahim (علیہ السلام) .
إِلَّا قَوْلَ إِبْرَاهِيمَ لِأَبِيهِ لَأَسْتَغْفِرَنَّ لَكَ (...but [ his example is ] not [ to be followed ] in what Ibrahim said to his father, "I will pray to my Lord for your forgiveness... 60:4). This implies that it is imperative to follow the model of Holy Prophet Ibrahim (علیہ السلام) in all respects, except in the case of prayer for his father's forgiveness. It is not permitted to emulate his sunnah in this respect. His reason for praying for his father's forgiveness has been explained in Surah Taubah. He prayed for his father's forgiveness before the prohibitory injunction was ordained, or probably when he felt that faith has entered into his father's heart, but when it became plain to him that he was Allah's enemy he washed his hands of him and disowned him, thus فَلَمَّا تَبَيَّنَ لَهُ أَنَّهُ عَدُوٌّ لِّلَّـهِ تَبَرَّأَ مِنْهُ (...and when it became clear to him that he was an enemy of Allah, he renounced him....9:114)
Some of the scholars analyze the phrase اِلَّا قَولَ اِبرٰھِیمَ (but not in what Ibrahim said ...) grammatically as istithna' munqati`, that is, exceptive sentence in which the exception is severed from, or wholly different in kind from, the general term. In terms of this grammatical analysis, praying for his father's forgiveness is not contrary to Abrahamic model. Holy Prophet Ibrahim (علیہ السلام) was under the impression that his father had become a Muslim, so he prayed for the forgiveness of his Muslim father. Later when he learnt the truth, he gave up praying for him and renounced him. If anyone believes, even today, that a particular unbeliever has most probably embraced Islam, there is no harm in praying for his pardon. [ Qurtubi ]. Allah knows best!
It is hoped that Allah will bring about love between you and those of them with whom you have enmity. Allah is Powerful, and Allah is Most-forgiving, Very-Merciful.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
The preceding verses vehemently prohibited Muslims to maintain any friendly intimacy with non-believers, even though they had very near blood relationships with them. The noble Companions used to carry out the commands of Allah and His Messenger in letter and spirit. In this matter, they did not care about their personal desires, or about their near and dear ones. This command was also carried out with the result that in some homes the father was a Muslim and the son was an unbeliever or vice versa. Friendly relations were severed. Obviously, this situation was not easy for their human nature. That is why Allah gives them the assurance that soon the hardship will be over.
According to some ahadith, when a servant of Allah gives up his favorite thing for the sake of Allah, Allah delivers it to him in a lawful manner, and at times he is granted something better than it.
The present verses give an indication that those who are implacable enemies of Muslims because of their disbelief would soon become their friends. In other words, Allah will grant the enemies the ability to embrace the Faith and thus restore the mutual relationships. This prophecy was fulfilled on the occasion of the Conquest of Makkah when, besides the unbelievers who were killed, the rest of the people became Muslims. [ Mazhari ]. The Holy Qur'an describes it thus يَدْخُلُونَ فِي دِينِ اللَّـهِ أَفْوَاجًا (...and you see people entering Allah's [ approved ] religion in multitudes..) [ 110:2]
It is recorded in Sahih of Bukhari, on the authority of Sayyidah Asma' bint Abu Bakr ؓ ، that her mother arrived in Madinah from Makkah in the state of disbelief. According to a narration in Musnad of Ahmad, this incident occurred when peace treaty of Hudaibiyah with the Makkan Quraish had been concluded and was in force. Her mother's name was Qutailah. She brought gifts for her daughter Sayyidah Asma' ؓ but she refused to accept them. She did not even allow her to enter her house unless she sought the permission of the Holy Prophet ﷺ . Sayyidah Asma' ؓ asked the Holy Prophet ﷺ how to treat her mother who came to her while still disbeliever. The Holy Prophet ﷺ advised her to treat her kindly, politely and courteously. On that occasion, the following verse was revealed لَّا يَنْهَاكُمُ اللَّـهُ عَنِ الَّذِينَ لَمْ يُقَاتِلُوكُمْ فِي الدِّينِ. (Allah does not forbid you from doing good and justice to those who did not fight you because of faith ....60:8)
Allah does not forbid you as regards those who did not fight you on account of faith, and did not expel you from your homes, that you do good to them, and deal justly with them. Surely Allah loves those who maintain justice.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Some reports indicate that Sayyidah Asma’ s ؓ mother Qutailah was divorced by Sayyidna Abu Bakr ؓ in the Days of Ignorance. Sayyidah Asma’ s sister, Sayyidah ` A'ishah ؓ was born of the second wife of Abu Bakr ؓ ، namely, Umm Raman, who had embraced Islam. [ Ibn Kathir and Mazhari ].
The verse directs that justice and good behavior should be maintained with those unbelievers who did not fight the Muslims. As for justice, it is obligatory to maintain with every non-Muslim, whether he is a citizen of an Islamic State, or the Muslims have peace agreement with him, or a citizen of an un-Islamic State, even though he is at war with Muslims. Rather, Islam enjoins upon Muslims to do justice even to animals. We are not allowed to lay a burden on them more than they can bear. We need to take care of their fodder and comfort. The focus of the verse, therefore, is upon the direction that they should be treated, not only with justice, but also in good and courteous manner.
Ruling
This verse proves that optional charities may be spent on non-Muslim citizens of an Islamic State and on non-Muslims with whom the Muslims have a peace pact. It is, however, forbidden to spend on non-believers who are at war with Muslims.
Allah forbids you only about those who fought you on account of faith, and expelled you from your homes, and helped (others) in expelling you, that you have friendship with them. Those who develop friendship with them are the wrongdoers.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
إِنَّمَا يَنْهَاكُمُ اللَّـهُ عَنِ الَّذِينَ قَاتَلُوكُمْ فِي الدِّينِ وَأَخْرَجُوكُم مِّن دِيَارِكُمْ وَظَاهَرُوا عَلَىٰ إِخْرَاجِكُمْ أَن تَوَلَّوْهُمْ (Allah forbids you only from having friendship with those who fought you on account of faith, and expelled you from your homes, and helped (others) in expelling you....60:9) This verse speaks of those unbelievers who fought the Muslims in the matter of religion, drove them from their homes or supported their expulsion. These are hostile disbelievers and the Divine injunction in connection with them is abstain from having friendly or cordial intimacy with them. This verse does not forbid just and friendly or cordial intimacy with them. It merely forbids friendly intimacy and relations. Prohibition of having such friendly intimacy is not restricted only to those enemies who actively wage war against Muslims, but it is extended to ahludh- dhimmah [ non-Muslim citizens of an Islamic State ] and to اَھلُ الصُّلح ahlus-sulh [ non-Muslims with whom there is a peace pact ]. Intimate and heart-felt friendship is not allowed with them too. On the basis of this juristic principle, Mazhari has ruled that justice, equity and fairness are necessary even with the hostile disbelievers who are at war with Muslims. Prohibition applies only in the case of cordial and friendly intimacy, not in the case of courteous attitude and kindness. This shows that it is permissible to be police and courteous to those hostile enemies who are at war with Muslims. However, treating them with tenderness and courtesy should not cause danger, threat, or loss to Muslims. Wherever courtesy or tenderness might pose such a danger, it is not permitted to be tender or courteous towards them. Of course, justice and equity in all cases and under all circumstances are necessary and imperative. Allah, the Pure and Exalted, knows best!]
O you who believe, when the believing women come to you as emigrants, put them to a test. Allah knows best about their faith. So, if you find them faithful, do not send them back to the disbelievers. Neither these (women) are lawful for them, nor are those (disbelievers) lawful for these (women). And give them (the disbelievers) that (dower) which they had paid (to these women). And there is no sin for you if you marry them, when you give them their dowers. And do not hold on to the ties of marriage with the disbelieving women,and ask (their new Non-Muslim husbands to pay to you) that (dower) which you had paid (to your previous wives), and they (the previous Non-Muslim husbands of the Muslim women) should ask (their new Muslim husbands) to pay that (dower) which they had paid (to their previous wives). That is the decision of Allah. He decides between you. And Allah is All-Knowing, All-Wise.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
Cause of Revelation
Peace Treaty of Hudaibiyah and an Analysis of some of its Clauses
These verses are related to the event of the treaty of Hudaibiyah which was discussed at legnth in Surah Al-Fath. After protracted negotiation, a treaty was concluded between the Quraish of Makkah and the Messenger of Allah ﷺ for ten years. Some of the terms of the treaty were accepted only under pressure and the Muslims apparently felt subdued and thus were greatly disturbed. Therefore, the noble Companions expressed extreme grief and indignation but the Messenger of Allah ﷺ was working under Divine direction, in that the temporary feeling of defeat is actually a prelude to 'a clear victory', so he conceded to the fragile terms and conditions of the treaty, and eventually the blessed Companions also accepted.
One of the terms of the treaty was that if any person goes away to Madinah from Makkah, the Holy Prophet ﷺ will send him back to Makkah, but if any person goes away to Makkah from Madinah, he will not be returned. The wordings of this clause are general, apparently covering both men and women. In other words, if a Muslim man or woman goes to the Holy Prophet ﷺ from Makkah, he shall send him or her back.
The treaty had hardly been concluded while the Holy Prophet ﷺ was still in Hudaibiyah, several incidents occurred that were trying for the Muslims. One such incident was that of Sayyidna Abu Jandal ؓ who was imprisoned and held captive by the pagan Quraish in Makkah. Somehow he managed to escape and appeared before the Holy Prophet ﷺ in the Muslim camp with his feet in fetters. When the blessed Companions saw him, they were totally puzzled. They felt that he should be returned in terms of the treaty but, on the other hand, they thought it would be improper for them to hand their oppressed brother back to the oppressive enemies. But the Holy Prophet ﷺ had already concluded the treaty and the protection and firmness of the principles of Shari` ah could not be sacrificed on account of an individual. The Holy Prophet ﷺ was, at the same time, foresighted and farsighted. He could foresee the victory of the oppressed Muslims and their salvage very soon. The Holy Prophet ﷺ for sure must have felt natural grief about returning Sayyidna Abu Jandal ؓ ، but as he was bound by the terms of the treaty, he explained to him the situation and sent him off.
A similar incident was that of Sayyidah Sa'idah bint al-Harith al-Aslamiyyah ؓ ، a Muslim lady. She was married to Saifi Ibn Ansab who was a non-believer. Some reports give his name as Musafir al-Makhzumi. Up to this point, marriage relationship between Muslims and non-Muslims was not forbidden. This Muslim lady escaped from Makkah and went to the Holy Prophet ﷺ . The husband followed her and demanded that the Holy Prophet ﷺ should restore his wife to him because he [ the Holy Prophet ﷺ ] has accepted this condition and the seal of the treaty is still fresh. On that occasion, the above verses were revealed, which declare that marriage tie between Muslims and idol-worshippers is forbidden. Consequently, if a Muslim lady, whether her Islam was known from beforehand, as in the case of Sayyidah Sa` idah bint al-Harith ؓ ، or her Islam is verified at the time of migration, emigrates and joins the Holy Prophet ﷺ ، she will not be returned to her non-Muslim husband, because she is forbidden to him. [ Qurtubi cited this incident in his commentary on the authority of Sayyidna Ibn ` Abbas ؓ ].
Hence, these verses clarify that the assumption that the general sense of the wordings of the treaty cover both genders, males as well as females, is incorrect. This condition is acceptable in the case of men, and not in the case of women. The best that can be done in their case is as follows: If a lady becomes Muslim and emigrates to the Muslim land, her mahr [ dower ] should be returned to her non-Muslim husband which he had spent on her. On the basis of these verses, the Holy Prophet ﷺ clarified the meaning of the clause. Hence, he did not restore the aforementioned Sa'idah ؓ to her non-Muslim husband.
According to some reports, Umm Kulthum, the daughter of the notorious ` Utbah Ibn Abi Mu` ait, emigrated from Makkah and came to the Holy Prophet ﷺ . The disbelievers- invoked the treaty and demanded her return. Some reports also indicate that she was married to ` Amr Ibn al-` As [ who had not become a Muslim until then ]. Her two brothers along with her escaped from Makkah and reached the Holy Prophet ﷺ . Her husband ` Amr Ibn al-'As ؓ came to Madinah to take her back. In compliance with the terms of the treaty, the two brothers, ` Umarah and Walid, were sent back, but the Holy Prophet ﷺ did not send Sayyidah Umm Kulthum ؓ and said that the clause applied to men, not to women. At this, the verses were revealed and confirmed the Holy Prophet's ﷺ interpretation.
Besides, several other reports relate similar incidents of other women who reached the Holy Prophet after embracing Islam. Obviously, there is no contradiction in these narratives. Possibly all these incidents have taken place.
Exemption of Women from the Terms of the Treaty is not a Breach of Treaty. It is a clarification by Mutual Agreement of Parties Concerned.
Qurtubi's above narration indicates that the wordings of the relevant clause were, though general, did not, according to the Holy Prophet ﷺ ، cover women. Therefore, he clarified this position in Hudaibiyah, and these verses were revealed to confirm it. According to other versions, it seems that the Holy Prophet ﷺ went along with the general import of the clause, which covered women as well as men. These verses abrogated the general meaning of it, and the Holy Prophet ﷺ made it clear to the Quraish of Makkah, then and there, that the women are exempted from the clause. Consequently, he did not send them back. This shows that this exception was neither a breach of the treaty, which was highly unlikely from the Holy Prophet ﷺ ، nor was it the case of ending the treaty. It was, in fact, a case of clarifying the true import of the clause. It does not matter whether this was the Holy Prophet's ﷺ understanding from the outset or whether he restricted the generality of the clause to men, to the exclusion of women, after the revelation of the verse. At any rate, even after the clarification, both parties confirmed the peace treaty and acted upon it for a period of time. As a result of the peace pact, roads were safe and secure. The Messenger of Allah ﷺ wrote letters to the kings and emperors of the world. Abu Sufyan's trading caravan freely went into the Syrian territory where Heraclius invited him to his royal court and investigated about the Messenger of Allah ﷺ .
In short, even after the clarification both parties took the treaty as a valid document and acted upon it for a period of time. Therefore, it is not true to construe the clarification of the clause as a breach or termination of the treaty. Allah knows best!
Let us now study the meaning of the verses:
Testing the Believing Emigrant Women
يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا جَاءَكُمُ الْمُؤْمِنَاتُ مُهَاجِرَاتٍ فَامْتَحِنُوهُنَّ ۖ اللَّـهُ أَعْلَمُ بِإِيمَانِهِنَّ (0 you who believe, when the believing women come to you as emigrants, put them to a test, Allah knows best about their faith...60:10). The verse purports to say that women are exempted from the relevant clause of the treaty because of their being Muslims. Since it was possible that a woman had fled from Makkah, not because of her faith, but on account of displeasure with her husband or being in love with some person in Madinah or for some other mundane motive. Such women are not exempted from the terms of the treaty, but it is incumbent to send her back. Therefore the Muslims were ordered by this verse that they should put such a woman to a test to discover whether she was sincere and honest in her faith. Allah further states: اللَّـهُ أَعْلَمُ بِإِيمَانِهِنَّ (Allah knows best about their faith... 60:10) It indicates that real faith belongs to human heart which none besides Allah knows. It is possible to estimate a man's faith by his verbal confession and circumstantial evidence. Muslims are legally obliged to do just this much.
Sayyidna Ibn ` Abbas ؓ has explained the method of their testing as follows: An oath used to be taken from an emigrant woman to assert that she had not come because of hatred for her husband, or for the love of any man in Madinah, or for any mundane reason, but purely and solely for the sake of Allah and for the love and pleasure of His Messenger ﷺ . When she swore an oath to this effect, the Messenger of Allah ﷺ would permit her to reside in Madinah and would return to her disbelieving husband the dower [ mahr ] etc., that he might have spent on the believing emigrant wife. [ Qurtubi ]
Sayyidah Siddiqah ؓ reports, as recorded in Tirmidhi [ and he grades it as 'hasan sahih'], that the method of testing them was the pledge of allegiance as in the forthcoming verse: إِذَا جَاءَكَ الْمُؤْمِنَاتُ يُبَايِعْنَكَ (... when the believing women come to you, seeking bai'ah [ a pledge of allegiance ] with you ....60:12). In other words, the methodology of testing the faith of the emigrant women was the pledge the women swore on the blessed hands of the Messenger of Allah ﷺ as set out in this verse. It is not inconceivable that they had first to take an oath as mentioned in the narration of Sayyidna Ibn ` Abbas ؓ and then they had to accomplish it by giving an oath of loyalty as mentioned in the verse 12. And Allah knows best!
فَإِنْ عَلِمْتُمُوهُنَّ مُؤْمِنَاتٍ فَلَا تَرْجِعُوهُنَّ إِلَى الْكُفَّارِ (...So, if you find them faithful, do not send them back to the disbelievers. . .60:10). In other words, when you have tested the emigrant women according to the above method and ascertained to your satisfaction that they were sincere and honest in their faith, then it is not permissible to send them back to the unbelievers.
لَا هُنَّ حِلٌّ لَّهُمْ وَلَا هُمْ يَحِلُّونَ لَهُنَّ (...Neither these [ women ] are lawful for them, nor are those [ disbelievers)] lawful for these [ women ]. _60:10). That is to say, neither the believing women are permitted to remain in marriage with the unbelieving men nor are the unbelieving men permitted to marry them again.
Ruling
The verse states that any woman who was married to an unbeliever, but later she embraced Islam while her husband did not, the marriage tie between a believing woman and her disbelieving husband was ipso facto dissolved. This is the reason why women were exempted from the relevant clause of the treaty, as she was no longer permitted to her disbelieving husband.
وَآتُوهُم مَّا أَنفَقُوا (...And give them [ the disbelievers ] that [ dower ] which they had paid [ to these women ]....60:10) In other words, the emigrant believing woman's unbelieving husband should be refunded the dower etc. that he spent on her at the time of marriage. The relevant clause of treaty merely exempted women from being returned to their disbelieving husbands, because the relationship is not permitted, but the wealth or money the latter had spent on the former should be paid back. The verse does not address the emigrant women to refund what their former husbands have spent on them. It addresses the Muslim Community as a whole to return the wealth or money, because it was possible, rather most likely that the wealth that was given to her might have finished or might have been depleted and they might be left with nothing to return. Hence, the Muslim Community as a whole was entrusted with the responsibility of paying back on her behalf to fulfill the terms of the treaty. If this responsibility could be carried out by the State from its public treasury [ bait-ul-mal ], it would be so much the better, or it should have been paid by contributions of the Muslims. [ Qurtubi ]
وَلَا جُنَاحَ عَلَيْكُمْ أَن تَنكِحُوهُنَّ إِذَا آتَيْتُمُوهُنَّ أُجُورَهُنَّ (...And there is no sin for you if you marry them, when you give them their dowers....60:10) The previous verse made it clear that the marriage tie between the emigrant believing woman and her disbelieving husband dissolves, and thus she is forbidden to him. The current verse clarifies that it is possible for a Muslim man to marry this emigrant lady, although her former husband is still alive and did not divorce her, but in terms of the sacred law of Shari’ ah, the marriage with him stands dissolved. Marriage, therefore, with another Muslim is permitted.
It is clear from the above verse that if an unbeliever's wife becomes Muslim, the marriage tie is automatically broken. The question now is when will it be possible for her to marry another Muslim man. According to Imam Abu Hanifah (رح) the basic principle is as follows: When the wife becomes a convert to the Islamic faith and her husband remains an infidel, the Muslim ruler should call upon the husband to embrace the faith also. If he accepts, the woman continues to be his wife; but if he refuses, the Muslim ruler must separate them. Thus separation is completed between them. She may then marry any Muslim man of her choice. But obviously, a Muslim ruler can approach the husband only in an Islamic country. It is not possible to approach him, if he is in a non-Muslim country, to make any such requisition and decide on separation in case of refusal. In such an instance, the way out is for the woman to migrate to the Islamic State or join the Muslim army base, in which case the separation will be accomplished. This situation, in the legal parlance of the jurists, is referred to اِختِلَافُ الدَّارین as ikhtilaf-ud-darain or difference of states. It means that if there is a difference of states between an unbelieving husband and a believing wife, the former being in un-Islamic State and the latter in the Islamic state, the separation is accomplished, and the wife is free to marry someone else. [ Hidayah and others ]
The verse, while permitting the Muslims to marry such women, has added: إِذَا آتَيْتُمُوهُنَّ أُجُورَهُنَّ "when you give them their dowers". This in fact is not a condition of marriage, because the jurists unanimously agree that the validity of marriage is not conditional upon payment of dower [ mahr ], though its payment is compulsory on or after marriage. It has been mentioned here as a condition presumably because one mahr has already been returned to the unbelieving husband, and the Muslim who wished to marry her might think that there was no need for him to pay another mahr, since her mahr has already been paid. Hence, the verse clarifies that the previous mahr was in lieu of the previous marriage. When the next marriage would take place, another mahr would be compulsory.
وَلَا تُمْسِكُوا بِعِصَمِ الْكَوَافِرِ (...And do not hold on to the ties of marriage with the disbelieving women....60:10) The word ` isam is the plural of ` ismah, which originally means 'protection/bond' and it refers to the marriage bond that is protected. The word kawafir is the plural of kafirah and it refers to a 'pagan woman'. It cannot refer to an unbelieving woman who is a kitabiyyah [ a follower of a previously revealed scripture, like a Jew or a Christian ], because it is permitted to marry her by the express text of the Qur'an. The purport of the verse is to explain that the marriage between the Muslims and the pagans that was allowed so far is now repealed. It is forbidden for a Muslim now to marry a pagan woman. Such marriages that had been contracted previously have also been cancelled. It is not lawful for any Muslim man to carry on marriage ties with women who are polytheists. When this verse was revealed, the blessed Companions gave up their wives who were polytheists. Sayyidna ` Umar ؓ had two pagan wives who were with him until the migration, but when the migration took place, they remained in Makkah. When this verse was revealed, Sayyidna ` Umar ؓ divorced them. [ Transmitted by al-Baghawi from Zuhri, as quoted by Mazhari ]. The word talaq (divorce) used in this narration means to 'sever relationship'. Talaq in its technical sense was not needed here, because by virtue of this verse the marriage tie or bond has already been broken.
وَاسْأَلُوا مَا أَنفَقْتُمْ وَلْيَسْأَلُوا مَا أَنفَقُوا (..., and ask that which you had paid, and they should ask to pay that which they had paid ....60:10). It was stated previously that when a woman converts to Islam and emigrates to Madinah, she is not sent back to Makkah, but becomes part of the Muslim Community, and the marriage tie between an emigrant believing woman and her disbelieving husband becomes dissolved in this way. However, it is necessary to give back the mahr (dower) of the disbelieving husband that he paid to her. Similarly, if [ God forbid!] a Muslim woman becomes an apostate and absconds to Makkah, or if she was an infidel from beforehand and flees from her Muslim husband, the pagans of Makkah will not send her back, but they would be legally responsible to return the mahr that the Muslim husband had paid to her. Therefore, the amounts thus obligated should be determined by mutual understanding of the accounts. The Muslims acted upon this law willingly, because they sincerely believed that adherence to the command of the Qur'an is binding. Thus they paid back the mahr to all unbelieving husbands who had paid it to their women. The pagans of Makkah, however, did not believe in the Qur'an. Therefore, they did not act upon it, on which occasion the following verse was revealed. [ Mentioned by al-Baghawi on the authority of Zuhri, as quoted by Mazhari ]
And if some of your (Non-Muslim) wives have slipped from you, (and their present Non-Muslim husbands do not pay to you the dower as aforesaid,) and you have your turn (of paying dower to the previous Non-Muslim husbands of your present wives), then (instead of paying dower to them,) give those whose wives have slipped the like amount of what they had paid (to them). And fear Allah, the One in whom you believe.
And if some of your [ non-Muslim ] wives have slipped from you, [ and their present non-Muslim husbands do not pay to you the dower as aforesaid,] and you have your turn [ of paying dower to the previous non-Muslim husbands of your present wives ], then [ instead of paying dower to them,] give those whose wives have slipped the like amount of what they had paid [ to them ]. And fear Allah, the One in whom you believe. (60:11)
The verb ` aqabtum is derived from mu ` aqabah. It means 'to retaliate'. This meaning is possible here [ as reported by Qatadah, Mujahid and Qurtubi ]. In this case, it implies that if some of the wives of the Muslims desert to disbelievers, it was legally binding on them in terms of the treaty to pay back the dowers given to them by the Muslim husbands, just as the Muslims gave them back the dowers given by the pagan husbands to the emigrant Muslim women. But since the pagans failed to reciprocate, and did not pay the dower money, the believing husbands are entitled to retaliate by withholding an amount equal to what was due on the disbelieving husbands who married the deserting wives of the Muslims, and did not pay it. How this withheld amount will be spent is mentioned in the following sentence: فَآتُوا الَّذِينَ ذَهَبَتْ أَزْوَاجُهُم مِّثْلَ مَا أَنفَقُوا (... then [ instead of paying dower to them,] give those whose wives have slipped the like amount of what they had paid.) This means that the amounts withheld as aforesaid shall be given to the Muslims whose wives had gone to the pagans, and they did not pay back their dowers to their Muslim husbands.
Another sense of the verb ` aqabtum, aqqabtum and a'qabtum in its variant form is 'to acquire spoils of war'. The verb ` aqabtum is read in these variant forms (qira’ at) by various master readers of the Qur'an. Authorities like Qatadah and Mujahid have said that all these three forms of the verb mean to 'acquire spoils of war'. In this case the verse means: if the Muslim husbands' wives fled to the unbelievers and, in terms of the treaty, they did not return the dowers to the Muslim husbands, they would be compensated from the booty acquired in war.1
(1) A third interpretation of the word is that it is derived from 'aqibah' which means 'turn', and the infinitive mu'aqabah means 'to take turn in riding a horse etc.' In this case the verb aqabtum in the verse would mean: 'you have your turn', and the sense would be that when it is your turn to pay the dowers to the unbelievers, you should, instead of paying it to them, pay it to those Muslims whose wives have deserted them and joined the unbelievers who did not return to their husbands the dower they had paid to deserting wives and were entitled, by virtue of the treaty, to take it back from the unbelievers. This interpretation is adopted by 'Alusi in R4-ul-Ma’ ani, and by Maulana Ashraf Thanawi (رح) . The translation in the text is based on it. (Mulammad Taqi Usmani)
Did some of the Muslim Women become Apostates and flee to Makkah?
Some of the authorities believe that the situation mentioned in this verse arose only in one incident. The wife of Sayyidna ` Iyad Ibn Ghanam Quraishi, Umm-ul-Hakam bint Abi Sufyan, abandoned the Islamic Faith and fled to Makkah. However, later on she reverted to Islam.
Sayyidna Ibn ` Abbas ؓ reports that about six women altogether abandoned Islam and deserted to the unbelievers, one of whom is the woman whose name has been given in the previous paragraph. The other five of them were infidels from outset and remained in Makkah at the time of migration. When this verse was revealed dissolving the marriage between Muslims and pagans, they stubbornly clung to their disbelief and were not willing to embrace the Faith. As a result, these women were also counted among those whose dowers should be paid to their Muslim husbands by the pagans of Makkah. But they did not pay, so the Messenger of Allah ﷺ compensated for the loss of their dowers from the spoils of war.
This indicates that there is only one incident where a woman actually became an apostate and fled to Makkah from Madinah. The rest of the five women were unbelievers from beginning. As reported earlier, even the woman who abandoned Islam and fled to Makkah later on reverted to Islam. [ Qurtubi ]. Baghawi cites, on the authority of Sayyidna Ibn ` Abbas ؓ ، that all five women who are counted as apostates reverted to Islam later on. [ Mazhari ].
O you who believe, when the believing women come to you, seeking bai’ah (a pledge of allegiance) with you that they will not ascribe any partner to Allah, and will not commit theft, and will not commit fornication,and will not kill their children, and will not come up with a false claim (about the parentage of a child) that they falsely attribute (to the sperm of their husbands being dropped) between their hands and their feet (i.e. their private parts), and will not disobey you in what is recognized (in Sharī‘ah), then take them in your bai’ah, and pray Allah for their forgiveness. Surely Allah is Most-Forgiving, Very-Merciful.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Bai'ah of Women
ا أَيُّهَا النَّبِيُّ إِذَا جَاءَكَ الْمُؤْمِنَاتُ يُبَايِعْنَكَ عَلَىٰ أَن لَّا يُشْرِكْنَ بِاللَّـهِ شَيْئًا (0 Prophet, when the believing women come to you, seeking bai'ah [ a pledge of allegiance ] with you that they will not ascribe anything as a partner to Allah, ....60:12). This verse requires the Holy Prophet k to take a pledge from the Muslim women not only to adhere to Islamic articles of faith, but also to all the Islamic precepts. Previously, in verse [ 10] Allah had directed that when the emigrant women come to the believers, they should be tested and examined. The pledge of allegiance in the present verse is a complement to this test of the faith. But the words of the verse are general, and not confined to new Muslim emigrants. In fact, it covers all Muslim women. Accordingly, when the pledge was actually taken, it was not restricted to the emigrant new Muslim women, but the earlier Muslim women joined it as well, as is recorded in Sahih of Bukhari, on the authority of Sayyidah Umm ` Atiyyah ؓ . It is also recorded by Baghawi from Sayyidah Umaimah bint Ruqaiqah ؓ who adds that in the company of a few other women she gave bai'ah (pledge) to the Messenger of Allah ﷺ . The Holy Prophet ﷺ added the following over-rider فِیمَا استَطَعتُنَّ وَاَطَقتُنَّ (In as much as you have the ability and strength to carry them out.) Sayyidah Umaimah ؓ says: "This shows that the Holy Prophet ﷺ had more mercy and compassion for us than ourselves, as we wanted to pledge without any restriction or condition, but by utterance of this sentence he reduced the burden and tension of the terms of the loyalty, so that we may not be held guilty for any violation under compelled circumstances." [ Mazhari ].
Sayyidah ` A'ishah ؓ says, as recorded in Bukhari, that the loyalty of women was their verbal pledge of allegiance, not by touching the hand of the Messenger of Allah ﷺ ، as was the custom in the case of men's loyalty.
The Holy Prophet's ﷺ blessed hand never touched the hand of any non-mahram. [ Mazhari ] Reports indicate that the bai'ah (pledge of allegiance) of women took place not only on this occasion after Hudaibiyah, but several times later as well. Such a pledge was taken on the day of the Conquest of Makkah. At first, the Holy Prophet ﷺ took pledge of loyalty from men, then he took it from women at mount Safa. Sayyidna ` Umar Ibn Khattab ؓ used to relay the words of loyalty, on behalf of the Holy Prophet ﷺ ، to the women gathering at the foot of the mountain, who participated in this pledge. Abu Sufyan's wife, Hind, also participated in this pledge. At first, she felt embarrassed and wanted to hide herself. But the pledge contained some injunctions of Shari’ ah, and she was forced to speak and asked several questions. Mazhari sets out a detailed account of this incident.
Men's bai'ah was Concise and Women's bai'ah Elaborate
Generally, the bai'ah taken from men was about Faith and Islam. Their pledge did not contain the details of injunctions of Shari'ah, unlike the pledge of women, which contained the details that are forthcoming. The difference between the two pledge is that men's pledging for faith and obedience secures an undertaking to practice the entire system of Shari` ah and religion, and therefore there was no need for details. Women, on the other hand, are generally less intelligent than men. Therefore, details were thought to be necessary. This is the bai'ah that started with women, but later on was not confined to them. As time went on, the same detailed bai'ah was taken from men as well. Prophetic Traditions confirm this [ as transmitted by Sayyidna ` Ubadah Ibn Samit ؓ ] [ Qurtubi ]. Furthermore, the injunctions mentioned in the bai'ah of women in this verse are those regarding which they are normally lax. That is another reason why the following details had to be setry out. There are six injunctions mentioned in the verse; يُبَايِعْنَكَ عَلَىٰ أَن لَّا يُشْرِكْنَ بِاللَّـهِ شَيْئًا seeking bai'ah (pledge of allegiance) with you that they will not ascribe anything as a partner to Allah,....60:12) The first is that they will not ascribe any partner to Allah. Affirmation of faith and avoidance of shirk are vows common to men as well as women. The second pledge is that they shall not commit theft. Many women are wont to stealing from their husband's possessions. Therefore, this vow has been taken. The third vow is that they shall avoid committing adultery. If the women are firm in this, it shall make men's salvation from this sin easier. The fourth vow is that they shall not kill their children. In the Days of Ignorance, it was a common practice to bury infant girls alive and destroy their lives. This clause of the vow is a bar to it. The fifth vow is that they shall not bring calumny against anyone. While referring to this injunction, following words are added: بَيْنَ أَيْدِيهِنَّ وَأَرْجُلِهِنَّ (...that they falsely attribute between their hands and their feet" ) This phrase has been added in order to indicate that on the Day of Resurrection man's hands and feet will bear witness against his actions. The verse thus warns that he is committing such sins in the presence of four witnesses who will bear witness against him.
The word buhtan [ calumny ] is used in its general sense and it is totally forbidden, whether against the husband or any other person or even against a non-believer. Buhtan is even more severe interpreted that sin if it is clause of against the husband. Commentators have buhtan may take place in the following ways: [ 1] a woman may claim that a child born to her from another man is her husband's; [ 2] a woman may take custody of another child and claim that it is her husband's; and [ 3] God forbid! a woman may commit adultery and conceive, and when the child is born, she may impute it to her husband. In short, it is prohibited to give a false ascription of paternity in anyway whatsoever.
The sixth vow is a general rule: وَلَا يَعْصِينَكَ فِي مَعْرُوفٍ (...and will not disobey you in what is recognized [ in Shari` ah ]....60:12) This vow means that they shall obey Allah's Messenger ﷺ and will not disobey him. But the obedience is qualified by the words, "in what is recognized in Shari` ah" that is, the right and good things, although we know for that Allah's Messenger ﷺ will only command people to do right and good. This is because the Muslims in general are made to understand clearly that obedience to any creation in disobedience to Allah is absolutely forbidden, so much so that even obedience to the Holy Prophet ﷺ has been qualified by this condition.
Another reason for adding this phrase may be that since this pledge of obedience was taken from women, the Shaitan could whisper evil thoughts into their minds and create deviant ways for them to go awry. The restriction blocked the way. Allah, the Pure and Exalted, knows best!
O you who believe, do not have friendship with a people with whom Allah is angry. They have despaired from the Hereafter as the infidels have despaired from those (buried) in the graves.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Bai'ah of Women
ا أَيُّهَا النَّبِيُّ إِذَا جَاءَكَ الْمُؤْمِنَاتُ يُبَايِعْنَكَ عَلَىٰ أَن لَّا يُشْرِكْنَ بِاللَّـهِ شَيْئًا (0 Prophet, when the believing women come to you, seeking bai'ah [ a pledge of allegiance ] with you that they will not ascribe anything as a partner to Allah, ....60:12). This verse requires the Holy Prophet k to take a pledge from the Muslim women not only to adhere to Islamic articles of faith, but also to all the Islamic precepts. Previously, in verse [ 10] Allah had directed that when the emigrant women come to the believers, they should be tested and examined. The pledge of allegiance in the present verse is a complement to this test of the faith. But the words of the verse are general, and not confined to new Muslim emigrants. In fact, it covers all Muslim women. Accordingly, when the pledge was actually taken, it was not restricted to the emigrant new Muslim women, but the earlier Muslim women joined it as well, as is recorded in Sahih of Bukhari, on the authority of Sayyidah Umm ` Atiyyah ؓ . It is also recorded by Baghawi from Sayyidah Umaimah bint Ruqaiqah ؓ who adds that in the company of a few other women she gave bai'ah (pledge) to the Messenger of Allah ﷺ . The Holy Prophet ﷺ added the following over-rider فِیمَا استَطَعتُنَّ وَاَطَقتُنَّ (In as much as you have the ability and strength to carry them out.) Sayyidah Umaimah ؓ says: "This shows that the Holy Prophet ﷺ had more mercy and compassion for us than ourselves, as we wanted to pledge without any restriction or condition, but by utterance of this sentence he reduced the burden and tension of the terms of the loyalty, so that we may not be held guilty for any violation under compelled circumstances." [ Mazhari ].
Sayyidah ` A'ishah ؓ says, as recorded in Bukhari, that the loyalty of women was their verbal pledge of allegiance, not by touching the hand of the Messenger of Allah ﷺ ، as was the custom in the case of men's loyalty.
The Holy Prophet's ﷺ blessed hand never touched the hand of any non-mahram. [ Mazhari ] Reports indicate that the bai'ah (pledge of allegiance) of women took place not only on this occasion after Hudaibiyah, but several times later as well. Such a pledge was taken on the day of the Conquest of Makkah. At first, the Holy Prophet ﷺ took pledge of loyalty from men, then he took it from women at mount Safa. Sayyidna ` Umar Ibn Khattab ؓ used to relay the words of loyalty, on behalf of the Holy Prophet ﷺ ، to the women gathering at the foot of the mountain, who participated in this pledge. Abu Sufyan's wife, Hind, also participated in this pledge. At first, she felt embarrassed and wanted to hide herself. But the pledge contained some injunctions of Shari’ ah, and she was forced to speak and asked several questions. Mazhari sets out a detailed account of this incident.
Men's bai'ah was Concise and Women's bai'ah Elaborate
Generally, the bai'ah taken from men was about Faith and Islam. Their pledge did not contain the details of injunctions of Shari'ah, unlike the pledge of women, which contained the details that are forthcoming. The difference between the two pledge is that men's pledging for faith and obedience secures an undertaking to practice the entire system of Shari` ah and religion, and therefore there was no need for details. Women, on the other hand, are generally less intelligent than men. Therefore, details were thought to be necessary. This is the bai'ah that started with women, but later on was not confined to them. As time went on, the same detailed bai'ah was taken from men as well. Prophetic Traditions confirm this [ as transmitted by Sayyidna ` Ubadah Ibn Samit ؓ ] [ Qurtubi ]. Furthermore, the injunctions mentioned in the bai'ah of women in this verse are those regarding which they are normally lax. That is another reason why the following details had to be setry out. There are six injunctions mentioned in the verse; يُبَايِعْنَكَ عَلَىٰ أَن لَّا يُشْرِكْنَ بِاللَّـهِ شَيْئًا seeking bai'ah (pledge of allegiance) with you that they will not ascribe anything as a partner to Allah,....60:12) The first is that they will not ascribe any partner to Allah. Affirmation of faith and avoidance of shirk are vows common to men as well as women. The second pledge is that they shall not commit theft. Many women are wont to stealing from their husband's possessions. Therefore, this vow has been taken. The third vow is that they shall avoid committing adultery. If the women are firm in this, it shall make men's salvation from this sin easier. The fourth vow is that they shall not kill their children. In the Days of Ignorance, it was a common practice to bury infant girls alive and destroy their lives. This clause of the vow is a bar to it. The fifth vow is that they shall not bring calumny against anyone. While referring to this injunction, following words are added: بَيْنَ أَيْدِيهِنَّ وَأَرْجُلِهِنَّ (...that they falsely attribute between their hands and their feet" ) This phrase has been added in order to indicate that on the Day of Resurrection man's hands and feet will bear witness against his actions. The verse thus warns that he is committing such sins in the presence of four witnesses who will bear witness against him.
The word buhtan [ calumny ] is used in its general sense and it is totally forbidden, whether against the husband or any other person or even against a non-believer. Buhtan is even more severe interpreted that sin if it is clause of against the husband. Commentators have buhtan may take place in the following ways: [ 1] a woman may claim that a child born to her from another man is her husband's; [ 2] a woman may take custody of another child and claim that it is her husband's; and [ 3] God forbid! a woman may commit adultery and conceive, and when the child is born, she may impute it to her husband. In short, it is prohibited to give a false ascription of paternity in anyway whatsoever.
The sixth vow is a general rule: وَلَا يَعْصِينَكَ فِي مَعْرُوفٍ (...and will not disobey you in what is recognized [ in Shari` ah ]....60:12) This vow means that they shall obey Allah's Messenger ﷺ and will not disobey him. But the obedience is qualified by the words, "in what is recognized in Shari` ah" that is, the right and good things, although we know for that Allah's Messenger ﷺ will only command people to do right and good. This is because the Muslims in general are made to understand clearly that obedience to any creation in disobedience to Allah is absolutely forbidden, so much so that even obedience to the Holy Prophet ﷺ has been qualified by this condition.
Another reason for adding this phrase may be that since this pledge of obedience was taken from women, the Shaitan could whisper evil thoughts into their minds and create deviant ways for them to go awry. The restriction blocked the way. Allah, the Pure and Exalted, knows best!
All that is in the heavens and all that is in the earth proclaim Allah’s purity, and He is the All-Mighty, the All-Wise.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
Background of the revelation
Tirmidhi has recorded, on the authority of Sayyidna ` Abdullah Ibn Salam ؓ ، that a group of Companions discussed among themselves that if we come to know which is the dearest of actions in the sight of Allah, we shall act upon it. Hakim reported this Tradition and graded its chain as sahib'. Baghawi in his citation added the following words: "If we come to know which is the dearest of actions in the sight of Allah, we shall dedicate our lives and wealth to it." [ Mazhari ].
