Verse Number 32-33
People of the Scriptures try to extinguish the Light of Islam
Allah says, the disbelieving idolators and People of the Scriptures want to,
أَن يُطْفِئُواْ نُورَ اللَّهِ
(extinguish the Light of Allah). They try through argument and lies to extinguish the guidance and religion of truth that the Messenger of Allah ﷺ was sent with. Their example is the example of he who wants to extinguish the light of the sun or the moon by blowing at them! Indeed, such a person will never accomplish what he sought. Likewise, the light of what the Messenger was sent with will certainly shine and spread. Allah replied to the idolators’ desire and hope,
وَيَأْبَى اللَّهُ إِلاَّ أَن يُتِمَّ نُورَهُ وَلَوْ كَرِهَ الْكَـفِرُونَ
(but Allah will not allow except that His Light should be perfected even though the disbelievers (Kafirun) hate (it)) 9:32. Linguistincally a Kafir is the person who covers something. For instance, night is called Kafiran covering because it covers things with darkness. The farmer is called Kafiran, because he covers seeds in the ground. Allah said in an Ayah,
أَعْجَبَ الْكُفَّارَ نَبَاتُهُ
(thereof the growth is pleasing to the Kuffar tillers)57:20.
Islam is the Religion That will dominate over all Other Religions
Allah said next,
هُوَ الَّذِي أَرْسَلَ رَسُولَهُ بِالْهُدَى وَدِينِ الْحَقِّ
(It is He Who has sent His Messenger with guidance and the religion of truth.) `Guidance’ refers to the true narrations, beneficial faith and true religion that the Messenger came with. `religion of truth’ refers to the righteous, legal deeds that bring about benefit in this life and the Hereafter.
لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ
(to make it (Islam) superior over all religions) It is recorded in the Sahih that the Messenger of Allah ﷺ said,
«إِنَّ اللهَ زَوَى لِي الْأَرْضَ مَشَارِقَهَا وَمَغَارِبَهَا، وَسَيَبْلُغُ مُلْكُ أُمَّتِي مَا زُوِيَ لِييِمنْهَا»
(Allah made the eastern and western parts of the earth draw near for me to see, and the rule of my Ummah will extend as far as I saw.) Imam Ahmad recorded from Tamim Ad-Dari that he said, “I heard the Messenger of Allah ﷺ saying,
«لَيَبْلُغَنَّ هَذَا الْأَمْرُ مَا بَلَغَ اللَّيْلُ وَالنَّهَارُ، وَلَا يَتْرُكُ اللهُ بَيْتَ مَدَرٍ وَلَا وَبَرٍ إِلَّا أَدْخَلَهُ هَذَا الدِّينَ، يُعِزُّ عَزِيزًا وَيُذِلُّ ذَلِيلًا، عِزًّا يُعِزُّ اللهُ بِهِ الْإِسْلَامَ وَذُلًّا يُذِلُّ اللهُ بِهِ الْكُفْر»
(This matter (Islam) will keep spreading as far as the night and day reach, until Allah will not leave a house made of mud or hair, but will make this religion enter it, while bringing might to a mighty person (a Muslim) and humiliation to a disgraced person (who rejects Islam). Might with which Allah elevates Islam (and its people) and disgrace with which Allah humiliates disbelief (and its people).) Tamim Ad-Dari who was a Christian before Islam used to say, “I have come to know the meaning of this Hadith in my own people. Those who became Muslims among them acquired goodness, honor and might. Disgrace, humiliation and Jizyah befell those who remained disbelievers.”
Verse Number 34-35
Warning against Corrupt Scholars and Misguided Worshippers
As-Suddi said that the Ahbar are Jewish rabbis, while the Ruhban are Christian monks. This statement is true, for Ahbar are Jewish rabbis, just as Allah said,
لَوْلاَ يَنْهَـهُمُ الرَّبَّـنِيُّونَ وَالاٌّحْبَارُ عَن قَوْلِهِمُ الإِثْمَ وَأَكْلِهِمُ السُّحْتَ
(Why do not the Ahbar (rabbis) and the religious learned men forbid them from uttering sinful words and eating unlawful things.) 5:63 The Ruhban are Christian monks or worshippers, while the `Qissisun’ are their scholars. Allah said in another Ayah,
ذلِكَ بِأَنَّ مِنْهُمْ قِسِّيسِينَ وَرُهْبَاناً
(This is because among them, there are Qissisin and Ruhban…)5:82. This Ayah warns against corrupt scholars and misguided worshippers. Sufyan bin `Uyaynah said, “Those among our scholars who become corrupt are similar to the Jews, while those among our worshippers who become misguided are like Christians.” An authentic Hadith declares,
«لَتَرْكَبُنَّ سُنَنَ مَنْ كَانَ قَبْلَكُمْ حَذْوَ القُذَّةِ بِالْقُذَّة»
(You will follow the ways of those who were before you, step by step.) They asked, “Jews and Christians” He said,
«فَمَن»
؟ (Who else) In another narration, they asked, “Persia and Rome” He said,
«فَمَنِ النَّاسِ إِلَّا هَؤُلَاءِ؟»
(And who else if it was not them) These texts warn against imitating them in action and statement, for they, as Allah stated,
لَيَأْكُلُونَ أَمْوَالَ النَّاسِ بِالْبَـطِلِ وَيَصُدُّونَ عَن سَبِيلِ اللَّهِ
(devour the wealth of mankind in falsehood, and hinder (them) from the way of Allah.) They sell the religion in return for worldly gains, using their positions and status among people to illegally devour their property. For instance, the Jews were respected by the people of Jahiliyyah and collected gifts, taxes and presents from them. When Allah sent His Messenger , the Jews persisted in their misguidance, disbelief and rebellion, hoping to keep their status and position. However, Allah extinguished all this and took it away from them with the light of Prophethood and instead gave them disgrace and degradation, and they incurred the anger of Allah, the Exalted. Allah said next,
وَيَصُدُّونَ عَن سَبِيلِ اللَّهِ
(and hinder (them) from the way of Allah.) Therefore, they illegally devour people’s property and hinder them from following the truth. They also confuse truth with falsehood and pretend before their ignorant followers that they call to righteousness. The true reality is that they call to the Fire and will not find any helpers on the Day of Resurrection.
Torment of Those Who hoard Gold and Silver
Allah said,
وَالَّذِينَ يَكْنِزُونَ الذَّهَبَ وَالْفِضَّةَ وَلاَ يُنفِقُونَهَا فِي سَبِيلِ اللَّهِ فَبَشِّرْهُمْ بِعَذَابٍ أَلِيمٍ
(And those who hoard Kanz gold and silver and spend them not in the way of Allah, announce unto them a painful torment.) 9:34. This is the third category of leaders, for people rely on their scholars, worshippers and the wealthy among them. When these categories of people become corrupt, the society in general becomes corrupt. Ibn Al-Mubarak once said, “What corrupted the religion, except kings and wicked Ahbar and Ruhban.” As for Kanz, it refers to the wealth on which Zakah has not been paid, according to Malik, who narrated this from `Abdullah bin Dinar from Ibn `Umar. Al-Bukhari recorded that Az-Zuhri said that Khalid bin Aslam said that `Abdullah bin `Umar said, “This was before Zakah was ordained. When Zakah was ordained, Allah made it a cleanser for wealth.” `Umar bin `Abdul-`Aziz and `Irak bin Malik said that this Ayah was abrogated by Allah’s statement,
خُذْ مِنْ أَمْوَلِهِمْ صَدَقَةً
(Take Sadaqah (alms) from their wealth) There are many Hadiths that admonish hoarding gold and silver. We will mention here some of these Hadiths. `Abdur-Razzaq recorded a Hadith from `Ali about Allah’s statement,
وَالَّذِينَ يَكْنِزُونَ الذَّهَبَ وَالْفِضَّةَ
(And those who hoard up gold and silver…) `Ali said that the Prophet said,
« تَبًّا لِلذَّهَبٍ تَبًّا لِلْفِضَّة»
(Woe to gold! Woe to silver.) He repeated this statement thrice, and this Hadith was hard on the Companions of the Messenger of Allah ﷺ, who said, “What type of wealth should we use” `Umar said, “I will find out for you,” and he asked, “O Allah’s Messenger! Your statement was hard for your Companions. They asked, `What wealth should we use”‘ The Prophet answered,
«لِسَانًا ذَاكِرًا وَقَلْبًا شَاكِرًا وَزَوْجَةً تُعِينُ أَحَدَكُمْ عَلَى دِينِه»
(A remembering tongue, an appreciative heart and a wife that helps one of you implement his religion.) Allah’s statement,
يَوْمَ يُحْمَى عَلَيْهَا فِى نَارِ جَهَنَّمَ فَتُكْوَى بِهَا جِبَاهُهُمْ وَجُنوبُهُمْ وَظُهُورُهُمْ هَـذَا مَا كَنَزْتُمْ لأَنفُسِكُمْ فَذُوقُواْ مَا كُنتُمْ تَكْنِزُونَ
(On the Day when that will be heated in the fire of Hell and with it will be branded their foreheads, their flanks, and their backs, (and it will be said unto them) “This is the treasure which you hoarded for yourselves. Now taste of what you used to hoard.”) These words will be said to them as a way of admonishing, criticizing and mocking them. Allah also said;
ثُمَّ صُبُّواْ فَوْقَ رَأْسِهِ مِنْ عَذَابِ الْحَمِيمِ – ذُقْ إِنَّكَ أَنتَ الْعَزِيزُ الْكَرِيمُ
(Then pour over his head the torment of boiling water. “Taste you (this)! Verily, you were (pretending to be) the mighty, the generous!”) 44:48-49. There is a saying that goes, “He who covets a thing and prefers it to Allah’s obedience, will be punished with it.” Because hoarding money was better to these people than Allah’s pleasure, they were punished with it. For instance, Abu Lahab, may Allah curse him, was especially active in defying the Messenger of Allah ﷺ, and his wife was helping him in this regard. Therefore, on the Day of Resurrection, she will help in punishing him, for there will be a twisted rope of palm fiber on her neck. She will be gathering wood from the Fire and throwing it on him so that his torment is made harder by the hand of someone whom he used to care for in this life. Likewise, money was precious to those who hoarded it in this life. Therefore, money will produce the worst harm for them in the Hereafter, when it will be heated in the Fire of Jahannam, whose heat is quiet sufficient, and their forehead, sides and back will be branded with it. Imam Abu Ja`far Ibn Jarir recorded that Thawban said that the Messenger of Allah ﷺ used to declare,
«مَنْ تَركَ بَعْدَهُ كَنْزًا مُثِّلَ لَهُ يَوْمَ الْقِيَامَةِ شُجَاعًا أَقَرَعَ لَهُ زَبِيبَتَانِ يَتْبَعُهُ وَيَقُولُ: وَيْلَكَ مَا أَنْتَ؟ فَيَقُولُ: أَنَا كَنْزُكَ الَّذِي تَرَكْتَهُ بَعْدكَ وَلَا يَزَالُ يَتْبَعُهُ حَتَّى يُلْقِمَهُ يَدَهُ فَيَقْضِمَهَا ثُمَّ يَتْبَعُهَا سَائِرَ جَسَدِه»
(Whoever leaves a treasure behind (on which he did not pay the Zakah), then on the Day of Resurrection his wealth will be made like a bald-headed poisonous male snake with two black spots over the eyes. The snake will follow him, and he will say, `Woe to you! Who are you’ The snake will say, `I am your treasure that you left behind,’ and will keep following him until the man gives it his hand; the snake will devour it and then devour his whole body.) Ibn Hibban also collected this Hadith in his Sahih. Part of this Hadith was also collected in the Two Sahihs from Abu Hurayrah. In his Sahih, Muslim recorded from Abu Hurayrah that the Messenger of Allah ﷺ said,
«مَا مِنْ رَجُلٍ لَا يُؤَدِّي زَكَاةَ مَالِهِ إِلَّا جُعِلَ لَهُ يَوْمَ الْقِيَامَةِ صَفَائِحُ مِنْ نَارٍ، فَيُكْوَى بِهَا جَنْبُهُ وَجَبْهَتُهُ وَظَهْرُهُ فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ، حَتَّى يُقْضَى بَيْنَ الْعِبَادِ ثُمَّ يُرَى سَبِيلُهُ إِمَّا إِلَى الْجَنَّةِ وَإِمَّا إِلَى النَّار»
(Every man who does not pay the Zakah due on his money, then on the Day of Resurrection, his side, forehead and back will be branded with rods made of fire on a Day the length of which is fifty thousand years, until when the servants will be judged; that man will be shown his destination, either to Paradise or the Fire.) aIn the Tafsir of this Ayah, Al-Bukhari recorded that Zayd bin Wahb said, “I passed by Abu Dharr in the area of Rabadhah and asked him, `What made you reside in this area’ He said, `We were in Ash-Sham when I recited this Ayah,
وَالَّذِينَ يَكْنِزُونَ الذَّهَبَ وَالْفِضَّةَ وَلاَ يُنفِقُونَهَا فِي سَبِيلِ اللَّهِ فَبَشِّرْهُمْ بِعَذَابٍ أَلِيمٍ
(And those who hoard up gold and silver and spend them not in the way of Allah, announce unto them a painful torment.) Mu`awiyah said, `This Ayah is not about us, it is only about the People of the Book.’ So I (Abu Dharr) said, `Rather, it is about us and them.”
