ಪವಿತ್ರ ಕುರ್ಆನ್ ಅರ್ಥಾನುವಾದ - ಆಂಗ್ಲ ಅನುವಾದ - ಡಾ. ವಲೀದ್ ಬ್ಲೇಹಿಶ್ ಉಮ್ರಿ * - ಅನುವಾದಗಳ ವಿಷಯಸೂಚಿ
At-Tawbah
بَرَآءَةٞ مِّنَ ٱللَّهِ وَرَسُولِهِۦٓ إِلَى ٱلَّذِينَ عَٰهَدتُّم مِّنَ ٱلۡمُشۡرِكِينَ
(1) ˹This is˺ A repudiation[2014] ˹declared˺ by Allah and His Messenger to those of the Associators with whom you have forged pacts.
[2014] It is notable that this sura, of all the suras of the Qur’an, is not preceded by the usual opening statement, known as al-basmalah: “In the Name of Allah, the Most Gracious, the Most Merciful”. Scholars are of different opinions about the reason behind this. Ibn Kathīr says: “One is not to recite the al-basmalah at the beginning of it ˹al-Tawbah˺ because the ˹honourable˺ Companions did not write it down at the beginning of this sura in the canonical codex on the behest of the leader of the Believers, ʿUthmān Ibn ʿAffān (رضي الله عنه)” (cf. also Ibn Ḥajar, Fatḥ al-Bārī, 4/101). It is reported that ʿUthmān Ibn ʿAffān (رضي الله عنه) said: “Both al-Anfāl and Barā’ah were called at the time of the Messenger of Allah (ﷺ), al-qarīnatayn (lit. the two conjoined suras). This is why I included them both in the seven lengthy suras ˹in the Uthmanic codex˺ and did not write: “In the Name of Allah, the Most Gracious, the Most Merciful” ˹at the beginning of al-Tawbah˺” (al-Naḥḥās, al-Nāsikh wa al-Mansūkh, 3/208, also al-Ṭabarānī, al-Muʿjam al-Awsaṭ, 7/327; other opinions also exist).
The sura begins with this unqualified declaration of non-responsibility for the pacts that the Muslims, under the leadership of the Messenger (ﷺ), had with the Associators of Arabia (cf. al-Ṭabarī, Ibn al-ʿArabī, Aḥkām al-Qur’ān), announcing thus that the upper hand in the land was now with the Believers (cf. al-Biqāʿī, Naẓm al-Durar, Ibn ʿĀshūr). Among the reasons behind this unequivocal declaration and the four months reprieve are: 1) so that the Associators would think deeply about their state of affairs and be ready for what was to come; 2) acquitting the Believers from any responsibility incumbent on the severance of any agreement, and 3) the Messenger (ﷺ) intended to perform pilgrimage (later known as the Farewell Pilgrimage) the next year and he did not want to witness the custom, outright vice (cf. 7: 28), of people circumambulating around the Kaʿbah naked (cf. al-Rāzī, Tafsīr al-Madīnah al-Munawwarah).
The sura begins with this unqualified declaration of non-responsibility for the pacts that the Muslims, under the leadership of the Messenger (ﷺ), had with the Associators of Arabia (cf. al-Ṭabarī, Ibn al-ʿArabī, Aḥkām al-Qur’ān), announcing thus that the upper hand in the land was now with the Believers (cf. al-Biqāʿī, Naẓm al-Durar, Ibn ʿĀshūr). Among the reasons behind this unequivocal declaration and the four months reprieve are: 1) so that the Associators would think deeply about their state of affairs and be ready for what was to come; 2) acquitting the Believers from any responsibility incumbent on the severance of any agreement, and 3) the Messenger (ﷺ) intended to perform pilgrimage (later known as the Farewell Pilgrimage) the next year and he did not want to witness the custom, outright vice (cf. 7: 28), of people circumambulating around the Kaʿbah naked (cf. al-Rāzī, Tafsīr al-Madīnah al-Munawwarah).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
فَسِيحُواْ فِي ٱلۡأَرۡضِ أَرۡبَعَةَ أَشۡهُرٖ وَٱعۡلَمُوٓاْ أَنَّكُمۡ غَيۡرُ مُعۡجِزِي ٱللَّهِ وَأَنَّ ٱللَّهَ مُخۡزِي ٱلۡكَٰفِرِينَ
(2) Roam around then ˹you Associators˺ in the land for four months[2015] and know that you shall not frustrate Allah[2016] and that Allah shall disgrace the Deniers.
[2015] They were afforded unrestricted freedom of movement for four months (cf. al-Ṭabarī, Ibn ʿAṭiyyah, al-Saʿdī). This, so that they could find themselves a safe place to depart to (cf. Ibn Kathīr).
[2016] This is a warning that should they choose to stick to their ways, even if the Believers are not to touch them, God’s punishment is ever-close. That is, they are encouraged to repent (cf. al-Ṭabarī, Ibn ʿAṭiyyah, al-Saʿdī).
[2016] This is a warning that should they choose to stick to their ways, even if the Believers are not to touch them, God’s punishment is ever-close. That is, they are encouraged to repent (cf. al-Ṭabarī, Ibn ʿAṭiyyah, al-Saʿdī).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَأَذَٰنٞ مِّنَ ٱللَّهِ وَرَسُولِهِۦٓ إِلَى ٱلنَّاسِ يَوۡمَ ٱلۡحَجِّ ٱلۡأَكۡبَرِ أَنَّ ٱللَّهَ بَرِيٓءٞ مِّنَ ٱلۡمُشۡرِكِينَ وَرَسُولُهُۥۚ فَإِن تُبۡتُمۡ فَهُوَ خَيۡرٞ لَّكُمۡۖ وَإِن تَوَلَّيۡتُمۡ فَٱعۡلَمُوٓاْ أَنَّكُمۡ غَيۡرُ مُعۡجِزِي ٱللَّهِۗ وَبَشِّرِ ٱلَّذِينَ كَفَرُواْ بِعَذَابٍ أَلِيمٍ
(3) And a proclamation[2017] from Allah and His Messenger on the greater day of Pilgrimage that Allah is disassociated from the Associators and His Messenger ˹is disassociated from them too˺. But if you repent then it is better for you and if you turn away then know that you shall not frustrate Allah; give tidings to those who Deny of a painful punishment.
[2017] This proclamation (adhān) was to be delivered to all people, both the Believers and Deniers, when they are gathered from all parts of Arabia on the great day of Pilgrimage, the day on which people slaughter their sacrifices (yawm al-naḥr) (cf. al-Ṭabarī, al-Wāḥidī, al-Basīṭ, Ibn Kathīr, al-Saʿdī): “Whenever you ˹Muhammad˺ fear treachery from certain people, then cast ˹their pact˺ to them ˹so that all are˺ on level ground—indeed Allah Loves not the treacherous” (8: 58). Ḥumayd Ibn ʿAbdulraḥmān Ibn ʿAwf narrated that Abū Hurayrah (رضي الله عنه) said: “Abū Bakr sent me on that day along with other announcers to announce to people in Mina on yawm al-naḥr that: no Associator shall perform pilgrimage after this year and no naked person shall ˹hereafter˺ circumambulate around the Kaʿbah…” (al-Bukhārī: 4655, Muslim: 1347).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
إِلَّا ٱلَّذِينَ عَٰهَدتُّم مِّنَ ٱلۡمُشۡرِكِينَ ثُمَّ لَمۡ يَنقُصُوكُمۡ شَيۡـٔٗا وَلَمۡ يُظَٰهِرُواْ عَلَيۡكُمۡ أَحَدٗا فَأَتِمُّوٓاْ إِلَيۡهِمۡ عَهۡدَهُمۡ إِلَىٰ مُدَّتِهِمۡۚ إِنَّ ٱللَّهَ يُحِبُّ ٱلۡمُتَّقِينَ
(4) Except those with whom you have forged pacts and have not failed you in anything ˹agreed˺ nor lent support to anyone against you[2018], then observe their pact for them until the end of its term—verily Allah loves the Mindful.
[2018] Those of the Deniers who upheld the terms of agreement in whole and did not lend support to the warring enemies of the Believers were to be allowed until the agreed date of the agreement had come to pass. This is an exception from the four months reprieve that was announced (cf. al-Wāḥidī, al-Basīṭ, Ibn Kathīr, al-Saʿdī, al-Shinqīṭī, al-ʿAdhb al-Namīr).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
فَإِذَا ٱنسَلَخَ ٱلۡأَشۡهُرُ ٱلۡحُرُمُ فَٱقۡتُلُواْ ٱلۡمُشۡرِكِينَ حَيۡثُ وَجَدتُّمُوهُمۡ وَخُذُوهُمۡ وَٱحۡصُرُوهُمۡ وَٱقۡعُدُواْ لَهُمۡ كُلَّ مَرۡصَدٖۚ فَإِن تَابُواْ وَأَقَامُواْ ٱلصَّلَوٰةَ وَءَاتَوُاْ ٱلزَّكَوٰةَ فَخَلُّواْ سَبِيلَهُمۡۚ إِنَّ ٱللَّهَ غَفُورٞ رَّحِيمٞ
(5) [2019]When the sacrosanct months are drawn away, kill then the Associators wherever you find them, seize them and enclose them, and lie for them in wait in every lookout. But if they repent[2020], keep up the Prayer and give out the prescribed alms then let them go their way—verily Allah is All-Forgiving, Most Merciful.
[2019] This is what needed to take place after the given four months period had elapsed. Now that fighting between the two camps had resumed, Believers were to take any (cf. al-Suyūṭī, al-Iklīl, p. 138, Ibn ʿĀshūr) of the necessary measures needed to ensure that their campaign paid dividends to:: 1) to kill them wherever they were found; 2) take them captive; 3) tightly enclose them in their strongholds, and 4) keep a vigilant eye out for them in every watch post (cf. Tafsīr al-Madīnah al-Munawwarah).
Some prominent scholars of Islam are of the opinion that this applies especially to combatant Associators who pose a threat to Muslims (cf. Ibn al-Qayyim, Zād al-Maʿād, Ibn al-ʿArabī, Aḥkām al-Qur’ān, al-Baiḍāwī, Anwār al-Tanzīl, al-Alūsī, Rūḥ al-Maʿānī, al-Nasafī, Madārik al-Tanzīl, Tafsīr al-Madīnah al-Munawwarah): “They ask you about the sacrosanct month ˹whether there is˺ fighting during it! Say: “Fighting in it is grave”; ˹but˺ turning ˹people˺ away from the path of Allah, Denying Him and ˹preventing access to˺ the Sanctified Mosque, and driving its people away from it are graver before Allah—surely trial is more grievous than killing. They will keep on fighting you until they turn you back from your religion, if they could…” (2: 217). The next few ayas reveal who these really are and what they did to deserve such retaliatory measures.
[2020] That is, abandon Association and become Believers themselves (cf. al-Ṭabarī, al-Saʿdī, al-Shinqīṭī, al-ʿAdhb al-Namīr), so that the cause of their belligerence is eliminated (cf. Tafsīr al-Madīnah al-Munawwarah).
Some prominent scholars of Islam are of the opinion that this applies especially to combatant Associators who pose a threat to Muslims (cf. Ibn al-Qayyim, Zād al-Maʿād, Ibn al-ʿArabī, Aḥkām al-Qur’ān, al-Baiḍāwī, Anwār al-Tanzīl, al-Alūsī, Rūḥ al-Maʿānī, al-Nasafī, Madārik al-Tanzīl, Tafsīr al-Madīnah al-Munawwarah): “They ask you about the sacrosanct month ˹whether there is˺ fighting during it! Say: “Fighting in it is grave”; ˹but˺ turning ˹people˺ away from the path of Allah, Denying Him and ˹preventing access to˺ the Sanctified Mosque, and driving its people away from it are graver before Allah—surely trial is more grievous than killing. They will keep on fighting you until they turn you back from your religion, if they could…” (2: 217). The next few ayas reveal who these really are and what they did to deserve such retaliatory measures.
[2020] That is, abandon Association and become Believers themselves (cf. al-Ṭabarī, al-Saʿdī, al-Shinqīṭī, al-ʿAdhb al-Namīr), so that the cause of their belligerence is eliminated (cf. Tafsīr al-Madīnah al-Munawwarah).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَإِنۡ أَحَدٞ مِّنَ ٱلۡمُشۡرِكِينَ ٱسۡتَجَارَكَ فَأَجِرۡهُ حَتَّىٰ يَسۡمَعَ كَلَٰمَ ٱللَّهِ ثُمَّ أَبۡلِغۡهُ مَأۡمَنَهُۥۚ ذَٰلِكَ بِأَنَّهُمۡ قَوۡمٞ لَّا يَعۡلَمُونَ
(6) Should any of the Associators seek your protection ˹Muhammad˺[2021], then grant him protection, may he listen to the words of Allah, then deliver him to a place of safety, that for them being people who know not[2022].
[2021] Even if any of the combatant enemies sought asylum (istijārah), he would be granted it; the person would be delivered the Message of the Qur’an but not coerced into accepting it. Thereafter, if he chose not to accept it, he would be set free under a cover of security to reach the land where he felt safe (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, al-Saʿdī).
[2022] Their belligerence and animosity stem from the fact they know nothing about the religion of God (cf. al-Wāḥidī, al-Basīṭ, Ibn Kathīr, al-Shinqīṭī, al-ʿAdhb al-Namīr); people are enemies to what they do not know!
[2022] Their belligerence and animosity stem from the fact they know nothing about the religion of God (cf. al-Wāḥidī, al-Basīṭ, Ibn Kathīr, al-Shinqīṭī, al-ʿAdhb al-Namīr); people are enemies to what they do not know!
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
كَيۡفَ يَكُونُ لِلۡمُشۡرِكِينَ عَهۡدٌ عِندَ ٱللَّهِ وَعِندَ رَسُولِهِۦٓ إِلَّا ٱلَّذِينَ عَٰهَدتُّمۡ عِندَ ٱلۡمَسۡجِدِ ٱلۡحَرَامِۖ فَمَا ٱسۡتَقَٰمُواْ لَكُمۡ فَٱسۡتَقِيمُواْ لَهُمۡۚ إِنَّ ٱللَّهَ يُحِبُّ ٱلۡمُتَّقِينَ
(7) How can there be a pact for the Associators with Allah and with His Messenger![2023] Except those with whom you have forged a pact at the Sanctified Mosque[2024]; as long as they remain upright to you ˹Believers˺, then remain upright to them—verily Allah loves the Mindful.
[2023] Since some might wonder why their pledge was denounced, it is explained here, especially in the next aya, that these were dead set on betrayal and aggression (cf. Ibn ʿĀshūr, al-Saʿdī, al-Shinqīṭī, al-ʿAdhb al-Namīr).
[2024] This is the Treaty of Hudaybiyah which was sealed in the environs of the Sanctified Mosque (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[2024] This is the Treaty of Hudaybiyah which was sealed in the environs of the Sanctified Mosque (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
كَيۡفَ وَإِن يَظۡهَرُواْ عَلَيۡكُمۡ لَا يَرۡقُبُواْ فِيكُمۡ إِلّٗا وَلَا ذِمَّةٗۚ يُرۡضُونَكُم بِأَفۡوَٰهِهِمۡ وَتَأۡبَىٰ قُلُوبُهُمۡ وَأَكۡثَرُهُمۡ فَٰسِقُونَ
(8) How ˹can it be˺[2025], when if they were to have the upper hand over you, they would have no respect for either kinship or oaths concerning you! They placate you with their mouths[2026], but their hearts ˹vehemently˺ refuse; indeed most of them are transgressors[2027].
[2025] The exclamation is repeated here with an explanation (cf. al-Biqāʿī, Naẓm al-Durar); should circumstances turn to the Associators’ advantage, they would be ruthless with the Believers, sparing not the slightest thought to considerations of any form of relationship that tied them with the Believers (illan) or word of honour (dhimmah) (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[2026] However, now that the fact of the matter being that the Believers are the ones who are in a stronger position, the Associators try to appease them, only scantily hiding the pure hatred which their hearts are full of. Elsewhere, God vividly describes this state of affairs: “You who Believe, do not take as ˹intimate˺ confidants anyone who is not of your own: they will stop at nothing to cause you destruction; they wish you hardship; hatred reeks from their mouths but what their breasts conceal is ˹much˺ greater. We have explained the signs clearly for you, if only you are perceptive. *Here you are, you love them but they do not love you; you Believe in the whole Book; ˹but˺ when they meet you they say: “We Believe!” yet when they are alone they bite their fingertips out of rage at you. Say ˹Muhammad˺: “Die of your rage”; Allah knows what lurks in the chests! *Should a good thing come your way, they become saddened by it, and it elates them if a calamity befalls you. But if you forbear and are Mindful you will not be harmed in the least by their guile—Allah encompasses what they do” (3: 118-120).
[2027] They cannot be trusted because they constantly renege on their pledges, break their promises and do not uphold their word of honour (cf. al-Rāzī, al-Qurṭubī, al-Saʿdī): “Among them are the ones with whom you ˹Muhammad˺ forged ˹peace˺ pacts, then they break their pact every time; never are they Mindful” (8: 56).
[2026] However, now that the fact of the matter being that the Believers are the ones who are in a stronger position, the Associators try to appease them, only scantily hiding the pure hatred which their hearts are full of. Elsewhere, God vividly describes this state of affairs: “You who Believe, do not take as ˹intimate˺ confidants anyone who is not of your own: they will stop at nothing to cause you destruction; they wish you hardship; hatred reeks from their mouths but what their breasts conceal is ˹much˺ greater. We have explained the signs clearly for you, if only you are perceptive. *Here you are, you love them but they do not love you; you Believe in the whole Book; ˹but˺ when they meet you they say: “We Believe!” yet when they are alone they bite their fingertips out of rage at you. Say ˹Muhammad˺: “Die of your rage”; Allah knows what lurks in the chests! *Should a good thing come your way, they become saddened by it, and it elates them if a calamity befalls you. But if you forbear and are Mindful you will not be harmed in the least by their guile—Allah encompasses what they do” (3: 118-120).
[2027] They cannot be trusted because they constantly renege on their pledges, break their promises and do not uphold their word of honour (cf. al-Rāzī, al-Qurṭubī, al-Saʿdī): “Among them are the ones with whom you ˹Muhammad˺ forged ˹peace˺ pacts, then they break their pact every time; never are they Mindful” (8: 56).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
ٱشۡتَرَوۡاْ بِـَٔايَٰتِ ٱللَّهِ ثَمَنٗا قَلِيلٗا فَصَدُّواْ عَن سَبِيلِهِۦٓۚ إِنَّهُمۡ سَآءَ مَا كَانُواْ يَعۡمَلُونَ
(9) [2028]They traded off the Signs of Allah for a pittance[2029] and hence turned ˹people˺ away from His path[2030]—sordid indeed what they used to ˹persistently˺ commit.
[2028] More explicatory reasons are given here as to why these should be side-lined (cf. al-Biqāʿī, Naẓm al-Durar).
[2029] Although these community leaders came to know full well, especially after the Conquest of Makkah, the truthfulness of the Message, they preferred the worldly gains they reaped by virtue of their deviance (cf. Ibn ʿĀshūr).
[2030] In order to maintain the status quo and their source of income, they barred their folks from embracing the call and blocked their way to it (cf. al-Wāḥidī, al-Basīṭ, al-Shinqīṭī, al-ʿAdhb al-Namīr).
[2029] Although these community leaders came to know full well, especially after the Conquest of Makkah, the truthfulness of the Message, they preferred the worldly gains they reaped by virtue of their deviance (cf. Ibn ʿĀshūr).
[2030] In order to maintain the status quo and their source of income, they barred their folks from embracing the call and blocked their way to it (cf. al-Wāḥidī, al-Basīṭ, al-Shinqīṭī, al-ʿAdhb al-Namīr).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
لَا يَرۡقُبُونَ فِي مُؤۡمِنٍ إِلّٗا وَلَا ذِمَّةٗۚ وَأُوْلَٰٓئِكَ هُمُ ٱلۡمُعۡتَدُونَ
(10) They respect neither kinship nor oaths concerning any Believer; these are the real aggressors![2031]
[2031] So much so that they would not think twice about inflicting harm on anyone who was a Believer (cf. Ibn ʿAṭiyyah, al-Saʿdī), irrespective of all ties and pledges (cf. al-Naḥḥās, Maʿānī al-Qur’ān, al-Wāḥidī, al-Basīṭ).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
فَإِن تَابُواْ وَأَقَامُواْ ٱلصَّلَوٰةَ وَءَاتَوُاْ ٱلزَّكَوٰةَ فَإِخۡوَٰنُكُمۡ فِي ٱلدِّينِۗ وَنُفَصِّلُ ٱلۡأٓيَٰتِ لِقَوۡمٖ يَعۡلَمُونَ
(11) But if they repent, keep up the Prayer and give out the prescribed alms then ˹they are˺ your brothers in religion[2032]; We expound the Signs for people who know[2033].
[2032] No matter how vile their deeds, the door of repentance is open with no repercussions (cf. Ibn ʿĀshūr).
[2033] Those who traded God’s Signs for a pittance, realize that it is the Truth, and hence they are to think again (cf. Ibn ʿĀshūr).
[2033] Those who traded God’s Signs for a pittance, realize that it is the Truth, and hence they are to think again (cf. Ibn ʿĀshūr).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَإِن نَّكَثُوٓاْ أَيۡمَٰنَهُم مِّنۢ بَعۡدِ عَهۡدِهِمۡ وَطَعَنُواْ فِي دِينِكُمۡ فَقَٰتِلُوٓاْ أَئِمَّةَ ٱلۡكُفۡرِ إِنَّهُمۡ لَآ أَيۡمَٰنَ لَهُمۡ لَعَلَّهُمۡ يَنتَهُونَ
(12) But if they revoke their oaths hence ˹taken˺ and slander your religion, then fight the heads of Denial – indeed they honour not their ˹binding˺ oaths – so that they may desist[2034].
[2034] This is the purpose of fighting; to curb evil and make the road to virtue and Truth easy to reach and follow (cf. Abū Ḥayyān, Riḍā).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
أَلَا تُقَٰتِلُونَ قَوۡمٗا نَّكَثُوٓاْ أَيۡمَٰنَهُمۡ وَهَمُّواْ بِإِخۡرَاجِ ٱلرَّسُولِ وَهُم بَدَءُوكُمۡ أَوَّلَ مَرَّةٍۚ أَتَخۡشَوۡنَهُمۡۚ فَٱللَّهُ أَحَقُّ أَن تَخۡشَوۡهُ إِن كُنتُم مُّؤۡمِنِينَ
(13) [2035]Would you not fight ˹those˺ folks who revoked their oaths, were intent on expelling the Messenger[2036]; being the ones who started it off against you first! Do you fear them? Then Allah is more worthy that you should fear Him[2037]—that is if only you were ˹truly˺ Believers.
[2035] Here the Believers are encouraged and provided with further reasons as to why their campaign is legitimate and justified.
[2036] Symbolic of the forces of darkness driving away the source of guidance who, instead, merited the greatest respect. Many exegetes (cf. al-Ṭabarī, al-Wāḥidī, al-Zamakhsharī, Ibn Kathīr) are of the opinion that this alludes to their plotting to expel him from Makkah (cf. 8: 30), however others (cf. Ibn ʿAṭiyyah, Ibn Abū Zamanīn, Tafsīr al-Qur’ān al-ʿAzīz, Ibn ʿĀshūr) see that they also plotted to expel the Messenger (ﷺ) from Madinah. It shows how determined these were on destabilizing the Islamic state by targeting its leader: “And surely they purposed to unsettle you from the land that they might expel you from it, but then they would not have survived after you ˹had left˺ except for a little while” (17: 76).
[2037] “It is indeed Satan sowing fear of his allies. Do not fear them but fear Me, if you are ˹true˺ Believers” (3: 175).
[2036] Symbolic of the forces of darkness driving away the source of guidance who, instead, merited the greatest respect. Many exegetes (cf. al-Ṭabarī, al-Wāḥidī, al-Zamakhsharī, Ibn Kathīr) are of the opinion that this alludes to their plotting to expel him from Makkah (cf. 8: 30), however others (cf. Ibn ʿAṭiyyah, Ibn Abū Zamanīn, Tafsīr al-Qur’ān al-ʿAzīz, Ibn ʿĀshūr) see that they also plotted to expel the Messenger (ﷺ) from Madinah. It shows how determined these were on destabilizing the Islamic state by targeting its leader: “And surely they purposed to unsettle you from the land that they might expel you from it, but then they would not have survived after you ˹had left˺ except for a little while” (17: 76).
[2037] “It is indeed Satan sowing fear of his allies. Do not fear them but fear Me, if you are ˹true˺ Believers” (3: 175).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
قَٰتِلُوهُمۡ يُعَذِّبۡهُمُ ٱللَّهُ بِأَيۡدِيكُمۡ وَيُخۡزِهِمۡ وَيَنصُرۡكُمۡ عَلَيۡهِمۡ وَيَشۡفِ صُدُورَ قَوۡمٖ مُّؤۡمِنِينَ
(14) Fight them; Allah will make them suffer at your hands, disgrace them, grant you victory over them, heal the hearts of ˹some˺ Believing folks[2038],
[2038] This could mean all the dispossessed who were subjected to oppression and were long aggressed against (cf. al-Ṭabarī, Ibn ʿĀshūr). However, exegetes are of the opinion (cf. Ibn Kathīr, al-Shinqīṭī, al-ʿAdhb al-Namīr) that these are the Banū Khuzāʿah clan, the allies of the Messenger (ﷺ) who were under his protection as per the Hudaybiyah Treaty, whom the Qurayshites and their allies, the Banū Bakr clan, had mercilessly slaughtered and traumatised, thus violating their pact with the Messenger (ﷺ).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَيُذۡهِبۡ غَيۡظَ قُلُوبِهِمۡۗ وَيَتُوبُ ٱللَّهُ عَلَىٰ مَن يَشَآءُۗ وَٱللَّهُ عَلِيمٌ حَكِيمٌ
(15) and dispel the bitterness of their hearts. Allah relents on whoever He wishes[2039]—Allah is indeed All-Knowing, All-Wise.
[2039] Whoever repents of these fervent Deniers, God will accept his repentance (cf. al-Muyassar).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
أَمۡ حَسِبۡتُمۡ أَن تُتۡرَكُواْ وَلَمَّا يَعۡلَمِ ٱللَّهُ ٱلَّذِينَ جَٰهَدُواْ مِنكُمۡ وَلَمۡ يَتَّخِذُواْ مِن دُونِ ٱللَّهِ وَلَا رَسُولِهِۦ وَلَا ٱلۡمُؤۡمِنِينَ وَلِيجَةٗۚ وَٱللَّهُ خَبِيرُۢ بِمَا تَعۡمَلُونَ
(16) Or you ˹Believers˺ thought that you would be left ˹alone˺ ere Allah Knows[2040] those of you who strove and did not take any, besides Allah, nor the Messenger, nor the Believers as bosom friends[2041]—Allah is indeed Knowledgeable of whatever you do.
[2040] An all-evident knowledge, seen by all, on which reward and punishment are based (cf. al-Ṭabarī, Ibn Kathīr, al-Zajjāj, Maʿānī al-Qur’ān, Ibn al-Jawzī): “Allah would not have left the Believers as you were, until He sorted out the bad from the good…” (3: 179); “Do people think they will be left alone after saying: “We Believe” without being put to trial?” (29: 2); “And We shall test you until We know those among you who strive ˹in the path of Allah˺ and those who are patient, and We shall verify your proclamations” (47: 31).
[2041] An inner circle of close confidants (walījah) among the Deniers with whom they align themselves and to whom they reveal the Believers’ secrets (cf. 5: 51-53, al-Ṭabarī, Ibn Kathīr).
[2041] An inner circle of close confidants (walījah) among the Deniers with whom they align themselves and to whom they reveal the Believers’ secrets (cf. 5: 51-53, al-Ṭabarī, Ibn Kathīr).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
مَا كَانَ لِلۡمُشۡرِكِينَ أَن يَعۡمُرُواْ مَسَٰجِدَ ٱللَّهِ شَٰهِدِينَ عَلَىٰٓ أَنفُسِهِم بِٱلۡكُفۡرِۚ أُوْلَٰٓئِكَ حَبِطَتۡ أَعۡمَٰلُهُمۡ وَفِي ٱلنَّارِ هُمۡ خَٰلِدُونَ
(17) [2042]It is not for the Associators to ˹devoutly˺ tend[2043] Allah’s places of prostration, while they bear witness against themselves of Denial[2044]. These, their deeds will come to nothing and in Hellfire they abide eternally[2045].
[2042] This is in response to anyone who raises a point about the idolaters’ doing seemingly good deeds in response to God’s command of disowning them (cf. al-Rāzī, Abū Ḥayyān, al-Biqāʿī, Naẓm al-Durar).
[2043] ʿImārat al-masājid (tending places of prostration) is to take care of them and look after their needs. ʿImārah comes from the root ʿ-m-r which denotes maintaining longevity (cf. Ibn Fāris, Maqāyīs al-Lughah, al-Iṣfahānī, al-Mufradāt). Ibn Rajab (Fatḥ al-Bārī, 2/481) notes that tending places of prostration has two senses. Firstly, materially by building, looking after, and restoring them. Secondly, non-materially by praying, mentioning God, reciting the Qur’an and performing acts of devotional worship. He concludes, citing unanimity, that this second sense is what is meant in the aya here.
[2044] They did so by both their words and deeds. They installed idols in and around the Sanctified Mosque, even inside the Kaʿbah itself, prayed to them and performed devotional acts of worship in their names, thus Associated them with God Almighty (cf. al-Ṭabarī, al-Wāḥidī, al-Basīṭ, Ibn Kathīr). Effectively, they bore witness against themselves that they are Deniers: “Verily pure religion is owed to Allah alone. Those who take allies besides Him ˹say˺: “We worship them only so that they may bring us nearer to Allah…”” (39: 3).
[2045] “Whosoever desires the life of this world and its adornment, We shall pay them in full for their deeds therein, and therein they will be deprived none of their due. *They are those for whom there shall be naught in the Hereafter but the Fire. Whatsoever they had crafted therein shall come to naught, and vain was that which they used to do” (11: 15-16).
[2043] ʿImārat al-masājid (tending places of prostration) is to take care of them and look after their needs. ʿImārah comes from the root ʿ-m-r which denotes maintaining longevity (cf. Ibn Fāris, Maqāyīs al-Lughah, al-Iṣfahānī, al-Mufradāt). Ibn Rajab (Fatḥ al-Bārī, 2/481) notes that tending places of prostration has two senses. Firstly, materially by building, looking after, and restoring them. Secondly, non-materially by praying, mentioning God, reciting the Qur’an and performing acts of devotional worship. He concludes, citing unanimity, that this second sense is what is meant in the aya here.
[2044] They did so by both their words and deeds. They installed idols in and around the Sanctified Mosque, even inside the Kaʿbah itself, prayed to them and performed devotional acts of worship in their names, thus Associated them with God Almighty (cf. al-Ṭabarī, al-Wāḥidī, al-Basīṭ, Ibn Kathīr). Effectively, they bore witness against themselves that they are Deniers: “Verily pure religion is owed to Allah alone. Those who take allies besides Him ˹say˺: “We worship them only so that they may bring us nearer to Allah…”” (39: 3).
