Surah 9

fSurah 9

9. SURAH AT-TAUBAH (REPENTANCE)

NAME: In Verses Nos. 117-118 the glad tidings of the acceptance of Repentance is given, from which this Surah takes its name At-taubah. Another name for this Surah is Bar’at (Immunity), as in the very first verse of the Surah’a declaration is made of granting immunity from the pact of the covenant breaking polytheists.

TIME OF REVELATION: This Surah was revealed between the years 08 and 9 (A.H.), on different occasions in varying parts. The subjects discussed in the Surah reveal that when in the year 08 (A. H.) the disbelievers broke the covenant of Hudaibiyah, Verses Nos.13 to 24 were revealed.

A little before the Battle of Tabuk,(Rajab,09 A.H.) Verses Nos.29 to 35, and then in connection with its preparations Verses Nos.38 to 41 were revealed.

Verses Nos. 42 to 127 were revealed on return from Tabuk. Of these, various verses were revealed during the return journey and many verses were revealed after the prophet’s arrival in Madina, after some intervals.

In the 11th Islamic month Zi-Qa’dah of the year 09 A.H. when the prophet deputed Abu Bakr (R) as the Amir of the Hajj group. Verses Nos.1 to 12, 25 to 28 and 36 and 37 were revealed. The prophet sent Ali (R) after him so that he might recite before the people the initial portion of the Surah Bar’at (Immunity) comprising of Verses Nos.1 to 37, containing important proclamations, on the occasion of the Hajj. The last two Verses Nos.128 and 129 were revealed in the final stages probably in the year 10 A. H.

CENTRAL THEME: As in Surah Anfal, the central theme of this Surah is also Jihad. Jihad began with the Battle of Badr. which was the subject- matter of Surah Anfal. and its zenith was the victory of Makkah and the Battle Tabuk. which is the subject-matter of Surah At-taubah. In other words, this Surah was revealed at a time when Islam had entered the last stage of its revolutionary struggle. This Surah provided the guidance which was needed at that stage.

ORDER OF THE VERSES: The message of Islam was convincingly conveyed to the idolaters of Arabia, and with a number of Arab tribe’s peace treaties were made, but in their antagonism against Islam they were acting in contravention of these treaties. In Verses Nos.1 to 28 they are being challenged for the last time that now nothing except their submission to Islam would be accepted from them. However, those tribes with whom the Muslims had a pact for a fixed period and who had not broken their pacts, about them it was declared that their treaty would stand till the appointed time. but thereafter it would not be renewed. The tradition of Allah. in respect of the community which takes up the sword against the Prophet even after having been convincingly conveyed the prophet’s message, is to obliterate its very existence from this world. This obliteration can be in the form of natural calamities as also by means of the swords of the companions of the prophet. In respect of the Arab idolaters, Allah’s decision was to exterminate them by means of sword. Therefore, Muslims were directed to be prepared for this last stage of Jihad, and to get ready to fight with all their might.

In Verses Nos.29 to 35 the Islamic policy with regard to the people of the Book has been clarified. Moreover, the reasons for their antagonism to Islam are revealed and they have been warned of their final consequences. In Verses Nos. 36 and 37, directions have been given to follow the natural calendar, to pay due regard to the sacred months and to reject the invented calendar of the polytheists. These two verses are like a supplement to the commands which have been given in the foregoing verses.

Verses Nos. 38 to 41 were revealed on the occasion of the Battle of Tabuk and they encourage Muslims to take up the sword.

Verses Nos. 42 to 70 were revealed after the Battle of Tabuk, and in these verses the hypocrites, who were trying to avoid going for jihad have been severely reprimanded, and as demanded by the occasion, the approved items of expenditure for charity (Sadaqat) have been mentioned in Verse No.60

In Verses Nos.71 and 72, glad tidings about success is given to the true people of faith. In Verses Nos.73 to 87 command is given to deal strictly with the hypocrites and to take up sword for Jihad. Furthermore, the hypocrites are told that if they really have any regard for Allah and His Prophet, they should mend their ways, as otherwise from their attitude it has been proved that their claim of faith is false.

Verses Nos. 88 and 89 give glad tidings of success of the sincere companions of the prophet in view of their sacrifices.

In Verse No.90 the Bedouin Arabs have been warned of a severe punishment for their hypocritical behavior.

Verses Nos.91 and 92 contain reassurance for those who could not take part in Jihad on account of some excusable reasons and they are informed that they would not be called to account for that, provided they remain truly faithful to Allah and His Prophet.

Verses Nos. 93 to 96 expose the hollowness of the false excuses of those who tried to avoid joining the Jihad.