Ibn Kathir, with reference to Musnad of Ahmad, reports that some of the Companions gathered and wanted someone to go to Allah's Messenger ﷺ and ask him about the action that is dearest to Allah, but no one dared to do so. Whilst this discussion was going on, the Holy Messenger ﷺ sent a man to call each one of them by name. When they all arrived, the Holy Prophet ﷺ recited the entire Surah As-Saff which had been revealed just then. This Surah shows that the 'dearest action' they were looking for was jihad in the cause of Allah' and their statement that 'if we come to know about it, we shall dedicate our lives in acting upon it' was a sort of claim of having ability to do it. At this, they are admonished that it is not proper for any believer to make such a claim, because no one can for sure know whether he will be able to implement his intentions when the time arrives. It is not in his power that all the causes of action are made effective and all impediments are removed. Nor are the abilities and strengths of his hands or arms or limbs or organs altogether in his power. Nor is his determination or intention completely in his control. Therefore, even the Holy Prophet ﷺ has been instructed in the Qur'an, thus:
"And never say about anything, 'I am going to do this tomorrow, unless [ you say - 'if ] Allah wills.) [ 18: 23-24]
Although the intention of the blessed Companions was not to make a boastful claim, it did seem apparently as a claim, which Allah dislikes. If a person makes a commitment to do something in the future, he needs to surrender it to the Divine will and affirm it by saying 'If Allah wills'. The following verses are revealed to admonish the believers.
(0 those who believe, why do you say what you do not do? It is severely hateful in Allah's sight that you say what you do not do...61:2-3)
Apparently, the phrase 'what you do not do' implies that one should not claim to do something he does not intend to do. From this it may be deduced that it is prohibited to make a commitment to do a work while a person does not have the genuine intention to really do it, because this would be ostentation and a false commitment. Obviously, the blessed Companions, in the story of the background of revelation, were not making such promises without having intention to fulfill them. Instead, their intention was genuine. From this we learn that the verse includes a situation where a person commits to do something with true intention to do it, but relies solely on his own strength, it is not in keeping with his station of ` abdiyyah or 'servitude'. First of all, there is no need to make such a claim. If the occasion does arise to do something, he may go ahead and do it. If, for some reason or the other, a person has to make a promise or claim, he may affirm it by saying 'If Allah wills'. In this way, it would not be a boastful claim.
Ruling
It follows from the above discussion that if a person claims that he will do something in future but has no intention to do it, it is a major sin (kabirah) and a cause of incurring Allah's wrath. The sentence: كَبُرَ مَقْتًا عِندَ اللَّـهِ "It is severely hateful in Allah's sight that you say what you do not do....[ 61:3] " applies to this situation. However, in a situation where one makes a claim to do something in future with real intention to do it, it is makruh [ reprehensible ] and forbidden only if he makes the claim relying on his own strength and ability.
Difference between a Claim (Da` wa) and Preaching (Da'wah)
It is learnt from the foregoing discussion that these verses are related to false claims (Da` wa) to do something in future without intention to do it, which incurs Divine displeasure and indignation. This verse is not related to a situation where a preacher invites others to do something, while he himself does not do it. The rules of this situation are mentioned in other verses and Ahadith. For example: أَتَأْمُرُونَ النَّاسَ بِالْبِرِّ وَتَنسَوْنَ أَنفُسَكُمْ , (Do you bid others to righteousness while you ignore your own selves) [ 2:44] This verse puts to shame such preachers who do not practice what they preach. The import of this verse is that when they are preaching to others, they should preach to themselves with greater force, and if they are calling other people to do good deeds, they too should practice them.
All this does not imply that if a person has been lax in the performance of good deeds, he should abandon preaching to others. Or if he has been indulging in any kind of sin, he should not forbid others from indulging in such sins. It needs to be borne in mind that the performance of a righteous deed is one form of virtue, and urging others to perform this righteous deed is another form of virtue in its own right. Obviously, if one has abandoned one form of virtue, it does not necessarily follow that he should abandon the other form as well. It is possible that through the blessing of the preachment, the preacher might develop the ability to perform the righteous deed. This has been experienced widely and on a large scale. However, if the deed belongs to the category of wajib or sunnah mu'akkadah, it is obligatory, in the light of the verses, to continuously show remorse and regret on one's not practicing it. And if the action belongs to the category of mustahabbat, it is mustahab [ rewardable ] to show remorse and regret.
(0 those who believe, why do you say what you do not do? It is severely hateful in Allah's sight that you say what you do not do...61:2-3)
Apparently, the phrase 'what you do not do' implies that one should not claim to do something he does not intend to do. From this it may be deduced that it is prohibited to make a commitment to do a work while a person does not have the genuine intention to really do it, because this would be ostentation and a false commitment. Obviously, the blessed Companions, in the story of the background of revelation, were not making such promises without having intention to fulfill them. Instead, their intention was genuine. From this we learn that the verse includes a situation where a person commits to do something with true intention to do it, but relies solely on his own strength, it is not in keeping with his station of ` abdiyyah or 'servitude'. First of all, there is no need to make such a claim. If the occasion does arise to do something, he may go ahead and do it. If, for some reason or the other, a person has to make a promise or claim, he may affirm it by saying 'If Allah wills'. In this way, it would not be a boastful claim.
Ruling
It follows from the above discussion that if a person claims that he will do something in future but has no intention to do it, it is a major sin (kabirah) and a cause of incurring Allah's wrath. The sentence: كَبُرَ مَقْتًا عِندَ اللَّـهِ "It is severely hateful in Allah's sight that you say what you do not do....[ 61:3] " applies to this situation. However, in a situation where one makes a claim to do something in future with real intention to do it, it is makruh [ reprehensible ] and forbidden only if he makes the claim relying on his own strength and ability.
Difference between a Claim (Da` wa) and Preaching (Da'wah)
It is learnt from the foregoing discussion that these verses are related to false claims (Da` wa) to do something in future without intention to do it, which incurs Divine displeasure and indignation. This verse is not related to a situation where a preacher invites others to do something, while he himself does not do it. The rules of this situation are mentioned in other verses and Ahadith. For example: أَتَأْمُرُونَ النَّاسَ بِالْبِرِّ وَتَنسَوْنَ أَنفُسَكُمْ , (Do you bid others to righteousness while you ignore your own selves) [ 2:44] This verse puts to shame such preachers who do not practice what they preach. The import of this verse is that when they are preaching to others, they should preach to themselves with greater force, and if they are calling other people to do good deeds, they too should practice them.
All this does not imply that if a person has been lax in the performance of good deeds, he should abandon preaching to others. Or if he has been indulging in any kind of sin, he should not forbid others from indulging in such sins. It needs to be borne in mind that the performance of a righteous deed is one form of virtue, and urging others to perform this righteous deed is another form of virtue in its own right. Obviously, if one has abandoned one form of virtue, it does not necessarily follow that he should abandon the other form as well. It is possible that through the blessing of the preachment, the preacher might develop the ability to perform the righteous deed. This has been experienced widely and on a large scale. However, if the deed belongs to the category of wajib or sunnah mu'akkadah, it is obligatory, in the light of the verses, to continuously show remorse and regret on one's not practicing it. And if the action belongs to the category of mustahabbat, it is mustahab [ rewardable ] to show remorse and regret.
Surely Allah loves those who fight in His way in firm rows, as if they were solid edifice.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
إِنَّ اللَّـهَ يُحِبُّ الَّذِينَ يُقَاتِلُونَ فِي سَبِيلِهِ صَفًّا كَأَنَّهُم بُنْيَانٌ مَّرْصُوصٌ (Surely Allah loves those who fight in His way in firm rows, as if they were a solid edifice...61:4) The main subject of this Surah for which it was revealed is to mention the dearest action in the sight of Allah. This verse states that it is jihad in Allah's way, and that the best row of battle in the sight of Allah is the one firmly established against Allah's enemies to make Allah's word prevail, and which, on account of the valor and unshaken determination of Mujahidin, looks like a strong structure cemented with molten lead.
This is followed by a description of the Jihads which Prophets Musa and ` Isa (علیہما السلام) fought in Allah's Cause, and how they suffered at the hands of the enemies. After this description, the Muslims are directed to undertake jihad. The stories of Prophets Musa and ` Isa (علیہما السلام) have many academic and practical lessons and guidance to offer. For instance, it is described in the story of ` Isa (علیہ السلام) that when he invited the Children of Israel to accept his prophethood and obey him, he mentioned two things in particular. First, he said that he was not a unique Prophet who came with unique teachings. In fact, his teachings were the same as those of the previous prophets. They are mentioned in the earlier celestial scriptures, and the same teachings will be imparted later by the Final Messenger of Allah ﷺ . From among the earlier Scriptures, Torah is specially mentioned in this context, probably because that was the latest Scripture that was revealed to the Children of Israel. Otherwise belief in the Prophets embraces all the previous Scriptures of Allah. This also points out that the Shari’ ah of ` Isa (علیہ السلام) was, though an independent Shari’ ah, its most rules conformed to the sacred laws of Musa (علیہ السلام) and the Torah. Only a few laws had been changed. This theme covered the subject of belief in the previous Prophets and their Books.
The second thing ` Isa (علیہ السلام) mentioned in particular was the good news of the advent of the Final Messenger ﷺ . This too points out that his teachings will also be the same as those of the previous Prophets (علیہم السلام) ، and therefore it is the demand of reason and honesty to believe in him.
Prophet ` Isa (علیہ السلام) foretold the Children of Israel that a Final Messenger ﷺ will come after him by the name of Ahmad. When he appears, it would be obligatory for them to embrace faith in him and obey him مُبَشِّرًا بِرَسُولٍ يَأْتِي مِن بَعْدِي اسْمُهُ أَحْمَدُ (…and giving you the good news of a messenger who will come after me, whose name is Ahmad."...6) The name of the Final Messenger ﷺ is given here as Ahmad. The name of the Final Messenger ﷺ was Muhammad and Ahmad. He had some other names as well. However, the name given in Injil is Ahmad rather than Muhammad, perhaps because Muhammad was a common name in Arabia since time immemorial. There was a possibility that the people might take the reference to some other person, rather than the Final Messenger of Allah ﷺ . The name Ahmad, on the other hand, was an uncommon name in Arabia, and was exclusive to the Final Messenger of Allah ﷺ .
Prophecy of The Final Messenger of Allah ﷺ in Injil
It is a known fact that the previously revealed Divine scriptures have been changed and distorted. The Jews and the Christians themselves had to admit that Torah and Injil have been subjected to changes and distortion. As a matter of fact, the distortions made in these scriptures are so drastic that it is hardly possible to make out the original texts of the scriptures. Based on the distorted version of Injil, the Christians today challenge the correctness of the Qur'anic version of the prophecy, asserting that no prophecy in the name of Ahmad is found in the Injil. An elaborate response to Christian challenge has been prepared by Maulana Rahmatullah Kairanwi (رح) . The name of his book is Izhar-ul -Haqq. He has thoroughly analyzed Christianity and changes made in the Bible. He concludes that despite drastic changes in the present Biblical version the prophecy about the Prophet Ahmad ﷺ is still available.
This book was originally written in Arabic, later its translations appeared in Turkish and English. Christian missionaries attempted their utmost to destroy it. Its Urdu translation was not available until recently. A little while back, Maulana Akbar ` Ali, a lecturer at Darul Uloom Karachi, translated it into Urdu, with in-depth research into current versions of the Bible by Maulana Muhammad Taqi, lecturer at Darul Uloom, and published in three volumes. Volume [ 3] from pages 182 to 362 elaborates on the prophecies pertaining to the Holy Prophet ﷺ with reference to the currently published Bibles, and rebuts their doubts and allays their suspicions.
And (remember) when Mūsā said to his people, “O my people, why do you hurt me, while you know that I am a messenger of Allah sent towards you.” So, when they adopted deviation, Allah let their hearts become deviate. And Allah does not guide the sinful people.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
إِنَّ اللَّـهَ يُحِبُّ الَّذِينَ يُقَاتِلُونَ فِي سَبِيلِهِ صَفًّا كَأَنَّهُم بُنْيَانٌ مَّرْصُوصٌ (Surely Allah loves those who fight in His way in firm rows, as if they were a solid edifice...61:4) The main subject of this Surah for which it was revealed is to mention the dearest action in the sight of Allah. This verse states that it is jihad in Allah's way, and that the best row of battle in the sight of Allah is the one firmly established against Allah's enemies to make Allah's word prevail, and which, on account of the valor and unshaken determination of Mujahidin, looks like a strong structure cemented with molten lead.
This is followed by a description of the Jihads which Prophets Musa and ` Isa (علیہما السلام) fought in Allah's Cause, and how they suffered at the hands of the enemies. After this description, the Muslims are directed to undertake jihad. The stories of Prophets Musa and ` Isa (علیہما السلام) have many academic and practical lessons and guidance to offer. For instance, it is described in the story of ` Isa (علیہ السلام) that when he invited the Children of Israel to accept his prophethood and obey him, he mentioned two things in particular. First, he said that he was not a unique Prophet who came with unique teachings. In fact, his teachings were the same as those of the previous prophets. They are mentioned in the earlier celestial scriptures, and the same teachings will be imparted later by the Final Messenger of Allah ﷺ . From among the earlier Scriptures, Torah is specially mentioned in this context, probably because that was the latest Scripture that was revealed to the Children of Israel. Otherwise belief in the Prophets embraces all the previous Scriptures of Allah. This also points out that the Shari’ ah of ` Isa (علیہ السلام) was, though an independent Shari’ ah, its most rules conformed to the sacred laws of Musa (علیہ السلام) and the Torah. Only a few laws had been changed. This theme covered the subject of belief in the previous Prophets and their Books.
The second thing ` Isa (علیہ السلام) mentioned in particular was the good news of the advent of the Final Messenger ﷺ . This too points out that his teachings will also be the same as those of the previous Prophets (علیہم السلام) ، and therefore it is the demand of reason and honesty to believe in him.
Prophet ` Isa (علیہ السلام) foretold the Children of Israel that a Final Messenger ﷺ will come after him by the name of Ahmad. When he appears, it would be obligatory for them to embrace faith in him and obey him مُبَشِّرًا بِرَسُولٍ يَأْتِي مِن بَعْدِي اسْمُهُ أَحْمَدُ (…and giving you the good news of a messenger who will come after me, whose name is Ahmad."...6) The name of the Final Messenger ﷺ is given here as Ahmad. The name of the Final Messenger ﷺ was Muhammad and Ahmad. He had some other names as well. However, the name given in Injil is Ahmad rather than Muhammad, perhaps because Muhammad was a common name in Arabia since time immemorial. There was a possibility that the people might take the reference to some other person, rather than the Final Messenger of Allah ﷺ . The name Ahmad, on the other hand, was an uncommon name in Arabia, and was exclusive to the Final Messenger of Allah ﷺ .
Prophecy of The Final Messenger of Allah ﷺ in Injil
It is a known fact that the previously revealed Divine scriptures have been changed and distorted. The Jews and the Christians themselves had to admit that Torah and Injil have been subjected to changes and distortion. As a matter of fact, the distortions made in these scriptures are so drastic that it is hardly possible to make out the original texts of the scriptures. Based on the distorted version of Injil, the Christians today challenge the correctness of the Qur'anic version of the prophecy, asserting that no prophecy in the name of Ahmad is found in the Injil. An elaborate response to Christian challenge has been prepared by Maulana Rahmatullah Kairanwi (رح) . The name of his book is Izhar-ul -Haqq. He has thoroughly analyzed Christianity and changes made in the Bible. He concludes that despite drastic changes in the present Biblical version the prophecy about the Prophet Ahmad ﷺ is still available.
This book was originally written in Arabic, later its translations appeared in Turkish and English. Christian missionaries attempted their utmost to destroy it. Its Urdu translation was not available until recently. A little while back, Maulana Akbar ` Ali, a lecturer at Darul Uloom Karachi, translated it into Urdu, with in-depth research into current versions of the Bible by Maulana Muhammad Taqi, lecturer at Darul Uloom, and published in three volumes. Volume [ 3] from pages 182 to 362 elaborates on the prophecies pertaining to the Holy Prophet ﷺ with reference to the currently published Bibles, and rebuts their doubts and allays their suspicions.
(Remember) when ‘Īsā, son of Maryam, said, “O children of Isrā’īl, I am a messenger of Allah sent towards you, confirming the Torah that is (sent down) before me, and giving you the good news of a messenger who will come after me, whose name will be AHmad.” But when he came to them with manifest signs, they said, “This is a clear magic.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
إِنَّ اللَّـهَ يُحِبُّ الَّذِينَ يُقَاتِلُونَ فِي سَبِيلِهِ صَفًّا كَأَنَّهُم بُنْيَانٌ مَّرْصُوصٌ (Surely Allah loves those who fight in His way in firm rows, as if they were a solid edifice...61:4) The main subject of this Surah for which it was revealed is to mention the dearest action in the sight of Allah. This verse states that it is jihad in Allah's way, and that the best row of battle in the sight of Allah is the one firmly established against Allah's enemies to make Allah's word prevail, and which, on account of the valor and unshaken determination of Mujahidin, looks like a strong structure cemented with molten lead.
This is followed by a description of the Jihads which Prophets Musa and ` Isa (علیہما السلام) fought in Allah's Cause, and how they suffered at the hands of the enemies. After this description, the Muslims are directed to undertake jihad. The stories of Prophets Musa and ` Isa (علیہما السلام) have many academic and practical lessons and guidance to offer. For instance, it is described in the story of ` Isa (علیہ السلام) that when he invited the Children of Israel to accept his prophethood and obey him, he mentioned two things in particular. First, he said that he was not a unique Prophet who came with unique teachings. In fact, his teachings were the same as those of the previous prophets. They are mentioned in the earlier celestial scriptures, and the same teachings will be imparted later by the Final Messenger of Allah ﷺ . From among the earlier Scriptures, Torah is specially mentioned in this context, probably because that was the latest Scripture that was revealed to the Children of Israel. Otherwise belief in the Prophets embraces all the previous Scriptures of Allah. This also points out that the Shari’ ah of ` Isa (علیہ السلام) was, though an independent Shari’ ah, its most rules conformed to the sacred laws of Musa (علیہ السلام) and the Torah. Only a few laws had been changed. This theme covered the subject of belief in the previous Prophets and their Books.
The second thing ` Isa (علیہ السلام) mentioned in particular was the good news of the advent of the Final Messenger ﷺ . This too points out that his teachings will also be the same as those of the previous Prophets (علیہم السلام) ، and therefore it is the demand of reason and honesty to believe in him.
Prophet ` Isa (علیہ السلام) foretold the Children of Israel that a Final Messenger ﷺ will come after him by the name of Ahmad. When he appears, it would be obligatory for them to embrace faith in him and obey him مُبَشِّرًا بِرَسُولٍ يَأْتِي مِن بَعْدِي اسْمُهُ أَحْمَدُ (…and giving you the good news of a messenger who will come after me, whose name is Ahmad."...6) The name of the Final Messenger ﷺ is given here as Ahmad. The name of the Final Messenger ﷺ was Muhammad and Ahmad. He had some other names as well. However, the name given in Injil is Ahmad rather than Muhammad, perhaps because Muhammad was a common name in Arabia since time immemorial. There was a possibility that the people might take the reference to some other person, rather than the Final Messenger of Allah ﷺ . The name Ahmad, on the other hand, was an uncommon name in Arabia, and was exclusive to the Final Messenger of Allah ﷺ .
Prophecy of The Final Messenger of Allah ﷺ in Injil
It is a known fact that the previously revealed Divine scriptures have been changed and distorted. The Jews and the Christians themselves had to admit that Torah and Injil have been subjected to changes and distortion. As a matter of fact, the distortions made in these scriptures are so drastic that it is hardly possible to make out the original texts of the scriptures. Based on the distorted version of Injil, the Christians today challenge the correctness of the Qur'anic version of the prophecy, asserting that no prophecy in the name of Ahmad is found in the Injil. An elaborate response to Christian challenge has been prepared by Maulana Rahmatullah Kairanwi (رح) . The name of his book is Izhar-ul -Haqq. He has thoroughly analyzed Christianity and changes made in the Bible. He concludes that despite drastic changes in the present Biblical version the prophecy about the Prophet Ahmad ﷺ is still available.
This book was originally written in Arabic, later its translations appeared in Turkish and English. Christian missionaries attempted their utmost to destroy it. Its Urdu translation was not available until recently. A little while back, Maulana Akbar ` Ali, a lecturer at Darul Uloom Karachi, translated it into Urdu, with in-depth research into current versions of the Bible by Maulana Muhammad Taqi, lecturer at Darul Uloom, and published in three volumes. Volume [ 3] from pages 182 to 362 elaborates on the prophecies pertaining to the Holy Prophet ﷺ with reference to the currently published Bibles, and rebuts their doubts and allays their suspicions.
And who is more unjust than the one who forges a lie against Allah, while he is invited to Islām? And Allah does not guide the unjust people.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
إِنَّ اللَّـهَ يُحِبُّ الَّذِينَ يُقَاتِلُونَ فِي سَبِيلِهِ صَفًّا كَأَنَّهُم بُنْيَانٌ مَّرْصُوصٌ (Surely Allah loves those who fight in His way in firm rows, as if they were a solid edifice...61:4) The main subject of this Surah for which it was revealed is to mention the dearest action in the sight of Allah. This verse states that it is jihad in Allah's way, and that the best row of battle in the sight of Allah is the one firmly established against Allah's enemies to make Allah's word prevail, and which, on account of the valor and unshaken determination of Mujahidin, looks like a strong structure cemented with molten lead.
This is followed by a description of the Jihads which Prophets Musa and ` Isa (علیہما السلام) fought in Allah's Cause, and how they suffered at the hands of the enemies. After this description, the Muslims are directed to undertake jihad. The stories of Prophets Musa and ` Isa (علیہما السلام) have many academic and practical lessons and guidance to offer. For instance, it is described in the story of ` Isa (علیہ السلام) that when he invited the Children of Israel to accept his prophethood and obey him, he mentioned two things in particular. First, he said that he was not a unique Prophet who came with unique teachings. In fact, his teachings were the same as those of the previous prophets. They are mentioned in the earlier celestial scriptures, and the same teachings will be imparted later by the Final Messenger of Allah ﷺ . From among the earlier Scriptures, Torah is specially mentioned in this context, probably because that was the latest Scripture that was revealed to the Children of Israel. Otherwise belief in the Prophets embraces all the previous Scriptures of Allah. This also points out that the Shari’ ah of ` Isa (علیہ السلام) was, though an independent Shari’ ah, its most rules conformed to the sacred laws of Musa (علیہ السلام) and the Torah. Only a few laws had been changed. This theme covered the subject of belief in the previous Prophets and their Books.
The second thing ` Isa (علیہ السلام) mentioned in particular was the good news of the advent of the Final Messenger ﷺ . This too points out that his teachings will also be the same as those of the previous Prophets (علیہم السلام) ، and therefore it is the demand of reason and honesty to believe in him.
Prophet ` Isa (علیہ السلام) foretold the Children of Israel that a Final Messenger ﷺ will come after him by the name of Ahmad. When he appears, it would be obligatory for them to embrace faith in him and obey him مُبَشِّرًا بِرَسُولٍ يَأْتِي مِن بَعْدِي اسْمُهُ أَحْمَدُ (…and giving you the good news of a messenger who will come after me, whose name is Ahmad."...6) The name of the Final Messenger ﷺ is given here as Ahmad. The name of the Final Messenger ﷺ was Muhammad and Ahmad. He had some other names as well. However, the name given in Injil is Ahmad rather than Muhammad, perhaps because Muhammad was a common name in Arabia since time immemorial. There was a possibility that the people might take the reference to some other person, rather than the Final Messenger of Allah ﷺ . The name Ahmad, on the other hand, was an uncommon name in Arabia, and was exclusive to the Final Messenger of Allah ﷺ .
Prophecy of The Final Messenger of Allah ﷺ in Injil
It is a known fact that the previously revealed Divine scriptures have been changed and distorted. The Jews and the Christians themselves had to admit that Torah and Injil have been subjected to changes and distortion. As a matter of fact, the distortions made in these scriptures are so drastic that it is hardly possible to make out the original texts of the scriptures. Based on the distorted version of Injil, the Christians today challenge the correctness of the Qur'anic version of the prophecy, asserting that no prophecy in the name of Ahmad is found in the Injil. An elaborate response to Christian challenge has been prepared by Maulana Rahmatullah Kairanwi (رح) . The name of his book is Izhar-ul -Haqq. He has thoroughly analyzed Christianity and changes made in the Bible. He concludes that despite drastic changes in the present Biblical version the prophecy about the Prophet Ahmad ﷺ is still available.
This book was originally written in Arabic, later its translations appeared in Turkish and English. Christian missionaries attempted their utmost to destroy it. Its Urdu translation was not available until recently. A little while back, Maulana Akbar ` Ali, a lecturer at Darul Uloom Karachi, translated it into Urdu, with in-depth research into current versions of the Bible by Maulana Muhammad Taqi, lecturer at Darul Uloom, and published in three volumes. Volume [ 3] from pages 182 to 362 elaborates on the prophecies pertaining to the Holy Prophet ﷺ with reference to the currently published Bibles, and rebuts their doubts and allays their suspicions.
They wish to extinguish the light of Allah with their mouths, but Allah is to perfect His light, even though the disbelievers dislike (it).
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
إِنَّ اللَّـهَ يُحِبُّ الَّذِينَ يُقَاتِلُونَ فِي سَبِيلِهِ صَفًّا كَأَنَّهُم بُنْيَانٌ مَّرْصُوصٌ (Surely Allah loves those who fight in His way in firm rows, as if they were a solid edifice...61:4) The main subject of this Surah for which it was revealed is to mention the dearest action in the sight of Allah. This verse states that it is jihad in Allah's way, and that the best row of battle in the sight of Allah is the one firmly established against Allah's enemies to make Allah's word prevail, and which, on account of the valor and unshaken determination of Mujahidin, looks like a strong structure cemented with molten lead.
This is followed by a description of the Jihads which Prophets Musa and ` Isa (علیہما السلام) fought in Allah's Cause, and how they suffered at the hands of the enemies. After this description, the Muslims are directed to undertake jihad. The stories of Prophets Musa and ` Isa (علیہما السلام) have many academic and practical lessons and guidance to offer. For instance, it is described in the story of ` Isa (علیہ السلام) that when he invited the Children of Israel to accept his prophethood and obey him, he mentioned two things in particular. First, he said that he was not a unique Prophet who came with unique teachings. In fact, his teachings were the same as those of the previous prophets. They are mentioned in the earlier celestial scriptures, and the same teachings will be imparted later by the Final Messenger of Allah ﷺ . From among the earlier Scriptures, Torah is specially mentioned in this context, probably because that was the latest Scripture that was revealed to the Children of Israel. Otherwise belief in the Prophets embraces all the previous Scriptures of Allah. This also points out that the Shari’ ah of ` Isa (علیہ السلام) was, though an independent Shari’ ah, its most rules conformed to the sacred laws of Musa (علیہ السلام) and the Torah. Only a few laws had been changed. This theme covered the subject of belief in the previous Prophets and their Books.
The second thing ` Isa (علیہ السلام) mentioned in particular was the good news of the advent of the Final Messenger ﷺ . This too points out that his teachings will also be the same as those of the previous Prophets (علیہم السلام) ، and therefore it is the demand of reason and honesty to believe in him.
Prophet ` Isa (علیہ السلام) foretold the Children of Israel that a Final Messenger ﷺ will come after him by the name of Ahmad. When he appears, it would be obligatory for them to embrace faith in him and obey him مُبَشِّرًا بِرَسُولٍ يَأْتِي مِن بَعْدِي اسْمُهُ أَحْمَدُ (…and giving you the good news of a messenger who will come after me, whose name is Ahmad."...6) The name of the Final Messenger ﷺ is given here as Ahmad. The name of the Final Messenger ﷺ was Muhammad and Ahmad. He had some other names as well. However, the name given in Injil is Ahmad rather than Muhammad, perhaps because Muhammad was a common name in Arabia since time immemorial. There was a possibility that the people might take the reference to some other person, rather than the Final Messenger of Allah ﷺ . The name Ahmad, on the other hand, was an uncommon name in Arabia, and was exclusive to the Final Messenger of Allah ﷺ .
Prophecy of The Final Messenger of Allah ﷺ in Injil
It is a known fact that the previously revealed Divine scriptures have been changed and distorted. The Jews and the Christians themselves had to admit that Torah and Injil have been subjected to changes and distortion. As a matter of fact, the distortions made in these scriptures are so drastic that it is hardly possible to make out the original texts of the scriptures. Based on the distorted version of Injil, the Christians today challenge the correctness of the Qur'anic version of the prophecy, asserting that no prophecy in the name of Ahmad is found in the Injil. An elaborate response to Christian challenge has been prepared by Maulana Rahmatullah Kairanwi (رح) . The name of his book is Izhar-ul -Haqq. He has thoroughly analyzed Christianity and changes made in the Bible. He concludes that despite drastic changes in the present Biblical version the prophecy about the Prophet Ahmad ﷺ is still available.
This book was originally written in Arabic, later its translations appeared in Turkish and English. Christian missionaries attempted their utmost to destroy it. Its Urdu translation was not available until recently. A little while back, Maulana Akbar ` Ali, a lecturer at Darul Uloom Karachi, translated it into Urdu, with in-depth research into current versions of the Bible by Maulana Muhammad Taqi, lecturer at Darul Uloom, and published in three volumes. Volume [ 3] from pages 182 to 362 elaborates on the prophecies pertaining to the Holy Prophet ﷺ with reference to the currently published Bibles, and rebuts their doubts and allays their suspicions.
He is the One who has sent His Messenger with guidance and the religion of truth, so that He makes it prevail over all religions, even though the mushriks (those who ascribe partners to Allah) dislike (it).
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
إِنَّ اللَّـهَ يُحِبُّ الَّذِينَ يُقَاتِلُونَ فِي سَبِيلِهِ صَفًّا كَأَنَّهُم بُنْيَانٌ مَّرْصُوصٌ (Surely Allah loves those who fight in His way in firm rows, as if they were a solid edifice...61:4) The main subject of this Surah for which it was revealed is to mention the dearest action in the sight of Allah. This verse states that it is jihad in Allah's way, and that the best row of battle in the sight of Allah is the one firmly established against Allah's enemies to make Allah's word prevail, and which, on account of the valor and unshaken determination of Mujahidin, looks like a strong structure cemented with molten lead.
This is followed by a description of the Jihads which Prophets Musa and ` Isa (علیہما السلام) fought in Allah's Cause, and how they suffered at the hands of the enemies. After this description, the Muslims are directed to undertake jihad. The stories of Prophets Musa and ` Isa (علیہما السلام) have many academic and practical lessons and guidance to offer. For instance, it is described in the story of ` Isa (علیہ السلام) that when he invited the Children of Israel to accept his prophethood and obey him, he mentioned two things in particular. First, he said that he was not a unique Prophet who came with unique teachings. In fact, his teachings were the same as those of the previous prophets. They are mentioned in the earlier celestial scriptures, and the same teachings will be imparted later by the Final Messenger of Allah ﷺ . From among the earlier Scriptures, Torah is specially mentioned in this context, probably because that was the latest Scripture that was revealed to the Children of Israel. Otherwise belief in the Prophets embraces all the previous Scriptures of Allah. This also points out that the Shari’ ah of ` Isa (علیہ السلام) was, though an independent Shari’ ah, its most rules conformed to the sacred laws of Musa (علیہ السلام) and the Torah. Only a few laws had been changed. This theme covered the subject of belief in the previous Prophets and their Books.
The second thing ` Isa (علیہ السلام) mentioned in particular was the good news of the advent of the Final Messenger ﷺ . This too points out that his teachings will also be the same as those of the previous Prophets (علیہم السلام) ، and therefore it is the demand of reason and honesty to believe in him.
Prophet ` Isa (علیہ السلام) foretold the Children of Israel that a Final Messenger ﷺ will come after him by the name of Ahmad. When he appears, it would be obligatory for them to embrace faith in him and obey him مُبَشِّرًا بِرَسُولٍ يَأْتِي مِن بَعْدِي اسْمُهُ أَحْمَدُ (…and giving you the good news of a messenger who will come after me, whose name is Ahmad."...6) The name of the Final Messenger ﷺ is given here as Ahmad. The name of the Final Messenger ﷺ was Muhammad and Ahmad. He had some other names as well. However, the name given in Injil is Ahmad rather than Muhammad, perhaps because Muhammad was a common name in Arabia since time immemorial. There was a possibility that the people might take the reference to some other person, rather than the Final Messenger of Allah ﷺ . The name Ahmad, on the other hand, was an uncommon name in Arabia, and was exclusive to the Final Messenger of Allah ﷺ .
Prophecy of The Final Messenger of Allah ﷺ in Injil
It is a known fact that the previously revealed Divine scriptures have been changed and distorted. The Jews and the Christians themselves had to admit that Torah and Injil have been subjected to changes and distortion. As a matter of fact, the distortions made in these scriptures are so drastic that it is hardly possible to make out the original texts of the scriptures. Based on the distorted version of Injil, the Christians today challenge the correctness of the Qur'anic version of the prophecy, asserting that no prophecy in the name of Ahmad is found in the Injil. An elaborate response to Christian challenge has been prepared by Maulana Rahmatullah Kairanwi (رح) . The name of his book is Izhar-ul -Haqq. He has thoroughly analyzed Christianity and changes made in the Bible. He concludes that despite drastic changes in the present Biblical version the prophecy about the Prophet Ahmad ﷺ is still available.
This book was originally written in Arabic, later its translations appeared in Turkish and English. Christian missionaries attempted their utmost to destroy it. Its Urdu translation was not available until recently. A little while back, Maulana Akbar ` Ali, a lecturer at Darul Uloom Karachi, translated it into Urdu, with in-depth research into current versions of the Bible by Maulana Muhammad Taqi, lecturer at Darul Uloom, and published in three volumes. Volume [ 3] from pages 182 to 362 elaborates on the prophecies pertaining to the Holy Prophet ﷺ with reference to the currently published Bibles, and rebuts their doubts and allays their suspicions.
O you who believe, shall I tell you about a trade that saves you from a painful punishment?
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
إِنَّ اللَّـهَ يُحِبُّ الَّذِينَ يُقَاتِلُونَ فِي سَبِيلِهِ صَفًّا كَأَنَّهُم بُنْيَانٌ مَّرْصُوصٌ (Surely Allah loves those who fight in His way in firm rows, as if they were a solid edifice...61:4) The main subject of this Surah for which it was revealed is to mention the dearest action in the sight of Allah. This verse states that it is jihad in Allah's way, and that the best row of battle in the sight of Allah is the one firmly established against Allah's enemies to make Allah's word prevail, and which, on account of the valor and unshaken determination of Mujahidin, looks like a strong structure cemented with molten lead.
This is followed by a description of the Jihads which Prophets Musa and ` Isa (علیہما السلام) fought in Allah's Cause, and how they suffered at the hands of the enemies. After this description, the Muslims are directed to undertake jihad. The stories of Prophets Musa and ` Isa (علیہما السلام) have many academic and practical lessons and guidance to offer. For instance, it is described in the story of ` Isa (علیہ السلام) that when he invited the Children of Israel to accept his prophethood and obey him, he mentioned two things in particular. First, he said that he was not a unique Prophet who came with unique teachings. In fact, his teachings were the same as those of the previous prophets. They are mentioned in the earlier celestial scriptures, and the same teachings will be imparted later by the Final Messenger of Allah ﷺ . From among the earlier Scriptures, Torah is specially mentioned in this context, probably because that was the latest Scripture that was revealed to the Children of Israel. Otherwise belief in the Prophets embraces all the previous Scriptures of Allah. This also points out that the Shari’ ah of ` Isa (علیہ السلام) was, though an independent Shari’ ah, its most rules conformed to the sacred laws of Musa (علیہ السلام) and the Torah. Only a few laws had been changed. This theme covered the subject of belief in the previous Prophets and their Books.
The second thing ` Isa (علیہ السلام) mentioned in particular was the good news of the advent of the Final Messenger ﷺ . This too points out that his teachings will also be the same as those of the previous Prophets (علیہم السلام) ، and therefore it is the demand of reason and honesty to believe in him.
Prophet ` Isa (علیہ السلام) foretold the Children of Israel that a Final Messenger ﷺ will come after him by the name of Ahmad. When he appears, it would be obligatory for them to embrace faith in him and obey him مُبَشِّرًا بِرَسُولٍ يَأْتِي مِن بَعْدِي اسْمُهُ أَحْمَدُ (…and giving you the good news of a messenger who will come after me, whose name is Ahmad."...6) The name of the Final Messenger ﷺ is given here as Ahmad. The name of the Final Messenger ﷺ was Muhammad and Ahmad. He had some other names as well. However, the name given in Injil is Ahmad rather than Muhammad, perhaps because Muhammad was a common name in Arabia since time immemorial. There was a possibility that the people might take the reference to some other person, rather than the Final Messenger of Allah ﷺ . The name Ahmad, on the other hand, was an uncommon name in Arabia, and was exclusive to the Final Messenger of Allah ﷺ .
Prophecy of The Final Messenger of Allah ﷺ in Injil
It is a known fact that the previously revealed Divine scriptures have been changed and distorted. The Jews and the Christians themselves had to admit that Torah and Injil have been subjected to changes and distortion. As a matter of fact, the distortions made in these scriptures are so drastic that it is hardly possible to make out the original texts of the scriptures. Based on the distorted version of Injil, the Christians today challenge the correctness of the Qur'anic version of the prophecy, asserting that no prophecy in the name of Ahmad is found in the Injil. An elaborate response to Christian challenge has been prepared by Maulana Rahmatullah Kairanwi (رح) . The name of his book is Izhar-ul -Haqq. He has thoroughly analyzed Christianity and changes made in the Bible. He concludes that despite drastic changes in the present Biblical version the prophecy about the Prophet Ahmad ﷺ is still available.
This book was originally written in Arabic, later its translations appeared in Turkish and English. Christian missionaries attempted their utmost to destroy it. Its Urdu translation was not available until recently. A little while back, Maulana Akbar ` Ali, a lecturer at Darul Uloom Karachi, translated it into Urdu, with in-depth research into current versions of the Bible by Maulana Muhammad Taqi, lecturer at Darul Uloom, and published in three volumes. Volume [ 3] from pages 182 to 362 elaborates on the prophecies pertaining to the Holy Prophet ﷺ with reference to the currently published Bibles, and rebuts their doubts and allays their suspicions.
That you believe in Allah and His Messenger, and carry out Jihād in His way with your riches and your lives. That is much better for you, if you but know.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
تُؤْمِنُونَ بِاللَّـهِ وَرَسُولِهِ وَتُجَاهِدُونَ فِي سَبِيلِ اللَّـهِ بِأَمْوَالِكُمْ وَأَنفُسِكُمْ ( ...you believe in Allah and His Messenger, and carry out jihad in His way with your riches and your lives....61:11) This verse refers to 'faith and jihad (struggle) in Allah's way with one's wealth and life' as a trade, because when man invests wealth in trade and works hard, he gains profit. Likewise, when man believes in Allah and invests his life and wealth in His cause, he incurs Allah's pleasure and attains the eternal blessings of the Hereafter, which is mentioned in the forthcoming verse that whoever carries out this trade, Allah will forgive his sins and provide him with dwellings in the Gardens of Eternity with all sorts of luxuries and comforts, as is mentioned by the Holy Prophet in explanation of 'pleasant dwellings'. Alongside the blessings of the Hereafter, the next verse promises some blessings of this world too:
(If you do this,) He will forgive your sins, and will admit you to gardens beneath which rivers flow, and to pleasant dwellings in gardens of eternity. That is the great achievement.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
تُؤْمِنُونَ بِاللَّـهِ وَرَسُولِهِ وَتُجَاهِدُونَ فِي سَبِيلِ اللَّـهِ بِأَمْوَالِكُمْ وَأَنفُسِكُمْ ( ...you believe in Allah and His Messenger, and carry out jihad in His way with your riches and your lives....61:11) This verse refers to 'faith and jihad (struggle) in Allah's way with one's wealth and life' as a trade, because when man invests wealth in trade and works hard, he gains profit. Likewise, when man believes in Allah and invests his life and wealth in His cause, he incurs Allah's pleasure and attains the eternal blessings of the Hereafter, which is mentioned in the forthcoming verse that whoever carries out this trade, Allah will forgive his sins and provide him with dwellings in the Gardens of Eternity with all sorts of luxuries and comforts, as is mentioned by the Holy Prophet in explanation of 'pleasant dwellings'. Alongside the blessings of the Hereafter, the next verse promises some blessings of this world too:
And (He will give you) another thing, which you love: Help from Allah, and victory, near at hand. And give good news to the believers.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
وَأُخْرَىٰ تُحِبُّونَهَا ۖ نَصْرٌ مِّنَ اللَّـهِ وَفَتْحٌ قَرِيبٌ (And [ He will give you ] another thing that you love: Help from Allah, and a victory, near at hand ...61:13) This verse adds that the blessings of this trade are not restricted to the Hereafter. There is one blessing that will be granted right here in this world, which is the Divine help and an imminent victory, that is, conquests of enemy territories. If the word qarib (near) is taken as the opposite of Hereafter, it would include all later Islamic conquests of Arab and non-Arab territories. And if the word qarib (near) is taken in its normal sense, it would, in the first instance, apply to the conquest of Khaibar, and in the second instance it would apply to the Conquest of Makkah. This 'near victory' is referred to as تُحِبُّونَهَا "that you love". It implies that this worldly blessing is dear to man, because he is by nature haste-prone as the Qur'an says وَكَانَ الْإِنسَانُ عَجُولًا "...and man is prone to haste. [ 17:11] This, however, does not imply that the blessings of the Hereafter are not dear to him. It simply means that the love of seeking the blessings of the Hereafter is quite obvious, but he naturally would love to have the blessings of this world as well. They too will be granted to him.