[2045] “Whosoever desires the life of this world and its adornment, We shall pay them in full for their deeds therein, and therein they will be deprived none of their due. *They are those for whom there shall be naught in the Hereafter but the Fire. Whatsoever they had crafted therein shall come to naught, and vain was that which they used to do” (11: 15-16).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
إِنَّمَا يَعۡمُرُ مَسَٰجِدَ ٱللَّهِ مَنۡ ءَامَنَ بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأٓخِرِ وَأَقَامَ ٱلصَّلَوٰةَ وَءَاتَى ٱلزَّكَوٰةَ وَلَمۡ يَخۡشَ إِلَّا ٱللَّهَۖ فَعَسَىٰٓ أُوْلَٰٓئِكَ أَن يَكُونُواْ مِنَ ٱلۡمُهۡتَدِينَ
(18) [2046]None ˹truly devoutly˺ tends Allah’s places of prostration except who Believes in Allah, the Last Day, keeps up the Prayer, gives out the prescribed alms and fears none but Allah[2047]; may these very well be among the guided[2048].
[2046] This perspective sets the matter aright and hands guardianship over the Sanctified Mosque to its rightful owners (cf. Ibn ʿĀshūr).
[2047] “Truly places of prostration are for Allah ˹alone˺, so do not pray to anyone other than Allah” (72: 18); “˹That light shines˺ in houses ˹of worship˺ which Allah has ordered to be raised, and where His Name is mentioned. He is glorified there morning and evening *by men who are not distracted, either by trade nor sale, from mentioning Allah, keeping up the Prayer, and giving out the prescribed alms, fearing a Day when hearts and eyes will turn over” (24: 36-37). ʿUthmān Ibn ʿAffān (رضي الله عنه) said: “I heard the Messenger of Allah (ﷺ) say: “Whoever builds a mosque seeking none but the Face of Allah, Allah will build him the like of it in Paradise” (al-Bukhārī: 450, Muslim: 533); Abū Hurayrah (رضي الله عنه) narrated that the Prophet (ﷺ) said: “˹There will be˺ Seven ˹types˺ whom Allah will shade on the Day of Judgement, when there is no shade but His… and a man whose heart is attached to mosques…” (al-Bukhārī: 6806, Muslim: 1031).
[2048] Their guidedness will lead them to Paradise (cf. al-Ṭabarī, al-Wāḥidī, al-Basīṭ, al-Baghawī).
[2047] “Truly places of prostration are for Allah ˹alone˺, so do not pray to anyone other than Allah” (72: 18); “˹That light shines˺ in houses ˹of worship˺ which Allah has ordered to be raised, and where His Name is mentioned. He is glorified there morning and evening *by men who are not distracted, either by trade nor sale, from mentioning Allah, keeping up the Prayer, and giving out the prescribed alms, fearing a Day when hearts and eyes will turn over” (24: 36-37). ʿUthmān Ibn ʿAffān (رضي الله عنه) said: “I heard the Messenger of Allah (ﷺ) say: “Whoever builds a mosque seeking none but the Face of Allah, Allah will build him the like of it in Paradise” (al-Bukhārī: 450, Muslim: 533); Abū Hurayrah (رضي الله عنه) narrated that the Prophet (ﷺ) said: “˹There will be˺ Seven ˹types˺ whom Allah will shade on the Day of Judgement, when there is no shade but His… and a man whose heart is attached to mosques…” (al-Bukhārī: 6806, Muslim: 1031).
[2048] Their guidedness will lead them to Paradise (cf. al-Ṭabarī, al-Wāḥidī, al-Basīṭ, al-Baghawī).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
۞ أَجَعَلۡتُمۡ سِقَايَةَ ٱلۡحَآجِّ وَعِمَارَةَ ٱلۡمَسۡجِدِ ٱلۡحَرَامِ كَمَنۡ ءَامَنَ بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأٓخِرِ وَجَٰهَدَ فِي سَبِيلِ ٱللَّهِۚ لَا يَسۡتَوُۥنَ عِندَ ٱللَّهِۗ وَٱللَّهُ لَا يَهۡدِي ٱلۡقَوۡمَ ٱلظَّٰلِمِينَ
(19) Do you ˹people˺ deem alike ˹your˺ providing water for pilgrims and ˹outwardly˺ tending the Sanctified Mosque, and who Believes in Allah and the Last Day and strives in Allah’s path![2049] They are never equal before Allah—Allah never guides the unjust people.
[2049] This is a rebuttal of the Qurayshites who took special pride in being responsible for maintaining the Sanctified Mosque and providing water for pilgrims. Real pride lies in purity of Faith, and sincere acts of self denial (cf. al-Ṭabarī): “Or do those who perpetrate evil deeds suppose that We will make them like those who have Believed and do righteous deeds, so that their lives and deaths will be the same? How bad their judgement is!” (45: 21).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
ٱلَّذِينَ ءَامَنُواْ وَهَاجَرُواْ وَجَٰهَدُواْ فِي سَبِيلِ ٱللَّهِ بِأَمۡوَٰلِهِمۡ وَأَنفُسِهِمۡ أَعۡظَمُ دَرَجَةً عِندَ ٱللَّهِۚ وَأُوْلَٰٓئِكَ هُمُ ٱلۡفَآئِزُونَ
(20) [2050]Verily those who have Believed, migrated and striven in the path of Allah with their money and their lives are greater in rank before Allah—these are the ˹true˺ winners[2051].
[2050] This passage spells out and accentuates the special privilege of the true Believers. The truly humble, devout Believers by far outweigh, in the Sight of Allah, the characteristically arrogant who think that their so-called privileges, of being historically the guardians of the Sanctified Mosque, make them better than anyone else (cf. al-Zajjāj, Maʿānī al-Qur’ān, Ibn ʿAṭiyyah). Abū Saʿīd al-Khudrī (رضي الله عنه) narrated that the Messenger (ﷺ) said: “Do not utter profanity against my Companions, should any of you spend ˹charitably˺ the like of ˹Mount˺ Uḥud in gold, that would not come close to equalling a bucket ˹charitably spent˺ by any of them; not even half of that!” (al-Bukhārī: 3673, Muslim: 2540).
[2051] “The companions of the Fire and the companions of Paradise are not equal; the companions of Paradise who are the ˹true˺ winners” (59: 20).
[2051] “The companions of the Fire and the companions of Paradise are not equal; the companions of Paradise who are the ˹true˺ winners” (59: 20).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
يُبَشِّرُهُمۡ رَبُّهُم بِرَحۡمَةٖ مِّنۡهُ وَرِضۡوَٰنٖ وَجَنَّٰتٖ لَّهُمۡ فِيهَا نَعِيمٞ مُّقِيمٌ
(21) Allah gives them the glad tidings of a Mercy from Him, Pleasure and Gardens in which theirs is everlasting bliss[2052].
[2052] “My servants, there is no fear for you Today, nor will you grieve *- ˹those˺ who Believed in Our Signs and ˹devoutly˺ submitted ˹to Us˺ - *enter Paradise, you and your spouses, rejoicing. *Dishes and goblets of gold will be passed around them with all that their souls desire and their eyes delight in. *There you will forever remain. *Such is the Paradise which you have been made to inherit because of what you used to do; *there is abundant fruit in it for you to eat” (43: 68-73).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
خَٰلِدِينَ فِيهَآ أَبَدًاۚ إِنَّ ٱللَّهَ عِندَهُۥٓ أَجۡرٌ عَظِيمٞ
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ لَا تَتَّخِذُوٓاْ ءَابَآءَكُمۡ وَإِخۡوَٰنَكُمۡ أَوۡلِيَآءَ إِنِ ٱسۡتَحَبُّواْ ٱلۡكُفۡرَ عَلَى ٱلۡإِيمَٰنِۚ وَمَن يَتَوَلَّهُم مِّنكُمۡ فَأُوْلَٰٓئِكَ هُمُ ٱلظَّٰلِمُونَ
(23) [2053]You who Believe, do not hold your fathers and brothers as allies should they prefer Denial over Belief. Whoever of you takes them as allies, then these are the ˹real˺ wrongdoers.
[2053] al-Rāzī opines that this aya comes in response to another point raised about disowning the Deniers. Many of the Believers had Associators among their closest relatives and severance of such blood relations was argued as unworkable, and hence carrying out the Divine command, was thought, in turn, unfeasible; therefore, this categorical reply. The aya following it further drives the message home and rouses by means of a threat, since not all people are predisposed equally (cf. al-Biqāʿī, Naẓm al-Durar).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
قُلۡ إِن كَانَ ءَابَآؤُكُمۡ وَأَبۡنَآؤُكُمۡ وَإِخۡوَٰنُكُمۡ وَأَزۡوَٰجُكُمۡ وَعَشِيرَتُكُمۡ وَأَمۡوَٰلٌ ٱقۡتَرَفۡتُمُوهَا وَتِجَٰرَةٞ تَخۡشَوۡنَ كَسَادَهَا وَمَسَٰكِنُ تَرۡضَوۡنَهَآ أَحَبَّ إِلَيۡكُم مِّنَ ٱللَّهِ وَرَسُولِهِۦ وَجِهَادٖ فِي سَبِيلِهِۦ فَتَرَبَّصُواْ حَتَّىٰ يَأۡتِيَ ٱللَّهُ بِأَمۡرِهِۦۗ وَٱللَّهُ لَا يَهۡدِي ٱلۡقَوۡمَ ٱلۡفَٰسِقِينَ
(24) Say ˹Muhammad˺: “If your fathers, children, brothers, spouses, clans, ˹hard˺ earned wealth, a trade that you fear decline for and abodes you are pleased with are dearer to you than Allah, His Messenger[2054] and striving in His path, then lie in wait until Allah brings His command ˹to pass˺[2055]—Allah never guides the transgressing people.
[2054] Anas Ibn Mālik (رضي الله عنه) narrated that the Messenger (ﷺ) said: “˹There are˺ Three ˹traits˺, whoever has them will experience the sweetness of Faith by their virtue: that Allah and His Messenger are dearer to him than anything else; that he loves a person for nothing but the sake of Allah; and that he loathes reverting back to Denial now that Allah has delivered him from it, as much as he fears being thrown into Fire” (al-Bukhārī: 16, Muslim: 43); He also narrated that the Messenger of Allah (ﷺ) said: “None among you ˹truly˺ attains Faith, unless I am dearer to him than his children, parents and all people!” (al-Bukhārī: 15, Muslim: 44)
[2055] That is, punishment (cf. al-Wāḥidī, al-Basīṭ, al-Saʿdī, al-Shinqīṭī, al-ʿAdhb al-Namīr).
[2055] That is, punishment (cf. al-Wāḥidī, al-Basīṭ, al-Saʿdī, al-Shinqīṭī, al-ʿAdhb al-Namīr).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
لَقَدۡ نَصَرَكُمُ ٱللَّهُ فِي مَوَاطِنَ كَثِيرَةٖ وَيَوۡمَ حُنَيۡنٍ إِذۡ أَعۡجَبَتۡكُمۡ كَثۡرَتُكُمۡ فَلَمۡ تُغۡنِ عَنكُمۡ شَيۡـٔٗا وَضَاقَتۡ عَلَيۡكُمُ ٱلۡأَرۡضُ بِمَا رَحُبَتۡ ثُمَّ وَلَّيۡتُم مُّدۡبِرِينَ
(25) [2056]Indeed Allah granted you victory in many a field[2057], but on the day of Ḥunayn as you gloated over your multitude[2058], it availed you nothing and the land tightened around you despite its vastness[2059] and you fled turning on your heels[2060].
[2056] What is given here is a concrete example of God’s support to those who sacrifice all in His cause (cf. Abū Ḥayyān, Riḍā). Mere worldly considerations are of no use and success lies with God (cf. Ibn Kathīr, al-Rāzī). When people obey God and the Messenger (ﷺ) they will be helped, but they will be left alone when worldly considerations are topmost on their minds (cf. Ibn ʿĀshūr).
[2057] That is the battles the Messenger (ﷺ) fought along with his noble Companions (cf. al-Ṭabarī, al-Wāḥidī, al-Basīṭ, Ibn Kathīr).
[2058] There is a contrast here between fully putting one’s trust in God and relying on mere worldly means. God granted them victory when they fully put their trust in Him. They also acted on the necessary means for engaging in battle, little as they were. By contrast, when they thought that the means would suffice, relished their numbers and said: “We shall not be defeated today because of our number”, they were made to taste retreat (cf. Ibn ʿĀshūr, al-Muyassar, al-Mukhtaṣar). Had it not been for Divine intervention, they would have been defeated.
[2059] A vivid description of their psychological state and the hardship that hit them when they saw that their enemy had got the better of them; they could not find in the vastness of the land a place to retreat to for safety (cf. al-Wāḥidī, al-Basīṭ, al-Qurṭubī, al-Saʿdī).
[2060] Not all the army of Believers retreated, especially the hardcore, sincerest early Migrant and Helper Companions, not to mention the noblest Prophet (ﷺ) himself. However, this naturally caused a commotion (for firsthand accounts of this battle see: al-Bukhārī: 2864, 4337, Muslim: 1059, 1775, 1776).
[2057] That is the battles the Messenger (ﷺ) fought along with his noble Companions (cf. al-Ṭabarī, al-Wāḥidī, al-Basīṭ, Ibn Kathīr).
[2058] There is a contrast here between fully putting one’s trust in God and relying on mere worldly means. God granted them victory when they fully put their trust in Him. They also acted on the necessary means for engaging in battle, little as they were. By contrast, when they thought that the means would suffice, relished their numbers and said: “We shall not be defeated today because of our number”, they were made to taste retreat (cf. Ibn ʿĀshūr, al-Muyassar, al-Mukhtaṣar). Had it not been for Divine intervention, they would have been defeated.
[2059] A vivid description of their psychological state and the hardship that hit them when they saw that their enemy had got the better of them; they could not find in the vastness of the land a place to retreat to for safety (cf. al-Wāḥidī, al-Basīṭ, al-Qurṭubī, al-Saʿdī).
[2060] Not all the army of Believers retreated, especially the hardcore, sincerest early Migrant and Helper Companions, not to mention the noblest Prophet (ﷺ) himself. However, this naturally caused a commotion (for firsthand accounts of this battle see: al-Bukhārī: 2864, 4337, Muslim: 1059, 1775, 1776).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
ثُمَّ أَنزَلَ ٱللَّهُ سَكِينَتَهُۥ عَلَىٰ رَسُولِهِۦ وَعَلَى ٱلۡمُؤۡمِنِينَ وَأَنزَلَ جُنُودٗا لَّمۡ تَرَوۡهَا وَعَذَّبَ ٱلَّذِينَ كَفَرُواْۚ وَذَٰلِكَ جَزَآءُ ٱلۡكَٰفِرِينَ
(26) Then Allah sent down His tranquility on His Messenger and on the Believers. And He sent down soldiers that you did not see[2061]; He tormented the Deniers—that is the ˹just˺ requital of the Deniers[2062].
[2061] The angels (cf. al-Ṭabarī, al-Wāḥidī, al-Basīṭ, Ibn Kathīr, al-Saʿdī).
[2062] When they realized how much humbly in need of God they stood, He came to their aid. God will help people for as much as they realize they need Him (cf. Ibn al-Qayyim, Zād al-Maʿād, 3/198).
[2062] When they realized how much humbly in need of God they stood, He came to their aid. God will help people for as much as they realize they need Him (cf. Ibn al-Qayyim, Zād al-Maʿād, 3/198).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ إِنَّمَا ٱلۡمُشۡرِكُونَ نَجَسٞ فَلَا يَقۡرَبُواْ ٱلۡمَسۡجِدَ ٱلۡحَرَامَ بَعۡدَ عَامِهِمۡ هَٰذَاۚ وَإِنۡ خِفۡتُمۡ عَيۡلَةٗ فَسَوۡفَ يُغۡنِيكُمُ ٱللَّهُ مِن فَضۡلِهِۦٓ إِن شَآءَۚ إِنَّ ٱللَّهَ عَلِيمٌ حَكِيمٞ
(28) [2063]You who Believe, the Associators are but impure[2064] so let them not come near the Sanctified Mosque after this year of theirs[2065]. If you fear want[2066], then Allah will enrich you with His bounty, should He will[2067]—verily Allah is All-Knowing, All-Wise.
[2063] The result of all that came before, is that pure Faith’s reign over the Sanctified Mosque, this holiest of all sites, is to be established once and for all (cf. Tafsīr al-Madīnah al-Munawwarah).
[2064] They are called najas (lit. an impurity) for their Denial, belligerence, vile manners and unholy character. Impurity here is meant in an abstract, non-material sense (cf. al-Ṭabarī, Ibn al-Jawzī, al-Qāsimī, al-Shawkānī, al-Saʿdī).
[2065] The ninth year of Hijrah when it was declared to people during pilgrimage that no Associator should perform pilgrimage after that year and no naked person should ˹hereafter˺ circumambulate around the Kaʿbah (cf. al-Bukhārī: 4655, Muslim: 1347, Abū al-Suʿūd, al-Shawkānī, al-Saʿdī).
[2066] That they would be severely financially affected (ʿaylah) because of loss of trade with the Deniers as a result of barring them from holy pilgrimage sites. This was the major trading season in Arabia at that time (cf. al-Ṭabarī, al-Zajjāj, Maʿānī al-Qur’ān, al-Qaṣṣāb, al-Nukat al-Dāllah ʿalā al-Bayān).
[2067] God’s willingness is conditional here because richness is not necessarily resultant on sincere Faith (Īmān) in this worldly life, and is not a sign of God’s Love (cf. al-Saʿdī).
[2064] They are called najas (lit. an impurity) for their Denial, belligerence, vile manners and unholy character. Impurity here is meant in an abstract, non-material sense (cf. al-Ṭabarī, Ibn al-Jawzī, al-Qāsimī, al-Shawkānī, al-Saʿdī).
[2065] The ninth year of Hijrah when it was declared to people during pilgrimage that no Associator should perform pilgrimage after that year and no naked person should ˹hereafter˺ circumambulate around the Kaʿbah (cf. al-Bukhārī: 4655, Muslim: 1347, Abū al-Suʿūd, al-Shawkānī, al-Saʿdī).
[2066] That they would be severely financially affected (ʿaylah) because of loss of trade with the Deniers as a result of barring them from holy pilgrimage sites. This was the major trading season in Arabia at that time (cf. al-Ṭabarī, al-Zajjāj, Maʿānī al-Qur’ān, al-Qaṣṣāb, al-Nukat al-Dāllah ʿalā al-Bayān).
[2067] God’s willingness is conditional here because richness is not necessarily resultant on sincere Faith (Īmān) in this worldly life, and is not a sign of God’s Love (cf. al-Saʿdī).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
قَٰتِلُواْ ٱلَّذِينَ لَا يُؤۡمِنُونَ بِٱللَّهِ وَلَا بِٱلۡيَوۡمِ ٱلۡأٓخِرِ وَلَا يُحَرِّمُونَ مَا حَرَّمَ ٱللَّهُ وَرَسُولُهُۥ وَلَا يَدِينُونَ دِينَ ٱلۡحَقِّ مِنَ ٱلَّذِينَ أُوتُواْ ٱلۡكِتَٰبَ حَتَّىٰ يُعۡطُواْ ٱلۡجِزۡيَةَ عَن يَدٖ وَهُمۡ صَٰغِرُونَ
(29) [2068]Fight those who do not Believe in Allah and the Last Day, neither do they deem forbidden what Allah and His Messenger forbade and do not abide by the religion of Truth among those who were given the Book[2069] until they hand in the jizyah ˹tax˺ while humbled.
[2068] Now that the most dangerous threat had been dealt a blow, especially with the Conquest of Makkah and victory in the Battle of Ḥunayn, and that the land had become subject to Islam, the Believers were directed to yet another no less imminent a threat; the Jews, on the one hand, who sided, right from the start, with the Associators against the Believers despite their pact with the Messenger (ﷺ) which was enshrined in the Madinah Constitution, particularly their treachery in the Battle of Aḥzāb (the Confederates), which would have proven fatal to the Believing community had God not intervened. On the other hand, the Christians, particularly in northern Arabia who were ruled by the Ghassanids, a client state to the Byzantine Empire, who had their eyes open, especially after the Messenger’s (ﷺ) communiqué to Emperor Heraclius, and who were unsettled by this turn of events and were readying themselves for an offensive (cf. Ibn ʿĀshūr). ʿUmar Ibn al-Khaṭṭāb (رضي الله عنه) narrates: “˹…˺ I had a friend among the Helper Companions. When I was not around, he would bring me the news and when he was not around I would bring him the news. In those days we were full of dread of a Ghassanid king who was reported to be preparing to march towards us, causing us much consternation. Suddenly, my friend the Helper knocked on my door saying: “Open! Open!” I replied: “˹What˺ Did the Ghassanid come?”…” (al-Bukhārī: 4913, Muslim: 3765; in another narration: “The word among us was that the Ghassanids were shoeing their horses to attack us”).
[2069] This aya should be read with an eye on the next six ayas which spell out much of what is being alluded to here. The Believers are to fight those of the People of the Book who: do not Believe in God and the Last Day, a true Belief which reflects on their deeds and actions (Ayas 34-35) and leads to worshipping God alone without any form of Association (Ayas 30-31); and do not abide by the commands of God and His Messenger (ﷺ) nor follow the religion of Truth (Aya 33) (cf. al-Rāzī, al-Muyassar, Tafsīr al-Madīnah al-Munawwarah; other interpretations of this aya abound).
That their threat is both combative (cf. the previous note) and disruptive (cf. 3: 98-103), being People of the Book, who were considered with respect and as knowledgeable, fighting is meant to continue until they are no longer a threat to the community (cf. al-Saʿdī) and that they are ‘humbled’. Their ‘humbling’ is indicated by them paying the jizyah tax, which demonstrates them being subject to societal order. The jizyah is taken from only those who can afford it – as much as able Muslims are required to pay the zakah prescribed alms – to enjoy the privileges such as protection, freedom of religion, and fair and equitable treatment (cf. Tafsīr al-Madīnah al-Munawwarah).
[2069] This aya should be read with an eye on the next six ayas which spell out much of what is being alluded to here. The Believers are to fight those of the People of the Book who: do not Believe in God and the Last Day, a true Belief which reflects on their deeds and actions (Ayas 34-35) and leads to worshipping God alone without any form of Association (Ayas 30-31); and do not abide by the commands of God and His Messenger (ﷺ) nor follow the religion of Truth (Aya 33) (cf. al-Rāzī, al-Muyassar, Tafsīr al-Madīnah al-Munawwarah; other interpretations of this aya abound).
That their threat is both combative (cf. the previous note) and disruptive (cf. 3: 98-103), being People of the Book, who were considered with respect and as knowledgeable, fighting is meant to continue until they are no longer a threat to the community (cf. al-Saʿdī) and that they are ‘humbled’. Their ‘humbling’ is indicated by them paying the jizyah tax, which demonstrates them being subject to societal order. The jizyah is taken from only those who can afford it – as much as able Muslims are required to pay the zakah prescribed alms – to enjoy the privileges such as protection, freedom of religion, and fair and equitable treatment (cf. Tafsīr al-Madīnah al-Munawwarah).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَقَالَتِ ٱلۡيَهُودُ عُزَيۡرٌ ٱبۡنُ ٱللَّهِ وَقَالَتِ ٱلنَّصَٰرَى ٱلۡمَسِيحُ ٱبۡنُ ٱللَّهِۖ ذَٰلِكَ قَوۡلُهُم بِأَفۡوَٰهِهِمۡۖ يُضَٰهِـُٔونَ قَوۡلَ ٱلَّذِينَ كَفَرُواْ مِن قَبۡلُۚ قَٰتَلَهُمُ ٱللَّهُۖ أَنَّىٰ يُؤۡفَكُونَ
(30) The Jews said: “ʿUzayr[2070] is the son of Allah!” and the Christians said: “The Messiah is the son of Allah!” That is what they say with their mouths[2071], emulating ˹thus˺ the saying of those who Denied before[2072]; Allah damns them[2073], how far do they avert ˹from the Truth˺!
[2070] This statement caused much speculation as to its purport among scholars early and late, Muslim and non-Muslim. Some postulated that only some of the Jews said so (this view is held by many an early scholar of exegesis), particularly among those who lived in 7th century Arabia; others speculated about this historical personality and what he was or did; some even went to the extent of theorizing about what the lexical term ‘ʿuzayr’ really meant; yet others saw that this alludes to the famous Biblical Hebrew epithet bənê ha-Ělōhīm (בְנֵי הָֽאֱלֹהִים, sons of God). All of this is discussed at length in books and articles elsewhere.
However, it is important to note that Islam emphasizes absolutely the purest form of monotheism (tawḥīd) and warns in the strongest of terms against Associating (shirk) any being with God Almighty, even in the least. In the next aya Jews and Christians are condemned for practicing what is seen as shirk: “They took their rabbis and their monks as Lords besides Allah – and Messiah, son of Maryam – while they were not bade except to worship Allah, the One; there is no god but Him—exalted be He over what they Associate”. This is because they followed the laws set by their leaders and not those of God (cf. al-Ṭabarī, Ibn ʿAṭiyyah, Abū Ḥayyān, Ibn Kathīr, al-Saʿdī). Of these, rabbi and monk ‘Lord’ or ‘bənê ha-Ělōhīm’ Ezra could have been singled out for the Jews as, in Muhammad Asad’s words, he: “occupies a unique position in the esteem of all Jews, and has always been praised by them in the most extravagant terms. It was he who restored and codified the Torah after it had been lost during the Babylonian Exile, and ‘edited’ it in more or less in the form which it has today; and thus “he promoted the establishment of an exclusive, legalistic type of religion that became dominant in later Judaism” (Encyclopaedia Britannica, 1963, Vol. IX, p. 15). Ever since then he has been venerated to such a degree that his verdicts on the Law of Moses have come to be regarded by the Talmudists as being practically equivalent to the Law itself: which, in Qur’anic ideology, amounts to the unforgivable sin of shirk, inasmuch as it implies the elevation of a human being to the status of a quasi-divine law-giver and the blasphemous attribution to him - albeit metaphorically - of the quality of ‘sonship’ in relation to God. Cf. in this connection Exodus iv, 22-23 (“Israel is My son”) or Jeremiah xxxi, 9 (“I am a father to Israel”): expressions to which, because of their idolatrous implications, the Qur’an takes strong exception”. This fact is undeniable and it tallies with the Qur’anic outlook (and the Sunnah as in al-Bukhārī: 4581 and Muslim: 183) and is borne out by the relationship that ties Ayas 30 and 31 together and how the latter is delicately worded and reflects on our reading of the earlier: “They said: “Allah has taken to Himself a child”. Glory be to Him! Nay! But all that is in the Heavens and Earth are His, they are all submitting to Him” (2: 116).
[2071] That is these claims have no proof, are mere word of mouth (cf. al-Wāḥidī, al-Basīṭ, al-Baghawī, Ibn Kathīr); thus implicating (kināyah) its falsehood (cf. al-Qurṭubī, Ibn ʿĀshūr).
[2072] Exegetes are of different opinions as to who those who Denied before them exactly were (cf. al-Rāzī, al-Māwardī, al-Zamakhsharī, Ibn al-Jawzī). The point being made is how deviated in their religion they had become: “Deniers indeed are those who say: “Allah is the Messiah, son of Maryam”. ˹While˺ The Messiah ˹himself˺ said: “Children of Israel, worship Allah, my Lord and your Lord. Indeed whoever Associates with Allah, then Allah will surely forbid him ˹entry into˺ Paradise and his home will be Hellfire—the wrongdoers will never have helpers”. *Deniers indeed are those who say: “Allah is one of three!” There never would ever be a God but One. If they do not desist from what they say, those of them who Deny will be touched by a painful Punishment. *Would they not ˹then˺ repent to Allah and seek His forgiveness! Indeed Allah is Most Forgiving, Most Merciful. *The Messiah son of Maryam is no more than a Messenger who comes in a line of ˹many˺ Messengers and his mother is an affirmer of Truth, they both used to eat food. Look how We lay plain the Signs for them and look how they turn away ˹from the Truth˺. *Say ˹Muhammad˺: “Do you worship besides Allah ˹any˺ who can neither harm nor benefit you! Allah is the One who is All-Hearing, All-Knowing. *Say: “People of the Book, do not take an extremely hard line on your religion, that is besides the Truth, and do not follow the desires of ˹those˺ folk who ˹themselves˺ had become misguided before, lead a great many astray and missed the right path ˹themselves˺” (5: 72-77).
[2073] Qātalahum Allāh (lit. May Allah fight them!) is an interjection intended to impart incredulous amazement (cf. Ibn ʿĀshūr).
However, it is important to note that Islam emphasizes absolutely the purest form of monotheism (tawḥīd) and warns in the strongest of terms against Associating (shirk) any being with God Almighty, even in the least. In the next aya Jews and Christians are condemned for practicing what is seen as shirk: “They took their rabbis and their monks as Lords besides Allah – and Messiah, son of Maryam – while they were not bade except to worship Allah, the One; there is no god but Him—exalted be He over what they Associate”. This is because they followed the laws set by their leaders and not those of God (cf. al-Ṭabarī, Ibn ʿAṭiyyah, Abū Ḥayyān, Ibn Kathīr, al-Saʿdī). Of these, rabbi and monk ‘Lord’ or ‘bənê ha-Ělōhīm’ Ezra could have been singled out for the Jews as, in Muhammad Asad’s words, he: “occupies a unique position in the esteem of all Jews, and has always been praised by them in the most extravagant terms. It was he who restored and codified the Torah after it had been lost during the Babylonian Exile, and ‘edited’ it in more or less in the form which it has today; and thus “he promoted the establishment of an exclusive, legalistic type of religion that became dominant in later Judaism” (Encyclopaedia Britannica, 1963, Vol. IX, p. 15). Ever since then he has been venerated to such a degree that his verdicts on the Law of Moses have come to be regarded by the Talmudists as being practically equivalent to the Law itself: which, in Qur’anic ideology, amounts to the unforgivable sin of shirk, inasmuch as it implies the elevation of a human being to the status of a quasi-divine law-giver and the blasphemous attribution to him - albeit metaphorically - of the quality of ‘sonship’ in relation to God. Cf. in this connection Exodus iv, 22-23 (“Israel is My son”) or Jeremiah xxxi, 9 (“I am a father to Israel”): expressions to which, because of their idolatrous implications, the Qur’an takes strong exception”. This fact is undeniable and it tallies with the Qur’anic outlook (and the Sunnah as in al-Bukhārī: 4581 and Muslim: 183) and is borne out by the relationship that ties Ayas 30 and 31 together and how the latter is delicately worded and reflects on our reading of the earlier: “They said: “Allah has taken to Himself a child”. Glory be to Him! Nay! But all that is in the Heavens and Earth are His, they are all submitting to Him” (2: 116).
[2071] That is these claims have no proof, are mere word of mouth (cf. al-Wāḥidī, al-Basīṭ, al-Baghawī, Ibn Kathīr); thus implicating (kināyah) its falsehood (cf. al-Qurṭubī, Ibn ʿĀshūr).