Verse Number 36
The Year consists of Twelve Months
Imam Ahmad recorded that Abu Bakrah said that the Prophet said in a speech during his Hajj,
«أَلَا إِنَّ الزَّمَانَ قَدِ اسْتَدَارَ كَهَيْئَتِهِ يَوْمَ خَلَقَ اللهُ السَّمَوَاتِ وَالْأَرْضَ، السَّنَةُ اثْنَا عَشَرَ شَهْرًا مِنْهَا أَرْبَعُةٌ حُرُمٌ، ثَلَاثَةٌ مُتَوَالِيَاتٌ: ذُو الْقَعْدَةِ وَذُو الْحِجَّةِ وَالْمُحَرَّمُ وَرَجَبُ مُضَرَ الَّذِي بَيْنَ جُمَادَى وَشَعْبَان»
ثم قال:
«أَيُّ يَوْمٍ هَذَا»
قلنا: الله ورسوله أعلم، فسكت حتى ظننا أنه سيسميه بغير اسمه قال:
«أَلَيْسَ يَوْمَ النَّحْرِ»
قلنا: بلى ثم قال:
«أَيُّ شَهْرٍ هَذَا؟»
قلنا: الله ورسوله أعلم، فسكت حتى ظننا أنه سيسميه بغير اسمه قال:
«أَلَيْسَ ذَا الحِجَّةِ؟»
قلنا: بلى، ثم قال:
«أَيُّ بَلَدٍ هَذَا؟»
قلنا: الله ورسوله أعلم فسكت حتى ظننا أنه سيسميه بغير اسمه قال:
«أَلَيْسَتِ الْبَلْدَةَ؟»
قلنا: بلى»
(The division of time has turned to its original form which was current when Allah created the heavens and the earth. The year is of twelve months, out of which four months are sacred: Three are in succession Dhul-Qa`dah, Dhul-Hijjah and Muharram, and (the fourth is) Rajab of (the tribe of) Mudar which comes between Jumada (Ath-Thaniyah) and Sha`ban.” The Prophet then asked, (What is the day today’) We said, “Allah and His Messenger know better. He kept quiet until we thought that he might give that day another name. He said (Isn’t it the day of Nahr) We replied, “Yes.” He further asked, (Which month is this) We again said, “Allah and His Messenger know better,” and he kept quiet and made us think that he might give it another name. Then he said,(Isn’t it the month of Dhul-Hijjah) We replied, “Yes.” He asked, (What town is this) We said, “Allah and His Messenger know better,” and he kept quiet until we thought that he might change its name. He asked, (Isn’t this the (Sacred) Town) We said, “Yes.” He said,
«فَإِنَّ دِمَاءَكُمْ وَأَمْوَالَكُمْ وَأَحْسِبُهُ قَالَ وَأَعْرَاضَكُمْ عَلَيْكُمْ حَرَامٌ كَحُرْمَةِ يَوْمِكُمْ هَذَا فِي شَهْرِكُمْ هَذَا، فِي بَلَدِكُمْ هَذَا. وَسَتَلْقَوْنَ رَبَّكُمْ فَيَسْأَلُكُمْ عَنْ أَعْمَالِكُمْ، أَلَا لَا تَرْجِعُوا بَعْدِي ضُلَّالًا يَضْرِبُ بَعْضُكُمْ رِقَابَ بَعْضٍ أَلَا هَلْ بَلَّغْتُ؟ أَلَا لِيُبَلِّغِ الشَّاهِدُ مِنْكُمُ الْغَائِبَ فَلَعَلَّ مَنْ يُبَلِّغُهُ يَكُونُ أَوْعَى لَهُ مِنْ بَعْضِ مَنْ سَمِعَه»
(Verily! Your blood, property and honor are sacred to one another like the sanctity of this day of yours, in this month of yours and in this city of yours. Verily, you will meet your Lord and He will question you about your actions. Behold! Do not revert to misguidance after me by striking the necks of one another. Have I conveyed It is incumbent upon those who are present to inform those who are absent, because those who are absent might comprehend (what I have said) better than some who are present.) Al-Bukhari and Muslim collected this Hadith. In a small book collected by Shaykh `Alam ad-Din As-Sakhawi, entitled, Al-Mashhur fi Asma’ Al-Ayam wash-Shuhur, he mentioned that Muharram is so named because it is a sacred month. To me, it was so named to emphasize its sacredness. This is because the Arabs would switch it around. One year they would say it was a sacred month, the following year they would say that it was not. The author said, “…and Safar is so named because they used to leave their homes during that month for fighting and traveling. When saying `Safir’ a place, it means to leave it… Rabi` Al-Awwal is called that because they used to do Irtiba` in it, that is to maintain one’s property… and Rabi` Al-Akhir, was so named for the same reasons. Jumada is called that because the water would dry up (Jamud) then….They say Jumada Al-Uwla and Al-Awwal, or Jumada Al-Akhar or Al-Akhirah. Rajab comes from Tarjib, meaning to honor. Sha`ban because the tribes would separate and return to their homes. Ramadan was so named because of the severity of the Ramda’ – that is – the heat, and they say that the branch Ramadat when it is thirsty…And the saying that it is a Name of Allah is a mistake, for there is no proof or support for that…”
The Sacred Months
Allah said,
مِنْهَآ أَرْبَعَةٌ حُرُمٌ
(of them four are sacred). The Arabs used to consider these months sacred during the time of Jahiliyyah, except for a group of them called Al-Basl, who held eight months of the year to be sacred as way of exaggeration in religion. The Prophet said,
«ثَلَاثَةٌ مُتَوَالِيَاتٌ: ذُو الْقَعْدَةِ وَذُو الْحِجَّةِ وَالْمُحَرَّمُ وَرَجَبُ مُضَرَ الَّذِي بَيْنَ جُمَادَى وَشَعْبَان»
(Three are in succession; Dhul-Qa`dah, Dhul-Hijjah and Muharram, and (the fourth is) Rajab of (the tribe of) Mudar which comes between Jumada (Ath-Thani) and Sha`ban). The Prophet said “Rajab of Mudar” to attest to the custom of Mudar, in saying that Rajab is the month that is between Jumada and Sha`ban, not as the tribe of Rabi`ah thought, that it is between Sha`ban and Shawwal, which is Ramadan in the present calendar. The four Sacred Months were made four, three in succession and one alone, so that the Hajj and `Umrah are performed with ease. Dhul-Qa`dah, the month before the Hajj month, was made sacred because they refrained from fighting during that month. Dhul-Hijjah, the next month, was made sacred because it is the month of Hajj, during which they performed Hajj rituals. Muharram, which comes next, was made sacred so that they are able to go back to their areas in safety after performing Hajj. Rajab, in the middle of the lunar year, was made sacred so that those coming from the farthest areas of Arabia are able to perform `Umrah and visit the House and then go back to their areas safely. Allah said next,
ذلِكَ الدِّينُ الْقَيِّمُ
(That is the right religion), that is the Straight Law, requiring implementing Allah’s order concerning the months that He made sacred and their true count as it was originally written by Allah. Allah said,
فَلاَ تَظْلِمُواْ فِيهِنَّ أَنفُسَكُمْ
(so wrong not yourselves therein) during these Sacred Months, for sin in them is worse than sin in other months. Likewise, sins in the Sacred City are written multiplied,
وَمَن يُرِدْ فِيهِ بِإِلْحَادٍ بِظُلْمٍ نُّذِقْهُ مِنْ عَذَابٍ أَلِيمٍ
(…and whoever inclines to evil actions therein (in Makkah) or to do wrong, him We shall cause to taste from a painful torment) 22:25. Similarly, sin in general is worse during the Sacred Months `Ali bin Abi Talhah narrated that Ibn `Abbas said, Allah’s statement,
إِنَّ عِدَّةَ الشُّهُورِ عِندَ اللَّهِ
(Verily, the number of months with Allah…), is connected to
فَلاَ تَظْلِمُواْ فِيهِنَّ أَنفُسَكُمْ
(so wrong not yourselves therein), “In all (twelve) months. Allah then chose four out of these months and made them sacred, emphasizing their sanctity, making sinning in them greater, in addition to, multiplying rewards of righteous deeds during them.” Qatadah said about Allah’s statement,
فَلاَ تَظْلِمُواْ فِيهِنَّ أَنفُسَكُمْ
(so wrong not yourselves therein), “Injustice during the Sacred Months is worse and graver than injustice in other months. Verily, injustice is always wrong, but Allah makes things graver than others as He will.” He also said, “Allah has chosen some of His creation above others. He chose Messengers from angels and from men. He also chose His Speech above all speech, the Masajid above other areas of the earth, Ramadan and the Sacred Months above all months, Friday above the other days and Laylatul-Qadr (The Night of Decree) above all nights. Therefore, sanctify what Allah has sanctified, for doing so is the practice of people of understanding and comprehension.”
Fighting in the Sacred Months
Allah said,
وَقَاتِلُواْ الْمُشْرِكِينَ كَآفَّةً
(and fight against the idolators collectively), all of you,
كَمَا يُقَـتِلُونَكُمْ كَآفَّةً
(as they fight against you collectively.), all of them,
وَاعْلَمُواْ أَنَّ اللَّهَ مَعَ الْمُتَّقِينَ
(But know that Allah is with those who have Taqwa), and know that initiating battle during the Sacred Months is forbidden. Allah said in other Ayat,
يَـأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تُحِلُّواْ شَعَآئِرَ اللَّهِ وَلاَ الشَّهْرَ الْحَرَامَ
(O you who believe! Violate not the sanctity of the symbols of Allah, nor of the sacred month.) 5:2,
الشَّهْرُ الْحَرَامُ بِالشَّهْرِ الْحَرَامِ وَالْحُرُمَـتُ قِصَاصٌ فَمَنِ اعْتَدَى عَلَيْكُمْ فَاعْتَدُواْ عَلَيْهِ بِمِثْلِ مَا اعْتَدَى عَلَيْكُمْ
(The Sacred Month is for the Sacred Month, and for the prohibited things, there is the law of equality (Qisas). Then whoever transgresses the prohibition against you, you transgress likewise against him) 2:194, and,
فَإِذَا انسَلَخَ الأَشْهُرُ الْحُرُمُ فَاقْتُلُواْ الْمُشْرِكِينَ
(Then when the Sacred Months have passed, kill the idolators…) 9:5. As for Allah’s statement,
وَقَاتِلُواْ الْمُشْرِكِينَ كَآفَّةً كَمَا يُقَـتِلُونَكُمْ كَآفَّةً
(And fight against the idolators collectively as they fight against you collectively), it includes permission for the believers to fight the idolators in the Sacred Month, if the idolators initiate hostilities therein. Allah said in other Ayat,
الشَّهْرُ الْحَرَامُ بِالشَّهْرِ الْحَرَامِ وَالْحُرُمَـتُ قِصَاصٌ
(The Sacred Month is for the Sacred Month, and for the prohibited things, there is the law of equality (Qisas)) 2:194, and,
وَلاَ تُقَـتِلُوهُمْ عِندَ الْمَسْجِدِ الْحَرَامِ حَتَّى يُقَـتِلُوكُمْ فِيهِ فَإِن قَـتَلُوكُمْ فَاقْتُلُوهُمْ
(And fight not with them at Al-Masjid Al-Haram, unless they (first) fight you there. But if they attack you, then kill them.) 2:191. As for the Messenger of Allah laying siege to At-Ta’if until the Sacred Month started, it was a continuation of the battle against Hawazin and their allies from Thaqif. They started the fighting and gathered their men for the purpose of conducting war. The Messenger of Allah marched to meet them and when they took refuge in At-Ta’if, the Prophet laid siege to them so that they descend from their forts, but they inflicted casualties on Muslims. The siege continued for about forty days, during which a Sacred Month began, and the siege continued for several days in that month. The Messenger broke the siege and went back (to Makkah). So fighting that carries over into it the Sacred Month is not the same as initiating warfare during it, Allah knows best.
Verse Number 37
Admonishing the Preference of Opinion in a Religious Matter
Allah admonishes the idolators for choosing their wicked opinions over Allah’s Law. They changed Allah’s legislation based upon their vain desires, allowing what Allah prohibited and prohibiting what Allah allowed. They thought that three consecutive sacred months were rather long for them to remain without fighting, for they were full of anger and rage. This is why before Islam they innovated a change in the Sacred Month of Muharram, delaying it to the month of Safar! Therefore, they allowed fighting in the Sacred Month and made the non-sacred month sacred, to make the Sacred Months in a year four, as Allah decided! `Ali bin Abi Talhah said that Ibn `Abbas commented on Allah’s statement,
إِنَّمَا النَّسِىءُ زِيَادَةٌ فِى الْكُفْرِ
(The postponing (of a Sacred Month) is indeed an addition to disbelief), “Junadah bin `Awf bin Umayyah Al-Kinani, known as Abu Thumamah, used to attend the Hajj season every year and declare, `Abu Thumamah is never rejected nor refuted!,’ and he used to treat Safar as sacred for people one year and un-sanctify Muharram and treat Muharram as sacred another year and un-sanctify Safar in that year. This is why Allah said,
إِنَّمَا النَّسِىءُ زِيَادَةٌ فِى الْكُفْرِ
(The postponing (of a Sacred Month) is indeed an addition to disbelief. ) nAllah says, `They allow Muharram one year and make it sacred another year.”‘ Al-`Awfi narrated a similar statement from Ibn `Abbas. Layth bin Abi Sulaym narrated that Mujahid said, “There was a man from Bani Kinanah who would attend the Hajj season every year riding his donkey. He would proclaim, `O people! I am never rejected, denied or refuted in what I say. We made this coming Muharram sacred, and Safar not!’ The following year he would come again and declare the same words then say, `We made this coming Safar sacred and delayed Muharram (revoked its sanctity).’ This is the meaning of Allah’s statement,
لِّيُوَاطِئُواْ عِدَّةَ مَا حَرَّمَ اللَّهُ
(in order to adjust the number of months forbidden by Allah), to four months. Allah says, `They allow what Allah disallowed by delaying the Sacred Month.”‘ The idolators used to allow Muharram one year and sanctify Safar in its place. They would continue the months of the year according to their normal count and names. The next year they would sanctify Muharram and continue the year, Safar, Rabi`, until the end of the year.