O you who believe, be supporters of (the religion of) Allah, just as ‘Īsā, son of Maryam, said to the Disciples, “Who are my supporters towards Allah?” The Disciples said, “We are the supporters of (the religion of) Allah.” So a group from the children of Isrā’īl believed, and another group disbelieved. Then We supported those who believed against their enemy, and they became victors.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
کمَا قَالَ عِيسَى ابْنُ مَرْيَمَ لِلْحَوَارِيِّينَ مَنْ أَنصَارِي إِلَى اللَّـهِ (...just as ` Isa, son of Maryam, said to the Disciples, "Who are my supporters towards Allah?" ...[ 61:14] " The word حَوَارِيُّونَ hawariyyin is the plural of hawariyy which connotes a 'sincere friend who is free from any kind of adulteration' [ Ruh-ul-Ma’ ani, referring to Azhari ]. This is the reason why people who believed in Prophet Jesus (علیہ السلام) are called hawariyy. They were twelve in number, as is already discussed in Surah 'Al-` Imran. This verse refers to an incident of Prophet ` Isa (علیہ السلام) and urges the Muslims to gird up their loins to unselfishly help and support the religion of Allah, as when Prophet ` Isa (علیہ السلام) was hurt by the enemies, he asked his disciples مَنْ أَنصَارِي إِلَى اللَّـهِ "Who are my supporters towards Allah?"...[ 14] In other words, 'who will help and support me in propagating the religion of Allah?' Twelve people volunteered and pledged to his loyalty and helped him in preaching the religion. Following this example, the Muslims ought to help and support Allah's religion. The blessed Companions of the Holy Prophet Muhammad ﷺ followed this example to the fullest extent, and acted upon this command to the highest degree, so much so that the example of the Holy Prophets' Companions stands unparalleled in the history of other ummahs. They helped the Holy Prophet ﷺ and, in the process, incurred the wrath and enmity of Arab and non-Arab communities for the sake of Allah's religion. They bore their tortures and persecution. They dedicated their lives, wealth and children to the cause. Eventually, Allah granted them help and victory. He granted them triumph and mastery of the world, and the territories of the enemies fell into their hands.
Three Groups of Christians
فَآمَنَت طَّائِفَةٌ مِّن بَنِي إِسْرَائِيلَ وَكَفَرَت طَّائِفَةٌ ۖ فَأَيَّدْنَا الَّذِينَ آمَنُوا عَلَىٰ عَدُوِّهِمْ فَأَصْبَحُوا ظَاهِرِينَ (So, a group from the children of Isra'il believed, and another group disbelieved. Then We supported those who believed against their enemy, and they became victorious...61:14)
Baghawi interprets this verse in the light of a narration of Sayyidna ` Abdullah Ibn ` Abbas ؓ that when Prophet ` Isa (علیہ السلام) was raised to the heaven, his followers disagreed and became three groups. A group claimed that He was Himself God who went back to the heaven. The second group claimed that He Himself was not God, but God's son. God lifted him up and salvaged him from the enemies and granted him superiority. The third group proclaimed the truth and said that he was neither god nor the son of god, but he was Allah's servant and His Messenger. Allah took him away to the heaven to protect him from the enemies, and to raise his status. These people were the true believers. Different sectors of the general public attached themselves to each one of these groups. The groups clashed with one another. The two of the non-believing groups overpowered the third group, which was a group of true believers. Eventually, Allah raised the Final Messenger of Allah ﷺ who supported the group of the true believers. This group thus dominated the others because of their correct belief and its solid proofs confirmed by the Qur'an. [ Mazhari ]
In this interpretation, the phrase الَّذِينَ آمَنُوا "those who believed [ 14] " would refer to the believers of the Ummah of the Prophet ` Isa (علیہ السلام) who would triumph against the unbelievers with the help and support of the Final Messenger ﷺ . [ Mazhari ]. Some scholars hold that when Prophet Isa (علیہ السلام) was raised to the heaven, his followers were divided into two groups. One of them believed that he was God or God's son and thus they became polytheists. The other group believed that he was the servant of Allah and His Messenger, and thus they stuck to the right religion. Then there was a war between the believers and the unbelievers. Allah granted victory to the believing faction of Prophet ` Isa (علیہ السلام) against the unbelieving faction. But it is popularly understood that in the religion of Prophet ` Isa (علیہ السلام) the institution of jihad did not exist. Therefore, it is inconceivable that believers would have waged a war. [ Ruh-ul-Ma’ ani ]. However, it is possible that the unbelieving Christians might have started the war and the believing Christians were forced to defend themselves. This will not fall under the category of war.
All that is in the heavens and all that is in the earth proclaim the purity of Allah, the Sovereign, the Supreme in Holiness, the All-Mighty, the All-Wise.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
يُسَبِّحُ لِلَّـهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ (All that is in the heavens and all that is in the earth proclaim the purity of Allah,...62:1] Surahs of the Qur'an that begin with 'sabbaha' or 'yusabbihu' [ proclaiming Allah's purity ] are called Musabbihat, in all of which it is established that everything in the heaven and earth proclaims the purity of Allah.
That all creatures in the heavens and the earth declare the purity of Allah in a symbolic way is understandable. Everyone may understand that every single particle created by Allah bears testimony to the wisdom and power of the Wise Creator in their circumstantial language, which is their tasbih (proclamation). However, the fact is that, everything proclaims tasbih in its real sense in its own way, because Allah has bestowed some sort of sense and perception to every particle of this universe, even to stones and trees, according to their ability. Since the first demand upon sense and perception is to recognize its Creator and Maker, and glorify Him, therefore, it is not far-fetched to conceive that everything in nature really declares the purity of Allah in its own peculiar language, though human ears might not be able to hear it. Thus the Qur'an on one occasion says: وَلَـٰكِن لَّا تَفْقَهُونَ تَسْبِيحَهُمْ (...but you do not understand their extolling ...[ 17:44] At the commencement of most Surahs called Musabbihat the past indefinite tense sabbaha is employed. Only at the beginning of Surahs Al-Jumu'ah and At-Taghabun the present form yusabbihu is used. The different forms at the beginning of different Surah have fresh rhetorical elegance and refinement. The past tense connotes certitude, and therefore mostly this tense has been used. The present form connotes continuity, which is employed in two places for this purpose.
He is the One who raised amidst the unlettered people a messenger from among themselves who recites to them His verses, and purifies them, and teaches them the Book and the wisdom, while they were earlier in open error.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
هُوَ الَّذِي بَعَثَ فِي الْأُمِّيِّينَ رَسُولًا مِّنْهُمْ (He is the One who raised amidst the unlettered people a messenger from among themselves...62:2) The word ummiyyin is the plural of ummiyy, which denotes 'unlettered'. The Arabs were known by this title, because they did not know how to read and write. Very few of them had the knowledge of reading and writing. The Arabs in this verse are specially referred to in order to express the great power of Allah. The Holy Prophet ﷺ is also sent amongst them, who is himself unlettered. The duties and reformative functions of a Prophet [ as set out in the forthcoming verse ] are based on knowledge and education. These reforms are such that no unlettered individual can ever teach them, nor is it possible for an unlettered nation to learn. It was only through the Divine Supreme Power and the miracle of the Messenger of Allah ﷺ that when these reforms started, great scholars, intellectuals, men of letters, savants and sages were born among the unlettered people, and their knowledge, wisdom, sagacity and erudition was recognized by the entire world.
The Three Objectives of the Advent of the Prophet ﷺ
يَتْلُو عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ (...to recite His verses to them, and to make them pure, and to teach them the Book and the Wisdom....62:2) In the context of the Divine blessings bestowed to the mankind, three qualities of the Holy Prophet ﷺ have been mentioned. One, to recite the verses of the Qur'an to his Ummah. Two, to purify them of all the outer and inner defilements. This includes outer purification that relates to one's body and dress, and also the inner purification that relates to one's faith, actions and moral attitude. Three, to teach the Book and the wisdom. These three factors are Divine blessings to the mankind on the one hand, and these are the basic objectives and the terms of reference of the Holy Prophet ﷺ for which he was sent to this world.
يَتْلُو عَلَيْهِمْ آيَاتِهِ (...to recite His verses to them) The word tilawah lexically signifies 'to follow, to obey' but in the terminology of the Qur'an, it signifies 'recitation or reading of the Divine Words'. The word 'at refers to the verses of the Qur'an. The prepositional phrase ` alaihim [ to them ] signifies that one of the objectives or duties of the Prophet ﷺ is to recite the verses of the Qur'an to the people.
In the current verse, the second objective of the Holy Prophet ﷺ is to: يُزَكِّيهِمْ (make them pure) which is derived from tazkiyah and it means 'to make pure'. Often it is used exclusively for inner cleanliness, that is, to be free from such inner adulterating matter as kufr, shirk and free from inner moral defilement. But occasionally, it is used in the general sense of both outer and inner cleanliness. Probably, in this context it is used in the general sense of the term.
يُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ (...to teach them the Book and the Wisdom...62:2) The word al-Kitab refers to the Holy Qur'an, and the word al-hikmah refers to all the teachings and guidance that have been received from the Messenger of Allah ﷺ orally or practically. As a result, many of the commentators have interpreted the word hikmah as the Approved Way [ Sunnah of the Holy Prophet ﷺ .
A Question and its Answer
A question arises here that the natural order of wording in the verse should have been thus: [ 1] recitation or teaching of words; followed by [ 2] teaching of meaning; and consequently [ 3] making pure by inculcating righteous deeds and high morals. However, in most places the Qur'an has changed the sequence by inserting '[ 3] tazkiyah or making pure' between '[ 1] tilawah (recitation) and '[ 2] ta` lim (teaching). Ruh-ul-Ma'ani explains that if the natural order of wording were to be maintained in all verses, all three elements would have combined together and become 'one', as it happens in pharmaceutical mixing of many substances, the aggregate of which loses the separate identity of each element, and becomes a single 'compound' whereas probably Allah wanted to maintain separate identities of the Divine blessings and the three Prophetic duties separately identifiable. By changing the natural order in most places, the Holy Qur'an has probably alluded to this fact.
Please see Ma` arif--ul-Qur'an Vol. 1/pp 331-343, under the Surah Al-Baqarah Verse 129, for fuller explanation of this verse.
And (this Messenger is sent also) to others from them who did not join them so far, and He is the All-Mighty, the All-Wise.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
وَآخَرِينَ مِنْهُمْ لَمَّا يَلْحَقُوا بِهِمْ وَهُوَ الْعَزِيزُ الْحَكِيمُ (...And [ this Messenger is sent also ] to others of them who did not join them so far. And He is the All-mighty, the All-wise...62:3) The word 'akharin means 'other people' and the phrase لَمَّا يَلْحَقُوا بِهِمْ means 'those people who have not yet joined the unlettered people'. This refers to all those Muslims who will enter the fold of Islam until the Last Hour [ as transmitted by Ibn Zaid, Mujahid and others ]. This indicates that the succeeding generations of Muslims will be appended to the earlier generations of believers, that is, the noble Companions. This is great good news for the succeeding generations of Muslims. [ Ruh ].
Grammatically, there are two views regarding the conjoining of the word 'akharin. One view holds that it is conjoined to ummiyyin and it means that 'Allah has sent His Messenger ﷺ among the unlettered people and also among those who have not yet joined them'. Sending the Prophet ﷺ among the present unlettered people is quite obvious, but 'sending him among those who have not yet come' needs explanation. Bayan-ul-Qur'an explains that 'sending among them' stands for 'sending for them' because the preposition fi in Arabic is also used in the sense of 'for'. According to some other grammarians, however, the word 'akharin is conjoined to the objective pronoun him attached to the verb yu'allimu-hum, in which case the interpretation would be 'the Prophet ﷺ teaches the unlettered people and also the people who have not joined them so far'. [ Mazhari prefers the latter interpretation ].
Sayyidna Abu Hurairah رضی اللہ تعالیٰ عنہ narrates, as recorded in Bukhari and Muslim, that they were sitting in the company of the Holy Prophet ﷺ when Surah Al-Jumu'ah was revealed. He recited it to them, and when he reached the verse وَآخَرِينَ مِنْهُمْ لَمَّا يَلْحَقُوا بِهِمْ (...and others of them who have not joined them so far...62:3) they asked him who are these 'others'. He remained silent. They asked him the second time and he remained silent. They asked him the third time, and he put his blessed hand on the back of Sayyidna Salman Al-Farisi ؓ [ who was at that time in the gathering ] and said: "If faith were on Pleiades, even then some men or a man from these people would attain it." [ Mazhari ]. This narration does not specify people of Persia, but it does prove that they are included in the general sense of 'others'. This narration speaks greatly of all non-Arabs who embrace Islam. [ Mazhari ].
It is Allah’s bounty that He gives to whomsoever He wills, and Allah is the Lord of the great bounty.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
وَآخَرِينَ مِنْهُمْ لَمَّا يَلْحَقُوا بِهِمْ وَهُوَ الْعَزِيزُ الْحَكِيمُ (...And [ this Messenger is sent also ] to others of them who did not join them so far. And He is the All-mighty, the All-wise...62:3) The word 'akharin means 'other people' and the phrase لَمَّا يَلْحَقُوا بِهِمْ means 'those people who have not yet joined the unlettered people'. This refers to all those Muslims who will enter the fold of Islam until the Last Hour [ as transmitted by Ibn Zaid, Mujahid and others ]. This indicates that the succeeding generations of Muslims will be appended to the earlier generations of believers, that is, the noble Companions. This is great good news for the succeeding generations of Muslims. [ Ruh ].
Grammatically, there are two views regarding the conjoining of the word 'akharin. One view holds that it is conjoined to ummiyyin and it means that 'Allah has sent His Messenger ﷺ among the unlettered people and also among those who have not yet joined them'. Sending the Prophet ﷺ among the present unlettered people is quite obvious, but 'sending him among those who have not yet come' needs explanation. Bayan-ul-Qur'an explains that 'sending among them' stands for 'sending for them' because the preposition fi in Arabic is also used in the sense of 'for'. According to some other grammarians, however, the word 'akharin is conjoined to the objective pronoun him attached to the verb yu'allimu-hum, in which case the interpretation would be 'the Prophet ﷺ teaches the unlettered people and also the people who have not joined them so far'. [ Mazhari prefers the latter interpretation ].
Sayyidna Abu Hurairah رضی اللہ تعالیٰ عنہ narrates, as recorded in Bukhari and Muslim, that they were sitting in the company of the Holy Prophet ﷺ when Surah Al-Jumu'ah was revealed. He recited it to them, and when he reached the verse وَآخَرِينَ مِنْهُمْ لَمَّا يَلْحَقُوا بِهِمْ (...and others of them who have not joined them so far...62:3) they asked him who are these 'others'. He remained silent. They asked him the second time and he remained silent. They asked him the third time, and he put his blessed hand on the back of Sayyidna Salman Al-Farisi ؓ [ who was at that time in the gathering ] and said: "If faith were on Pleiades, even then some men or a man from these people would attain it." [ Mazhari ]. This narration does not specify people of Persia, but it does prove that they are included in the general sense of 'others'. This narration speaks greatly of all non-Arabs who embrace Islam. [ Mazhari ].
The example of those who were ordered to bear (the responsibility of acting upon) the Torah, then they did not bear it, is like a donkey that carries a load of books. Evil is the example of those who have rejected Allah’s verses. And Allah does not guide the wrongdoing people.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
مَثَلُ الَّذِينَ حُمِّلُوا التَّوْرَاةَ ثُمَّ لَمْ يَحْمِلُوهَا كَمَثَلِ الْحِمَارِ يَحْمِلُ أَسْفَارًا (The example of those who were ordered to bear (the responsibility of acting upon) the Torah, then they did not bear it, is like a donkey that carries a load of books...5) The word asfar is the plural of sifr, which means a 'large book'. The preceding verses described that the Holy Prophet ﷺ was raised up among the unlettered people having three main objectives of his mission. The previous Divine Book Torah described the Holy Prophet ﷺ almost with the same qualities as are described in the Qur'an, which required that as soon as the Jews saw the Holy Prophet ﷺ ، they should have recognized him and believed in him. But the material position and possessions blinded them to the teachings of Torah. Despite their knowledge of Torah, they acted as practical ignoramus. The verse describes their block-headed behaviour with the example of a donkey loaded with weighty tomes. The donkey carries its loads, but it is neither aware of its subject-matter, nor does it benefit by it. Similarly, the Jews carry around the Torah for material gains and to seek position and status among people, but they do not benefit by its guidance.
The Example of a Non-Practicing Scholar
Commentators have stated that the example given by the verse for Jews applies to any religious scholar who does not act upon his knowledge. A Persian poet has put it thus:
نہ محقق بود نہ دانش مند چار پایے برو کتابے چند
'He is neither a scholar, nor a knowledgeable person.
He is but an animal of four legs, carrying the load of some books'
Say, “O you who are Jews, if you claim that you are the friends of Allah to the exclusion of all other people, then express your desire for death, if you are true.
(Say, "0 those who are Jews, if you claim that you are the friends of Allah to the exclusion of all other people, then express your desire for death, if you are true…62:6)
Friends of Allah to the exclusion of all other people, then express your desire for death, if you are true…62:6)
Despite their kufr, shirk and moral aberration, the Jews claimed نَحْنُ أَبْنَاءُ اللَّـهِ وَأَحِبَّاؤُهُ (…We are the sons of Allah and His favourites) [ 5:18] and they also claimed لَن يَدْخُلَ الْجَنَّةَ إِلَّا مَن كَانَ هُودًا (…no one shall ever enter Paradise unless he is a Jew) [ 2:111]. In other words, they believed themselves to be safe and immune from the punishment of the Hereafter, and thought that the blessings of Paradise are their personal property. Obviously, if a person believes that the blessings of the Hereafter are a zillion times better than the blessings of this world, he must, of necessity, wish for death, so that he is able to enter Paradise sooner and start enjoying its blessings forthwith. He sees with his own eyes that this world is not free from miseries, sorrows and hardships and one has to suffer from certain diseases as long as he is living here. Then if he believes that, as soon as he dies, he will certainly receive those numerous and eternal blessings, a wise man should naturally wish for death in his heart, so that he may be set free from this miserable world and reach the next world where he will reside forever in eternal peace and comfort. That is why the Messenger of Allah ﷺ is instructed in the present verse to challenge that if they are Allah’ s children and His beloved ones they do not have any fear of punishment in the Hereafter, then the reason demands that they should wish for death. Then the Holy Qur’ an itself falsified them in the following words:
And they will never express this desire, because of what their hands have sent ahead. And Allah is fully aware of the wrongdoers.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
وَلَا يَتَمَنَّوْنَهُ أَبَدًا بِمَا قَدَّمَتْ أَيْدِيهِمْ (And they will never express this desire, because of what their hands have sent ahead…62:7) . In other words, they will not wish for death because of the kufr and shirk and the evil deeds they have committed. They fully know that there will nothing for them in the Hereafter but the punishment of Hell. Their claim that they are Allah’ s children and His loved ones is absolutely false, a claim that they themselves know is false. They make such claims for worldly and material gains. They also know that if they accept the Holy Prophet’ s ﷺ challenge and invoke death upon themselves, it would be readily accepted and they would die instantly. Being convinced of the falsity of their position, the Jews will refuse to accept the challenge. A Prophetic Tradition reports that the Messenger of Allah ﷺ has stated that if any one of them at that time had wishes for death, he would have died instantly. [ Ruh ]
Is Longing for Death Permissible?
This subject has been fully discussed in Surah Al-Baqarah. Traditions forbid anyone to wish for death. The most important reason behind this is that no one has the right to believe that as soon as he dies, he will certainly enter Paradise and will have no fear of any punishment. Wishing for death in such a state of mind is tantamount to show bravery before Allah.
Say, “Indeed, the death from which you (try to) run away has to visit you, then you will be sent back to the Knower of the Unseen and the seen, and He will tell you what you used to do.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
قُلْ إِنَّ الْمَوْتَ الَّذِي تَفِرُّونَ مِنْهُ فَإِنَّهُ مُلَاقِيكُمْ (Say, “ Indeed, the death from which you [ try to ] run away has to visit you,…62:8). In other words, the Jews’ running away from longing for death despite their aforesaid claim is tantamount to running away from death itself. The Holy Prophet ﷺ is instructed in the verse to tell them that the death from which they are fleeing would inevitably catch up with them. If that would not happen instantly, it would certainly happen sometime later. Thus it is impossible for anyone to avoid or avert death in any way.
Laws pertaining to Avoiding the Causes of Death
There are many normal causes of death, from which both reason and Shari’ ah require man to avoid. Once the Holy Prophet ﷺ passed under a bent wall [ as if it was about to fall down or collapse ] and he passed it quickly, lest it should fall down or collapse on him. Likewise, if fire breaks out at some place, both reason and shari’ ah dictate that one should run away from there. These circumstances of fleeing from death do not fall under fleeing from death denounced in the above verse, if our faith is sound and we believe that when the predetermined time of our death will approach, we will not be able to escape. Since we do not know for sure whether fire, or poison, or some other obnoxious thing will be the destined cause of our death in a particular situation, running away from them would not amount to fleeing from death that is denounced in the verse.
As for as bubonic plague or epidemic is concerned, it is a separate issue. The details appear in books of jurisprudence and Hadith which may be consulted. The author of Ruh-ul-Ma’ ani has on this occasion discussed this issue exhaustively and clarified it to a great degree. Some of its details have already been given in this book under the verses 2:243 to 244. See vol. 1, pp. 619-622.
O you who believe, when the call for Salāh (prayer) is proclaimed on Friday, hasten for the remembrance of Allah, and leave off business. That is much better for you, if you but know.
O you who believe, when the call for salah (prayer) is proclaimed on Friday, hasten for the remembrance of Allah, and leave off business…[ 62:9]
The Arabic word for Friday is ‘Yaum-ul-Jumu’ ah1 and is so called because it is the day of congregation for Muslims. Allah created the heavens, the earth and the entire universe in six days, and Friday was the last day when the creation was completed. Prophet ‘Adam (علیہ السلام) was created on that day; he was admitted into Paradise on that day; he was sent down to the earth on that day; the Last Hour or the Day of Resurrection will occur on that day; and one the same day there is moment when supplications are readily accepted. All this is established on the authority of authentic Traditions. [ Ibn Kathir ]
Allah had appointed Friday as the day of congregation and festivity for the people, but the previous nations were not fortunate enough to appoint it as their sacred day. The Jews regarded Saturday as their day of congregation. The Christians made Sunday their day of congregation. Allah gave this Ummah the ability to elect Friday as their day of congregation. [ as transmitted by Bukhari and Muslim on the authority Abu Hurairah ؓ as quoted by Ibn Kathir ]
During the Days of Ignorance, Friday was known as ‘Yaum-ul-‘Arubah’. The first Arab to change the name of this day to ‘Yaum-ul-Jumu’ ah’ was Ka’ b Ibn Lu’ ayy. The Quraish used to gather or congregate on this day, and Ka’ b ibn Lu’ ayy used to deliver his sermon. This happened 560 years before the advent of the Holy Prophet ﷺ . Ka’ b ibn Lu’ ayy was among the Holy Prophet’ s ﷺ forefathers. Even during the Days of Ignorance, Allah had kept him away from idol worship and granted him the ability to believe in the Oneness of Allah. He has also given people the glad tidings of the advent of the Holy Prophet ﷺ . His greatness among Quraish may be judged from the fact that the year of his death, which occurred 560 years before the Holy Prophet ﷺ ، was marked as the new calendar era for computation of dates. In Arabia, at first the calendar era was established when Ka’ bah was built and dates were computed accordingly. Then Ka’ b ibn Lu’ ayy’ s death marked another era, and the date were computed on that basis. When the Event of the Elephant occurred in the year of the birth of the Holy Prophet ﷺ ، that set in a new era of Arab calendar, and the dates were computed accordingly. In sum, the importance of ‘Yaum-ul-Jumu’ ah’ had been that set in a new era of Arab calendar, and the dates were computed accordingly. In sum, the importance of ‘Yaum-ul-Jumu’ ah’ had been recognized in Arabia before Islam in the time of Ka’ b ibn Lu’ ayy, to whom is ascribed the naming of the day as ‘Yaum-ul-Jumu’ ah’. [ Mazhari ] According to some narrations, the Ansar of Madinah used to gather and pray, before migration, on Friday before Jumu’ ah prayer became obligatory, and they organized this on the basis of their own Ijtihad (assessment). [ as transmitted by Abd-ur-Razzaq with an authentic chain of narrators on the authority of Muhammad Ibn Sirin, as quoted by Mazhari’
إِذَا نُودِيَ لِلصَّلَاةِ مِن يَوْمِ الْجُمُعَةِ (…when the call for salah (prayer) is proclaimed on Friday, hasten for the remembrance of Allah, and leave off business…62:9). The word nida’ refers to adhan or call for prayer. In the sentence فَاسْعَوْا إِلَىٰ ذِكْرِ اللَّـهِ (…hasten to Allah’ s remembrance…) the word sa’ y means to ‘run or rush’ as well as to ‘take care of a task consciously’. In this context, the word is used in the latter sense, because the Holy Prophet ﷺ has prohibited to go to prayer running or walking quickly. He said when anyone hears the iqamah, he should proceed to offer the prayer with calmness and dignity. The verse implies that when believers are called ot prayer on the Day of Jumu’ ah, they should proceed to the remembrance of Allah, that is, they should carefully go to the mosque for Jumu’ ah prayer and its Sermon. Just as a person running towards something does not pay heed to anything else, a Muslim should not pay attention, after the call, to anything besides adhan and khutbah.[ ibn Kathir ]. The phrase ذِکرِ اللہِ (…Allah’ s remembrance…) could refer to Jumu’ ah prayer as well as of Jumu’ ah Sermon, which is one of the conditions of the validity of Jumu’ ah prayer. Therefore, the phrase may most appropriately be interpreted as referring to the package of Jumu’ ah prayer and Jumu’ ah Sermon. [ Mazhari and others ]
وَذَرُوا الْبَيْعَ (…and leave off business…) The literal meaning of the word ‘bai’ is ‘sale’. Although the intent is to ban all activities of buying and selling, the verse has mentioned ‘sale’ only, because when one aspect of trading is abandoned, the other aspect would automatically come to an end. If there is no one to sell, there will be no one to buy, because trade is a bilateral transaction.
The verse under comment indicates that the bar on the activities of buying and selling after the adhan of Jumu’ ah needs to be implemented for particular purposes in such a way that the shops are closed at that particular time, so that all trading activities automatically come to a halt. The underlying wisdom is that there are uncountable number of customers and buyers, and it would not be possible to stop them all. The sellers and shopkeepers, however, are limited and they can be stopped. It they are stopped from selling, the buyers automatically will stop buying. Hence, the verse deemed it sufficient to impose the bar on ‘sale’.
Special Note
The purport of the verse is to forbid, after the adhan of Jumu’ ah, all activities that hamper preparation for Jumu’ ah prayer and sermon activities such as trading, agriculture, labour or anything else, - but the Qur’ an mentions only selling. This could imply that only people living in towns and cities are commanded to offer the Jumu’ ah prayer, and not the people residing in small villages, rural areas and jungles. Thus activities that are carried out by people in towns and cities, such as agricultural activities, are generally carried out in rural areas where Jumu’ ah prayer is not required. Therefore, such activities are not mentioned here. However, The jurists of the Ummah unanimously agree that the word ‘ba’ occurring in the verse does not refer only to ‘selling’ but to all such activities that can hinder preparing for and proceeding to the Jumu’ ah prayer. Thus eating, drinking, sleeping, talking, and even studying are forbidden after Jumu’ ah adhan. Only activities related to Jumu’ ah may be carried out.
Adhan of Jumu’ ah
In the beginning, there was only one adhan for Jumu’ ah, which was called at the time of the Khutbah in front of the Imam. This situation existed in the time of the Holy Prophet ﷺ ، and this practice continued in the time of Sayyidna Abu Bakr and Umar ؓ . However, the Muslim population grew by leaps and bounds in the time of Sayyidna ‘Usman ؓ and spread in the outskirts of Madinah. The adhan that was given in front of the Imam at the time of khutbah could not be heard by the large Muslim population in the distance. He therefore initiated another adhan that was called in the trading area further from the mosque at his house in az-Zaura’, which could be heard throughout Madinah. None of the noble Companions objected to this. Thus this first adhan by consensus of the Companions became instituted. All trading and other activities that were forbidden after the Jumu’ ah adhan before the Imam are now forbidden after the Jumu’ ah adhan before the Imam are now forbidden after the first adhan introduced by Sayyidna ‘Usman ؓ ، taking into account the wordings of the Qur’ an نُودِيَ لِلصَّلَاةِ مِن يَوْمِ الْجُمُعَةِ (when the call for salah (prayer) is proclaimed on Friday,). Details are available in the canonical collections of Traditions, commentaries and jurisprudence. There is no disagreement on the issue.
There is consensus of the entire Ummah that on Friday Salat-ul-Jumu’ ah shall be performed instead of Salat-uz-duhur and there is also consensus that is not like the five daily prayers. There are some additional pre-requisites attached to it. The five daily prayers can be performed in congregation with only two individuals. Salat-ul-Jumu’ ah, on the other hand, is not valid without congregation. There is disagreement among the jurists about the number of individuals that can constitute a congregation. The five daily prayers may validly be held anywhere, on the sea, ocean, and mountains or in the jungles. But Salat-ul-Jumu’ ah, on the other hand, is not valid in jungles or deserts according to any of the jurists. It is not obligatory on women, the sickly or the wayfarers. The latter should perform Duhur prayer instead of Jumu’ ah. There is disagreement among the jurists about the type of locality where Jumu’ ah prayer may be held. According to Imam shafi’ i, Salat-ul-Jumu’ ah is not valid in a habitation where forty free, sane and adult men reside. If there are less than forty such men, it is not valid. According to Imam Malik (رح) ، the habitation must be such as to have houses adjacent to one another, and it must also have a bazaar or a market-place. According to Imam Abu Hanifah (رح) ، for Salat-ul-Jumu’ ah to be held validly the following pre-requisites are necessary. The habitation must be a town, city or a very large village which has streets, market places, a Muslim ruler and a judge who can restore the rights of people and decide cases of dispute.
This is no occasion to go into details of the issue and proofs thereof. Venerable scholars have written separate books on the topic and clarified the position.
In brief, the generality of the command to attend Salat-ul-Jumu’ ah is restricted to a specific sector of the addressees. It is not obligatory on every member of the Muslim community, but for it to be compulsory, there are some conditions and pre-requisites. The disagreement exists only in identifying the pre-requisites. But where the pre-requisites apply and Salat-ul-Jumu’ ah becomes obligatory according to any school of thought, it is very important to observe it, and there is grave warnings for those who neglect it without any vaid reason in terms of Shari’ ah. On the other hand, there is a promise of great reward and blessings for those who offer in fulfilling all its conditions and pre-requisites.
Then once the Salāh is over, disperse in the land, and seek the grace of Allah, and remember Allah abundantly, so that you may be successful.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Blessings in Business after Jumu’ ah
فَإِذَا قُضِيَتِ الصَّلَاةُ فَانتَشِرُوا فِي الْأَرْضِ وَابْتَغُوا مِن فَضْلِ اللَّـهِ (Then once the salah is finished, disperse in the land, and seek the grace of Allah…62:10). The preceding verses prohibited trading and all other worldly activities, after the adhan of Jumu’ ah. The present verse permits those activities after the Jumu’ ah prayer is over; we are allowed to spread throughout the land in search of our livelihood and sustenance.
When Sayyidna ‘Irak Ibn Malik (رح) finished his Jumu’ ah prayer, he would come out and, standing on the threshold of the mosque, he would pray:
اَللّٰھُمَّ اِنِّی اَجَبتُ دَعوَتَکَ وَ صَلَّیتُ فرِیضَتَکَ وَ اَنشَرتُ کَمَا اَمَرتَنِی فَارزُقنِی مِن فَضلِکَ وَاَنتَ خَیرُ الرَّازِقِینَ ۔ (رواہ ابن ابی حاتم، از ابن کثیر)
“ O Allah, I responded to Your call and performed the Salah which You hve prescribed for me as an obligation, and O a, going out as You have commanded me in search of livelihood. So, grant me my livelihood out of Your grace. And You are the best giver of sustenance.” [ Transmitted by ibn Hatim, as quoted by Ibn Kathir ].
It is reported from the righteous elders that whoever carries out his commercial activities after prayer of Jumu’ ah is favoured by Allah with seventy blessings. (Ibn Kathir)
وَاذْكُرُوا اللَّـهَ كَثِيرًا لَّعَلَّكُمْ تُفْلِحُونَ (And remember Allah much, so that you may be successful – 62:10). It means that commercial activities are though allowed after the prayer, one should not neglect Allah’ s remembrance during these activities as the infidels do. Even during such activities one must remain mindful of Allah and His remembrance.
And when they see some merchandise or amusement, they break away to it, and leave you (O prophet,) standing. Say, “What is with Allah is much better than the amusement and the merchandise, and Allah is the best giver of sustenance.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Admonishing those who abandon the Imam while he is delivering the Jumu’ ah Khutbah [ Sermon ]
And when they see some merchandise or amusement, they break away to it, and leave you standing. Say, “ What is with Allah is much better than the amusement and the merchandise, and Allah is the best giver of sustenance.” (62:11)
The verse admonishes those who once abandoned the Friday sermon and attended some trade activity. Imam Ibn Kathir says that this incident took place when the Holy Prophet ﷺ used to deliver the Friday sermon after the Jumu’ ah prayer, as it happens on ‘Idain عِیدَین even in our days. It once happened that the Friday prayer had finished and the Holy Prophet ﷺ was delivering his sermon. Suddenly a trading caravan arrived in the market-place of Madinah. Drums were beaten to announce the arrival of the caravan. The Friday prayer had finished and the sermon was in progress. Many of the noble Companions went away to the market-place. Only a few of them had remained behind with the Holy Prophet ﷺ who were about twelve in number [ according to a narration in Marasil of Abu Dawud ]. According to some narratives, the Messenger of Allah ﷺ said: “ If all had gone, the entire valley of Madinah would have been filled with the fire of punishment”. [ Transmitted by Abu Ya’ la, as quoted by Ibn Kathir ].
Muqatil, the leading scholar of Qur’ anic commentary, says that this was the trading caravan of Dihyah Ibn Khalaf Kalbi, which had come from Syria. This caravan normally came to Madinah with all the essentials, especially essential foodstuff. Whenever it arrived in Madinah, and the people came to know about it, men and women all rushed towards it. Dihyah Ibn Khalaf was not a Muslim until then. He became a Muslim later on.
Hasan al-Basri (رح) and Abu Malik said that that was a time when there was scarcity and dearth of things. [ Mazhari ] There were several factors on account of which a large group of the blessed Companions left the mosque when they heard the sound of the caravan. First, the fard prayer had already finished, and they did not know until then the status of the Friday sermon whether it was part of the fard prayer. Second, there was scarcity and dearth of essential goods and items. Third, buyers would rush to the caravan and they feared that if they did not make it in time, they would not be able to obtain their essentials. As a result, the noble Companions committed the mistake and the above Tradition sounded a warning, that is, if all of them had gone the Divine punishment would have overtaken them. The current verse إِذَا رَأَوْا تِجَارَةً was revealed to admonish them and put them to shame. For this reason, the Holy Prophet ﷺ ، since that day, changed the order of Friday sermon and prayer, delivering the sermons before the prayer. This is now the approved way [ Sunnah ]. [ Ibn Kathir ]
The verse under comment instructs the Holy Prophet ﷺ to tell the people that what is with Allah is better than the merchandise and amusement of this world, that is, the reward of the Hereafter. It is not far-fetched to conceive that people who forsake business and earning of livelihood for the sake or prayer and sermon will attract ample blessings in their provision from Allah, even in this world, as was cited earlier from the righteous elders on the authority of Ibn Kathir.
When the hypocrites come to you, they say, “We bear witness that you are indeed the messenger of Allah.”-Allah knows that you are really His messenger-But Allah testifies that the hypocrites are actually liars.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
Background of Revelation
The incident, in which this Surah was revealed, took place in the campaign against Banul-Mustaliq which happened, according to Muhammad Ibn Ishaq in Sha’ ban 6AH and according to Qatadah and ‘Urwah, in Sha’ ban 5AH. [ Mazhari ] According to Muhammad Ibn Ishaq and most historians, the details of the incident is as follows: The Messenger of Allah received the news that the leader of Banul-Mustaliq, name, Harith Ibn Dirar, is preparing for a campaign against him Harith Ibn Dirar was the father of Sayyidna Juwairiah ؓ who later on embraced Islam and became one of the Holy wives of the Holy Prophet ﷺ . Harith Ibn Dirar ؓ himself later on embraced Islam.
Nevertheless, when the Messenger of Allah ﷺ received the news about the campaign against him, he gathered a group of Muslims and went out to face them. Many hypocrites joined the Muslims to fight the jihad in the hope that they will receive a share in the spoils of war, because they, despite having disbelief in their hearts, were sure that Divine help will be on the Prophet’ s side, and he will attain victory.
When the Messenger of Allah ﷺ reached Banul-Mustaliq’ s settlement, he faced Harith Ibn Dirar’ s army near a well that was known as Muraisi’. Therefore, the campaign is also known as the battle of Muraisi’. The combatants arrayed themselves and shot arrows at each other. Many of Banul-Mustaliq’ s men were killed and others fled; and some men and women were captured as prisoners of war. Some of their belongings fell into Muslim hands as spoils of war. Allah granted victory to the Holy Prophet ﷺ and the jihad came to an end.
Co-operation on the basis of Tribal, Racial, National or Regional Bias is the Slogan of Pre-Islamic Paganism
Whilst the Muslim army was still at the well of Muraisi’, an unpleasant scene broke out between a Muhajir (emigrant) and an Ansari (helper). They quarreled over the same water where the battle was fought. The Emigrant called their fellow-Emigrants for help, and the Helpers called the fellow-Helpers for help. Some individuals came forward to help their respective sides, and the dispute might have led to a fight between the Emigrants and the Helpers. When the Holy Prophet ﷺ came to know about this, he immediately went to the scene of dispute, and expressed his indignation, saying مَا بَالُ دَعوَی الجَاھِلِیَّۃِ “ What is this slogan of paganism [ that you call for defence on the basis of regional, racial and national bias ]?” دَعُوھَا فَاِنَّھَا مُنتِنَۃٌ “ Give up the slogan. It stinks.” He said that every Muslim should help another Muslim brother, whether oppressor or oppressed. Helping the oppressed is quite obvious, but helping the oppressor implies to stop him from oppression. In all matters it is necessary to find out who is the oppressed and help him and who is the oppressor and stop him from oppressing, even though he may be his own brother or father. The racial, lineal, regional or national pride and prejudice is a filthy slogan, and it gives out nothing but bad odour.
The speech of the Messenger of Allah ﷺ brought the quarrel to an end, and the dispute was thus quelled. The two people involved in this dispute were Jahjah, the Emigrant, and Sinan Ibn Wabrah al-Juhani, the Helper. In this matter, the former was more on the wrong, and the latter was wounded. Sayyidna ‘Ubadah Ibn Samit ؓ explained to Sinan Jahjah ؓ . The oppressor and the oppressed thus became brothers.
The hypocrites had joined the Muslims for greed of receiving a share from the spoils. Their leader was ‘Abdullah Ibn Ubayy. Like other hypocrites, he called himself a Muslim for mundane benefits, but concealed enmity in his heart against the Messenger of Allah ﷺ and the Muslims. When he came to know about the clash between the Muhajirs (Emigrants) and Ansar (the Helpers), he found this an ideal opportunity to cause friction among the Muslims. So he addressed an assembly in which there were hypocrites and a Muslim Zaid Ibn Arqam ؓ where he strongly provoked the Helpers with his fiery speech against the Emigrants, saying: “ You have brought all this on yourselves. You have let them settle in your land and share your wealth and property. They are fed on your breads until they became strong and now they rival you. If you do not realize the consequences of your helping them, they will make your life miserable. Therefore, in future you should abandon them and stop helping them with your property, and they would themselves disperse to other areas. By Allah, when we go back to Madinah the most honourable of the inhabitants of Madinah shall drive out the meanest of them from there.“ He termed his own group and the Ansar as ‘the honourable ones’, and [ God forbid!] the Holy Prophet ﷺ along with the muhajirin as ‘the meanest ones’. When Sayyidna Zaid Ibn Arqam ؓ heard his speech, he retorted instantly: “ By Allah, you are mean, low and despicable. The Messenger of Allah is successful by God-given honour, and by the love of the Muslims.
Since ‘Abdullah Ibn Ubayy wanted to keep his hypocrisy under a veil, he concealed his intention under the cover of the vague expression of ‘the most honoured and meanest’. When Sayyidna Zaid Ibn Arqam ؓ made a sharp retort, he realized that his disbelief would be uncovered, he apologized to Sayyidna Zaid Ibn Arqam ؓ that he was merely joking and did not mean to do anything against the Messenger of Allah ﷺ .
Sayyidna Zaid Ibn Arqam ؓ left the assembly and went to the Messenger of Allah ﷺ and reported to him the whole story about ‘Abdullah Ibn Ubayy. This news was very disturbing and trying for the Holy Prophet ﷺ . The colour of his blessed countenance changed. Sayyidna Zaid Ibn Arqam ؓ was a young Companion at the time. The Holy Prophet ﷺ asked him: “ Boy! Are you not perhaps lying?” Sayyidna Zaid Ibn Arqam ؓ made the same reply. After that, the news of Ibn Ubayy’ s fiery speech spread throughout the Muslim army. No one spoke anything but about this speech. On the other hand, the Helpers reproached Sayyidna Zaid Ibn Arqam ؓ . They said that he has accused the venerable leader of the nation (that is, Ibn Ubayy) and severed kinship ties with him. Sayyidna Zaid Ibn Arqam ؓ swore by Allah and said that in the entire tribe of Khazraj, Ibn Ubayy was the dearest person to him, but when he uttered the unpleasant words against the Messenger of Allah ﷺ ، he could not hold himself. “ Even if that were my father,” he went on, “ I would have certainly reported his speech to the Messenger of Allah ﷺ .”