[2072] Exegetes are of different opinions as to who those who Denied before them exactly were (cf. al-Rāzī, al-Māwardī, al-Zamakhsharī, Ibn al-Jawzī). The point being made is how deviated in their religion they had become: “Deniers indeed are those who say: “Allah is the Messiah, son of Maryam”. ˹While˺ The Messiah ˹himself˺ said: “Children of Israel, worship Allah, my Lord and your Lord. Indeed whoever Associates with Allah, then Allah will surely forbid him ˹entry into˺ Paradise and his home will be Hellfire—the wrongdoers will never have helpers”. *Deniers indeed are those who say: “Allah is one of three!” There never would ever be a God but One. If they do not desist from what they say, those of them who Deny will be touched by a painful Punishment. *Would they not ˹then˺ repent to Allah and seek His forgiveness! Indeed Allah is Most Forgiving, Most Merciful. *The Messiah son of Maryam is no more than a Messenger who comes in a line of ˹many˺ Messengers and his mother is an affirmer of Truth, they both used to eat food. Look how We lay plain the Signs for them and look how they turn away ˹from the Truth˺. *Say ˹Muhammad˺: “Do you worship besides Allah ˹any˺ who can neither harm nor benefit you! Allah is the One who is All-Hearing, All-Knowing. *Say: “People of the Book, do not take an extremely hard line on your religion, that is besides the Truth, and do not follow the desires of ˹those˺ folk who ˹themselves˺ had become misguided before, lead a great many astray and missed the right path ˹themselves˺” (5: 72-77).
[2073] Qātalahum Allāh (lit. May Allah fight them!) is an interjection intended to impart incredulous amazement (cf. Ibn ʿĀshūr).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
ٱتَّخَذُوٓاْ أَحۡبَارَهُمۡ وَرُهۡبَٰنَهُمۡ أَرۡبَابٗا مِّن دُونِ ٱللَّهِ وَٱلۡمَسِيحَ ٱبۡنَ مَرۡيَمَ وَمَآ أُمِرُوٓاْ إِلَّا لِيَعۡبُدُوٓاْ إِلَٰهٗا وَٰحِدٗاۖ لَّآ إِلَٰهَ إِلَّا هُوَۚ سُبۡحَٰنَهُۥ عَمَّا يُشۡرِكُونَ
(31) They took their rabbis and their monks as Lords[2074] besides Allah – as well as the Messiah, son of Maryam – while they were not commanded except to worship One God[2075]; there is no god but Him—exalted be He over what they Associate ˹with Him˺.
[2074] ʿAdiyy Ibn Ḥātim al-Ṭā’iyy (رضي الله عنه), who was Christian before embracing Islam, narrated that he came to the Messenger (ﷺ) while he was reciting the aya: “They took their rabbis and their monks as Lords besides Allah – and Messiah, son of Maryam – while they were not bade except to worship Allah, the One; there is no god but Him—exalted be He over what they Associate”. Then he said to the Messenger: “We do not worship them!” He replied: “Do they not deem unlawful what Allah allowed and you follow them making it unlawful, and declare lawful what Allah forbade and you follow them making it lawful?” ʿAdiyy said: “Indeed!” then he (ﷺ) said: “That is their worship!” (al-Tirmidhī: 3095; also Matthew 15: 1-9, Isaiah 29:13, Jeremiah 8: 8).
[2075] “Those who were given the Book did not become divided until after the clear proof had come to them. *They were not bade but to worship Allah, devoting religion entirely to Him, rightly-oriented, and keep up the Prayer, give out the prescribed alms—that is the upright religion” (98: 4-5).
[2075] “Those who were given the Book did not become divided until after the clear proof had come to them. *They were not bade but to worship Allah, devoting religion entirely to Him, rightly-oriented, and keep up the Prayer, give out the prescribed alms—that is the upright religion” (98: 4-5).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
يُرِيدُونَ أَن يُطۡفِـُٔواْ نُورَ ٱللَّهِ بِأَفۡوَٰهِهِمۡ وَيَأۡبَى ٱللَّهُ إِلَّآ أَن يُتِمَّ نُورَهُۥ وَلَوۡ كَرِهَ ٱلۡكَٰفِرُونَ
(32) [2076]They want to extinguish the Light of Allah with their mouths, but Allah refuses ˹all˺ but only to perfect His Light[2077]; even to the acrimony of the Deniers[2078].
[2076] This reveals what malicious intentions they harboured towards Islam, God’s Light to humanity, once it had come into prominence, by weaving and fabricating lies (cf. al-Ṭabarī, al-Baghawī, Ibn ʿAṭiyyah); all the more reason, then to fight them (cf. Ibn ʿĀshūr). They did their best to prove the Messenger (ﷺ) a liar, turn people away from Islam, aiding and abetting Islam’s enemies by spreading confusion and rumours, inciting the Deniers into resisting and fighting the call. All this was done by blowing hot air from their mouths, little did they know that “light” cannot be put out by air (cf. Ibn Kathīr, al-Zamakhsharī, Ibn ʿĀshūr): “˹Remember˺ When ʿĪsā, son of Maryam, said: “Children of Israel! I am truly Allah’s Messenger to you, confirming the Torah which came before me, and giving glad tidings of a Messenger after me whose name is Aḥmad.” Yet when he came to them with clear proofs, they said: “This is pure magic!” *Who could be more unjust than someone who fabricates lies against Allah when called to submit to Him? God does not guide the unjust people: *They want to extinguish the Light of Allah with their mouths, but Allah will surely perfect His Light; even to the acrimony of the Deniers. *He is Who sent His Messenger with guidance and the religion of Truth to make it outshine all other religions; even to the acrimony of the Associators” (61: 6-9).
[2077] “…today I have perfected your religion for you, finalized My Favour on you and I approve Islam as a religion for you…” (5: 3).
[2078] “To establish the Truth and abolish falsehood, even to the acrimony of the criminal” (8: 8).
[2077] “…today I have perfected your religion for you, finalized My Favour on you and I approve Islam as a religion for you…” (5: 3).
[2078] “To establish the Truth and abolish falsehood, even to the acrimony of the criminal” (8: 8).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
هُوَ ٱلَّذِيٓ أَرۡسَلَ رَسُولَهُۥ بِٱلۡهُدَىٰ وَدِينِ ٱلۡحَقِّ لِيُظۡهِرَهُۥ عَلَى ٱلدِّينِ كُلِّهِۦ وَلَوۡ كَرِهَ ٱلۡمُشۡرِكُونَ
(33) He is Who sent His Messenger with guidance and the religion of Truth to make it outshine all ˹other˺ religions; even to the acrimony of the Associators.
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
۞ يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ إِنَّ كَثِيرٗا مِّنَ ٱلۡأَحۡبَارِ وَٱلرُّهۡبَانِ لَيَأۡكُلُونَ أَمۡوَٰلَ ٱلنَّاسِ بِٱلۡبَٰطِلِ وَيَصُدُّونَ عَن سَبِيلِ ٱللَّهِۗ وَٱلَّذِينَ يَكۡنِزُونَ ٱلذَّهَبَ وَٱلۡفِضَّةَ وَلَا يُنفِقُونَهَا فِي سَبِيلِ ٱللَّهِ فَبَشِّرۡهُم بِعَذَابٍ أَلِيمٖ
(34) [2079]You who Believe, many of the rabbis and monks devour people’s money in falsehood and turn ˹others˺ away from the path of Allah. [2080]Those who hoard gold and silver and do not spend them in the cause of Allah give them ˹Muhammad˺ the tidings of a painful Punishment.
[2079] This exposes the immorality of many among those whose followers take as ‘Lords’ others besides Allah, by following their laws instead of God’s laws; they are no more than greedy money-grubbers (cf. al-Shinqīṭī, al-ʿAdhb al-Namīr, Tafsīr al-Madīnah al-Munawwarah).
[2080] This is a timely moralizing parenthesis directed mainly at the Believers to encourage them to spend out of their money (al-Ṭabarī, al-Wāḥidī, al-Basīṭ, al-Rāzī, al-Shinqīṭī, Aḍwā’ al-Bayān). Financial resources were much needed at that time to build the Muslim state, especially as this aya came down in the aftermath of the Tabuk Expedition, also known as the Expedition of Undersupply (al-ʿusrah), a condition which is clearly described in the coming ayas as the sura unfolds (cf. Ibn ʿĀshūr).
“Let not those who are miserly with what Allah has ˹bountifully˺ bestowed on them from His Grace think that this is better for them. Nay, but it is evil for them; they will be collared ˹around their necks˺ with what they withheld on the Day of Judgement…” (3: 180). Abū Dharr al-Ghifārī (رضي الله عنه) narrated that the Messenger (ﷺ) said: “They are the worst losers by the Lord of the Kaʿbah!” I said: “My dearest Messenger of Allah (ﷺ)! Who are they?” He said: “They are the wealthiest. Except the one who does like this, and this, and this – ˹gesturing open-handed spending˺ from his front, back, right and left – but few are these really. No owner of camels, cows and sheep who does not give out their due zakah, except them coming on the Day of Judgement as big and fat as they have ever been, butting him with their horns and trampling him with their hooves. When the last of them has finished doing so, the first comes around to do the same to him ˹again˺, until the Judgement of ˹all˺ people has finished” (al-Bukhārī: 6638, Muslim: 990); Thawbān (رضي الله عنه) narrated: “When the aya that came down regarding gold and silver was revealed, people wondered: “So what type of money shall we take?” ʿUmar ˹(رضي الله عنه)˺ said: “I shall seek knowledge of this matter for you!” He then sped his camel, while I followed him, until he caught up with the Prophet (ﷺ). He said: “Messenger of Allah, what type of money shall we take?” He (ﷺ) replied: “Let one of you take a thankful heart, a tongue which mentions ˹Allah all the time˺ and a Believing wife who helps him over matters of the Hereafter” (al-Tirmidhī: 3094, Ibn Mājah: 1856).
[2080] This is a timely moralizing parenthesis directed mainly at the Believers to encourage them to spend out of their money (al-Ṭabarī, al-Wāḥidī, al-Basīṭ, al-Rāzī, al-Shinqīṭī, Aḍwā’ al-Bayān). Financial resources were much needed at that time to build the Muslim state, especially as this aya came down in the aftermath of the Tabuk Expedition, also known as the Expedition of Undersupply (al-ʿusrah), a condition which is clearly described in the coming ayas as the sura unfolds (cf. Ibn ʿĀshūr).
“Let not those who are miserly with what Allah has ˹bountifully˺ bestowed on them from His Grace think that this is better for them. Nay, but it is evil for them; they will be collared ˹around their necks˺ with what they withheld on the Day of Judgement…” (3: 180). Abū Dharr al-Ghifārī (رضي الله عنه) narrated that the Messenger (ﷺ) said: “They are the worst losers by the Lord of the Kaʿbah!” I said: “My dearest Messenger of Allah (ﷺ)! Who are they?” He said: “They are the wealthiest. Except the one who does like this, and this, and this – ˹gesturing open-handed spending˺ from his front, back, right and left – but few are these really. No owner of camels, cows and sheep who does not give out their due zakah, except them coming on the Day of Judgement as big and fat as they have ever been, butting him with their horns and trampling him with their hooves. When the last of them has finished doing so, the first comes around to do the same to him ˹again˺, until the Judgement of ˹all˺ people has finished” (al-Bukhārī: 6638, Muslim: 990); Thawbān (رضي الله عنه) narrated: “When the aya that came down regarding gold and silver was revealed, people wondered: “So what type of money shall we take?” ʿUmar ˹(رضي الله عنه)˺ said: “I shall seek knowledge of this matter for you!” He then sped his camel, while I followed him, until he caught up with the Prophet (ﷺ). He said: “Messenger of Allah, what type of money shall we take?” He (ﷺ) replied: “Let one of you take a thankful heart, a tongue which mentions ˹Allah all the time˺ and a Believing wife who helps him over matters of the Hereafter” (al-Tirmidhī: 3094, Ibn Mājah: 1856).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
يَوۡمَ يُحۡمَىٰ عَلَيۡهَا فِي نَارِ جَهَنَّمَ فَتُكۡوَىٰ بِهَا جِبَاهُهُمۡ وَجُنُوبُهُمۡ وَظُهُورُهُمۡۖ هَٰذَا مَا كَنَزۡتُمۡ لِأَنفُسِكُمۡ فَذُوقُواْ مَا كُنتُمۡ تَكۡنِزُونَ
(35) On the Day when they are heated up in Hellfire and seared with them will be their foreheads, their sides and their backs[2081]: “This is what you hoarded for yourselves; taste then what you used to hoard!”
[2081] Abū Hurayrah (رضي الله عنه) narrated that the Messenger (ﷺ) said: “None of the owners of gold and silver, who does not give out their due ˹charity˺, without them, on the Day of Judgement, turned into sheets of fire and heated up in Hellfire to sear his side, forehead and back by them. Whenever they cool down, they will be heated up again for him on a Day the duration of which is fifty thousand years. ˹It goes on˺ Until Allah judges between people and looks into his matter ˹and consigns him˺ either to Hellfire or Paradise” (Muslim: 987).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
إِنَّ عِدَّةَ ٱلشُّهُورِ عِندَ ٱللَّهِ ٱثۡنَا عَشَرَ شَهۡرٗا فِي كِتَٰبِ ٱللَّهِ يَوۡمَ خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضَ مِنۡهَآ أَرۡبَعَةٌ حُرُمٞۚ ذَٰلِكَ ٱلدِّينُ ٱلۡقَيِّمُۚ فَلَا تَظۡلِمُواْ فِيهِنَّ أَنفُسَكُمۡۚ وَقَٰتِلُواْ ٱلۡمُشۡرِكِينَ كَآفَّةٗ كَمَا يُقَٰتِلُونَكُمۡ كَآفَّةٗۚ وَٱعۡلَمُوٓاْ أَنَّ ٱللَّهَ مَعَ ٱلۡمُتَّقِينَ
(36) [2082]Verily the number of months with Allah is twelve months – ˹so ordained˺ in the Book of Allah[2083] ˹from the time˺ when He created the Heavens and Earth[2084] – four of which are sacrosanct[2085]. That is the upright religion; so do not wrong yourselves during them[2086]. [2087]Fight the Associators as a whole as they fight you as a whole and know that Allah is with the Mindful.
[2082] As much as the People of the Book, the pagan Arabs also sabotaged some of God’s laws to their advantage. For this they deserved a much stronger condemnation (cf. Abū Ḥayyān).
[2083] Most exegetes agree that the Book of Allah mentioned here is the Preserved Tablet (al-Lawḥ al-Maḥfūẓ) (cf. al-Wāḥidī, al-Basīṭ).
[2084] Ibn Rajab (Laṭā’if al-Maʿārif, p. 112, cf. also al-Saʿdī) explains this: “˹Allah Almighty˺ Glorified be He says that since He created the Heavens and Earth…and created all that is in the sky… He made the sun and the moon swim in their ˹respective˺ orbits. The darkness of night and whiteness of day are a result of that. Ever since then He made the year 12 months long, according to the crescent. The year in the ˹Divine˺ law is counted after the moon’s movement and its emergence”: “He it is Who made the sun a radiance, and the moon a light, and determined for it stations, that you might know the number of years and the reckoning ˹of time˺. God did not create these, save in Truth. He expounds the Signs for a people who know” (10: 5).
[2085] al-Ashhur al-Ḥurum, lit. the sacrosanct, inviolable months, in which it was agreed that no fighting, or aggression, was permissible: namely, Rajab, Dhū al-Qiʿdah, Dhū al-Ḥijjah, al-Muḥarram (cf. al-Ṭabarī, al-Wāḥidī, al-Basīṭ, al-Qurṭubī). They were deemed so by God for Abraham (عليه السلام) to make pilgrimage possible and for the benefit of people (cf. Ibn ʿĀshūr): “Allah made the Kaʿbah, the Sanctified House, a bastion ˹of well-being˺; as well as the sacrosanct month, gifted offerings, garlanded sacrifices ˹are instituted for good cause˺…” (5: 97).
[2086] By violating them and committing misdeeds (cf. al-Ṭabarī, al-Wāḥidī, al-Basīṭ, Ibn Kathīr, Tafsīr al-Madīnah al-Munawwarah): “You who Believe, do not pronounce lawful ˹violation of the sanctity of:˺ Allah’s Symbols, the sacrosanct month…” (5: 2).
[2087] God gives Believers permission to fight back should the Associators initiate aggression during these months by way of taking advantage of the loophole they, themselves, created in the law (cf. al-Biqāʿī, Naẓm al-Durar, Ibn ʿĀshūr): “The sacrosanct month is by way of ˹replacement for˺ the sacrosanct month; ˹violation of˺ what is prohibited is repayable. Whoever transgresses against you, transgress against them as much as they did and be Mindful of Allah and know that Allah is with the Mindful” (2: 194).
[2083] Most exegetes agree that the Book of Allah mentioned here is the Preserved Tablet (al-Lawḥ al-Maḥfūẓ) (cf. al-Wāḥidī, al-Basīṭ).
[2084] Ibn Rajab (Laṭā’if al-Maʿārif, p. 112, cf. also al-Saʿdī) explains this: “˹Allah Almighty˺ Glorified be He says that since He created the Heavens and Earth…and created all that is in the sky… He made the sun and the moon swim in their ˹respective˺ orbits. The darkness of night and whiteness of day are a result of that. Ever since then He made the year 12 months long, according to the crescent. The year in the ˹Divine˺ law is counted after the moon’s movement and its emergence”: “He it is Who made the sun a radiance, and the moon a light, and determined for it stations, that you might know the number of years and the reckoning ˹of time˺. God did not create these, save in Truth. He expounds the Signs for a people who know” (10: 5).
[2085] al-Ashhur al-Ḥurum, lit. the sacrosanct, inviolable months, in which it was agreed that no fighting, or aggression, was permissible: namely, Rajab, Dhū al-Qiʿdah, Dhū al-Ḥijjah, al-Muḥarram (cf. al-Ṭabarī, al-Wāḥidī, al-Basīṭ, al-Qurṭubī). They were deemed so by God for Abraham (عليه السلام) to make pilgrimage possible and for the benefit of people (cf. Ibn ʿĀshūr): “Allah made the Kaʿbah, the Sanctified House, a bastion ˹of well-being˺; as well as the sacrosanct month, gifted offerings, garlanded sacrifices ˹are instituted for good cause˺…” (5: 97).
[2086] By violating them and committing misdeeds (cf. al-Ṭabarī, al-Wāḥidī, al-Basīṭ, Ibn Kathīr, Tafsīr al-Madīnah al-Munawwarah): “You who Believe, do not pronounce lawful ˹violation of the sanctity of:˺ Allah’s Symbols, the sacrosanct month…” (5: 2).
[2087] God gives Believers permission to fight back should the Associators initiate aggression during these months by way of taking advantage of the loophole they, themselves, created in the law (cf. al-Biqāʿī, Naẓm al-Durar, Ibn ʿĀshūr): “The sacrosanct month is by way of ˹replacement for˺ the sacrosanct month; ˹violation of˺ what is prohibited is repayable. Whoever transgresses against you, transgress against them as much as they did and be Mindful of Allah and know that Allah is with the Mindful” (2: 194).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
إِنَّمَا ٱلنَّسِيٓءُ زِيَادَةٞ فِي ٱلۡكُفۡرِۖ يُضَلُّ بِهِ ٱلَّذِينَ كَفَرُواْ يُحِلُّونَهُۥ عَامٗا وَيُحَرِّمُونَهُۥ عَامٗا لِّيُوَاطِـُٔواْ عِدَّةَ مَا حَرَّمَ ٱللَّهُ فَيُحِلُّواْ مَا حَرَّمَ ٱللَّهُۚ زُيِّنَ لَهُمۡ سُوٓءُ أَعۡمَٰلِهِمۡۗ وَٱللَّهُ لَا يَهۡدِي ٱلۡقَوۡمَ ٱلۡكَٰفِرِينَ
(37) [2088]Indeed ˹practicing˺ the nasī’ ˹deferral˺[2089] is nothing but an increase in Denial with which those who Deny are mislead; they deem it lawful one year and unlawful another year so that they match the number of what Allah made sacrosanct. Prettified for them was made the wickedness of their deeds; Allah guides not the ˹ardently˺ Denying people.
[2088] The previous aya introduces this one (cf. Ibn ʿĀshūr).
[2089] al-Nasī’ (lit. deferral) was a practice common among the pagan Arabs in which they would declare the number of four months sacrosanct, not necessarily exactly the God-ordained ones. They would accordingly defer and/or replace some of the sacrosanct months with other ones as it suited their fighting agenda. So, to just match the number four, they would declare one of these months that suited them most one year lawful and unlawful during the next year (cf. al-Muyassar, al-Muḥarrar).
[2089] al-Nasī’ (lit. deferral) was a practice common among the pagan Arabs in which they would declare the number of four months sacrosanct, not necessarily exactly the God-ordained ones. They would accordingly defer and/or replace some of the sacrosanct months with other ones as it suited their fighting agenda. So, to just match the number four, they would declare one of these months that suited them most one year lawful and unlawful during the next year (cf. al-Muyassar, al-Muḥarrar).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ مَا لَكُمۡ إِذَا قِيلَ لَكُمُ ٱنفِرُواْ فِي سَبِيلِ ٱللَّهِ ٱثَّاقَلۡتُمۡ إِلَى ٱلۡأَرۡضِۚ أَرَضِيتُم بِٱلۡحَيَوٰةِ ٱلدُّنۡيَا مِنَ ٱلۡأٓخِرَةِۚ فَمَا مَتَٰعُ ٱلۡحَيَوٰةِ ٱلدُّنۡيَا فِي ٱلۡأٓخِرَةِ إِلَّا قَلِيلٌ
(38) [2090]You who Believe, what is it with you when it is said to you: “Mobilize in the path of Allah!” you sluggishly move, clinging heavily to the ground?[2091] Are you satisfied[2092] with the worldly life rather than the Hereafter? How ˹very˺ little is the enjoyment of the worldly life ˹compared to that˺ in the Hereafter[2093].
[2090] Now the sura turns to the lessons drawn from the Tabuk Expedition, exposing at length in the process a third type of disruptive segment amongst the population, the hypocrites, whose danger was yet more serious than the rest; they lurked among the Believers, posing as Believers themselves, all the while sabotaging society and trying to weaken it from within.
[2091] Iththāqaltum (translated here as: sluggishly move, clinging heavily to the ground) is a distinctly marked Qur’anic lexical phrase where sound and meaning are inseparably conflated. V. Abdur Rahim explains: “One can feel that the phonetic sequence ith-thā where a sukūn ˹diacritic˺ is followed by a long fatḥah ˹diacritic˺, and the heavy consonant th is doubled resulting in a lingering effect, more effectively suggests the idea of clinging to earth coupled with unwilling effort to get up than the original sequence ta-thā” (Iththāqaltum: A study of some lesser-known phonetic and morphological; changes in some Qur’anic words, pp. 14-15; it is also discussed by al-Qurṭubī, al-Zamakhsharī and Ibn ʿĀshūr). Therefore a simple translation of it is not possible, and would cloud over a beautiful aspect of Qur’anic diction. What is being captured here is the image of the languid reaction of some among the Believers to the call to arms for the Tabuk Expedition. Such unexpected reaction can only be appreciated within its context: people were of extremely meagre resources, the land was dry, the time was of sweltering heat, the palm dates ˹the staple food of Madinah˺ were ripe for harvest, the journey was far away and required much preparation and the enemy was, by far, much greater in number and probably the best in the world at that time (cf. al-Wāḥidī, al-Basīṭ, al-Rāẓī, al-Zajjāj, Maʿānī al-Qur’ān).
[2092] Raḍītum (accept, agree to) is more expressive than the more likely alternatives such as āthartum or faḍḍaltum (prefer, opt for) because it denotes a willingness of the heart (cf. Abū Ḥayyān, Ibn ʿĀshūr).
[2093] al-Mustawrid Ibn Shaddād (رضي الله عنه) narrated that the Messenger (ﷺ) said: “By Allah, this worldly life by comparison to the Hereafter is like a person who dips this finger (pointing his index finger) in the sea; see how much he draws from it!” (Muslim: 2858).
[2091] Iththāqaltum (translated here as: sluggishly move, clinging heavily to the ground) is a distinctly marked Qur’anic lexical phrase where sound and meaning are inseparably conflated. V. Abdur Rahim explains: “One can feel that the phonetic sequence ith-thā where a sukūn ˹diacritic˺ is followed by a long fatḥah ˹diacritic˺, and the heavy consonant th is doubled resulting in a lingering effect, more effectively suggests the idea of clinging to earth coupled with unwilling effort to get up than the original sequence ta-thā” (Iththāqaltum: A study of some lesser-known phonetic and morphological; changes in some Qur’anic words, pp. 14-15; it is also discussed by al-Qurṭubī, al-Zamakhsharī and Ibn ʿĀshūr). Therefore a simple translation of it is not possible, and would cloud over a beautiful aspect of Qur’anic diction. What is being captured here is the image of the languid reaction of some among the Believers to the call to arms for the Tabuk Expedition. Such unexpected reaction can only be appreciated within its context: people were of extremely meagre resources, the land was dry, the time was of sweltering heat, the palm dates ˹the staple food of Madinah˺ were ripe for harvest, the journey was far away and required much preparation and the enemy was, by far, much greater in number and probably the best in the world at that time (cf. al-Wāḥidī, al-Basīṭ, al-Rāẓī, al-Zajjāj, Maʿānī al-Qur’ān).
[2092] Raḍītum (accept, agree to) is more expressive than the more likely alternatives such as āthartum or faḍḍaltum (prefer, opt for) because it denotes a willingness of the heart (cf. Abū Ḥayyān, Ibn ʿĀshūr).
[2093] al-Mustawrid Ibn Shaddād (رضي الله عنه) narrated that the Messenger (ﷺ) said: “By Allah, this worldly life by comparison to the Hereafter is like a person who dips this finger (pointing his index finger) in the sea; see how much he draws from it!” (Muslim: 2858).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
إِلَّا تَنفِرُواْ يُعَذِّبۡكُمۡ عَذَابًا أَلِيمٗا وَيَسۡتَبۡدِلۡ قَوۡمًا غَيۡرَكُمۡ وَلَا تَضُرُّوهُ شَيۡـٔٗاۗ وَٱللَّهُ عَلَىٰ كُلِّ شَيۡءٖ قَدِيرٌ
(39) Should you not mobilize, He will inflict a severe punishment on you and replace another people in your stead[2094], and you will not harm Him in the least—Allah is indeed Able over everything.
[2094] Others who would answer the call more willingly (cf. al-Ṭabarī, Ibn ʿAṭiyyah, Ibn Kathīr): “˹…˺ If you turn away, He will replace you with other people. And they will not be like you”. (47: 38); “You who Believe, whoever of you renounces his religion, then Allah will ˹soon enough˺ bring forth ˹in your stead˺ people whom He loves and they ˹truly˺ love Him, lenient to the Believers, stern towards the Deniers, they strive hard in the path of Allah fearing no reproach from anyone who reproaches…” (5: 54).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
إِلَّا تَنصُرُوهُ فَقَدۡ نَصَرَهُ ٱللَّهُ إِذۡ أَخۡرَجَهُ ٱلَّذِينَ كَفَرُواْ ثَانِيَ ٱثۡنَيۡنِ إِذۡ هُمَا فِي ٱلۡغَارِ إِذۡ يَقُولُ لِصَٰحِبِهِۦ لَا تَحۡزَنۡ إِنَّ ٱللَّهَ مَعَنَاۖ فَأَنزَلَ ٱللَّهُ سَكِينَتَهُۥ عَلَيۡهِ وَأَيَّدَهُۥ بِجُنُودٖ لَّمۡ تَرَوۡهَا وَجَعَلَ كَلِمَةَ ٱلَّذِينَ كَفَرُواْ ٱلسُّفۡلَىٰۗ وَكَلِمَةُ ٱللَّهِ هِيَ ٱلۡعُلۡيَاۗ وَٱللَّهُ عَزِيزٌ حَكِيمٌ
(40) Should you not aid him ˹The Messenger (ﷺ)˺, then Allah had aided him, when those who Denied expelled him[2095], ˹as he was˺ one of two in the ˹small˺ cave[2096] when he said to his Companion: “Grieve not, Allah is verily with us”.[2097] Then Allah sent down His tranquillity on him, braced him with soldiers that you did not see[2098] and ˹thus˺ made the word of those who Deny the lower one; and the Word of Allah is ˹ever˺ the higher[2099]—verily Allah is All-Prevailing, All-Wise.
[2095] The Deniers compelled the Messenger (ﷺ) to leave his hometown of Makkah (cf. Ibn ʿAṭiyyah, Abū Ḥayyān, Ibn Kathīr).
[2096] The Messenger (ﷺ) and Abū Bakr (رضي الله عنه) hid away from the Deniers in a small cave (ghār) in the Mount of Thawr near Makkah at the beginning of their migratory journey to Madinah (cf. al-Ṭabarī, al-Saʿdī, al-Shinqīṭī, al-ʿAdhb al-Namīr; for a detailed account of how this journey commenced, see: al-Bukhārī: 3905).
[2097] Anas Ibn Mālik (رضي الله عنه) narrated that Abū Bakr (رضي الله عنه) told him: “I looked at the feet of the Associators above our heads while we were in the small cave and said: “Messenger of Allah, if anyone of them looks down at his feet he would see us!” He said: “Abū Bakr, what do you think of two ˹people˺ whom Allah is their third!” (al-Bukhārī: 3653, Muslim: 2381).
[2098] These were angels who came to the Messenger’s aid in the small cave. How they did so is disputed (cf. al-Wāḥidī, al-Basīṭ, al-Rāzī, Ibn ʿĀshūr, al-Shinqīṭī, al-ʿAdhb al-Namīr).
[2099] That is as God Almighty made His religion, Islam, prevail (cf. al-Muyassar, al-Muḥarrar).
[2096] The Messenger (ﷺ) and Abū Bakr (رضي الله عنه) hid away from the Deniers in a small cave (ghār) in the Mount of Thawr near Makkah at the beginning of their migratory journey to Madinah (cf. al-Ṭabarī, al-Saʿdī, al-Shinqīṭī, al-ʿAdhb al-Namīr; for a detailed account of how this journey commenced, see: al-Bukhārī: 3905).
[2097] Anas Ibn Mālik (رضي الله عنه) narrated that Abū Bakr (رضي الله عنه) told him: “I looked at the feet of the Associators above our heads while we were in the small cave and said: “Messenger of Allah, if anyone of them looks down at his feet he would see us!” He said: “Abū Bakr, what do you think of two ˹people˺ whom Allah is their third!” (al-Bukhārī: 3653, Muslim: 2381).
[2098] These were angels who came to the Messenger’s aid in the small cave. How they did so is disputed (cf. al-Wāḥidī, al-Basīṭ, al-Rāzī, Ibn ʿĀshūr, al-Shinqīṭī, al-ʿAdhb al-Namīr).
[2099] That is as God Almighty made His religion, Islam, prevail (cf. al-Muyassar, al-Muḥarrar).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
ٱنفِرُواْ خِفَافٗا وَثِقَالٗا وَجَٰهِدُواْ بِأَمۡوَٰلِكُمۡ وَأَنفُسِكُمۡ فِي سَبِيلِ ٱللَّهِۚ ذَٰلِكُمۡ خَيۡرٞ لَّكُمۡ إِن كُنتُمۡ تَعۡلَمُونَ
(41) [2100]Mobilize, light and heavy[2101], and strive with your money and lives in the path of Allah; that is better for you if ˹only˺ you know[2102].