In Verses Nos.97 to 101 it is shown that among the Bedouin Arabs there were hypocrites as well as sincere faithful people. Those adopting the hypocritical attitude have been warned of their adverse consequences and the sincere people of faith have been given glad tidings of Allah’s blessings. Mention of blessings leads to the appropriate appreciation of those people who had preceded others in offering sacrifices in the way of Islam, and praising those who were following their footsteps, gives them the heartening good news of great success.

Verses Nos.102 to 106 contain a mention of those who were people of faith but had been guilty of some errors.

In Verses Nos.107 to 110 a special conspiracy of the hypocrites has been unveiled which they had plotted as a pretext in constructing a new mosque.

In Verses Nos.111 and 112. the qualities of sincere people of faith have been described, and they have been given the glad tidings of success.

Verses Nos.113 to 116 forbid praying for the salvation of the polytheists, and in this connection a misunderstanding is removed.

In Verses Nos.117 to 119 there is a declaration of forgiveness of the guilts and acceptance of the repentance of those who gave proof of loyalty to the Prophet at a delicate time and a direction for them that they should adopt the companionship of the truthtul people.

Verses Nos. 120 to 122 direct the people of Madina and the Bedouin Arabs of the surrounding areas to adopt the attitude of perfect loyalty to the Prophet and readiness to sacrifice life for him and also to seek the understanding of religion.

In Verses No.123 the people of faith have been directed to fight against the disbelievers around them. Verses Nos.124 to 127 contain the final say about the hypocrites. Verses Nos.128 and 129 are the concluding parts of the Surah in which a final statement is made relating to the prophet that is the Messenger is your real well-wisher, therefore appreciate him and in that lies your own good.

THE SURAH BEGINS WITHOUT BISMILLAH

Every Surah of the Quran has the words: Bismillahir Rahmanir Raheem (In the name of Allah. Most Gracious. Most Merciful) at the beginning, but the speciality of this Surah is that it was not begun with these words. The reason for this is that these words (Bismillah) were not revealed with this Surah. and therefore, they were not recorded in the Quran. It is a clear proof of the fact that the Quran is preserved in exactly the same form as it was revealed. The companions of the Prophet had taken meticulous care in writing it down and it has been handed down unchanged from generation to generation.

As for the merit of the Surah. it has also its distinguishing mark like the other Quranic Surahs. It is like a hanging sword about to fall on the heads of those who not only did not respond to its call after listening to the message of Quran but also strove to oppose it, and started war against the holders of this Divine message.

It should be noted that the Surah Taubah, according to the order of revelation. is the last but one Surah the last being Surah Nasr.

SURAH Bar’at (At-taubah) AND THE ORDER OF THE QURANIC SURAHS

It should be understood here that in the Quran the order of the Surahs is the same which was fixed by the prophet as directed by the Divine revelation (wahi), and this order is in accordance with the command of Allah that states: S.9 596 zzzzzz Dawatul Qur’an

“The responsibility of its collection and its being recited is on Us.” –(Surah Al-Qiyamah 17).

Therefore, some of the narratives, that state that the prophet had not instructed where to place the Surah Bar’at (or At-taubah) and Hazrat Usman placed it after Surah Anfal, looking to the similarity of their subjects, are not acceptable, because it also raises certain other questions. Imam Razi has rejected this, stating:

“The fact is that the Prophet had, after a revelation, directed that this Surah be placed after the Surah Anfal and he had omitted the words ‘Bismillah’ at the beginning of the Surah as commanded by Allah.” (At-Tafsirul Kabir. Vol.Xv. p.216)

And when the present order of the Surah is the same as was fixed by the prophet then we have no right to make any changes in that order. In recent times some people are not satisfied with the present order of the Surahs on account of lack of insight, and want to re-arrange the Surah according to their dates of revelation, but such an idea is nothing more than introducing a new mischief.

9. SURAH AT-TAUBAH (REPENTANCE). Verses: 129

1. A proclamation of Immunity by Allah and His messenger to those of the idolaters with whom you had made treaties¹;

2. So go about in the land for four months, ² and know that you cannot overmaster Allah and that Allah will humiliate the disbelievers.