When Sayyidna ‘Umar ؓ heard the story, he said: “ O Allah’ s Messenger! Permit me to behead this hypocrite.” According to another narration, Sayyidna ‘Umar ؓ said: “ Permit ‘Abbad Ibn Bishr to cut off his head and present it to you.” The Messenger of Allah ﷺ said that if he were to permit them to do that, the news will spread among people that Muhammad ﷺ kills his own Comrades. As a result, he did not allow Ibn Ubayy to be killed. When this news about Sayyidna ‘Umar ؓ reached ‘Abdullah Ibn Ubayy’ s son who also bore the same name as his father’ s, ‘Abdullah, but he was a sincere Muslim, he immediately went up to the Messenger of Allah ﷺ and said: “ If you wish my father to be killed because of his speech, then allow me to kill him and bring his head to you before you arise from your assembly. The entire tribe of Khazraj is a witness to the fact that no one is more serving and obedient to my parents than myself. But I will not tolerate any of their mischief against Allah and His Messenger ﷺ . If you allow anyone else to kill my father and he kills him, then, I am afraid, when I see my father’ s killer walking freely, my tribal jealously may overcome me and I may be tempted to kill him, and that might be the cause of my punishment.” The Messenger of Allah ﷺ said: “ I do not have the intention of killing him, nor have I instructed anyone else to kill him.”
After this incident, the Messenger of Allah ﷺ announced, at an unusual time against his normal habit, that he would immediately set out on his journey back to Madinah. So he mounted his she-camel Quswa’ and started his journey at an unusual time. When the general body of the blessed Companions had set out on the journey, the Holy Prophet ﷺ called ‘Abdullah Ibn Ubayy and asked him: “ Did you say this?” He took oath and denied everything that was imputed to him, and claimed that the boy, Zaid Ibn Arqam, was liar. ‘Abdullah Ibn Ubayy was the respectable chief of his people. All the people felt that may be Zaid Ibn Arqam ؓ was under some misconception, and Ibn Ubayy did not say it as was conveyed.
In any case, the Messenger of Allah ﷺ accepted Ibn Ubayy’ s oath and explanation. The reproach of the people against Zaid Ibn Arqam ؓ was further aggravated. This embarrassed him and he hid himself from the people. Then the Messenger of Allah ﷺ travelled with the entire Muslim army the whole day and night and the next morning, until the bright sun was out. Then he, together with the army, halted in a place. They were all exhausted on account of the long and strenuous journey. As soon as they touched the ground, they fell into deep sleep.
The narrator reports that the purpose of this unusually immediate and long journey was to close the chapter of the story of Ibn Ubayy, which had by and by spread among the entire Muslim community, and they talked about it all the time.
After that, the Messenger of Allah ﷺ started the journey, in the course of which Sayyidna ‘Ubadah Ibn Samit ؓ suggested to Ibn Ubayy to approach the Holy Prophet ﷺ and admit his guilt before him who would pray Allah for his pardon and he would attain salvation. When he heard this suggestion, he turned his head away. No Qur’ anic verses pertaining to Ibn Ubayy were revealed until then, but when he turned himself away in haughty arrogance, Sayyidna ‘Ubadah Ibn Samit ؓ said: “ Certainly, the Qur’ an will reveal verses pertaining to your turning down the advice.”
While the Holy Prophet ﷺ was on his journey, Sayyidna Zaid Ibn Arqam ؓ came near him again and again, and he was firm that since this hypocrite has called him a liar and embarrassed him in front of the entire nation. Allah would surely reveal verses to clear him and give the lie to the hypocrite. Suddenly Sayyidna Zaid Ibn Arqam ؓ noticed that the Holy Prophet ﷺ entered into the state that he experienced when he received revelation. He stared breathing heavily, his forehead dripped with perspiration and his mount, the she-camel, began to feel the weight of the revelation. Sayyidna Zaid Ibn Arqam ؓ sensed that some revelation was coming down regarding that matter. When that state of revelation was over, and, because his own mount was closer to the mount of the Holy Prophet ﷺ ، he held the ear of Zaid ؓ and said یا غُلَامُ صَدَّقَ اللہُ حَدِیثَکَ وَ نَزَلَت سُورَۃُ المُنافِقِینَ فِی اِبنِ اُبیٍّ مِن اَوَّلِھَا اِلٰی آخِرِھَا “ O Boy, Allah has confirmed the veracity of your statement, and the entire Surah Al-Munafiqun – from the beginning to the end – has been revealed in connection with Ibn Ubayy’ s incident.”
This shows that Surah Al-Munafiqun was revealed in the course of the journey. According to Baghawi’ s narration, however, the Holy Prophet ﷺ had reached Madinah and Sayyidna Zaid Ibn Arqam ؓ was hiding himself in the house for fear of reprisal, when this Surah was revealed. And Allah knows best!
According to another narration, when the Messenger of Allah ﷺ approached Madinah at the valley of Aqiq, ‘Abdullah, the son of the hypocrite ‘Abdullah Ibn Ubayy, who was faithful believe, went forward and searched through the throng of mounts and, finding his father’ s mount, made it sit. He placed his foot on its knees and said to his father: “ By Allah! You cannot enter Madinah unless the Messenger of Allah ﷺ permits you, and unless you clarify who are the most honourable inhabitants of Madinah that expel the meanest ones. Tell me who is the most hounourable one, the Messenger of Allah or you?” Passer-by were reproaching ‘Abdullah as to how unkindly he was treating his father. By then the mount of Allah’ s Messenger ﷺ came near. He inquired what was happening. People said that ‘Abdullah has barred his father’ s entry into Madinah unless Allah’ s Messenger ﷺ permits him. The Holy Prophet ﷺ saw that the hypocritical Ibn Ubbay declared to his son that he himself was the meanest of the citizens of Madinah, even meaner than children and women, and the Holy Prophet ﷺ the most honourable of them. At this, the Messenger of Allah ﷺ said to the son: Leave his way; let him enter.” The son then let him enter.
Only this much is the story of the revelation of Surah Al-Munafiqun. At the beginning of the story, a concise reference was made to the campaign of Banul-Mustaliq where it was shown that the real person responsible for the campaign was Harith Ibn Dirar who at that time was not a Muslim but embraced Islam later. He was the father of Sayyidah Juwairiyah ؓ who too was not a Muslim but embraced Islam later, and became one of the noble wives of the Holy Prophet ﷺ .
Musnad Ahmad, Abu Dawud and others record that when Banul-Mustaliq were defeated, spoils of war, together with prisoners of war, fell into Muslim hands. According to Islamic Law, all prisoners and spoils of war were distributed among the Mujahidin. Among the prisoners of war was Juwairiyah ؓ the daughter of Harith Ibn Dirar. She fell to the lot of Sayyidna Thabit Ibn Qais Ibn Shammas. He entered into the contract of kitabah to set her free in lieu of a specified sum of money.1
(1) For fuller explanation of the contract of kitabah, see volume 6, pp.426-427 of this book under the commentary of Surah 24:33. (Muhammad Taqi Usmani)
According to Sayyidah Juwairiyah’ s ؓ contract of kitabah, the sum specified was very large and she could not pay off the large sum of money to purchase her freedom. She came to the Holy Prophet ﷺ and said: “ I have embraced Islam and I bear witness that there is only One Allah and He has no partners, and that you are Allah’ s Messenger.” Then she went on to narrate her story: “ I fell to the lot of Thabit Ibn Qais Ibn Shammas, but we entered into the contract of kitabah and the sum specified in the contract is so large that I cannot manage. Please do help me.” The Holy Prophet ﷺ acceded to her request. In addition, he expressed his intention to emancipate her and marry her. For Sayyidah Juwairiyah ؓ ، this was a great boon. How could she refuse to accept this offer? She accepted the offer whole-heartedly and thus became one of the noble wives of the Holy Prophet ﷺ . The mother of the Faithful, Sayyidah Juwairiyah ؓ says that three days before the Holy Prophet ﷺ came for the campaign of Banul-Mustaliq ‘I saw in my dream that the moon arose in Yathrib and it came and fell in my lap. I did not narrate this dream to anyone at that time. Now I have seen its interpretation with my own eyes.’
She was the daughter of the leader of her nation. When she became one of the wives of the Holy Prophet ﷺ ، it exerted a great influence on the entire tribe. One advantage that accrued to all women captured with her was that all of them were emancipated. They were relatives of the Mother of the Faithful. The Muslims set free all slave-girls related to her when they came to know of her joining the rank of the Mother of Faithful. About one hundred of them were emancipated with her. Her father saw a miracle of the Holy Prophet ﷺ and embraced Islam.
The above story imparts guiding principles on important issues
The circumstances, under which Surah Al-Munafiqun was revealed, indeed help us understand the basic interpretation of the Surah. Additionally, they bring out some important guiding principles related to moral or ethical, political and social issues. That is why the full story has been fully recounted here. The guiding principles derived from this story are given below:
The foundation Stone of Islamic Polity: Establishment of Islamic Brotherhood which aims at Ending Colour, Racial and Linguistic Discriminations, and Indigenous-Alien Prejudices.
The episode of the dispute that broke out between an Emigrant and a Helper, and each side calling their fellow-Emigrants and their fellow-Helpers respectively for help was the icon of paganism which the Holy Prophet ﷺ destroyed. He established the principle that all believers are brothers, regardless of their race, colour, language, or nationality. The bond of brotherhood the Holy Prophet ﷺ established between the Refugees and the Helpers had made them like real brothers. It is, however the ancient Shaitanic network to get people involved in mutual co-operation and help on this basis alone. This necessarily results in blocking out the Islamic concept of mutual co-operation based on race and nationalism taken place. In this way, the Shaitan causes friction among Muslims. In this instance also a similar situation would have developed if the Holy Prophet ﷺ did not arrive on the scene in time and quell the dispute and said to them that it was the stinking slogan of paganism and that they should give it up. He re-established them on the Qur’ anic principle of mutual co-operation وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَىٰ ۖ وَلَا تَعَاوَنُوا عَلَى الْإِثْمِ وَالْعُدْوَانِ (And help each other in righteousness and piety, and do not help each other in sin and aggression…5:2). In other words, the standard for Muslims to help others or to receive help from others is good will, justice, fair play and equity. They should co-operate mutually on this basis, even though the others may belong to another race, ethnic group, or to another region. They should not unite in one conjoint to co-operate in sin and injustice, even though he may be father or brother. This is the just and rational foundation which Islam has laid, and the Messenger of Allah ﷺ himself took care of this every step of the way and commanded everyone to follow the principle. In his Farewell Address, he said that all customs of paganism are trampled under his feet. The idols of discrimination of Arab-non-Arab, white-black and indigenous-aliens have been broken. Islamic principle of mutual help and co-operation is Truth and Justice. All should apply it.
Another lesson that stems from this story is that the enemies of Islam since time immemorial use nationalism and regionalism to cause friction, and break up the Muslim Community. Whenever the opportunity arises, they split them up.
Alas, the Muslims have long forgotten this lesson, and the enemies have once more set up the same Shaitanic network to break up Islamic unity. The Muslims all over the world have put the religion and the religious principles into oblivion. As a result, they have become victims of civil wars. Their united front to fight disbelief has been smashed. The Muslim world is divided not only into Arabs and non-Arabs, but further divided into Egyptian, Syrian, Hijazi and Yemeni. In the Indo-Pak subcontinent, the Punjabis, Bengalis, Sindhis, Hindis, Pathans and Balochis are victims of mutual differences. To Allah we direct our complaint! The enemies of Islam are toying with our differences. As a result, they are overcoming us in all fields, and we are defeated everywhere. We have developed a slavish mentality and are forced to take refuge in them. Even today we can see with our open eyes Divine help and assistance coming to us, provided we adopt the Qur’ anic principles and the guidance of Allah’ s Messenger ﷺ ; provided we adhere to a strong Islamic brotherhood instead of showing a slavish devotion to the lifestyle of others; and provided we break down the idols of colour, race, language and region.
The Noble Companions’ Unparalleled Adherence to Islamic Principles and their Lofty Station
This incident further shows that though the Shaitan made some people raise the slogan of paganism temporarily, the ‘Iman was so engrossed in their hearts that the slightest admonition was sufficient to jolt them into repenting. They had such a high degree of love and reverence for Allah and His Messenger ﷺ that no relationship and sense of nationality could act as a barrier against it. An eloquent testimony of that is contained in the statement of Zaid Ibn Arqam ؓ . He himself was a member of the tribe of Khazraj and Ibn Ubayy was the leader of that tribe, and the former loved and venerated the latter most dearly, but he could not tolerate the provocative words uttered against the Refugee Muslims and Allah’ s Messenger ﷺ and complained to him about the hypocrites. The tribal-worshippers of the present age would never have dared to take the complaint of their leaders to the Holy Prophet ﷺ .
The attitude of Ibn Ubayy’ s son ‘Abdullah in this incident makes it crystal clear that his real love and veneration was dedicated to Allah and His Messenger ﷺ . When he heard him utter words against them, he went to Allah’ s Messenger ﷺ and sought his consent to cut off his father’ s head. When the Holy Prophet ﷺ did not permit him, he made his father’ s mount sit, when he approached Madinah, blocked his way and forced him to admit that the Messenger of Allah ﷺ is ‘the most honourable’ and that he himself is ‘the meanest one’. He did not open the way for his father before the Holy Prophet’ s ﷺ permission.
Besides, the idols of nation-worship and land-worship were broken to pieces in the battles of Badr, Uhud and Ahzab, which proved that all Muslims are brothers, no matter which nationality, country, colour or language group they belong to. Anyone who does not believe in Allah and his Messenger ﷺ is an enemy, even though he may be his own real brother or father.
ھزار خویش کہ بیگا انہ از خدا باشد فدایٔے یک تنِ بیگانہ کآشنا باشد
Thousand of relatives who are alien to Allah
May be sacrificed to an alien who is faithful to Allah.
Taking care of General Welfare of Muslims: Protecting them from misunderstanding
Another point illustrated by this incident is that an act which is permissible in itself should be avoided if it may create a misunderstanding in the mind of a Muslim, or may provide an opportunity for the enemies to spread misunderstanding among them. Thus, despite the fact that Ibn Ubayy’ s hypocrisy was exposed openly, the Messenger of Allah ﷺ did not permit Sayyidna ‘Umer ﷺ to behead him when he sought his permission, because the enemies could create misunderstanding in the public minds that Muhammad ﷺ killed his own Comrades. But it should be noted that, as other traditions prove, such acts may be abandoned only when they are not from the basis objectives of Shariah, they cannot be abandoned for such an apprehension. Instead, attempts must be made to remove the danger and do the work dictated by the objectives of Shari’ ah.
They have made their oaths a shield, and thus they have prevented (others) from the way of Allah. Surely evil is what they have been doing.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
Background of Revelation
The incident, in which this Surah was revealed, took place in the campaign against Banul-Mustaliq which happened, according to Muhammad Ibn Ishaq in Sha’ ban 6AH and according to Qatadah and ‘Urwah, in Sha’ ban 5AH. [ Mazhari ] According to Muhammad Ibn Ishaq and most historians, the details of the incident is as follows: The Messenger of Allah received the news that the leader of Banul-Mustaliq, name, Harith Ibn Dirar, is preparing for a campaign against him Harith Ibn Dirar was the father of Sayyidna Juwairiah ؓ who later on embraced Islam and became one of the Holy wives of the Holy Prophet ﷺ . Harith Ibn Dirar ؓ himself later on embraced Islam.
Nevertheless, when the Messenger of Allah ﷺ received the news about the campaign against him, he gathered a group of Muslims and went out to face them. Many hypocrites joined the Muslims to fight the jihad in the hope that they will receive a share in the spoils of war, because they, despite having disbelief in their hearts, were sure that Divine help will be on the Prophet’ s side, and he will attain victory.
When the Messenger of Allah ﷺ reached Banul-Mustaliq’ s settlement, he faced Harith Ibn Dirar’ s army near a well that was known as Muraisi’. Therefore, the campaign is also known as the battle of Muraisi’. The combatants arrayed themselves and shot arrows at each other. Many of Banul-Mustaliq’ s men were killed and others fled; and some men and women were captured as prisoners of war. Some of their belongings fell into Muslim hands as spoils of war. Allah granted victory to the Holy Prophet ﷺ and the jihad came to an end.
Co-operation on the basis of Tribal, Racial, National or Regional Bias is the Slogan of Pre-Islamic Paganism
Whilst the Muslim army was still at the well of Muraisi’, an unpleasant scene broke out between a Muhajir (emigrant) and an Ansari (helper). They quarreled over the same water where the battle was fought. The Emigrant called their fellow-Emigrants for help, and the Helpers called the fellow-Helpers for help. Some individuals came forward to help their respective sides, and the dispute might have led to a fight between the Emigrants and the Helpers. When the Holy Prophet ﷺ came to know about this, he immediately went to the scene of dispute, and expressed his indignation, saying مَا بَالُ دَعوَی الجَاھِلِیَّۃِ “ What is this slogan of paganism [ that you call for defence on the basis of regional, racial and national bias ]?” دَعُوھَا فَاِنَّھَا مُنتِنَۃٌ “ Give up the slogan. It stinks.” He said that every Muslim should help another Muslim brother, whether oppressor or oppressed. Helping the oppressed is quite obvious, but helping the oppressor implies to stop him from oppression. In all matters it is necessary to find out who is the oppressed and help him and who is the oppressor and stop him from oppressing, even though he may be his own brother or father. The racial, lineal, regional or national pride and prejudice is a filthy slogan, and it gives out nothing but bad odour.
The speech of the Messenger of Allah ﷺ brought the quarrel to an end, and the dispute was thus quelled. The two people involved in this dispute were Jahjah, the Emigrant, and Sinan Ibn Wabrah al-Juhani, the Helper. In this matter, the former was more on the wrong, and the latter was wounded. Sayyidna ‘Ubadah Ibn Samit ؓ explained to Sinan Jahjah ؓ . The oppressor and the oppressed thus became brothers.
The hypocrites had joined the Muslims for greed of receiving a share from the spoils. Their leader was ‘Abdullah Ibn Ubayy. Like other hypocrites, he called himself a Muslim for mundane benefits, but concealed enmity in his heart against the Messenger of Allah ﷺ and the Muslims. When he came to know about the clash between the Muhajirs (Emigrants) and Ansar (the Helpers), he found this an ideal opportunity to cause friction among the Muslims. So he addressed an assembly in which there were hypocrites and a Muslim Zaid Ibn Arqam ؓ where he strongly provoked the Helpers with his fiery speech against the Emigrants, saying: “ You have brought all this on yourselves. You have let them settle in your land and share your wealth and property. They are fed on your breads until they became strong and now they rival you. If you do not realize the consequences of your helping them, they will make your life miserable. Therefore, in future you should abandon them and stop helping them with your property, and they would themselves disperse to other areas. By Allah, when we go back to Madinah the most honourable of the inhabitants of Madinah shall drive out the meanest of them from there.“ He termed his own group and the Ansar as ‘the honourable ones’, and [ God forbid!] the Holy Prophet ﷺ along with the muhajirin as ‘the meanest ones’. When Sayyidna Zaid Ibn Arqam ؓ heard his speech, he retorted instantly: “ By Allah, you are mean, low and despicable. The Messenger of Allah is successful by God-given honour, and by the love of the Muslims.
Since ‘Abdullah Ibn Ubayy wanted to keep his hypocrisy under a veil, he concealed his intention under the cover of the vague expression of ‘the most honoured and meanest’. When Sayyidna Zaid Ibn Arqam ؓ made a sharp retort, he realized that his disbelief would be uncovered, he apologized to Sayyidna Zaid Ibn Arqam ؓ that he was merely joking and did not mean to do anything against the Messenger of Allah ﷺ .
Sayyidna Zaid Ibn Arqam ؓ left the assembly and went to the Messenger of Allah ﷺ and reported to him the whole story about ‘Abdullah Ibn Ubayy. This news was very disturbing and trying for the Holy Prophet ﷺ . The colour of his blessed countenance changed. Sayyidna Zaid Ibn Arqam ؓ was a young Companion at the time. The Holy Prophet ﷺ asked him: “ Boy! Are you not perhaps lying?” Sayyidna Zaid Ibn Arqam ؓ made the same reply. After that, the news of Ibn Ubayy’ s fiery speech spread throughout the Muslim army. No one spoke anything but about this speech. On the other hand, the Helpers reproached Sayyidna Zaid Ibn Arqam ؓ . They said that he has accused the venerable leader of the nation (that is, Ibn Ubayy) and severed kinship ties with him. Sayyidna Zaid Ibn Arqam ؓ swore by Allah and said that in the entire tribe of Khazraj, Ibn Ubayy was the dearest person to him, but when he uttered the unpleasant words against the Messenger of Allah ﷺ ، he could not hold himself. “ Even if that were my father,” he went on, “ I would have certainly reported his speech to the Messenger of Allah ﷺ .”
When Sayyidna ‘Umar ؓ heard the story, he said: “ O Allah’ s Messenger! Permit me to behead this hypocrite.” According to another narration, Sayyidna ‘Umar ؓ said: “ Permit ‘Abbad Ibn Bishr to cut off his head and present it to you.” The Messenger of Allah ﷺ said that if he were to permit them to do that, the news will spread among people that Muhammad ﷺ kills his own Comrades. As a result, he did not allow Ibn Ubayy to be killed. When this news about Sayyidna ‘Umar ؓ reached ‘Abdullah Ibn Ubayy’ s son who also bore the same name as his father’ s, ‘Abdullah, but he was a sincere Muslim, he immediately went up to the Messenger of Allah ﷺ and said: “ If you wish my father to be killed because of his speech, then allow me to kill him and bring his head to you before you arise from your assembly. The entire tribe of Khazraj is a witness to the fact that no one is more serving and obedient to my parents than myself. But I will not tolerate any of their mischief against Allah and His Messenger ﷺ . If you allow anyone else to kill my father and he kills him, then, I am afraid, when I see my father’ s killer walking freely, my tribal jealously may overcome me and I may be tempted to kill him, and that might be the cause of my punishment.” The Messenger of Allah ﷺ said: “ I do not have the intention of killing him, nor have I instructed anyone else to kill him.”
After this incident, the Messenger of Allah ﷺ announced, at an unusual time against his normal habit, that he would immediately set out on his journey back to Madinah. So he mounted his she-camel Quswa’ and started his journey at an unusual time. When the general body of the blessed Companions had set out on the journey, the Holy Prophet ﷺ called ‘Abdullah Ibn Ubayy and asked him: “ Did you say this?” He took oath and denied everything that was imputed to him, and claimed that the boy, Zaid Ibn Arqam, was liar. ‘Abdullah Ibn Ubayy was the respectable chief of his people. All the people felt that may be Zaid Ibn Arqam ؓ was under some misconception, and Ibn Ubayy did not say it as was conveyed.
In any case, the Messenger of Allah ﷺ accepted Ibn Ubayy’ s oath and explanation. The reproach of the people against Zaid Ibn Arqam ؓ was further aggravated. This embarrassed him and he hid himself from the people. Then the Messenger of Allah ﷺ travelled with the entire Muslim army the whole day and night and the next morning, until the bright sun was out. Then he, together with the army, halted in a place. They were all exhausted on account of the long and strenuous journey. As soon as they touched the ground, they fell into deep sleep.
The narrator reports that the purpose of this unusually immediate and long journey was to close the chapter of the story of Ibn Ubayy, which had by and by spread among the entire Muslim community, and they talked about it all the time.
After that, the Messenger of Allah ﷺ started the journey, in the course of which Sayyidna ‘Ubadah Ibn Samit ؓ suggested to Ibn Ubayy to approach the Holy Prophet ﷺ and admit his guilt before him who would pray Allah for his pardon and he would attain salvation. When he heard this suggestion, he turned his head away. No Qur’ anic verses pertaining to Ibn Ubayy were revealed until then, but when he turned himself away in haughty arrogance, Sayyidna ‘Ubadah Ibn Samit ؓ said: “ Certainly, the Qur’ an will reveal verses pertaining to your turning down the advice.”
While the Holy Prophet ﷺ was on his journey, Sayyidna Zaid Ibn Arqam ؓ came near him again and again, and he was firm that since this hypocrite has called him a liar and embarrassed him in front of the entire nation. Allah would surely reveal verses to clear him and give the lie to the hypocrite. Suddenly Sayyidna Zaid Ibn Arqam ؓ noticed that the Holy Prophet ﷺ entered into the state that he experienced when he received revelation. He stared breathing heavily, his forehead dripped with perspiration and his mount, the she-camel, began to feel the weight of the revelation. Sayyidna Zaid Ibn Arqam ؓ sensed that some revelation was coming down regarding that matter. When that state of revelation was over, and, because his own mount was closer to the mount of the Holy Prophet ﷺ ، he held the ear of Zaid ؓ and said یا غُلَامُ صَدَّقَ اللہُ حَدِیثَکَ وَ نَزَلَت سُورَۃُ المُنافِقِینَ فِی اِبنِ اُبیٍّ مِن اَوَّلِھَا اِلٰی آخِرِھَا “ O Boy, Allah has confirmed the veracity of your statement, and the entire Surah Al-Munafiqun – from the beginning to the end – has been revealed in connection with Ibn Ubayy’ s incident.”
This shows that Surah Al-Munafiqun was revealed in the course of the journey. According to Baghawi’ s narration, however, the Holy Prophet ﷺ had reached Madinah and Sayyidna Zaid Ibn Arqam ؓ was hiding himself in the house for fear of reprisal, when this Surah was revealed. And Allah knows best!
According to another narration, when the Messenger of Allah ﷺ approached Madinah at the valley of Aqiq, ‘Abdullah, the son of the hypocrite ‘Abdullah Ibn Ubayy, who was faithful believe, went forward and searched through the throng of mounts and, finding his father’ s mount, made it sit. He placed his foot on its knees and said to his father: “ By Allah! You cannot enter Madinah unless the Messenger of Allah ﷺ permits you, and unless you clarify who are the most honourable inhabitants of Madinah that expel the meanest ones. Tell me who is the most hounourable one, the Messenger of Allah or you?” Passer-by were reproaching ‘Abdullah as to how unkindly he was treating his father. By then the mount of Allah’ s Messenger ﷺ came near. He inquired what was happening. People said that ‘Abdullah has barred his father’ s entry into Madinah unless Allah’ s Messenger ﷺ permits him. The Holy Prophet ﷺ saw that the hypocritical Ibn Ubbay declared to his son that he himself was the meanest of the citizens of Madinah, even meaner than children and women, and the Holy Prophet ﷺ the most honourable of them. At this, the Messenger of Allah ﷺ said to the son: Leave his way; let him enter.” The son then let him enter.
Only this much is the story of the revelation of Surah Al-Munafiqun. At the beginning of the story, a concise reference was made to the campaign of Banul-Mustaliq where it was shown that the real person responsible for the campaign was Harith Ibn Dirar who at that time was not a Muslim but embraced Islam later. He was the father of Sayyidah Juwairiyah ؓ who too was not a Muslim but embraced Islam later, and became one of the noble wives of the Holy Prophet ﷺ .
Musnad Ahmad, Abu Dawud and others record that when Banul-Mustaliq were defeated, spoils of war, together with prisoners of war, fell into Muslim hands. According to Islamic Law, all prisoners and spoils of war were distributed among the Mujahidin. Among the prisoners of war was Juwairiyah ؓ the daughter of Harith Ibn Dirar. She fell to the lot of Sayyidna Thabit Ibn Qais Ibn Shammas. He entered into the contract of kitabah to set her free in lieu of a specified sum of money.1
(1) For fuller explanation of the contract of kitabah, see volume 6, pp.426-427 of this book under the commentary of Surah 24:33. (Muhammad Taqi Usmani)
According to Sayyidah Juwairiyah’ s ؓ contract of kitabah, the sum specified was very large and she could not pay off the large sum of money to purchase her freedom. She came to the Holy Prophet ﷺ and said: “ I have embraced Islam and I bear witness that there is only One Allah and He has no partners, and that you are Allah’ s Messenger.” Then she went on to narrate her story: “ I fell to the lot of Thabit Ibn Qais Ibn Shammas, but we entered into the contract of kitabah and the sum specified in the contract is so large that I cannot manage. Please do help me.” The Holy Prophet ﷺ acceded to her request. In addition, he expressed his intention to emancipate her and marry her. For Sayyidah Juwairiyah ؓ ، this was a great boon. How could she refuse to accept this offer? She accepted the offer whole-heartedly and thus became one of the noble wives of the Holy Prophet ﷺ . The mother of the Faithful, Sayyidah Juwairiyah ؓ says that three days before the Holy Prophet ﷺ came for the campaign of Banul-Mustaliq ‘I saw in my dream that the moon arose in Yathrib and it came and fell in my lap. I did not narrate this dream to anyone at that time. Now I have seen its interpretation with my own eyes.’
She was the daughter of the leader of her nation. When she became one of the wives of the Holy Prophet ﷺ ، it exerted a great influence on the entire tribe. One advantage that accrued to all women captured with her was that all of them were emancipated. They were relatives of the Mother of the Faithful. The Muslims set free all slave-girls related to her when they came to know of her joining the rank of the Mother of Faithful. About one hundred of them were emancipated with her. Her father saw a miracle of the Holy Prophet ﷺ and embraced Islam.
The above story imparts guiding principles on important issues
The circumstances, under which Surah Al-Munafiqun was revealed, indeed help us understand the basic interpretation of the Surah. Additionally, they bring out some important guiding principles related to moral or ethical, political and social issues. That is why the full story has been fully recounted here. The guiding principles derived from this story are given below:
The foundation Stone of Islamic Polity: Establishment of Islamic Brotherhood which aims at Ending Colour, Racial and Linguistic Discriminations, and Indigenous-Alien Prejudices.
The episode of the dispute that broke out between an Emigrant and a Helper, and each side calling their fellow-Emigrants and their fellow-Helpers respectively for help was the icon of paganism which the Holy Prophet ﷺ destroyed. He established the principle that all believers are brothers, regardless of their race, colour, language, or nationality. The bond of brotherhood the Holy Prophet ﷺ established between the Refugees and the Helpers had made them like real brothers. It is, however the ancient Shaitanic network to get people involved in mutual co-operation and help on this basis alone. This necessarily results in blocking out the Islamic concept of mutual co-operation based on race and nationalism taken place. In this way, the Shaitan causes friction among Muslims. In this instance also a similar situation would have developed if the Holy Prophet ﷺ did not arrive on the scene in time and quell the dispute and said to them that it was the stinking slogan of paganism and that they should give it up. He re-established them on the Qur’ anic principle of mutual co-operation وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَىٰ ۖ وَلَا تَعَاوَنُوا عَلَى الْإِثْمِ وَالْعُدْوَانِ (And help each other in righteousness and piety, and do not help each other in sin and aggression…5:2). In other words, the standard for Muslims to help others or to receive help from others is good will, justice, fair play and equity. They should co-operate mutually on this basis, even though the others may belong to another race, ethnic group, or to another region. They should not unite in one conjoint to co-operate in sin and injustice, even though he may be father or brother. This is the just and rational foundation which Islam has laid, and the Messenger of Allah ﷺ himself took care of this every step of the way and commanded everyone to follow the principle. In his Farewell Address, he said that all customs of paganism are trampled under his feet. The idols of discrimination of Arab-non-Arab, white-black and indigenous-aliens have been broken. Islamic principle of mutual help and co-operation is Truth and Justice. All should apply it.
Another lesson that stems from this story is that the enemies of Islam since time immemorial use nationalism and regionalism to cause friction, and break up the Muslim Community. Whenever the opportunity arises, they split them up.
Alas, the Muslims have long forgotten this lesson, and the enemies have once more set up the same Shaitanic network to break up Islamic unity. The Muslims all over the world have put the religion and the religious principles into oblivion. As a result, they have become victims of civil wars. Their united front to fight disbelief has been smashed. The Muslim world is divided not only into Arabs and non-Arabs, but further divided into Egyptian, Syrian, Hijazi and Yemeni. In the Indo-Pak subcontinent, the Punjabis, Bengalis, Sindhis, Hindis, Pathans and Balochis are victims of mutual differences. To Allah we direct our complaint! The enemies of Islam are toying with our differences. As a result, they are overcoming us in all fields, and we are defeated everywhere. We have developed a slavish mentality and are forced to take refuge in them. Even today we can see with our open eyes Divine help and assistance coming to us, provided we adopt the Qur’ anic principles and the guidance of Allah’ s Messenger ﷺ ; provided we adhere to a strong Islamic brotherhood instead of showing a slavish devotion to the lifestyle of others; and provided we break down the idols of colour, race, language and region.
The Noble Companions’ Unparalleled Adherence to Islamic Principles and their Lofty Station
This incident further shows that though the Shaitan made some people raise the slogan of paganism temporarily, the ‘Iman was so engrossed in their hearts that the slightest admonition was sufficient to jolt them into repenting. They had such a high degree of love and reverence for Allah and His Messenger ﷺ that no relationship and sense of nationality could act as a barrier against it. An eloquent testimony of that is contained in the statement of Zaid Ibn Arqam ؓ . He himself was a member of the tribe of Khazraj and Ibn Ubayy was the leader of that tribe, and the former loved and venerated the latter most dearly, but he could not tolerate the provocative words uttered against the Refugee Muslims and Allah’ s Messenger ﷺ and complained to him about the hypocrites. The tribal-worshippers of the present age would never have dared to take the complaint of their leaders to the Holy Prophet ﷺ .
The attitude of Ibn Ubayy’ s son ‘Abdullah in this incident makes it crystal clear that his real love and veneration was dedicated to Allah and His Messenger ﷺ . When he heard him utter words against them, he went to Allah’ s Messenger ﷺ and sought his consent to cut off his father’ s head. When the Holy Prophet ﷺ did not permit him, he made his father’ s mount sit, when he approached Madinah, blocked his way and forced him to admit that the Messenger of Allah ﷺ is ‘the most honourable’ and that he himself is ‘the meanest one’. He did not open the way for his father before the Holy Prophet’ s ﷺ permission.
Besides, the idols of nation-worship and land-worship were broken to pieces in the battles of Badr, Uhud and Ahzab, which proved that all Muslims are brothers, no matter which nationality, country, colour or language group they belong to. Anyone who does not believe in Allah and his Messenger ﷺ is an enemy, even though he may be his own real brother or father.
ھزار خویش کہ بیگا انہ از خدا باشد فدایٔے یک تنِ بیگانہ کآشنا باشد
Thousand of relatives who are alien to Allah
May be sacrificed to an alien who is faithful to Allah.
Taking care of General Welfare of Muslims: Protecting them from misunderstanding
Another point illustrated by this incident is that an act which is permissible in itself should be avoided if it may create a misunderstanding in the mind of a Muslim, or may provide an opportunity for the enemies to spread misunderstanding among them. Thus, despite the fact that Ibn Ubayy’ s hypocrisy was exposed openly, the Messenger of Allah ﷺ did not permit Sayyidna ‘Umer ﷺ to behead him when he sought his permission, because the enemies could create misunderstanding in the public minds that Muhammad ﷺ killed his own Comrades. But it should be noted that, as other traditions prove, such acts may be abandoned only when they are not from the basis objectives of Shariah, they cannot be abandoned for such an apprehension. Instead, attempts must be made to remove the danger and do the work dictated by the objectives of Shari’ ah.
That is because they declared faith (in Islam apparently), then disbelieved (secretly). Therefore a seal has been set on their hearts, and thus they do not understand.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
Background of Revelation
The incident, in which this Surah was revealed, took place in the campaign against Banul-Mustaliq which happened, according to Muhammad Ibn Ishaq in Sha’ ban 6AH and according to Qatadah and ‘Urwah, in Sha’ ban 5AH. [ Mazhari ] According to Muhammad Ibn Ishaq and most historians, the details of the incident is as follows: The Messenger of Allah received the news that the leader of Banul-Mustaliq, name, Harith Ibn Dirar, is preparing for a campaign against him Harith Ibn Dirar was the father of Sayyidna Juwairiah ؓ who later on embraced Islam and became one of the Holy wives of the Holy Prophet ﷺ . Harith Ibn Dirar ؓ himself later on embraced Islam.
Nevertheless, when the Messenger of Allah ﷺ received the news about the campaign against him, he gathered a group of Muslims and went out to face them. Many hypocrites joined the Muslims to fight the jihad in the hope that they will receive a share in the spoils of war, because they, despite having disbelief in their hearts, were sure that Divine help will be on the Prophet’ s side, and he will attain victory.
When the Messenger of Allah ﷺ reached Banul-Mustaliq’ s settlement, he faced Harith Ibn Dirar’ s army near a well that was known as Muraisi’. Therefore, the campaign is also known as the battle of Muraisi’. The combatants arrayed themselves and shot arrows at each other. Many of Banul-Mustaliq’ s men were killed and others fled; and some men and women were captured as prisoners of war. Some of their belongings fell into Muslim hands as spoils of war. Allah granted victory to the Holy Prophet ﷺ and the jihad came to an end.
Co-operation on the basis of Tribal, Racial, National or Regional Bias is the Slogan of Pre-Islamic Paganism
Whilst the Muslim army was still at the well of Muraisi’, an unpleasant scene broke out between a Muhajir (emigrant) and an Ansari (helper). They quarreled over the same water where the battle was fought. The Emigrant called their fellow-Emigrants for help, and the Helpers called the fellow-Helpers for help. Some individuals came forward to help their respective sides, and the dispute might have led to a fight between the Emigrants and the Helpers. When the Holy Prophet ﷺ came to know about this, he immediately went to the scene of dispute, and expressed his indignation, saying مَا بَالُ دَعوَی الجَاھِلِیَّۃِ “ What is this slogan of paganism [ that you call for defence on the basis of regional, racial and national bias ]?” دَعُوھَا فَاِنَّھَا مُنتِنَۃٌ “ Give up the slogan. It stinks.” He said that every Muslim should help another Muslim brother, whether oppressor or oppressed. Helping the oppressed is quite obvious, but helping the oppressor implies to stop him from oppression. In all matters it is necessary to find out who is the oppressed and help him and who is the oppressor and stop him from oppressing, even though he may be his own brother or father. The racial, lineal, regional or national pride and prejudice is a filthy slogan, and it gives out nothing but bad odour.
The speech of the Messenger of Allah ﷺ brought the quarrel to an end, and the dispute was thus quelled. The two people involved in this dispute were Jahjah, the Emigrant, and Sinan Ibn Wabrah al-Juhani, the Helper. In this matter, the former was more on the wrong, and the latter was wounded. Sayyidna ‘Ubadah Ibn Samit ؓ explained to Sinan Jahjah ؓ . The oppressor and the oppressed thus became brothers.
The hypocrites had joined the Muslims for greed of receiving a share from the spoils. Their leader was ‘Abdullah Ibn Ubayy. Like other hypocrites, he called himself a Muslim for mundane benefits, but concealed enmity in his heart against the Messenger of Allah ﷺ and the Muslims. When he came to know about the clash between the Muhajirs (Emigrants) and Ansar (the Helpers), he found this an ideal opportunity to cause friction among the Muslims. So he addressed an assembly in which there were hypocrites and a Muslim Zaid Ibn Arqam ؓ where he strongly provoked the Helpers with his fiery speech against the Emigrants, saying: “ You have brought all this on yourselves. You have let them settle in your land and share your wealth and property. They are fed on your breads until they became strong and now they rival you. If you do not realize the consequences of your helping them, they will make your life miserable. Therefore, in future you should abandon them and stop helping them with your property, and they would themselves disperse to other areas. By Allah, when we go back to Madinah the most honourable of the inhabitants of Madinah shall drive out the meanest of them from there.“ He termed his own group and the Ansar as ‘the honourable ones’, and [ God forbid!] the Holy Prophet ﷺ along with the muhajirin as ‘the meanest ones’. When Sayyidna Zaid Ibn Arqam ؓ heard his speech, he retorted instantly: “ By Allah, you are mean, low and despicable. The Messenger of Allah is successful by God-given honour, and by the love of the Muslims.
Since ‘Abdullah Ibn Ubayy wanted to keep his hypocrisy under a veil, he concealed his intention under the cover of the vague expression of ‘the most honoured and meanest’. When Sayyidna Zaid Ibn Arqam ؓ made a sharp retort, he realized that his disbelief would be uncovered, he apologized to Sayyidna Zaid Ibn Arqam ؓ that he was merely joking and did not mean to do anything against the Messenger of Allah ﷺ .
Sayyidna Zaid Ibn Arqam ؓ left the assembly and went to the Messenger of Allah ﷺ and reported to him the whole story about ‘Abdullah Ibn Ubayy. This news was very disturbing and trying for the Holy Prophet ﷺ . The colour of his blessed countenance changed. Sayyidna Zaid Ibn Arqam ؓ was a young Companion at the time. The Holy Prophet ﷺ asked him: “ Boy! Are you not perhaps lying?” Sayyidna Zaid Ibn Arqam ؓ made the same reply. After that, the news of Ibn Ubayy’ s fiery speech spread throughout the Muslim army. No one spoke anything but about this speech. On the other hand, the Helpers reproached Sayyidna Zaid Ibn Arqam ؓ . They said that he has accused the venerable leader of the nation (that is, Ibn Ubayy) and severed kinship ties with him. Sayyidna Zaid Ibn Arqam ؓ swore by Allah and said that in the entire tribe of Khazraj, Ibn Ubayy was the dearest person to him, but when he uttered the unpleasant words against the Messenger of Allah ﷺ ، he could not hold himself. “ Even if that were my father,” he went on, “ I would have certainly reported his speech to the Messenger of Allah ﷺ .”