يُحِلُّونَهُ عَامًا وَيُحَرِّمُونَهُ عَامًا لِّيُوَاطِئُواْ عِدَّةَ مَا حَرَّمَ اللَّهُ فَيُحِلُّواْ مَا حَرَّمَ اللَّهُ
(They make it lawful one year and forbid it another year in order to adjust the number of months forbidden by Allah, and make such forbidden ones lawful.) Therefore, they would still sanctify four months every year, but would one year sanctify the third from the three consecutive Sacred Months, Muharram, and postpone and delay it another year to Safar. In his book of Sirah, Imam Muhammad bin Ishaq presented a very useful beneficial discussion on this matter. He said; “The first to start the practice of overlooking the sanctity of months for the Arabs, thus allowing what Allah sanctified of them and sanctifying what Allah allowed of them, was “Al-Qalammas”. He was Hudhayfah bin `Abd Fuqaym bin `Adi bin `Amr bin Tha`labah bin Al-Harith bin Malik bin Kinanah bin Khuzaymah bin Mudrikah bin Ilyas bin Mudar bin Nizar bin Ma`dd bin `Adnan. His son `Abbad maintained this practice, then after him his son Qala` bin `Abbad did the same, Then his son Umayyah bin Qala`, then his son `Awf bin Umayyah, then his son Abu Thumamah Junadah bin `Awf. He was the last one of his sons (to continue this practice) before Islam. The Arabs used to gather around him when Hajj finished, and he would stand and give them a speech in which he sanctifies Rajab, Dhul-Qa`dah and Dhul-Hijjah. He would defer the sanctity of Muharram to Safar one year and uphold its sanctity another year, so as to appear upholding the number (of Sacred Months) Allah made sacred. Therefore, he would allow what Allah prohibited and prohibit what Allah allowed.” Allah knows best.
Verse Number 38-39
Admonishing clinging to Life rather than rushing to perform Jihad
Allah admonishes those who lagged behind the Messenger of Allah ﷺ in the battle of Tabuk, at a time when fruits were ripe and shades tempting in the intense and terrible heat,
يَأَيُّهَا الَّذِينَ ءَامَنُواْ مَا لَكُمْ إِذَا قِيلَ لَكُمُ انفِرُواْ فِى سَبِيلِ اللَّهِ
(O you who believe! What is the matter with you, that when you are asked to march forth in the cause of Allah), if you are called to perform Jihad in the cause of Allah,
اثَّاقَلْتُمْ إِلَى الاٌّرْضِ
(you cling heavily to the earth), reclining to remain in peace, shade and ripe fruits.
أَرَضِيتُم بِالْحَيَوةِ الدُّنْيَا مِنَ الاٌّخِرَةِ
(Are you pleased with the life of this world rather than the Hereafter), why do you do this, is it because you prefer this life instead of the Hereafter Allah next diminishes the eagerness for this worldly life and increases it for the Hereafter,
فَمَا مَتَاعُ الْحَيَاةِ الدُّنْيَا فِى الاٌّخِرَةِ إِلاَّ قَلِيلٌ
(But little is the enjoyment of the life of this world compared to the Hereafter.) Imam Ahmad recorded that Al-Mustawrid, a member of Bani Fihr, said that the Messenger of Allah ﷺ said,
«مَا الدُّنْيَا فِي الْآخِرَةِ إِلَّا كَمَا يَجْعَلُ أَحَدُكُمْ إِصْبَعَهُ هَذِهِ فِي الْيَمِّ،فَلْيَنْظُرْ بِمَ تَرْجِعُ؟»
(The life of this world, compared to the Hereafter, is just like when one of you dips his finger in the sea, let him contemplate how much of it his finger would carry.) The Prophet pointed with his index finger. Muslim collected this Hadith. Ath-Thawri narrated that Al-A`mash said about the Ayah,
فَمَا مَتَاعُ الْحَيَاةِ الدُّنْيَا فِى الاٌّخِرَةِ إِلاَّ قَلِيلٌ
(But little is the enjoyment of the life of this world compared to the Hereafter.) “What compares to the provision a traveler takes.” `Abdul-`Aziz bin Abi Hazim narrated that his father said, “When `Abdul-`Aziz bin Marwan was dying he said, `Bring the shroud I will be covered with so that I inspect it.’ When it was placed before him, he looked at it and said, `Is this what I will end up with from this life’ He then turned his back and cried, while saying, `Woe to you, O life! Your abundance is truly little, your little is short lived, we were deceived by you.”‘ Allah warns those who do not join Jihad,
إِلاَّ تَنفِرُواْ يُعَذِّبْكُمْ عَذَابًا أَلِيمًا
(If you march not forth, He will punish you with a painful torment) Ibn `Abbas said, “Allah’s Messenger ﷺ called some Arabs to mobilize, but they lagged behind and Allah witheld rain from coming down on them, and this was their torment.” Allah said,
وَيَسْتَبْدِلْ قَوْمًا غَيْرَكُمْ
(and will replace you by another people), who will give aid to His Prophet and establish his religion. Allah said in another Ayah,
الْفُقَرَآءُ وَإِن تَتَوَلَّوْاْ يَسْتَبْدِلْ قَوْماً غَيْرَكُمْ ثُمَّ لاَ يَكُونُواْ
(And if you turn away (from the obedience to Allah), He will exchange you for some other people and they will not be your likes.) 47:38
وَلاَ تَضُرُّوهُ شَيْئًا
(and you cannot harm Him at all), you can never harm Allah when you lag behind and stay away from joining Jihad,
وَاللَّهُ عَلَى كُلِّ شَيْءٍ قَدِيرٌ
(and Allah is able to do all things.) He is able to destroy the enemies without your help.
Verse Number 40
Allah supports His Prophet
Allah said,
إِلاَّ تَنصُرُوهُ
(If you help him not), if you do not support His Prophet , then it does not matter, for Allah will help, support, suffice and protect him, just as He did,
إِذْ أَخْرَجَهُ الَّذِينَ كَفَرُواْ ثَانِيَ اثْنَيْنِ
(when the disbelievers drove him out, the second of the two;) During the year of the Hijrah, the idolators tried to kill, imprison or expel the Prophet , who escaped with his friend and Companion, Abu Bakr bin Abi Quhafah, to the cave of Thawr. They remained in the cave for three days so that the pagans who were sent in their pursuit, returned (to Makkah), and they proceed to Al-Madinah. While in the cave, Abu Bakr was afraid the pagans might discover them for fear that some harm might touch the Messenger ﷺ. The Prophet kept reassuring him and strengthening his resolve, saying,
«يَا أَبَا بَكْرٍ، مَا ظَنُكَ بِاثْنَينِ اللهُ ثَالِثُهُمَا»
(O Abu Bakr! What do you think about two, with Allah as their third) Imam Ahmad recorded from Anas that Abu Bakr said to him, “I said to the Prophet when we were in the cave, `If any of them looks down at his feet, he will see us.’ He said,
«يَا أَبَا بَكْرٍ، مَا ظَنُكَ بِاثْنَينِ اللهُ ثَالِثُهُمَا»
(O Abu Bakr! What do you think about two with Allah as their third)” This is recorded in the Two Sahihs. This is why Allah said,
فَأَنزَلَ اللَّهُ سَكِينَتَهُ عَلَيْهِ
(Then Allah sent down His Sakinah upon him) sent His aid and triumph to His Messenger , or they say it refers to Abu Bakr,
وَأَيَّدَهُ بِجُنُودٍ لَّمْ تَرَوْهَا
(and strengthened him with forces which you saw not), the angels,
وَجَعَلَ كَلِمَةَ الَّذِينَ كَفَرُواْ السُّفْلَى وَكَلِمَةُ اللَّهِ هِىَ الْعُلْيَا
(and made the word of those who disbelieved the lowermost, while the Word of Allah that became the uppermost;) Ibn `Abbas commented, “‘The word of those who disbelieved’, is Shirk, while, `The Word of Allah’ is `La ilaha illallah.” It is recorded in the Two Sahihs that Abu Musa Al-Ash`ari said, “The Messenger of Allah ﷺ was asked about a man who fights because of courage, or out of rage for his honor, or to show off. Whom among them is in the cause of Allah’ The Prophet said,
«مَنْ قَاتَلَ لِتَكُونَ كَلِمَةُ اللهِ هِيَ الْعُلْيَا فَهُوَ فِي سَبِيلِ الله»
(He who fights so that Allah’s Word is superior, then he fights in Allah’s cause.)” Allah said next,
وَاللَّهُ عَزِيزٌ
(and Allah is All-Mighty), in His revenge and taking retribution, He is the Most Formidable and those who seek refuge with Him and take shelter by adhering to what He instructs are never made to suffer injustice,
حَكِيمٌ
(All-Wise), in His statements and actions.
Verse Number 41
Jihad is required in all Conditions
Sufyan Ath-Thawri narrated from his father from Abu Ad-Duha, Muslim bin Subayh, who said, “This Ayah,
انْفِرُواْ خِفَافًا وَثِقَالاً
(March forth, whether you are light or heavy) was the first part to be revealed from Surah Bara’ah.” Mu`tamir bin Sulayman narrated that his father said, “Hadrami claimed that he was told that some people used to declare that they will not gain sin (if they lag behind the forces of Jihad) because they are ill or old. This Ayah was revealed,
انْفِرُواْ خِفَافًا وَثِقَالاً
(March forth, whether you are light or heavy.)” Allah commanded mass mobilization together with the Messenger of Allah ﷺ for the battle of Tabuk, to fight the disbelieving, People of the Book, the Romans, Allah’s enemies. Allah ordained that the believers all march forth with the Messenger ﷺ regardless whether they felt active, lazy, at ease or had difficult circumstances,
انْفِرُواْ خِفَافًا وَثِقَالاً
(March forth, whether you are light or heavy) `Ali bin Zayd narrated that Anas said that Abu Talhah commented (on this Ayah), “Whether you are old or young, Allah did not leave an excuse for anyone.” Abu Talhah marched to Ash-Sham and fought until he was killed. In another narration, Abu Talhah recited Surah Bara’ah until he reached this Ayah,
انْفِرُواْ خِفَافًا وَثِقَالاً وَجَـهِدُواْ بِأَمْوَلِكُمْ وَأَنفُسِكُمْ فِى سَبِيلِ اللَّهِ
(March forth, whether you are light or heavy, and strive hard with your wealth and your lives in the cause of Allah.) He then said, “I see that Allah had called us to mobilize whether we are old or young. O my children! Prepare my supplies.” His children said, `May Allah grant you His mercy! You conducted Jihad along with the Messenger of Allah ﷺ until he died, then with Abu Bakr until he died, then with `Umar until he died. Let us perform Jihad in your place.” Abu Talhah refused and he went to the sea under the command of Mu`awiyah where he died. They could not find an island to bury him on until nine days later, during which his body did not deteriorate or change and they buried him on the island. As-Suddi said,
انْفِرُواْ خِفَافًا وَثِقَالاً
(March forth, whether you are light or heavy), whether you are rich, poor, strong, or weak. A man came forward, and he was fat, complained, and asked for permission to stay behind from Jihad, but the Prophet refused. Then this Ayah,
انْفِرُواْ خِفَافًا وَثِقَالاً
(March forth, whether you are light or heavy) was revealed, and it became hard on the people. So Allah abrogated it with this Ayah,
لَّيْسَ عَلَى الضُّعَفَآءِ وَلاَ عَلَى الْمَرْضَى وَلاَ عَلَى الَّذِينَ لاَ يَجِدُونَ مَا يُنفِقُونَ حَرَجٌ إِذَا نَصَحُواْ لِلَّهِ وَرَسُولِهِ
r(There is no blame on those who are weak or ill or who find no resources to spend, if they are sincere and true (in duty) to Allah and His Messenger) 9:91.” Ibn Jarir said that Hibban bin Zayd Ash-Shar`abi narrated to him, “We mobilized our forces with Safwan bin `Amr, who was the governor of Hims towards the city of Ephsos appointed to the Jerajima Christian expatriates (in Syria). I saw among the army an old, yet active man, whose eyebrows had sunk over his eyes (from old age), from the residents of Damascus, riding on his animal. I said to him, `O uncle! Allah has given you an excuse (to lag behind).’ He said, `O my nephew! Allah has mobilized us whether we are light or heavy. Verily, those whom Allah loves, He tests them. Then to Allah is their return and eternal dwelling. Allah tests from His servants whoever thanks (Him) and observes patience and remembrance of Him, all the while worshipping Allah, the Exalted and Most Honored, and worshipping none else.”‘ Next, Allah encourages spending in His cause and striving with one’s life in His pleasure and the pleasure of His Messenger ,
وَجَـهِدُواْ بِأَمْوَلِكُمْ وَأَنفُسِكُمْ فِى سَبِيلِ اللَّهِ ذَلِكُمْ خَيْرٌ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ
(and strive hard with your wealth and your lives in the cause of Allah. This is better for you, if you but knew.) Allah says, this is better for you in this life and the Hereafter. You might spend small amounts, but Allah will reward you the property of your enemy in this life, as well as, the honor that He will keep for you in the Hereafter. The Prophet said,
«تَكَفَّلَ اللهُ لِلْمُجَاهِدِ فِي سَبِيلِهِ إِنْ تَوَفَّاهُ أَنْ يُدْخِلَهُ الْجَنَّةَ، أَوْ يَرُدَّهُ إِلَى مَنْزِلِهِ بِمَا نَالَ مِنْ أَجْرٍ أَوْ غَنِيمَة»
(Allah promised the Mujahid in His cause that if He brings death to him, He will enter him into Paradise. Or, He will return him to his house with whatever reward and war spoils he earns.) So Allah said;
كُتِبَ عَلَيْكُمُ الْقِتَالُ وَهُوَ كُرْهٌ لَّكُمْ وَعَسَى أَن تَكْرَهُواْ شَيْئًا وَهُوَ خَيْرٌ لَّكُمْ وَعَسَى أَن تُحِبُّواْ شَيْئًا وَهُوَ شَرٌّ لَّكُمْ وَاللَّهُ يَعْلَمُ وَأَنتُمْ لاَ تَعْلَمُونَ
(Jihad is ordained for you (Muslims) though you dislike it, and it may be that you dislike a thing which is good for you and that you like a thing which is bad for you. Allah knows but you do not know.)2:216 Imam Ahmad recorded that Anas said that the Messenger of Allah ﷺ said to a man,
«أَسْلِم»
(Embrace Islam,) but the man said, “I dislike doing so.” The Messenger ﷺ said,
«أَسْلِمْ وَإِنْ كُنْتَ كَارِهًا»
(Embrace Islam even if you dislike it).”