3. And a general proclamation from Allah and His messenger to the people on the Day of the Hajj-e-Akbar (the Great pilgrimage)⁴ that Allah is free from obligation to the polytheists and (so is) His messenger.⁵ So if you repent (even now), it will be better for you; but if you are averse, then know that you cannot escape Allah. And (O prophet!) give tidings of painful punishment to disbelievers;

4. Excepting those idolaters with whom you have a treaty, and subsequently who have not failed you in anything, nor aided anyone against you with these fulfil their treaty to the end of its term.⁶ Verily Allah likes the God-fearing people.⁷

5. Then, when the sacred months are over⁸, slay the idolaters wherever you find them,⁹ and capture them, and besiege them and lie in ambush everywhere for them.¹⁰ Then if they repent, and establish prayer and pay Zakat, then leave their way free.¹¹ Verily Allah is Oft-Forgiving, Most Merciful.

6. And if anyone of the polytheists seeks asylum with you, give him protection, till he may hear the word of Allah,¹² then escort him to his place of safety. That is because they are the people who know not.

1. The Prophet (Peace be upon him) had entered into peace treaties with different tribes of Arabia, but many of them were violating those treaties. For this reason a declaration for terminating these treaties is made.

2. They were given a time limit of four months so that they might come to a final decision about themselves, either they might give up idolatry and polytheism or might get ready to fight.

3. That is: Allah has decided to disgrace the polytheists. Therefore, those who would stick to their polytheism till the last would be struck by this divine decision. Whatever force they might exert, they would not be able to avert being struck by Allah ‘s decision; and history is a witness that decision of Allah has been enforced on the idolaters of Arabia.

4. The word’ Akbar’ (great) is the qualification of’Hajj’, which distinguishes it from Umrah which was called the ‘Hajj-e-Asghar’ (the smaller Hajj). This qualification hints at the massive gathering of Muslim pilgrims on the occasion of Hajj.

This gathering takes place in Arafat as well as in Mina, but here it refers to ‘Yaumun Nahr’ i.e. the 10th of Zil Hijjah, when the gathering of Hajj takes place in Mina. And since Quraish did not use to go to Arafat, therefore, for this declaration which was to be made on the day of the Hajj, the day of the gathering in Mina was more suitable, when every kind of polytheist used to be present.

Today Muslims consider every day of gathering at Arafat that falls on a Friday as Hajj-i- Akbar, though according to this verse every Hajj is Hajj-i-Akbar, as it is an intrinsic qualification of the Hajj.

5. This declaration of being free from any obligation is in relation to those polytheists with whom the Muslims had no peace treaty, and the meaning of Allah and His messenger’s being free from obligation is that hereafter there is no refuge for them in Allah’s law nor is there any guarantee from the Prophet about the safety of their lives; the period of treaty and peace is over, if they do not give up their polytheistic attitude, force will be used against them.

This declaration was made in 09 (A.H.) on the occasion of Hajj, i.e. 10th of Zil Hijjah in Mina. At that time the idolaters performed the Hajj according to their own rites and customs. and Muslims followed their own rites. This Hajj was performed under the guidance or leadership of Abu Bakr(R), and Ali (R), declared four points on behalf of the Prophet:

(1) None that has not embraced Islam will enter the Paradise.

(2) After that year, no polytheist would perform the Hajj.

(3) Nor can anybody go round the Ka ‘ba in pilgrimage in a naked condition,

(4) The treaties that the prophet has made with the people would be honoured till the date of their due termination.

(5) Abu Hurairah (R) says that when the voice of Ali (R) became hoarse while making this declaration, he began repeating the declaration. (Tafseer Tabri, Vol. 10, Page 45).

6. The treaties of the polytheists with the Prophet which were for a fixed period and which were not dishonoured by them were allowed to stand till the expiry of their periods, as ordained in this verse. These tribes were Khaza ‘ah. Banu Zamrah and Banu Kinanah.

7. The Qur’an directs its followers to adopt the line of righteousness (God-fearing) in every circumstance, whether it be the matter of honouring the treaties or war or peace, or in politics or in social life, in the same manner as it is incumbent for the followers to adopt the line of righteousness in their individual and’ private affairs.

8. The explanation of the sacred months has been given in Note No.269, Surah Baqarah. Here the meaning of the sacred months being over is that when the last of this series. i.e. Muharram may be over, you may settle your account with those polytheists with whom you had no treaty. It may be noted that the time limit of four months in Verse No.2 was given in the case of those polytheists with whom the Muslims had peace treaties and they were dishonouring them.