When Sayyidna ‘Umar ؓ heard the story, he said: “ O Allah’ s Messenger! Permit me to behead this hypocrite.” According to another narration, Sayyidna ‘Umar ؓ said: “ Permit ‘Abbad Ibn Bishr to cut off his head and present it to you.” The Messenger of Allah ﷺ said that if he were to permit them to do that, the news will spread among people that Muhammad ﷺ kills his own Comrades. As a result, he did not allow Ibn Ubayy to be killed. When this news about Sayyidna ‘Umar ؓ reached ‘Abdullah Ibn Ubayy’ s son who also bore the same name as his father’ s, ‘Abdullah, but he was a sincere Muslim, he immediately went up to the Messenger of Allah ﷺ and said: “ If you wish my father to be killed because of his speech, then allow me to kill him and bring his head to you before you arise from your assembly. The entire tribe of Khazraj is a witness to the fact that no one is more serving and obedient to my parents than myself. But I will not tolerate any of their mischief against Allah and His Messenger ﷺ . If you allow anyone else to kill my father and he kills him, then, I am afraid, when I see my father’ s killer walking freely, my tribal jealously may overcome me and I may be tempted to kill him, and that might be the cause of my punishment.” The Messenger of Allah ﷺ said: “ I do not have the intention of killing him, nor have I instructed anyone else to kill him.”
After this incident, the Messenger of Allah ﷺ announced, at an unusual time against his normal habit, that he would immediately set out on his journey back to Madinah. So he mounted his she-camel Quswa’ and started his journey at an unusual time. When the general body of the blessed Companions had set out on the journey, the Holy Prophet ﷺ called ‘Abdullah Ibn Ubayy and asked him: “ Did you say this?” He took oath and denied everything that was imputed to him, and claimed that the boy, Zaid Ibn Arqam, was liar. ‘Abdullah Ibn Ubayy was the respectable chief of his people. All the people felt that may be Zaid Ibn Arqam ؓ was under some misconception, and Ibn Ubayy did not say it as was conveyed.
In any case, the Messenger of Allah ﷺ accepted Ibn Ubayy’ s oath and explanation. The reproach of the people against Zaid Ibn Arqam ؓ was further aggravated. This embarrassed him and he hid himself from the people. Then the Messenger of Allah ﷺ travelled with the entire Muslim army the whole day and night and the next morning, until the bright sun was out. Then he, together with the army, halted in a place. They were all exhausted on account of the long and strenuous journey. As soon as they touched the ground, they fell into deep sleep.
The narrator reports that the purpose of this unusually immediate and long journey was to close the chapter of the story of Ibn Ubayy, which had by and by spread among the entire Muslim community, and they talked about it all the time.
After that, the Messenger of Allah ﷺ started the journey, in the course of which Sayyidna ‘Ubadah Ibn Samit ؓ suggested to Ibn Ubayy to approach the Holy Prophet ﷺ and admit his guilt before him who would pray Allah for his pardon and he would attain salvation. When he heard this suggestion, he turned his head away. No Qur’ anic verses pertaining to Ibn Ubayy were revealed until then, but when he turned himself away in haughty arrogance, Sayyidna ‘Ubadah Ibn Samit ؓ said: “ Certainly, the Qur’ an will reveal verses pertaining to your turning down the advice.”
While the Holy Prophet ﷺ was on his journey, Sayyidna Zaid Ibn Arqam ؓ came near him again and again, and he was firm that since this hypocrite has called him a liar and embarrassed him in front of the entire nation. Allah would surely reveal verses to clear him and give the lie to the hypocrite. Suddenly Sayyidna Zaid Ibn Arqam ؓ noticed that the Holy Prophet ﷺ entered into the state that he experienced when he received revelation. He stared breathing heavily, his forehead dripped with perspiration and his mount, the she-camel, began to feel the weight of the revelation. Sayyidna Zaid Ibn Arqam ؓ sensed that some revelation was coming down regarding that matter. When that state of revelation was over, and, because his own mount was closer to the mount of the Holy Prophet ﷺ ، he held the ear of Zaid ؓ and said یا غُلَامُ صَدَّقَ اللہُ حَدِیثَکَ وَ نَزَلَت سُورَۃُ المُنافِقِینَ فِی اِبنِ اُبیٍّ مِن اَوَّلِھَا اِلٰی آخِرِھَا “ O Boy, Allah has confirmed the veracity of your statement, and the entire Surah Al-Munafiqun – from the beginning to the end – has been revealed in connection with Ibn Ubayy’ s incident.”
This shows that Surah Al-Munafiqun was revealed in the course of the journey. According to Baghawi’ s narration, however, the Holy Prophet ﷺ had reached Madinah and Sayyidna Zaid Ibn Arqam ؓ was hiding himself in the house for fear of reprisal, when this Surah was revealed. And Allah knows best!
According to another narration, when the Messenger of Allah ﷺ approached Madinah at the valley of Aqiq, ‘Abdullah, the son of the hypocrite ‘Abdullah Ibn Ubayy, who was faithful believe, went forward and searched through the throng of mounts and, finding his father’ s mount, made it sit. He placed his foot on its knees and said to his father: “ By Allah! You cannot enter Madinah unless the Messenger of Allah ﷺ permits you, and unless you clarify who are the most honourable inhabitants of Madinah that expel the meanest ones. Tell me who is the most hounourable one, the Messenger of Allah or you?” Passer-by were reproaching ‘Abdullah as to how unkindly he was treating his father. By then the mount of Allah’ s Messenger ﷺ came near. He inquired what was happening. People said that ‘Abdullah has barred his father’ s entry into Madinah unless Allah’ s Messenger ﷺ permits him. The Holy Prophet ﷺ saw that the hypocritical Ibn Ubbay declared to his son that he himself was the meanest of the citizens of Madinah, even meaner than children and women, and the Holy Prophet ﷺ the most honourable of them. At this, the Messenger of Allah ﷺ said to the son: Leave his way; let him enter.” The son then let him enter.
Only this much is the story of the revelation of Surah Al-Munafiqun. At the beginning of the story, a concise reference was made to the campaign of Banul-Mustaliq where it was shown that the real person responsible for the campaign was Harith Ibn Dirar who at that time was not a Muslim but embraced Islam later. He was the father of Sayyidah Juwairiyah ؓ who too was not a Muslim but embraced Islam later, and became one of the noble wives of the Holy Prophet ﷺ .
Musnad Ahmad, Abu Dawud and others record that when Banul-Mustaliq were defeated, spoils of war, together with prisoners of war, fell into Muslim hands. According to Islamic Law, all prisoners and spoils of war were distributed among the Mujahidin. Among the prisoners of war was Juwairiyah ؓ the daughter of Harith Ibn Dirar. She fell to the lot of Sayyidna Thabit Ibn Qais Ibn Shammas. He entered into the contract of kitabah to set her free in lieu of a specified sum of money.1
(1) For fuller explanation of the contract of kitabah, see volume 6, pp.426-427 of this book under the commentary of Surah 24:33. (Muhammad Taqi Usmani)
According to Sayyidah Juwairiyah’ s ؓ contract of kitabah, the sum specified was very large and she could not pay off the large sum of money to purchase her freedom. She came to the Holy Prophet ﷺ and said: “ I have embraced Islam and I bear witness that there is only One Allah and He has no partners, and that you are Allah’ s Messenger.” Then she went on to narrate her story: “ I fell to the lot of Thabit Ibn Qais Ibn Shammas, but we entered into the contract of kitabah and the sum specified in the contract is so large that I cannot manage. Please do help me.” The Holy Prophet ﷺ acceded to her request. In addition, he expressed his intention to emancipate her and marry her. For Sayyidah Juwairiyah ؓ ، this was a great boon. How could she refuse to accept this offer? She accepted the offer whole-heartedly and thus became one of the noble wives of the Holy Prophet ﷺ . The mother of the Faithful, Sayyidah Juwairiyah ؓ says that three days before the Holy Prophet ﷺ came for the campaign of Banul-Mustaliq ‘I saw in my dream that the moon arose in Yathrib and it came and fell in my lap. I did not narrate this dream to anyone at that time. Now I have seen its interpretation with my own eyes.’
She was the daughter of the leader of her nation. When she became one of the wives of the Holy Prophet ﷺ ، it exerted a great influence on the entire tribe. One advantage that accrued to all women captured with her was that all of them were emancipated. They were relatives of the Mother of the Faithful. The Muslims set free all slave-girls related to her when they came to know of her joining the rank of the Mother of Faithful. About one hundred of them were emancipated with her. Her father saw a miracle of the Holy Prophet ﷺ and embraced Islam.
The above story imparts guiding principles on important issues
The circumstances, under which Surah Al-Munafiqun was revealed, indeed help us understand the basic interpretation of the Surah. Additionally, they bring out some important guiding principles related to moral or ethical, political and social issues. That is why the full story has been fully recounted here. The guiding principles derived from this story are given below:
The foundation Stone of Islamic Polity: Establishment of Islamic Brotherhood which aims at Ending Colour, Racial and Linguistic Discriminations, and Indigenous-Alien Prejudices.
The episode of the dispute that broke out between an Emigrant and a Helper, and each side calling their fellow-Emigrants and their fellow-Helpers respectively for help was the icon of paganism which the Holy Prophet ﷺ destroyed. He established the principle that all believers are brothers, regardless of their race, colour, language, or nationality. The bond of brotherhood the Holy Prophet ﷺ established between the Refugees and the Helpers had made them like real brothers. It is, however the ancient Shaitanic network to get people involved in mutual co-operation and help on this basis alone. This necessarily results in blocking out the Islamic concept of mutual co-operation based on race and nationalism taken place. In this way, the Shaitan causes friction among Muslims. In this instance also a similar situation would have developed if the Holy Prophet ﷺ did not arrive on the scene in time and quell the dispute and said to them that it was the stinking slogan of paganism and that they should give it up. He re-established them on the Qur’ anic principle of mutual co-operation وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَىٰ ۖ وَلَا تَعَاوَنُوا عَلَى الْإِثْمِ وَالْعُدْوَانِ (And help each other in righteousness and piety, and do not help each other in sin and aggression…5:2). In other words, the standard for Muslims to help others or to receive help from others is good will, justice, fair play and equity. They should co-operate mutually on this basis, even though the others may belong to another race, ethnic group, or to another region. They should not unite in one conjoint to co-operate in sin and injustice, even though he may be father or brother. This is the just and rational foundation which Islam has laid, and the Messenger of Allah ﷺ himself took care of this every step of the way and commanded everyone to follow the principle. In his Farewell Address, he said that all customs of paganism are trampled under his feet. The idols of discrimination of Arab-non-Arab, white-black and indigenous-aliens have been broken. Islamic principle of mutual help and co-operation is Truth and Justice. All should apply it.
Another lesson that stems from this story is that the enemies of Islam since time immemorial use nationalism and regionalism to cause friction, and break up the Muslim Community. Whenever the opportunity arises, they split them up.
Alas, the Muslims have long forgotten this lesson, and the enemies have once more set up the same Shaitanic network to break up Islamic unity. The Muslims all over the world have put the religion and the religious principles into oblivion. As a result, they have become victims of civil wars. Their united front to fight disbelief has been smashed. The Muslim world is divided not only into Arabs and non-Arabs, but further divided into Egyptian, Syrian, Hijazi and Yemeni. In the Indo-Pak subcontinent, the Punjabis, Bengalis, Sindhis, Hindis, Pathans and Balochis are victims of mutual differences. To Allah we direct our complaint! The enemies of Islam are toying with our differences. As a result, they are overcoming us in all fields, and we are defeated everywhere. We have developed a slavish mentality and are forced to take refuge in them. Even today we can see with our open eyes Divine help and assistance coming to us, provided we adopt the Qur’ anic principles and the guidance of Allah’ s Messenger ﷺ ; provided we adhere to a strong Islamic brotherhood instead of showing a slavish devotion to the lifestyle of others; and provided we break down the idols of colour, race, language and region.
The Noble Companions’ Unparalleled Adherence to Islamic Principles and their Lofty Station
This incident further shows that though the Shaitan made some people raise the slogan of paganism temporarily, the ‘Iman was so engrossed in their hearts that the slightest admonition was sufficient to jolt them into repenting. They had such a high degree of love and reverence for Allah and His Messenger ﷺ that no relationship and sense of nationality could act as a barrier against it. An eloquent testimony of that is contained in the statement of Zaid Ibn Arqam ؓ . He himself was a member of the tribe of Khazraj and Ibn Ubayy was the leader of that tribe, and the former loved and venerated the latter most dearly, but he could not tolerate the provocative words uttered against the Refugee Muslims and Allah’ s Messenger ﷺ and complained to him about the hypocrites. The tribal-worshippers of the present age would never have dared to take the complaint of their leaders to the Holy Prophet ﷺ .
The attitude of Ibn Ubayy’ s son ‘Abdullah in this incident makes it crystal clear that his real love and veneration was dedicated to Allah and His Messenger ﷺ . When he heard him utter words against them, he went to Allah’ s Messenger ﷺ and sought his consent to cut off his father’ s head. When the Holy Prophet ﷺ did not permit him, he made his father’ s mount sit, when he approached Madinah, blocked his way and forced him to admit that the Messenger of Allah ﷺ is ‘the most honourable’ and that he himself is ‘the meanest one’. He did not open the way for his father before the Holy Prophet’ s ﷺ permission.
Besides, the idols of nation-worship and land-worship were broken to pieces in the battles of Badr, Uhud and Ahzab, which proved that all Muslims are brothers, no matter which nationality, country, colour or language group they belong to. Anyone who does not believe in Allah and his Messenger ﷺ is an enemy, even though he may be his own real brother or father.
ھزار خویش کہ بیگا انہ از خدا باشد فدایٔے یک تنِ بیگانہ کآشنا باشد
Thousand of relatives who are alien to Allah
May be sacrificed to an alien who is faithful to Allah.
Taking care of General Welfare of Muslims: Protecting them from misunderstanding
Another point illustrated by this incident is that an act which is permissible in itself should be avoided if it may create a misunderstanding in the mind of a Muslim, or may provide an opportunity for the enemies to spread misunderstanding among them. Thus, despite the fact that Ibn Ubayy’ s hypocrisy was exposed openly, the Messenger of Allah ﷺ did not permit Sayyidna ‘Umer ﷺ to behead him when he sought his permission, because the enemies could create misunderstanding in the public minds that Muhammad ﷺ killed his own Comrades. But it should be noted that, as other traditions prove, such acts may be abandoned only when they are not from the basis objectives of Shariah, they cannot be abandoned for such an apprehension. Instead, attempts must be made to remove the danger and do the work dictated by the objectives of Shari’ ah.
And if you see them, their physiques would attract you, and if they speak, you would (like to) listen to their speech (because of their eloquence). (Yet, being devoid of substance,) it is as if they were propped up beams of timber. They deem every shout (they hear) to be against them (out of cowardice). They are the enemy; so beware of them. May Allah destroy them. How perverted are they!
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
Background of Revelation
The incident, in which this Surah was revealed, took place in the campaign against Banul-Mustaliq which happened, according to Muhammad Ibn Ishaq in Sha’ ban 6AH and according to Qatadah and ‘Urwah, in Sha’ ban 5AH. [ Mazhari ] According to Muhammad Ibn Ishaq and most historians, the details of the incident is as follows: The Messenger of Allah received the news that the leader of Banul-Mustaliq, name, Harith Ibn Dirar, is preparing for a campaign against him Harith Ibn Dirar was the father of Sayyidna Juwairiah ؓ who later on embraced Islam and became one of the Holy wives of the Holy Prophet ﷺ . Harith Ibn Dirar ؓ himself later on embraced Islam.
Nevertheless, when the Messenger of Allah ﷺ received the news about the campaign against him, he gathered a group of Muslims and went out to face them. Many hypocrites joined the Muslims to fight the jihad in the hope that they will receive a share in the spoils of war, because they, despite having disbelief in their hearts, were sure that Divine help will be on the Prophet’ s side, and he will attain victory.
When the Messenger of Allah ﷺ reached Banul-Mustaliq’ s settlement, he faced Harith Ibn Dirar’ s army near a well that was known as Muraisi’. Therefore, the campaign is also known as the battle of Muraisi’. The combatants arrayed themselves and shot arrows at each other. Many of Banul-Mustaliq’ s men were killed and others fled; and some men and women were captured as prisoners of war. Some of their belongings fell into Muslim hands as spoils of war. Allah granted victory to the Holy Prophet ﷺ and the jihad came to an end.
Co-operation on the basis of Tribal, Racial, National or Regional Bias is the Slogan of Pre-Islamic Paganism
Whilst the Muslim army was still at the well of Muraisi’, an unpleasant scene broke out between a Muhajir (emigrant) and an Ansari (helper). They quarreled over the same water where the battle was fought. The Emigrant called their fellow-Emigrants for help, and the Helpers called the fellow-Helpers for help. Some individuals came forward to help their respective sides, and the dispute might have led to a fight between the Emigrants and the Helpers. When the Holy Prophet ﷺ came to know about this, he immediately went to the scene of dispute, and expressed his indignation, saying مَا بَالُ دَعوَی الجَاھِلِیَّۃِ “ What is this slogan of paganism [ that you call for defence on the basis of regional, racial and national bias ]?” دَعُوھَا فَاِنَّھَا مُنتِنَۃٌ “ Give up the slogan. It stinks.” He said that every Muslim should help another Muslim brother, whether oppressor or oppressed. Helping the oppressed is quite obvious, but helping the oppressor implies to stop him from oppression. In all matters it is necessary to find out who is the oppressed and help him and who is the oppressor and stop him from oppressing, even though he may be his own brother or father. The racial, lineal, regional or national pride and prejudice is a filthy slogan, and it gives out nothing but bad odour.
The speech of the Messenger of Allah ﷺ brought the quarrel to an end, and the dispute was thus quelled. The two people involved in this dispute were Jahjah, the Emigrant, and Sinan Ibn Wabrah al-Juhani, the Helper. In this matter, the former was more on the wrong, and the latter was wounded. Sayyidna ‘Ubadah Ibn Samit ؓ explained to Sinan Jahjah ؓ . The oppressor and the oppressed thus became brothers.
The hypocrites had joined the Muslims for greed of receiving a share from the spoils. Their leader was ‘Abdullah Ibn Ubayy. Like other hypocrites, he called himself a Muslim for mundane benefits, but concealed enmity in his heart against the Messenger of Allah ﷺ and the Muslims. When he came to know about the clash between the Muhajirs (Emigrants) and Ansar (the Helpers), he found this an ideal opportunity to cause friction among the Muslims. So he addressed an assembly in which there were hypocrites and a Muslim Zaid Ibn Arqam ؓ where he strongly provoked the Helpers with his fiery speech against the Emigrants, saying: “ You have brought all this on yourselves. You have let them settle in your land and share your wealth and property. They are fed on your breads until they became strong and now they rival you. If you do not realize the consequences of your helping them, they will make your life miserable. Therefore, in future you should abandon them and stop helping them with your property, and they would themselves disperse to other areas. By Allah, when we go back to Madinah the most honourable of the inhabitants of Madinah shall drive out the meanest of them from there.“ He termed his own group and the Ansar as ‘the honourable ones’, and [ God forbid!] the Holy Prophet ﷺ along with the muhajirin as ‘the meanest ones’. When Sayyidna Zaid Ibn Arqam ؓ heard his speech, he retorted instantly: “ By Allah, you are mean, low and despicable. The Messenger of Allah is successful by God-given honour, and by the love of the Muslims.
Since ‘Abdullah Ibn Ubayy wanted to keep his hypocrisy under a veil, he concealed his intention under the cover of the vague expression of ‘the most honoured and meanest’. When Sayyidna Zaid Ibn Arqam ؓ made a sharp retort, he realized that his disbelief would be uncovered, he apologized to Sayyidna Zaid Ibn Arqam ؓ that he was merely joking and did not mean to do anything against the Messenger of Allah ﷺ .
Sayyidna Zaid Ibn Arqam ؓ left the assembly and went to the Messenger of Allah ﷺ and reported to him the whole story about ‘Abdullah Ibn Ubayy. This news was very disturbing and trying for the Holy Prophet ﷺ . The colour of his blessed countenance changed. Sayyidna Zaid Ibn Arqam ؓ was a young Companion at the time. The Holy Prophet ﷺ asked him: “ Boy! Are you not perhaps lying?” Sayyidna Zaid Ibn Arqam ؓ made the same reply. After that, the news of Ibn Ubayy’ s fiery speech spread throughout the Muslim army. No one spoke anything but about this speech. On the other hand, the Helpers reproached Sayyidna Zaid Ibn Arqam ؓ . They said that he has accused the venerable leader of the nation (that is, Ibn Ubayy) and severed kinship ties with him. Sayyidna Zaid Ibn Arqam ؓ swore by Allah and said that in the entire tribe of Khazraj, Ibn Ubayy was the dearest person to him, but when he uttered the unpleasant words against the Messenger of Allah ﷺ ، he could not hold himself. “ Even if that were my father,” he went on, “ I would have certainly reported his speech to the Messenger of Allah ﷺ .”
When Sayyidna ‘Umar ؓ heard the story, he said: “ O Allah’ s Messenger! Permit me to behead this hypocrite.” According to another narration, Sayyidna ‘Umar ؓ said: “ Permit ‘Abbad Ibn Bishr to cut off his head and present it to you.” The Messenger of Allah ﷺ said that if he were to permit them to do that, the news will spread among people that Muhammad ﷺ kills his own Comrades. As a result, he did not allow Ibn Ubayy to be killed. When this news about Sayyidna ‘Umar ؓ reached ‘Abdullah Ibn Ubayy’ s son who also bore the same name as his father’ s, ‘Abdullah, but he was a sincere Muslim, he immediately went up to the Messenger of Allah ﷺ and said: “ If you wish my father to be killed because of his speech, then allow me to kill him and bring his head to you before you arise from your assembly. The entire tribe of Khazraj is a witness to the fact that no one is more serving and obedient to my parents than myself. But I will not tolerate any of their mischief against Allah and His Messenger ﷺ . If you allow anyone else to kill my father and he kills him, then, I am afraid, when I see my father’ s killer walking freely, my tribal jealously may overcome me and I may be tempted to kill him, and that might be the cause of my punishment.” The Messenger of Allah ﷺ said: “ I do not have the intention of killing him, nor have I instructed anyone else to kill him.”
After this incident, the Messenger of Allah ﷺ announced, at an unusual time against his normal habit, that he would immediately set out on his journey back to Madinah. So he mounted his she-camel Quswa’ and started his journey at an unusual time. When the general body of the blessed Companions had set out on the journey, the Holy Prophet ﷺ called ‘Abdullah Ibn Ubayy and asked him: “ Did you say this?” He took oath and denied everything that was imputed to him, and claimed that the boy, Zaid Ibn Arqam, was liar. ‘Abdullah Ibn Ubayy was the respectable chief of his people. All the people felt that may be Zaid Ibn Arqam ؓ was under some misconception, and Ibn Ubayy did not say it as was conveyed.
In any case, the Messenger of Allah ﷺ accepted Ibn Ubayy’ s oath and explanation. The reproach of the people against Zaid Ibn Arqam ؓ was further aggravated. This embarrassed him and he hid himself from the people. Then the Messenger of Allah ﷺ travelled with the entire Muslim army the whole day and night and the next morning, until the bright sun was out. Then he, together with the army, halted in a place. They were all exhausted on account of the long and strenuous journey. As soon as they touched the ground, they fell into deep sleep.
The narrator reports that the purpose of this unusually immediate and long journey was to close the chapter of the story of Ibn Ubayy, which had by and by spread among the entire Muslim community, and they talked about it all the time.
After that, the Messenger of Allah ﷺ started the journey, in the course of which Sayyidna ‘Ubadah Ibn Samit ؓ suggested to Ibn Ubayy to approach the Holy Prophet ﷺ and admit his guilt before him who would pray Allah for his pardon and he would attain salvation. When he heard this suggestion, he turned his head away. No Qur’ anic verses pertaining to Ibn Ubayy were revealed until then, but when he turned himself away in haughty arrogance, Sayyidna ‘Ubadah Ibn Samit ؓ said: “ Certainly, the Qur’ an will reveal verses pertaining to your turning down the advice.”
While the Holy Prophet ﷺ was on his journey, Sayyidna Zaid Ibn Arqam ؓ came near him again and again, and he was firm that since this hypocrite has called him a liar and embarrassed him in front of the entire nation. Allah would surely reveal verses to clear him and give the lie to the hypocrite. Suddenly Sayyidna Zaid Ibn Arqam ؓ noticed that the Holy Prophet ﷺ entered into the state that he experienced when he received revelation. He stared breathing heavily, his forehead dripped with perspiration and his mount, the she-camel, began to feel the weight of the revelation. Sayyidna Zaid Ibn Arqam ؓ sensed that some revelation was coming down regarding that matter. When that state of revelation was over, and, because his own mount was closer to the mount of the Holy Prophet ﷺ ، he held the ear of Zaid ؓ and said یا غُلَامُ صَدَّقَ اللہُ حَدِیثَکَ وَ نَزَلَت سُورَۃُ المُنافِقِینَ فِی اِبنِ اُبیٍّ مِن اَوَّلِھَا اِلٰی آخِرِھَا “ O Boy, Allah has confirmed the veracity of your statement, and the entire Surah Al-Munafiqun – from the beginning to the end – has been revealed in connection with Ibn Ubayy’ s incident.”
This shows that Surah Al-Munafiqun was revealed in the course of the journey. According to Baghawi’ s narration, however, the Holy Prophet ﷺ had reached Madinah and Sayyidna Zaid Ibn Arqam ؓ was hiding himself in the house for fear of reprisal, when this Surah was revealed. And Allah knows best!
According to another narration, when the Messenger of Allah ﷺ approached Madinah at the valley of Aqiq, ‘Abdullah, the son of the hypocrite ‘Abdullah Ibn Ubayy, who was faithful believe, went forward and searched through the throng of mounts and, finding his father’ s mount, made it sit. He placed his foot on its knees and said to his father: “ By Allah! You cannot enter Madinah unless the Messenger of Allah ﷺ permits you, and unless you clarify who are the most honourable inhabitants of Madinah that expel the meanest ones. Tell me who is the most hounourable one, the Messenger of Allah or you?” Passer-by were reproaching ‘Abdullah as to how unkindly he was treating his father. By then the mount of Allah’ s Messenger ﷺ came near. He inquired what was happening. People said that ‘Abdullah has barred his father’ s entry into Madinah unless Allah’ s Messenger ﷺ permits him. The Holy Prophet ﷺ saw that the hypocritical Ibn Ubbay declared to his son that he himself was the meanest of the citizens of Madinah, even meaner than children and women, and the Holy Prophet ﷺ the most honourable of them. At this, the Messenger of Allah ﷺ said to the son: Leave his way; let him enter.” The son then let him enter.
Only this much is the story of the revelation of Surah Al-Munafiqun. At the beginning of the story, a concise reference was made to the campaign of Banul-Mustaliq where it was shown that the real person responsible for the campaign was Harith Ibn Dirar who at that time was not a Muslim but embraced Islam later. He was the father of Sayyidah Juwairiyah ؓ who too was not a Muslim but embraced Islam later, and became one of the noble wives of the Holy Prophet ﷺ .
Musnad Ahmad, Abu Dawud and others record that when Banul-Mustaliq were defeated, spoils of war, together with prisoners of war, fell into Muslim hands. According to Islamic Law, all prisoners and spoils of war were distributed among the Mujahidin. Among the prisoners of war was Juwairiyah ؓ the daughter of Harith Ibn Dirar. She fell to the lot of Sayyidna Thabit Ibn Qais Ibn Shammas. He entered into the contract of kitabah to set her free in lieu of a specified sum of money.1
(1) For fuller explanation of the contract of kitabah, see volume 6, pp.426-427 of this book under the commentary of Surah 24:33. (Muhammad Taqi Usmani)
According to Sayyidah Juwairiyah’ s ؓ contract of kitabah, the sum specified was very large and she could not pay off the large sum of money to purchase her freedom. She came to the Holy Prophet ﷺ and said: “ I have embraced Islam and I bear witness that there is only One Allah and He has no partners, and that you are Allah’ s Messenger.” Then she went on to narrate her story: “ I fell to the lot of Thabit Ibn Qais Ibn Shammas, but we entered into the contract of kitabah and the sum specified in the contract is so large that I cannot manage. Please do help me.” The Holy Prophet ﷺ acceded to her request. In addition, he expressed his intention to emancipate her and marry her. For Sayyidah Juwairiyah ؓ ، this was a great boon. How could she refuse to accept this offer? She accepted the offer whole-heartedly and thus became one of the noble wives of the Holy Prophet ﷺ . The mother of the Faithful, Sayyidah Juwairiyah ؓ says that three days before the Holy Prophet ﷺ came for the campaign of Banul-Mustaliq ‘I saw in my dream that the moon arose in Yathrib and it came and fell in my lap. I did not narrate this dream to anyone at that time. Now I have seen its interpretation with my own eyes.’
She was the daughter of the leader of her nation. When she became one of the wives of the Holy Prophet ﷺ ، it exerted a great influence on the entire tribe. One advantage that accrued to all women captured with her was that all of them were emancipated. They were relatives of the Mother of the Faithful. The Muslims set free all slave-girls related to her when they came to know of her joining the rank of the Mother of Faithful. About one hundred of them were emancipated with her. Her father saw a miracle of the Holy Prophet ﷺ and embraced Islam.
The above story imparts guiding principles on important issues
The circumstances, under which Surah Al-Munafiqun was revealed, indeed help us understand the basic interpretation of the Surah. Additionally, they bring out some important guiding principles related to moral or ethical, political and social issues. That is why the full story has been fully recounted here. The guiding principles derived from this story are given below:
The foundation Stone of Islamic Polity: Establishment of Islamic Brotherhood which aims at Ending Colour, Racial and Linguistic Discriminations, and Indigenous-Alien Prejudices.
The episode of the dispute that broke out between an Emigrant and a Helper, and each side calling their fellow-Emigrants and their fellow-Helpers respectively for help was the icon of paganism which the Holy Prophet ﷺ destroyed. He established the principle that all believers are brothers, regardless of their race, colour, language, or nationality. The bond of brotherhood the Holy Prophet ﷺ established between the Refugees and the Helpers had made them like real brothers. It is, however the ancient Shaitanic network to get people involved in mutual co-operation and help on this basis alone. This necessarily results in blocking out the Islamic concept of mutual co-operation based on race and nationalism taken place. In this way, the Shaitan causes friction among Muslims. In this instance also a similar situation would have developed if the Holy Prophet ﷺ did not arrive on the scene in time and quell the dispute and said to them that it was the stinking slogan of paganism and that they should give it up. He re-established them on the Qur’ anic principle of mutual co-operation وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَىٰ ۖ وَلَا تَعَاوَنُوا عَلَى الْإِثْمِ وَالْعُدْوَانِ (And help each other in righteousness and piety, and do not help each other in sin and aggression…5:2). In other words, the standard for Muslims to help others or to receive help from others is good will, justice, fair play and equity. They should co-operate mutually on this basis, even though the others may belong to another race, ethnic group, or to another region. They should not unite in one conjoint to co-operate in sin and injustice, even though he may be father or brother. This is the just and rational foundation which Islam has laid, and the Messenger of Allah ﷺ himself took care of this every step of the way and commanded everyone to follow the principle. In his Farewell Address, he said that all customs of paganism are trampled under his feet. The idols of discrimination of Arab-non-Arab, white-black and indigenous-aliens have been broken. Islamic principle of mutual help and co-operation is Truth and Justice. All should apply it.
Another lesson that stems from this story is that the enemies of Islam since time immemorial use nationalism and regionalism to cause friction, and break up the Muslim Community. Whenever the opportunity arises, they split them up.
Alas, the Muslims have long forgotten this lesson, and the enemies have once more set up the same Shaitanic network to break up Islamic unity. The Muslims all over the world have put the religion and the religious principles into oblivion. As a result, they have become victims of civil wars. Their united front to fight disbelief has been smashed. The Muslim world is divided not only into Arabs and non-Arabs, but further divided into Egyptian, Syrian, Hijazi and Yemeni. In the Indo-Pak subcontinent, the Punjabis, Bengalis, Sindhis, Hindis, Pathans and Balochis are victims of mutual differences. To Allah we direct our complaint! The enemies of Islam are toying with our differences. As a result, they are overcoming us in all fields, and we are defeated everywhere. We have developed a slavish mentality and are forced to take refuge in them. Even today we can see with our open eyes Divine help and assistance coming to us, provided we adopt the Qur’ anic principles and the guidance of Allah’ s Messenger ﷺ ; provided we adhere to a strong Islamic brotherhood instead of showing a slavish devotion to the lifestyle of others; and provided we break down the idols of colour, race, language and region.
The Noble Companions’ Unparalleled Adherence to Islamic Principles and their Lofty Station
This incident further shows that though the Shaitan made some people raise the slogan of paganism temporarily, the ‘Iman was so engrossed in their hearts that the slightest admonition was sufficient to jolt them into repenting. They had such a high degree of love and reverence for Allah and His Messenger ﷺ that no relationship and sense of nationality could act as a barrier against it. An eloquent testimony of that is contained in the statement of Zaid Ibn Arqam ؓ . He himself was a member of the tribe of Khazraj and Ibn Ubayy was the leader of that tribe, and the former loved and venerated the latter most dearly, but he could not tolerate the provocative words uttered against the Refugee Muslims and Allah’ s Messenger ﷺ and complained to him about the hypocrites. The tribal-worshippers of the present age would never have dared to take the complaint of their leaders to the Holy Prophet ﷺ .
The attitude of Ibn Ubayy’ s son ‘Abdullah in this incident makes it crystal clear that his real love and veneration was dedicated to Allah and His Messenger ﷺ . When he heard him utter words against them, he went to Allah’ s Messenger ﷺ and sought his consent to cut off his father’ s head. When the Holy Prophet ﷺ did not permit him, he made his father’ s mount sit, when he approached Madinah, blocked his way and forced him to admit that the Messenger of Allah ﷺ is ‘the most honourable’ and that he himself is ‘the meanest one’. He did not open the way for his father before the Holy Prophet’ s ﷺ permission.
Besides, the idols of nation-worship and land-worship were broken to pieces in the battles of Badr, Uhud and Ahzab, which proved that all Muslims are brothers, no matter which nationality, country, colour or language group they belong to. Anyone who does not believe in Allah and his Messenger ﷺ is an enemy, even though he may be his own real brother or father.
ھزار خویش کہ بیگا انہ از خدا باشد فدایٔے یک تنِ بیگانہ کآشنا باشد
Thousand of relatives who are alien to Allah
May be sacrificed to an alien who is faithful to Allah.
Taking care of General Welfare of Muslims: Protecting them from misunderstanding
Another point illustrated by this incident is that an act which is permissible in itself should be avoided if it may create a misunderstanding in the mind of a Muslim, or may provide an opportunity for the enemies to spread misunderstanding among them. Thus, despite the fact that Ibn Ubayy’ s hypocrisy was exposed openly, the Messenger of Allah ﷺ did not permit Sayyidna ‘Umer ﷺ to behead him when he sought his permission, because the enemies could create misunderstanding in the public minds that Muhammad ﷺ killed his own Comrades. But it should be noted that, as other traditions prove, such acts may be abandoned only when they are not from the basis objectives of Shariah, they cannot be abandoned for such an apprehension. Instead, attempts must be made to remove the danger and do the work dictated by the objectives of Shari’ ah.
And when it is said to them, “Come on, so that Allah’s Messenger may pray for your forgiveness”, they twist their heads (in aversion), and you see them turning away in arrogance.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Let us now study some specific sentences of the Surah:
وَإِذَا قِيلَ لَهُمْ تَعَالَوْا يَسْتَغْفِرْ لَكُمْ رَسُولُ اللَّـهِ (And when it is said to them, “ Come on, and Allah’ s Messenger will pray for your forgiveness”…63:5). When this Surah exposed the false oaths of ‘Abdullah Ibn Ubayy, the leader of the hypocrites, people went up to him to advise him to approach the Holy Prophet ﷺ and admit his guilt. They said that he has still time to request the Holy Prophet ﷺ to pray to Allah to forgive him. To this, the responded by turning his head around and saying arrogantly. “ I believed when you asked me to believe; I paid Zakah when you asked to; and now the only thing left is for you to ask me to prostrate to Muhammad ﷺ . The above verses were revealed on this occasion, which make plain that he has no faith, and therefore asking forgiveness for him cannot benefit him in any way.
Ibn Ubayy, after this incident, returned to Madinah, lived for a few days, and died soon thereafter. [ Mazhari ]
It is equal in their case, whether you (O prophet,) pray for their forgiveness or do not pray, Allah will never forgive them. Indeed Allah does not guide the sinning people.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Let us now study some specific sentences of the Surah:
وَإِذَا قِيلَ لَهُمْ تَعَالَوْا يَسْتَغْفِرْ لَكُمْ رَسُولُ اللَّـهِ (And when it is said to them, “ Come on, and Allah’ s Messenger will pray for your forgiveness”…63:5). When this Surah exposed the false oaths of ‘Abdullah Ibn Ubayy, the leader of the hypocrites, people went up to him to advise him to approach the Holy Prophet ﷺ and admit his guilt. They said that he has still time to request the Holy Prophet ﷺ to pray to Allah to forgive him. To this, the responded by turning his head around and saying arrogantly. “ I believed when you asked me to believe; I paid Zakah when you asked to; and now the only thing left is for you to ask me to prostrate to Muhammad ﷺ . The above verses were revealed on this occasion, which make plain that he has no faith, and therefore asking forgiveness for him cannot benefit him in any way.
Ibn Ubayy, after this incident, returned to Madinah, lived for a few days, and died soon thereafter. [ Mazhari ]
They are those who say, “Do not spend on those who are with Allah’s Messenger until they disperse. And to Allah belong the treasures of the heavens and the earth, but the hypocrites do not understand.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
هُمُ الَّذِينَ يَقُولُونَ لَا تُنفِقُوا عَلَىٰ مَنْ عِندَ رَسُولِ اللَّـهِ حَتَّىٰ يَنفَضُّوا (They are the ones who say, “ Do not spend on those who are with Allah’ s Messenger, so that they disperse…63:7). This verse points out to the foolish statement that Ibn Ubayy had made at the time of the dispute between Jahjah, the Emigrant, and Sinan, the Helper. Allah Ta’ ala has responded to it that these foolish people have presumed that the Emigrants need their donations and they are their sustainers, while all treasures of heavens and the earth belong to Allah. If He will, He can provide to them everything without any contribution from their side. Since the statement made by Ibn Ubayy was an evidence of his foolishness, the Holy Qur’ an states لَا یَفقَھونَ “…but the hypocrites do not understand [ 7].”
They say, “If we return to Madīnah, the more honorable ones will drive out the meaner ones from there.” And to Allah belongs the honour, and to His Messenger, and to the believers, but the hypocrites do not know.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
يَقُولُونَ لَئِن رَّجَعْنَا إِلَى الْمَدِينَةِ لَيُخْرِجَنَّ الْأَعَزُّ مِنْهَا الْأَذَلَّ (They say, “ If we return to Madinah, the more honourable ones will drive out the meaner ones from there.”…63:8). This too is the statement of Ibn Ubayy, the hypocrite. Although the words used by him were ambiguous, the intention was clear. He termed himself and the natives of Madinah as ‘honourable’ and the Holy Prophet ﷺ and the Emigrant Companions as (God forbid! ) the ‘meanest’. He thus provoked the Helpers of Madinah against the Emigrants that the former should drive out the latter from their city. In answer to this, Allah recoiled his boastful statement against himself by pointing out that if those who are really ‘honourable’ drive out those who are really the ‘meanest’ it will go against themselves, because all honour belongs to Him, His Messenger and the believers. The hypocrites, however, are unaware of this because of their ignorance. The concluding phrase of this verse is لَا يَعْلَمُونَ ‘…but the hypocrites do not know. [ 8]’ This may be contrasted with the concluding phrase of verse لَا یَفقَھونَ ‘ but they do not understand’. The reason for the distinction between ‘do not understand’ and ‘do not know’ is as follows: If a person thinks that he is the provider of others, this is completely irrational. This is the sign of his foolishness. Honour and dishonour, on the other hand, can fall to anyone’ s lot. Therefore, if he errs in his judgment, this is ignorance of facts or true state of affairs. Thus we have here لَا يَعْلَمُونَ ‘…but the hypocrites do not know. [ 8]
O those who believe, your riches and your children must not divert you from the remembrance of Allah. (63:9)
The preceding section dealt with the hypocrites, their false oaths and their conspiracies. In sum, their nefarious activities were based on their excessive love for the worldly gains. They outwardly claimed to be Muslims, and might share the spoils of war with them. One of the consequences of this mentality was their design to stop spending on the Emigrant Companions. Now, this second section addresses the sincere and faithful believers, and warns them against being intoxicated with the love of this world, as the hypocrites foolishly did. There are two major objects in this world that divert a person from the remembrance of Allah: [ 1] wealth; [ 2] children. Therefore, these two things have been named in particular. Otherwise, it refers to all the means of enjoyments in the world. The import of the verse is that love of wealth and children to some extend is not bad. Being engaged with them to a certain degree is not only permissible but also obligatory. But there is a dividing line between permissible and impermissible love that must always be borne in mind. This criterion is that this love must not deviate one from Allah’ s remembrance. The word dhikr (remembrance) in this context has been variously interpreted by different commentators. Some say it refers to the five daily prayers, while others say it refers to Zakah or Hajj. Some refer it to the Qur’ an. Hasan Basri (رح) expresses the view that the word dhikr here refers to all forms of obedience and worship. This is the most comprehensive interpretation. [ Qurtubi ]
In short, we are permitted to be involved in the material wealth up to the degree that it does not divert us from Allah’ s obedience. If one becomes engrossed in the material wealth or become absorbed in the forbidden or abominable things, which divert him from our duties and obligations towards Allah, the sentence أُولَـٰئِكَ هُمُ الْخَاسِرُونَ “…they are the losers” will apply, because he has sold the great and eternal reward of the Hereafter for the petty and perishable enjoyment of this world. What loss could be greater than this!