[2100] This is the call for general mobilization (al-nafīr al-ʿāmm) from which no able person of war age is exempted (cf. Ibn Kathīr, Abū Ḥayyān, Ibn ʿĀdil, Riḍā). Those who are and were exempted is mentioned in Aya 91 below.
[2101] Whether the call is facile or arduous, you are youthful or elderly, rich or poor, strong or weak, vigorous or feeling idle, have nothing to occupy you or busy. Whatever the case, the call must be answered (cf. al-Ṭabarī, al-Māwardī, Ibn ʿAṭiyyah, al-Qurṭubī). ʿAbdullāh Ibn ʿAbbās (رضي الله عنهما) narrated that the Messenger (ﷺ) said: “When you are called to mobilize, mobilize” (al-Bukhārī: 3077, Muslim: 1353).
[2102] “Fighting is prescribed for you, as much as you hate it; might you hate a thing which is good for you and might you love a thing which is evil for you—Allah knows and you do not know” (2: 216); “They are not equal: those of the Believers who are staying back – except those with hindrances – and those who strive in the path of Allah with their money and lives. Allah favours those who strive with their money and lives over the inert by a rank – ˹but˺ to both Allah promises what is most pleasing; Allah favours those who strive over the staying back with a great reward: *˹lofty˺ ranks ˹conferred˺ by Him, and forgiveness and mercy—verily Allah is All-Forgiving, Most Merciful” (4: 95-96); “You who Believe, shall I point to you a bargain that will save you from painful punishment? *˹It is that˺ You Believe in Allah and His Messenger and strive in the path of Allah with your money and your lives. That is best for you, if only you know. *He will forgive your sins, and admit you into Gardens under which rivers flow, and ˹house you in˺ splendid abodes in the Gardens of Eternity. That is the ultimate triumph. *And ˹you will obtain˺ another ˹favour˺ that you love; victory from Allah and an imminent conquest; and give good tidings to the Believers” (61: 10-13).
[2101] Whether the call is facile or arduous, you are youthful or elderly, rich or poor, strong or weak, vigorous or feeling idle, have nothing to occupy you or busy. Whatever the case, the call must be answered (cf. al-Ṭabarī, al-Māwardī, Ibn ʿAṭiyyah, al-Qurṭubī). ʿAbdullāh Ibn ʿAbbās (رضي الله عنهما) narrated that the Messenger (ﷺ) said: “When you are called to mobilize, mobilize” (al-Bukhārī: 3077, Muslim: 1353).
[2102] “Fighting is prescribed for you, as much as you hate it; might you hate a thing which is good for you and might you love a thing which is evil for you—Allah knows and you do not know” (2: 216); “They are not equal: those of the Believers who are staying back – except those with hindrances – and those who strive in the path of Allah with their money and lives. Allah favours those who strive with their money and lives over the inert by a rank – ˹but˺ to both Allah promises what is most pleasing; Allah favours those who strive over the staying back with a great reward: *˹lofty˺ ranks ˹conferred˺ by Him, and forgiveness and mercy—verily Allah is All-Forgiving, Most Merciful” (4: 95-96); “You who Believe, shall I point to you a bargain that will save you from painful punishment? *˹It is that˺ You Believe in Allah and His Messenger and strive in the path of Allah with your money and your lives. That is best for you, if only you know. *He will forgive your sins, and admit you into Gardens under which rivers flow, and ˹house you in˺ splendid abodes in the Gardens of Eternity. That is the ultimate triumph. *And ˹you will obtain˺ another ˹favour˺ that you love; victory from Allah and an imminent conquest; and give good tidings to the Believers” (61: 10-13).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
لَوۡ كَانَ عَرَضٗا قَرِيبٗا وَسَفَرٗا قَاصِدٗا لَّٱتَّبَعُوكَ وَلَٰكِنۢ بَعُدَتۡ عَلَيۡهِمُ ٱلشُّقَّةُۚ وَسَيَحۡلِفُونَ بِٱللَّهِ لَوِ ٱسۡتَطَعۡنَا لَخَرَجۡنَا مَعَكُمۡ يُهۡلِكُونَ أَنفُسَهُمۡ وَٱللَّهُ يَعۡلَمُ إِنَّهُمۡ لَكَٰذِبُونَ
(42) [2103]Had it been a handy ˹worldly˺ gain or a convenient travel, they would have followed you but far away was the ˹gruelling˺ journey for them. They will swear ˹to you˺ by Allah: “Were we able, we would have set out with you!” They destroy themselves![2104] Allah Knows that they are indeed liars.
[2103] Now those whose faith was not sincere, the hypocrites, who lingered behind and did not join the Messenger (ﷺ) and the army of Believers for the Tabuk Expedition, are turned to (cf. al-Rāzī).
[2104] They expose themselves to ruination by incurring God’s Wrath and His punishment (cf. al-Ṭabarī, al-Qurṭubī, al-Saʿdī).
[2104] They expose themselves to ruination by incurring God’s Wrath and His punishment (cf. al-Ṭabarī, al-Qurṭubī, al-Saʿdī).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
عَفَا ٱللَّهُ عَنكَ لِمَ أَذِنتَ لَهُمۡ حَتَّىٰ يَتَبَيَّنَ لَكَ ٱلَّذِينَ صَدَقُواْ وَتَعۡلَمَ ٱلۡكَٰذِبِينَ
(43) [2105]May Allah forgive you ˹Muhammad˺, why did you grant them permission ˹to stay behind˺! ˹You should have not˺ Until it became clear to you those who are truthful and you know the liars[2106].
[2105] The hypocrites came to the Messenger (ﷺ) with all sorts of excuses, swearing that they were not able to join the campaign and he pardoned them; an action the propriety of which is gently pointed out to him by God (cf. al-Ṭabarī, Ibn ʿAṭiyyah, Ibn ʿĀshūr).
[2106] That is those who have valid excuses and those who do not (cf. al-Ṭabarī, al-Baghawī, al-Shawkānī). The hypocrites were intent on not joining the campaign in any case, whether given permission to stay or not. So it is pointed out here that none should have been given permission, so as to see who set out with the Believing army, the truthful, and who did not, the liars who were smitten with doubt (cf. Ibn ʿAṭiyyah, Abū Ḥayyān, Ibn Kathīr, al-Qāsimī, Ibn ʿĀshūr).
[2106] That is those who have valid excuses and those who do not (cf. al-Ṭabarī, al-Baghawī, al-Shawkānī). The hypocrites were intent on not joining the campaign in any case, whether given permission to stay or not. So it is pointed out here that none should have been given permission, so as to see who set out with the Believing army, the truthful, and who did not, the liars who were smitten with doubt (cf. Ibn ʿAṭiyyah, Abū Ḥayyān, Ibn Kathīr, al-Qāsimī, Ibn ʿĀshūr).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
لَا يَسۡتَـٔۡذِنُكَ ٱلَّذِينَ يُؤۡمِنُونَ بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأٓخِرِ أَن يُجَٰهِدُواْ بِأَمۡوَٰلِهِمۡ وَأَنفُسِهِمۡۗ وَٱللَّهُ عَلِيمُۢ بِٱلۡمُتَّقِينَ
(44) Those who Believe in Allah and the Last Day would not seek your permission ˹Muhammad˺ not to strive with their money and lives—Allah is All-Knowing of the Mindful.
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
إِنَّمَا يَسۡتَـٔۡذِنُكَ ٱلَّذِينَ لَا يُؤۡمِنُونَ بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأٓخِرِ وَٱرۡتَابَتۡ قُلُوبُهُمۡ فَهُمۡ فِي رَيۡبِهِمۡ يَتَرَدَّدُونَ
(45) None will seek your permission but those who do not Believe in Allah and the Last Day[2107] and their hearts are suspicious; so they are ˹perpetually˺ fluctuating, ˹immersed˺ in their suspicion[2108].
[2107] They do not really Believe that there will be a Day of Judgement to which they are resurrected, when they are held accountable for their deeds and after which they will be either rewarded or punished (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī): “Some people say: “We Believe in Allah and in the Last Day”, while, in fact, they do not Believe. *They seek to deceive Allah and the Believers—they only deceive themselves, not realizing it. *In their hearts there is disease and thus ˹because of it˺ Allah has increased their disease. Theirs is a painful Punishment for their ˹persistent˺ lying” (2: 8-10).
[2108] The hypocrites live in a state of perpetual quandary and constant perplexity. They are stricken with doubt and always experiencing a state of dilemma: “They are wavering; neither ˹belonging˺ to these nor to these—whoever is misguided by Allah, you will surely find no way ˹out˺ for him” (4: 143). ʿAbdullāh Ibn ʿUmar (رضي الله عنهما) narrated that the Prophet (ﷺ) said: “The example of the hypocrites is that of a sheep, which comes in the middle of two herds; this time it joins this herd and shortly after it joins the other” (Muslim: 2784). The following is a description of the squalid, worry-stung lives they lead: “Their similitude is that of one who kindles a fire; as soon as it casts light on what is around him, Allah takes away their light leaving them in ˹utter˺ darkness, unable to see; *deaf, dumb, and blind, they will not find their way back. *Or like a downpour from the sky, in which there is darkness, thunder and lightning. They put their fingers in their ears from thunderclaps, fearing death—Allah is surrounding the Deniers. *The lightning almost snatches away their sight; whenever it flashes they walk in its light and when the light goes, they stand still. If Allah so willed, He could have taken away their hearing and their sight—Allah is Able over everything” (2: 17-20).
[2108] The hypocrites live in a state of perpetual quandary and constant perplexity. They are stricken with doubt and always experiencing a state of dilemma: “They are wavering; neither ˹belonging˺ to these nor to these—whoever is misguided by Allah, you will surely find no way ˹out˺ for him” (4: 143). ʿAbdullāh Ibn ʿUmar (رضي الله عنهما) narrated that the Prophet (ﷺ) said: “The example of the hypocrites is that of a sheep, which comes in the middle of two herds; this time it joins this herd and shortly after it joins the other” (Muslim: 2784). The following is a description of the squalid, worry-stung lives they lead: “Their similitude is that of one who kindles a fire; as soon as it casts light on what is around him, Allah takes away their light leaving them in ˹utter˺ darkness, unable to see; *deaf, dumb, and blind, they will not find their way back. *Or like a downpour from the sky, in which there is darkness, thunder and lightning. They put their fingers in their ears from thunderclaps, fearing death—Allah is surrounding the Deniers. *The lightning almost snatches away their sight; whenever it flashes they walk in its light and when the light goes, they stand still. If Allah so willed, He could have taken away their hearing and their sight—Allah is Able over everything” (2: 17-20).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
۞ وَلَوۡ أَرَادُواْ ٱلۡخُرُوجَ لَأَعَدُّواْ لَهُۥ عُدَّةٗ وَلَٰكِن كَرِهَ ٱللَّهُ ٱنۢبِعَاثَهُمۡ فَثَبَّطَهُمۡ وَقِيلَ ٱقۡعُدُواْ مَعَ ٱلۡقَٰعِدِينَ
(46) Had they ˹really˺ meant to set out, they would have prepared for it with ˹proper˺ preparation[2109]. But Allah was averse to their arising and put a damper on them[2110] and it was said ˹to them˺: “Sit with those who are sitting![2111]”
[2109] Their unpreparedness highlights how unwilling they were to join the campaign in the first place (cf. al-Zajjāj, Maʿānī al-Qur’ān, Ibn Kathīr, al-Saʿdī, Ibn ʿĀshūr).
[2110] God actually made them feel lazy and the going heavy (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[2111] Those who are not meant to fight; the terminally weak, women and younger boys (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, al-Saʿdī). They are in a way being dishonoured and their status being lowered (cf. al-Rāzī), particularly in a culture that regarded bravery with the greatest respect.
[2110] God actually made them feel lazy and the going heavy (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[2111] Those who are not meant to fight; the terminally weak, women and younger boys (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, al-Saʿdī). They are in a way being dishonoured and their status being lowered (cf. al-Rāzī), particularly in a culture that regarded bravery with the greatest respect.
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
لَوۡ خَرَجُواْ فِيكُم مَّا زَادُوكُمۡ إِلَّا خَبَالٗا وَلَأَوۡضَعُواْ خِلَٰلَكُمۡ يَبۡغُونَكُمُ ٱلۡفِتۡنَةَ وَفِيكُمۡ سَمَّٰعُونَ لَهُمۡۗ وَٱللَّهُ عَلِيمُۢ بِٱلظَّٰلِمِينَ
(47) Had they set out among you, they would have increased you nothing but quandary and they would have hurried about in your midst[2112]; they wish you ˹nothing but turbulent˺ trial and among you are those who ˹are prone to˺ lend them their ears—Allah is indeed All-Knowing of the wrongdoers.
[2112] That is, no sooner than they joined the ranks of the Believers, they would have gone about spreading malicious gossip and rumours causing dissent and would have tried their best to dampen the Believers’ fighting spirit (cf. al-Ṭabarī, al-Qurṭubī, Ibn Juzayy).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
لَقَدِ ٱبۡتَغَوُاْ ٱلۡفِتۡنَةَ مِن قَبۡلُ وَقَلَّبُواْ لَكَ ٱلۡأُمُورَ حَتَّىٰ جَآءَ ٱلۡحَقُّ وَظَهَرَ أَمۡرُ ٱللَّهِ وَهُمۡ كَٰرِهُونَ
(48) They had meant you ˹Believers, turbulent˺ trial before[2113] and turned matters on all sides ˹hatching plots˺ against you ˹Muhammad˺[2114] until the Truth came[2115] and Allah’s command[2116] prevailed to their acrimony.
[2113] Their malicious intentions and seditious stratagems are nothing new. They have always sought to cause Believers trials and tribulations (fitnah).
[2114] They spared no effort to put their cunning, insidious artifice into action against the Messenger (ﷺ) and the Believers (cf. al-Samʿānī, Ibn ʿAṭiyyah, al-Saʿdī).
[2115] God’s victory (cf. al-Ṭabarī, al-Shawkānī, al-Shinqīṭī, al-ʿAdhb al-Namīr): “And say: “The Truth has come, and falsehood has withered away; for falsehood is bound to wither away” (17: 81).
[2116] The religion of God, Islam, which He commanded to be followed (cf. al-Ṭabarī, al-Rāzī, al-Saʿdī).
[2114] They spared no effort to put their cunning, insidious artifice into action against the Messenger (ﷺ) and the Believers (cf. al-Samʿānī, Ibn ʿAṭiyyah, al-Saʿdī).
[2115] God’s victory (cf. al-Ṭabarī, al-Shawkānī, al-Shinqīṭī, al-ʿAdhb al-Namīr): “And say: “The Truth has come, and falsehood has withered away; for falsehood is bound to wither away” (17: 81).
[2116] The religion of God, Islam, which He commanded to be followed (cf. al-Ṭabarī, al-Rāzī, al-Saʿdī).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَمِنۡهُم مَّن يَقُولُ ٱئۡذَن لِّي وَلَا تَفۡتِنِّيٓۚ أَلَا فِي ٱلۡفِتۡنَةِ سَقَطُواْۗ وَإِنَّ جَهَنَّمَ لَمُحِيطَةُۢ بِٱلۡكَٰفِرِينَ
(49) [2117]Among them[2118] are those who say: “Grant me permission and do not expose me to trial!” Nay, but into trial they have ˹really˺ fallen![2119] Hell is verily surrounding the Deniers.[2120]
[2117] Jābir Ibn ʿAbdillāh (رضي الله عنه) narrated that: “I heard the Messenger of Allah (ﷺ) say to al-Jadd Ibn Qays: “Jadd, how do you feel about a scuffle with the blonde race ˹the Byzantines˺?” He replied: “Or, pardon me, Messenger of Allah. I am a man who has a soft spot for women and I am afraid that I would be tried and fall for the women of the blonde race!” The Messenger (ﷺ) said to him while looking away from him: “I pardon you”. Then Allah sent down: “Among them those who say: “Grant me permission and do not subject me to trial!” Nay, but into trial they have ˹really˺ fallen!” (al-Albānī deemed its chain of narration sound in al-Silsilah al-Ṣaḥīḥah; see also Ibn ʿAbbās’s similar narration in al-Ṭabarānī, al-Muʿjam al-Kabīr, 2/275)
[2118] This is the first in a series of “among thems” (wa minhum) phrases through which God laid bare the hypocrites’ trickery. ʿAbdullāh Ibn ʿAbbās (رضي الله عنهما) said: “al-Tawbah is al-Fāḍiḥah (lit. the exposer). “Among them… among them” kept on coming down until they ˹the hypocrites˺ thought that it would leave none of them unmentioned!” (al-Bukhārī: 4882, Muslim: 3031)
[2119] The major trial of hypocrisy (cf. al-Muyassar, al-Mukhtaṣar, Tafsīr al-Madīnah al-Munawwarah).
[2120] “They urge you ˹Muhammad˺ to hasten the punishment; Hell is verily surrounding the Deniers. *On the Day when the Punishment will cover them from above and from beneath their feet, and it shall be said: “Taste that which you used to do!”” (29: 54-55).
[2118] This is the first in a series of “among thems” (wa minhum) phrases through which God laid bare the hypocrites’ trickery. ʿAbdullāh Ibn ʿAbbās (رضي الله عنهما) said: “al-Tawbah is al-Fāḍiḥah (lit. the exposer). “Among them… among them” kept on coming down until they ˹the hypocrites˺ thought that it would leave none of them unmentioned!” (al-Bukhārī: 4882, Muslim: 3031)
[2119] The major trial of hypocrisy (cf. al-Muyassar, al-Mukhtaṣar, Tafsīr al-Madīnah al-Munawwarah).
[2120] “They urge you ˹Muhammad˺ to hasten the punishment; Hell is verily surrounding the Deniers. *On the Day when the Punishment will cover them from above and from beneath their feet, and it shall be said: “Taste that which you used to do!”” (29: 54-55).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
إِن تُصِبۡكَ حَسَنَةٞ تَسُؤۡهُمۡۖ وَإِن تُصِبۡكَ مُصِيبَةٞ يَقُولُواْ قَدۡ أَخَذۡنَآ أَمۡرَنَا مِن قَبۡلُ وَيَتَوَلَّواْ وَّهُمۡ فَرِحُونَ
(50) Should a good thing come your way ˹Muhammad˺, they become saddened by it[2121], if a calamity befalls you, they would say: “We have already taken our precautions!”[2122] and they turn away elated.
[2121] Such is the nature of dormant, bitter enemies: “Should a good thing come your way, they become saddened by it, and it elates them if a calamity befalls you. But if you forbear and are Mindful you will not be harmed in the least by their guile—Allah encompasses what they do” (3: 120).
[2122] By not setting out on the campaign with the Messenger (ﷺ) and the Believers (cf. al-Ṭabarī, Ibn Kathīr, al-Shawkānī).
[2122] By not setting out on the campaign with the Messenger (ﷺ) and the Believers (cf. al-Ṭabarī, Ibn Kathīr, al-Shawkānī).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
قُل لَّن يُصِيبَنَآ إِلَّا مَا كَتَبَ ٱللَّهُ لَنَا هُوَ مَوۡلَىٰنَاۚ وَعَلَى ٱللَّهِ فَلۡيَتَوَكَّلِ ٱلۡمُؤۡمِنُونَ
(51) [2123]Say ˹Muhammad˺: “Nothing will befall us except what Allah decreed for us[2124]; He is our Ally![2125]” Let the Believers put their trust in Allah.
[2123] True Believers whose Faith is steely know that what is predestined (al-qadar) by God cannot be evaded and that whatever happens to them is God’s Own decree and it can only be for the best of the Believers (cf. al-Saʿdī, Ibn ʿĀshūr); the wisdom of it may not be immediately obvious. Ṣuhayb al-Rūmī (رضي الله عنه) narrated that the Messenger (ﷺ) said: “Wounderous is the affair of the Believer. His affair is all good and that is true only to a Believer. When a happy occurrence comes his way, he shows gratitude and that is better for him. And when a hurtful occurrence befalls him, he shows patience and that is better for him” (Muslim: 2999).
[2124] “No calamity befalls on the Earth or in yourselves except that it is in a Register before We bring it into being—indeed that, for Allah, is easy. *So you need not grieve for what you miss or gloat over what you gain…” (57: 22-23); “No calamity befalls ˹anyone˺ except by Allah’s Will; whoever Believes in Allah, He will guide his heart ˹through adversity˺—Allah is indeed All-Knowing of everything” (64: 11).
[2125] The ones whose Ally (Mawlā) is God, they will not be let down (cf. Ibn Rajab, Majmūʿ al-Rasā’il, 3/146).
[2124] “No calamity befalls on the Earth or in yourselves except that it is in a Register before We bring it into being—indeed that, for Allah, is easy. *So you need not grieve for what you miss or gloat over what you gain…” (57: 22-23); “No calamity befalls ˹anyone˺ except by Allah’s Will; whoever Believes in Allah, He will guide his heart ˹through adversity˺—Allah is indeed All-Knowing of everything” (64: 11).
[2125] The ones whose Ally (Mawlā) is God, they will not be let down (cf. Ibn Rajab, Majmūʿ al-Rasā’il, 3/146).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
قُلۡ هَلۡ تَرَبَّصُونَ بِنَآ إِلَّآ إِحۡدَى ٱلۡحُسۡنَيَيۡنِۖ وَنَحۡنُ نَتَرَبَّصُ بِكُمۡ أَن يُصِيبَكُمُ ٱللَّهُ بِعَذَابٖ مِّنۡ عِندِهِۦٓ أَوۡ بِأَيۡدِينَاۖ فَتَرَبَّصُوٓاْ إِنَّا مَعَكُم مُّتَرَبِّصُونَ
(52) Say ˹Muhammad˺: “Do you ˹expectantly˺ await for us nothing but one of the two good things![2126] But what we ˹expectantly˺ await for you is that Allah afflicts you with a punishment from His side, or at our hands! So await, for we surely are awaiting with you!”
[2126] Either martyrdom or victory (cf. al-Ṭabarī, Ibn Kathīr, al-Shinqīṭī, al-ʿAdhb al-Namīr). Ibn ʿAbbās (رضي الله عنهما) narrated that the Prophet (ﷺ) said: “When your brothers were struck down in the Battle of Badr, Allah placed their souls in the ˹abdominal˺ cavities of green fowls, they drink from the rivers of Paradise, eat from its fruits and come back at the end of the day to repose in chandeliers hung in the Shadow of the ˹Majestic˺ Throne. For all of this, they ˹the martyred Believers˺ said: “Who would tell our brothers about us; that we are in Paradise being handsomely provided for so that they may not give up fighting in the cause of Allah or cower in war?” Allah Almighty said: “I will tell them on your behalf”. Then He revealed: “Do not think that those who got killed in the cause of Allah are dead. Nay but they are alive with their Lord ˹being handsomely˺ provided for””. (Abū Dāwūd: 2520, Aḥmad: 2388; another version is found in Muslim: 1887) Abū Hurayrah (رضي الله عنه) narrated that the Messenger (ﷺ) said: “Allah has made a pledge to one who sets out in His path: “Nothing drives him except ˹the pure intention of˺ striving in My path, Believing in Me and acceptance of My Messengers. He has got My Pledge that I will admit him into Paradise or return him back ˹safe˺ to the home he sat out from loaded, with what he earned; reward and spoils…” (Muslim: 1876).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
قُلۡ أَنفِقُواْ طَوۡعًا أَوۡ كَرۡهٗا لَّن يُتَقَبَّلَ مِنكُمۡ إِنَّكُمۡ كُنتُمۡ قَوۡمٗا فَٰسِقِينَ
(53) [2127]Say: “Spend willingly or grudgingly; it will not be accepted from you[2128] for your being contravening people!”
[2127] In a bid to conceal their dubious design, some hypocrites, offered financial help by way of making up for not answering the call (cf. al-Biqāʿī, Naẓm al-Durar, Ibn ʿĀshūr).
[2128] Whatever the case might be, God will not accept this ostensibly ‘pious’ expenditure of theirs (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr): “Indeed Allah accepts only from the Mindful” (5: 27).
[2128] Whatever the case might be, God will not accept this ostensibly ‘pious’ expenditure of theirs (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr): “Indeed Allah accepts only from the Mindful” (5: 27).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَمَا مَنَعَهُمۡ أَن تُقۡبَلَ مِنۡهُمۡ نَفَقَٰتُهُمۡ إِلَّآ أَنَّهُمۡ كَفَرُواْ بِٱللَّهِ وَبِرَسُولِهِۦ وَلَا يَأۡتُونَ ٱلصَّلَوٰةَ إِلَّا وَهُمۡ كُسَالَىٰ وَلَا يُنفِقُونَ إِلَّا وَهُمۡ كَٰرِهُونَ
(54) [2129]What prevented their expending being accepted from them was nothing but their Denial in Allah and His Messenger; they only come to Prayers being sluggish[2130] and only spend being grudging.
[2129] Further reasons for God not accepting their payment are provided, this being the result of their lack of Faith (cf. Ibn ʿĀshūr).
[2130] “Indeed the hypocrites seek to deceive Allah, ˹but in reality˺ He Deceives them; when they rise up for Prayer, they rise sluggishly ˹only˺ showing off to people and little do they ˹truly˺ mention Allah” (4: 142); “Seek help in patience and Prayer; indeed they are hard save for the dedicated. *Those who firmly Believe that they will be meeting their Lord and that they are returning to Him” (2: 45-46).
[2130] “Indeed the hypocrites seek to deceive Allah, ˹but in reality˺ He Deceives them; when they rise up for Prayer, they rise sluggishly ˹only˺ showing off to people and little do they ˹truly˺ mention Allah” (4: 142); “Seek help in patience and Prayer; indeed they are hard save for the dedicated. *Those who firmly Believe that they will be meeting their Lord and that they are returning to Him” (2: 45-46).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
فَلَا تُعۡجِبۡكَ أَمۡوَٰلُهُمۡ وَلَآ أَوۡلَٰدُهُمۡۚ إِنَّمَا يُرِيدُ ٱللَّهُ لِيُعَذِّبَهُم بِهَا فِي ٱلۡحَيَوٰةِ ٱلدُّنۡيَا وَتَزۡهَقَ أَنفُسُهُمۡ وَهُمۡ كَٰفِرُونَ
(55) [2131]Let not ˹Muhammad˺ their wealth nor their sons amuse you[2132]; Allah wants nothing but to punish them with these[2133] in the worldly life and their souls to expire while they are ˹still˺ Deniers.
[2131] Whatever they might deem beneficial and are keen to keep to themselves, prominently money and sons, who were of great benefit to their fathers in those days, are nothing to be impressed with. They will be a cause of much pain and misery to those who are not willing to put them on the line for a Godly cause (cf. al-Wāḥidī, al-Wasīṭ, Ibn ʿĀshūr). Anas Ibn Mālik (رضي الله عنه) narrated that the Messenger (ﷺ) said: “The one whose topmost concern is the Hereafter, Allah places abundance in his heart, makes all his affairs easily manageable and he will have the world at his feet. While the one whose topmost concern is the worldly life, Allah places scarcity constantly before his eyes, makes all his affairs fly in his face, and he only gets out of this world as much as what was predestined for him” (Ibn Mājah: 4105, Ibn Ḥibbān, al-Ṣaḥīḥ: 680).
[2132] “And do not gaze longingly at what We have given some of them to enjoy, the finery of this present life: We test them through this, but the provision of your Lord is better and more lasting” (20: 131).
[2133] “Do they reckon that, ˹on account of˺ the wealth and the children that We have provided them, *that We hasten to ˹honour˺ them ˹with˺ all kinds of good? Nay! They are not aware” (23: 55-56).
[2132] “And do not gaze longingly at what We have given some of them to enjoy, the finery of this present life: We test them through this, but the provision of your Lord is better and more lasting” (20: 131).
[2133] “Do they reckon that, ˹on account of˺ the wealth and the children that We have provided them, *that We hasten to ˹honour˺ them ˹with˺ all kinds of good? Nay! They are not aware” (23: 55-56).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَيَحۡلِفُونَ بِٱللَّهِ إِنَّهُمۡ لَمِنكُمۡ وَمَا هُم مِّنكُمۡ وَلَٰكِنَّهُمۡ قَوۡمٞ يَفۡرَقُونَ
(56) They swear by Allah that they are surely ˹part˺ of you but they are not ˹part˺ of you[2134], ˹in reality˺ they are ˹ever˺ terrified folks;
[2134] In their precarious situation, they adopt bare-faced lying as a line of defence, a desperate measure (cf. Ibn Kathīr, al-Saʿdī): “When they meet those who Believe, they say: “We Believe!”, but when they are alone with their devils, they say: “Surely we are with you. We are but mocking”” (2: 14); “When the hypocrites come to you ˹Muhammad˺, they say: “We bear witness that you are verily the Messenger of Allah!” Allah Knows that you truly are His Messenger and Allah bears witness that the hypocrites are ˹relentless˺ liars” (63: 1).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
لَوۡ يَجِدُونَ مَلۡجَـًٔا أَوۡ مَغَٰرَٰتٍ أَوۡ مُدَّخَلٗا لَّوَلَّوۡاْ إِلَيۡهِ وَهُمۡ يَجۡمَحُونَ
(57) [2135]should they find ˹themselves just˺ any hideout, a cavity or a bolthole, they would have darted to it galloping.
[2135] This vividly depicts the lives of constant distress and anguish they lead.
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَمِنۡهُم مَّن يَلۡمِزُكَ فِي ٱلصَّدَقَٰتِ فَإِنۡ أُعۡطُواْ مِنۡهَا رَضُواْ وَإِن لَّمۡ يُعۡطَوۡاْ مِنۡهَآ إِذَا هُمۡ يَسۡخَطُونَ
(58) Among them some who snide at you regarding ˹the prescribed˺ alms[2136]; if given from it, they become contented, but if they are not given from it, they no sooner become spiteful.
[2136] This is yet another section of the hypocrites who used to insinuate that the noble Messenger (ﷺ) was not fair in his division of the zakah revenues (cf. al-Ṭabarī, Ibn ʿAṭiyyah, Ibn Kathīr, al-Qāsimī). Abū Saʿīd al-Khudrī (رضي الله عنه) narrated: “While the Messenger of Allah (ﷺ) was dividing, ˹a man known as˺ Dhū al-Kuwayṣirah of the clan of Tamīm stood and said: “Messenger of Allah, be fair!” The Messenger (ﷺ) replied to him: “Woe betides you! Who could ˹ever˺ be fair, if I am not fair! You would have been lost if I were not fair….” (al-Bukhārī: 6933, Muslim: 1064).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَلَوۡ أَنَّهُمۡ رَضُواْ مَآ ءَاتَىٰهُمُ ٱللَّهُ وَرَسُولُهُۥ وَقَالُواْ حَسۡبُنَا ٱللَّهُ سَيُؤۡتِينَا ٱللَّهُ مِن فَضۡلِهِۦ وَرَسُولُهُۥٓ إِنَّآ إِلَى ٱللَّهِ رَٰغِبُونَ
(59) [2137]If only they contented themselves with what Allah and His Messenger had given them, and said: “Allah is sufficient for us; Allah – and His Messenger – will provide for us from His Bounty. We ˹only˺ turn to our Lord ˹in hope˺”.