Verse Number 42
Why Hypocrites would not join in Jihad
Allah admonishes those who lagged behind and did not join the Prophet for the battle of Tabuk, those who asked the Prophet for permission to remain behind, falsely pretending to have legitimate reasons to do so,
لَوْ كَانَ عَرَضًا قَرِيبًا
(Had it been a near gain), booty right in front of them, according to Ibn `Abbas,
وَسَفَرًا قَاصِدًا
(and an easy journey), travel for only a short distance,
لاَّتَّبَعُوكَ
(they would have followed you.) But,
وَلَـكِن بَعُدَتْ عَلَيْهِمُ الشُّقَّةُ
(the distance was long for them), to Ash-Sham,
وَسَيَحْلِفُونَ بِاللَّهِ
(and they would swear by Allah), when you return to them,
لَوِ اسْتَطَعْنَا لَخَرَجْنَا مَعَكُمْ
(If we only could, we would certainly have come forth with you), had not there been a valid excuse, we would have gone out with you,
يُهْلِكُونَ أَنفُسَهُمْ وَاللَّهُ يَعْلَمُ إِنَّهُمْ لَكَـذِبُونَ
(They destroy themselves, and Allah knows that they are liars.)
Verse Number 43-45
Moderately criticizing the Prophet for allowing the Hypocrites to stay behind
Ibn Abi Hatim recorded that `Awn said, “Have you heard criticism softer than this, starting with forgiveness before criticism,
عَفَا اللَّهُ عَنكَ لِمَ أَذِنتَ لَهُمْ
(May Allah forgive you. Why did you grant them leave…)” Muwarriq Al-`Ijli and others said similarly. Qatadah said, “Allah criticized him as you read here, then later revealed to him the permission to allow them to lag behind if he wants, in Surat An-Nur,
فَإِذَا اسْتَـْذَنُوكَ لِبَعْضِ شَأْنِهِمْ فَأْذَن لِّمَن شِئْتَ مِنْهُمْ
(So if they ask your permission for some affairs of theirs, give permission to whom you will of them) 24:62.” `Ata’ Al-Khurasani said similarly. Mujahid said, “This Ayah was revealed about some people who said, `Ask permission from the Messenger of Allah ﷺ to stay behind, and whether he agrees, or disagrees, remain behind!”‘ Allah said,
حَتَّى يَتَبَيَّنَ لَكَ الَّذِينَ صَدَقُواْ
(…until those who told the truth were manifest to you), in reference to valid excuses,
وَتَعْلَمَ الْكَـذِبِينَ
(and you had known the liars) Allah says, `Why did you not refuse to give them permission to remain behind when they asked you, so that you know those who truly obey you and the liars, who were intent on remaining behind even if you do not give them permission to do so, Allah asserts that none who believe in Allah and His Messenger seek his permission to remain behind from fighting,
لاَ يَسْتَأْذِنُكَ
(would not ask your leave), to stay behind from Jihad,
الَّذِينَ يُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الاٌّخِرِ أَن يُجَـهِدُواْ بِأَمْوَلِهِمْ وَأَنفُسِهِمْ
(Those who believe in Allah and the Last Day, to be exempted from fighting with their properties and their lives.) because they consider Jihad an act of worship. This is why when Allah called them to perform Jihad, they obeyed and hasten to act in His obedience,
وَاللَّهُ عَلِيمٌ بِالْمُتَّقِينَإِنَّمَا يَسْتَأْذِنُكَ
(and Allah is the All-Knower of those who have Taqwa. Those who ask your leave), to remain behind, without a valid excuse,
الَّذِينَ لاَ يُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الاٌّخِرِ
(those who believe not in Allah and the Last Day), they do not hope for Allah’s reward in the Hereafter for their good actions,
وَارْتَابَتْ قُلُوبُهُمْ
(and whose hearts are in doubt), about the validity of what you brought them,
فَهُمْ فِى رَيْبِهِمْ يَتَرَدَّدُونَ
(so in their doubts they waver.) They waver in doubt, taking one step forward and one step back. They do not have a firm stance in anything, for they are unsure and destroyed, neither belonging to these nor to those. Verily, those whom Allah misguides, will never find a way for themselves to guidance.
Verse Number 46-47
Exposing Hypocrites
Allah said,
وَلَوْ أَرَادُواْ الْخُرُوجَ
(And if they had intended to march out,), with you to participate in Jihad
لأَعَدُّواْ لَهُ عُدَّةً
(certainly, they would have made some preparation for it) they would have prepared for such task,
وَلَـكِن كَرِهَ اللَّهُ انبِعَاثَهُمْ
(but Allah was averse to their being sent forth) Allah hated that they should go with you,
فَثَبَّطَهُمْ
(so He made them lag behind, and stay away from Jihad,
وَقِيلَ اقْعُدُواْ مَعَ الْقَـعِدِينَ
(and it was said (to them): “Sit you among those who sit (at home)”) as a part of what was decreed for them not that He legislated that they stay behind. Allah then explained why He disliked that they march with the believers, saying,
لَوْ خَرَجُواْ فِيكُم مَّا زَادُوكُمْ إِلاَّ خَبَالاً
(Had they marched out with you, they would have added to you nothing except disorder), because they are cowards and failures,
ولاّوْضَعُواْ خِلَـلَكُمْ يَبْغُونَكُمُ الْفِتْنَةَ
(and they would have hurried about in your midst sowing sedition among you) They would have rushed to spread false stories, hatred and discord among you,
وَفِيكُمْ سَمَّـعُونَ لَهُمْ
(and there are some among you who would have listened to them.) who would have obeyed them, given preference to their speech and words and asked them for advice, unaware of the true reality of these hypocrites. This might have caused corruption and great evil between the believers. Muhammad bin Ishaq said, “Those who sought permission (from the Messenger to lag behind) included some of the chiefs, such as `Abdullah bin Ubayy bin Salul and Al-Jadd bin Qays, who were masters of their people. Allah also made them lag behind because He knew that if they went along with the Messenger ﷺ they would sow sedition in his army.” There were some in the Prophet’s army who liked these chiefs and were ready to obey them, because they considered them honorable,
وَفِيكُمْ سَمَّـعُونَ لَهُمْ
(and there are some among you who would have listened to them) 9:47. Allah next reminds of His perfect knowledge, saying,
وَاللَّهُ عَلِيمٌ بِالظَّـلِمينَ
(And Allah is the All-Knower of the wrongdoers.) Allah says that He knows what occurred, what will occur and if anything would have occurred, how it would occur, such as,
لَوْ خَرَجُواْ فِيكُم مَّا زَادُوكُمْ إِلاَّ خَبَالاً
(Had they marched out with you, they would have added to you nothing except disorder,) indicating what they would have done had they marched, even though they did not. Allah said in similar Ayat,
وَلَوْ رُدُّواْ لَعَـدُواْ لِمَا نُهُواْ عَنْهُ وَإِنَّهُمْ لَكَـذِبُونَ
(But if they were returned (to the world), they would certainly revert to that which they were forbidden. And indeed they are liars.) 6:28,
وَلَوْ عَلِمَ اللَّهُ فِيهِمْ خَيْرًا لأَسْمَعَهُمْ وَلَوْ أَسْمَعَهُمْ لَتَوَلَّواْ وَّهُم مُّعْرِضُونَ
(Had Allah known of any good in them, He would indeed have made them listen; and even if He had made them listen, they would but have turned away with aversion (to the truth)) 8:23, and,
وَلَوْ أَنَّا كَتَبْنَا عَلَيْهِمْ أَنِ اقْتُلُواْ أَنفُسَكُمْ أَوِ اخْرُجُواْ مِن دِيَـرِكُمْ مَّا فَعَلُوهُ إِلاَّ قَلِيلٌ مِّنْهُمْ وَلَوْ أَنَّهُمْ فَعَلُواْ مَا يُوعَظُونَ بِهِ لَكَانَ خَيْراً لَّهُمْ وَأَشَدَّ تَثْبِيتاً – وَإِذاً لاّتَيْنَـهُمْ مِّن لَّدُنَّـآ أَجْراً عَظِيماً – وَلَهَدَيْنَـهُمْ صِرَطاً مُّسْتَقِيماً
(And if We had ordered them (saying), “Kill yourselves (the innocent ones kill the guilty ones) or leave your homes,” very few of them would have done it; but if they had done what they were told, it would have been better for them, and would have strengthened their conviction. And indeed We would then have bestowed upon them a great reward from Ourselves. And indeed We would have guided them to the straight way) 4:66-68.
Verse Number 48
Allah encourages His Prophet against hypocrites,
لَقَدِ ابْتَغَوُاْ الْفِتْنَةَ مِن قَبْلُ وَقَلَّبُواْ لَكَ الأُمُورَ
(Verily, they had plotted sedition before, and had upset matters for you,) `For a long time,’ Allah says, hypocrites thought and plotted against you and your Companions, as well as, failing and attempting to extinguish your religion.’ This occurred soon after the Prophet migrated to Al-Madinah, when pagan Arabs joined force and the Jews and hypocrites of Al-Madinah waged war against the Messenger ﷺ. When Allah gave victory to the Prophet in Badr and raised high his word, `Abdullah bin Ubayy and his fellows said, “This (Islam) is a matter that has prevailed.” They embraced Islam outwardly, and whenever Allah elevated Islam and its people in might, hypocrites increased in rage and disappointment,
حَتَّى جَآءَ الْحَقُّ وَظَهَرَ أَمْرُ اللَّهِ وَهُمْ كَـرِهُونَ
(until the truth (victory) came and the decree of Allah became manifest though they hated it.)
Verse Number 49
ائْذَن لِّي
(Grant me leave), to stay behind,
وَلاَ تَفْتِنِّى
(and put me not into trial.), if I go with you and see the women of the Romans. Allah, the Exalted, replied,
أَلا فِى الْفِتْنَةِ سَقَطُواْ
(Surely, they have fallen into trial) because of the statement they uttered. Muhammad bin Ishaq reported from Az-Zuhri, Yazid bin Ruwman, `Abdullah bin Abi Bakr, `Asim bin Qatadah and several others that they said, “The Messenger of Allah ﷺ said to Al-Jadd bin Qays from Bani Salimah,
«هَلْ لَكَ يَا جَدُّ الْعَامَ فِي جَلَادِ بَنِي الْأَصْفَرِ؟»
(`Would you like to fight the yellow ones (Romans) this year) He said, `O Allah’s Messenger! Give me permission (to remain behind) and do not cause Fitnah for me. By Allah! My people know that there is not a man who is more fond of women than I. I fear that if I see the women of the yellow ones, I would not be patient.’ The Messenger of Allah ﷺ turned away from him and said,
«قَدْ أَذِنْتُ لَك»
(I give you permission.) In Al-Jadd’s case, this Ayah was revealed,
وَمِنْهُمْ مَّن يَقُولُ ائْذَن لِّي وَلاَ تَفْتِنِّى
(And among them is he who says: “Grant me leave and put me not into trial.”) Therefore, Allah says that the Fitnah that he fell into because of not joining the Messenger of Allah ﷺ (in Jihad) and preferring his safety to the safety of the Messenger ﷺ is worse than the Fitnah that he falsely claimed to fear.” It was reported from Ibn `Abbas, Mujahid and several others that this Ayah was revealed in the case of Al-Jadd bin Qays, who was among the chiefs of Bani Salimah. It is also recorded in the Sahih that the Messenger of Allah ﷺ asked,
«مَنْ سَيِّدُكُمْ يَا بَنِي سَلَمَةَ؟»
(Who is your chief, O Bani Salamah) They said, “Al-Jadd bin Qays, although we consider him a miser.” The Messenger of Allah ﷺ said,
«وَأَيُّ دَاءٍ أَدْوَأُ مِنَ الْبُخْلِ وَلَكِنْ سَيِّدُكُمْ الْفَتَى الْجَعْدُ الْأَبْيَضُ بِشْرُ بْنُ الْبَرَاءِ بْنِ مَعْرُور»
(There is not a disease worse than stinginess! Therefore, your chief is the white young man with curly hair, Bishr bin Al-Bara’ bin Ma’rur.) Allah said next,
وَإِنَّ جَهَنَّمَ لَمُحِيطَةٌ بِالْكَـفِرِينَ
(And verily, Hell is surrounding the disbelievers.) and they will never be able to avoid, avert, or escape from it.
Verse Number 50-51
Allah emphasizes the enmity that the hypocrites have for the Prophet
If a blessing, such as victory and triumph over the enemies, is given to the Prophet , thus pleasing him and his Companions, it grieves the hypocrites,
وَإِن تُصِبْكَ مُصِيبَةٌ يَقُولُواْ قَدْ أَخَذْنَا أَمْرَنَا مِن قَبْلُ
(but if a calamity overtakes you, they say: “We took our precaution beforehand,”), they say, we took precautions when we did not join him,
وَيَتَوَلَّواْ وَّهُمْ فَرِحُونَ
(and they turn away rejoicing.) Allah directed His Prophet to reply to the perfect enmity they have towards him,
قُلْ
(Say), to them,
لَّن يُصِيبَنَآ إِلاَّ مَا كَتَبَ اللَّهُ لَنَا
(Nothing shall ever happen to us except what Allah has ordained for us.) for we are under His control and decree,
هُوَ مَوْلَـنَا
(He is our Mawla.), Master and protector,
وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ
(And in Allah let the believers put their trust) 9:51, and we trust in Him. Verily, He is sufficient for us and what an excellent guardian.
Verse Number 52-54
قُلْ
(Say), O Muhammad to them,
هَلْ تَرَبَّصُونَ بِنَآ
(Do you wait for us), anything,
إِلاَ إِحْدَى الْحُسْنَيَيْنِ
(except one of the two best things), martyrdom or victory over you, according to the meaning given by Ibn `Abbas, Mujahid, Qatadah, and others.