And spend out of what We have given to you before death overtakes one of you and he says, “My Lord, would you not give me respite to a near term, so that I should pay Sadaqah (alms) and become one of the righteous?”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
وَأَنفِقُوا مِن مَّا رَزَقْنَاكُم مِّن قَبْلِ أَن يَأْتِيَ أَحَدَكُمُ الْمَوْتُ (And spend out of what We have given to you before death comes to one of you…63:10) ‘Coming of death’ in this verse refers to ‘witnessing the signs of death’. The verse exhorts the believers to make the best of their opportunities to spend in the way of Allah, in the state of good health and strength, before the signs of death appear, and thus they should have their degrees of rank elevated in the Hereafter. Once death overtakes them the opportunity to spend will be lost, and the wealth will be of no use. Earlier on it was learned that the word dhikr (remembrance of Allah) refers to all forms of obedience and following the dictates of Shari’ ah, which include spending wealth as due. Despite that, spending wealth as due. Despite that, spending wealth on this occasion has been mentioned separately. There may be two reasons for it: Firstly, one of the major objects that divert man from acting upon the sacred laws of shari’ ah is wealth. Therefore, spending wealth, in the form of Zakah, ‘Ushr, Hajj and so on, is specifically mentioned. Secondly, when a person sees the signs of death, it is not in his power to perform his missed prayers, or his missed Hajj, Ramadhan fasts. However, the wealth is in front of him, and he is sure that soon it will slip out of his hand. So he may spend the wealth to compensate his shortfalls in worship and so attain salvation from such shortcomings. Furthermore, charity [ sadaqah ] is efficacious in averting calamities and punishment.
Sahih of Bukahri and Muslim record on the authority of Sayyidna Abu Hurairah ؓ that a person asked the Messenger of Allah ﷺ : “ Which sadaqah attracts most reward?” The Messenger of Allah replied: “ To spend in Allah’ s way when a person is in a state of good health, and yet he fears, in view of future needs, that if he spends the wealth he may become poor.” Then he continued: “ Do not delay spending in Allah’ s way until such time when your death reaches your throat, and at that moment you instruct (your heirs), ‘Give this much to so-and-so and give this much for such and such work.”’
فَيَقُولَ رَبِّ لَوْلَا أَخَّرْتَنِي إِلَىٰ أَجَلٍ قَرِيبٍ (…and he says, “ My Lord, would you not respite me to a near term, and I will pay sadaqah (alms) and will become one of the righteous…63:10). Sayyidna Ibn ‘Abbas ؓ says, in the interpretation of this verse, that if Zakah was due on a person and he failed to pay it, and Hajj was obligatory and he failed to perform it, he will express this desire when death approaches him. He will want a little more time so that he can give sadaqah and أَكُن مِّنَ الصَّالِحِينَ ‘become one of the righteous’ [ 10] In other words, he will also desire that he is given a little more time so that he may act righteously by fulfilling his obligations that he has missed out and repent and ask pardon for the forbidden and abominable acts he might have indulged in. but Allah makes it clear in the next verse that once his time has come, He (Allah) will not give any more time to anyone. This desire at that stage is futile.
But Allah will never give respite to anyone, once his appointed time will come. And Allah is All-Aware of what you do.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
وَأَنفِقُوا مِن مَّا رَزَقْنَاكُم مِّن قَبْلِ أَن يَأْتِيَ أَحَدَكُمُ الْمَوْتُ (And spend out of what We have given to you before death comes to one of you…63:10) ‘Coming of death’ in this verse refers to ‘witnessing the signs of death’. The verse exhorts the believers to make the best of their opportunities to spend in the way of Allah, in the state of good health and strength, before the signs of death appear, and thus they should have their degrees of rank elevated in the Hereafter. Once death overtakes them the opportunity to spend will be lost, and the wealth will be of no use. Earlier on it was learned that the word dhikr (remembrance of Allah) refers to all forms of obedience and following the dictates of Shari’ ah, which include spending wealth as due. Despite that, spending wealth as due. Despite that, spending wealth on this occasion has been mentioned separately. There may be two reasons for it: Firstly, one of the major objects that divert man from acting upon the sacred laws of shari’ ah is wealth. Therefore, spending wealth, in the form of Zakah, ‘Ushr, Hajj and so on, is specifically mentioned. Secondly, when a person sees the signs of death, it is not in his power to perform his missed prayers, or his missed Hajj, Ramadhan fasts. However, the wealth is in front of him, and he is sure that soon it will slip out of his hand. So he may spend the wealth to compensate his shortfalls in worship and so attain salvation from such shortcomings. Furthermore, charity [ sadaqah ] is efficacious in averting calamities and punishment.
Sahih of Bukahri and Muslim record on the authority of Sayyidna Abu Hurairah ؓ that a person asked the Messenger of Allah ﷺ : “ Which sadaqah attracts most reward?” The Messenger of Allah replied: “ To spend in Allah’ s way when a person is in a state of good health, and yet he fears, in view of future needs, that if he spends the wealth he may become poor.” Then he continued: “ Do not delay spending in Allah’ s way until such time when your death reaches your throat, and at that moment you instruct (your heirs), ‘Give this much to so-and-so and give this much for such and such work.”’
فَيَقُولَ رَبِّ لَوْلَا أَخَّرْتَنِي إِلَىٰ أَجَلٍ قَرِيبٍ (…and he says, “ My Lord, would you not respite me to a near term, and I will pay sadaqah (alms) and will become one of the righteous…63:10). Sayyidna Ibn ‘Abbas ؓ says, in the interpretation of this verse, that if Zakah was due on a person and he failed to pay it, and Hajj was obligatory and he failed to perform it, he will express this desire when death approaches him. He will want a little more time so that he can give sadaqah and أَكُن مِّنَ الصَّالِحِينَ ‘become one of the righteous’ [ 10] In other words, he will also desire that he is given a little more time so that he may act righteously by fulfilling his obligations that he has missed out and repent and ask pardon for the forbidden and abominable acts he might have indulged in. but Allah makes it clear in the next verse that once his time has come, He (Allah) will not give any more time to anyone. This desire at that stage is futile.
All that is in the heavens and all that is in the earth proclaim Allah’s purity. To Him belongs the kingdom, and for Him is all praise, and He is powerful over every thing.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
وَأَنفِقُوا مِن مَّا رَزَقْنَاكُم مِّن قَبْلِ أَن يَأْتِيَ أَحَدَكُمُ الْمَوْتُ (And spend out of what We have given to you before death comes to one of you…63:10) ‘Coming of death’ in this verse refers to ‘witnessing the signs of death’. The verse exhorts the believers to make the best of their opportunities to spend in the way of Allah, in the state of good health and strength, before the signs of death appear, and thus they should have their degrees of rank elevated in the Hereafter. Once death overtakes them the opportunity to spend will be lost, and the wealth will be of no use. Earlier on it was learned that the word dhikr (remembrance of Allah) refers to all forms of obedience and following the dictates of Shari’ ah, which include spending wealth as due. Despite that, spending wealth as due. Despite that, spending wealth on this occasion has been mentioned separately. There may be two reasons for it: Firstly, one of the major objects that divert man from acting upon the sacred laws of shari’ ah is wealth. Therefore, spending wealth, in the form of Zakah, ‘Ushr, Hajj and so on, is specifically mentioned. Secondly, when a person sees the signs of death, it is not in his power to perform his missed prayers, or his missed Hajj, Ramadhan fasts. However, the wealth is in front of him, and he is sure that soon it will slip out of his hand. So he may spend the wealth to compensate his shortfalls in worship and so attain salvation from such shortcomings. Furthermore, charity [ sadaqah ] is efficacious in averting calamities and punishment.
Sahih of Bukahri and Muslim record on the authority of Sayyidna Abu Hurairah ؓ that a person asked the Messenger of Allah ﷺ : “ Which sadaqah attracts most reward?” The Messenger of Allah replied: “ To spend in Allah’ s way when a person is in a state of good health, and yet he fears, in view of future needs, that if he spends the wealth he may become poor.” Then he continued: “ Do not delay spending in Allah’ s way until such time when your death reaches your throat, and at that moment you instruct (your heirs), ‘Give this much to so-and-so and give this much for such and such work.”’
فَيَقُولَ رَبِّ لَوْلَا أَخَّرْتَنِي إِلَىٰ أَجَلٍ قَرِيبٍ (…and he says, “ My Lord, would you not respite me to a near term, and I will pay sadaqah (alms) and will become one of the righteous…63:10). Sayyidna Ibn ‘Abbas ؓ says, in the interpretation of this verse, that if Zakah was due on a person and he failed to pay it, and Hajj was obligatory and he failed to perform it, he will express this desire when death approaches him. He will want a little more time so that he can give sadaqah and أَكُن مِّنَ الصَّالِحِينَ ‘become one of the righteous’ [ 10] In other words, he will also desire that he is given a little more time so that he may act righteously by fulfilling his obligations that he has missed out and repent and ask pardon for the forbidden and abominable acts he might have indulged in. but Allah makes it clear in the next verse that once his time has come, He (Allah) will not give any more time to anyone. This desire at that stage is futile.
He is the One who created you, then some of you are disbelievers, and some of you are believers. And Allah is Watchful of what you do.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
هُوَ الَّذِي خَلَقَكُمْ فَمِنكُمْ كَافِرٌ وَمِنكُم مُّؤْمِنٌ (He is the One who created you, then some of you are disbelievers, and some of you are believers…64:2). In the phrase fa-minkum, the particle ‘fa’ [ translated here as ‘then’] denotes ‘one thing happening after another’. In this instance, the phrase ‘khalaqakum’ [ created you ] indicates that at the inception of creation there were no unbelievers [ kafis ]. Human beings were, subsequently, divided into believers and non-believers by their own free will and choice with which Allah has invested them. They are rewarded or punished on account of exercising the free will and choice. A Prophetic Tradition states: کُلُّ مَولُودٍ یُّولَدُ علَی الفِطرَۃِ فَاَبَوَاہُ یُھِّدَانِہٖ وَ یُنَصِّرَانِہٖ (Everyone is born a Muslim, but his parents make him a Jew, a Christian…) [ Qurtubi ].
Two Nations Theory
The Holy Qura’ n has divided mankind here into two groups: a believing group and a non-believing one. This indicates that the children of ‘Adam (علیہ السلام) is one single brotherhood, and all human beings are members of this brotherhood. Kufr [ unbelief ] is the only dividing line that severs relationship with this brotherhood and creates another group. He who becomes a Kafir has severed the relationship of human brotherhood. Thus group-formation can only take place on the basis of ‘Iman and Kufr. Neither colour nor language, neither lineage nor family, neither land, territory or geographical region can divide human brotherhood into rival groups. The offspring of one father may live in different cities, or use different languages, or have different colours, but it does not divide them into different groups. Despite differences of colour, language, country or territory, they are members of the same brotherhood. No sane person will ever regard them as different groups.
In the Days of Ignorance, ethnicity and tribal divisions had become the basis of factionalism but the Messenger of Allah ﷺ broke down these idols, which they pursued. By the express text of the Holy Qur’ an اِنَّمَا المُؤمِنُونَ اِخوَۃٌ ‘All believers are but brothers’ irrespective of their country or territory, their colour or family, or their language. They all belong to one brotherhood. So likewise, the non-believers, in the sight of Islam, belong to a single community.
The above verse also bears evidence to the fact that Allah has divided all mankind into two groups – the believers and the non-believers. The variety of the perfect power of Allah, and having many socio-economic benefits, it is a great blessing, but it is not permitted to use it as the basis of factionalism or group-foration among mankind.
Moreover, the binary division of mankind on the basis of ‘Iman and Kufr is a matter of free will and choice. Both ‘Iman and Kufr may be adopted by one’ s free will. If a person chooses out of his own free will to abandon his group and join another, he can do it very easily: He may give up his articles of faith, choose another faith and thus join the other group. On the other hand, the affiliations of race, lineage, colour, language or territory are not within the power or control of anyone. No one can change his affiliation with his race, colour or language.
It is this Islamic brotherhood that, in a short span of time, from east to west, north to south, white and black, and Arabs and non-Arabs, whose might and power could not be resisted by the nations of the world, and therefore they revived once again the idols that were shattered by the Messenger of Allah ﷺ and Islam. They partitioned the one mighty ummah and Muslims in to small bits and pieces of nations based on territory, homeland, language and colour, race and lineage, and caused them to collide with one another. This cleared the way for the enemies of Islam to attack, the consequences of which are visible to every eye today. The Muslims of east and west were one nation and one heart, but are now divided into small groups fighting one another. As against this, the Shaitanic forces of Kufr, despite mutual disagreements, look like a united force against the Muslims.
He has created the heavens and the earth rightly, and shaped your figures, and made your figures good, and to Him is the final return.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
وَصَوَّرَكُمْ فَأَحْسَنَ صُوَرَكُمْ (…and shaped your figures, and made your figures good…64:3). Shaping the figures of the creatures is one of the exclusive attributes of Allah, that is why Al-Musawwiru [ the shaper ] is one of His attributive names. If we analyze or look carefully into the universe, there are several classes of things. Each class has several species and each species has several sexes. Each sex has billions of members. No single shape ever resembles another shape. Among humankind, for instance, on account of difference of country or territory or difference of stock and nations, there is clear distinction in the shapes and faces of individuals. The face and shape of each individual is so amazingly unique and that it baffles the human imagination. The human face is no more than six to seven square inches, and there are uncountable faces of the same type, and yet one face does not look exactly like the other one so that distinguishing one from the other would be difficult. The present verse mentions figure-making as one of the Divine blessings and immediately thereafter it goes on to say فَأَحْسَنَ صُوَرَكُمْ (and made your figures good). In the entire universe, Allah made the human shape the most beautiful. No matter how ugly a man or an individual might seem in his community, he is still beautiful in his own right, relative to the shapes of all other non-human creatures.
He knows all that is in the heavens and the earth, and He knows whatever you conceal and whatever you reveal. Allah is fully aware of what lies in the hearts.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
وَصَوَّرَكُمْ فَأَحْسَنَ صُوَرَكُمْ (…and shaped your figures, and made your figures good…64:3). Shaping the figures of the creatures is one of the exclusive attributes of Allah, that is why Al-Musawwiru [ the shaper ] is one of His attributive names. If we analyze or look carefully into the universe, there are several classes of things. Each class has several species and each species has several sexes. Each sex has billions of members. No single shape ever resembles another shape. Among humankind, for instance, on account of difference of country or territory or difference of stock and nations, there is clear distinction in the shapes and faces of individuals. The face and shape of each individual is so amazingly unique and that it baffles the human imagination. The human face is no more than six to seven square inches, and there are uncountable faces of the same type, and yet one face does not look exactly like the other one so that distinguishing one from the other would be difficult. The present verse mentions figure-making as one of the Divine blessings and immediately thereafter it goes on to say فَأَحْسَنَ صُوَرَكُمْ (and made your figures good). In the entire universe, Allah made the human shape the most beautiful. No matter how ugly a man or an individual might seem in his community, he is still beautiful in his own right, relative to the shapes of all other non-human creatures.
Did the news of those people not come to you who disbelieved earlier, and tasted (in this world) the evil consequence of their conduct, and for them (in the Hereafter) there is a painful punishment?
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
وَصَوَّرَكُمْ فَأَحْسَنَ صُوَرَكُمْ (…and shaped your figures, and made your figures good…64:3). Shaping the figures of the creatures is one of the exclusive attributes of Allah, that is why Al-Musawwiru [ the shaper ] is one of His attributive names. If we analyze or look carefully into the universe, there are several classes of things. Each class has several species and each species has several sexes. Each sex has billions of members. No single shape ever resembles another shape. Among humankind, for instance, on account of difference of country or territory or difference of stock and nations, there is clear distinction in the shapes and faces of individuals. The face and shape of each individual is so amazingly unique and that it baffles the human imagination. The human face is no more than six to seven square inches, and there are uncountable faces of the same type, and yet one face does not look exactly like the other one so that distinguishing one from the other would be difficult. The present verse mentions figure-making as one of the Divine blessings and immediately thereafter it goes on to say فَأَحْسَنَ صُوَرَكُمْ (and made your figures good). In the entire universe, Allah made the human shape the most beautiful. No matter how ugly a man or an individual might seem in his community, he is still beautiful in his own right, relative to the shapes of all other non-human creatures.
That is because their messengers used to bring them clear proofs, but they said, “Shall some mortals give us guidance?” Thus they disbelieved and turned away, and Allah did not care. Allah is All-Independent, Ever-Praised.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
فَقَالُوا أَبَشَرٌ يَهْدُونَنَا (…but they said, “ Shall some mortals give us guidance?”…64:6). Though the word basher [ mortal (s)] is singular, but in meaning it is plural. Therefore, the verb يَهْدُونَنَا ‘give us guidance’ is plural. All unbelievers held the notion that prophets and messengers cannot be human beings. The Qur’ an has time and again falsified and refuted this notion of the unbelievers. Alas, there is also a group of Muslims who denies the mortality of the Allah’ s Messenger. They need to think in which direction they are moving. His mortality is not contradictory to his prophet-hood, nor is it incompatible with his high station of messenger-ship, nor is his being a Messenger inconsistent with his being a Nur (light). He is Nur (light) as well as a mortal. It is a false analogy to compare his light with that of a lamp or of the sun or the moon.
The disbelievers claim that they will never be raised again (after death). Say, “Why not? By my Lord, you will be raised again, and then you will be told about what you did. That is so easy for Allah.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
فَقَالُوا أَبَشَرٌ يَهْدُونَنَا (…but they said, “ Shall some mortals give us guidance?”…64:6). Though the word basher [ mortal (s)] is singular, but in meaning it is plural. Therefore, the verb يَهْدُونَنَا ‘give us guidance’ is plural. All unbelievers held the notion that prophets and messengers cannot be human beings. The Qur’ an has time and again falsified and refuted this notion of the unbelievers. Alas, there is also a group of Muslims who denies the mortality of the Allah’ s Messenger. They need to think in which direction they are moving. His mortality is not contradictory to his prophet-hood, nor is it incompatible with his high station of messenger-ship, nor is his being a Messenger inconsistent with his being a Nur (light). He is Nur (light) as well as a mortal. It is a false analogy to compare his light with that of a lamp or of the sun or the moon.
So, believe in Allah and His Messenger, and in the light We have sent down. And Allah is fully aware of what you do.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
فَآمِنُوا بِاللَّـهِ وَرَسُولِهِ وَالنُّورِ الَّذِي أَنزَلْنَا (So, believe in Allah and His Messenger, and in the light We have sent down…64:8). The word Nur [ light ] in this context refers to the Qur’ an. ‘Light’ fulfils two functions: In the first place it is itself luminous and in the second place it makes other things luminous and bright. The Qur’ an, on account of its miraculous nature, is itself luminous, and it illuminates what pleases or displeases Allah, the sacred laws, injunctions and commands, and the realities of the Hereafter, which human being ought to know.
(Be mindful of) the day when He will gather you for the Day of Gathering. That will be the Day of loss and gain. Whoever believes in Allah, and does righteously, He will write off his evil deeds, and will admit him to gardens beneath which rivers flow, where they will live forever. That is the great achievement.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
يَوْمَ يَجْمَعُكُمْ لِيَوْمِ الْجَمْعِ ۖ ذَٰلِكَ يَوْمُ التَّغَابُنِ ([ Be mindful of ] the day when He will gather you for the Day of Gathering. That will be the Day of loss and gain…64:9) ‘The Day of Gathering’ and ‘the Day of Loss and gain’ are both the names of the Day of Judgment. The reason why that day is called ‘The Day of Gathering’ is quite obvious. On that day all creations, the earlier generation as well as the later generations, will be brought together to give account of their deeds and for reward and punishment. The reason for calling the day a ‘The Day of Loss and Gain’ is because the word taghabun is derived from ghabn which means ‘loss’. Financial loss as well as mental deficiency is referred to as ghabn. Imam Raghib Isfahani in his Mufrada-ul-Qur’ an says that when the word refers to financial loss, it is expressed in the passive voice thus ghubina fulanun ‘so-and-so suffered financial loss’. When one wants to say that ‘he was or became deficient in his opinion or judgment’, one would express it thus ghabina from the tri-literal verb form, the second radical being vowelled with kasrah [-i-] on the measure of sami’ a. the word taghabun is a two-way process and signifies ‘mutuality of actions’, where two parties mutually cause loss of each other, or they make manifest each other’ s loss. In the context of this verse, however, it is one-sided or one-way process of making manifest of non-believer’ s loss. The latter sense is also its recognized use. ‘The Day of Loss and Gain’ is so called because, according to authentic Traditions, Allah has created two abodes for everyone in the Hereafter_one in Hell and another in Paradise. Before admitting the righteous believers to Paradise, they will be shown the abode in Hell, which they would have received if they failed to believe and act righteously, so that they may appreciate their abode in Paradise more highly and thank Allah more profoundly. On the other hand, the non-believers will be shown their abode in Paradise, which they would have received had they believed and acted righteously, so that they may regret more bitterly and be more remorseful. These narratives also tell us that the abodes in Paradise that were prepared for the non-believers will be given to the believers in Paradise, and the abodes in Hell that were prepared for the believers will be given to the non-believers in Hell. These Traditions are elaborately recorded in the two Sahihs and other collections of Traditions. When the inmates of Paradise will attain the places originally prepared for the disbelievers, the latter will realize what they have lost what they have gained.
Sahih Muslim, Tirmidhi and others record on the authority of Sayyidna Abu Hurairah ؓ that the Messenger of Allah ﷺ asked the noble Companions: “ Do you know who is a pauper?” They replied: “ One who has no possessions.” The Messenger ﷺ said that a pauper in my community is one who will come on the Day of Judgment with a heap of righteous deeds, such as prayers, fasting, alms-giving and so on, but he might have reviled someone in the world, or he might have slandered another person, or he might have killed or murdered some other person, and he might have taken away someone’ s property unlawfully. All these people will gather around him and demand their rights. One will take away his prayers, another will snatch away his fasts, someone will take away his alms and a third person will carry away his other good deeds. When all his good deeds would be exhausted, the sins of the oppressed will be loaded on the oppressor, and in this way the score will be settled. Consequently, he will be purshed into the Fire of Hell. [ Mazhari ]
It is recorded in the Sahih of Bukahri that the Holy Prophet ﷺ has said, “ Whoever has an obligation towards someone should discharge it or ask his obligor to forgive it here in this world. Otherwise, he will have no dirhams or dinars (money) there in the Hereafter to set off his liabilities. The obligors will be given the good deeds of the debtor in lieu of their unfulfilled rights. When his good deeds will be exhausted, the sins of the oppressed will be added to the account of the oppressor.”
Sayyidna Ibn ‘Abbas ؓ and other leading authorities on Tafsir have given the foregoing reason for naming the Day of Judgment as ‘The Day of Loss and Gain’. Other authorities express the view that the grief of loss will not only be felt by the miserable non-believers, but also by the righteous believers. The latter will feel a sense of loss in that they will bitterly regret that they wasted much of their time in life and failed to carry out more good deeds, so as to attain more blessings and favours in Paradise, as is stated in a Prophetic Tradition.
(He who sits in an assembly and does not remember Allah in the entire session, this assembly will be a source of bitter regret for him.)
Qurtubi writes that on that Day every believer will feel a sense of loss on account of shortcomings in the fulfillment of his duties and obligations in life. Naming the Judgment Day as the ‘Day of Loss and Gain’ is like its being named as ‘The Day of (Bitter) Regret’ in Surah Maryam, thus وَأَنذِرْهُمْ يَوْمَ الْحَسْرَةِ إِذْ قُضِيَ الْأَمْرُ ‘And warn them of the Day of (Bitter) Regret when the affair will be resolved…19:39). Ruh-ul-Ma’ ani interprets this verse as implying that on that day the unjust and unrighteous people will bitterly regret their shortcomings, and the righteous believers will regret their shortcomings in the performance of their righteous deeds. In this way, everyone on the Day of Judgment will regret and have a feeling of loss as his shortcomings. Therefore, this day is named as the ‘Day of Loss and Gain’.
As for those who disbelieve and reject Our signs, they are the people of the Fire. And it is an evil place to return.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
يَوْمَ يَجْمَعُكُمْ لِيَوْمِ الْجَمْعِ ۖ ذَٰلِكَ يَوْمُ التَّغَابُنِ ([ Be mindful of ] the day when He will gather you for the Day of Gathering. That will be the Day of loss and gain…64:9) ‘The Day of Gathering’ and ‘the Day of Loss and gain’ are both the names of the Day of Judgment. The reason why that day is called ‘The Day of Gathering’ is quite obvious. On that day all creations, the earlier generation as well as the later generations, will be brought together to give account of their deeds and for reward and punishment. The reason for calling the day a ‘The Day of Loss and Gain’ is because the word taghabun is derived from ghabn which means ‘loss’. Financial loss as well as mental deficiency is referred to as ghabn. Imam Raghib Isfahani in his Mufrada-ul-Qur’ an says that when the word refers to financial loss, it is expressed in the passive voice thus ghubina fulanun ‘so-and-so suffered financial loss’. When one wants to say that ‘he was or became deficient in his opinion or judgment’, one would express it thus ghabina from the tri-literal verb form, the second radical being vowelled with kasrah [-i-] on the measure of sami’ a. the word taghabun is a two-way process and signifies ‘mutuality of actions’, where two parties mutually cause loss of each other, or they make manifest each other’ s loss. In the context of this verse, however, it is one-sided or one-way process of making manifest of non-believer’ s loss. The latter sense is also its recognized use. ‘The Day of Loss and Gain’ is so called because, according to authentic Traditions, Allah has created two abodes for everyone in the Hereafter_one in Hell and another in Paradise. Before admitting the righteous believers to Paradise, they will be shown the abode in Hell, which they would have received if they failed to believe and act righteously, so that they may appreciate their abode in Paradise more highly and thank Allah more profoundly. On the other hand, the non-believers will be shown their abode in Paradise, which they would have received had they believed and acted righteously, so that they may regret more bitterly and be more remorseful. These narratives also tell us that the abodes in Paradise that were prepared for the non-believers will be given to the believers in Paradise, and the abodes in Hell that were prepared for the believers will be given to the non-believers in Hell. These Traditions are elaborately recorded in the two Sahihs and other collections of Traditions. When the inmates of Paradise will attain the places originally prepared for the disbelievers, the latter will realize what they have lost what they have gained.
Sahih Muslim, Tirmidhi and others record on the authority of Sayyidna Abu Hurairah ؓ that the Messenger of Allah ﷺ asked the noble Companions: “ Do you know who is a pauper?” They replied: “ One who has no possessions.” The Messenger ﷺ said that a pauper in my community is one who will come on the Day of Judgment with a heap of righteous deeds, such as prayers, fasting, alms-giving and so on, but he might have reviled someone in the world, or he might have slandered another person, or he might have killed or murdered some other person, and he might have taken away someone’ s property unlawfully. All these people will gather around him and demand their rights. One will take away his prayers, another will snatch away his fasts, someone will take away his alms and a third person will carry away his other good deeds. When all his good deeds would be exhausted, the sins of the oppressed will be loaded on the oppressor, and in this way the score will be settled. Consequently, he will be purshed into the Fire of Hell. [ Mazhari ]
It is recorded in the Sahih of Bukahri that the Holy Prophet ﷺ has said, “ Whoever has an obligation towards someone should discharge it or ask his obligor to forgive it here in this world. Otherwise, he will have no dirhams or dinars (money) there in the Hereafter to set off his liabilities. The obligors will be given the good deeds of the debtor in lieu of their unfulfilled rights. When his good deeds will be exhausted, the sins of the oppressed will be added to the account of the oppressor.”
Sayyidna Ibn ‘Abbas ؓ and other leading authorities on Tafsir have given the foregoing reason for naming the Day of Judgment as ‘The Day of Loss and Gain’. Other authorities express the view that the grief of loss will not only be felt by the miserable non-believers, but also by the righteous believers. The latter will feel a sense of loss in that they will bitterly regret that they wasted much of their time in life and failed to carry out more good deeds, so as to attain more blessings and favours in Paradise, as is stated in a Prophetic Tradition.
(He who sits in an assembly and does not remember Allah in the entire session, this assembly will be a source of bitter regret for him.)
Qurtubi writes that on that Day every believer will feel a sense of loss on account of shortcomings in the fulfillment of his duties and obligations in life. Naming the Judgment Day as the ‘Day of Loss and Gain’ is like its being named as ‘The Day of (Bitter) Regret’ in Surah Maryam, thus وَأَنذِرْهُمْ يَوْمَ الْحَسْرَةِ إِذْ قُضِيَ الْأَمْرُ ‘And warn them of the Day of (Bitter) Regret when the affair will be resolved…19:39). Ruh-ul-Ma’ ani interprets this verse as implying that on that day the unjust and unrighteous people will bitterly regret their shortcomings, and the righteous believers will regret their shortcomings in the performance of their righteous deeds. In this way, everyone on the Day of Judgment will regret and have a feeling of loss as his shortcomings. Therefore, this day is named as the ‘Day of Loss and Gain’.
No calamity befalls (one), but with the leave of Allah. And whoever believes in Allah, He guides his heart. Allah is All-Knowing about every thing.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
مَا أَصَابَ مِن مُّصِيبَةٍ إِلَّا بِإِذْنِ اللَّـهِ ۗ وَمَن يُؤْمِن بِاللَّـهِ يَهْدِ قَلْبَهُ (And no calamity befalls [ one ], but with the leave of Allah. And whoever believes in Allah, He guides his heart…64:11) In other words, it is a reality that not even a particle can move without the Divine will. Without the will of Allah no one can harm or benefit anyone. If a person does not believe in Allah and the Divine destination, he would not have any means of comforting himself when a calamity befalls him. He receives it with despair, and gropes for means of alleviating it. A believer, on the other hand, who reposes his faith in Divine will and destination is guided by Allah, and his heart is filled with peace and tranquility. Allah will guide his heart to certainty that whatever difficulty afflicts him could never have missed him, and whatever adversity has missed him could never have afflicted him. As a result of this belief, he is promised a reward in the Hereafter, which he keeps in view all the time. This strong belief in the promise of a reward in the Hereafter alleviates the worst calamity of this world.
Obey Allah, and obey the Messenger. But if you turn away, then Our Messenger has only to convey the message clearly.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
مَا أَصَابَ مِن مُّصِيبَةٍ إِلَّا بِإِذْنِ اللَّـهِ ۗ وَمَن يُؤْمِن بِاللَّـهِ يَهْدِ قَلْبَهُ (And no calamity befalls [ one ], but with the leave of Allah. And whoever believes in Allah, He guides his heart…64:11) In other words, it is a reality that not even a particle can move without the Divine will. Without the will of Allah no one can harm or benefit anyone. If a person does not believe in Allah and the Divine destination, he would not have any means of comforting himself when a calamity befalls him. He receives it with despair, and gropes for means of alleviating it. A believer, on the other hand, who reposes his faith in Divine will and destination is guided by Allah, and his heart is filled with peace and tranquility. Allah will guide his heart to certainty that whatever difficulty afflicts him could never have missed him, and whatever adversity has missed him could never have afflicted him. As a result of this belief, he is promised a reward in the Hereafter, which he keeps in view all the time. This strong belief in the promise of a reward in the Hereafter alleviates the worst calamity of this world.
Allah is such that there is no god but He. And in Allah alone the believers must place their trust.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
مَا أَصَابَ مِن مُّصِيبَةٍ إِلَّا بِإِذْنِ اللَّـهِ ۗ وَمَن يُؤْمِن بِاللَّـهِ يَهْدِ قَلْبَهُ (And no calamity befalls [ one ], but with the leave of Allah. And whoever believes in Allah, He guides his heart…64:11) In other words, it is a reality that not even a particle can move without the Divine will. Without the will of Allah no one can harm or benefit anyone. If a person does not believe in Allah and the Divine destination, he would not have any means of comforting himself when a calamity befalls him. He receives it with despair, and gropes for means of alleviating it. A believer, on the other hand, who reposes his faith in Divine will and destination is guided by Allah, and his heart is filled with peace and tranquility. Allah will guide his heart to certainty that whatever difficulty afflicts him could never have missed him, and whatever adversity has missed him could never have afflicted him. As a result of this belief, he is promised a reward in the Hereafter, which he keeps in view all the time. This strong belief in the promise of a reward in the Hereafter alleviates the worst calamity of this world.
O you who believe, among your wives and your children there are some enemies for you, so beware of them. And if you forgive and overlook and pardon, then Allah is Most-Forgiving, Very-Merciful.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
يَا أَيُّهَا الَّذِينَ آمَنُوا إِنَّ مِنْ أَزْوَاجِكُمْ وَأَوْلَادِكُمْ عَدُوًّا لَّكُمْ فَاحْذَرُوهُمْ ( O those who believe, among your wives and your children there are some enemies for you, so beware of them…4:14). Tirmidhi, Hakim and others have recorded, with authentic chain of transmitters, on the authority of Sayyidna Ibn ‘Abbas ؓ ، that this verse was revealed regarding those Muslims who embraced Islam in Makkah after the migration of the Holy Prophet ﷺ to Madinah. They intended to migrate to Madinah and join the Holy Prophet ﷺ ، but their wives and children refused to allow them. [ Ruh ] This was the time when it was compulsory for every Muslim to migrate from Makkah. Therefore, the wives and children who stood in way of loyalty and obedience to Divine laws are referred to as their enemies, and it was emphasized that they should beware of them, because none can be greater enemy than one who involves a person in the eternal punishment and everlasting Fire of Hell. ‘Ata’ Ibn Rabah reports that this verse was revealed in connection with ‘Auf Ibn Malik Ashja’ i ؓ . He was in Madinah. Whenever the occasion arose to go to war or jihad and he would intend to participate in the jihad, his wife and children would complain: “ In whose care are you leaving us?” He would be influenced by their complaint and change his mind. [ Ruh and Ibn Kathir ]
These two narratives are not in conflict with each other. Both narratives, in their own right, can be the cause of revelation, because wife and children that stand in the way of obeying Allah’ s laws, whether migration or jihad, they become the enemies of Allah.
وَإِن تَعْفُوا وَتَصْفَحُوا وَتَغْفِرُوا فَإِنَّ اللَّـهَ غَفُورٌ رَّحِيمٌ (And if you forgive and overlook and pardon, then Allah is Most-Forgiving, Very-Merciful…634:14). The Muslims who were warned by the previous verse that their wives and children were their enemies, decided that they would treat their family members harshly. On that occasion, this part of the verse was revealed. The verse purports to say that although your wives and children behaved like enemies and stood in your way to perform your duty towards Allah, do not treat them harshly and mercilessly, but rather treat them politely and leniently. This is better for you because Allah loves forgiving and showing mercy’.
Ruling
Scholars have deduced from the above verse that if the family members to anything in violation of the sacred laws, it is not appropriate to be disappointed with them totally, or to be hostile towards them, or to hate or curse them. [ Ruh ]
Your riches and your children are but a trial. As for Allah, with Him is a great reward.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Wealth and Children are a Trial
إِنَّمَا أَمْوَالُكُمْ وَأَوْلَادُكُمْ فِتْنَةٌ (Your riches and your children are but a trial…64:14). The word fitnah means ‘test or trial’. The purport of the verse is to say that Allah tests man by means of his wealth and children as to whether he is so much engrossed in the love of wealth and children as to become heedless of Divine laws and injunctions, or he maintains his love for them within limits and remains heedful of his duties and obligations toward Allah.
The truth of the matter is that the love of wealth and children is a great trial for man. He mostly commits sins for their love, especially when he indulges in earning livelihood through unlawful means. According to a hadith, some people will be brought on the Day of Judgment, and the people will look at him and say اَکَلَ عَیَالُہ حَسَنَاتِہٖ (His family ate up his good deeds.) [ Ruh ]. In another narration, the Holy Prophet ﷺ ، referring to the children, said: مَبخَلَۃٌ مَّجبنَۃٌ (They are the cause of one’ s miserliness and cowardice.) It means that on account of their love, man fails to spend in Allah’ s way, and on account of their love he fails to participate in jihad. Some righteous elders have said, اَلعَیِال سُوسُ الطَّاعَات (Family is the weevil of obedience.” A weevil is small beetle that feeds on grain and seeds and destroys crops. Likewise, a family feeds on man’ s good deeds and destroys them.
So, observe taqwā (total obedience to Allah in awe of Him) as far as you can, and listen and obey, and spend (in Allah’s way), it being good for you. And those who are saved from the greed of their hearts are the successful.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
فَاتَّقُوا اللَّـهَ مَا اسْتَطَعْتُمْ (So, observe taqwa [ total obedience to Allah in awe of Him ] as far as you can…64:16). When the verse اتَّقُوا اللَّـهَ حَقَّ تُقَاتِهِ (…Observe taqwa as is His due…3:102] was revealed, the blessed Companions felt it very difficult, because it was impossible for anyone to observe taqwa of Allah ‘as is due to Him’. On that occasion, the present verse was revealed which clarified that no imposition is made on man more than he can bear. Taqwa too must be observed as far as it is possible for man to observe. If a person tries to obey Allah’ s due. [ Ruh – condensed ]
If you advance a good loan to Allah, He will multiply it for you, and will forgive you. And Allah is Appreciative, Forbearing,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
فَاتَّقُوا اللَّـهَ مَا اسْتَطَعْتُمْ (So, observe taqwa [ total obedience to Allah in awe of Him ] as far as you can…64:16). When the verse اتَّقُوا اللَّـهَ حَقَّ تُقَاتِهِ (…Observe taqwa as is His due…3:102] was revealed, the blessed Companions felt it very difficult, because it was impossible for anyone to observe taqwa of Allah ‘as is due to Him’. On that occasion, the present verse was revealed which clarified that no imposition is made on man more than he can bear. Taqwa too must be observed as far as it is possible for man to observe. If a person tries to obey Allah’ s due. [ Ruh – condensed ]
the Knower of the Unseen and the seen, the All-Mighty, the All-Wise.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
فَاتَّقُوا اللَّـهَ مَا اسْتَطَعْتُمْ (So, observe taqwa [ total obedience to Allah in awe of Him ] as far as you can…64:16). When the verse اتَّقُوا اللَّـهَ حَقَّ تُقَاتِهِ (…Observe taqwa as is His due…3:102] was revealed, the blessed Companions felt it very difficult, because it was impossible for anyone to observe taqwa of Allah ‘as is due to Him’. On that occasion, the present verse was revealed which clarified that no imposition is made on man more than he can bear. Taqwa too must be observed as far as it is possible for man to observe. If a person tries to obey Allah’ s due. [ Ruh – condensed ]
O prophet, when you people divorce women, divorce them at a time when the period of ‘Iddah may start. And count the period of ‘Iddah, and fear Allah, your Lord. Do not expel them from their houses, nor should they go out, unless they come up with a clearly shameless act. These are the limits prescribed by Allah. And whoever exceeds the limits prescribed by Allah wrongs his own self. You do not know (what will happen in future); it may be that Allah brings about a new situation thereafter.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
The Status of Marriage and Divorce in Shari’ ah: The Wise Legal Framework
In Ma’ ariful Qur’ an, Volume [ 1], p 573, in Surah Al-Baqarah, full details of the subject under similar heading are given. The gist of the matter is that marriage and divorce in any given religion is not like a mutual transaction or contract similar to transactions in buying and selling or in loans and repayments, which the contracting parties may conclude as they wish. In all ages there has always been a consensus among followers of all religions that these contracts have a special sacred nature, for above ordinary contracts. Marriage and divorce must, of necessity, follow the sacred laws. The People of the Book, Jews and Christians, have a celestial religion and a heavenly book. Despite countless changes and distortions, they still retain the religious value of marriage, consider it sacrosanct and are unwilling to change its ceremonial rites. They maintain that traditional restrictions are binding. Idol-worshippers, who do not have any celestial book or religion, but do believe in the Supreme Being, like Hindus, Aryahs, Sikhs, Magi, Fire-worshippers and star-worshippers, all believe in the sacred nature of marriage and divorce and feel bound to fulfill their religious rites when getting married. All family laws are based on these principles of the various religions.
Only the atheistic group, which rejects outright the existence of God or does not see the need for religion, feel that marriage and divorce are like any other commercial transaction like ‘hiring contract’. The purpose of marriage is no more than gratification of one’ s carnal desires. Alas, this theory seems to be gaining momentum throughout the world nowadays, which has made man to join the beastly queue. To Allah we belong and to Him we direct our complaint!
The sacred law of Islam is a complete and chaste system of life. Islam has not treated marriage as a civil contract only, but has endowed it with the status of a kind of worship. The institution thus not only allows the satisfaction of carnal desires of husband and wife in a chaste manner, with which they are naturally endued, but it also hinds them in a wise and just system of mutual rights and obligations essential to the proper functioning of family life and solving the sociological problems like preserving the human race and upbringing of the children.
Since the proper functioning of human race depends on the proper maintenance of marital relationship, Islam has focused attention on family issues most exhaustively. By a careful analysis of the Holy Qur’ an we notice that commercial contracts like sale, partnership, hiring and so on are though among the most important socio-economic problems, the Holy Qur’ an has restricted itself to setting down their basic principles, and the bye-laws are rarely ever touched upon in matters of marriage and divorce, on the other hand, not only the fundamental principles have been laid down, but their detailed laws have also been directly revealed by Allah in the Qur’ an and entrenched.