[2137] This provides the correct course of action that the sincerely faithful would take in such a situation, which is in sharp contrast to those bereft of the sweetness of Faith (cf. al-Biqāʿī, Naẓm al-Durar).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
۞ إِنَّمَا ٱلصَّدَقَٰتُ لِلۡفُقَرَآءِ وَٱلۡمَسَٰكِينِ وَٱلۡعَٰمِلِينَ عَلَيۡهَا وَٱلۡمُؤَلَّفَةِ قُلُوبُهُمۡ وَفِي ٱلرِّقَابِ وَٱلۡغَٰرِمِينَ وَفِي سَبِيلِ ٱللَّهِ وَٱبۡنِ ٱلسَّبِيلِۖ فَرِيضَةٗ مِّنَ ٱللَّهِۗ وَٱللَّهُ عَلِيمٌ حَكِيمٞ
(60) [2138]˹The prescribed˺ Alms are but for the destitutes, the needy[2139], those who work on them[2140], the heart-attracted[2141], by way of ˹freeing˺ necks[2142], the ˹deeply˺ indebted[2143], in the path of Allah[2144] and the stranded[2145]; an obligation ordained by Allah—Allah is All-Knowing, All-Wise.
[2138] The One Who divides the zakah is God Almighty Himself. This explanation in a way addresses the accusation of the ignorant hypocrites who insinuated that the Messenger (ﷺ) was not fair (cf. Ibn Kathīr, al-Rāzī). Please note that the finer details of those who deserve the money fall beyond the scope of this translation. The explanations given here are only meant to clear the meaning.
[2139] al-Fuqarā’ and al-Masākīn are, respectively, the destitutes who have nothing at all and the needy who hardly have anything at all (cf. al-Muyassar, Tafsīr al-Madīnah al-Munawwarah). Abū Hurayrah (رضي الله عنه) narrated the Prophet (ﷺ) said: “The needy ˹al-miskīn˺ is not who goes about ˹begging from˺ people and will be satisfied by a morsel or two or a palm date or two. But the needy is he who cannot find enough to suffice him, he does not appear to people as in need of charity, and he would not go about asking people” (al-Bukhārī: 1479, Muslim: 1039).
[2140] al-ʿĀmilīna ʿalayhā are those who are put in charge of collecting and distributing the zakah (cf. al-Ṭabarī, Ṭaḥāwī, Aḥkām al-Qur’ān, 1/365, Ibn ʿAṭiyyah, Ibn Kathīr).
[2141] al-Mu’allafah Qulūbuhum (lit. those whose hearts are bonded) are those whose hearts are attracted and softened towards Faith (cf. al-Ṭabarī, Ibn ʿAṭiyyah, Ibn ʿĀshūr, al-Shinqīṭī, al-ʿAdhb al-Namīr).
[2142] Fī al-riqāb, is to use the money to emancipate slaves from bondage (cf. al-Muyassar, Tafsīr al-Madīnah al-Munawwarah). Abū Hurayrah (رضي الله عنه) narrated that the Messenger of Allah (ﷺ) said: “Whoever frees a Muslim ˹slave˺ neck, Allah will free for every part ˹of the body of the freed˺ a ˹matching˺ part of his from the Fire; even the private parts for the private parts” (al-Bukhārī: 6715, Muslim: 1509).
[2143] al-Ghārimīn are those who fall into debt for a cause which is neither sinful nor from excess and who cannot pay off their debtors (cf. al-Ṭabarī, Ibn ʿAṭiyyah, al-Qurṭubī, Ibn Kathīr).
[2144] Fī sabīl Allāh to help those who fight in the path of Allah to carry out their mission (cf. al-Ṭabarī, al-Wāḥidī, al-Basīṭ, al-Saʿdī).
[2145] Ibn al-sabīl (lit. the son of the road) is the traveller who finds himself stranded in a place with no means to provide for himself (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[2139] al-Fuqarā’ and al-Masākīn are, respectively, the destitutes who have nothing at all and the needy who hardly have anything at all (cf. al-Muyassar, Tafsīr al-Madīnah al-Munawwarah). Abū Hurayrah (رضي الله عنه) narrated the Prophet (ﷺ) said: “The needy ˹al-miskīn˺ is not who goes about ˹begging from˺ people and will be satisfied by a morsel or two or a palm date or two. But the needy is he who cannot find enough to suffice him, he does not appear to people as in need of charity, and he would not go about asking people” (al-Bukhārī: 1479, Muslim: 1039).
[2140] al-ʿĀmilīna ʿalayhā are those who are put in charge of collecting and distributing the zakah (cf. al-Ṭabarī, Ṭaḥāwī, Aḥkām al-Qur’ān, 1/365, Ibn ʿAṭiyyah, Ibn Kathīr).
[2141] al-Mu’allafah Qulūbuhum (lit. those whose hearts are bonded) are those whose hearts are attracted and softened towards Faith (cf. al-Ṭabarī, Ibn ʿAṭiyyah, Ibn ʿĀshūr, al-Shinqīṭī, al-ʿAdhb al-Namīr).
[2142] Fī al-riqāb, is to use the money to emancipate slaves from bondage (cf. al-Muyassar, Tafsīr al-Madīnah al-Munawwarah). Abū Hurayrah (رضي الله عنه) narrated that the Messenger of Allah (ﷺ) said: “Whoever frees a Muslim ˹slave˺ neck, Allah will free for every part ˹of the body of the freed˺ a ˹matching˺ part of his from the Fire; even the private parts for the private parts” (al-Bukhārī: 6715, Muslim: 1509).
[2143] al-Ghārimīn are those who fall into debt for a cause which is neither sinful nor from excess and who cannot pay off their debtors (cf. al-Ṭabarī, Ibn ʿAṭiyyah, al-Qurṭubī, Ibn Kathīr).
[2144] Fī sabīl Allāh to help those who fight in the path of Allah to carry out their mission (cf. al-Ṭabarī, al-Wāḥidī, al-Basīṭ, al-Saʿdī).
[2145] Ibn al-sabīl (lit. the son of the road) is the traveller who finds himself stranded in a place with no means to provide for himself (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَمِنۡهُمُ ٱلَّذِينَ يُؤۡذُونَ ٱلنَّبِيَّ وَيَقُولُونَ هُوَ أُذُنٞۚ قُلۡ أُذُنُ خَيۡرٖ لَّكُمۡ يُؤۡمِنُ بِٱللَّهِ وَيُؤۡمِنُ لِلۡمُؤۡمِنِينَ وَرَحۡمَةٞ لِّلَّذِينَ ءَامَنُواْ مِنكُمۡۚ وَٱلَّذِينَ يُؤۡذُونَ رَسُولَ ٱللَّهِ لَهُمۡ عَذَابٌ أَلِيمٞ
(61) Among them are those who hurt the Prophet and say: “He is an ear ˹credulous˺!”[2146] Say: “‘An ear’ for your best![2147] He Believes in Allah and believes the Believers[2148]; a mercy to those who have ˹truly˺ Believed among you.[2149]” Those who hurt the Messenger of Allah, theirs is a painful Punishment.[2150]
[2146] They think of the Messenger (ﷺ) lightly and say that he is gullible and listens to all what is being said to him and accepts it at face value unquestioningly, even their own blatant lies and lame excuses (cf. al-Ṭabarī, al-Rāzī, al-Qurṭubī, Ibn Kathīr).
[2147] The answer dictated here is a witty repartee, a rejoinder that rebounds their own words at them in an unexpected manner; tweaking the same words to attain an originally unintended aim (cf. Ibn ʿĀshūr). In other words, he is an ‘ear’ who listens but to what is good and not to evil; when news of your evil reaches him, he listens and overlooks. Being of such a virtuous nature, he turns a blind eye when you come to him with fabrications (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī, Ibn ʿĀshūr).
[2148] In reality, the Messenger (ﷺ) was not as easily fooled as they thought. He Believes in what is revealed to him by God, among which is to pardon people and to make allowance for the ignorant (cf. 7: 199), as well as acknowledges what sincere Believers tell him, but not hypocrites or Deniers (cf. al-Ṭabarī, al-Wāḥidī, al-Basīṭ, Ibn Kathīr).
[2149] His listening and pardoning, which they have mistaken for incredulity, is for the best of those who when afforded the opportunity to become heedful, their hearts open up and Believe (cf. Ibn ʿĀshūr).
[2150] “Verily those who offend Allah and His Messenger Allah condemns them in this world and the Hereafter. And He has prepared for them a humiliating Punishment” (33: 57).
[2147] The answer dictated here is a witty repartee, a rejoinder that rebounds their own words at them in an unexpected manner; tweaking the same words to attain an originally unintended aim (cf. Ibn ʿĀshūr). In other words, he is an ‘ear’ who listens but to what is good and not to evil; when news of your evil reaches him, he listens and overlooks. Being of such a virtuous nature, he turns a blind eye when you come to him with fabrications (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī, Ibn ʿĀshūr).
[2148] In reality, the Messenger (ﷺ) was not as easily fooled as they thought. He Believes in what is revealed to him by God, among which is to pardon people and to make allowance for the ignorant (cf. 7: 199), as well as acknowledges what sincere Believers tell him, but not hypocrites or Deniers (cf. al-Ṭabarī, al-Wāḥidī, al-Basīṭ, Ibn Kathīr).
[2149] His listening and pardoning, which they have mistaken for incredulity, is for the best of those who when afforded the opportunity to become heedful, their hearts open up and Believe (cf. Ibn ʿĀshūr).
[2150] “Verily those who offend Allah and His Messenger Allah condemns them in this world and the Hereafter. And He has prepared for them a humiliating Punishment” (33: 57).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
يَحۡلِفُونَ بِٱللَّهِ لَكُمۡ لِيُرۡضُوكُمۡ وَٱللَّهُ وَرَسُولُهُۥٓ أَحَقُّ أَن يُرۡضُوهُ إِن كَانُواْ مُؤۡمِنِينَ
(62) They swear by Allah to you ˹Believers˺ to reconcile with you[2151], but Allah and His Messenger have more right to reconcile with[2152], if ˹only˺ they were Believers.
[2151] They dishonestly swear to distance themselves from their offence of the Messenger (ﷺ) about which God has just told him (cf. al-Ṭabarī, Ibn ʿAṭiyyah, al-Saʿdī, Ibn ʿĀshūr; see also: Imām Aḥmad: 2407, al-Ṭabarānī, al-Muʿjam al-Kabīr: 12307).
Listening to those who may not necessarily tell the truth and who swear to what they say, especially when one is not fooled by them, is considered an act of chivalry in Arabian culture befitting only the noblest. Thus, they afford the speaker the chance to save face.
[2152] By being honest, which is more becoming of those who claim to be true Believers (cf. Ibn ʿAṭiyyah, Ibn ʿĀshūr).
Listening to those who may not necessarily tell the truth and who swear to what they say, especially when one is not fooled by them, is considered an act of chivalry in Arabian culture befitting only the noblest. Thus, they afford the speaker the chance to save face.
[2152] By being honest, which is more becoming of those who claim to be true Believers (cf. Ibn ʿAṭiyyah, Ibn ʿĀshūr).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
أَلَمۡ يَعۡلَمُوٓاْ أَنَّهُۥ مَن يُحَادِدِ ٱللَّهَ وَرَسُولَهُۥ فَأَنَّ لَهُۥ نَارَ جَهَنَّمَ خَٰلِدٗا فِيهَاۚ ذَٰلِكَ ٱلۡخِزۡيُ ٱلۡعَظِيمُ
(63) Did they not know that whoever takes a stand against Allah and His Messenger, his is Hellfire forever he abides therein—that is the great disgrace![2153]
[2153] “Verily those who take a stand against Allah and His Messenger will be suppressed, like those before them: We have surely sent down clear Signs; and humiliating Punishment awaits the Deniers” (58: 5); “Verily those who take a stand against Allah and His Messenger will be among the most abased!” (58: 20).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
يَحۡذَرُ ٱلۡمُنَٰفِقُونَ أَن تُنَزَّلَ عَلَيۡهِمۡ سُورَةٞ تُنَبِّئُهُم بِمَا فِي قُلُوبِهِمۡۚ قُلِ ٱسۡتَهۡزِءُوٓاْ إِنَّ ٱللَّهَ مُخۡرِجٞ مَّا تَحۡذَرُونَ
(64) The hypocrites dread that a sura will be brought down on them, revealing to them what is ˹hidden˺ in their hearts[2154]; say: “Keep on mocking; verily Allah will expose what you dread”.
[2154] While many hypocrites were sure that the Messenger (ﷺ) was truthful but decided not to acknowledge him, others were truly in doubt (cf. al-Qurṭubī, Ibn ʿĀshūr): “Or do those in whose hearts is disease think that Allah will not expose their spite? *If We willed, We would show them to you ˹Muhammad˺ so that you would know them by their mark. And you will certainly know them by their tone of speech; Allah Knows your deeds” (47: 29-30).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَلَئِن سَأَلۡتَهُمۡ لَيَقُولُنَّ إِنَّمَا كُنَّا نَخُوضُ وَنَلۡعَبُۚ قُلۡ أَبِٱللَّهِ وَءَايَٰتِهِۦ وَرَسُولِهِۦ كُنتُمۡ تَسۡتَهۡزِءُونَ
(65) Should you ˹Muhammad˺ ask them, they will say: “We were just ˹idly˺ chit-chatting[2155] and passing time!”[2156] Say: “Were you mocking of Allah, His Signs and His Messenger!”
[2155] Yakhūḍu is to pass time in hearsay. Originally, it means to waddle in water and carries the added meaning of muddling up. Throughout the Qur’an it is used to cast negative light on what is being described (cf. Ibn Fāris, Maqāyīs al-Lughah, al-Iṣfahānī, al-Mufradāt).
[2156] Being hypocritical, secretly maligning God, His Messenger and His Signs seems to have been their pastime of choice (cf. Ibn ʿĀshūr).
ʿAbdullāh Ibn ʿUmar (رضي الله عنهما) narrated: “During the Tabuk Expedition a man said in a gathering: “I never set eyes on any who are more gluttonous, lying and cowardly than these reciters ˹indicating the most noble Companions who recite the Qur’an˺ of ours!” A man in the same gathering replied to him: “Liar! But indeed you are a hypocrite! I shall tell the Messenger of Allah (ﷺ)!” When the news reached the Messenger (ﷺ), ˹some ayas of˺ the Qur’an came down ˹regarding the incident˺.” The narrator continues: “I saw him clinging to the belly strap of the Messenger’s (ﷺ) she camel, saying: “Messenger of Allah! We were only chit-chatting and passing time!” While the Messenger of Allah (ﷺ) was reciting: “Were you mocking of Allah, His Signs and His Messenger”” (cf. Ibn Abī Ḥātim, al-Ṭabarī, al-Shinqīṭī, al-ʿAdhb al-Namīr).
[2156] Being hypocritical, secretly maligning God, His Messenger and His Signs seems to have been their pastime of choice (cf. Ibn ʿĀshūr).
ʿAbdullāh Ibn ʿUmar (رضي الله عنهما) narrated: “During the Tabuk Expedition a man said in a gathering: “I never set eyes on any who are more gluttonous, lying and cowardly than these reciters ˹indicating the most noble Companions who recite the Qur’an˺ of ours!” A man in the same gathering replied to him: “Liar! But indeed you are a hypocrite! I shall tell the Messenger of Allah (ﷺ)!” When the news reached the Messenger (ﷺ), ˹some ayas of˺ the Qur’an came down ˹regarding the incident˺.” The narrator continues: “I saw him clinging to the belly strap of the Messenger’s (ﷺ) she camel, saying: “Messenger of Allah! We were only chit-chatting and passing time!” While the Messenger of Allah (ﷺ) was reciting: “Were you mocking of Allah, His Signs and His Messenger”” (cf. Ibn Abī Ḥātim, al-Ṭabarī, al-Shinqīṭī, al-ʿAdhb al-Namīr).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
لَا تَعۡتَذِرُواْ قَدۡ كَفَرۡتُم بَعۡدَ إِيمَٰنِكُمۡۚ إِن نَّعۡفُ عَن طَآئِفَةٖ مِّنكُمۡ نُعَذِّبۡ طَآئِفَةَۢ بِأَنَّهُمۡ كَانُواْ مُجۡرِمِينَ
(66) “Do not apologize! You have truly Denied[2157] after your ˹outwardly˺ Belief! Should We pardon a bunch of you, We would ˹conversely˺ punish another bunch for being staunchly criminal!”[2158]
[2157] They have now revealed their Denial while in the past they feigned Belief (cf. al-Zajjāj, al-Samʿānī, Abū Ḥayyān, al-Shawkānī, al-Qāsimī).
[2158] Those who honestly repent will be forgiven, but the stubbornly, irrevocably Denying will be punished (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). The door of repentance is still open for them (cf. al-Saʿdī).
[2158] Those who honestly repent will be forgiven, but the stubbornly, irrevocably Denying will be punished (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). The door of repentance is still open for them (cf. al-Saʿdī).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
ٱلۡمُنَٰفِقُونَ وَٱلۡمُنَٰفِقَٰتُ بَعۡضُهُم مِّنۢ بَعۡضٖۚ يَأۡمُرُونَ بِٱلۡمُنكَرِ وَيَنۡهَوۡنَ عَنِ ٱلۡمَعۡرُوفِ وَيَقۡبِضُونَ أَيۡدِيَهُمۡۚ نَسُواْ ٱللَّهَ فَنَسِيَهُمۡۚ إِنَّ ٱلۡمُنَٰفِقِينَ هُمُ ٱلۡفَٰسِقُونَ
(67) The hypocrites, both male and female, take after each other[2159]; they enjoin what is unacceptable and advise against virtue, and clinch their fists[2160]. They forgot Allah and He Forgot them[2161]—verily the hypocrites are the contravening ones.
[2159] They are one and the same, their deeds and motives are the same and they are each other’s allies (cf. al-Ṭabarī, al-Qurṭubī, al-Saʿdī). They were a close-knit society who were up to no good, encouraging each other only to evil.
[2160] That is they are tight-fisted when it comes to giving. This highlights how callous they were (cf. Ibn ʿĀshūr) and how less prone they were to yield to the call of Faith (cf. Riḍā).
[2161] “It will be said: “This Day We will Forget you as you forgot the meeting of this Day of yours! Your resort will be the Fire, and you shall have no helpers” (45: 34).
[2160] That is they are tight-fisted when it comes to giving. This highlights how callous they were (cf. Ibn ʿĀshūr) and how less prone they were to yield to the call of Faith (cf. Riḍā).
[2161] “It will be said: “This Day We will Forget you as you forgot the meeting of this Day of yours! Your resort will be the Fire, and you shall have no helpers” (45: 34).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَعَدَ ٱللَّهُ ٱلۡمُنَٰفِقِينَ وَٱلۡمُنَٰفِقَٰتِ وَٱلۡكُفَّارَ نَارَ جَهَنَّمَ خَٰلِدِينَ فِيهَاۚ هِيَ حَسۡبُهُمۡۚ وَلَعَنَهُمُ ٱللَّهُۖ وَلَهُمۡ عَذَابٞ مُّقِيمٞ
(68) Allah promises the hypocrites, male and female, and the Deniers Hellfire, forever they abide therein; it is sufficient for them and that Allah Damns them—theirs ˹therein˺ is resident Punishment.”
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
كَٱلَّذِينَ مِن قَبۡلِكُمۡ كَانُوٓاْ أَشَدَّ مِنكُمۡ قُوَّةٗ وَأَكۡثَرَ أَمۡوَٰلٗا وَأَوۡلَٰدٗا فَٱسۡتَمۡتَعُواْ بِخَلَٰقِهِمۡ فَٱسۡتَمۡتَعۡتُم بِخَلَٰقِكُمۡ كَمَا ٱسۡتَمۡتَعَ ٱلَّذِينَ مِن قَبۡلِكُم بِخَلَٰقِهِمۡ وَخُضۡتُمۡ كَٱلَّذِي خَاضُوٓاْۚ أُوْلَٰٓئِكَ حَبِطَتۡ أَعۡمَٰلُهُمۡ فِي ٱلدُّنۡيَا وَٱلۡأٓخِرَةِۖ وَأُوْلَٰٓئِكَ هُمُ ٱلۡخَٰسِرُونَ
(69) [2162]Just like the ones before them: “They were mightier in strength than you are and greater in wealth and children. They enjoyed their ˹worldly˺ portion and you enjoyed your portion as much as the ones before you enjoyed their portion, and you indulged as much as they indulged; these their deeds were nullified in this worldly life and in the Hereafter—these are ˹the real˺ losers.
[2162] The following good bad examples, whom they even compare unfavorably with, are cited for them to think over their state of affairs.
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
أَلَمۡ يَأۡتِهِمۡ نَبَأُ ٱلَّذِينَ مِن قَبۡلِهِمۡ قَوۡمِ نُوحٖ وَعَادٖ وَثَمُودَ وَقَوۡمِ إِبۡرَٰهِيمَ وَأَصۡحَٰبِ مَدۡيَنَ وَٱلۡمُؤۡتَفِكَٰتِۚ أَتَتۡهُمۡ رُسُلُهُم بِٱلۡبَيِّنَٰتِۖ فَمَا كَانَ ٱللَّهُ لِيَظۡلِمَهُمۡ وَلَٰكِن كَانُوٓاْ أَنفُسَهُمۡ يَظۡلِمُونَ
(70) Had not the news of those who came before them reached them: the people of Nūḥ, ˹the tribes of˺ ʿĀd and Thamūd, the people of Ibrāhīm, the companions of Midian and the overturned[2163]; their Messengers came to them with clear evidences! Allah would not have wronged them but they were bent on wronging themselves.
[2163] al-Mu’tafikāt (lit. the overturned) are the villages of the people of Prophet Lot (عليه السلام) that were flipped upside down (cf. al-Ṭabarī, Ibn ʿAṭiyyah, Ibn Kathīr).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَٱلۡمُؤۡمِنُونَ وَٱلۡمُؤۡمِنَٰتُ بَعۡضُهُمۡ أَوۡلِيَآءُ بَعۡضٖۚ يَأۡمُرُونَ بِٱلۡمَعۡرُوفِ وَيَنۡهَوۡنَ عَنِ ٱلۡمُنكَرِ وَيُقِيمُونَ ٱلصَّلَوٰةَ وَيُؤۡتُونَ ٱلزَّكَوٰةَ وَيُطِيعُونَ ٱللَّهَ وَرَسُولَهُۥٓۚ أُوْلَٰٓئِكَ سَيَرۡحَمُهُمُ ٱللَّهُۗ إِنَّ ٱللَّهَ عَزِيزٌ حَكِيمٞ
(71) [2164]And Believers, male and female, are ˹mutually˺ each other’s allies[2165]. They enjoin virtue and advise against what is unacceptable[2166], keep up the Prayer and give out the prescribed alms, and obey Allah and His Messenger; those Allah will have mercy on them—verily Allah is All-Prevailing, All-Wise.
[2164] The contrast between the Believers, both male and female, to the hypocrites, male and female, is meant to show how far away the wicked from the virtuous are so that sound human nature may prevail and they may repent (cf. al-Biqāʿī, Naẓm al-Durar); they are also encouraged by being let to know what God has prepared for the virtuous.
[2165] Their alliance (wilāyah) is that of Islam, where both parties are equal and no one is a blind follower of the other; unlike the hypocrites who take their evil traits each from the other, almost blindly (cf. Ibn ʿĀshūr).
[2166] “Let there be among you a legion calling for goodness; enjoining virtue and advising against what is unacceptable—those are the successful” (3: 104); “You are indeed the best nation the world has seen: you enjoin virtue, advise against what is unacceptable and Believe in Allah” (3: 110).
[2165] Their alliance (wilāyah) is that of Islam, where both parties are equal and no one is a blind follower of the other; unlike the hypocrites who take their evil traits each from the other, almost blindly (cf. Ibn ʿĀshūr).
[2166] “Let there be among you a legion calling for goodness; enjoining virtue and advising against what is unacceptable—those are the successful” (3: 104); “You are indeed the best nation the world has seen: you enjoin virtue, advise against what is unacceptable and Believe in Allah” (3: 110).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَعَدَ ٱللَّهُ ٱلۡمُؤۡمِنِينَ وَٱلۡمُؤۡمِنَٰتِ جَنَّٰتٖ تَجۡرِي مِن تَحۡتِهَا ٱلۡأَنۡهَٰرُ خَٰلِدِينَ فِيهَا وَمَسَٰكِنَ طَيِّبَةٗ فِي جَنَّٰتِ عَدۡنٖۚ وَرِضۡوَٰنٞ مِّنَ ٱللَّهِ أَكۡبَرُۚ ذَٰلِكَ هُوَ ٱلۡفَوۡزُ ٱلۡعَظِيمُ
(72) Allah promised the Believers, male and female, Gardens under which rivers flow forever they abide therein and comely abodes in Gardens of Eternity[2167], but a Pleasure[2168] from Allah is ˹ever˺ greater[2169]; that is ˹truly˺ the great triumph.
[2167] Jannāt ʿAdn (lit. Gardens of Eternal Residence) (cf. al-Ṭabarī, Ibn Kathīr, al-Sijistānī, Gharīb al-Qur’ān, Ibn Fāris, Maqāyīs al-Lughah, al-Iṣfahānī, al-Mufradāt). Abū Mūsā al-Ashʿarī (رضي الله عنه) narrated that the Prophet (ﷺ) said: “In the Gardens of Eternity, ˹there are˺ two gardens their utensils and all that is there is made of sliver; ˹and another˺ two gardens their utensils and all that is there is made of gold. Nothing separates its dwellers from seeing their Lord except the Mantle of Loftiness on His Face” (al-Bukhārī: 4878, Muslim: 180).
[2168] Abū Saʿīd al-Khudrī (رضي الله عنه) narrated that the Prophet (ﷺ) said: “Allah Almighty will call the people of Paradise: “People of Paradise!” They will reply: “All pleasure is Yours our Lord, yes!” He says: “Are you satisfied?” They reply: “Why wouldn’t we be when You gave us what You did not give any other of your creation!” He says: “I shall give you ˹yet˺ better than that!” They reply: “Lord! What is better than that?” He says: “I bestow My Pleasure upon you and I shall never be Displeased with you again”.” (al-Bukhārī: 6549, Muslim: 2829)
[2169] God’s Pleasure (Riḍwān) is greater and better than all the bliss of Paradise (cf. al-Ṭabarī, al-Wāḥidī, al-Basīṭ, al-Qurṭubī): “Allah says: “This is the Day on which the Truthfulness of the Truthful avails them; for them are Gardens under which rivers flow forever after they abide therein; Allah is Pleased with them and they are pleased with Him—that indeed is the greatest gain”” (5: 119).
[2168] Abū Saʿīd al-Khudrī (رضي الله عنه) narrated that the Prophet (ﷺ) said: “Allah Almighty will call the people of Paradise: “People of Paradise!” They will reply: “All pleasure is Yours our Lord, yes!” He says: “Are you satisfied?” They reply: “Why wouldn’t we be when You gave us what You did not give any other of your creation!” He says: “I shall give you ˹yet˺ better than that!” They reply: “Lord! What is better than that?” He says: “I bestow My Pleasure upon you and I shall never be Displeased with you again”.” (al-Bukhārī: 6549, Muslim: 2829)
[2169] God’s Pleasure (Riḍwān) is greater and better than all the bliss of Paradise (cf. al-Ṭabarī, al-Wāḥidī, al-Basīṭ, al-Qurṭubī): “Allah says: “This is the Day on which the Truthfulness of the Truthful avails them; for them are Gardens under which rivers flow forever after they abide therein; Allah is Pleased with them and they are pleased with Him—that indeed is the greatest gain”” (5: 119).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
يَٰٓأَيُّهَا ٱلنَّبِيُّ جَٰهِدِ ٱلۡكُفَّارَ وَٱلۡمُنَٰفِقِينَ وَٱغۡلُظۡ عَلَيۡهِمۡۚ وَمَأۡوَىٰهُمۡ جَهَنَّمُۖ وَبِئۡسَ ٱلۡمَصِيرُ
(73) [2170]O Prophet, strive[2171] against the Deniers and the hypocrites and be tough on them, their resort is Hellfire; dire indeed is the end[2172].
[2170] The stubbornly heedless are to be confronted and treated sternly and toughly (cf. al-Biqāʿī, Naẓm al-Durar).
[2171] The command ‘jāhid’ (strive) is of a general purport and trying to say exactly what it entails inevitably limits its meaning, and, in turn, its application (cf. al-Rāzī). Exegetes do not agree unanimously on what ‘striving’ here exactly implies. However, mostly they agree that the Deniers and the hypocrites are to be striven against and confronted: the Deniers with arms and the hypocrites with argumentation (cf. al-Muyassar, al-Mukhtaṣar, Tafsīr al-Madīnah al-Munawwarah): “Fight them until there is no trial, and the religion becomes sincerely Allah’s Own. If they desist, only the wrongdoers shall be transgressed against” (2: 193).
The hypocrites are conjoined together with the Deniers and treated as combatants to give them the message that should they be conspicuously disruptive and more audacious, they now know what is to come. The threat of force ensures that they remain dormant and therefore less disorderly in society (cf. Ibn ʿĀshūr).
[2172] “…indeed Allah will gather the hypocrites and the Deniers in Hellfire altogether” (4: 140).
[2171] The command ‘jāhid’ (strive) is of a general purport and trying to say exactly what it entails inevitably limits its meaning, and, in turn, its application (cf. al-Rāzī). Exegetes do not agree unanimously on what ‘striving’ here exactly implies. However, mostly they agree that the Deniers and the hypocrites are to be striven against and confronted: the Deniers with arms and the hypocrites with argumentation (cf. al-Muyassar, al-Mukhtaṣar, Tafsīr al-Madīnah al-Munawwarah): “Fight them until there is no trial, and the religion becomes sincerely Allah’s Own. If they desist, only the wrongdoers shall be transgressed against” (2: 193).
The hypocrites are conjoined together with the Deniers and treated as combatants to give them the message that should they be conspicuously disruptive and more audacious, they now know what is to come. The threat of force ensures that they remain dormant and therefore less disorderly in society (cf. Ibn ʿĀshūr).
[2172] “…indeed Allah will gather the hypocrites and the Deniers in Hellfire altogether” (4: 140).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
يَحۡلِفُونَ بِٱللَّهِ مَا قَالُواْ وَلَقَدۡ قَالُواْ كَلِمَةَ ٱلۡكُفۡرِ وَكَفَرُواْ بَعۡدَ إِسۡلَٰمِهِمۡ وَهَمُّواْ بِمَا لَمۡ يَنَالُواْۚ وَمَا نَقَمُوٓاْ إِلَّآ أَنۡ أَغۡنَىٰهُمُ ٱللَّهُ وَرَسُولُهُۥ مِن فَضۡلِهِۦۚ فَإِن يَتُوبُواْ يَكُ خَيۡرٗا لَّهُمۡۖ وَإِن يَتَوَلَّوۡاْ يُعَذِّبۡهُمُ ٱللَّهُ عَذَابًا أَلِيمٗا فِي ٱلدُّنۡيَا وَٱلۡأٓخِرَةِۚ وَمَا لَهُمۡ فِي ٱلۡأَرۡضِ مِن وَلِيّٖ وَلَا نَصِيرٖ
(74) [2173]They swear ˹to you˺ that they did not utter ˹the word of Denial[2174]˺; surely they have uttered the word of Denial so they Denied after their ˹professing˺ Islam[2175]. They resolved ˹to carry out˺ what they failed to attain[2176]; they only bore grudges after Allah – and His Messengers – enriched them with His bounty![2177] If they repent, it would be better for them but if they turn away, Allah will inflict a painful punishment on them ˹both˺ in the worldly life and in the Hereafter—˹and then˺ they will have no ally or helper.