9. This ultimatum was given only to the polytheists of Arabia specifically because their case Commentary Dawatul Qur’an 599 S.9 S.9 600 Dawatul Qur’an was quite different from the case of other communities. Allah had raised Muhammad (Sallal Lahu Alaihi wa sallam) from amongst the Arabs only and had revealed His Book in their language.The truth had been made clear to them in no uncertain terms and it is the tradition of Allah that whenever, His message is conveyed to a community or a nation through His messenger and if the people of that nation do not accept that message and embrace His religion, He destroys that nation for their persistence in their rebellion against Allah and deprives them of their right to live on His land. Such people are lifeless and for people without life there is no place on the surface of the earth, but under its surface. Therefore, either of the two eventualities confront them, either the Divine wrath descends on them from the heaven or the companions of the Prophet exterminate them. Allah’s decision in the case of the Arab polytheists was, that a large number of them would be blessed for embracing Islam and the small number that would stick to polytheism would be destroyed with the swords of the prophet’s companions.

Those who do not know the circumstances under which these verses were revealed conclude that the Qu’ran commands them to kill the polytheists, wherever and whenever they find them, be it any part of the world, whether the situation is of war or of peace, the message of Allah has not been convincingly conveyed to them. This is a great misunderstanding, which is especially found among the non-Muslims in India. This misunderstanding can be removed only if the whole situation and the background is taken into consideration, and the sense of the verse is understood in its true perspective.

10. That is: Take effective steps against them, and leave nothing to chance in fighting against them.

11. That is: If these idolaters give up their polytheism and idolatry and accept Islam as their faith. and as a proof of their being Muslims they establish salat and pay zakat, then there is no cause for confronting them. They should neither be asked to account for the past behaviour nor should they be harassed in any way.

After the death of the Prophet (Sallal Lahu Alaihi Wasallam) when some Arabian tribes, who had earlier embraced Islam, refused to pay zakat. the first Khalifa, Abu Bakr (R) took military action against them. In view of this verse, and had said that those who would discriminate between salat and zakat (i.e. accepting the one and rejecting the other) would surely be opposed by him by use of force. – (Mishkat -Kitabuz Zakat).

This incident clarifies one more aspect of the importance of salat and zakat (prayer and compulsory charity), and that these two aspects of worship have the position of law in Islam, and it is within the duties of an Islamic government to forcefully implement them.

Today the negligence noticed among the Muslims in relation to salat and zakat is on account of the fact that there is no one to shock them out of their negligence.

12. If a polytheist asks for shelter during war in order to hear and understand Quran, then it is the duty of the Muslims that he should be given the required shelter and thereafter he should be safely conducted to his place of safety. And it is the proof of the fact that Islam’s war with the polytheists is for a very sacred cause and not for land grabbing or national enmity. Incidentally, from this verse it points becomes quite clear that for the purpose of propagation and dawah of Islam to introduce Qur’an to non- Muslims, the Muslims should induce them to read the Qu’ran. and to present the meaning of its verses in their languages, is very important and vital work, so that they may understand the words of their Lord.

7. How can there be a treaty with Allah and with His messenger for the polytheists save¹³ those with whom you made a treaty near the Sacred Mosque?¹⁴ So as long as they are straight towards you, be straight towards them. Verily, Allah likes those who fear Him.

8. How (can there be any treaty for the others) when, if they have an upper hand of you, they respect no ties of kinship nor of covenant ?¹⁵ They please you with their mouths, but their hearts are averse. And most of them are transgressors .¹⁶

9. They have accepted a small price in return for Allah’s revelations¹⁷ and debar (others) from Allah’s path.¹⁸ Evil indeed is it what they are doing.

10. They do not respect, in the case of a believer, either the ties of kinship or that of covenant. These are the ones who are transgressors.¹⁹

11. But if they repent, and establish Salat and pay Zakat, then they are your brethren in faith²⁰. Thus we explain in detail Our revelations for the people who know.²¹

12. And if they break their pledges²² after making a treaty with you and revile your faith,²³ make war on the leaders²⁴ of disbelief, for no oaths are binding on them so that they may desist.

13. Will you not fight against those who have broken their oaths²⁵ and plotted to drive out the messenger²⁶ (from his native place), and attack you first ?²⁷ Do you fear them? Allah has more right that you should fear Him if you are believers.

13. This is a parenthetical sentence, as another point is being mentioned. Originally the discussion was about those polytheists whose treaties were terminated, but in between, through the use of this parenthetical sentence, those polytheists have been exempted from this command who had violated their treaties.

14. Near the Sacred Mosque means the place known as Hudaibiyah, which is within the limits of Haram (Sacred Mosque). In the month of Zil Qa’dah, 06 (A.H.) a treaty was made between the Muslims of Madina and the Quraish of Makkah. One of the conditions of this treaty was that every Arabian tribe was free to become the ally of either party to this treaty. On this occasion the tribe of Banu Khaza‘ah became an ally of the Prophet and his followers. Although in the beginning of 08 (A.H.) the Quraish had dishonoured the treaty of Hudaibiyah and in the month of Ramzan of 08 (A.H.) Makkah was conquered by Muslims, the treaty which was made with Banu Khaza ‘ah was allowed to run its course; and since they had not violated it, the Muslims were here directed to honour it as long as the said tribesmen would honour it.