These laws have been scattered in various Chapters, and Surah An-Nisa’ deals with them more elaborately. The current Surah, known as Surah An-Nisa’ As-Sughra or the Short Surah An-Nisa’ [ Qurtubi with reference to Bukhari ]
According to the drift of Islamic teachings, when a man and a woman contract marriage, it should establish a permanent relationship for the whole lifetime. This will maintain stability of husband and wife in mundane, as well as, in religious affairs, and also in the up-bringing of the children born to this wedlock, so that their moral conduct is proper and upright. Therefore, Islam at every step of the way, guides marriage partners to avoid bitterness in their marital relationship, and even if it does arise, utmost efforts are made to remove it and to patch up differences and reconcile. However, despite all these attempts, it is possible in some cases that there remains no way out for the welfare of the estranged parties except to terminate this relationship. Religions that do not allow divorce cause hardship for their followers when faced with such complicated situations and lead to serious consequences. For that reason, Islam has, like the laws of marriage, laid down principles and rules for divorce as well. However, it has at the same time declared to its followers the guiding principle that, out of all permissible acts, divorce is the most detested one in the sight of Allah. [ narrated by Sayyidna ‘Abdullah Ibn ‘Umar ؓ ], meaning that people should avoid it as far as possible. They should use this provision only as a last resort, only when they are compelled to do it. Sayyidna ‘Ali ؓ has narrated that the Messenger of Allah ﷺ said تزوّجوا ولا تطلقوا فانّ الطّلاق یھتزّ منہ عرش الرّحمٰن Marry; do not divorce because divorce causes the Throne of the All-Merciful to shudder.) Sayyidna Abu Musa Ash’ ari ؓ narrates that the Messenger of Allah ﷺ said: “ Do not divorce women without their committing the evil act, because Allah does not love men who merely wish to experience the taste of sex, nor does He loves women who merely wish to experience the taste of sex.” [ Qurtubi vide Thalabi ]
Sayyidna Mua’ dh Ibn Jabal ؓ narrates that the Messenger of Allah ﷺ said: “ Allah has created nothing on the face of the earth dearer to Him than emancipation of slaves, and Allah has created nothing on the face of earth more hateful to Him than divorce.” [ Qurtubi ]
Nevertheless, Islam has though discouraged divorce and has advised its followers to avoid it as far as possible, it has allowed it in cases of necessity under special rules and regulations which require that if termination of marital relationship becomes necessary, it should be done in a fair and dignified manner. Divorce should not be taken as a means of satisfying anger and revenge.
This Surah opens with the vocative expression يَا أَيُّهَا النَّبِيُّ ( O Prophet), which according to Imam Qurtubi, is generally used where the rule declared after that is intended to apply to the entire body of the believers. Where the injunction is exclusively meant for the person of the Holy Prophet ﷺ ، he is addressed as يَا أَيُّهَا رسُولُ ( O Messenger).
In this context, the vocative expression يَا أَيُّهَا النَّبِيُّ Ya-ayyuhan-Nabiyu is singular and as such it required that the verb should be singular as well to comply with the Arabic grammatical rule of concordance, but we notice that the verb used is the second person plural thus إِذَا طَلَّقْتُمُ النِّسَاءَ ( O prophet, when you people divorce women).
In terms of literary usage and rules of eloquence, there are two types of plural: plural of number and honorific plural. Plural of number applies to three or more persons, but often the plural may refer to one person only in which case it expresses respect or honour and is called honorific plural. In the light of this rule, the plural verb addresses the ‘prophet’ directly as a mark of respect and honour, and at the same time it indicates that the injunctions not restricted to him exclusively, but it applies to the entire body of believers.
Some scholars, however, are of the view that a sentence is understood here in the following way: يَا أَيُّهَا النَّبِيُّ قُل لِّلمُؤمِنِینَ إِذَا طَلَّقْتُمُ النِّسَاءَ which means: O prophet, say to the believers that when they divorce their wives, they should observe the following:
Rule [ 1]
فَطَلِّقُوهُنَّ لِعِدَّتِهِنَّ (…divorce them at a time when the period of ‘iddah means to ‘count’ and in the terminology of Shri’ ah the term ‘iddah means to ‘count’ and in the terminology of Shari’ ah the term ‘iddah means the waiting period prescribed for a divorced woman before she can marry another man. There are two ways in which a woman’ s marriage may be terminated. [ 1] When her husband dies, in which case the period of waiting is four months and ten days. [ 2] Her marriage ends when the husband divorces her. In the case of a divorcee that is not pregnant, ‘iddah is three periods of menstruation according to Imam Abu Hanifah and other leading authorities. According to Imam Shafi’ i and other scholars, the waiting period for a divorcee is three tuhrs (i.e. three periods of purity after menses). However, there are no days or months fixed for her. Whenever her three menstrual cycles or clean cycles complete, her waiting period of divorce will be over. Women who do not menstruate, because they have not yet attained puberty, or because they have attained menopausal age, rule about them is forthcoming. Likewise, the rule for pregnant women is also forthcoming, in which case the waiting period for death and divorce is the same. The verse indicates that divorce should be given during tuhr (when woman is not in her menstruation period), so that ‘iddah may start from her immediate menstruation period. Conversely, if she is divorced during menses, ‘iddah will start from the next menses period, and she will have to wait for a longer time before her ‘iddah may start.
Sahih of Bukhari and Muslim record that Sayyidna Ibn ‘umar ؓ divorced his wife while she was menstruating. When Sayyidna ‘Umar ؓ mentioned this to the Messenger of Allah ﷺ ، he became very indignant and said:
لیراجعھا ثم یمسکھا حتّی تطھر ثم تحیض فتطھر ، فان بدا لہ فلیطلقھا طاھرًاقبل ان یمسّھا ، فتلک العدّہ الّتی امرھا اللہ تعالیٰ ان یطلّق بھا النّساء۔
“ He must take her back and keep her till she is purified, then has another menstrual cycle and is purified. If it then seems proper for him to pronounce another divorce to her, he may do so when she is pure from the menstrual discharge before having conjugal relations with her, for that is the ‘iddah that Allah has commanded for the divorce of women.” [ Sahih Bukhari and Muslim as quoted by Mazhari ].
This Hadith clarifies several points. [ 1] It is forbidden to divorce a woman while she is menstruating. [ 2] If a person does this, it is necessary for him to retract the divorce, provided that it is revocable as was in the case of Sayyidna Ibn ‘Umar ؓ . [ 3] If a husband wishes to divorce his wife during the clean-period, he must not have had conjugal relations with her. And [ 4] This is the interpretation of verse [ 1] of this Surah: فَطَلِّقُوهُنَّ لِعِدَّتِهِنَّ.
From what is cited above the meaning of the verse is explained, in that if a husband wishes to pronounce divorce on his wife, he must do so before her waiting period can commence. Since, according to Imam Abu Hanifah, the waiting period will start with the menstrual cycle that follows the divorce, the meaning of the verse would be that in the clean period in which divorce is intended to be pronounced, no intercourse should take place, and that it should be pronounced towards the last part of the clean period before the start of the menstrual cycle. But since according to Imam Shafi’ i, the waiting-period starts with the clean-period, the phrase لِقِبَلِ عِدَّتُهُنَّ (before their waiting-period) implies: ‘Divorce them at the start of the clean-period’. This difference of opinion hinges on the differential interpretation of the word quru’ occurring in verse ثَلَاثَةَ قُرُوءٍ [ 228] of Surah Baqarah. The details are available in Volume [ 1] of Ma’ ariful Qur’ an under [ 2:228]
In sum: The first rule as derived from the verse under comments is that, according to unanimity of the Ummah, it is forbidden to pronounce divorce during the monthly courses. It should be pronounced in the interval between two monthly courses during which the husband and wife should not have had sexual intercourse. If they had intercourse during the interval, it is forbidden to pronounce the divorce. The reason for the prohibition in both cases is that the waiting-period of the wife will be unnecessarily prolonged and will cause her undue hardship. If she is divorced during her monthly course, it will not be counted. She will have to complete her days of menstruation and, according to the Hanafi school, the next clean-period or interval will not be counted either. When the second monthly course commences, her ‘iddah will start. This will obviously lengthen her period greatly. According to the Shafi’ i school, at least the rest of the menstrual days, which passed before the waiting-period, will be increased.
This very first rule about divorce ensures that divorce is not a source of satisfying a fit to anger or revenge. It is rather an arrangement adopted as a last resort for the comfort of both the parties. It is necessary, therefore, to keep in mind from the very outset that the wife should not be unduly harmed by prolonging her waiting period.
This procedure applies in the case of the women whose ‘iddah is calculated by menstrual cycles or clean cycles. It does not apply to women for whom waiting-period is not compulsory, as in the case of a woman who did not have privacy with her husband. If a man and a woman got married but they did not get together in privacy, ‘iddah is not necessary for her at all when she is divorced. Therefore, it is permissible to divorce such women during their monthly courses. Likewise, ‘iddah for a woman who does not menstruate on account of minority of age, or because she had attained menopausal age, is computed on monthly basis. Their ‘iddah is three months. Their menstrual or pure cycles are not taken into account. It is permissible to divorce them in any state, and even after having intercourse with them, as the forthcoming verses will clarify. [[ Mazhari ] paraphrased ]
Rule [ 2]
وَ اَحصُوا العِدَّۃَ (And count the period of ‘iddah…1) The word Ihsa’ means ‘to count’. The verse purports to say that the believers, men and women, should keep a careful count of the passing days of the waiting period, lest they forget the exact days and feel, before time, that the waiting-period is over. The responsibility of keeping count of the days has been imposed on both men and women, although only masculine form has been used here. Generally, when the Qur’ an imposes injunctions on men and women, it uses the masculine form but it includes women as well. Another reason for using masculine gender here may be that women are generally more heedless, and therefore, the responsibility has been put directly on the shoulders of men.
Rule [ 3]
لَا تُخْرِجُوهُنَّ مِن بُيُوتِهِنَّ وَلَا يَخْرُجْنَ (Do not expel them from their houses, nor should they go out…65:1). The construction in this verse contains the phrase بُيُوتِهِنَّ ‘their houses’, and implies that, so far as the residence of divorced women is due on men, they have a rightful claim in the home of their former husbands. Letting them reside there is no favour to them, but it is one of the basic rights of a wife that has been imposed upon the husband as an obligation. This verse shows that this right of her does not end with divorce, but continues till the completion of waiting-period. Expelling a woman from her house before the completion of the waiting-period is unjust and forbidden. Likewise, it is forbidden for women to leave their houses on their own, even though the husband may permit her to leave, because spending the waiting-period in their houses is not only the husband’ s right, but also the Divine right, in that Allah has imposed on a woman in her period of ‘iddah. This is the rule according to the Hanafi school.
Rule [ 4]
إِلَّا أَن يَأْتِينَ بِفَاحِشَةٍ مُّبَيِّنَةٍ (…unless they come up with a clearly shameless act…65:1). It is forbidden to expel divorcees from their homes when they are passing their period of ‘iddah. However, an exception is made in this part of the verse. The exception applies to a situation when they come up with a clearly shameless act, in which case they may be expelled. What is meant by ‘a clearly shameless act’? There are three views regarding this question:
The first view is that ‘leaving husband’ s home on her own’ is in itself an act of committing an outright indecency. In this interpretation, the ‘exception’ is not meant as a real exception. It does not purport to allow women to leave the homes, but to emphasize its prohibition with greater force. Its example is as follows: ‘None shall do such-and-such certain work “ unless” he has lost his human quality’, or ‘Do not use obscene language against your mother “ unless” you wish to become out-and-out disobedient to your mother’. The first example of ‘exception’ does not purport to legalize the act, nor does the second example purport to legitimate it. Both examples eloquently emphasize prohibition of the acts. In brief, the injuction in the verse sets down that divorcees are not permitted to leave their husband’ s homes, unless they have reached the ultimate point of indecency and run away. Thus it does not allow to run away, but stresses its shamelessness and confirms its prohibition. This interpretation of ‘clearly shameless act’ is ascribed to Sayyidna ‘Abdullah Ibn ‘Umar ؓ ، Suddi, Ibn-us-Sa’ ib, an-Nakha’ i and others. Imam Abu Hanifah (رح) has also preferred this interpretation. [ Ruh-ul-Ma’ ani ]
The second interpretation of the phrase فَاحِشَةٍ مُّبَيِّنَةٍ ‘a clearly shameless act’ is that it refers to ‘adultery’ in which case the use of ‘exception’ would be in its normal sense. If a divorced woman commits adultery and it is proved that she is guilty of the crime, she will have to be taken away from her home to implement the prescribed punishment of adultery. This interpretation is attributed to Qatadah, Hasan al-Basri, Sha’ bi, Zaid Ibn Aslam, Dahhak, ‘Ikrimah and others. Imam Abu Yusuf has preferred this interpretation.
The third view about the phrase ‘a clearly shameless act’ is that it refers to the ‘use of abusive language’ or ‘quarreling’. The sense is that if the woman uses abusive language or its quarrelsome, it is permissible to evict her from her home of ‘iddah. This interpretation of the phrase is ascribed to Sayyidna Ibn ‘Abbas ؓ on the authority of several chains of transmitters. According to Sayyidna ‘Abdullah Ibn Mas’ ud ؓ and Ubayy Ibn Ka’ b ؓ ، the exceptive phase is read thus اِلَّا اَن یَفحَشَ. The apparent maning of this reading is ‘indecent speech’. This reading confirms the third interpretation. [ Ruh ]. In this case as well, the ‘exception’ is employed inits primary sense – in that if a divorced woman is obscene in words and actions, she can be evicted from her home of waiting-period.
Thus far four rules of divorcing procedure have been set down. More rules are forthcoming, but between them there are a few sentences to stress upon the strict adherence to these rules and to exhort people to carefully refrain from their violation. It is a unique style of the Qur’ an that after every command or injunction, its violation is prevented by instilling Allah’ s awful reverence in the hearts, and by invoking concern about the Hereafter. Especially the relationship between husband and wife is so delicate that their mutual rights cannot be fulfilled merely by legislation. The only thing that can prevent spouses from violation of the rules in the fear of Allah and the Hereafter.
(And these are the limits prescribed by Allah. And whoever exceeds the limits prescribed by Allah wrongs his own self. You do not know [ what will happen in future ]; it may be that Allah brings about a new situation thereafter…65:1)
The phrase حُدُودَ اللَّـهِ (the limits prescribed by Allah) refers to the sacred laws set down by the Shari’ ah of Islam. The phrase وَمَن يَتَعَدَّ (And whoever exceeds the limits prescribed by Allah) implies ‘whoever violates the sacred laws’. The phrase فَقَدْ ظَلَمَ نَفْسَهُ (wrongs his own self) implies that he has not damaged Allah’ s sacred laws or the Shari’ ah. In fact, he has caused loss to himself. The loss could be religious, or it could be mundane. The religious loss means that he has sinned by violating the sacred laws, in consequence of which he will suffer in the Hereafter. The mundane loss means that any person who pronounces divorce in violation of the rules prescribed by the Shari’ ah will most probably end up with three pronouncements of divorce, after which it cannot be revoked and even a fresh marriage is not possible. Such a person regrets bitterly and suffers tremendous hardship in this very world, especially if he has children. Many people divorce their wives with the intention of causing harm to them. It may cause some harm to the wives but such cruel husbands will be liable to double punishment: firstly for breaking the sacred laws of Allah, and secondly for the cruelty exercised against women. Such a situation has been so eloquently versified by a Persian poet:
پنداشت ستمگر جفا بر ما کرد بر گردن وے بماند و برما بگذشت
The oppressor thinks that he has caused misery for us
However, our misery comes to an end, but the liability of oppressor for good.
لَا تَدْرِي لَعَلَّ اللَّـهَ يُحْدِثُ بَعْدَ ذَٰلِكَ أَمْرًا (You do not know; it may be that Allah brings about a new situation thereafter…65:1). These words signify that after estranged relations between the espouses, Allah may create a situation where the husband may recall the comforts he enjoyed in his wife’ s company, and realize the services offered by her in taking care of children and the home. On realizing this, he may be remorseful on what he did, retract the divorce and retain her as his wife. This is possible only if at the time of divorcing the limits prescribed by the Shari’ ah is kept in view and instead of making the divorce ba’ in, a revocable divorce is pronounced, in which case the husband has the right to retract it and retain the wife. Irrevocable divorce should not be resorted to unnecessarily because it terminates the marriage at once. Nor should three divorces should be pronounced, because after the third pronouncement, the husband does not have the right to retract, nor is it possible to renew the marriage contract, even if the divorced parties agree mutually.
So, when they (the divorced women) have (almost) reached their term, then either retain them with fairness, or part with them with fairness. And make two just men from among you witnesses (of your either decision). And (O witnesses,) keep your testimony upright for the sake of Allah. That is what anyone who believes in Allah and the Last Day is exhorted to do. Whoever fears Allah, He brings forth a way out for him,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Rule [ 5]
فَإِذَا بَلَغْنَ أَجَلَهُنَّ فَأَمْسِكُوهُنَّ بِمَعْرُوفٍ (So, when they [ the divorced women ] have [ almost ] reached their term, then either retain them with fairness, or part with them with fairness…65:2). The word ajal means ‘term of ‘iddah and ‘reaching the term’ means ‘nearing the end of the ‘iddah’. The fifth rule laid down by this verse is that when a divorced woman’ s term of ‘iddah is approaching the end, the time has almost come for a absolute termination of the marriage. By now the temporary impulse or momentary fit of anger should have dissipated, and it is the time to make the major decision with a cool and calm head whether it is better to retain the wife, or to terminate the marriage with her finally. If the decision is to retain the wife, then she should be retained in all fairness with dignity and courtesy, the masnun procedure of which is indicated in the forthcoming verse and in Prophetic Traditions: utter verbally that ‘I have revoked the divorce I pronounced to you’ and call two upright men as witnesses. If, however, the decision is to end the marriage, the woman should be released with fairness, dignity and courtesy. That is, the ‘iddah should be allowed to expire, and once it expires, she is free to contract marriage with someone else.
Rule [ 6]
At the end of term, whether it is decided to retain the wife or release her, the Qur’ an has restricted either of the decisions with the word ma’ ruf. Literally, the word ma’ ruf means ‘a recognized way’ nd it implies that the Muslims are required to implement the approved procedure of Shari’ ah, as recognized by Islam. If the decision is to revoke the divorce and retain the wife, she should not be hurt in future verbally or physically, nor should this be shown as a favour to her. The husband should resolve to bear her weakness that led to divorce in the past, so that it may not cause bitterness to arise again. If, on the other hand, the decision is to release her, then the recognized procedure is as follows: Do not evict her in disrespectful manner, but release her in a courteous manner. When she is made to leave the house, it is at least mustahab [ rewardable ] in some cases to give her a suit of clothes, and in other cases it is wajib [ compulsory ] to do so, as other verse of the Qur’ an show. The details are available in books of jurisprudence.
Rule [ 7]
The seventh rule is derived directly from the above verse that gives the husband two options of retaining the wife or parting with her in fairness, and also indirectly from the preceding verse that says لَعَلَّ اللَّـهَ يُحْدِثُ بَعْدَ ذَٰلِكَ أَمْرًا “…it may be that Allah brings about a new situation thereafter.” Both these verses indicate that if the husband is forced into a situation of divorcing, it is the Divine will that he should keep the option of revoking the divorce open. The approved method of divorce is that he should pronounce the divorce only once in express or clear words. The pronouncement of divorce should not contain any word or phrase expressive of anger that might denote absolute termination of marriage tie, as for instance be might say ‘I pronounce severe divorce on you’, or say ‘No relationship exists between me and you’. When such expressions are uttered as part of the pronouncement of express divorce, or these expressions are uttered with the intention of divorce, the divorce becomes effective at once, and he loses the right of revocation. This in the terminology of Shari’ ah is known as Talaq Ba’ in or irrevocable divorce. Even worse situation is when the husband pronounces three divorces upon his wife after which the husband not only loses his right of revocation, but they [ husband and wife ] also lose their right to enter into a fresh marriage, even if they mutually agree as we have seen in Surah Al-Baqarah: فَإِن طَلَّقَهَا فَلَا تَحِلُّ لَهُ مِن بَعْدُ حَتَّىٰ تَنكِحَ زَوْجًا غَيْرَهُ فَإِن طَلَّقَهَا فَلَا تَحِلُّ لَهُ مِن بَعْدُ حَتَّىٰ تَنكِحَ زَوْجًا غَيْرَهُ (Therefter, if he divorces her, she shall no longer remain lawful for him unless she marries a man other than him. [ 2:230]
Three Simultaneous Divorces: Unlawful but Effective
Nowadays, total indifference to religion and heedlessness of its injunctions is widespread, in the society. Not only the illiterate and ignoramus, but also the literate people, like pleaders think that a divorce pronounced or written less than three times is no divorce at all. It is noticed daily that people who pronounce three simultaneous divorces regret bitterly and re in search of legal loopholes, so that they do not lose their wives.
Imam Nasa’ i reports, on the authority of Sayyidna Mahmud Ibn Labid ؓ ، in an authentic Tradition that the Holy Prophet ﷺ was informed about a person who had pronounced three divorcds on the spur of the moment to his wife. The Holy Prophet ﷺ having heard this became angry. Therefore, pronouncing three divorces simultaneously, by consensus of Ummah, is prohibited. Even if a person pronounces three divorces separately in three different clean periods, that too is reprehensible by consensus of the Ummah. Qur’ anic verses themselves confirm this by indication. The only disagreement lies in whether or not this procedure of divorce is as prohibited and counted as bid’ ah as divorcing three times simultaneously. Imam Malik holds this procedure as prohibited. In fact, they view it s an approved [ Sunnah ] procedure of divorce, but an abominable act nonetheless. Please see Ma’ arifulQur’ an, Vol. [ 1], PP 578-590 for detailed injunctions regarding three simultaneous divorces.
But just as the Ummah holds by consensus that pronouncing three divorces simultaneously is prohibited, it is also a point of consensus among the entire Ummah that despite being prohibited, if a person pronounces three simultaneous divorces, all the three divorces become effective, and fresh marriage between them, in future, would not be possible. The only people that disagree with the consensus of the four major schools are some of the followers of the Ah-ul-Hadith group and the Shi’ ite group. The four major schools argue that if something is abominable or unlawful, it does not necessarily imply that its legal consequences will not follow. For instance, if a person kills an innocent victim, the latter would die as a result of killing, despite the act of killing being unlawful. Likewise, despite three simultaneous divorces being unlawful, they necessarily take effect. On this issue, not only the four major schools agree unanimously, but there is also overwhelming consensus of the noble Companions. Please see Ma’ ariful Qur’ an, Vol. [ 1], PP 586-590 for a detailed discussion on the action taken by Sayyidna ‘Umar Al-Faruq ؓ on the issue of three simultaneous divorces.
Rule [ 8]
وَأَشْهِدُوا ذَوَيْ عَدْلٍ مِّنكُمْ وَأَقِيمُوا الشَّهَادَةَ لِلَّـهِ (And make two just men from among you witnesses [ of your either decision ]. And ( O witnesses,) keep your testimony upright for the sake of Allah…65:2) This verse purports to say that towards the end of the period of ‘iddah, when a decision is made either to revoke the divorce and retain the wife, or to release her, it is commendable in both cases to call two upright persons to witness the decision. This procedure of having two witnesses is, according to most to most jurists, a commendable (mustahabb) practice, and not mandatory. Therefore, revocation of divorce is not contingent upon appointment of witnesses. The underlying wisdom of such appointment is to resolve the possible dispute that may arise later. In case the husband decides to revoke the divorce, it is possible that the wife may deny it, whereupon the witnesses may prove revocation. And in case he decides termination of marriage, a conflict can still arise where the husband himself may make mischief and, being overcome by the wife’ s love, claim that he had revoked the divorce before the expiration of ‘iddah. The witnesses then may prove that he had decided to release the wife.
The adjectival phrase ذَوَيْ عَدْلٍ (…two just men) refers to reliable witnesses in term of Shari’ ah. If the witnesses are not reliable in terms of Shari’ ah that is, if they are not morally upright, pious and truthful, the Qadi would not be able to pass judgment on the basis of such unreliable impious and untruthful witnesses.
أَقِيمُوا الشَّهَادَةَ لِلَّـهِ (…keep your testimony upright for the sake of Allah…65:2). The verse addresses all Muslims in general that should they be required by a court to bear witness in a disputed case of revocation of divorce or complete termination of marriage, they should be unbiased in their testimony.
ذَٰلِكُمْ يُوعَظُ بِهِ مَن كَانَ يُؤْمِنُ بِاللَّـهِ وَالْيَوْمِ الْآخِرِ (That is what anyone who believes in Allah and the Last Day is exhorted to do…65:2). This verse particularly mentions the Hereafter because the mutual rights and obligations of husband and wife cannot be fulfilled without God-consciousness and the thought of the Herefter.
The Wise and Educative style of the Qur’ an in the laws of Crime and Punishment
The system of punishment for crimes and compiling their laws is in place among the states of the world since ancient times. Obviously, the Qur’ an is also the Book that explains the divine laws, man is made conscious of Allah and the Hereafter, so that he may follow the law, not for fear of police or inspector or, but for fear of Allah, irrespective of whether anyone else sees him, not. In all situations, whether in private or in public, he finds the laws binding. This is reason why even the harshest law was not difficult to implement among those who have proper faith in the Qur’ an. There was no need for a network of police and its special or secret services.
This unique Qur’ anic style is used in all laws, but it has been especially applied to the laws relating to the marital relations and their mutual rights and obligations, because due to the delicate nature of these relations, it is not possible to secure evidence for every shortcoming on either side, nor is it possible for the judicial system to investigate and estimate the full extent of the shortcomings in the relationship. Proper fulfillment of mutual rights depends only on the inner qualities of the couple and their actions and deeds. Therefore, the Masnun Khutbah or approved sermon that is recited at marriage contains three verses of the Qur’ an, and each one of them begins with laying stress on taqwa and ends with laying stress on taqwa to indicate that the marrying parties must appreciate that Allah is fully aware of all their covert and overt actions, whether or not they are seen by someone else. Rather, He is well-aware of the innermost thoughts hidden in their minds or hearts. If they fall short of fulfilling the mutual rights and obligations or hurt each other, they will be answerable to the Knower of secrets. In the same strain, a few injunctions have been laid down in Surah At-Talaq. Immediately after the first injunction the believers are exhorted: وَاتَّقُوا اللَّـهَ رَبَّکُم ( ‘And fear Allah, your Lord’). After this exhortation, four more injunctions are set down and then they are admonished that anyone who oversteps Allah’ s limits will be wronging himself and will have to bear the disastrous consequences thus وَمَن يَتَعَدَّ حُدُودَ اللَّـهِ فَقَدْ ظَلَمَ نَفْسَهُ. Four more indirect injunctions are set down after that, and the admonition is repeated, thus: ذَٰلِكُمْ يُوعَظُ بِهِ مَن كَانَ يُؤْمِنُ بِاللَّـهِ وَالْيَوْمِ الْآخِرِ ( ‘That is what anyone who believes in Allah and the Last Day is exhorted to do…65:2). Followed by this is a verse in which the merits of taqwa are mentioned, describing its religious and mundane blessings and benefits. Towards the end of the same verse the blessings and benefits of trust in Allah have been described. Thereafter a few more injunctions pertaining to waiting-period are set down. Then in two more verses additional benefits and blessings of taqwa are described. This is followed by injunctions pertaining to marriage, divorce, the wife’ s maintenance, the mention of the Hereafter, the virtue of taqwa, and the blessings of trust in Allah are interspersed repeatedly. This Qur’ anic style of alternating injunctions with the virtues of taqwa apparently seems disjointed, but having grasped the wisdom of the prudent style of the Qur’ an, the close linkage becomes clear.
Now have a look at the interpretation of the foregoing verses:
(And whoever fears Allah, for him Allah brings forth a way out, and gives him provision (of his needs) from where he does not even imagine…2/3). The word taqwa primarily and literally means ‘to guard’ or ‘to refrain’. In Islamic terminology it signifies ‘to guard against sins’. When the word is related to Allah, it is translated as ‘to fear Allah’ and implies ‘to avoid disobedience of Allah and guard against sins’.
There are two benefits of تقوٰی taqwa mentioned in this verse: [ 1] By exercising taqwa, Allah creates a way out to guard oneself. The question is ‘Guard against what?’ The correct answer is that it is general, ‘against all mundane difficulties and hardships as well as all hardships and difficulties of the Hereafter’ and the verse implies that for a God-fearing person Allah paves the way to salvage him from the difficulties and hardships of this world as well as from the horrors of the next world. [ 2] By exercising taqwa, Allah will provide for the God-fearing person rizq [ literally ‘provision’] from where he does not expect. The rizq in this context refers to anything one needs, whether any mundane need or any need of the Hereafter. Allah has promised the righteous believers in this verse that He will ease every difficulty of theirs and provide for them all their needs from resources they never expected or thought about. [ Ruh ]
Mmmm55
In keeping with the present context, some of the commentators interpret the verse thus: The divorcing husband or the divorced wife, both or whoever of them is God-fearing, Allah will give them salvation from the horrors of divorce or termination of marriage experienced at the time of its happening. In other words, the man will be given a compatible wife and the woman will be given a compatible husband. Obviously the primary meaning of the verse comprehends all kinds of adversities and needs, including the horrors and needs of the husband and wife. [ Ruh-ul-Ma’ ani ]
The Cause of Revelation of the above verse
Sayyidna ‘Abdullah Ibn ‘Abbas ؓ reports that ‘Auf Ibn Malik Ashja’ i ؓ came up to the Messenger of Allah ﷺ and said that the enemies had arrested and kidnapped his son Salim. His mother is very anxious and he wanted to know what he should do. The Holy Prophet ﷺ ordered him and his wife to recite لَاحولَ وَلَا قُوَّۃَ اِلَّا بِاللہِ (There is neither strength nor power but with Allah) abundantly. The husband and wife complied with the order. They recited the formula abundantly. It produced its desired effect. One day the enemies became unmindful, and the boy somehow managed to escape and drove a herd of goats that belonged to them to his father. According to other narratives, he found one of their camels and he mounted it and drove the other camels to his father. The father reported the incident to the Messenger of Allah ﷺ . Another narration has it that he enquired from the Prophet ﷺ whether the goats and camels the son brought with him were lawful for them. On that occasion, the verse وَمَن يَتَّقِ اللَّـهَ (And whoever fears Allah, for him Allah brings forth a way out, and gives him provision from where he does not even imagine…2/3)
According to other versions of the report, when Sayyidna ‘Auf Ibn Malik Ashja’ i ؓ and his wife became very restless and anxious because of separation from the son, the Messenger of Allah ﷺ advised them to exercise taqwa and recite abundantly لَاحولَ وَلَا قُوَّۃَ اِلَّا بِاللہِ (There is no strength nor power but with Allah). [ All these narratives are cited in Ruh-ul-Ma’ ani from Ibn Marduyah through the chain of al-Kalbi from Ibn ‘Abbas ]
This occasion of revelation indicates that this verse, though related to divorcing situation in this context, has general application for all circumstances.
Ruling
This Tradition proves that when a Muslim is captured by the non-believers, the captive takes their property and returns home, such a property would be treated as booty, and as such their use would be lawful. It is a general rule of spoils to give 1/5th [ khums ] to the public treasury, because in the narration reported above, the khums of the property was not exacted from them. The jurists have ruled that if a Muslim secretly goes away to the Domain of War without seeking permission from them, snatch their property and somehow bring it into the Domain of Islam, the above ruling will apply. However, if he official sought permission to enter territory [ as it happens nowadays by obtaining a visa ] and entered their country, then it is not permissible for him to take their property without their consent. Likewise, if a person is captured and taken into the non-Muslim territory, and a non-Muslim deposits with him an article for safe custody, it is not permissible for him to take it away to the Domain of Islam. In the first case, it is not permissible because by seeking official permission a pact is entered into between them, and he has no authority to dispose of their property without their prior consent. If he does, it would be a breach of the pact. In the second case, there is a practical pact with the depositor, in that whenever he demands his deposited article back, it should be returned.
Failure to return his deposited item is tantamount to breach of contract that is unlawful in Shari` ah. [ Mazhari ]
Before the Holy Prophet ﷺ migrated, many non-believers used to keep their deposits with him. At the time of migration, he still had with him some of these deposits. As long as he was in Makkah, he kept them himself, but when he was migrating, he committed them to the care of Sayyidna ` Ali ؓ and did not take them with him to Madinah. In fact, Sayyidna ` Ali ؓ was left behind for the sole reason of returning the deposits to the rightful people.
A Proven Prescription to avert calamities and achieve the objectives
According to the above Tradition, Sayyidna ` Auf Ibn Malik Ashja` i ؓ and his wife were advised to recite لَا حَولَ وَلَا قُوَّۃَ اِلَّا بِاللہِ (There is no strength nor power but with Allah) abundantly to avert afflictions and obtain benefits. Mujaddid Alf Thani (رح) says that abundant recitation of this formula is a proven prescription to avert all kinds of religious and mundane afflictions and to obtain all religious and mundane objectives and benefits. According to him, its proper way is to recite five hundred times لَا حَولَ وَلَا قُوَّۃَ اِلَّا بِاللہِ , and to recite Salah (durud) one hundred times before, and one hundred times after the formula, and then to supplicate to Allah for one's need. [ Tafsir [ Mazhari ] Imam Ahmad, Hakim [ grading the chain as sahib ], Baihaqi, Abu Natim and others have transmitted on the authority of Sayyidna Abu Dharr that one day the Messenger of Allah ﷺ continuously recited the verse 3; وَمَن يَتَّقِ اللَّـهَ يَجْعَل لَّهُ مَخْرَجًا ﴿2﴾ وَيَرْزُقْهُ مِنْ حَيْثُ لَا يَحْتَسِبُ ('And whoever fears Allah, for him Allah brings forth a way out, and gives him provision from where he does not even imagine...2/3) until the reporter started feeling sleepy. The Holy Prophet ﷺ said: "Abu Dharr! if all people choose only this verse, it would be sufficient for them all." [ Ruh-ul-Ma’ ani ] 'Sufficient' in this statement means it would be sufficient for all people to accomplish their religious and mundane objectives, if they practice it.
and provides him (with what he needs) from where he does not even imagine. And whoever places his trust in Allah, He is sufficient for him. Surely Allah is to accomplish His purpose. Allah has set a measure for every thing.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
وَيَرْزُقْهُ مِنْ حَيْثُ لَا يَحْتَسِبُ ۚ وَمَن يَتَوَكَّلْ عَلَى اللَّـهِ فَهُوَ حَسْبُهُ ۚ إِنَّ اللَّـهَ بَالِغُ أَمْرِهِ ۚ قَدْ جَعَلَ اللَّـهُ لِكُلِّ شَيْءٍ قَدْرًا whoever places his trust in Allah, He is sufficient for him. Surely Allah is to accomplish His purpose. Allah has set a measure for everything....65:3) ۔ In this verse Allah promises those who put their trust in Him that He shall suffice for them against all odds, because Allah will execute His decisions that He made for them, in whatever way He wills and chooses. Allah set a measure for all things. It is in accordance with this set measure that He decrees all acts. Tirmidhi and Ibn Majah record from Sayyidna ` Umar ؓ that Allah's Messenger ﷺ said:
لو اَنّکم توکّلتم علی اللہ حقّ توکّلہٖ لرزقکم کما یرزق الطّیر تغدوا خماصاً وتروح
"If you trust in Allah as He ought to be trusted, He will provide for you in the same way as He provides for the birds. They leave their nests while hungry in the mornings, but come back in the evenings with their bellies full."
Sahihs of Bukhari and Muslim transmit on the authority of Sayyidna Ibn ` Abbas ؓ that Allah's Messenger ﷺ said: "Seventy-thousand of my followers will be admitted to Paradise without account." Among their other qualities, they will be characterised by having trust in Allah." [ Mazhari ]
Tawakkul (Trust in Allah) does not mean to forsake the causes and means Allah has created for us to acquire things. One should utilise the means at our disposal. However, instead of relying solely on them, one should rather put his trust in Allah, in that no task shall be accomplished unless Allah wills it. After describing the virtues and blessings of taqwa and Twakkul, the next verses lay down some more rules about divorce and "iddah.
And those women from among you who have despaired of (further) menstruation, if you are in doubt, their ‘Iddah is three months, as well as of those who have not yet menstruated. As for those having pregnancy, their term (of ‘Iddah ) is that they give birth to their child. And whoever fears Allah, He brings about ease for him in his affair.
(And those women from among you who have despaired of [ further ] menstruation, if you are in doubt, their "iddah is three months, as well as of those who have not yet menstruated. As for those having pregnancy, their term [ of "iddah ] is that they give birth to their child…65:4)
This verse deals with additional rules pertaining to the waiting-period of divorced women. It subdivides divorced women and their waiting-periods into three different categories. Under normal circumstances, the waiting-period of a divorced woman is three menstrual cycles as mentioned in Surah Al-Baqarah. In the case of women who have stopped menstruating for good on account of advanced age, or due to some disease etc. their "iddah is three months instead of three menstrual cycles. The same is the "iddah of young women who have not yet started menstruating on account of being under age. The "iddah for women who are pregnant at the time of divorce continues until they give birth to their child irrespective of the length of the period.
The words o (if you are in doubt) refer to the doubt or confusion such women may have because the real "iddah is counted on the basis of menstruation, but these women's menstruation has ceased, so they are doubtful about how to count their 'iddah.
وَمَن يَتَّقِ اللَّـهَ يَجْعَل لَّهُ مِنْ أَمْرِهِ يُسْرًا (And whoever fears Allah, He brings about ease for him in his affair….65:4) The verse further speaks of the virtues and blessings of taqwa in that whoever has taqwa, Allah will make matters easy for him in this world as well as in the next world.
This is the command of Allah that He has sent down to you. And whoever fears Allah, He will write off his evil deeds, and will give him a huge reward.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Then the verse emphasises strict adherence to the above laws pertaining to divorce and waiting-period, thus: ذَٰلِكَ أَمْرُ اللَّـهِ أَنزَلَهُ إِلَيْكُمْ (This is the command of Allah that He has sent down to you...5) After this, the verse again draws attention to another virtue of taqwa. وَمَن يَتَّقِ اللَّـهَ يُكَفِّرْ عَنْهُ سَيِّئَاتِهِ وَيُعْظِمْ لَهُ أَجْرًا (Arid whoever fears Allah, He will write off his evil deeds, and will give him a huge reward...65:5)
Five Blessings of taqwa
The merits and blessings of taqwa mentioned in the above verses may be summarised in five things: [ 1] He who has taqwa will be given a way out of difficulties and adversities; [ 2] He will be provided with all his needs from resources that he does not anticipate or expect; [ 3] Allah will make matters and tasks easy for him; [ 4] Allah will expiate his sins; and [ 5] He will grant him an immense reward.
Another blessing of taqwa mentioned by the Holy Qur'an at another place is that a God-fearing person finds it easier to distinguish between right and wrong, thus:إِن تَتَّقُوا اللَّـهَ يَجْعَل لَّكُمْ فُرْقَانًا you fear Allah, He will provide you with a criterion to distinguish between right and wrong...8:29]
Provide to them (the divorced women) residence where you reside according to your means, and do not hurt them to straiten (life) for them. And if they are pregnant, spend on them till they give birth to their child. Then if they suckle the child for you, give them their fees, and consult each other (for determining the fee) with fairness, and if you create a deadlock between you, then another woman will suckle him.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
The next verses deal with further rules about the waiting period and maintenance of the divorced women and their other rights.
أَسْكِنُوهُنَّ مِنْ حَيْثُ سَكَنتُم مِّن وُجْدِكُمْ وَلَا تُضَارُّوهُنَّ لِتُضَيِّقُوا عَلَيْهِنَّ (Provide to them [ the divorced women ] residence where you reside according to your means...65:6) This injunction is related to Rule [ 3] above which states that divorced women must not be expelled from their homes. This verse states the positive aspect of the injunction, in that the husbands, according to their means, should let their divorced wives live in some portion of the residence where they themselves live. If the wife is given a revocable divorce, there is no need for any hijab or veil. However, if she is given an irrevocable divorce, whether of minor degree [ ba'in ] or of major degree by pronouncing divorce thrice, then marriage tie stands broken. She is required to be in hijab in the presence of her former husband. Therefore, the arrangement in the residence should be made in such a way that she lives in the same residence with full observance of the rules of hijab.
Rule [ 10]: Do not Hurt Divorced Women during their "iddah
لَا تُضَارُّوهُنَّ (...and do not hurt them to straighten [ life ] for them...65:6) This verse sets down that all the possible needs of a divorced woman must not be harassed by taunts or by curtailing her needful things, so that she is compelled to leave the home.