[2173] What the hypocrites said and did, their slandering and plotting, and even conspiring to assassinate the Messenger (ﷺ), amounted to outright Denial (cf. Ibn ʿĀshūr, Riḍā). They are still being forewarned and the cover over their machinations is blown in the most glaring of terms so that they may ponder and repent.
[2174] The ‘word of Denial’ (kalimat al-kufr) is the speech that indicates Denial (cf. Ibn ʿĀshūr), for example, insulting the Messenger (ﷺ) and attacking the religion (cf. al-Wāḥidī, al-Wasīṭ, al-Shawkānī, al- Saʿdī).
[2175] By uttering the word of Denial, they revealed once and for all their true mettle; although they were Muslims to all appearances, they were in fact Deniers (cf. al-Baghawī, al-Qurṭubī).
Ibn ʿAṭiyyah makes a point about word choice, which further sheds light on the meaning; the word “islām” and not “īmān” (sincere Faith) is used here because Islam can be professed with mere words, i.e. the testimony of monotheism, but īmān is a much further step, because it tackles what the heart holds: “The herds people said: “We have Believed!” Say ˹Muhammad˺: “You have not Believed. But say: “We have professed Islam” for ˹true˺ Faith has not yet entered your hearts. But if you obey Allah and His Messenger ˹wholeheartedly˺, He will not discount anything from ˹the reward of˺ your deeds—Allah is truly All-Forgiving, Most Merciful” (49: 14).
[2176] They devised to assassinate the Messenger (ﷺ) upon his return from the Tabuk Expedition, but their plot was foiled (cf. al-Baghawī, Ibn al-Qayyim, Zād al-Maʿād, 3/477-478, Ibn Kathīr, al-Alūsī, al-Saʿdī).
[2177] A fact that should have had the opposite effect on them (cf. al-Zajjāj, Maʿānī al-Qur’ān, Ibn ʿAṭiyyah, Ibn Kathīr). But such is always the way of venomous people; no act of kindness will ever allay them. Whatever one does will only increase their hatred towards one. When the renowned linguist, al-Bajalī, was asked about where to find the following Arab adage in the Qur’an: “Beware of the evil of the person you have shown kindness to”, he quoted this portion of the aya (cf. al-Dhahabī, Siyar Aʿlām al-Nubalā’, 13/414).
[2174] The ‘word of Denial’ (kalimat al-kufr) is the speech that indicates Denial (cf. Ibn ʿĀshūr), for example, insulting the Messenger (ﷺ) and attacking the religion (cf. al-Wāḥidī, al-Wasīṭ, al-Shawkānī, al- Saʿdī).
[2175] By uttering the word of Denial, they revealed once and for all their true mettle; although they were Muslims to all appearances, they were in fact Deniers (cf. al-Baghawī, al-Qurṭubī).
Ibn ʿAṭiyyah makes a point about word choice, which further sheds light on the meaning; the word “islām” and not “īmān” (sincere Faith) is used here because Islam can be professed with mere words, i.e. the testimony of monotheism, but īmān is a much further step, because it tackles what the heart holds: “The herds people said: “We have Believed!” Say ˹Muhammad˺: “You have not Believed. But say: “We have professed Islam” for ˹true˺ Faith has not yet entered your hearts. But if you obey Allah and His Messenger ˹wholeheartedly˺, He will not discount anything from ˹the reward of˺ your deeds—Allah is truly All-Forgiving, Most Merciful” (49: 14).
[2176] They devised to assassinate the Messenger (ﷺ) upon his return from the Tabuk Expedition, but their plot was foiled (cf. al-Baghawī, Ibn al-Qayyim, Zād al-Maʿād, 3/477-478, Ibn Kathīr, al-Alūsī, al-Saʿdī).
[2177] A fact that should have had the opposite effect on them (cf. al-Zajjāj, Maʿānī al-Qur’ān, Ibn ʿAṭiyyah, Ibn Kathīr). But such is always the way of venomous people; no act of kindness will ever allay them. Whatever one does will only increase their hatred towards one. When the renowned linguist, al-Bajalī, was asked about where to find the following Arab adage in the Qur’an: “Beware of the evil of the person you have shown kindness to”, he quoted this portion of the aya (cf. al-Dhahabī, Siyar Aʿlām al-Nubalā’, 13/414).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
۞ وَمِنۡهُم مَّنۡ عَٰهَدَ ٱللَّهَ لَئِنۡ ءَاتَىٰنَا مِن فَضۡلِهِۦ لَنَصَّدَّقَنَّ وَلَنَكُونَنَّ مِنَ ٱلصَّٰلِحِينَ
(75) [2178]Among them are those who pledged to Allah: “Should He bestow on us from His bounty, we would ˹commit to˺ spend charitably and ˹commit to˺ be among the righteous”.
[2178] The hypocritical traits spelled out earlier are reiterated here: dishonoring of pledges, repaying kindness with spitefulness, miserliness and lack of empathy, and persistent lying (cf. al-Biqāʿī, Naẓm al-Durar). They are also still being warned to pay heed.
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
فَأَعۡقَبَهُمۡ نِفَاقٗا فِي قُلُوبِهِمۡ إِلَىٰ يَوۡمِ يَلۡقَوۡنَهُۥ بِمَآ أَخۡلَفُواْ ٱللَّهَ مَا وَعَدُوهُ وَبِمَا كَانُواْ يَكۡذِبُونَ
(77) Then there pursued them hypocrisy in their hearts until the Day they meet Him[2179]; for reneging on what they pledged to Allah and for their persistent lying[2180].
[2179] Their hypocrisy will linger in their hearts until the day they die, upon which they meet God (cf. al-Ṭabarī, al-Baghawī, al-Qurṭubī).
[2180] Abū Hurayrah (رضي الله عنه) narrated that the Messenger (ﷺ) said: “Three are the ˹tell-tale˺ indicators of a hypocrite: lying when speaking, breaking promises and betraying trust” (al-Bukhārī: 33, Muslim 59).
[2180] Abū Hurayrah (رضي الله عنه) narrated that the Messenger (ﷺ) said: “Three are the ˹tell-tale˺ indicators of a hypocrite: lying when speaking, breaking promises and betraying trust” (al-Bukhārī: 33, Muslim 59).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
ٱلَّذِينَ يَلۡمِزُونَ ٱلۡمُطَّوِّعِينَ مِنَ ٱلۡمُؤۡمِنِينَ فِي ٱلصَّدَقَٰتِ وَٱلَّذِينَ لَا يَجِدُونَ إِلَّا جُهۡدَهُمۡ فَيَسۡخَرُونَ مِنۡهُمۡ سَخِرَ ٱللَّهُ مِنۡهُمۡ وَلَهُمۡ عَذَابٌ أَلِيمٌ
(79) [2181]Those who snide at the ˹generously˺ benefacting among the Believers regarding alms, as well as ˹the sincere˺ who can find nothing ˹to give˺ but their own effort – they ridicule them – may Allah Ridicule them[2182] and theirs is a painful Punishment.
[2181] The hypocrites do not only practise what they preach themselves (“…enjoin what is unacceptable and advise against virtue, and clinch their fists…” (Aya 67 above)), they hate to see others doing otherwise (cf. al-Biqāʿī, Naẓm al-Durar). Abū Masʿūd (رضي الله عنه) narrated: “When we were bade to give charity, ˹having nothing to give˺ we went on to work as porters ˹in the market, to secure the money for charity˺. Abū ʿAqīl came with half a bucket ˹of palm dates as charity˺, another person came with more than that, and the hypocrites said: “Allah is in no need of this one’s charity ˹meaning Abū ʿAqīl˺, and this other one only did it to show off”. Then the aya came down: “Those who snide at the benefacting among the Believers regarding alms as well as ˹the sincere˺ who can find nothing ˹to give˺ but their own effort …”” (al-Bukhārī: 4668, Muslim: 1018). They hurtle sneering comments on both the well-off who give generously, saying that they do so to show off, and those who can only help out with the very little that they have, and deride them for it (c.f. al-Ṭabarī, al-Wāḥidī, al-Basīṭ, al-Saʿdī).
[2182] “When they meet those who Believe, they say: “We Believe!”, but when they are alone with their devils, they say: “Surely we are with you. We are but mocking”. *Allah mocks them and slackens the reins for them to wander aimlessly in their blindness” (2: 14-15).
[2182] “When they meet those who Believe, they say: “We Believe!”, but when they are alone with their devils, they say: “Surely we are with you. We are but mocking”. *Allah mocks them and slackens the reins for them to wander aimlessly in their blindness” (2: 14-15).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
ٱسۡتَغۡفِرۡ لَهُمۡ أَوۡ لَا تَسۡتَغۡفِرۡ لَهُمۡ إِن تَسۡتَغۡفِرۡ لَهُمۡ سَبۡعِينَ مَرَّةٗ فَلَن يَغۡفِرَ ٱللَّهُ لَهُمۡۚ ذَٰلِكَ بِأَنَّهُمۡ كَفَرُواْ بِٱللَّهِ وَرَسُولِهِۦۗ وَٱللَّهُ لَا يَهۡدِي ٱلۡقَوۡمَ ٱلۡفَٰسِقِينَ
(80) [2183]Ask ˹Muhammad˺ for forgiveness for them, or do not ask for forgiveness for them; should you ask for forgiveness for them seventy times[2184], Allah will not forgive them. That for their Denying of Allah and His Messenger; Allah guides not the ˹persistently˺ contravening people.
[2183] ʿUmar Ibn al-Khaṭṭāb (رضي الله عنه) narrated: “When ˹the head of the hypocrites˺ ʿAbdullāh Ibn Ubayy Ibn Salūl died, the Messenger of Allah (ﷺ) was summoned to Pray for him. As the Messenger of Allah (ﷺ) stood up ˹for Prayer˺, I sprang to him and said: “Messenger of Allah, will you Pray over Ibn Ubayy, in spite of him saying so and so on the day of so and so!” I recounted to him (ﷺ) what he said ˹of many slanders˺. The Messenger (ﷺ) smiled and said: “Move away from me ʿUmar.” When I had argued a great deal with him, he said: “I was given a choice and I made my choice. Had I known that if I were to seek forgiveness for him more than seventy times he would be forgiven, I would have sought it more!” The Messenger (ﷺ) Prayed and then left. It was just a short while after that the two ayas in Barā’ah ˹i.e. al-Tawbah˺ came down: “Do not ever Pray ˹Muhammad˺ over anyone of them who dies … died while in a state of contravention”…” (al-Bukhārī: 1366).
[2184] The number 70 is not meant to give an exact number but is rather used to denote numerousness per se (cf. al-Zamakhsharī, Ibn ʿĀshūr, al-Khāzin, al-Muyassar, Tafsīr al-Madīnah al-Munawwarah): “It is all the same for them whether you ˹Muhammad˺ ask for forgiveness for them ˹the hypocrites˺ or do not ask for forgiveness for them, Allah will never forgive them; verily Allah guides not the contravening people” (63: 6).
[2184] The number 70 is not meant to give an exact number but is rather used to denote numerousness per se (cf. al-Zamakhsharī, Ibn ʿĀshūr, al-Khāzin, al-Muyassar, Tafsīr al-Madīnah al-Munawwarah): “It is all the same for them whether you ˹Muhammad˺ ask for forgiveness for them ˹the hypocrites˺ or do not ask for forgiveness for them, Allah will never forgive them; verily Allah guides not the contravening people” (63: 6).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
فَرِحَ ٱلۡمُخَلَّفُونَ بِمَقۡعَدِهِمۡ خِلَٰفَ رَسُولِ ٱللَّهِ وَكَرِهُوٓاْ أَن يُجَٰهِدُواْ بِأَمۡوَٰلِهِمۡ وَأَنفُسِهِمۡ فِي سَبِيلِ ٱللَّهِ وَقَالُواْ لَا تَنفِرُواْ فِي ٱلۡحَرِّۗ قُلۡ نَارُ جَهَنَّمَ أَشَدُّ حَرّٗاۚ لَّوۡ كَانُواْ يَفۡقَهُونَ
(81) [2185]The stay-backers were pleased with their station behind the Messenger of Allah; they hated to strive in the path of Allah with their money and lives and said: “Do not mobilize in the heat!” Say ˹Muhammad˺: “The heat of Hellfire is surely more severe” [2186] – if only they would discern.
[2185] This and the next three passages generally deal with not abiding by the command to mobilize when called upon. The depravity surrounding such an act of defiance is varyingly highlighted through the use of a defamatory label of the same root kh-l-f: al-mukhallafūna (the stay-backers, lit. the ones made to stay back), al-khālifūna (the fall-behinders) and al-khawālif (the ˹incapacitated˺ stayers, which is repeated twice) (cf. Ibn ʿAṭiyyah).
[2186] Abū Hurayrah (ﷺ) narrated that the Messenger (ﷺ) said: “This fire of yours, which the son of Adam inflames, is ˹only˺ one part of seventy parts of the heat of Hell. They ˹the Companions˺ said: “By Allah it ˹the worldly fire˺ is sufficient ˹as punishment˺, Messenger of Allah!” He said: “It ˹Hell˺ has been made severer that this one sixty nine times over. Each of them is equal to the worldly fire” (al-Bukhārī: 3265, Muslim: 2849).
[2186] Abū Hurayrah (ﷺ) narrated that the Messenger (ﷺ) said: “This fire of yours, which the son of Adam inflames, is ˹only˺ one part of seventy parts of the heat of Hell. They ˹the Companions˺ said: “By Allah it ˹the worldly fire˺ is sufficient ˹as punishment˺, Messenger of Allah!” He said: “It ˹Hell˺ has been made severer that this one sixty nine times over. Each of them is equal to the worldly fire” (al-Bukhārī: 3265, Muslim: 2849).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
فَإِن رَّجَعَكَ ٱللَّهُ إِلَىٰ طَآئِفَةٖ مِّنۡهُمۡ فَٱسۡتَـٔۡذَنُوكَ لِلۡخُرُوجِ فَقُل لَّن تَخۡرُجُواْ مَعِيَ أَبَدٗا وَلَن تُقَٰتِلُواْ مَعِيَ عَدُوًّاۖ إِنَّكُمۡ رَضِيتُم بِٱلۡقُعُودِ أَوَّلَ مَرَّةٖ فَٱقۡعُدُواْ مَعَ ٱلۡخَٰلِفِينَ
(83) Should Allah return you back ˹Muhammad˺ to a band of them[2187] and they sought your permission to set out, say: “You shall never set out with me ever and shall never fight an enemy with me. You were satisfied to stay back in the first time![2188] Stay then with the fall-behinders![2189]”
[2187] These are the group of hypocrites who sought the Messenger’s permission without valid excuses to stay in Madinah and not join him on his way to Tabuk (cf. al-Ṭabarī, al-Wāḥidī, al-Basīṭ, Ibn Kathīr).
[2188] The ‘tough’ punishments mentioned here and in the next aya, amount to naming and shaming (cf. al-Rāzī, Ibn ʿĀshūr); they are being pointed out as discordant to the rest of society (cf. Ibn ʿAṭiyyah).
[2189] al-Khālif (plural al-khālifūn) is the person who remains behind because of lack or incapacity (cf. al-Iṣfahānī, al-Mufradāt). It is used here to impart a derogatory sense (cf. al-Ṭabarī).
[2188] The ‘tough’ punishments mentioned here and in the next aya, amount to naming and shaming (cf. al-Rāzī, Ibn ʿĀshūr); they are being pointed out as discordant to the rest of society (cf. Ibn ʿAṭiyyah).
[2189] al-Khālif (plural al-khālifūn) is the person who remains behind because of lack or incapacity (cf. al-Iṣfahānī, al-Mufradāt). It is used here to impart a derogatory sense (cf. al-Ṭabarī).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَلَا تُصَلِّ عَلَىٰٓ أَحَدٖ مِّنۡهُم مَّاتَ أَبَدٗا وَلَا تَقُمۡ عَلَىٰ قَبۡرِهِۦٓۖ إِنَّهُمۡ كَفَرُواْ بِٱللَّهِ وَرَسُولِهِۦ وَمَاتُواْ وَهُمۡ فَٰسِقُونَ
(84) Do not ever Pray ˹Muhammad˺ over anyone of them who dies and do not stand at his grave[2190]; they had Denied Allah and His Messenger and died while in a state of contravention.
[2190] To oversee the burial and/or ask for forgiveness or pray for the deceased (cf. al-Ṭabarī, al-Wāḥidī, al-Basīṭ, Ibn Kathīr).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَلَا تُعۡجِبۡكَ أَمۡوَٰلُهُمۡ وَأَوۡلَٰدُهُمۡۚ إِنَّمَا يُرِيدُ ٱللَّهُ أَن يُعَذِّبَهُم بِهَا فِي ٱلدُّنۡيَا وَتَزۡهَقَ أَنفُسُهُمۡ وَهُمۡ كَٰفِرُونَ
(85) [2191]Let not ˹Muhammad˺ their wealth and their sons amuse you; Allah wants nothing but to punish them with these in the worldly life and their souls to expire while they are ˹still˺ Deniers.
[2191] The wording of this aya is almost identical to Aya 55 above, reiterating its message and further driving it home (cf. al-Rāzī, Ibn ʿAṭiyyah, Abū Ḥayyān); all the grandeur with which they are surrounded amounts to nothing but a cause of pain and misery and a deceptive illusion that haunts them until they die without repentance (cf. al-Qurṭubī, Ibn Kathīr).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَإِذَآ أُنزِلَتۡ سُورَةٌ أَنۡ ءَامِنُواْ بِٱللَّهِ وَجَٰهِدُواْ مَعَ رَسُولِهِ ٱسۡتَـٔۡذَنَكَ أُوْلُواْ ٱلطَّوۡلِ مِنۡهُمۡ وَقَالُواْ ذَرۡنَا نَكُن مَّعَ ٱلۡقَٰعِدِينَ
(86) [2192]When a sura is brought down ˹commanding people˺ to Believe in Allah and strive with His Messenger, the well-off[2193] among them seek your permission and say: “Leave us to be with those who sit ˹at home˺![2194]”
[2192] Yet another subdivision of the hypocrites, i.e. the able-bodied and the wealthy, is exposed here to further chastise them (cf. Ibn ʿĀshūr).
[2193] Ulū al-ṭawl (lit. those in possession of expanse/reach, cf. al-Sijistānī, Gharīb al-Qur’ān, Ibn Fāris, Maqāyīs al-Lughah, al-Iṣfahānī, al-Mufradāt) are those who are financially well-off (cf. al-Ṭabarī, Ibn ʿAṭiyyah, al-Qurṭubī). Yet other commentators include, along with the wealthy, the ones who are bodily fit and healthy (cf. al-Qāsimī, Riḍā, Ibn ʿĀshūr).
[2194] al-Qāʿidūna are the weak, the terminally ill and the incapacitated (cf. al-Ṭabarī, Ibn ʿAṭiyyah, al-Qurṭubī).
[2193] Ulū al-ṭawl (lit. those in possession of expanse/reach, cf. al-Sijistānī, Gharīb al-Qur’ān, Ibn Fāris, Maqāyīs al-Lughah, al-Iṣfahānī, al-Mufradāt) are those who are financially well-off (cf. al-Ṭabarī, Ibn ʿAṭiyyah, al-Qurṭubī). Yet other commentators include, along with the wealthy, the ones who are bodily fit and healthy (cf. al-Qāsimī, Riḍā, Ibn ʿĀshūr).
[2194] al-Qāʿidūna are the weak, the terminally ill and the incapacitated (cf. al-Ṭabarī, Ibn ʿAṭiyyah, al-Qurṭubī).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
رَضُواْ بِأَن يَكُونُواْ مَعَ ٱلۡخَوَالِفِ وَطُبِعَ عَلَىٰ قُلُوبِهِمۡ فَهُمۡ لَا يَفۡقَهُونَ
(87) They were content to be among the ˹incapacitated˺ stayers[2195] and Allah stamped on their hearts so that they would not discern[2196].
[2195] al-Khawālif are mainly women (cf. al-Ṭabarī, Ibn ʿAṭiyyah, al-Qurṭubī, cf. al-Sijistānī, Gharīb al-Qur’ān, Ibn Fāris, Maqāyīs al-Lughah, al-Iṣfahānī, al-Mufradāt). Obviously, they were known with this designation because they would not join fighting campaigns. The hypocrites, however, are still being denigrated (cf. Ibn ʿĀshūr).
[2196] They were bereft of the faculty of discernment; they did not grasp the wisdom and benefits of God’s commands (cf. al-Ṭabarī, Ibn ʿAṭiyyah, Ibn Kathīr). Also had they been discerning, they would not have been gratified with classification alongside the less bodily able segment of society (al-Saʿdī): “... but the hypocrites discern not!” (9: 87).
[2196] They were bereft of the faculty of discernment; they did not grasp the wisdom and benefits of God’s commands (cf. al-Ṭabarī, Ibn ʿAṭiyyah, Ibn Kathīr). Also had they been discerning, they would not have been gratified with classification alongside the less bodily able segment of society (al-Saʿdī): “... but the hypocrites discern not!” (9: 87).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
لَٰكِنِ ٱلرَّسُولُ وَٱلَّذِينَ ءَامَنُواْ مَعَهُۥ جَٰهَدُواْ بِأَمۡوَٰلِهِمۡ وَأَنفُسِهِمۡۚ وَأُوْلَٰٓئِكَ لَهُمُ ٱلۡخَيۡرَٰتُۖ وَأُوْلَٰٓئِكَ هُمُ ٱلۡمُفۡلِحُونَ
(88) But the Messenger and Believers alongside him strove with their money and lives; those are the ones for whom is all good ˹things˺[2197] and those are the winners.
[2197] al-Khayrāt (intensive plural of khayr, i.e. good) denotes good aplenty both in this worldly life and in the Hereafter (cf. Ibn Kathīr, al-Qāsimī, al-Saʿdī): “You who Believe, shall I show you a trade that will save you from painful punishment? *That you Believe in Allah and His Messenger, and strive in the path of God with your money and lives; that is best for you, if you only knew. *He will forgive you your sins and admit you in Gardens under which rivers flow and comely abodes in Gardens of Eternity; that is ˹truly˺ the great triumph” (61: 10-12).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَجَآءَ ٱلۡمُعَذِّرُونَ مِنَ ٱلۡأَعۡرَابِ لِيُؤۡذَنَ لَهُمۡ وَقَعَدَ ٱلَّذِينَ كَذَبُواْ ٱللَّهَ وَرَسُولَهُۥۚ سَيُصِيبُ ٱلَّذِينَ كَفَرُواْ مِنۡهُمۡ عَذَابٌ أَلِيمٞ
(90) And the permission seekers[2198] among the herds people came to be pardoned, but those who lied to Allah and His Messenger stayed[2199]; a painful Punishment shall befall those who Denied among them.
[2198] These nomad permission seekers either had valid excuses (in Yaʿqūb’s Qur’anic mode of reading where it is read as: al-Muʿdhirūna, cf. Ibn al-Jazarī, al-Nashr, 2/280) or did not (in all other Qur’anic modes of reading it is read as: al-Muʿadhdhirūna, cf. Ibn al-Jazarī, al-Nashr, 2/280) (cf. al-Wāḥidī, al-Basīṭ, Ibn ʿAṭiyyah, Ibn al-Jawzī, Ibn ʿĀshūr).
[2199] These are the hypocrite nomads who did not even make the effort to come to the Messenger (ﷺ) to seek his permission (cf. Ibn Kathīr, al-Saʿdī, Ibn ʿĀshūr).
[2199] These are the hypocrite nomads who did not even make the effort to come to the Messenger (ﷺ) to seek his permission (cf. Ibn Kathīr, al-Saʿdī, Ibn ʿĀshūr).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
لَّيۡسَ عَلَى ٱلضُّعَفَآءِ وَلَا عَلَى ٱلۡمَرۡضَىٰ وَلَا عَلَى ٱلَّذِينَ لَا يَجِدُونَ مَا يُنفِقُونَ حَرَجٌ إِذَا نَصَحُواْ لِلَّهِ وَرَسُولِهِۦۚ مَا عَلَى ٱلۡمُحۡسِنِينَ مِن سَبِيلٖۚ وَٱللَّهُ غَفُورٞ رَّحِيمٞ
(91) There is no guilt upon the weak, or the sick, or those who cannot find the means to spend, should they be honest to Allah and His Messenger; there is no way against the good-doers—Allah is indeed All-Forgiving, Most Merciful.
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَلَا عَلَى ٱلَّذِينَ إِذَا مَآ أَتَوۡكَ لِتَحۡمِلَهُمۡ قُلۡتَ لَآ أَجِدُ مَآ أَحۡمِلُكُمۡ عَلَيۡهِ تَوَلَّواْ وَّأَعۡيُنُهُمۡ تَفِيضُ مِنَ ٱلدَّمۡعِ حَزَنًا أَلَّا يَجِدُواْ مَا يُنفِقُونَ
(92) Neither is there ˹a way˺ against those who when they come to you to mount them ˹on riding animals˺ – you ˹Muhammad˺ would say: “I cannot secure what to mount you on” – they turn back with their eyes swelling with tears, deeply sorrowful that they cannot find the means to spend.
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
۞ إِنَّمَا ٱلسَّبِيلُ عَلَى ٱلَّذِينَ يَسۡتَـٔۡذِنُونَكَ وَهُمۡ أَغۡنِيَآءُۚ رَضُواْ بِأَن يَكُونُواْ مَعَ ٱلۡخَوَالِفِ وَطَبَعَ ٱللَّهُ عَلَىٰ قُلُوبِهِمۡ فَهُمۡ لَا يَعۡلَمُونَ
(93) The way is only ˹rightly sought˺ against those who seek your permission while they are well-to-do; they were content to be among the ˹incapacitated˺ stayers and Allah stamped on their hearts so that they would not know[2200].
[2200] They did not realize the consequences of not joining the Messenger (ﷺ) in his campaign and were ignorant of the great rewards they were missing out on in this world and in the Hereafter (cf. al-Ṭabarī, al-Alūsī, al-Saʿdī).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
يَعۡتَذِرُونَ إِلَيۡكُمۡ إِذَا رَجَعۡتُمۡ إِلَيۡهِمۡۚ قُل لَّا تَعۡتَذِرُواْ لَن نُّؤۡمِنَ لَكُمۡ قَدۡ نَبَّأَنَا ٱللَّهُ مِنۡ أَخۡبَارِكُمۡۚ وَسَيَرَى ٱللَّهُ عَمَلَكُمۡ وَرَسُولُهُۥ ثُمَّ تُرَدُّونَ إِلَىٰ عَٰلِمِ ٱلۡغَيۡبِ وَٱلشَّهَٰدَةِ فَيُنَبِّئُكُم بِمَا كُنتُمۡ تَعۡمَلُونَ
(94) They[2201] apologize to you ˹Believers˺ when you return to them. Say ˹Muhammad˺: “Do not apologize. We will not believe you; Allah has told us some of your news[2202]. Allah – and His Messenger – shall see your deeds[2203], then you shall be returned to the Knower of the unseen and the witnessed and He will break the news to you about what you used to do!”
[2201] The hypocrite nomads, those who did not even make the effort to seek the Messenger’s permission, are being dealt with here (cf. Ibn ʿĀshūr).
[2202] Enough of their news not to believe them (cf. Ibn ʿĀshūr).
[2203] Although their apology is not accepted, they are afforded a chance to repent and mend their ways (cf. Ibn ʿĀshūr); what really matters are deeds not mere words (cf. al-Saʿdī).
[2202] Enough of their news not to believe them (cf. Ibn ʿĀshūr).
[2203] Although their apology is not accepted, they are afforded a chance to repent and mend their ways (cf. Ibn ʿĀshūr); what really matters are deeds not mere words (cf. al-Saʿdī).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
سَيَحۡلِفُونَ بِٱللَّهِ لَكُمۡ إِذَا ٱنقَلَبۡتُمۡ إِلَيۡهِمۡ لِتُعۡرِضُواْ عَنۡهُمۡۖ فَأَعۡرِضُواْ عَنۡهُمۡۖ إِنَّهُمۡ رِجۡسٞۖ وَمَأۡوَىٰهُمۡ جَهَنَّمُ جَزَآءَۢ بِمَا كَانُواْ يَكۡسِبُونَ
(95) [2204]They will swear by Allah to you, when you come back to them so that you would turn away from them. Turn away from them then; they are filthy[2205] and their resort is Hell; a ˹just˺ requital for what they used to earn.
[2204] This aya foretells part of their news and what they would do after the return of the Messenger (ﷺ) along with the Believers to Madinah, to emphasize that God’s ‘seeing’ of what they do is real and that He knows the unseen as well as the witnessed (cf. al-Biqāʿī, Naẓm al-Durar).
[2205] Believers are advised to remain aloof from what may rub off on them negatively (cf. al-Rāzī).
[2205] Believers are advised to remain aloof from what may rub off on them negatively (cf. al-Rāzī).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
يَحۡلِفُونَ لَكُمۡ لِتَرۡضَوۡاْ عَنۡهُمۡۖ فَإِن تَرۡضَوۡاْ عَنۡهُمۡ فَإِنَّ ٱللَّهَ لَا يَرۡضَىٰ عَنِ ٱلۡقَوۡمِ ٱلۡفَٰسِقِينَ
(96) [2206]They swear to you so that you may reconcile with them. If you reconcile with them then Allah does not reconcile with the contravening people.
[2206] They are not only wishful of the Believers’ not holding them to account over their treachery, moreover, they are even hopeful of complete reconciliation with the Believers as if nothing had happened (cf. al-Rāzī).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
ٱلۡأَعۡرَابُ أَشَدُّ كُفۡرٗا وَنِفَاقٗا وَأَجۡدَرُ أَلَّا يَعۡلَمُواْ حُدُودَ مَآ أَنزَلَ ٱللَّهُ عَلَىٰ رَسُولِهِۦۗ وَٱللَّهُ عَلِيمٌ حَكِيمٞ
(97) Herds people are stauncher in Denial and hypocrisy[2207]; they are more likely not to know the boundaries of what Allah sent down to His Messenger[2208]—Allah is indeed All-Knowing, All-Wise.
[2207] Being rougher in character than townspeople and freer in expressing their thoughts (cf. al-Ṭabarī, al-Wāḥidī, al-Basīṭ, Ibn ʿAṭiyyah).
[2208] Being away from sources of knowledge by not mixing with the knowledgeable Companions of the Messenger (ﷺ) (cf. Ibn ʿĀshūr, al-Muyassar). The ignorant are more prone to evil than the sincere knowledgeable (al-Saʿdī).