15. In the Arabian society, tribal system was the order of the day. Therefore in all social affairs, ties of kinship played a very important part. Another thing which helped in keeping the relations smooth between the tribes was the treaty of peace among them. But the idolaters had adopted such a hard attitude in their antagonism towards Islam that they neither cared for any ties of kinship nor for any restrictions on account of any covenant. Whenever they got a chance they acted against the interests of Muslims. In such a situation it was difficult for the Muslims to honour the treaties made with them, since no treaty could survive, if both the parties to it did not honour it.

16. Here ‘Fasiq’ (transgressor) means those who break the pledges.

17. That is: in the revelations of Allah are hidden treasures of both the worlds, but these unknowing detractors preferred the mean worldly gains to Allah’s revelations and thus deprived themselves of the greatest good.

18. When, the worldly gains were fixed as the only aim in life, then how could they tolerate the message of religion, which was being given in order to fix the Hereafter as the aim in life. Therefore, they stood up as the blocking wall to debar others from going on to that path.

19. In Verse No.8 the attitude of the polytheists with the Muslims was described. In this verse it is stated that in the matter of their relationship with the Muslims the idolaters neither cared for the ties of kinship nor for their pledges. They had adopted an aggressive attitude.

20. That is: If they give up their hostile acts and establish salat and pay zakat, it would be a proof that they have abandoned polytheism and have embraced monotheism. Therefore, in such an event your relationship with them would be that of religious brotherhood. It may be noted that in the Islamic brotherhood there is no distinction between a Muslim and a neo-Muslim. Their social status is equal.

21. That is: the commands concerning the polytheists have been mentioned very clearly and in detail, but these commands can benefit only those who know that the source of guidance is Allah’s revelations and nothing else. Travellers in the light of knowledge can receive guidance at every step from Allah’s signs (revelations), and wanderers in the darkness of ignorance are deprived of this guidance.

22. In the foregoing verses the conditions of the different groups of polytheists have been described and appropriate commands have been given. In this verse the mention of that group of idolaters is being made who had not only dishonoured the treaties but had also started reviling and making fun of Islam; and Muslims were exhorted to wage a war against them.

23. It becomes clear that to make fun of Islam or revile it and to insult Allah and His messenger is an act of disbelief and a very serious crime.

24. That is: In the battle make the leaders and chiefs of the disbelievers your targets as they are the greatest mischief-makers, and it should be your duty that you root out evil and mischievous persons so that humanity may be saved from them.

25. This refers to the Treaty of Hudaibiyah, made in the month of Zil Qa’dah, (06 A.H.), which. was dishonoured by the Quraish. The violation was in this form: The tribe of Banu Bakr, who were the allies of the Quraish attacked Banu Khuza‘h, who were the allies of the Prophet. In this fighting, the Quraish helped Banu Bakr, and when the members of the Khuza‘h tribe took shelter in the Haram, the Quraish killed them. Banu Khuza‘h complained to the Prophet, as it was an open violation of the treaty by Banu Bakr and Quraish. So the Treaty of Hudaibiyah was broken. This violation of the treaty is mentioned in the verse under reference, and Muslims are exhorted to wage a war against the violaters. Accordingly, in the month of Ramzan of 08 (A.H.) the historic event of the victory of Makkah took place.

26. Before the migration of the prophet to Madina, the Quraish were indulging in various types of conspiracy against him. One conspiracy envisaged that the Prophet should be banished from Makkah, but the conspirators were not successful, and the Prophet migrated to Madina as commanded by Allah in such a way that the Quraish could not inflict any harm on him. These diabolical intentions of the idolaters are alluded to, in this verse.

27. That is: The initiative to march on, to the Muslims of Madina was taken by the Quraish (polytheists of Makkah),and they came to the battleground of Badr as aggressors.

Do you consider the provision of a drinking water to the Hajis (pilgrims) and the maintenance of the Sacred Mosque equally worthy of (the services of one) who believe in Allah and the last day, and strove (in jihad) in the cause ofAllah? They are not equal in the sight of Allah, and Allah does not guide the wrong doing people. (Al-Quran)

14. Fight them: Allah will chastise them at your hands,²⁸ and will disgrace them, and will grant you victory over them,²⁹ and He will heal the breasts of the believers; ³⁰

15. And He will remove the anger of their hearts;³¹ and Allah will guide to repent whom He will.³² Allah is All-knowing, Wise.