وَنَحْنُ نَتَرَبَّصُ بِكُمْ
(while we await for you), that this will touch you,
أَن يُصِيبَكُمُ اللَّهُ بِعَذَابٍ مِّنْ عِندِهِ أَوْ بِأَيْدِينَا
(either that Allah will afflict you with a punishment from Himself or at our hands), either capture or killing,
فَتَرَبَّصُواْ إِنَّا مَعَكُمْ مُّتَرَبِّصُونَ
(So wait, we too are waiting with you.) Allah said next,
قُلْ أَنفِقُواْ طَوْعاً أَوْ كَرْهاً
(Say: Spend willingly or unwillingly), for whatever you spend either way,
لَّن يُتَقَبَّلَ مِنكُمْ إِنَّكُمْ كُنتُمْ قَوْماً فَـسِقِينَ
(it will not be accepted from you. Verily, you are ever a people who are rebellious.) Allah mentions the reason behind not accepting their charity from them,
إِلاَ أَنَّهُمْ كَفَرُواْ بِاللَّهِ وَبِرَسُولِهِ
(except that they disbelieved in Allah and in His Messenger. ) and the deeds are accepted if they are preceded with faith,
وَلاَ يَأْتُونَ الصَّلَوةَ إِلاَّ وَهُمْ كُسَالَى
(and that they came not to the Salah except in a lazy state.) Therefore, they neither have good intention nor eagerness to perform the acts of faith,
وَمَا مَنَعَهُمْ أَن تُقْبَلَ مِنْهُمْ نَفَقَـتُهُمْ إِلاَ أَنَّهُمْ كَفَرُواْ بِاللَّهِ وَبِرَسُولِهِ وَلاَ يَأْتُونَ الصَّلَوةَ إِلاَّ وَهُمْ كُسَالَى وَلاَ يُنفِقُونَ إِلاَّ وَهُمْ كَـرِهُونَ
(And nothing prevents their contributions from being accepted from them except that they disbelieved in Allah and in His Messenger, and that they came not to the Salah (the prayer) except in a lazy state, and that they offer not contributions but unwillingly.) The Truthful, to whom the Truth was revealed, Muhammad, peace be upon him, said that Allah does not stop giving rewards until you (believers) stop performing good deeds, and that Allah is Tayyib Good and Pure and only accepts what is Tayyib. This is why Allah does not accept charity or good deeds from the people described in these Ayat, because He only accepts it from those who have Taqwa.
Verse Number 55
فَلاَ تُعْجِبْكَ أَمْوَلُهُمْ وَلاَ أَوْلَـدُهُمْ
(So let not their wealth nor their children amaze you…) In similar Ayat, Allah said,
وَلاَ تَمُدَّنَّ عَيْنَيْكَ إِلَى مَا مَتَّعْنَا بِهِ أَزْوَجاً مِّنْهُمْ زَهْرَةَ الْحَيَوةِ الدُّنْيَا لِنَفْتِنَهُمْ فِيهِ وَرِزْقُ رَبِّكَ خَيْرٌ وَأَبْقَى
(And strain not your eyes in longing for the things We have given for enjoyment to various groups of them, the splendor of the life of this world, that We may test them thereby. But the provision (good reward in the Hereafter) of your Lord is better and more lasting) 20:131, and,
أَيَحْسَبُونَ أَنَّمَا نُمِدُّهُمْ بِهِ مِن مَّالٍ وَبَنِينَ – نُسَارِعُ لَهُمْ فِى الْخَيْرَتِ بَل لاَّ يَشْعُرُونَ
(Do they think that in wealth and children with which We enlarge them. We hasten unto them with good things. Nay, but they perceive not.) 23:55-56. Allah said next,
إِنَّمَا يُرِيدُ اللَّهُ لِيُعَذِّبَهُمْ بِهَا فِي الْحَيَوةِ الدُّنْيَا
(in reality Allah’s plan is to punish them with these things in the life of this world,) by taking the Zakah due on their money from them and spending it in Allah’s cause, according to the meaning given by Al-Hasan Al-Basri. Allah’s statement,
وَتَزْهَقَ أَنفُسُهُمْ وَهُمْ كَـفِرُونَ
(and that their souls shall depart while they are disbelievers) means, so that when Allah brings death to them, they will still be disbelievers, to make matters worse for them and the torment more severe. We seek refuge from such an end, which includes being led astray gradually by these things which they have.
Verse Number 56-57
Exposing Hypocrites’ Fright and Fear
Allah describes to His Prophet the fright, fear, anxiety and nervousness of the hypocrites,
يَحْلِفُونَ بِاللَّهِإِنَّهُمْ لَمِنكُمْ
(They swear by Allah that they are truly of you), swearing a sure oath,
وَمَا هُم مِّنكُمْ
(while they are not of you), in reality,
وَلَـكِنَّهُمْ قَوْمٌ يَفْرَقُونَ
(but they are a people who are afraid), and this is what made them swear.
لَوْ يَجِدُونَ مَلْجَئاً
(Should they find a refuge), such as a fort in which they hide and fortify themselves,
أَوْ مَغَـرَاتٍ
(or caves), in some mountains,
أَوْ مُدَّخَلاً
(or a place of concealment), a tunnel or a hole in the ground, according to the explanation given by Ibn `Abbas, Mujahid and Qatadah,
لَّوَلَّوْاْ إِلَيْهِ وَهُمْ يَجْمَحُونَ
(they would turn straightway thereto with a swift rush) away from you because they associate with you unwillingly, not because they are fond of you. They prefer that they do not have to mix with you, but necessity has its rules! It is because of this that they feel grief, sadness and sorrow, seeing Islam and its people enjoying ever more might, triumph and glory. Therefore, whatever pleases Muslims brings them grief, and this is why they prefer to disassociate themselves from the believers. Hence Allah’s statement,
لَوْ يَجِدُونَ مَلْجَئاً أَوْ مَغَـرَاتٍ أَوْ مُدَّخَلاً لَّوَلَّوْاْ إِلَيْهِ وَهُمْ يَجْمَحُونَ
(Should they find a refuge, or caves, or a place of concealment, they would turn straightway thereto with a swift rush.)
وَمِنْهُمْ مَّن يَلْمِزُكَ فِي الصَّدَقَـتِ فَإِنْ أُعْطُواْ مِنْهَا رَضُواْ وَإِن لَّمْ يُعْطَوْاْ مِنهَا إِذَا هُمْ يَسْخَطُونَ
Verse Number 58-59
Hypocrites question the Integrity of the Messenger when distributing Alms
Allah said next,
وَمِنْهُمُ
(And of them), among the hypocrites,
مَّن يَلْمِزُكَ
(who accuse you) or question your integrity,
فِى
(concerning), division of,
الصَّدَقَـتِ
(the alms), when you divide them. They question your fairness, even though it is they who deserve that their integrity be questioned. The hypocrites do not do this in defense of the religion, but to gain more for themselves. This is why,
أُعْطُواْ مِنْهَا
(If they are given) meaning, from the Zakah,
رَضُواْ وَإِن لَّمْ يُعْطَوْاْ مِنهَا إِذَا هُمْ يَسْخَطُونَ
(They are pleased, but if they are not given thereof, behold! They are enraged!) 9:58, angry for themselves. Qatadah commented on Allah’s statement,
وَمِنْهُمْ مَّن يَلْمِزُكَ فِي الصَّدَقَـتِ
(And of them are some who accuse you concerning the alms. ) “Allah says, `Some of them question your integrity in the matter of distribution of the alms.’ We were told that a bedouin man, who had recently embraced Islam, came to the Prophet , when he was dividing some gold and silver, and said to him, `O Muhammad! Even though Allah commanded you to divide in fairness, you have not done so.’ The Prophet of Allah said,
«وَيْلَكَ فَمَنْ ذَا الَّذِي يَعْدِلُ عَلَيْكَ بَعْدِي؟»
(Woe to you! Who would be fair to you after me then) The Prophet of Allah said next,
«احْذَرُوا هَذَا وَأَشْبَاهَهُ فَإِنَّ فِي أُمَّتِي أَشْبَاهُ هَذَا يَقْرَءُونَ الْقُرآنَ لَا يُجَاوِزُ تَرَاقِيهِمْ فَإِذَا خَرَجُوا فَاْقْتُلُوهُمْ، ثُمَّ إِذَا خَرَجُوا فَاقْتُلُوهُمْ، ثُمَّ إِذَا خَرَجُوا فَاقْتُلُوهُم»
(Beware of this man and his likes! There are similar persons in my Ummah who recite the Qur’an, but the Qur’an will not go beyond their throat. If they rise (against Muslims rulers) then kill them, if they rise, kill them, then if they rise kill them.) We were also told that the Prophet of Allah used to say,
«وَالَّذِي نَفْسِي بِيَدِهِ مَا أُعْطِيكُمْ شَيْئًا وَلَا أَمْنَعُكُمُوهُ إِنَّمَا أَنَا خَازِن»
(By He in Whose Hand is my life! I do not give or withhold anything; I am only a keeper.)” This statement from Qatadah is similar to the Hadith that the Two Shaykhs narrated from Abu Sa`id about the story of Dhul-Khuwaysirah, whose name was Hurqus. Hurqus protested against the Prophet’s division of the war spoils of Hunayn, saying, “Be fair, for you have not been fair!” The Prophet said,
«لَقَدْ خِبْتُ وَخَسِرْتُ إِنْ لَمْ أَكُنْ أَعْدِل»
(I would have become a loser and a failure if I was not fair!) The Messenger ﷺ said after that man left,
«إِنَّهُ يَخْرُجُ مِنْ ضِئْضِىءِ هَذَا قَوْمٌ يَحْقِرُ أَحَدُكُمْ صَلَاتَهُ مَعَ صَلَاتِهِمْ وَصِيَامَهُ مَعَ صِيَامِهِمْ، يَمْرُقُونَ مِنَ الدِّينِ مُرُوقَ السَّهْمِ مِنَ الرَّمِيَّةِ، فَأَيْنَمَا لَقِيتُمُوهُمْ فَاقْتُلُوهُمْ؛ فَإِنَّهْم شَرُّ قَتْلَى تَحْتَ أَدِيمِ السَّمَاء»
(Among the offspring of this man will be some with whose prayer, when one of you sees it, would belittle his prayer, and his fast as compared to their fast. They will be renegades from the religion, just like an arrow goes through the game’s body. Wherever you find them, kill them, for verily, they are the worst dead people under the cover of the sky.) Allah said next, while directing such people to what is more beneficial for them than their behavior,
وَلَوْ أَنَّهُمْ رَضُوْاْ مَآ ءَاتَـهُمُ اللَّهُ وَرَسُولُهُ وَقَالُواْ حَسْبُنَا اللَّهُ سَيُؤْتِينَا اللَّهُ مِن فَضْلِهِ وَرَسُولُهُ إِنَّآ إِلَى اللَّهِ رَغِبُونَ
(Would that they were content with what Allah and His Messenger gave them and had said: “Allah is sufficient for us. Allah will give us of His bounty, and so will His Messenger (from alms). We implore Allah (to enrich us).”) This honorable Ayah contains a gracious type of conduct and an honorable secret. Allah listed; contentment with what He and His Messenger give, trusting in Allah alone — by saying;
وَقَالُواْ حَسْبُنَا اللَّهُ
(and they had said: Allah is sufficient for us), and hoping in Allah alone, and He made these the indications of obedience to the Messenger ﷺ, adhering to his commands, avoiding his prohibitions, believing his narrations and following his footsteps.
Verse Number 60
Expenditures of Zakah (Alms)
After Allah mentioned the protest that the ignorant hypocrites mentioned to the Prophet about the distribution of alms. He stated that it is He who divided the alms, explained its rulings and decided in its division; He did not delegate this decision to anyone else. Allah mentioned the expenditures of Zakah in this Ayah, starting with the Fuqara’ (the poor) because they have more need than the other categories, since their need is pressing and precarious. It was reported that Ibn `Abbas, Mujahid, Al-Hasan Al-Basri, Ibn Zayd and several others said that the Faqir is a graceful person who does not ask anyone for anything, while the Miskin is the one who follows after people, begging. Qatadah said, “The Faqir is the ill person, while the Miskin is physically fit.” We will now mention the Hadiths about each of these eight categories
The Fuqara’ (Poor)
Ibn `Umar said that the Messenger of Allah ﷺ said,
«لَا تَحِلُّ الصَّدَقَةُ لِغَنِيَ وَلَا لِذِي مِرَّةٍ سَوِي»
(The alms should not be given to the wealthy and the physically fit.) Ahmad, Abu Dawud and At-Tirmidhi collected this Hadith.
The Masakin (Needy)
Abu Hurayrah narrated that the Messenger of Allah ﷺ said,
«لَيْسَ الْمِسْكِينُ بِهَذَا الطَّوَّافِ الَّذِي يَطُوفُ عَلَى النَّاسِ فَتَرُدُّهُ اللُّقْمَةُ وَاللُّقْمَتَانِ، وَالتَّمْرَةُ وَالتَّمْرَتَان»
قالوا: فمن المسكين يا رسول الله؟ قال:
«الَّذِي لَا يَجِدُ غِنًى يُغْنِيهِ، وَلَا يُفْطَنُ لَهُ فَيُتَصَدَّقَ عَلَيْهِ، وَلَا يَسْأَلُ النَّاسَ شَيْئًا»
(The needy person is not the one who goes round the people and asks them for a mouthful or two (of meals) or a date or two). They asked, “Then who is the needy person, O Allah’s Messenger!” He said, (The one who does not have enough to satisfy his needs and whose condition is not known to others, that others may give him something in charity, and who does not beg of people.) The Two Shaykhs collected this Hadith
Those employed to collect Alms
Those employed to collect alms deserve a part of the alms, unless they are relatives of the Messenger of Allah ﷺ, who are not allowed to accept any Sadaqah. Muslim recorded that `Abdul-Muttalib bin Rabi`ah bin Al-Harith and Al-Fadl bin Al-`Abbas went to the Messenger of Allah ﷺ asking him to employ them to collect the alms. The Messenger ﷺ replied,
«إِنَّ الصَّدَقَةَ لَا تَحِلُّ لِمُحَمَّدٍ وَلَا لِآلِ مُحَمَّدٍ، إِنَّمَا هِيَ أَوْسَاخُ النَّاس»
(Verily, the alms are not allowed for Muhammad nor the relatives of Muhammad, for it is only the dirt that the people discard.) Al-Mu’allafatu Qulubuhum There are several types of Al-Mu’allafatu Qulubuhum. There are those who are given alms to embrace Islam. For instance, the Prophet of Allah gave something to Safwan bin Umayyah from the war spoils of Hunayn, even though he attended it while a Mushrik. Safwan said, “He kept giving me until he became the dearest person to me after he had been the most hated person to me.” Imam Ahmad recorded that Safwan bin Umayyah said, “The Messenger of Allah ﷺ gave me (from the spoils of) Hunayn while he was the most hateful person to me. He kept giving me until he became the most beloved person to me.” Muslim and At-Tirmidhi collected this Hadith, as well. Some of Al-Mu’allafatu Qulubuhum are given from alms so that they become better in Islam and their heart firmer in faith. For instance, the Prophet gave some of the chiefs of the Tulaqa’ a hundred camels each after the battle of Hunayn, saying,
«إِنِّي لَأُعْطِي الرَّجُلَ وَغَيْرُهُ أَحَبُّ إِلَيَّ مِنْهُ خَشْيَةَ أَنْ يُكِبَّهُ اللهُ عَلَى وَجْهِهِ فِي نَارِ جَهَنَّم»
(I give a man (from the alms) while another man is dearer to me than him, for fear that Allah might throw him on his face in the fire of Jahannam.) It is recorded in the Two Sahihs that Abu Sa`id said that `Ali sent the Messenger of Allah a gold nugget still in its dirt from Yemen. The Prophet divided it between four men: Al-Aqra` bin Habis, `Uyaynah bin Badr, `Alqamah bin `Ulathah and Zayd Al-Khayr, saying,
«أَتَأَلَّفُهُم»
(To draw their hearts closer.) Some people are given because some of his peers might embrace Islam, while others are given to collect alms from surrounding areas, or to defend Muslim outposts. Allah knows best.