[2208] Being away from sources of knowledge by not mixing with the knowledgeable Companions of the Messenger (ﷺ) (cf. Ibn ʿĀshūr, al-Muyassar). The ignorant are more prone to evil than the sincere knowledgeable (al-Saʿdī).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَمِنَ ٱلۡأَعۡرَابِ مَن يَتَّخِذُ مَا يُنفِقُ مَغۡرَمٗا وَيَتَرَبَّصُ بِكُمُ ٱلدَّوَآئِرَۚ عَلَيۡهِمۡ دَآئِرَةُ ٱلسَّوۡءِۗ وَٱللَّهُ سَمِيعٌ عَلِيمٞ
(98) [2209]Among the herds people are those who take what they spend to be a liability[2210] and lie in wait for turns of fortune against you ˹Believers˺; may the unfortunate turn be against them! Allah is indeed All-Hearing, All-Knowing.
[2209] This aya and the next compare and contrast two types of the nomad Arabs: the ones who are dispossessed of Faith and the ones who are devoutly faithful. This brings to the fore how Faith can change people’s characters for the better and nurture their spirits no matter how rough their natures are.
[2210] Considering their financial contribution to society as an encumbrance (maghram) and spending grudgingly, not in the hope that God would reward them for it (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr).
[2210] Considering their financial contribution to society as an encumbrance (maghram) and spending grudgingly, not in the hope that God would reward them for it (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَمِنَ ٱلۡأَعۡرَابِ مَن يُؤۡمِنُ بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأٓخِرِ وَيَتَّخِذُ مَا يُنفِقُ قُرُبَٰتٍ عِندَ ٱللَّهِ وَصَلَوَٰتِ ٱلرَّسُولِۚ أَلَآ إِنَّهَا قُرۡبَةٞ لَّهُمۡۚ سَيُدۡخِلُهُمُ ٱللَّهُ فِي رَحۡمَتِهِۦٓۚ إِنَّ ٱللَّهَ غَفُورٞ رَّحِيمٞ
(99) Yet among the herds people are those who Believe in Allah and the Last Day and take what they spend to be reparation[2211] with Allah and ˹to seek˺ the Messenger’s prayers ˹for them˺[2212]; indubitably it is a reparation for them! Allah will admit them into His Mercy[2213]—Allah is verily All-Forgiving, Most Merciful.
[2211] Qurubāt (originally from past tense verb qaruba to draw nearer) are good deeds done to get closer to God Almighty (cf. Ibn ʿAṭiyyah, Ibn Kathīr, al-Saʿdī).
[2212] Ṣalawāt al-Rasūl denotes the Messenger’s supplications of blessing for them (cf. al-Ṭabarī, al-Qurṭubī, al-Saʿdī). ʿAbdullāh Ibn Abī Awfā (رضي الله عنهما) said: “When a clan brought their alms to the Prophet (ﷺ), he used to say: “O Allah, bless the clan of so-and-so.” My father brought him his alms and he (ﷺ) said: “O Allah, bless the household of Abū Awfā”” (al-Bukhārī: 1497, Muslim: 1078).
[2213] “You, soul at peace: *return to your Lord well pleased and well pleasing; *join My servants, *and enter My Paradise.” (89: 27-30).
[2212] Ṣalawāt al-Rasūl denotes the Messenger’s supplications of blessing for them (cf. al-Ṭabarī, al-Qurṭubī, al-Saʿdī). ʿAbdullāh Ibn Abī Awfā (رضي الله عنهما) said: “When a clan brought their alms to the Prophet (ﷺ), he used to say: “O Allah, bless the clan of so-and-so.” My father brought him his alms and he (ﷺ) said: “O Allah, bless the household of Abū Awfā”” (al-Bukhārī: 1497, Muslim: 1078).
[2213] “You, soul at peace: *return to your Lord well pleased and well pleasing; *join My servants, *and enter My Paradise.” (89: 27-30).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَٱلسَّٰبِقُونَ ٱلۡأَوَّلُونَ مِنَ ٱلۡمُهَٰجِرِينَ وَٱلۡأَنصَارِ وَٱلَّذِينَ ٱتَّبَعُوهُم بِإِحۡسَٰنٖ رَّضِيَ ٱللَّهُ عَنۡهُمۡ وَرَضُواْ عَنۡهُ وَأَعَدَّ لَهُمۡ جَنَّٰتٖ تَجۡرِي تَحۡتَهَا ٱلۡأَنۡهَٰرُ خَٰلِدِينَ فِيهَآ أَبَدٗاۚ ذَٰلِكَ ٱلۡفَوۡزُ ٱلۡعَظِيمُ
(100) [2214]The earliest forerunners among the Immigrants and the Helpers, and those who followed their suit in perfection ˹of deeds˺[2215], Allah is Pleased with them and they are pleased with Him, and He has readied for them Gardens under which rivers flow forever after they abide therein; that is ˹truly˺ the great triumph.
[2214] Although the pious among the Arab nomads are commendable, it is not their example that is to be emulated but that of the bastion of pure Faith; the earliest Believers (cf. Ibn ʿĀshūr). They are society’s best elements; the first to outrun all people to embrace Faith among those who left their own kith and kin, their worldly possessions and hometowns, and those who unreservedly welcomed and provided a safe haven to the Messenger (ﷺ) and a springboard for the call, and rallied with all their will around it (cf. al-Ṭabarī, al-Baghawī, al-Saʿdī): “The poor Immigrants who were driven from their homes and possessions, who seek a Favor from Allah and Pleasure, those who support Allah and His Messenger – these are the ones who are true – ˹shall have a share˺. *And those who occupied the land and Belief before them love those who immigrated to them and find in their breasts no need for that which they were given. They prefer others over themselves, even if they be impoverished. And whosoever is shielded from the avarice of his soul, it is they who shall prosper” (59: 8-9).
[2215] “The ones who came after them say: “Our Lord, forgive us and our brethren who have preceded us in Faith, and do not place any ill-will in our hearts concerning those who Believe. Our Lord, Indeed You are Ever Gracious, Most Merciful!”” (59: 10).
[2215] “The ones who came after them say: “Our Lord, forgive us and our brethren who have preceded us in Faith, and do not place any ill-will in our hearts concerning those who Believe. Our Lord, Indeed You are Ever Gracious, Most Merciful!”” (59: 10).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَمِمَّنۡ حَوۡلَكُم مِّنَ ٱلۡأَعۡرَابِ مُنَٰفِقُونَۖ وَمِنۡ أَهۡلِ ٱلۡمَدِينَةِ مَرَدُواْ عَلَى ٱلنِّفَاقِ لَا تَعۡلَمُهُمۡۖ نَحۡنُ نَعۡلَمُهُمۡۚ سَنُعَذِّبُهُم مَّرَّتَيۡنِ ثُمَّ يُرَدُّونَ إِلَىٰ عَذَابٍ عَظِيمٖ
(101) [2216]Among the herds people ˹who live˺ around you[2217] are ˹yet˺ hypocrites and ˹yet˺ among the people of Madinah are those who are mired in hypocrisy[2218]. You ˹Muhammad˺ do not know them, ˹but˺ We Know them; We shall punish them twice[2219], then they shall be returned to a grave Punishment[2220].
[2216] These by contrast are society’s worst elements (cf. Riḍā). Shown over the past passages were four segments: two are the truly Believing among the Madinah dwellers and the herds people and two are the hypocritical among the Madinah dwellers and the herds people. Then the two Believing were joined together (Ayas 99-100) and now the two hypocritical are banded together and light is shed on their fate (cf. al-Biqāʿī, Naẓm al-Durar).
[2217] Around Madinah (cf. Ibn ʿAṭiyyah, al-Qurṭubī, Ibn Kathīr).
[2218] Maradū is that they have become so steeped in hypocrisy that it had become almost second nature to them; they had become so crafty at it that they were able to deceive others and remained faithful to it and would not give it up (cf. al-Ṭabarī, Ibn ʿAṭiyyah, Ibn Kathīr).
[2219] Both on the face of Earth before they die and in their graves (cf. al-Ṭabarī, Ibn Kathīr, al-Muyassar).
[2220] In Hellfire (cf. al-Ṭabarī, Ibn ʿAṭiyyah, Abū al-Suʿūd): “Indeed the hypocrites will be in the lowest depths of the Fire—you will never find them a helper” (4: 145).
[2217] Around Madinah (cf. Ibn ʿAṭiyyah, al-Qurṭubī, Ibn Kathīr).
[2218] Maradū is that they have become so steeped in hypocrisy that it had become almost second nature to them; they had become so crafty at it that they were able to deceive others and remained faithful to it and would not give it up (cf. al-Ṭabarī, Ibn ʿAṭiyyah, Ibn Kathīr).
[2219] Both on the face of Earth before they die and in their graves (cf. al-Ṭabarī, Ibn Kathīr, al-Muyassar).
[2220] In Hellfire (cf. al-Ṭabarī, Ibn ʿAṭiyyah, Abū al-Suʿūd): “Indeed the hypocrites will be in the lowest depths of the Fire—you will never find them a helper” (4: 145).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَءَاخَرُونَ ٱعۡتَرَفُواْ بِذُنُوبِهِمۡ خَلَطُواْ عَمَلٗا صَٰلِحٗا وَءَاخَرَ سَيِّئًا عَسَى ٱللَّهُ أَن يَتُوبَ عَلَيۡهِمۡۚ إِنَّ ٱللَّهَ غَفُورٞ رَّحِيمٌ
(102) And ˹there are˺ others who admitted their guilt[2221]; they mixed a good deed with another ˹which is˺ bad. Allah may very well relent towards them—Allah is verily All-Forgiving, Most-Merciful[2222].
[2221] Staying behind and not joining the Messenger (ﷺ) in his campaign (cf. al-Ṭabarī, al-Shawkānī, al-Saʿdī). Admitting guilt a very long way away from being “mired” in hypocrisy and thus brings one closer to what pleases God.
[2222] The doors of repentance are wide open for them on the assurance of none but God Almighty, the All-Forgiving, Most-Merciful: ‘“Those ˹angels˺ who carry the Throne and those around it glorify in gratitude to their Lord, have faith in Him, and seek forgiveness for the Believers, ˹praying:˺ “Our Lord! You encompass everything in ˹Your˺ Mercy and Knowledge. So forgive those who repent and follow Your Path, and save them from the Punishment of the Hellfire. *Our Lord! Admit them into the Gardens of Eternity which You have promised them, along with the righteous among their parents, spouses, and descendants. You ˹alone˺ are truly the Almighty, All-Wise. *And protect them from the evil consequences ˹of their deeds˺; he whom You protect from evil consequences that Day You will have shown him Mercy; that is ˹truly˺ the great triumph” (40: 7-9).
[2222] The doors of repentance are wide open for them on the assurance of none but God Almighty, the All-Forgiving, Most-Merciful: ‘“Those ˹angels˺ who carry the Throne and those around it glorify in gratitude to their Lord, have faith in Him, and seek forgiveness for the Believers, ˹praying:˺ “Our Lord! You encompass everything in ˹Your˺ Mercy and Knowledge. So forgive those who repent and follow Your Path, and save them from the Punishment of the Hellfire. *Our Lord! Admit them into the Gardens of Eternity which You have promised them, along with the righteous among their parents, spouses, and descendants. You ˹alone˺ are truly the Almighty, All-Wise. *And protect them from the evil consequences ˹of their deeds˺; he whom You protect from evil consequences that Day You will have shown him Mercy; that is ˹truly˺ the great triumph” (40: 7-9).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
خُذۡ مِنۡ أَمۡوَٰلِهِمۡ صَدَقَةٗ تُطَهِّرُهُمۡ وَتُزَكِّيهِم بِهَا وَصَلِّ عَلَيۡهِمۡۖ إِنَّ صَلَوٰتَكَ سَكَنٞ لَّهُمۡۗ وَٱللَّهُ سَمِيعٌ عَلِيمٌ
(103) [2223]Take from their money alms with which you purify and elevate[2224] them, and pray for them; verily your prayers are restfulness[2225] for them—Allah is All-Hearing, All-Knowing.
[2223] Such is the extent of God’s boundless benevolence for those who draw nearer to Him and show sincere repentance. The acceptance of their alms indicates acceptance of their deeds as it shows how sincere they really are (cf. al-Rāzī, Riḍā).
[2224] Yuzakkī means to thrive, increase and elevate (cf. Ibn Fāris, Maqāyīs al-Lughah, al-Iṣfahānī, al-Mufradāt). Here it means to increase their wealth, good manners, pious deeds, and reward them both in this world and in the Hereafter (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, al-Saʿdī). Jābir Ibn ʿAbdillāh (رضي الله عنه) narrated that the Prophet (ﷺ) said: “Charity extinguishes sins as much as water extinguishes fire” (Imām Aḥmad: 15284, Ibn Ḥibbān, al-Ṣaḥīḥ: 1723).
[2225] Sakan is calm and comfort (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr).
[2224] Yuzakkī means to thrive, increase and elevate (cf. Ibn Fāris, Maqāyīs al-Lughah, al-Iṣfahānī, al-Mufradāt). Here it means to increase their wealth, good manners, pious deeds, and reward them both in this world and in the Hereafter (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, al-Saʿdī). Jābir Ibn ʿAbdillāh (رضي الله عنه) narrated that the Prophet (ﷺ) said: “Charity extinguishes sins as much as water extinguishes fire” (Imām Aḥmad: 15284, Ibn Ḥibbān, al-Ṣaḥīḥ: 1723).
[2225] Sakan is calm and comfort (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
أَلَمۡ يَعۡلَمُوٓاْ أَنَّ ٱللَّهَ هُوَ يَقۡبَلُ ٱلتَّوۡبَةَ عَنۡ عِبَادِهِۦ وَيَأۡخُذُ ٱلصَّدَقَٰتِ وَأَنَّ ٱللَّهَ هُوَ ٱلتَّوَّابُ ٱلرَّحِيمُ
(104) Did they not know that Allah is the One Who accepts repentance from His servants and takes ˹their˺ alms, and that Allah is the One Who is All-Forgiving, Most Merciful!
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَقُلِ ٱعۡمَلُواْ فَسَيَرَى ٱللَّهُ عَمَلَكُمۡ وَرَسُولُهُۥ وَٱلۡمُؤۡمِنُونَۖ وَسَتُرَدُّونَ إِلَىٰ عَٰلِمِ ٱلۡغَيۡبِ وَٱلشَّهَٰدَةِ فَيُنَبِّئُكُم بِمَا كُنتُمۡ تَعۡمَلُونَ
(105) [2226]Say: “Do your deeds! Allah shall see your deeds, as well as His Messenger and the Believers[2227]. And you shall be returned to the Knower of the unseen and the witnessed and He will break the news to you about what you used to do!
[2226] Now that they have been given a new lease of life with the gracious acceptance of their repentance, they are to show their true mettle and make up for the chances of getting rewards for good deeds they had wasted (cf. Ibn ʿĀshūr).
[2227] Anas Ibn Mālik (رضي الله عنه) narrated: “They ˹the Messenger (ﷺ) and his Companions˺ once came upon a funeral and spoke well of the deceased and the Messenger (ﷺ) said: “It has become rightly ˹his˺!” Then they came across another funeral and spoke unfavourably of the deceased and the Messenger (ﷺ) said: “It has become rightly ˹his˺!” ʿUmar Ibn al-Khaṭṭāb (رضي الله عنه) said: “What is it that has become rightly ˹his˺?” He (ﷺ) said: “This one you spoke well of him and Paradise became rightly his and this one you spoke unfavourably of him and the Fire became rightly his. You are Allah’s witnesses on Earth”” (al-Bukhārī: 1367).
[2227] Anas Ibn Mālik (رضي الله عنه) narrated: “They ˹the Messenger (ﷺ) and his Companions˺ once came upon a funeral and spoke well of the deceased and the Messenger (ﷺ) said: “It has become rightly ˹his˺!” Then they came across another funeral and spoke unfavourably of the deceased and the Messenger (ﷺ) said: “It has become rightly ˹his˺!” ʿUmar Ibn al-Khaṭṭāb (رضي الله عنه) said: “What is it that has become rightly ˹his˺?” He (ﷺ) said: “This one you spoke well of him and Paradise became rightly his and this one you spoke unfavourably of him and the Fire became rightly his. You are Allah’s witnesses on Earth”” (al-Bukhārī: 1367).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَءَاخَرُونَ مُرۡجَوۡنَ لِأَمۡرِ ٱللَّهِ إِمَّا يُعَذِّبُهُمۡ وَإِمَّا يَتُوبُ عَلَيۡهِمۡۗ وَٱللَّهُ عَلِيمٌ حَكِيمٞ
(106) [2228]Others ˹among them˺ are postponed until ˹the coming of˺ Allah’s command; He either punishes them or relents on them—Allah is All-Knowing, All-Wise.
[2228] These are the ones among those who did not join the Messenger (ﷺ) on his campaign whom God did not yet relent towards (cf. Ibn ʿĀshūr). They are left in a state of suspense so that they may make haste to sincerely repent before God’s command comes in their respect (cf. al-Biqāʿī, Naẓm al-Durar, Riḍā).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَٱلَّذِينَ ٱتَّخَذُواْ مَسۡجِدٗا ضِرَارٗا وَكُفۡرٗا وَتَفۡرِيقَۢا بَيۡنَ ٱلۡمُؤۡمِنِينَ وَإِرۡصَادٗا لِّمَنۡ حَارَبَ ٱللَّهَ وَرَسُولَهُۥ مِن قَبۡلُۚ وَلَيَحۡلِفُنَّ إِنۡ أَرَدۡنَآ إِلَّا ٱلۡحُسۡنَىٰۖ وَٱللَّهُ يَشۡهَدُ إِنَّهُمۡ لَكَٰذِبُونَ
(107) [2229]And ˹among them are˺ those who assumed ˹for themselves˺ a mosque to cause damage[2230], in Denial, to cause discord among the Believers and in anticipation of he who had fought Allah and His Messenger before[2231]. They will surely swear: “We intended nothing but good!”[2232] Allah bears witness that they are surely liars.
[2229] These are the most conniving hypocrites who built a gathering place for them in the shape of a mosque, in which they claimed to perform sincere worship while in fact they intended it to be a base for their sabotage campaign against the community (cf. Abū Ḥayyān).
[2230] Ḍirāran comes originally from damage/harm (ḍarar) which is the opposite of benefit (manfaʿah) (cf. Ibn Fāris, Maqāyīs al-Lughah, al-Iṣfahānī, al-Mufradāt). The ‘mosque’ they built came later to be known as masjid al-ḍirar; acquiring the symbolic value of dissention and discord (cf. Ibn Taymiyyah, Iqtiḍā’ al-Ṣirāṭ al-Mustaqīm, 2/341, al-Baghawī).
[2231] Riḍā reports the consensus of exegetes that this person they were waiting for was a man known as Abū ʿĀmir al-Rāhib, a Khazrajite, who had rebelled against God and the Messenger (ﷺ) and promised them to bring a Byzantine army to fight the Messenger (ﷺ). They built their ‘mosque’ as a summoning of chaos, centre of disruption once this eagerly-awaited person showed up.
[2232] Their all-time favorite artifice was to swear solemnly to the Messenger (ﷺ) and the Believers to escape punishment; they swore that they intended it for the benefit of the less able who lived on the outskirts of Madinah, since, they reasoned, it was closer than any other mosque (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[2230] Ḍirāran comes originally from damage/harm (ḍarar) which is the opposite of benefit (manfaʿah) (cf. Ibn Fāris, Maqāyīs al-Lughah, al-Iṣfahānī, al-Mufradāt). The ‘mosque’ they built came later to be known as masjid al-ḍirar; acquiring the symbolic value of dissention and discord (cf. Ibn Taymiyyah, Iqtiḍā’ al-Ṣirāṭ al-Mustaqīm, 2/341, al-Baghawī).
[2231] Riḍā reports the consensus of exegetes that this person they were waiting for was a man known as Abū ʿĀmir al-Rāhib, a Khazrajite, who had rebelled against God and the Messenger (ﷺ) and promised them to bring a Byzantine army to fight the Messenger (ﷺ). They built their ‘mosque’ as a summoning of chaos, centre of disruption once this eagerly-awaited person showed up.
[2232] Their all-time favorite artifice was to swear solemnly to the Messenger (ﷺ) and the Believers to escape punishment; they swore that they intended it for the benefit of the less able who lived on the outskirts of Madinah, since, they reasoned, it was closer than any other mosque (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
لَا تَقُمۡ فِيهِ أَبَدٗاۚ لَّمَسۡجِدٌ أُسِّسَ عَلَى ٱلتَّقۡوَىٰ مِنۡ أَوَّلِ يَوۡمٍ أَحَقُّ أَن تَقُومَ فِيهِۚ فِيهِ رِجَالٞ يُحِبُّونَ أَن يَتَطَهَّرُواْۚ وَٱللَّهُ يُحِبُّ ٱلۡمُطَّهِّرِينَ
(108) Do not ever ˹Muhammad˺ stand ˹for Prayer˺ in it! Certainly, a mosque[2233] which was founded on Mindfulness from the first day is more worthy that you stand in it[2234]. In it are men who love to purify themselves; Allah loves those who purify themselves[2235].
[2233] The Qubā’ Mosque, which was not far from the hypocrites’ ‘mosque’ (cf. al-Qurṭubī, Ibn Kathīr, al-Shawkānī, al-Saʿdī). Other exegetes, notably al-Ṭabarī, al-Wāḥidī (al-Wajīz), state that the mosque intended here was the Prophet’s Mosque. Yet the aya is of general intent and could apply to either of these two mosques (cf. Riḍā, Ibn ʿĀshūr).
[2234] ʿAbdullāh Ibn ʿUmar (رضي الله عنهما) narrated that the Messenger (ﷺ) said: “A single Prayer in this mosque of mine is better than a thousand Prayers in any other mosque, but the Sanctified Mosque” (Muslim: 1395). Sahl Ibn Ḥunayf (رضي الله عنه) narrated that the Messenger (ﷺ) said: “Whoever purifies himself in his home, then comes to Qubā’ Mosque and Prays in it a Prayer, his will be the like of the reward of ʿumrah ˹lesser pilgrimage˺” (al-Nasā’ī: 699, Ibn Mājah: 1412).
[2235] “Verily Allah likes those who repeatedly repent and those who purify themselves” (2: 222).
[2234] ʿAbdullāh Ibn ʿUmar (رضي الله عنهما) narrated that the Messenger (ﷺ) said: “A single Prayer in this mosque of mine is better than a thousand Prayers in any other mosque, but the Sanctified Mosque” (Muslim: 1395). Sahl Ibn Ḥunayf (رضي الله عنه) narrated that the Messenger (ﷺ) said: “Whoever purifies himself in his home, then comes to Qubā’ Mosque and Prays in it a Prayer, his will be the like of the reward of ʿumrah ˹lesser pilgrimage˺” (al-Nasā’ī: 699, Ibn Mājah: 1412).
[2235] “Verily Allah likes those who repeatedly repent and those who purify themselves” (2: 222).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
أَفَمَنۡ أَسَّسَ بُنۡيَٰنَهُۥ عَلَىٰ تَقۡوَىٰ مِنَ ٱللَّهِ وَرِضۡوَٰنٍ خَيۡرٌ أَم مَّنۡ أَسَّسَ بُنۡيَٰنَهُۥ عَلَىٰ شَفَا جُرُفٍ هَارٖ فَٱنۡهَارَ بِهِۦ فِي نَارِ جَهَنَّمَۗ وَٱللَّهُ لَا يَهۡدِي ٱلۡقَوۡمَ ٱلظَّٰلِمِينَ
(109) [2236]Is the one who founds his building on Mindfulness of Allah, and His Pleasure, better or he who founds his building on the edge of a crumbling cliff and it collapses with him in Hellfire—Allah guides not the ˹persistently˺ unjust people[2237].
[2236] There could not be a more startling contrast between the deeds and buildings of the devotedly pious and those of the resolutely irreligious, than the one described here. All deeds are built on intentions, be they pure or otherwise (cf. al-Qurṭubī, al-Saʿdī).
[2237] ‘“How would Allah guide ˹those˺ people who Denied after their Belief? They had borne witness that the Messenger is true and clear evidences had come to them—Allah does not guide the unjust people” (3: 86).
[2237] ‘“How would Allah guide ˹those˺ people who Denied after their Belief? They had borne witness that the Messenger is true and clear evidences had come to them—Allah does not guide the unjust people” (3: 86).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
لَا يَزَالُ بُنۡيَٰنُهُمُ ٱلَّذِي بَنَوۡاْ رِيبَةٗ فِي قُلُوبِهِمۡ إِلَّآ أَن تَقَطَّعَ قُلُوبُهُمۡۗ وَٱللَّهُ عَلِيمٌ حَكِيمٌ
(110) The building they have erected will always be a nagging suspicion in their hearts until their hearts are rent apart[2238]—Allah is indeed All-Knowing, All-Wise.
[2238] This construction they erected will always be a cause for hypocrisy to dwell in their hearts as long as they live (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī, Ibn ʿĀshūr).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
۞ إِنَّ ٱللَّهَ ٱشۡتَرَىٰ مِنَ ٱلۡمُؤۡمِنِينَ أَنفُسَهُمۡ وَأَمۡوَٰلَهُم بِأَنَّ لَهُمُ ٱلۡجَنَّةَۚ يُقَٰتِلُونَ فِي سَبِيلِ ٱللَّهِ فَيَقۡتُلُونَ وَيُقۡتَلُونَۖ وَعۡدًا عَلَيۡهِ حَقّٗا فِي ٱلتَّوۡرَىٰةِ وَٱلۡإِنجِيلِ وَٱلۡقُرۡءَانِۚ وَمَنۡ أَوۡفَىٰ بِعَهۡدِهِۦ مِنَ ٱللَّهِۚ فَٱسۡتَبۡشِرُواْ بِبَيۡعِكُمُ ٱلَّذِي بَايَعۡتُم بِهِۦۚ وَذَٰلِكَ هُوَ ٱلۡفَوۡزُ ٱلۡعَظِيمُ
(111) [2239]Verily Allah has bought from the Believers their lives and their money that theirs is Paradise; they fight in the path of Allah, kill and get killed[2240]. A promise onus on Him in the Torah, the Evangel and the Qur’an; Who is more fulfilling of His promise than Allah![2241] Rejoice then in the merchandise which you have traded in—that is ˹truly˺ the great triumph.
[2239] Having explained what real hypocrisy is, this passage provides an impressive backcloth against which to gauge what real Belief is (cf. Riḍā).
[2240] “˹˹While˺ Among people are those who sell themselves seeking the Pleasure of Allah—indeed Allah is Most Kind to His servants” (2: 207).
[2241] “Whereas those who Believe and do good deeds, We will admit them into Gardens, under which rivers flow, forever they abide therein. ˹This is˺ The true promise of Allah, and whose word is more truthful than Allah’s!” (4: 122).
[2240] “˹˹While˺ Among people are those who sell themselves seeking the Pleasure of Allah—indeed Allah is Most Kind to His servants” (2: 207).
[2241] “Whereas those who Believe and do good deeds, We will admit them into Gardens, under which rivers flow, forever they abide therein. ˹This is˺ The true promise of Allah, and whose word is more truthful than Allah’s!” (4: 122).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
ٱلتَّٰٓئِبُونَ ٱلۡعَٰبِدُونَ ٱلۡحَٰمِدُونَ ٱلسَّٰٓئِحُونَ ٱلرَّٰكِعُونَ ٱلسَّٰجِدُونَ ٱلۡأٓمِرُونَ بِٱلۡمَعۡرُوفِ وَٱلنَّاهُونَ عَنِ ٱلۡمُنكَرِ وَٱلۡحَٰفِظُونَ لِحُدُودِ ٱللَّهِۗ وَبَشِّرِ ٱلۡمُؤۡمِنِينَ
(112) ˹These are[2242]˺ The ˹truly˺ repentant[2243], the ˹sincere˺ worshippers, the ˹ever˺ grateful, the ˹observantly˺ fasting[2244], the ˹repeatedly˺ bowing down and prostrating, the enjoiners of virtue and advisers against what is unacceptable, and the keepers of the boundaries of Allah[2245]; give glad tidings to the Believers.
[2242] The following is a list of the most predominant characteristics of sincere Believers (cf. Ibn Kathīr, al-Rāzī). Look how beautiful they are!
[2243] This relates to the title of this Sura al-Tawbah (Repentance) and its central theme; that the door of repentance is always open but only those who are truthful enough will see it and make the effort to cross the threshold. It is foregrounded here for its significance in this context, where many people are reluctant, stuck in their old ways and unwilling to seize the opportunity, or simply they cannot, because it takes ‘stepping out of oneself’ to make it through.
The first step of earnest repentance is sincere Faith (īmān) which marks one’s noticeable departure from Denial (cf. Ibn ʿĀshūr).
[2244] al-Sā’iḥūn is a complex word and here exegetes are of different opinions about it. Originally, al-sā’iḥūn are the ones who travel the land (cf. Ibn Qutaybah, Gharīb al-Qur’ān, al-Iṣfahānī, al-Mufradāt). Most exegetes state that it denotes the ones who fast (cf. al-Ṭabarī, al-Wāḥidī, al-Basīṭ, Ibn ʿAṭiyyah, Ibn Kathīr, al-Shawkānī) citing in the process the opinion of many Companions (j) and rightly-guided predecessors. al-Azharī (Tahdhīb al-Lughah, 5/113) opines that the fasters are called sā’iḥūn because they are like the devout worshippers who travel the land carrying no food with them, the fasting person goes about life without food when observing this form of worship. Another strong opinion is that al-sā’iḥūn are the ones who go about the land in pursuance of good deeds, like those who travel to fight in the path of God, seeking knowledge, to perform Hajj and ʿumrah, etc. (cf. al-Qāsimī, Riḍā, al-Saʿdī, Ibn ʿĀshūr).
[2245] They follow the commandments of God, and uphold religious rulings (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[2243] This relates to the title of this Sura al-Tawbah (Repentance) and its central theme; that the door of repentance is always open but only those who are truthful enough will see it and make the effort to cross the threshold. It is foregrounded here for its significance in this context, where many people are reluctant, stuck in their old ways and unwilling to seize the opportunity, or simply they cannot, because it takes ‘stepping out of oneself’ to make it through.
The first step of earnest repentance is sincere Faith (īmān) which marks one’s noticeable departure from Denial (cf. Ibn ʿĀshūr).
[2244] al-Sā’iḥūn is a complex word and here exegetes are of different opinions about it. Originally, al-sā’iḥūn are the ones who travel the land (cf. Ibn Qutaybah, Gharīb al-Qur’ān, al-Iṣfahānī, al-Mufradāt). Most exegetes state that it denotes the ones who fast (cf. al-Ṭabarī, al-Wāḥidī, al-Basīṭ, Ibn ʿAṭiyyah, Ibn Kathīr, al-Shawkānī) citing in the process the opinion of many Companions (j) and rightly-guided predecessors. al-Azharī (Tahdhīb al-Lughah, 5/113) opines that the fasters are called sā’iḥūn because they are like the devout worshippers who travel the land carrying no food with them, the fasting person goes about life without food when observing this form of worship. Another strong opinion is that al-sā’iḥūn are the ones who go about the land in pursuance of good deeds, like those who travel to fight in the path of God, seeking knowledge, to perform Hajj and ʿumrah, etc. (cf. al-Qāsimī, Riḍā, al-Saʿdī, Ibn ʿĀshūr).