16. Did you imagine that you would be let off (untested), when Allah has not yet known who among you fought in jihad,³³ and who did not take anybody except Allah, His messenger and believers as worthy of trust? ³⁴ Allah is fully aware of what you do.

17. It is not for the idolaters to maintain Allah’s mosques, while they are selfconfessed unbelievers³⁵ giving evidence of infidelity against themselves. Their acts will be in vain,³⁶ and in the fire of Hell will they abide forever.

18. He shall only tend Allah’s mosques who believes in Allah, and the last day, and establishes salat and pays zakat, and fears none save Allah.³⁷ Such people are expected to be rightly guided.

19. Do you consider the provision of a drinking water to the Hajis (pilgrims) and the maintenance of the Sacred Mosque equally worthy of (the services of one) who believe in Allah and the last day, and strove (in jihad) in the cause ofAllah? They are not equal in the sight of Allah,³⁸and Allah does not guide the wrong doing people.³⁹

28. This was the plan of Allah about the idolaters of Makkah and Arabia, which has been openly stated here. In other words, their destruction was not to be caused by any heavenly punishment but by the swords of the Muslims. And this prophecy of the Qur’an was proved to be totally true.

29. After the revelation of these verses, Makkah was conquered and thereafter the series of victories went on so rapidly that in a period of two years the entire land of Arabia came under the rule of Muslims.

30. The polytheists of Makkah had been oppressing and tyrannising Muslims and had subjected them to extreme hardships and sufferings. It was, therefore, natural that the hearts of Muslims were filled with joy when they saw the downfall of their aggressors.

31. The anger that the Muslims nurtured in their hearts against the idolaters was on account of their polytheism and idolatry and the defeat of the idolaters was the defeat of idolatry and polytheism and the victory of tawheed, and this fact would be instrumental in removing the anger from the hearts of Muslims.

32. This was the positive result of jihad, which ensued in a big way. Those, who were afflicted by negligence and no counsel or admonition had any effect on them, were awakened when they saw the fighting. They realised their faults. Accordingly a very large number of idolaters were blessed with guidance and embraced Islam. In this way the ground for their safety from the fire of Hell was prepared. What could be more beneficial to them than this safety!

After the revelation of this verse, the persons who were guided to repent included Abu Sufyan, leader of the Quraish and Ikramah, son of Abu Jahl.

33. The main addressees of this verse are those Muslims who had come to the fold of Islam very recently, and who had not as yet had the occasion to fight in jihad.

34. The sense in which Muslims are prohibited to cultivate friendship with disbelievers has been explained in Note No.164 of Surah Maidah (Table Spread).

35. That is: Mosques are reserved for worshipping Allah, therefore, those who indulge in polytheism and idolatry and who refuse to worship the one and only God have absolutely no right to either serve or become the trustees of the mosques. Do they want to please both the God as well as the idols? What a combination of paradoxes!

Although it is a general statement, which enunciates a principle about the maintenance of mosques, here it was a specific reference to the Quraish who were in control of the Masjid-e- Haram, (the Sacred Mosque).

The Quraish were polytheists and yet prided in serving the Sacred Mosque. For further explanation, please see Note No.47 Surah Al-Anfal.

36. That is: Merely serving a mosque does not have any importance in sight of Allah, if the mentality of the person is not free from polytheism. The virtues gathered by such persons will go waste,and they will not get any recompense for their services.

37. That is : The right people who deserve to visit and tend and maintain Allah’s worshipping places cannot be polytheists or idolaters, but believers in Allah.

It lays bare certain principles:

One is that the control over the mosques should be of Muslims and not of disbelievers. Secondly, for the construction of the mosques, their tending and maintenance and for their trusteeship disbelievers are not at all suitable.

Thirdly, for such work suitable persons are only those who believe in tawheed and who fulfil the basic demands of the faith.

And fourthly, that no Muslim who has befriended a polytheist or who is negligent about his salat and zakat or who is an open sinner and wrong-doer should be made a trustee.

38. The Quraish were vain about their being servants and trustees of Ka’ba. They prided in their holding the permanent position of providing security to the Sacred Mosque, making arrangements for the Hajj pilgrimage and supplying drinking water to the pilgrims,and they were unable to understand how could they, despite these services of theirs, be disliked by Allah. Removing this illusion of theirs they are being informed that these services would carry any weight with Allah only when their performers have established a relationship of loyalty with Allah. Polytheism is disloyalty to God and a rebellion against Him. Therefore, the person who commits the sin of associating anybody with God is a sinner, a criminal and he will be prosecuted in the Court of Allah on the Day of Judgment. Where does then the question of awarding such a person for his ‘religious services ‘arise?