Rule [ 11]: Maintenance of Divorcees during their "iddah
وَإِن كُنَّ أُولَاتِ حَمْلٍ فَأَنفِقُوا عَلَيْهِنَّ حَتَّىٰ يَضَعْنَ حَمْلَهُنَّ (...And if they are pregnant, spend on them till they give birth to their child...65:6) This verse lays down the rule that if a divorcee is pregnant at the time of divorce, her maintenance is obligatory on the husband. On the basis of this verse, there is a complete consensus of the Ummah on this point. Similarly, if she is not pregnant, and the divorce given to her is revocable, her maintenance too is compulsory on the husband till the expiry of her "iddah. This point too is agreed upon by all the jurists of the Ummah. However, if a wife is given irrevocable divorce, whether a ba'in divorce or the divorce pronounced three times, or if a woman has got her marriage terminated by way of khul' [ got herself separated from the husband for a compensation ], will not have to be maintained by the husband according to Imams Shafi` i (رح) ، Ahmad and others. However, according to Imam Abu Hanifah, her maintenance is also incumbent upon the husband. He argues that just as she is entitled to residence during the term of "iddah as is provided in verse 6, she is entitled to sustenance too. The husbands are obligated to provide them with these necessities of life during "iddah. This is further supported by those Traditions in which it has been reported that when Sayyidna ` Umar ؓ heard the report of Fatimah bint Qais who claimed that her husband was not obligated to maintain her after divorce, he said: "We cannot abandon the Book of Allah and the Sunnah of the Prophet ﷺ ، on the basis of this narration. [ Muslim ]
The Book of Allah' apparently refers to this verse (6). According to Sayyidna ` Umar ؓ ، the verse includes maintenance. 'Sunnah' refers to the Tradition reported by Sayyidna ` Umar ؓ himself and transmitted by Tahawi, Darqutni and Tabarani. Sayyidna ` Umar ؓ reports that he heard the Messenger of Allah ﷺ say that women divorced by three pronouncements are also entitled to maintenance and lodging. The details are available in Tafsir [ Mazhari ].
Rule [ 12]: Fees for Suckling the Child
فَإِنْ أَرْضَعْنَ لَكُمْ فَآتُوهُنَّ أُجُورَهُنَّ (...Then if they suckle the child for you, give them their fees...65:6). In other words, divorcees who are pregnant, their term of ` iddah ends with the birth of the child. Consequently, their maintenance is not incumbent upon the husband. However, if they are suckling the baby, it is permissible for the mother to claim a fee for suckling the baby from her former husband, and it is incumbent on him to pay it to her, if she claims it. The principle is that as long as the marriage between the parents of the baby is intact, it is the responsibility of the mothers to suckle the children as the Qur'an states (And the mothers suckle their children... 2:233) One cannot receive a fee for an act that is obligatory on him or her, because it amounts to rishwah (bribery) which in itself is unlawful to give or take. The period of "iddah is akin to the marriage in this respect, because the husband is obligated to maintain her, and therefore she cannot claim a fee for suckling a child during this period too. But once she has delivered the baby, her term of "iddah is over and she is absolutely released from the tie of marriage. Consequently, it is not incumbent upon the former husband to maintain her. In this instance, if she suckles the baby, the verse under comment permits giving and taking a payment for the service.
Rule [ 13]
وَأْتَمِرُوا بَيْنَكُم بِمَعْرُوفٍ (...and consult each other [ for determining the fee ] with fairness...65:6) The word I'timar means 'to consult each other' and 'to accept each other's suggestion'. The verse directs the spouses to avoid any conflict in determining the fee for suckling. The divorced wife should not demand more than the normal rate, nor should the former husband of the divorcee refuse to pay the normal fee. They are advised to settle the issue with mutual understanding and tolerance.
Rule/Injunction [ 14]
وَإِن تَعَاسَرْتُمْ فَسَتُرْضِعُ لَهُ أُخْرَىٰ (...And if you have a deadlock between you, then another woman will suckle him...65:6) In other words, if the husband and wife cannot agree on the fee of suckling with mutual consent, or the wife refuses to suckle the child even for a remuneration, then the mother cannot be forced by a court for the service of suckling. Normally, the mother has the most compassion for the child. Despite this, if she is refusing to suckle him, she probably has a genuine reason for that. If she has no genuine reason, and she is refusing merely on account of anger and displeasure, she is a sinner in the sight of Allah, but an Islamic court cannot force her to do the suckling. Likewise, if the husband, on account of abject poverty, is unable to pay the fee for suckling and a wet-nurse is willing to suckle the child without remuneration or for a lesser fee than what the divorcee mother is demanding, he cannot be forced to agree to the demand of the mother and get her to do the suckling. In fact, in either of the cases it is possible to have the child suckled by the wet-nurse. However, if the fee the mother is demanding is the same as the wet-nurse's remuneration, preference would be given to the mother rather than the wet-nurse. This is a point of consensus between all the Muslim jurists.
Ruling
If it is agreed that the wet-nurse would do the suckling, it is incumbent that the wet-nurse should do the suckling while the child is in the custody of the mother. It is not lawful to separate the mother and the baby, because the custody of the child is the right of the mother according to the law of Hidanah as stated in the authentic Traditions. It is not permissible to usurp this right from her. [ Tafsir [ Mazhari ].
A man of vast means should spend according to his vast means. And anyone whose sustenance is limited should spend from whatever Allah has given to him. Allah makes no one liable beyond what He has given to him. Allah will soon bring ease after a difficulty.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Rule [ 15]: Quantum of Divorcee's Maintenance
لِيُنفِقْ ذُو سَعَةٍ مِّن سَعَتِهِ ۖ وَمَن قُدِرَ عَلَيْهِ رِزْقُهُ فَلْيُنفِقْ مِمَّا آتَاهُ اللَّـهُ (A man of vast means should spend according to his vast means. And anyone whose sustenance is limited should spend from whatever Allah has given to him...65:7) In other words, in determining the quantum of the divorced wife's maintenance the financial position of the husband will be taken into account. If the husband is wealthy, he should spend on his divorcee according to his affluence; and if he is indigent, he should spend according to his limited resources - even if the wife is wealthy. This is the ruling of Imam Abu Hanifah (رح) . Other schools of jurisprudence hold differing views. [ Tafsir Mazhari ]
لا يُكَلِّفُ اللَّـهُ نَفْسًا إِلَّا مَا آتَاهَا ۚ سَيَجْعَلُ اللَّـهُ بَعْدَ عُسْرٍ يُسْرًا (Allah makes no one liable beyond what He has given to him. Allah will soon bring ease after a difficulty....65:7) This is an elaboration of the preceding statement, in that Allah does not demand from anyone more than what he can afford. Therefore, if the husband is indigent, it is incumbent upon him to provide for her according to his level of indigence at that time. The wife, on the other hand, is advised to be content, for the time being, with the amount of sustenance her indigent husband is able to provide. She should not think that the present state of indigence will last for all times to come, because ease and difficulty are in the hands of Allah, and as such He can change indigence into affluence.
Special Note
The verse under comment bears an indication that Allah will create a condition of ease for husbands who try to provide for their wives the obligatory amount of sustenance to the best of their ability, and are not in the habit of keeping their wives under straitened circumstances. [ Ruh-ul-Ma’ ani ] And Allah knows best!
And how many a township rebelled against the command of its Lord, and against His messengers, so We called them to a severe account, and punished them with a punishment that was unimagined by them.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
فَحَاسَبْنَاهَا حِسَابًا شَدِيدًا وَعَذَّبْنَاهَا عَذَابًا نُّكْرًا (so We called them to a severe account, and punished them with an evil punishment...65:8). The severe account and evil punishment of nations mentioned in this verse refers to what will happen in the Hereafter. However, the past tense has been employed presumably to indicate the occurrence of these events is as certain as if it has already been materialised. [ Ruh ]. The other possibility is that the hisab or 'account' in this context does not refer to interrogation, but to the determination of punishment, (in which case it may refer to the punishment faced by the infidels right here in this world.) Another possibility is that the 'severe account' will though take place in the Hereafter, it has already been recorded and is being recorded on daily basis in the ledger of deeds and is therefore described as 'called them to a severe account'. In this interpretation, the 'punishment' refers to the past nations who were destroyed by Divine punishment in this world because they defied Allah's and His Messengers' commandments. In this case, only the next statement أَعَدَّ اللَّـهُ لَهُمْ عَذَابًا شَدِيدًا (Allah has prepared for them a severe punishment...10) would refer to the terrible punishment of the Hereafter.
Thus they tasted the evil consequence of their acts, and the end of their conduct was loss.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
فَحَاسَبْنَاهَا حِسَابًا شَدِيدًا وَعَذَّبْنَاهَا عَذَابًا نُّكْرًا (so We called them to a severe account, and punished them with an evil punishment...65:8). The severe account and evil punishment of nations mentioned in this verse refers to what will happen in the Hereafter. However, the past tense has been employed presumably to indicate the occurrence of these events is as certain as if it has already been materialised. [ Ruh ]. The other possibility is that the hisab or 'account' in this context does not refer to interrogation, but to the determination of punishment, (in which case it may refer to the punishment faced by the infidels right here in this world.) Another possibility is that the 'severe account' will though take place in the Hereafter, it has already been recorded and is being recorded on daily basis in the ledger of deeds and is therefore described as 'called them to a severe account'. In this interpretation, the 'punishment' refers to the past nations who were destroyed by Divine punishment in this world because they defied Allah's and His Messengers' commandments. In this case, only the next statement أَعَدَّ اللَّـهُ لَهُمْ عَذَابًا شَدِيدًا (Allah has prepared for them a severe punishment...10) would refer to the terrible punishment of the Hereafter.
Allah has prepared for them a severe punishment; so fear Allah O men of understanding who have believed! Allah has sent down to you a Reminder,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
قَدْ أَنزَلَ اللَّـهُ إِلَيْكُمْ ذِكْرًا رَّسُولًا (Allah has sent down to you a Reminder, a messenger...65:10-11). The verb arsala 'sent' needs to be understood preceding the object rasulan 'a messenger' which appears at the commencement of verse [ 11]. The simplest way in which these verses can be interpreted is to translate them thus: 'Allah has sent down to you a Reminder, (the Qur'an and He has also sent to you) a messenger...65:11) Other commentators have preferred other interpretations. For instance some say that the word dhikr ('Reminder' ) refers to the Holy Prophet ﷺ himself, and the word 'messenger' is an explanatory complement to the word 'dhikr', because abundance of his remembering Allah made him a personified Remembrance of Allah. [ Ruh ] 1
[ 1] This explanation is based on the premise that 'dhikr' in this verse means 'Allah's remembrance'. However, it also means 'reminder'. Taken in this sense, the word 'messenger' in the verse can be easily interpreted as an explanatory complement to the word 'dhikr', because the Holy Prophet is a 'Reminder' to the entire mankind. Our translation in the text is based on this connotation. (Muhammad Taqi Usmani)
a messenger who recites to you the verses of Allah, making (the truth) clear, so that He may bring forth those who believe and do righteous deeds from the layers of darkness into the light. And whoever believes in Allah, and acts righteously, He will admit him to the gardens beneath which rivers flow, wherein such people will live forever. Allah has made for him a good provision.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
قَدْ أَنزَلَ اللَّـهُ إِلَيْكُمْ ذِكْرًا رَّسُولًا (Allah has sent down to you a Reminder, a messenger...65:10-11). The verb arsala 'sent' needs to be understood preceding the object rasulan 'a messenger' which appears at the commencement of verse [ 11]. The simplest way in which these verses can be interpreted is to translate them thus: 'Allah has sent down to you a Reminder, (the Qur'an and He has also sent to you) a messenger...65:11) Other commentators have preferred other interpretations. For instance some say that the word dhikr ('Reminder' ) refers to the Holy Prophet ﷺ himself, and the word 'messenger' is an explanatory complement to the word 'dhikr', because abundance of his remembering Allah made him a personified Remembrance of Allah. [ Ruh ] 1
[ 1] This explanation is based on the premise that 'dhikr' in this verse means 'Allah's remembrance'. However, it also means 'reminder'. Taken in this sense, the word 'messenger' in the verse can be easily interpreted as an explanatory complement to the word 'dhikr', because the Holy Prophet is a 'Reminder' to the entire mankind. Our translation in the text is based on this connotation. (Muhammad Taqi Usmani)
Allah is the One who has created seven skies, and their like from earth. The Command descends among them, so that you may know that Allah is powerful over every thing, and that Allah has encompassed every thing in knowledge.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Where are the Seven Earths and in at Form?
اللَّـهُ الَّذِي خَلَقَ سَبْعَ سَمَاوَاتٍ وَمِنَ الْأَرْضِ مِثْلَهُنَّ (Allah is the One who has created seven skies, and their like from earth...65:12). This verse indicates that there are seven earths as there are seven heavens, but the question is where these earths are and in what shape or form. Are they in the form of seven layers one above the other, or each earth is separate from the other. If they form layers one above the other, is there a distance between two earths, just as there is a distance between two heavens? Are there separate creatures living on each earth, just as separate types of angels are residing in every heaven? Is there air, wind, atmosphere and so forth on each earth? Or, are these layers of earth joined and compact with each other? The Qur'an is silent on these questions. There are Traditions reported on these questions, but the leading authorities of Traditions disagree about their authenticity. Some scholars have authenticated them and others have graded them as 'fabricated'. Rationally all findings are possible, and none of our religious or mundane needs are dependent on resolving these issues, nor will we be questioned about them in the grave or at Resurrection, so that we need to do research about the seven earths, their locale or their inhabitants. The safest position is to believe that there are seven earths as there are seven skies. Allah has created them with His Supreme Creative Power. Qur'an has mentioned this much only. If the Qur'an did not find it necessary to give a detailed account of it, there is no need for us to think about it or research it. This was the attitude of our pious predecessors. They formulated the following policy ابھموا ما ابھمہ اللہ ـ” Leave unexplained what Allah has left unexplained" as long as it does not contain any injunction for us to follow, nor does it concern our religious or mundane need. This commentary has been written for the common readers. Purely academic issues have not been included here which might not be needed for them.
يَتَنَزَّلُ الْأَمْرُ بَيْنَهُنَّ (The Command descend among them...65:12) The verse purports to say that Divine commands and decrees are revealed and work in the seven heavens and in the seven earths. The Divine commands or decrees operate in two ways: [ 1] Tashri` i; and [ 2] Takwini. Tashri’ i command refers to laws Divinely prescribed for people who are legally obligated to observe them. The Divinely legislated laws are revealed through the angels to the Prophets (علیہم السلام) to be passed on to the humans and jinns. These laws pertain to articles of faith, worship, good morals, transactions and way of living. Adherence to them attracts reward and flouting them entails punishment. Takwini laws pertain to the Divine decrees in connection with the creation of the universe or bringing it into existence from the realm of non-existence, its gradual growth and development, its phenomena of depletion and replenishment, and the phenomena of life and death. These decrees encompass the entire Divine creation. Therefore, if it be proved that between two earths there is atmosphere and distance, and that some kind of creatures inhabits it, even if that kind of creature is not legally bound by the Shari` ah laws, the description يَتَنَزَّلُ الْأَمْرُ 'The Command descend among them...65:12) will still apply, because Allah's Takwini decrees encompass them as well. And Allah, the Pure and Exalted, knows best!
O Prophet, why do you ban (on your self) something that Allah has made lawful for you, seeking to please your wives? And Allah is Most-Forgiving, Very-Merciful.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
Cause of Revelation
It is recorded in Sahih of Bukhari and in other collection of Ahadith, on the authority of Sayyidah ` A'ishah ؓ that it was a daily practice of the Messenger of Allah to visit each of his wives after ` asr prayer for a short time inquiring about their welfare. Once he visited Sayyidah Zainab ؓ and spent more time with her than normal and had some honey offered by her. Sayyidah ` A'ishah ؓ says: "I developed some envy and in consultation with Hafsah ؓ decided that when the Messenger of Allah ﷺ would visit any one of us, she should say to him 'you have had Maghafir', (a herb that resembled gum with a slightly unpleasant smell.) "1 They executed their plan. The Messenger of Allah ﷺ said: "I have not had any Maghafir. I only had some honey." The Holy wife said: "It is possible that the honeybee might have sat on the Maghafir shrub and drank its nectar. The Messenger of Allah ﷺ ، because of his natural dislike for unpleasant odour, swore and promised not to take honey any more. However, he did not want the feelings of Sayyidah Zainab ؓ to be hurt, and therefore he said to his wife that the incident should be kept secret and should not be recounted to anyone else. But she told about it to another wife.
[ 1] It should be noted here that these words were spoken by them in an interrogative accent, and therefore it was not a false statement. (Muhammad Taqi Usmani).
Some reports say that it was at the house of Sayyidah Hafsah that he was served with honey, and that the wives who planned were Sayyidah ` A'ishah, Saudah and Safiyyah ؓ . Other reports recount the incident in other ways. It is possible that many incidents of similar nature might have taken place and these verses were revealed after them. [ Bayan-ul-Qur’ an ].
In brief, these verses tell us that the Messenger of Allah ﷺ banned a lawful thing [ honey ] on himself by swearing an oath. If such an act is done for a genuine need or expedience, [ maslahah ], it is permissible; it is not a sin. But the incident does not show that there was no such need for him to have the trouble of baning a lawful thing on himself. He had done this for the pleasure of his holy wives. In such circumstances, it was not necessary for him to have pleased them. Therefore, the verse, compassionately addresses the Holy Prophet ا أَيُّهَا النَّبِيُّ لِمَ تُحَرِّمُ مَا أَحَلَّ اللَّـهُ لَكَ ۖ تَبْتَغِي مَرْضَاتَ أَزْوَاجِكَ ۚ وَاللَّـهُ غَفُورٌ رَّحِيمٌ ( O Prophet, why do you ban (on yourself) something that Allah has made lawful for you, seeking the pleasure of 'your wives? And Allah is Most-Forgiving, Very Merciful... 66:1) According to the principles of general stylistics, the Qur'an does not address the Holy Prophet' by his name but by his Prophetic title thus: '0 Prophet' which is his special honour. Although this is a loving question posed by way of compassion, it could have created the misunderstanding that he has committed a major error and he is being questioned about it. The concluding phrase allays this suspicion: وَاللَّـهُ غَفُورٌ رَّحِيمٌ; meaning that even if it would have been a sin (for the sake of argument), then 'Allah is Most-Forgiving, Very Merciful.'
Ruling
There are three ways in which one can prohibit a 'lawful thing' for himself, the details of which were given under verse [ 87] of Surah Al-Ma` idah in Ma’ ariful Qur'an Vol.3/pp239-241. يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُحَرِّمُوا طَيِّبَاتِ مَا أَحَلَّ اللَّـهُ لَكُمْ '0 those who believe, do not make unlawful good things that Allah has made lawful for you__[ 5:87] The three ways may be summarised here thus: [ 1] If someone holds a lawful thing as unlawful as part of his religious belief, it is kufr and an enormous sin. [ 2] If he does not believe it as unlawful in religion, but bans something on himself by swearing an oath without any need to do so, it is a sinful act, and it is necessary for him to break the oath and expiate, which will be discussed later. However, If this is done for some need or advantage, it is permissible but undesirable. [ 3] If someone neither believes a lawful thing to be unlawful, nor swears an oath to ban it on himself, but makes a resolve in his/her mind to abandon the lawful thing for ever. If this resolution for permanent abandonment is with the intention of reward, it would be an innovation (bid'ah) in the established religion and monasticism which is a reproachable sin. If such a restriction is not with the intention of reward, but rather for some other reason, such as for treatment of a physical ailment or spiritual malady, it is absolutely permissible. Reports about some noble Sufis who abandoned some lawful things fall under this last category.
In this incident, the Messenger of Allah ﷺ swore an oath to abstain from honey. After the revelation of the verse, he broke the oath and expiated for it. As reported in Ad-Durr-ul-Manthur, he emancipated a slave in payment of his expiation. [ Bayan-ul-Qur’ an ]
Allah has prescribed (the way of) absolution from your oaths. And Allah is your protector, and He is the All- Knowing, the All-Wise.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
قَدْ فَرَضَ اللَّـهُ لَكُمْ تَحِلَّةَ أَيْمَانِكُمْ (Allah has prescribed [ the way on absolution from your oaths....66:2). This verse reminds that where it is necessary or better to break the oath, Allah has prescribed a way to absolve oneself from the liability of the oath by expiation, the details of which are given in other verses.
And (remember) when the Prophet told one of his wives something in secret. So, when she disclosed it (to another wife), and Allah made it known to him, he told (the disclosing wife) part of it,and avoided another part. So when he informed her about it, she said, “Who told you about this?” He said, “I was told of it by the All-Knowing, the All-Aware.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
وَإِذْ أَسَرَّ النَّبِيُّ إِلَىٰ بَعْضِ أَزْوَاجِهِ حَدِيثًا (And [ remember ] when the Prophet ﷺ told one of his wives something in secret...66:3). The Holy Prophet ﷺ confided a certain secret in one of his wives. According to most versions of the authentic report, the 'secret' in this verse refers to the ban the Holy Prophet ﷺ imposed on himself about honey, but at the same time he did not want Sayyidah Zainab's ؓ feelings to be hurt and therefore he directed the wife to keep it secret from others, but the disclosing wife divulged the secret to another wife, as follows in the next verse. Although there are some other reports that explain the 'secret' in some other way, what has been mentioned above is in accordance with the most authentic narrations.
فَلَمَّا نَبَّأَتْ بِهِ وَأَظْهَرَهُ اللَّـهُ عَلَيْهِ عَرَّفَ بَعْضَهُ وَأَعْرَضَ عَن بَعْضٍ (So, when she disclosed it [ to another wife ], and Allah made it known to him, he told [ the disclosing wife ] part of it, and bypassed another part...66:3). In other words, when the disclosing wife divulged the secret to another wife, and Allah disclosed this fact to the Holy Prophet ﷺ ، he complained to the disclosing wife about her disclosure, but he did not convey to her the whole information. Instead, he communicated part of it to her and withheld part of it. This was because of the Holy Prophet's magnanimity and high morals. If he had disclosed the entire information he had received from Allah, it would have embarrassed her most profoundly. Who was the disclosing wife and who was the one to whom the secret was disclosed? The Qur'an is silent on their identity and does not name them. According to the best received narratives, it would appear that it was Sayyidah Hafsah ؓ whom the Holy Prophet ﷺ directed to keep the matter secret, and she divulged it to Sayyidah ` A'ishah ؓ as recorded in Bukhari on the authority of Sayyidna Ibn ` Abbas ؓ which will be narrated later.
Some narratives report that when Sayyidah Hafsah ؓ divulged the secret, the Holy Prophet ﷺ decided to divorce her, but Allah sent Jibra'l (علیہ السلام) to him, preventing him from divorcing her on the ground that she offered many prayers and kept fasts abundantly. Her name appears in the list of his wives in Paradise. [ Mazhari ]
(O two wives of the Prophet,) If both of you repent to Allah, then (your conduct calls for it, because) your hearts have departed from the correct way. And if you back each other against him (the Prophet), then Allah is his supporter, and Jibra’īl (Gabriel) and righteous believers, and after all that, angels are his helpers.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
إِن تَتُوبَا إِلَى اللَّـهِ فَقَدْ صَغَتْ قُلُوبُكُمَا [ 0 two wives of the Prophet,] If both of you repent to Allah, then [ your conduct calls for it, because ] your hearts have diverted....66:4). The reference here is made to two of his blessed wives who, as mentioned above in brief, contrived to draw the Holy Prophet ﷺ into swearing an oath and making the aforementioned promise to abstain from honey. Who are they? Bukhari and other collections of Traditions record a lengthy Tradition about this on the authority of Ibn ` Abbas ؓ who narrates that he was always on the look-out to enquire of Sayyidna ` Umar ؓ as to who were the two wives to whom reference had been made in the above verse. So, when Sayyidna ` Umar ؓ was on his way to pilgrimage, the former joined him. One day, in the course of the journey, the latter went to answer the call of nature. When he returned, the former had arranged water for the latter's ablution. He poured water on his hands. Whilst pouring the water for ablution, he enquired as to who were the two wives to whom reference is made in the dual verb اِن تَتُوبَآ (If both of you repent) Sayyidna ` Umar ؓ asked him in surprise: 'Do you not know who they were?' Ibn ` Abbas ؓ said: 'No!' Sayyidna ` Umar ؓ said they were Hafsah and 'A'ishah ؓ and then proceeded to recount a lengthy story related to this incident which also contained some incidents that took place earlier. The details of the incident are available in Tafsir Mazhari. This verse addresses the two blessed wives of the Holy Prophet ﷺ and requires them to turn to Allah as their hearts have deviated, albeit what they did, stem from their love for the Holy Prophet ﷺ ، but in the process they, in consultation with one another, adopted a way that hurt the Holy Prophet ﷺ . This is a sin for which repentance was necessary.
وَإِن تَظَاهَرَا عَلَيْهِ فَإِنَّ اللَّـهَ هُوَ مَوْلَاهُ وَجِبْرِيلُ (And if you back each other against him [ the Prophet ﷺ ], then Allah is his supporter, and Jibra'l (علیہ السلام) and righteous believers and, after all that, angels are his helpers....66:4). The current verse warns the wives that if they do not repent and please the Messenger of Allah ﷺ ، they will not cause any loss to him, because Allah is his Protector, and so are Jibril, every right-acting believer and, furthermore, the other angels too will come to his support, and it will be the wives themselves who will suffer loss.
It is hoped that, if he divorces you, Allah will give him in your place wives better than you, submissive to Allah, believing, devout, penitent, steadfast in worship, fasting, previously married and virgins.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
عَسَىٰ رَبُّهُ إِن طَلَّقَكُنَّ أَن يُبْدِلَهُ أَزْوَاجًا خَيْرًا مِّنكُنَّ (It is hoped that, if he divorces you, Allah will give him in your place wives better than you, submissive to Allah, believing, devout, penitent, steadfast in worship, fasting, previously married and virgins....66:5). The verse refutes the possible thought of the wives that if they are divorced, the Holy Prophet ﷺ will probably not get women better than themselves. The verse under comment responds to their assessment of the situation. It purports to say that nothing is beyond Allah's power. If he divorces them, Allah will give him in exchange better wives than he has at the moment. This does not necessarily imply that there were better wives than the present holy wives at that time. Possibly such women were not available at that point of time, but, should the need have arisen, He could make other women better than they are. These verses specifically dealt with the holy wives of the Holy Prophet ﷺ ، their deeds, their moral reform, their discipline and training. Similar injunctions are given in the verses that follow for the general body of Muslims and believers.
O you who believe, save yourselves and your families from a fire, the fuel of which is human beings and stones, appointed on which are angels, stern and severe, who do not disobey Allah in what He orders them, and do whatever they are ordered to do.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
قُوا أَنفُسَكُمْ وَأَهْلِيكُمْ (0 those who believe, save yourselves and your families from a fire...66:6). This verse addresses the general body of Muslims and enjoins upon them to safeguard themselves and their families from a fire of Hell whose fuel is people and stones. Then the verse goes on to describe the intensity and horror of the Hell-Fire. Towards the end of it the angels in charge of it, whose name is Zabaniah, are described. They are harsh and terrible from whom no inmate of Hell will be able to rescue himself by force, power, strength, flattery or bribery.
The word أَهْلِيكُمْ (your families) comprehends wife, children and slaves [ males as well as females ]. It is not inconceivable to include full-time servants in the imperative like slaves. When this verse was revealed, Sayyidna ` Umar ؓ inquired: "O Messenger of Allah, we understand how to save ourselves from Hell, that is, we guard ourselves against sins and carry out the Divine injunctions, but how do we safeguard our families from Hell?" The Messenger of Allah ﷺ replied: "Instruct them to refrain from deeds that Allah has prohibited, and ask them to carry out deeds that Allah has enjoined. This will rescue them from the Hell-Fire." [ Ruh-u1-Ma’ ani ]
Education and Training of Wife and Children: Every Muslim's Responsibility
The jurists have pointed out that, according to the verse under comment, it is the responsibility of every Muslim to educate the wife and children in matters of Shari obligations, and in matters of halal and Haram and train them diligently to act upon them. A hadith says, "May Allah shower His mercy upon a person who says: '0 my wife and children, (be mindful of) your prayers, your fasting, your alms, your indigent, your orphan, your neighbour! It is hopeful that Allah will gather all these with him in Paradise" 'Your prayers, your fasting' and so on' implies 'Take care of them. Do not ignore them.' The phrase مسکینکم یتیمکم 'Your indigent, your orphan and so on' implies 'Fulfill their rights towards them willingly and readily.' Righteous elders have said that the person deepest in punishment on the Day of Judgment will be the one whose family is ignorant and unaware of the religion. [ Ruh ]
يَا أَيُّهَا الَّذِينَ كَفَرُوا لَا تَعْتَذِرُوا الْيَوْمَ ۖ إِنَّمَا تُجْزَوْنَ مَا كُنتُمْ تَعْمَلُونَ (0 those who disbelieve, do not make excuses today. You will only be recompensed for what you have been doing....66:7) After advising the general body of believers, the current verse turns attention to the non-believers who are asked not to try to make excuses, because they will not be accepted. They will be told that they are merely being repaid for what they did.
O you who disbelieve, do not make excuses today. You will only be recompensed for what you have been doing.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
قُوا أَنفُسَكُمْ وَأَهْلِيكُمْ (0 those who believe, save yourselves and your families from a fire...66:6). This verse addresses the general body of Muslims and enjoins upon them to safeguard themselves and their families from a fire of Hell whose fuel is people and stones. Then the verse goes on to describe the intensity and horror of the Hell-Fire. Towards the end of it the angels in charge of it, whose name is Zabaniah, are described. They are harsh and terrible from whom no inmate of Hell will be able to rescue himself by force, power, strength, flattery or bribery.
The word أَهْلِيكُمْ (your families) comprehends wife, children and slaves [ males as well as females ]. It is not inconceivable to include full-time servants in the imperative like slaves. When this verse was revealed, Sayyidna ` Umar ؓ inquired: "O Messenger of Allah, we understand how to save ourselves from Hell, that is, we guard ourselves against sins and carry out the Divine injunctions, but how do we safeguard our families from Hell?" The Messenger of Allah ﷺ replied: "Instruct them to refrain from deeds that Allah has prohibited, and ask them to carry out deeds that Allah has enjoined. This will rescue them from the Hell-Fire." [ Ruh-u1-Ma’ ani ]
Education and Training of Wife and Children: Every Muslim's Responsibility
The jurists have pointed out that, according to the verse under comment, it is the responsibility of every Muslim to educate the wife and children in matters of Shari obligations, and in matters of halal and Haram and train them diligently to act upon them. A hadith says, "May Allah shower His mercy upon a person who says: '0 my wife and children, (be mindful of) your prayers, your fasting, your alms, your indigent, your orphan, your neighbour! It is hopeful that Allah will gather all these with him in Paradise" 'Your prayers, your fasting' and so on' implies 'Take care of them. Do not ignore them.' The phrase مسکینکم یتیمکم 'Your indigent, your orphan and so on' implies 'Fulfill their rights towards them willingly and readily.' Righteous elders have said that the person deepest in punishment on the Day of Judgment will be the one whose family is ignorant and unaware of the religion. [ Ruh ]
يَا أَيُّهَا الَّذِينَ كَفَرُوا لَا تَعْتَذِرُوا الْيَوْمَ ۖ إِنَّمَا تُجْزَوْنَ مَا كُنتُمْ تَعْمَلُونَ (0 those who disbelieve, do not make excuses today. You will only be recompensed for what you have been doing....66:7) After advising the general body of believers, the current verse turns attention to the non-believers who are asked not to try to make excuses, because they will not be accepted. They will be told that they are merely being repaid for what they did.
O you who believe, turn to Allah with a faithful repentance. It is hoped from your Lord that he will write off your faults, and will admit you to the gardens beneath which rivers flow, on the Day when Allah will not disgrace the Prophet and those who believed with him. Their light will run before them and to their right hands. They will say, “Our Lord, perfect for us our light, and forgive us. Indeed you are powerful over every thing.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
تُوبُوا إِلَى اللَّـهِ تَوْبَةً نَّصُوحًا (...turn to Allah with a faithful repentance...66:8). The word taubah, literally, means 'to turn' or 'to return', in the sense of turning or withdrawing from sins. In the terminology of the Qur'an and Sunnah, it signifies 'to regret committing sins in the past and to firmly resolve abstaining from them in future'. Taubah is qualified in the verse by the word نصوح nasuh. If it is taken as the infinitive of nasaha / nasihah, it signifies 'to make pure and sincere'; and if it be derived from nasahah, it signifies 'to repair clothes by sewing'. In terms of the first meaning, the expression nasuh signifies sincere/faithful [ repentance ], free from pretence and hypocrisy. In this interpretation, a sinner is required to regret the sins he has committed and give them up purely for the pleasure of Allah and for fear of Divine chastisement. In terms of the second meaning, nasuh would signify that 'the sinner is required to repair the torn clothes of righteous deeds'. Sayyidna Hasan Basri (رح) says that taubatan nasuha signifies that a person should regret his past evil actions, and make a firm resolve never to repeat them. Kalbi says the phrase taubatan nasuha signifies that a person should pray for pardon with his tongue, regret in his heart, and should prevent the limbs of his body from committing sins in the future.
Sayyidna ` Ali ؓ was asked as to what is 'taubah' and he replied that it consists of six elements: [ 1] to regret one's past evil deeds; [ 2] to carry out Divine duties that were missed; [ 3] to restore the rights that were usurped; [ 4] to ask forgiveness of a person who has been wronged by him physically or verbally; [ 5] to make a firm resolve of avoiding the sin in future; and [ 6] to consume one's self in obedience of Allah as one thus far consumed one's self in His disobedience. [ Mazhari ]. In fact, all of the conditions of 'taubah', put forward by Sayyidna ` Ali ؓ ، are recognized by all the scholars. However, some have described them concisely and others in details.
عَسَىٰ رَبُّكُمْ أَن يُكَفِّرَ عَنكُمْ (It is hoped from your Lord that he will write off your faults...66:8). The verb ` asa means 'it is hoped'. In this context, it purports to mean 'promise', but the expression of 'hope' is used to indicate that taubah or any other righteous deeds are not the just and equal price for the Paradise or the divine forgiveness. In fact, one compensation for man's good deeds has already been given to him in this world in the form of worldly blessings. Therefore, as regards the law of equality, it is not necessary that he is further compensated by the Jannah. It entirely depends on Divine grace and favour as is mentioned in a Hadith which says: 'Your actions alone cannot salvage you.' The Companions inquired: '0 Messenger of Allah, not even you?' He replied: 'No, not even me unless the Divine grace and mercy covers me.' [ Bukhari and Muslim as quoted by Mazhari ]
O Prophet, carry out Jihād (struggle) against the disbelievers and the hypocrites, and be harsh with them. Their final abode is Jahannam (Hell), and it is an evil end.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
تُوبُوا إِلَى اللَّـهِ تَوْبَةً نَّصُوحًا (...turn to Allah with a faithful repentance...66:8). The word taubah, literally, means 'to turn' or 'to return', in the sense of turning or withdrawing from sins. In the terminology of the Qur'an and Sunnah, it signifies 'to regret committing sins in the past and to firmly resolve abstaining from them in future'. Taubah is qualified in the verse by the word نصوح nasuh. If it is taken as the infinitive of nasaha / nasihah, it signifies 'to make pure and sincere'; and if it be derived from nasahah, it signifies 'to repair clothes by sewing'. In terms of the first meaning, the expression nasuh signifies sincere/faithful [ repentance ], free from pretence and hypocrisy. In this interpretation, a sinner is required to regret the sins he has committed and give them up purely for the pleasure of Allah and for fear of Divine chastisement. In terms of the second meaning, nasuh would signify that 'the sinner is required to repair the torn clothes of righteous deeds'. Sayyidna Hasan Basri (رح) says that taubatan nasuha signifies that a person should regret his past evil actions, and make a firm resolve never to repeat them. Kalbi says the phrase taubatan nasuha signifies that a person should pray for pardon with his tongue, regret in his heart, and should prevent the limbs of his body from committing sins in the future.
Sayyidna ` Ali ؓ was asked as to what is 'taubah' and he replied that it consists of six elements: [ 1] to regret one's past evil deeds; [ 2] to carry out Divine duties that were missed; [ 3] to restore the rights that were usurped; [ 4] to ask forgiveness of a person who has been wronged by him physically or verbally; [ 5] to make a firm resolve of avoiding the sin in future; and [ 6] to consume one's self in obedience of Allah as one thus far consumed one's self in His disobedience. [ Mazhari ]. In fact, all of the conditions of 'taubah', put forward by Sayyidna ` Ali ؓ ، are recognized by all the scholars. However, some have described them concisely and others in details.
عَسَىٰ رَبُّكُمْ أَن يُكَفِّرَ عَنكُمْ (It is hoped from your Lord that he will write off your faults...66:8). The verb ` asa means 'it is hoped'. In this context, it purports to mean 'promise', but the expression of 'hope' is used to indicate that taubah or any other righteous deeds are not the just and equal price for the Paradise or the divine forgiveness. In fact, one compensation for man's good deeds has already been given to him in this world in the form of worldly blessings. Therefore, as regards the law of equality, it is not necessary that he is further compensated by the Jannah. It entirely depends on Divine grace and favour as is mentioned in a Hadith which says: 'Your actions alone cannot salvage you.' The Companions inquired: '0 Messenger of Allah, not even you?' He replied: 'No, not even me unless the Divine grace and mercy covers me.' [ Bukhari and Muslim as quoted by Mazhari ]
Allah has cited for the disbelievers the example of the wife of NūH and the wife of LūT. Both were married with two of Our righteous servants, but betrayed them. So they could not benefit them against Allah at all, and it was said, “Enter the Fire along with those who enter.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
ضَرَبَ اللَّـهُ مَثَلًا لِّلَّذِينَ كَفَرُوا امْرَأَتَ نُوحٍ ( Allah has cited for the disbelievers the example of the wife of Nuh (علیہ السلام) and the wife of Lut (علیہ السلام) ...66:10). Towards the end of this Surah, Allah has set forth examples of four women. The first example comprises two women who were the wives of two Holy Prophets (علیہما السلام) .
They, in matters of religion, opposed their husbands and secretly sided with the unbelievers and pagans. As a result, they ended up in the abyss of Hell, and their marital relation with the prophets could not save them from the punishment. The name of the wife of Nuh (علیہ السلام) is said to be Waghilah, while the name of the wife of Lut (علیہ السلام) is said to be Walihah. [ Qurtubi ] Some scholars have attributed other names to them.
The third woman is the one who was the wife of the Pharaoh, the worst disbeliever and claimant of godhead, but she believed in Musa (علیہ السلام) . She was given such a high rank by Allah that she was shown her place in the Paradise, right here in this world, and the infidelity of her husband did not prove to be an impediment in her achieving this high rank.
The fourth woman is Maryam (علیہا السلام) . She was not wife of anyone, but her faith and virtuous deeds earned for her such a high degree that she was invested with perfections of the prophets, even though she was not a prophet according to the majority of scholars. Verse [ 11] serves as a warning to the unbelievers who think that they will attain salvation merely by their companionship with believers, the good company will not rescue them in the Hereafter if they persist in their disbelief. So likewise, a disbeliever's disbelief will not harm a believing relative. Therefore, the auliyas' and ambiyas' wives should not carelessly take for granted that they will attain salvation on account of their husbands nor should the wife of a disbeliever think that his disbelief will harm her. Every person, man or woman, should be concerned about his/her own faith and action.
And Allah has cited for the believers the example of the wife of Fir’aun (Pharaoh), when she said, “My Lord, build for me, near You, a house in the Paradise, and deliver me from Fir’aun and his deeds, and deliver me from the unjust people.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
ضَرَبَ اللَّـهُ مَثَلًا لِّلَّذِينَ آمَنُوا امْرَأَتَ فِرْعَوْنَ إِذْ قَالَتْ رَبِّ ابْنِ لِي عِندَكَ بَيْتًا فِي الْجَنَّةِ (And Allah has cited for the believers the example of the wife of Fir'aun (the Pharaoh), when she said, "My Lord, build for me, near You, a house in the Paradise...66:11) This is the example of the wife of Fir'aun (the Pharaoh) whose name was ` Asiyah bint Muzahim. When Musa (علیہ السلام) accomplished his task in defeating the sorcerers who embraced Mosaic faith, she too embraced the Mosaic faith and became a Muslim. Fir'aun ordered that she should be tortured severely and tormented harshly. According to some reports, her hands and feet were pegged with nails to the ground and a huge rock was placed on her chest, so that she might not be able to move. In this state she supplicated to Allah as mentioned in this verse. According to other reports, it was suggested that a huge rock be dropped on her. They had hardly dropped the rock and she prayed to Allah as quoted in the verse. Allah then showed Sayyidah 'Asiyah ؓ her house in Paradise, and while looking at this vision her soul departed. When the rock fell on her body, it was lifeless. [ Mazhari ].
And (Allah has also cited the example of) Maryam, daughter of ‘Imrān who guarded her chastity, so We breathed into her Our spirit, and she testified to the truth of the words of her Lord and His books, and she was one of the devout.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
وَصَدَّقَتْ بِكَلِمَاتِ رَبِّهَا وَكُتُبِهِ (and she testified to the truth of the words of her Lord and His books, and she was one of the devout....66:12) The phrase 'Words of her Lord' refers to scriptures that were revealed to the Holy Prophets ﷺ . The word kutub [ Books ] refers to the well-known celestial books - Injil, Zabur and Torah. The concluding statement وَكَانَتْ مِنَ الْقَانِتِينَ (and she was one of the devout....66:12) describes the quality of Sayyidah Maryam (علیہا السلام) . The word qanitin is the plural of qanit and signifies 'devout and obedient'. Sayyidna Abu Musa (علیہ السلام) narrates that the Messenger of Allah ﷺ said: "Whilst many men have attained spiritual perfection, among women only Sayyidah ` Asiyah ؓ ، wife of Fir'aun, and Sayyidah Maryam, daughter of ` Imran (علیہما السلام) ، achieved this perfection." [ Bukhari and Muslim as quoted by Mazhari ]. Apparently, 'perfection' in this context refers to 'characteristics of Prophethood'. Despite being a woman, she achieved them. [ Mazhari ]. And Allah knows best!
Al-hamdulillah
The Commentary on
Surah At-Tahrim
Ends here
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