The Riqab
Al-Hasan Al-Basri, Muqatil bin Hayyan, `Umar bin `Abdul-`Aziz, Sa`id bin Jubayr, An-Nakha`i, Az-Zuhri and Ibn Zayd said Riqab means those slaves who make an agreement with the master to pay a certain ransom for their freedom.” Similar was reported from Abu Musa Al-Ash`ari. Ibn `Abbas and Al-Hasan said, “It is allowed to use Zakah funds to buy the freedom of slaves,” indicating that `Riqab’ has more general meanings than merely giving money to slaves to buy their freedom or one’s buying a slave and freeing him on an individual basis. A Hadith states that for every limb of the servant freed, Allah frees a limb of the one who freed him from slavery, even a sexual organ for a sexual organ, for the reward is equitable to the deed,
وَمَا تُجْزَوْنَ إِلاَّ مَا كُنتُمْ تَعْمَلُونَ
(And you will be requited nothing except for what you used to do.) 37:39
Virtue of freeing Slaves
In the Musnad, there is a Hadith from Al-Bara’ bin `Azib that a man asked, “O Allah’s Messenger! Direct me to an action that draws me closer to Paradise and away from the Fire.” The Messenger of Allah ﷺ said,
«أَعْتِقِ النَّسَمَةَ وَفُكَّ الرَّقَبَة»
(Emancipate the person and free the neck (slave).) The man asked, “O Allah’s Messenger! Are they not one and the same” He said,
«لَا، عِتْقُ النَّسَمَةِ أَنْ تُفْرِدَ بِعِتْقِهَا، وَفَكُّ الرَّقَبَةِ أَنْ تُعِينَ فِي ثَمَنِهَا»
(No, you emancipate a person by freeing him on your own, but you untie a neck (slave) by helping in its price.)
Al-Gharimun (the Indebted)
There are several types of indebted persons. They include those who incur expenses in solving disputes between people, those who guarantee a loan that became due, causing financial strain to them, and those whose funds do not sufficiently cover their debts. It also includes those who indulged in a sin and repented from it. These types have a right to a part of alms designated for Al-Gharimun. Qabisah bin Mukhariq Al-Hilali said, “I carried a debt resolving a dispute between people and went to the Messenger of Allah ﷺ asking him to help pay it. The Messenger ﷺ said,
«أَقِمْ حَتَّى تَأْتِيَنَا الصَّدَقَةُ فَنَأْمُرَ لَكَ بِهَا»
(Be patient until some alms are brought to us so that we give it to you.) He then said,
«يَا قَبِيصَةُ إِنَّ الْمَسْأَلَةَ لَا تَحِلُّ إِلَّا لِأَحَدِ ثَلَاثَةٍ: رَجُلٍ تَحَمَّلَ حَمَالَةً فَحَلَّتْ لَهُ الْمَسْأَلَةُ حَتَّى يُصِيبَهَا ثُمَّ يُمْسِكَ، وَرَجُلٍ أَصَابَتْهُ جَائِحَةٌ اجْتَاحَتْ مَالَهُ فَحَلَّتْ لَهُ الْمَسْأَلَةُ حَتَّى يُصِيبَ قِوَامًا مِنْ عَيْشٍ أَوْ قَالَ: سِدَادًا مِنْ عَيْشٍ وَرَجُلٍ أَصَابَتْهُ فَاقَةٌ حَتَّى يَقُومَ ثَلَاثَةٌ مِنْ ذَوِي الْحِجَا مِنْ قَرَابَةِ قَوْمِهِ فَيَقُولُونَ: لَقَدْ أَصَابَتْ فُلَانًا فَاقَةٌ فَحَلَّتْ لَهُ الْمَسْأَلَةُ، حَتَّى يُصِيبَ قِوَامًا مِنْ عَيْشٍ أَوْ قَالَ: سِدَادًا مِنْ عَيْشٍ فَمَا سِوَاهُنَّ مِنَ الْمَسْأَلَةِ سُحْتٌ يَأْكُلُهَا صَاحِبُهَا سُحْتًا»
(O Qabisah! Begging is only allowed for three: a man who incurred debts solving disputes, so he is allowed to beg until he collects its amount and then stops. A man who was inflicted by a disaster that consumed his wealth, he is allowed to beg until he collects what suffices for his livelihood. And a man who was overcome by poverty, that three wise relatives of his stand up and proclaim, `So-and-so was overcome by poverty.’ This man is allowed to beg until he collects what sustains his livelihood. Other than these cases, begging is an unlawful amount that one illegally devours.) Muslim collected this Hadith. Abu Sa`id said, “During the time of the Messenger of Allah ﷺ , a man was struck by disaster because of fruits that he bought, causing him extensive debts. The Prophet said,
«تَصَدَّقُوا عَلَيْه»
(Give him charity.) The people did that but the amount collected did not cover his debts. The Prophet said to the man’s debtors,
«خُذُوا مَا وَجَدْتُمْ وَلَيْسَ لَكُمْ إِلَّا ذَلِك»
(Take what was collected, you will have nothing beyond that.)” Muslim collected this Hadith.
In the Cause of Allah
In the cause of Allah is exclusive for the benefit of the fighters in Jihad, who do not receive compensation from the Muslim Treasury.
Ibn As-Sabil (Wayfarer)
Ibn As-Sabil is a term used for the needy traveler in a land, where he does not have what helps him continue his trip. This type has a share in the Zakah for what suffices him to reach his destination, even if he had money there. The same is true for whoever intends to travel from his area but does not have enough money. This type also has a share in the Zakah money to suffice for his trip and back. This is proven in the Ayah as well as the following Hadith. Imams Abu Dawud and Ibn Majah recorded that Ma`mar said that Zayd bin Aslam said that `Ata’ bin Yasar said that Abu Sa`id Al-Khudri said that the Messenger of Allah ﷺ said,
«لَا تَحِلُّ الصَّدَقَةُ لِغَنِيَ إِلَّا لِخَمْسَةٍ: لِعَامِلٍ عَلَيْهَا، أَوْ رَجُلٍ اشْتَرَاهَا بِمَالِهِ، أَوْ غَارِمٍ، أَوْ غَازٍ فِي سَبِيلِ اللهِ، أَوْ مِسْكِينٍ تُصُدِّقَ عَلَيْهِ مِنْهَا فَأَهْدَى لِغَنِي»
(Sadaqah is not rightful for a wealthy person except in five cases: those employed to collect it, one who bought a charity item with his money, a Gharim (debtor), a fighter in the cause of Allah, or a poor man who gets a part of the Zakah so he gives it as a gift to a rich man.) Allah’s statement,
فَرِيضَةً مِّنَ اللَّهِ
(a duty imposed by Allah), means, a decision, decree and division ordained by Allah,
وَاللَّهُ عَلِيمٌ حَكِيمٌ
(And Allah is All-Knower, All-Wise), knowledgeable of all things outwardly and inwardly and what benefits His servants,
حَكِيمٌ
(All-Wise), in all what he declares, does, legislates and decides, there is no true deity or lord except Him.
Verse Number 61
Hypocrites annoy the Prophet
Allah says, some hypocrites bother the Messenger of Allah ﷺ by questioning his character, saying,
هُوَ أُذُنٌ
(he is (lending his) ear), to those who say anything about us; he believes whoever talks to him. Therefore, if we went to him and swore, he would believe us. Similar was reported from Ibn `Abbas, Mujahid and Qatadah. Allah said,
قُلْ أُذُنُ خَيْرٍ لَّكُمْ
(Say: “He listens to what is best for you”), he knows who’s saying the truth and who is lying,
يُؤْمِنُ بِاللَّهِ وَيُؤْمِنُ لِلْمُؤْمِنِينَ
(he believes in Allah; has faith in the believers), he believes the believers,
وَرَحْمَةٌ لِّلَّذِينَ ءَامَنُواْ مِنكُمْ
(and is a mercy to those of you who believe”), and a proof against the disbelievers,
وَالَّذِينَ يُؤْذُونَ رَسُولَ اللَّهِ لَهُمْ عَذَابٌ أَلِيمٌ
(But those who annoy Allah’s Messenger, will have a painful torment.)
Verse Number 62-63
Hypocrites revert to Lies to please People
Qatadah said about Allah’s statement,
يَحْلِفُونَ بِاللَّهِ لَكُمْ لِيُرْضُوكُمْ
(They swear by Allah to you (Muslims) in order to please you) “A hypocrite man said, `By Allah! They (hypocrites) are our chiefs and masters. If what Muhammad says is true, they are worse than donkeys.’ A Muslim man heard him and declared, `By Allah! What Muhammad says is true and you are worse than a donkey!’ The Muslim man conveyed what happened to the Prophet who summoned the hypocrite and asked him,
«مَا حَمَلَكَ عَلَى الَّذِي قُلْتَ؟»
(What made you say what you said) That man invoked curses on himself and swore by Allah that he never said that. Meanwhile, the Muslim man said, `O Allah! Assert the truth of the truthful and expose the lies of the liar.’ Allah revealed this Verse.”‘ Allah’s statement,
أَلَمْ يَعْلَمُواْ أَنَّهُ مَن يُحَادِدِ اللَّهَ وَرَسُولَهُ
(Know they not that whoever opposes and shows hostility to Allah and His Messenger,) means, have they not come to know and realize that those who defy, oppose, wage war and reject Allah, thus becoming on one side while Allah and His Messenger on another side,
فَأَنَّ لَهُ نَارَ جَهَنَّمَ خَالِداً فِيهَا
(certainly for him will be the fire of Hell to abide therein), in a humiliating torment,
ذَلِكَ الْخِزْىُ الْعَظِيمُ
(That is the extreme disgrace)9:63, that is the greatest disgrace and the tremendous misery.
Verse Number 64
The Hypocrites fear Public Exposure of Their Secrets
Mujahid said, “The hypocrites would say something to each other then declare, `We wish that Allah does not expose this secret of ours,” There is a similar Ayah to this one, that is, Allah’s statement,
وَإِذَا جَآءُوكَ حَيَّوْكَ بِمَا لَمْ يُحَيِّكَ بِهِ اللَّهُ وَيَقُولُونَ فِى أَنفُسِهِمْ لَوْلاَ يُعَذِّبُنَا اللَّهُ بِمَا نَقُولُ حَسْبُهُمْ جَهَنَّمُ يَصْلَوْنَهَا فَبِئْسَ الْمَصِيرُ
(And when they come to you, they greet you with a greeting wherewith Allah greets you not, and say within themselves: “Why should Allah punish us not for what we say” Hell will be sufficient for them; they will burn therein. And worst indeed is that destination!) 58:8. Allah said in this Ayah,
قُلِ اسْتَهْزِءُواْ إِنَّ اللَّهَ مُخْرِجٌ مَّا تَحْذَرُونَ
(Say: “(Go ahead and) mock! But certainly Allah will bring to light all that you fear.”), He will expose and explain your reality to His Messenger through revelation. Allah said in other Ayat,
أَمْ حَسِبَ الَّذِينَ فِى قُلُوبِهِمْ مَّرَضٌ أَن لَّن يُخْرِجَ اللَّهُ أَضْغَـنَهُمْ
(Or do those in whose hearts is a disease (of hypocrisy), think that Allah will not bring to light all their hidden ill-wills) 47:29, until,
وَلَتَعْرِفَنَّهُمْ فِى لَحْنِ الْقَوْلِ
(but surely, you will know them by the tone of their speech!)47:30. This is why, according to Qatadah, this Surah is called `Al-Fadihah’ (the Exposing), because it exposed the hypocrites.
Verse Number 65-66
The Hypocrites rely on False, Misguided Excuses
`Abdullah bin `Umar said, “During the battle of Tabuk, a man was sitting in a gathering and said, `I have never seen like these reciters of ours! They have the hungriest stomachs, the most lying tongues and are the most cowardice in battle.’ A man in the Masjid said, `You lie. You are a hypocrite, and I will surely inform the Messenger of Allah ﷺ. ‘ This statement was conveyed to the Messenger of Allah ﷺ and also a part of the Qur’an was revealed about it.”‘ `Abdullah bin `Umar said, “I have seen that man afterwards holding onto the shoulders of the Messenger’s camel while stones were falling on him, declaring, `O Allah’s Messenger! We were only engaged in idle talk and jesting,’ while the Messenger of Allah ﷺ was reciting,
أَبِاللَّهِ وَءَايَـتِهِ وَرَسُولِهِ كُنتُمْ تَسْتَهْزِءُونَ
(“Was it at Allah, and His Ayat and His Messenger that you were mocking”) 9:65.”‘ Allah said,
لاَ تَعْتَذِرُواْ قَدْ كَفَرْتُمْ بَعْدَ إِيمَـنِكُمْ
(Make no excuse; you disbelieved after you had believed.) on account of your statement and mocking,
إِن نَّعْفُ عَن طَآئِفَةٍ مِّنْكُمْ نُعَذِّبْ طَآئِفَةً
(If We pardon some of you, We will punish others among you) for not all of you will be forgiven, some will have to taste the torment,
بِأَنَّهُمْ كَانُواْ مُجْرِمِينَ
(because they were criminals), they were criminals because of this terrible, sinful statement.