39. Here wrong-doers means polytheists. It means that whatever religious services may be performed by the polytheists, the road to success (guidance) will not be opened for them. They are destined to be unsuccessful.

20. Those who believed, and emigrated, and strove with their wealth and their lives in the way of Allah are of much greater worth in Allah’s sight.⁴⁰ And these are the people who will triumph.

21. Their Lord gives them glad tidings of mercy from Him, and His pleasure, and of gardens having everlasting delights;⁴¹

22. There they shall dwell forever.⁴² Verily, with Allah there is immense reward.⁴³

23. O you who believe! Do not befriend your fathers or your brothers if they like unbelief in preference to faith.⁴⁴ And whoever of you do so, they are the wrong-doers.

24. Say: If your fathers, and your sons, and your brethren, and your wives, and your kindred, the property you have acquired, and the merchandise for which you fear a decline, and the homes you love - are dearer to you than Allah and His messenger and striving in His cause, then wait until Allah delivers His decision.⁴⁵ And Allah does not guide the evildoers.⁴⁶

25. Allah has given you help on many occasions, ⁴⁷ and on the day of Hunain,⁴⁸ when you prided in your great numbers, but they were of no value to you, and the earth for all its vastness, became narrow for you, then you turned your backs and fled.⁴⁹

26. Then Allah sent down His peace (of reassurance) upon His messenger and upon Muslims, and sent down forces you did not see,⁵⁰ and punished those who disbelieved, and that is the reward for the disbelievers.

40. That is: In the sight of Allah the idolaters and the polytheists have no rank or honour at all and are considered unworthy. As against these the rank and worthiness of those who believed in Him and who strove in His cause by sacrificing their wealth and lives are very high. They have a very high place in His estimation.

41. The gardens of the Paradise will have everlasting freshness, and the delights therein will be enduring and unending.

42. That is: The people of faith will have everlasting life in the Paradise. There the dwelling place and the dwellers, both, will be eternal.

43. That is: When Allah is inclined to reward His sincere slaves, what would be lacking in His limitless stores of blessings that He should be restraining His hands. He is the Master of the treasures of the earth and the heavens. There cannot be any limit to His favours and mercy.

44. “Do not befriend them” means that if your father and your brother are rebels against Allah and they are not prepared to give up this unbelieving attitude of theirs, then they are the enemies of God. And how can a Momin, a faithful servant of God, befriend an enemy of God? Particularly on the occasion of jihad, how can he care for these relationships? On such occasions every person who joins the ranks of the enemies will have to be dealt with as an enemy. At that time a large number of Muslims had their relatives in Darul Kufr, in the land of disbelievers, and they had not embraced Islam. In the war between Islam and kufr, their sympathies would not only have been with the disbelievers, but they also joined the battle against Muslims, among whom were their sons and brothers. These were the conditions in which the Muslims have been very clearly directed that in the war between Truth and falsehood they should not care either for their fathers or brothers.

45. A Muslim does say that he considers Allah and His messenger and His religion dearer than all things, but when he is put to test, the truth or the falsehood of his claim comes out in the open. In the conflict of Islam and kufr, faith and disbelief, man has been put to test in relation to all the things which are dear to him. On one side the love of these dear things attracts him towards them, and on the other his religion demands that he should unreservedly proclaim what is truth, even if it may affect his businesses, or for example he may be required to stake his life to utter the words of truth. In the same way, in the battle of kufr and Islam, Islam demands of him that he should step forward to fulfil his responsibilities and should not allow the love of his wife and children, and of his home and family to become an obstruction in the performance of his duty. On such occasions whoever comes out successful in his acts proves that nothing is dearer to him than Allah, His messenger and His religion. But those who imprison themselves in the love of their families, children, homes and busineses to such an extent that even on the extremely emergent occasions also they put aside the demands of the religion, so that their ‘world’ may flourish, then such people have been warned severely that they should wait for the decision of God, that is, they should be ready to face dire consequences.

46. For those who disobey the commands of Allah, the path of guidance is not opened for them. Their fate is deprivation only.

47. That is: On the occasions of the battles of Badr,the Ditch, Khaiber, and Makkah, Allah had helped you on a number of occasions. And when His help was made available to you in the past, why could it not be made available to you now. So do not hesitate in obeying the command of waging a war against the polytheists.

48. Hunain is a valley between Makkah and Taif. which is at a distance of 25 kilometers from Makkah. A battle was fought here with the idolaters in the month of Shawwal 08 A.H. (February. 630 A.D.).