[2245] They follow the commandments of God, and uphold religious rulings (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
مَا كَانَ لِلنَّبِيِّ وَٱلَّذِينَ ءَامَنُوٓاْ أَن يَسۡتَغۡفِرُواْ لِلۡمُشۡرِكِينَ وَلَوۡ كَانُوٓاْ أُوْلِي قُرۡبَىٰ مِنۢ بَعۡدِ مَا تَبَيَّنَ لَهُمۡ أَنَّهُمۡ أَصۡحَٰبُ ٱلۡجَحِيمِ
(113) [2246]It is not for the Prophet and those who Believe to ask for forgiveness for the Associators – even if they were related – after it became clear to them that they are the companions of Hell[2247].
[2246] The next four passages provide certain manners of conduct based on the events and personages dealt with in this sura. The Messenger (ﷺ) and Believers are told here not to seek forgiveness for the Associators who perished in a state of Denial. It establishes once and for all that the tie of creed is even stronger than the tie of blood relationship (cf. Tafsīr al-Madīnah al-Munawwarah).
[2247] Saʿīd Ibn al-Musayyib narrated through his father (رضي الله عنه) that: ‘“When ˹the Messenger’s dear foster uncle˺ Abū Ṭālib was on his death bed, the Messenger (ﷺ) came to him and there were ˹the hardcore Deniers˺ Abū Jahl and ʿAbdullāh Ibn Abī Umayyah Ibn al-Mughīrah at his bed. The Messenger (ﷺ) said: “Say: “There is no God but Allah”, a word with which I will testify on your behalf with Allah.” Abū Jahl and ʿAbdullāh Ibn Abī Umayyah Ibn al-Mughīrah said: “Abū Ṭālib, would you abandon the creed of ˹your father˺ ʿAbd al-Muṭṭalib!” The Messenger (ﷺ) kept on proposing it to him and repeating the same statement, until Abū Ṭālib’s last words when he spoke to them were that he was on the creed of ʿAbd al-Muṭṭalib, and refused to say: “There is no God but Allah”. The Messenger (ﷺ) then said: “By Allah I shall keep on asking for forgiveness for you, unless I am told to cease!” For that Allah sent down: ‘“It is not for the Prophet and those who Believe to ask for forgiveness for the Associators – even if they were related – after it became clear to them that they are the companions of Hell”…” (al-Bukhārī: 3884, Muslim: 24).
[2247] Saʿīd Ibn al-Musayyib narrated through his father (رضي الله عنه) that: ‘“When ˹the Messenger’s dear foster uncle˺ Abū Ṭālib was on his death bed, the Messenger (ﷺ) came to him and there were ˹the hardcore Deniers˺ Abū Jahl and ʿAbdullāh Ibn Abī Umayyah Ibn al-Mughīrah at his bed. The Messenger (ﷺ) said: “Say: “There is no God but Allah”, a word with which I will testify on your behalf with Allah.” Abū Jahl and ʿAbdullāh Ibn Abī Umayyah Ibn al-Mughīrah said: “Abū Ṭālib, would you abandon the creed of ˹your father˺ ʿAbd al-Muṭṭalib!” The Messenger (ﷺ) kept on proposing it to him and repeating the same statement, until Abū Ṭālib’s last words when he spoke to them were that he was on the creed of ʿAbd al-Muṭṭalib, and refused to say: “There is no God but Allah”. The Messenger (ﷺ) then said: “By Allah I shall keep on asking for forgiveness for you, unless I am told to cease!” For that Allah sent down: ‘“It is not for the Prophet and those who Believe to ask for forgiveness for the Associators – even if they were related – after it became clear to them that they are the companions of Hell”…” (al-Bukhārī: 3884, Muslim: 24).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَمَا كَانَ ٱسۡتِغۡفَارُ إِبۡرَٰهِيمَ لِأَبِيهِ إِلَّا عَن مَّوۡعِدَةٖ وَعَدَهَآ إِيَّاهُ فَلَمَّا تَبَيَّنَ لَهُۥٓ أَنَّهُۥ عَدُوّٞ لِّلَّهِ تَبَرَّأَ مِنۡهُۚ إِنَّ إِبۡرَٰهِيمَ لَأَوَّٰهٌ حَلِيمٞ
(114) [2248]Ibrāhīm’s asking for forgiveness for his father was only for a promise that he made him. When it became clear to him that he was an enemy of Allah, he disowned him—verily Ibrāhīm is ever imploring ˹with fervent prayers˺, most longanimous.
[2248] This command is not exclusive to Islam as it is ever has been in effect since the time of Abraham (عليه السلام), whose creed is the prototypical precursor of all Heavenly-revealed religions (cf. al-Rāzī). Also this aya makes it clear that the number of ayas which mention Abraham’s seeking forgiveness for his father (cf. 14: 41, 19: 46-47, 26: 86, 60: 4) do not mean that Abraham (عليه السلام) was given a privilege that the most honourable Messenger, Muhammad (ﷺ) was denied (cf. Ibn ʿĀshūr).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَمَا كَانَ ٱللَّهُ لِيُضِلَّ قَوۡمَۢا بَعۡدَ إِذۡ هَدَىٰهُمۡ حَتَّىٰ يُبَيِّنَ لَهُم مَّا يَتَّقُونَۚ إِنَّ ٱللَّهَ بِكُلِّ شَيۡءٍ عَلِيمٌ
(115) [2249]Allah would not misguide a people after He had guided them, until after making plain to them what they need to be Mindful of—verily Allah is All-Knowing of everything.
[2249] This aya is meant to abate the fears of the Believers who thought that they would be held to account over their asking for forgiveness for dead Associator relatives, after the command came down (cf. al-Rāzī, al-Jazā’irī). On the other hand, they are not to lament the fate of the dead Deniers because the Signs had been made clear to them but they willingly chose to stick to their ways (cf. Abū Ḥayyān): ‘“Whoever takes sides against the Messenger, only after guidance was made clear to him, and follows a path different to that of the Believers, We will lead him ˹all alone˺ towards what he headed for and We will scorch him in Hellfire—awful indeed in the destination” (4: 115).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
لَّقَد تَّابَ ٱللَّهُ عَلَى ٱلنَّبِيِّ وَٱلۡمُهَٰجِرِينَ وَٱلۡأَنصَارِ ٱلَّذِينَ ٱتَّبَعُوهُ فِي سَاعَةِ ٱلۡعُسۡرَةِ مِنۢ بَعۡدِ مَا كَادَ يَزِيغُ قُلُوبُ فَرِيقٖ مِّنۡهُمۡ ثُمَّ تَابَ عَلَيۡهِمۡۚ إِنَّهُۥ بِهِمۡ رَءُوفٞ رَّحِيمٞ
(117) [2250]Allah has relented towards the Prophet, and the Immigrants and the Helpers who followed him in the hour of undersupply, after the hearts of a group of them were about to swerve but He relented on them[2251]; verily He is Most Compassionate, Most Merciful towards them.
[2250] Repentance is only accepted from the truthful; the door of repentance is still open given this caveat (cf. al-Zamakhsharī). This passage gives examples of these who sincerely sought repentance.
Exegetes are of different opinions as to why the Messenger (ﷺ) is mentioned alongside his Companions here. al-Qurṭubī quoting ʿAbdullāh Ibn ʿAbbās (رضي الله عنهما) who conceives that it was because the Messenger (ﷺ) granted the hypocrites permission to remain behind (cf. Aya 43 above).
[2251] Some within the army of Believers were about to succumb and give in under their overpowering circumstances, especially given the severe dearth of necessary supplies and procurements that the campaign endured (cf. al-Zajjāj). But God always delivers the sincere.
Exegetes are of different opinions as to why the Messenger (ﷺ) is mentioned alongside his Companions here. al-Qurṭubī quoting ʿAbdullāh Ibn ʿAbbās (رضي الله عنهما) who conceives that it was because the Messenger (ﷺ) granted the hypocrites permission to remain behind (cf. Aya 43 above).
[2251] Some within the army of Believers were about to succumb and give in under their overpowering circumstances, especially given the severe dearth of necessary supplies and procurements that the campaign endured (cf. al-Zajjāj). But God always delivers the sincere.
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَعَلَى ٱلثَّلَٰثَةِ ٱلَّذِينَ خُلِّفُواْ حَتَّىٰٓ إِذَا ضَاقَتۡ عَلَيۡهِمُ ٱلۡأَرۡضُ بِمَا رَحُبَتۡ وَضَاقَتۡ عَلَيۡهِمۡ أَنفُسُهُمۡ وَظَنُّوٓاْ أَن لَّا مَلۡجَأَ مِنَ ٱللَّهِ إِلَّآ إِلَيۡهِ ثُمَّ تَابَ عَلَيۡهِمۡ لِيَتُوبُوٓاْۚ إِنَّ ٱللَّهَ هُوَ ٱلتَّوَّابُ ٱلرَّحِيمُ
(118) And ˹He relented˺ towards the three who were left behind[2252], ˹not˺ until the land tightened around them despite its vastness and their own selves straitened them, and they became certain that there was no refuge from Allah except in Him; He relented on them so that they may repent—verily none but Allah is the All-Forgiving the Most Merciful.
[2252] These are Kaʿb Ibn Mālik, Hilāl Ibn Umayyah and Murārah Ibn al-Rabīʿ, who were sincere Companions but, for one reason or another and without valid excuses, failed to join the Messenger (ﷺ) in his campaign. When he came back, they did not fabricate alibis like the hypocrites did but told the outright truth. To punish them, the Messenger imposed a ban on them; he forbade people to talk to them and ordered them to stay away from their wives. This state of affairs lasted for fifty nights until this aya came down. During this time, they endured acute mental anguish, being both sincere and ostracized by the society to which they belonged. This aya beautifully encapsulates how constrained they felt. For a very detailed firsthand account of their story see al-Bukhārī: 4418 and Muslim: 2769.
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ ٱتَّقُواْ ٱللَّهَ وَكُونُواْ مَعَ ٱلصَّٰدِقِينَ
[2253] The Truthfulness of these three Companions delivered them (cf. Ibn ʿAṭiyyah). ʿAbdullāh Ibn Masʿūd (رضي الله عنه) narrated that the Messenger (ﷺ) said: “Abide by truthfulness (al-ṣidq), as truthfulness leads to sincere piety (al-birr) and sincere piety leads to Paradise. A man speaks the truth and heeds it until he is recorded with Allah as an affirmer of the truth (ṣiddīq). Beware of lying, as it leads to rebelliousness (fujūr) and rebelliousness leads to Hellfire. A man keeps on lying and sticking to lies until he is recorded with Allah as a liar” (al-Bukhārī: 6094, Muslim: 2607).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
مَا كَانَ لِأَهۡلِ ٱلۡمَدِينَةِ وَمَنۡ حَوۡلَهُم مِّنَ ٱلۡأَعۡرَابِ أَن يَتَخَلَّفُواْ عَن رَّسُولِ ٱللَّهِ وَلَا يَرۡغَبُواْ بِأَنفُسِهِمۡ عَن نَّفۡسِهِۦۚ ذَٰلِكَ بِأَنَّهُمۡ لَا يُصِيبُهُمۡ ظَمَأٞ وَلَا نَصَبٞ وَلَا مَخۡمَصَةٞ فِي سَبِيلِ ٱللَّهِ وَلَا يَطَـُٔونَ مَوۡطِئٗا يَغِيظُ ٱلۡكُفَّارَ وَلَا يَنَالُونَ مِنۡ عَدُوّٖ نَّيۡلًا إِلَّا كُتِبَ لَهُم بِهِۦ عَمَلٞ صَٰلِحٌۚ إِنَّ ٱللَّهَ لَا يُضِيعُ أَجۡرَ ٱلۡمُحۡسِنِينَ
(120) [2254]It is not for the people of Madinah and the herds people around them to remain back behind Allah’s Messenger nor to draw themselves away from him[2255]. That because they will suffer no thirst, ˹hard˺ toil, severe hunger in the path of Allah; nor would they tread a ground that infuriates the Deniers or get a portion of an enemy[2256] without it recorded for them as a good deed—verily Allah wastes not the reward of good-doers[2257].
[2254] This is a gentle encouraging reminder for the rest of the community to “be among the truthful”, the Messenger (ﷺ) and his honourable Companions, and join them in their campaign gaining great rewards in the process (cf. Abū Ḥayyān).
[2255] “The Prophet is more worthy of the Believers than their own selves…” (33: 6).
[2256] Their overcoming their enemy, be it significant or otherwise; killing, injuring, taking captive, winning spoils or defeating (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[2257] “Verily Allah does not deal ˹anyone˺ unjustly as much as a mote’s weight; if it is a ˹one˺ good deed done, then He multiplies it and grants from His own ˹additionally˺ a great reward” (4: 40).
[2255] “The Prophet is more worthy of the Believers than their own selves…” (33: 6).
[2256] Their overcoming their enemy, be it significant or otherwise; killing, injuring, taking captive, winning spoils or defeating (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[2257] “Verily Allah does not deal ˹anyone˺ unjustly as much as a mote’s weight; if it is a ˹one˺ good deed done, then He multiplies it and grants from His own ˹additionally˺ a great reward” (4: 40).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَلَا يُنفِقُونَ نَفَقَةٗ صَغِيرَةٗ وَلَا كَبِيرَةٗ وَلَا يَقۡطَعُونَ وَادِيًا إِلَّا كُتِبَ لَهُمۡ لِيَجۡزِيَهُمُ ٱللَّهُ أَحۡسَنَ مَا كَانُواْ يَعۡمَلُونَ
(121) Nor do they give out any sum, small or large, or cross a valley, without it recorded for them, so that Allah may reward them ˹as much as they would be˺ for the best of what they used to do[2258].
[2258] “Whoever does good, whether male or female, while being a Believer, We will surely cause them to live a good life, and We will surely give them their reward ˹in the Hereafter˺ according to the best of what they used to do” (16: 97).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
۞ وَمَا كَانَ ٱلۡمُؤۡمِنُونَ لِيَنفِرُواْ كَآفَّةٗۚ فَلَوۡلَا نَفَرَ مِن كُلِّ فِرۡقَةٖ مِّنۡهُمۡ طَآئِفَةٞ لِّيَتَفَقَّهُواْ فِي ٱلدِّينِ وَلِيُنذِرُواْ قَوۡمَهُمۡ إِذَا رَجَعُوٓاْ إِلَيۡهِمۡ لَعَلَّهُمۡ يَحۡذَرُونَ
(122) [2259]The Believers are not to mobilize wholly. Would there mobilize from every band of them ˹only˺ a group so that ˹the remaining ones would be able˺ to seek knowledge in religion and warn their folks upon their return ˹to them˺[2260], might they be cautious.
[2259] This is a crucial regulatory note to the community. As much as fighting in the path of God is important to safeguard the Faith, seeking knowledge is no less important for the wellbeing of the society (cf. Ibn ʿĀshūr).
[2260] The meaning of this aya is disputed, however, most exegetes interpret it in the way it is translated here with the explanatory parentheticals (cf. al-Zajjāj, al-Wāḥidī, al-Wajīz, al-Qurṭubī, al-Qāsimī, al-Saʿdī, al-Muyassar, al-Mukhtaṣar).
[2260] The meaning of this aya is disputed, however, most exegetes interpret it in the way it is translated here with the explanatory parentheticals (cf. al-Zajjāj, al-Wāḥidī, al-Wajīz, al-Qurṭubī, al-Qāsimī, al-Saʿdī, al-Muyassar, al-Mukhtaṣar).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ قَٰتِلُواْ ٱلَّذِينَ يَلُونَكُم مِّنَ ٱلۡكُفَّارِ وَلۡيَجِدُواْ فِيكُمۡ غِلۡظَةٗۚ وَٱعۡلَمُوٓاْ أَنَّ ٱللَّهَ مَعَ ٱلۡمُتَّقِينَ
(123) [2261]You who Believe, fight the Deniers who are nearer to you; let them find sternness in you and know that Allah is with the Mindful.
[2261] This is yet another security procedure for the community to follow; ensuring that the borders are secure and the enemy does not think lightly of aggressing against the Believers (cf. Tafsīr al-Madīnah al-Munawwarah, al-Mukhtaṣar).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَإِذَا مَآ أُنزِلَتۡ سُورَةٞ فَمِنۡهُم مَّن يَقُولُ أَيُّكُمۡ زَادَتۡهُ هَٰذِهِۦٓ إِيمَٰنٗاۚ فَأَمَّا ٱلَّذِينَ ءَامَنُواْ فَزَادَتۡهُمۡ إِيمَٰنٗا وَهُمۡ يَسۡتَبۡشِرُونَ
(124) [2262]Whenever a sura is sent down, some among them would say: “Who of you has this one increased his Faith!”[2263] But those who truly Believe, it has increased their Faith and they rejoice[2264].
[2262] This passage yet again directly tackles the subject of hypocrites so that this extremely important issue is not left without being again raised at the end of the sura. The community is to be left with a clear reminder of the hypocrites’ unsettling presence and is left with a message to think about and reconsider their position.
[2263] This is what some of the hypocrites would facetiously say whenever a portion of the Qur’an was sent down (cf. al-Ṭabarī, al-Wāḥidī, al-Basīṭ, Ibn ʿAṭiyyah, al-Saʿdī). They flippantly did so to ridicule the Believers and to stress their defiance because some Qur’anic ayas specifically said that they would increase the Faith of the Believers (cf. 8: 2) and/or that some of the Believers actually declared that whenever they heard a portion of the Qur’an their Faith increased (cf. al-Bukhārī: 799) (cf. Ibn ʿĀshūr).
[2264] “O people! Indeed, there has come to you a warning from your Lord, a cure for what is in the hearts, a guide, and a mercy for the Believers. *Say: “In Allah’s grace and mercy let them rejoice. That is far better than whatever ˹wealth˺ they amass”” (10: 57-58). “We have sent down to you the Book as clarification for all things and as guidance and mercy and good news to all who ˹humbly˺ submit” (16: 89).
[2263] This is what some of the hypocrites would facetiously say whenever a portion of the Qur’an was sent down (cf. al-Ṭabarī, al-Wāḥidī, al-Basīṭ, Ibn ʿAṭiyyah, al-Saʿdī). They flippantly did so to ridicule the Believers and to stress their defiance because some Qur’anic ayas specifically said that they would increase the Faith of the Believers (cf. 8: 2) and/or that some of the Believers actually declared that whenever they heard a portion of the Qur’an their Faith increased (cf. al-Bukhārī: 799) (cf. Ibn ʿĀshūr).
[2264] “O people! Indeed, there has come to you a warning from your Lord, a cure for what is in the hearts, a guide, and a mercy for the Believers. *Say: “In Allah’s grace and mercy let them rejoice. That is far better than whatever ˹wealth˺ they amass”” (10: 57-58). “We have sent down to you the Book as clarification for all things and as guidance and mercy and good news to all who ˹humbly˺ submit” (16: 89).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَأَمَّا ٱلَّذِينَ فِي قُلُوبِهِم مَّرَضٞ فَزَادَتۡهُمۡ رِجۡسًا إِلَىٰ رِجۡسِهِمۡ وَمَاتُواْ وَهُمۡ كَٰفِرُونَ
(125) As for those in whose hearts is disease, it has increased them filth to their filth[2265]; they die as Deniers.
[2265] “We send down of the Qur’an what is healing and mercy to the Believers but it only increases the wrongdoers in loss” (17: 82).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
أَوَلَا يَرَوۡنَ أَنَّهُمۡ يُفۡتَنُونَ فِي كُلِّ عَامٖ مَّرَّةً أَوۡ مَرَّتَيۡنِ ثُمَّ لَا يَتُوبُونَ وَلَا هُمۡ يَذَّكَّرُونَ
(126) Do not they see that they are afflicted with trial once or twice every year[2266]; they repent not nor are they admonished!
[2266] They are being sent reminders and wake-up calls each year but little do they heed (cf. Ibn ʿĀshūr): “Were they only when Our affliction befell them to ˹sincerely˺ humble themselves! Nay, but their hearts became hard and Satan made what they used to do look attractive to them” (6: 43).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَإِذَا مَآ أُنزِلَتۡ سُورَةٞ نَّظَرَ بَعۡضُهُمۡ إِلَىٰ بَعۡضٍ هَلۡ يَرَىٰكُم مِّنۡ أَحَدٖ ثُمَّ ٱنصَرَفُواْۚ صَرَفَ ٱللَّهُ قُلُوبَهُم بِأَنَّهُمۡ قَوۡمٞ لَّا يَفۡقَهُونَ
(127) [2267]Whenever a sura is sent down, they look at each other ˹as if to say˺: “Can anyone see you?” Then they turn away; may Allah turn away their hearts for them being folks who discern not.
[2267] This aya throws light on a very crafty subtlety of the hypocrites: whenever yet another a portion of the Qur’an comes down addressing them, they would exchange discreet knowing glances as if to say to each other: “Who is this person who sees you while you plot in secret and tells Muhammad [ﷺ] about it?” (cf. al-Ṭabarī, Ibn ʿAṭiyyah, al-Qurṭubī, Ibn ʿĀshūr). In fact, this aya in itself is sign enough for them that God knows what they reveal and what they hold in secret. Instead of paying heed and taking this sign for what it is, they turn away reverting to their ways: “…but the hypocrites comprehend not!” (63: 7); “Indeed the worst of the all creatures with Allah are the deaf and dumb—those who cannot heed. *Had Allah known any good in them, He would have made them listen; ˹even˺ had He made them listen, they would have turned away, looking the other way” (8: 22-23).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
لَقَدۡ جَآءَكُمۡ رَسُولٞ مِّنۡ أَنفُسِكُمۡ عَزِيزٌ عَلَيۡهِ مَا عَنِتُّمۡ حَرِيصٌ عَلَيۡكُم بِٱلۡمُؤۡمِنِينَ رَءُوفٞ رَّحِيمٞ
(128) [2268]There has come to you a Messenger from your own[2269], on whom your adversity is hard[2270], ˹deeply˺ concerned for you [2271] and compassionate and merciful to the Believers[2272].
[2268] This final passage rounds up the sura and leaves all concerned parties with a message. Tough as the dictates and premises of this sura are, they are essential remedies for the betterment and long-term viability of society as well as the individuals who live within it. The kind of tough love needed so that people may ponder their fate and seek out the open doors of repentance. The additional advantage being that the one who oversees their implementation is one of their own, as opposed to a foreign element who is not alive to the realities and intricacies of the recipients of the reminder, and that he is inherently empathetic and compassionate “a mercy to all-beings” (cf. 21: 107, al-Rāzī, Ibn ʿĀshūr).
[2269] “Our Lord send them a Messenger from among them to recite Your Signs to them, teach them the Book and Wisdom and purify them; You are the All-Prevailing, the All-Wise” (2: 129).
[2270] ʿAbdullāh Ibn ʿAmr Ibn al-ʿĀṣ (رضي الله عنه) narrated that: “The Messenger (ﷺ) recited Allah Almighty’s saying in Sura Ibrāhīm ˹the following˺: “My Lord! They ˹false idols˺ have caused many people to go astray. So whoever follows me is with me, and whoever disobeys me—then surely You are ˹still˺ All-Forgiving, Most Merciful” (14: 36) and ʿĪsā’s saying: “If you Punish them, then they are ˹only˺ Your servants, but if You forgive them, then You are truly the All-Prevailing, All-Wise” (5: 118). Then he (ﷺ) raised his hands and implored: “O Allah, ˹spare˺ my nation, ˹spare˺ my nation!” He then cried. Upon that Allah said to ˹archangel˺ Gabriel: “Gabriel go to Muhammad and –while you Lord knows best– ask him: “What makes you cry?”” Gabriel (عليه السلام) came to him and asked him so the Messenger (ﷺ) told him. He went back and Allah said: “Gabriel go to Muhammad and tell him that: “We shall comfort you and will not hurt you with regards to your nation”” (Muslim: 202).
[2271] The Messenger (ﷺ) was keen on and impassioned about guiding people and teaching them all that is good a beneficial (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). Abū Hurayrah narrated that the Messenger (ﷺ) said: “My example with my nation is that of a man who ignites a fire and moths and insects keep on falling into it. You are drawn to fall into the fire but I am holding you back by your waistbands” (al-Bukhārī: 6483, Muslim: 2284).
[2272] “By Allah’s Mercy you ˹Muhammad˺ relented to them. Had you been harsh and hard-hearted, they would have disbanded from around you. Pardon them and pray for forgiveness for them and seek their counsel in affairs…” (3: 159). ʿAbdullāh Ibn Abī Awfā (رضي الله عنه) narrated that: “The Prophet (ﷺ) would not have ever disdained or scorned beating a path with a widow or a poor person to conduct their affair” (al-Tirmidhī, al-ʿIlal al-Kabīr: 670, al-Nasā’ī: 1414). Anas Ibn Mālik (رضي الله عنه) narrated that: “A herd’s man urinated in the mosque and some people stood up to him. The Messenger (ﷺ) said: “Leave him and do not interrupt him!” When the man was done, he (ﷺ) called for a bucket of water and poured it over it ˹the man’s urine˺’” (al-Bukhārī: 6025, Muslim: 284).
[2269] “Our Lord send them a Messenger from among them to recite Your Signs to them, teach them the Book and Wisdom and purify them; You are the All-Prevailing, the All-Wise” (2: 129).
[2270] ʿAbdullāh Ibn ʿAmr Ibn al-ʿĀṣ (رضي الله عنه) narrated that: “The Messenger (ﷺ) recited Allah Almighty’s saying in Sura Ibrāhīm ˹the following˺: “My Lord! They ˹false idols˺ have caused many people to go astray. So whoever follows me is with me, and whoever disobeys me—then surely You are ˹still˺ All-Forgiving, Most Merciful” (14: 36) and ʿĪsā’s saying: “If you Punish them, then they are ˹only˺ Your servants, but if You forgive them, then You are truly the All-Prevailing, All-Wise” (5: 118). Then he (ﷺ) raised his hands and implored: “O Allah, ˹spare˺ my nation, ˹spare˺ my nation!” He then cried. Upon that Allah said to ˹archangel˺ Gabriel: “Gabriel go to Muhammad and –while you Lord knows best– ask him: “What makes you cry?”” Gabriel (عليه السلام) came to him and asked him so the Messenger (ﷺ) told him. He went back and Allah said: “Gabriel go to Muhammad and tell him that: “We shall comfort you and will not hurt you with regards to your nation”” (Muslim: 202).
[2271] The Messenger (ﷺ) was keen on and impassioned about guiding people and teaching them all that is good a beneficial (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). Abū Hurayrah narrated that the Messenger (ﷺ) said: “My example with my nation is that of a man who ignites a fire and moths and insects keep on falling into it. You are drawn to fall into the fire but I am holding you back by your waistbands” (al-Bukhārī: 6483, Muslim: 2284).
[2272] “By Allah’s Mercy you ˹Muhammad˺ relented to them. Had you been harsh and hard-hearted, they would have disbanded from around you. Pardon them and pray for forgiveness for them and seek their counsel in affairs…” (3: 159). ʿAbdullāh Ibn Abī Awfā (رضي الله عنه) narrated that: “The Prophet (ﷺ) would not have ever disdained or scorned beating a path with a widow or a poor person to conduct their affair” (al-Tirmidhī, al-ʿIlal al-Kabīr: 670, al-Nasā’ī: 1414). Anas Ibn Mālik (رضي الله عنه) narrated that: “A herd’s man urinated in the mosque and some people stood up to him. The Messenger (ﷺ) said: “Leave him and do not interrupt him!” When the man was done, he (ﷺ) called for a bucket of water and poured it over it ˹the man’s urine˺’” (al-Bukhārī: 6025, Muslim: 284).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
فَإِن تَوَلَّوۡاْ فَقُلۡ حَسۡبِيَ ٱللَّهُ لَآ إِلَٰهَ إِلَّا هُوَۖ عَلَيۡهِ تَوَكَّلۡتُۖ وَهُوَ رَبُّ ٱلۡعَرۡشِ ٱلۡعَظِيمِ
(129) [2273]But if they turn on their heels, say ˹Muhammad˺: “Allah is sufficient for me. There is no God but Him; in Him I put my trust. He is the Lord of the Grand Throne.”[2274]
[2273] If the rebellious choose to pay no heed to all the reminders and the hard-hitting discourse abound in this sura and turn away from repentance, the Messenger (ﷺ) is to seek aid in God Who is sufficient enough as Helper (cf. al-Ṭabarī, Ibn ʿAṭiyyah, al-Qurṭubī, Ibn Kathīr): “˹He is˺ The Lord of the East and West, there is no god but Him, so take Him as ˹your˺ Guardian” (73: 9).
[2274] The sura ends with a comforting note to the Messenger (ﷺ), being of such a tender constitution, and, by default, the Believers in the face of all stiff opposition and unyielding resistance. He is to seek support in God and find solace in these words: ʿAbdullāh Ibn ʿAbbās (رضي الله عنهما) narrated that the Messenger of Allah (ﷺ) used to say when grieved: “There is no god worthy of worship except for Allah, the Most Great, the oft-Forbearing. There is no god worthy of worship except for Allah, Lord of the Great Throne. There is no god worthy of worship except for Allah, Lord of the Heavens, the Earth and the Majestic Throne” (al-Bukhārī: 6346, Muslim: 2730). Ibn ʿAbbās (رضي الله عنهما) narrated: ‘“Ḥasbunā Allāh-u wa niʿma l-Wakīlu (Allah suffices us, He is the best of Keepers)” was said by Ibrāhīm when he was thrown into the fire. It was also said by Muhammad (ﷺ): “Those who ˹when˺ people said to them: “People have regrouped for you, so fear them”, their Belief ˹only˺ grew firmer and they said: “Allah suffices us, He is the best of Keepers”” (3: 173)” (al-Bukhārī: 4563).
[2274] The sura ends with a comforting note to the Messenger (ﷺ), being of such a tender constitution, and, by default, the Believers in the face of all stiff opposition and unyielding resistance. He is to seek support in God and find solace in these words: ʿAbdullāh Ibn ʿAbbās (رضي الله عنهما) narrated that the Messenger of Allah (ﷺ) used to say when grieved: “There is no god worthy of worship except for Allah, the Most Great, the oft-Forbearing. There is no god worthy of worship except for Allah, Lord of the Great Throne. There is no god worthy of worship except for Allah, Lord of the Heavens, the Earth and the Majestic Throne” (al-Bukhārī: 6346, Muslim: 2730). Ibn ʿAbbās (رضي الله عنهما) narrated: ‘“Ḥasbunā Allāh-u wa niʿma l-Wakīlu (Allah suffices us, He is the best of Keepers)” was said by Ibrāhīm when he was thrown into the fire. It was also said by Muhammad (ﷺ): “Those who ˹when˺ people said to them: “People have regrouped for you, so fear them”, their Belief ˹only˺ grew firmer and they said: “Allah suffices us, He is the best of Keepers”” (3: 173)” (al-Bukhārī: 4563).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
ಪವಿತ್ರ ಕುರ್ಆನ್ ಅರ್ಥಾನುವಾದ - ಆಂಗ್ಲ ಅನುವಾದ - ಡಾ. ವಲೀದ್ ಬ್ಲೇಹಿಶ್ ಉಮ್ರಿ - ಅನುವಾದಗಳ ವಿಷಯಸೂಚಿ
ಪವಿತ್ರ ಕುರ್ಆನ್ ಆಂಗ್ಲ ಅರ್ಥಾನುವಾದ - ಡಾ. ವಲೀದ್ ಬ್ಲೇಹಿಶ್ ಉಮ್ರಿ. ಕೆಲಸ ನಡೆಯುತ್ತಿದೆ