Verse Number 67-68
Other Characteristics of Hypocrites
Allah admonishes the hypocrites who, unlike the believers, who enjoin righteousness and forbid evil,
يَأْمُرُونَ بِالْمُنكَرِ وَيَنْهَوْنَ عَنِ الْمَعْرُوفِ وَيَقْبِضُونَ أَيْدِيَهُمْ
(they enjoin evil, and forbid the good, and they close their hands), from spending in Allah’s cause,
نَسُواْ اللَّهَ
(They have forgotten Allah), they have forgotten the remembrance of Allah,
فَنَسِيَهُمْ
(so He has forgotten them.), by treating them as if He has forgotten them. Allah also,
وَقِيلَ الْيَوْمَ نَنسَاكُمْ كَمَا نَسِيتُمْ لِقَآءَ يَوْمِكُمْ هَـذَا
(And it will be said: “This Day We will forget you as you forgot the meeting of this Day of yours) 45:34. Allah said,
إِنَّ الْمُنَـفِقِينَ هُمُ الْفَـسِقُونَ
(Verily, the hypocrites are the rebellious) the rebellious from the way of truth who embrace the wicked way,
وَعَدَ الله الْمُنَـفِقِينَ وَالْمُنَـفِقَاتِ وَالْكُفَّارَ نَارَ جَهَنَّمَ
(Allah has promised the hypocrites — men and women — and the disbelievers, the fire of Hell), on account of their evildoing mentioned here,
خَـلِدِينَ فِيهَآ
(therein shall they abide.), for eternity, they and the disbelievers,
هِىَ حَسْبُهُمْ
(It will suffice them.), as a torment,
وَلَعَنَهُمُ اللَّهُ
(Allah has cursed them), He expelled and banished them from His mercy,
وَلَهُمْ عَذَابٌ مُّقِيمٌ
(and for them is the lasting torment.)
Verse Number 69
بِخَلَـقِهِمْ
(their portion), means, they mocked their religion, according to Al-Hasan Al-Basri. Allah’s statement,
وَخُضْتُمْ كَالَّذِي خَاضُواْ
(and you indulged in play and pastime as they indulged in play and pastime), indulged in lies and falsehood,
أُوْلَـئِكَ حَبِطَتْ أَعْمَـلُهُمْ
(Such are they whose deeds are in vain), their deeds are annulled; they will not acquire any rewards for them because they are invalid,
فِي الدنْيَا وَالاٌّخِرَةِ وَأُوْلَـئِكَ هُمُ الْخَـسِرُونَ
(in this world and in the Hereafter. Such are they who are the losers.) because they will not acquire any rewards for their actions. Ibn `Abbas commented, “How similar is this night to the last night,
كَالَّذِينَ مِن قَبْلِكُمْ
(Like those before you…) These are the Children of Israel, with whom we were compared. The Prophet said,
«وَالَّذِي نَفْسِي بِيَدِهِ لَتَتَّبِعُنَّهُمْ حَتَّى لَوْ دَخَلَ الرَّجُلُ مِنْهُمْ جُحْرَ ضَبَ لَدَخَلْتُمُوه»
(By He in Whose Hand is my life! You will imitate them, and even if a man of them entered the den of a lizard, you will enter it likewise!)” Abu Hurayrah narrated that the Messenger of Allah ﷺ said,
«وَالَّذِي نَفْسِي بِيَدِهِ لَتَتَّبِعُنَّ سَنَنَ الَّذِينَ مِنْ قَبْلِكُمْ شِبْرًا بِشِبْرٍ وَذِرَاعًا بِذِرَاعٍ، وَبَاعًا بِبَاعٍ حَتَّى لَوْ دَخَلُوا جُحْرَ ضَبَ لَدَخَلْتُمُوه»
قالوا: ومن هم يا رسول الله، أهل الكتاب؟ قال:
«فَمَنْ؟»
(By He in Whose Hand is my soul! You will follow the traditions of those who were before you a hand span for a hand-span and forearm’s length for forearm’s length, and an arm’s length for an arm’s length. And even if they enter the den of a lizard, you will also enter it.) They asked, “Who, O Allah’s Messenger, the People of the Book” He said, (Who else)” This Hadith is similar to another Hadith collected in the Sahih.
Verse Number 70
Advising the Hypocrites to learn a Lesson from Those before Them
Allah advises the hypocrites who reject the Messengers,
أَلَمْ يَأْتِهِمْ نَبَأُ الَّذِينَ مِن قَبْلِهِمْ
(Has not the story reached them of those before them) have you (hypocrites) not learned the end of the nations before you who rejected the Messengers,
قَوْمُ نُوحٍ
(The people of Nuh), and the flood that drowned the entire population of the earth, except those who believed in Allah’s servant and Messenger Nuh, peace be upon him,
وَعَادٌ
(and `Ad), who perished with the barren wind when they rejected Hud, peace be upon him,
وَثَمُودُ
(and Thamud), who were overtaken by the Sayhah (awful cry) when they denied Salih, peace be upon him, and killed the camel,
وَقَوْمِ إِبْرَهِيمَ
(and the people of Ibrahim), over whom He gave Ibrahim victory and the aid of clear miracles. Allah destroyed their king Nimrod, son of Canaan, son of Koch from Canaan, may Allah curse him,
وِأَصْحَـبِ مَدْيَنَ
(and the dwellers of Madyan), the people of Shu`ayb, peace be upon him, who were destroyed by the earthquake and the torment of the day of the Shade,
وَالْمُؤْتَفِكَـتِ
(and the overturned cities), the people of Lut who used to live in Madyan. Allah said in another Ayah,
وَالْمُؤْتَفِكَةَ أَهْوَى
(And He destroyed the overturned cities) 53:53, meaning the people of the overturned cities in reference to Sadum Sodom, their major city. Allah destroyed them all because they rejected Allah’s Prophet Lut, peace be upon him, and because they committed the sin that none before them had committed homosexuality.
أَتَتْهُمْ رُسُلُهُمْ بِالْبَيِّنَـتِ
(to them came their Messengers with clear proofs.), and unequivocal evidence,
فَمَا كَانَ اللَّهُ لِيَظْلِمَهُمْ
(So it was not Allah Who wronged them), when He destroyed them, for He established the proofs against them by sending the Messengers and dissipating the doubts,
وَلَـكِن كَانُواْ أَنفُسَهُمْ يَظْلِمُونَ
(but they used to wrong themselves), on account of their denying the Messengers and defying the Truth; this is why they earned the end, torment and punishment, that they did.
Verse Number 71
Qualities of Faithful Believers
After Allah mentioned the evil characteristics of the hypocrites, He then mentioned the good qualities of the believers,
وَالْمُؤْمِنُونَ وَالْمُؤْمِنَـتِ بَعْضُهُمْ أَوْلِيَآءُ بَعْضٍ
(The believers, men and women, are supporters of one another;) they help and aid each other. Surely, an authentic Hadith states,
«الْمُؤْمِنُ لِلْمُؤْمِنِ كَالْبُنْيَانِ يَشُدُّ بَعْضُهُ بَعْضًا»
(The believer to the believer is just like a building, its parts support each other.) and the Prophet crossed his fingers together. In the Sahih it is recorded,
«مَثَلُ الْمُؤْمِنِينَ فِي تَوَادِّهِمْ وَتَرَاحُمِهِمْ كَمَثَلِ الْجَسَدِ الْوَاحِدِ، إِذَا اشْتَكَى مِنْهُ عُضْوٌ تَدَاعَى لَهُ سَائِرُ الْجَسَدِ بِالْحُمَّى وَالسَّهَر»
(The example of the believers in the compassion and mercy they have for each other, is the example of one body: if a part of it falls ill, the rest of the body suffers with fever and sleeplessness.) Allah’s statement,
يَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنْكَرِ
(…they enjoin good, and forbid evil), this is similar to,
وَلْتَكُن مِّنْكُمْ أُمَّةٌ يَدْعُونَ إِلَى الْخَيْرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنْكَرِ
(Let there arise out of you a group of people inviting to all that is good, enjoining Al-Ma`ruf and forbidding the Munkar…) 3:104. Allah said next,
وَيُقِيمُونَ الصَّلَوةَ وَيُؤْتُونَ الزَّكَوةَ
(they perform the Salah, and give the Zakah), they obey Allah and are kind to His creation,
وَيُطِيعُونَ اللَّهَ وَرَسُولَهُ
(and obey Allah and His Messenger), concerning what he commands and refraining from what he prohibits,
أُوْلَـئِكَ سَيَرْحَمُهُمُ اللَّهُ
(Allah will have mercy on them.) Therefore, Allah will give mercy to those who have these qualities,
أَنَّ اللَّهَ عَزِيزٌ
(Surely, Allah is All-Mighty), He grants glory to those who obey Him, for indeed, might and glory is from Allah Who gives it to His Messenger and the believers,
حَكِيمٌ
(All-Wise), in granting these qualities to the believers, while giving evil characteristics to hypocrites. Surely, Allah’s wisdom is perfect in all His actions; praise and glory be to Him.
Verse Number 72
Good News for the Believers of Eternal Delight
Allah describes the joys and eternal delight He has prepared for the believers, men and women in,
جَنَّـتٌ تَجْرِى مِن تَحْتِهَا الاٌّنْهَـرُ خَـلِدِينَ فِيهَا
(Gardens under which rivers flow to dwell therein forever) for eternity,
وَمَسَـكِنَ طَيِّبَةً
(and beautiful mansions), built beautifully in good surroundings. In the Two Sahihs, it is recorded that Abu Musa, `Abdullah bin Qays Al-Ash`ari said that the Messenger of Allah ﷺ said,
«جَنَّتَانِ مِنْ ذَهَبٍ آنِيَتُهُمَا وَمَا فِيهِمَا، وَجَنَّتَانِ مِنْ فِضَّةٍ آنِيَتُهُمَا وَمَا فِيهِمَا، وَمَا بَيْنَ الْقَوْمِ وَبَيْنَ أَنْ يَنْظُرُوا إِلَى رَبِّهِمْ إِلَّا رِدَاءُ الْكِبْرِيَاءِ عَلَى وَجْهِهِ فِي جَنَّةِ عَدْن»
(Two gardens, their pots and whatever is in them are made of gold, and two gardens, their pots and whatever is in them are made of silver. Only the Veil of Pride of Allah’s Face separates the people from gazing at Him, in the garden of Eden.) He also narrated that the Messenger of Allah ﷺ said,
«إِنَّ لِلْمُؤْمِنِ فِي الْجَنَّةِ لَخَيْمَةً مِنْ لُؤْلُؤَةٍ وَاحِدَةٍ مُجَوَّفَةٍ، طُولُهَا سِتُّونَ مِيلًا فِي السَّمَاءِ لِلْمُؤْمِنِ فِيهَا أَهْلُونَ يَطُوفُ عَلَيْهِمْ لَا يَرَى بَعْضُهُمْ بَعْضًا»
(For the believer in Paradise there is a tent like a hollow pearl which is sixty miles high in the sky, and in the tent the believer will have (so large) a family that he visits them all and some of them would not be able to see the others. ) The Two Sahihs collected this Hadith. It is recorded in the Two Sahihs that Abu Hurayrah said that the Messenger of Allah ﷺ said,
«مَنْ آمَنَ بِاللهِ وَرَسُولِهِ وَأَقَامَ الصَّلَاةَ وَصَامَ رَمَضَانَ، فَإِنَّ حَقًّا عَلَى اللهِ أَنْ يُدْخِلَهُ الْجَنَّةَ هَاجَرَ فِي سَبِيلِ اللهِ، أَوْ (جَلَسَ) فِي أَرْضِهِ الَّتِي وُلِدَ فِيهَا»
قالوا: يا رسول الله أفلا نخبر الناس؟ قال:
«إِنَّ فِي الْجَنَّةِ مِائَةَ دَرَجَةٍ أَعَدَّهَا اللهُ لِلْمُجَاهِدِينَ فِي سَبِيلِهِ بَيْنَ كُلِّ دَرَجَتَيْنِ كَمَا بَيْنَ السَّمَاءِ وَالْأَرْضِ، فَإِذَا سَأَلْتُمُ اللهَ فَاسْأَلُوهُ الْفِرْدَوْسَ فَإِنَّهُ أَعْلَى الْجَنَّةِ وَأَوْسَطُ الْجَنَّةِ، وَمِنْهُ تَفَجَّرُ أَنْهَارُ الْجَنَّةِ، وَفَوْقَهُ عَرْشُ الرَّحْمَن»
(Whoever believes in Allah and His Messenger, offers prayer perfectly and fasts the month of Ramadan, will rightfully be granted Paradise by Allah, no matter whether he emigrates in Allah’s cause, or remains in the land where he is born.) The people said, “O Allah’s Messenger! Shall we acquaint the people with this good news” He said, (Paradise has one-hundred grades which Allah has prepared for the Mujahidin who fight in His cause, the distance between each two grades is like the distance between the heaven and the earth. So, when you ask Allah, ask Him for Al-Firdaws which is the best and highest part of Paradise, from it gush forth the rivers of Paradise and above it is the `Arsh (Throne) of the Beneficent.) Imam Ahmad recorded that Abu Hurayrah said, that the Messenger of Allah ﷺ said,
«إِذَا صَلَّيْتُمْ عَلَيَّ فَسَلُوا اللهَ لِيَ الْوَسِيلَة»
قيل يا رسول الله وما الوسيلة؟قال:
«أَعْلَى دَرَجَةٍ فِي الْجَنَّةِ لَا يَنَالُهَا إِلَّا رَجُلٌ وَاحِدٌ وَأَرْجُو أَنْ أَكُونَ أَنَا هُو»
(If you invoke Allah for Salah (blessings) on me, then also invoke Him to grant me Al-Wasilah.) He was asked, “What is Al-Wasilah, O Allah’s Messenger” He said, (The highest grade in Paradise, it will be for only one man, and I hope I am that man.) The Musnad contains a Hadith from Sa`d bin Mujahid At-Ta’i, that Abu Al-Mudillah said, that Abu Hurayrah said, “We said, `O Allah’s Messenger! Talk to us about Paradise, what is it built of’ He said,
«لِبَنَةُ ذَهَبٍ وَلِبَنَةُ فِضَّةٍ، وَمِلَاطُهَا الْمِسْكُ وَحَصْبَاؤُهَا اللُّؤْلُؤُ وَالْيَاقُوتُ، وَتُرَابُهَا الزَّعْفَرَانُ. مَنْ يَدْخُلُهَا يَنْعَمُ لَا يَبْأَسُ وَيَخْلُدُ لَايَمُوتُ، لَا تَبْلَى ثِيَابُهُ وَلَا يَفْنَى شَبَابُه»
(A brick of gold and a brick of silver. Its mortar is from musk, its gravel is pearls and rubies. Its sand is saffron. Whoever enters it will enjoy the delights, will never be hopeless, and will live forever and will not die. His clothes will never decay nor will his youth ever end.)” Allah said next,
وَرِضْوَنٌ مِّنَ اللَّهِ أَكْبَرُ
(But the greatest bliss is the good pleasure of Allah)9:72, meaning, Allah’s pleasure is more grand, greater and better than the delight the believers will be enjoying in Paradise. Imam Malik narrated, that Zayd bin Aslam said that `Ata’ bin Yasar said that Abu Sa`id Al-Khudri said that the Messenger of Allah ﷺ said,
«إِنَّ اللهَ عَزَّ وَجَلَّ يَقُولُ لِأَهْلِ الْجَنَّةِ: يَا أَهْلَ الْجَنَّةِ فَيَقُولُونَ: لَبَّيْكَ رَبَّنَا وَسَعْدَيْكَ وَالْخَيْرُ فِي يَدَيْكَ. فَيَقُولُ: هَلْ رَضِيتُمْ؟ فَيَقُولُونَ: وَمَا لَنَا لَا نَرْضَى يَا رَبِّ وَقَدْ أَعْطَيْتَنَا مَا لَمْ تُعْطِ أَحَدًا مِنْ خَلْقِكَ، فَيَقُولُ: أَلَا أُعْطِيكُمْ أَفْضَلَ مِنْ ذَلِكَ؟ فَيَقُولُونَ: يَا رَبِّ وَأَيُّ شَيْءٍ أَفْضَلُ مِنْ ذَلِكَ؟ فَيَقُولُ: أُحِلُّ عَلَيْكُمْ رِضْوَانِي فَلَا أَسْخَطُ عَلَيْكُمْ بَعْدَهُ أَبَدًا»
(Allah, the Exalted and Ever High, will say to the people of Paradise, `O residents of Paradise!’ They will say, `Labbayka (here we are!), our Lord, and Sa`dayk (we are happy at your service!) and all the good is in Your Hand.’ He will ask them, `Are you pleased’ They will say, `Why would not we be pleased, O Lord, while You have given us what You have not given any other of your creation’ He will say, `Should I give you what is better than all this’ They will say, `O Lord! What is better than all this’ He will say, `I will grant you My pleasure and will never afterwards be angry with you.’) The Two Sahihs collected the Hadith of Malik.
Verse Number 73-74
The Order for Jihad against the Disbelievers and Hypocrites
Allah commanded His Messenger to strive hard against the disbelievers and the hypocrites and to be harsh against them. Allah also commanded him to be merciful with the believers who followed him, informing him that the destination of the disbelievers and hypocrites is the Fire in the Hereafter. Ibn Mas`ud commented on Allah’s statement,
جَـهِدِ الْكُفَّـرَ وَالْمُنَـفِقِينَ
(Strive hard against the disbelievers and the hypocrites) “With the hand, or at least have a stern face with them.” Ibn `Abbas said, “Allah commanded the Prophet to fight the disbelievers with the sword, to strive against the hypocrites with the tongue and annulled lenient treatment of them.” Ad-Dahhak commented, “Perform Jihad against the disbelievers with the sword and be harsh with the hypocrites with words, and this is the Jihad performed against them.” Similar was said by Muqatil and Ar-Rabi`. Al-Hasan and Qatadah said, “Striving against them includes establishing the (Islamic Penal) Law of equality against them.” In combining these statements, we could say that Allah causes punishment of the disbelievers and hypocrites with all of these methods in various conditions and situations, and Allah knows best.
Reason behind revealing Ayah 9:74
Al-Amawi said in his Book on Battles, “Muhammad bin Ishaq narrated that Az-Zuhri said that `Abdur-Rahman bin `Abdullah bin Ka`b bin Malik narrated from his father, from his grandfather that he said, `Among the hypocrites who lagged behind from battle and concerning whom the Qur’an was revealed, was Al-Julas bin Suwayd bin As-Samit, who was married to the mother of `Umayr bin Sa`d. `Umayr was under the care of Al-Julas. When the Qur’an was revealed about the hypocrites, exposing their practices, Al-Julas said, `By Allah! If this man (Muhammad) is saying the truth, then we are worse than donkeys.’ `Umayr bin Sa`d heard him and said, `By Allah, O Julas! You are the dearest person to me, has the most favor on me and I would hate that harm should touch you, more than I do concerning anyone else! You have uttered a statement that if I exposed, will expose you, but if I hide, it will destroy me. One of them is a lesser evil than the other.’ So `Umayr went to the Messenger of Allah ﷺ and told him what Al-Julas said. On realizing this, Al-Julas went to the Prophet and swore by Allah that he did not say what `Umayr bin Sa`d conveyed he said. `He lied on me,’ Al-Julas said. Allah sent in his case this verse,
يَحْلِفُونَ بِاللَّهِ مَا قَالُواْ وَلَقَدْ قَالُواْ كَلِمَةَ الْكُفْرِ وَكَفَرُواْ بَعْدَ إِسْلَـمِهِمْ
(They swear by Allah that they said nothing (bad), but really they said the word of disbelief, and they disbelieved after accepting Islam) until the end of Ayah. The Messenger of Allah ﷺ conveyed this Ayah to Al-Julas, who, they claim, repented and his repentance was sincere, prompting him to refrain from hypocrisy.”‘ Imam Abu Ja`far Ibn Jarir recorded that Ibn `Abbas said, “The Messenger of Allah ﷺ was sitting under the shade of a tree when he said,
«إِنَّهُ سَيَأْتِيكُمْ إِنْسَانٌ فَيَنْظُرُ إِلَيْكُمْ بِعَيْنَيِ الشَّيْطَانِ فَإِذَا جَاءَ فَلَا تُكَلِّمُوه»
(A man will now come and will look to you through the eyes of a devil. When he comes, do not talk to him.)’ A man who looked as if he was blue (so dark) came and the Messenger of Allah ﷺ summoned him and said,
«عَلَامَ تَشْتُمُنِي أَنْتَ وَأَصْحَابُك»
(Why do you curse me, you and your companions) That man went and brought his friends and they swore by Allah that they did nothing of the sort, and the Prophet pardoned them. Allah, the Exalted and Most Honored revealed this verse,
يَحْلِفُونَ بِاللَّهِ مَا قَالُواْ
(They swear by Allah that they said nothing (bad)…)
Hypocrites try to kill the Prophet
Allah said next,
وَهَمُّواْ بِمَا لَمْ يَنَالُواْ
(and they resolved that which they were unable to carry out) It was said that this Ayah was revealed about Al-Julas bin Suwayd, who tried to kill his wife’s son when he said he would inform the Messenger of Allah ﷺ about Al-Julas’ statement we mentioned earlier. It was also said that it was revealed in the case of `Abdullah bin Ubayy who plotted to kill the Messenger of Allah ﷺ. As-Suddi said, “This verse was revealed about some men who wanted to crown `Abdullah bin Ubayy even if the Messenger of Allah ﷺ did not agree. ,It was reported that some hypocrites plotted to kill the Prophet , while he was at the battle of Tabuk, riding one night. They were a group of more than ten men. Ad-Dahhak said, “This Ayah was revealed about them.” In his book, Dala’il An-Nubuwah, Al-Hafiz Abu Bakr Al-Bayhaqi recorded that Hudhayfah bin Al-Yaman said, “I was holding the bridle of the Messenger’s ﷺ camel while `Ammar was leading it, or vise versa. When we reached Al-`Aqabah, twelve riders intercepted the Prophet . When I alerted the Messenger ﷺ, he shouted at them and they all ran away. The Messenger of Allah ﷺ asked us,
«هَلْ عَرَفْتُمُ الْقَوْمَ؟»
(Did you know who they were) We said, `No, O Allah’s Messenger! They had masks However, we know their horses.’ He said,
«هؤُلَاءِ الْمُنَافِقُونَ إِلَى يَوْمِ الْقِيَامَةِ وَهَلْ تَدْرُونَ مَا أَرَادُوا؟»
(They are the hypocrites until the Day of Resurrection. Do you know what they intended) We said, `No.’ He said,
«أَرَادُوا أَنْ يُزَاحِمُوا رَسُولَ اِلله فِي الْعَقَبَةِ فَيَلْقُوهُ مِنْهَا»
(They wanted to mingle with the Messenger of Allah and throw him from the `Aqabah (to the valley).) We said, `O Allah’s Messenger! Should you ask their tribes to send the head of each one of them to you’ He said,
«لَا. أَكْرَهُ أَنْ تَتَحَدَّثَ الْعَرَبُ بَيْنَهَا أَنَّ مُحَمَّدًا قَاتَلَ بِقَومٍ حَتَّى إِذَا أَظْهَرَهُ اللهُ بِهِمْ أَقْبَلَ عَلَيْهِمْ بِقَتْلِهِمْ ثُمَّ قَالَ اللّهُمَّ ارْمِهِمْ بِالدُّبَيْلَة»
(No, for I hate that the Arabs should say that Muhammad used some people in fighting and when Allah gave him victory with their help, he commanded that they be killed.) He then said, (O Allah! Throw the Dubaylah at them.) We asked, `What is the Dubaylah, O Allah’s Messenger’ He said,
«شِهَابٌ مِنْ نَارٍ يَقَعُ عَلَى نِيَاطِ قَلْبِ أَحَدِهِمْ فَيَهْلِك»
(A missile of fire that falls on the heart of one of them and brings about his demise.)” Abu At-Tufayl said, “Once, there was a dispute between Hudhayfah and another man, who asked him, `I ask you by Allah, how many were the Companions of Al-`Aqabah’ The people said to Hudhayfah, `Tell him, for he asked you.’ Hudhayfah said, `We were told that they were fourteen men, unless you were one of them, then the number is fifteen! I testify by Allah that twelve of them are at war with Allah and His Messenger in this life and when the witness comes forth for witness. Three of them were pardoned, for they said, `We did not hear the person whom the Messenger ﷺ sent to announce something, and we did not know what the people had plotted,’ for the Prophet had been walking when he said,
«إِنَّ الْمَاءَ قَلِيلٌ فَلَا يَسْبِقْنِي إِلَيْهِ أَحَد»
(Water is scarce, so none among you should reach it before me.) When he found that some people had reached it before him, he cursed them.”‘ `Ammar bin Yasir narrated in a Hadith collected by Muslim, that Hudhayfah said to him that the Prophet said,
«فِي أَصْحَابِي اثْنَا عَشَرَ مُنَافِقًا لَا يَدْخُلُونَ الْجَنَّةَ وَلَا يَجِدُونَ رِيحَهَا حَتَّى يَلِجَ الْجَمَلُ فِي سَمِّ الْخِيَاطِ: ثَمَانِيَةٌ مِنْهُمْ تَكْفِيكَهُمُ الدُّبَيْلَةُ سِرَاجٌ مِنْ نَارٍ يَظْهَرُ بَيْنَ أَكْتَافِهِمْ حَتَّى يَنْجُمَ فِي صُدُورِهِم»
(Among my Companions are twelve hypocrites who will never enter Paradise or find its scent, until the camel enters the thread of the needle. Eight of them will be struck by the Dubaylah, which is a missile made of fire that appears between their shoulders and pierces their chest.) This is why Hudhayfah was called the holder of the secret, for he knew who these hypocrites were, since the Messenger of Allah ﷺ gave their names to him and none else. Allah said next,
وَمَا نَقَمُواْ إِلاَ أَنْ أَغْنَاهُمُ اللَّهُ وَرَسُولُهُ مِن فَضْلِهِ
(and they could not find any cause to do so except that Allah and His Messenger had enriched them of His bounty.) This Ayah means, the Messenger ﷺ did not commit an error against them, other than that Allah has enriched them on account of the Prophet’s blessed and honorable mission! And had Allah guided them to what the Prophet came with, they would have experienced its delight completely. The Prophet once said to the Ansar,
«أَلَمْ أَجِدْكُمْ ضُلَّالًا فَهَدَاكُمُ اللهُ بِي، وَكُنْتُمْ مُتَفَرِقِينَ فَأَلَّفَكُمُ اللهُ بِي، وَعَالَةً فَأَغْنَاكُمُ اللهُ بِي»
(Have I not found you misguided and Allah guided you through me, divided and Allah united you through me, and poor and Allah enriched you through me) Whenever the Messenger asked them a question, they replied, “Allah and His Messenger have granted the favor.” This type of statement,
وَمَا نَقَمُواْ مِنْهُمْ إِلاَّ أَن يُؤْمِنُواْ بِاللَّهِ
(And they had no fault except that they believed in Allah…), is uttered when there is no wrong committed. Allah called the hypocrites to repent,
فَإِن يَتُوبُواْ يَكُ خَيْراً لَّهُمْ وَإِن يَتَوَلَّوْا يُعَذِّبْهُمُ اللَّهُ عَذَابًا أَلِيمًا فِى الدُّنْيَا وَالاٌّخِرَةِ
(If then they repent, it will be better for them, but if they turn away; Allah will punish them with a painful torment in this worldly life and in the Hereafter.) The Ayah says, if they persist on their ways, Allah will inflict a painful torment on them in this life, by killing, sadness and depression, and in the Hereafter with torment, punishment, disgrace and humiliation,
وَمَا لَهُمْ فِى الاٌّرْضِ مِن وَلِيٍّ وَلاَ نَصِيرٍ
(And there is none for them on earth as a protector or a helper.) who will bring happiness to them, aid them, bring about benefit or fend off harm.