49.The Prophet (Sallal Lahu Alaihi Wasallam) was just free from the victory of Makkah that near Taif, the tribes of Hawazin and Thaqeef who were polytheists, started making preparations for war, feeling resentful over the Muslim victory of Makkah. When he learnt about their dangerous intentions, he gathered an army of twelve thousand men and marched towards them. On this occasion as the number of warriors in the Muslim army was quite large, Muslims felt a little more self confident, which made them a bit neglectful, and they did not fight very valiantly. The location of an army is of great importance in a Dawatul Qur’an 609 S.9 NNNNNN S.9 610 Dawatul Qur’an battle. The region of Hunain is mountainous, and the hostile army had taken its position much earlier. Besides, these tribes were known for their talents in archery When the Muslim army was passing through the valley, they suddenly attacked it and rained such a heavy shower of arrows on the Muslim warriors that many of them took to their heels. But the Prophet (Sllal Lahu Alaihi Wasallam) and some of his loyal companions stuck to their posts. Then on being beckoned by the prophet, when Abbas (R) called the Muslims to stop and fight, they gathered round the Prophet and fought so bravely that they were blessed with victory. This incident is referred to in the said verse.

50. Means the army of the angels, which was sent down on this emergent occasion to the help of the Muslims. This very help of the angels gave encouragement to the Muslims because they had come down from the heavens with the peace of reassurance. This reassurance spurred them on to such an extent that they assaulted the enemy like a wounded lion, and finally the enemy had to accept defeat. Thousands were taken prisoners and great booty was captured by the Muslims. This is that unseen help from Allah which has been alluded to in this verse. For explanation of the angelic help in the battles between Islam and disbelief, Notes Nos. 15 and 19 of Surah Al–Anfal may be seen.

51. In Hunain the idolaters had to face a very ignominious defeat. Allah caused this punishment to be given to them at the hands of the Muslims, and this was the recompense for their disbelief, which they got in this world and the Truth reigned supreme.

They have taken their priests and monks as their lords, other than Allah and also the Messiah, son of Mary, although they were bidden to worship only One God. There is no god, but He, Pure from all that they ascribe as partners (to Him)! (Al-Quran)

27. Then after that Allah will accept the repentence of whom He wills⁵². And Allah is Oft-Forgiving, Most Merciful.

28. O you who believe! The polytheists are filthy. ⁵³ So let them not come near Al- Masjidul-Haram after this year ⁵⁴,⁵⁵ And if you fear of poverty, soon will Allah enrich you if He wills.⁵⁶ Verily Allah is All-Knowing, Wise.

29. Fight against those people of the Book who do not believe in Allah, nor the Last Day, nor hold that forbidden which has been forbidden by Allah and His messenger, nor embrace the religion of Truth, until they pay the Jizya (tribute) on being defeated and are utterly subdued.⁵⁷

30. And the Jews say: Uzair (Ezra) is the son of Allah⁵⁸; and the Christians say: The Messiah is the son of Allah.⁵⁹ That is (merely) a saying from their mouths. They imitate the saying of those who were disbelievers before them⁶⁰. May Allah destroy them. How perverse they are!

31. They have taken their priests and monks as their lords⁶¹, other than Allah and also the Messiah, son of Mary⁶², although they were bidden to worship only One God⁶³. There is no god, but He, Pure from all that they ascribe as partners (to Him)!

32. They intend to extinguish Allah’s light with their mouths, and Allah is determined to perfect His light, however much the disbelievers may dislike it ⁶⁴.

33. It is He who has sent His messenger with guidance and the Religion of Truth, so that He may cause it to prevail over all religions, however much the polytheists may dislike it⁶⁵.

52. That is: In the battlefields where bloodshed and destruction are the order of the day, quite a few slaves of God are enabled to receive guidance. They are guided by Allah to repent for their disbelief, which they give up and take shelter under the shadow of Allah’s blessings. This is the positive aspect of jihad, and it is so advantageous for humanity that its negative aspect, with all its disadvantages, bears no comparison with it. Accordingly, in the Battle of Hunain after their defeat a very large number of idolaters embraced Islam, because they realized that the unseen help from Allah is with the prophet (peace be upon him) that is why everywhere and in every field he marches on in triumph. So why should they not have faith in the Being who is manifesting such astounding happenings, and why should they not embrace His religion?

53. Here filthiness refers to the uncleanness of disbelief and polytheism, from which the centre of monotheism (tawheed) must necessarily be kept clean. Compared to the disbelievers and the idolaters, Islam has never encouraged or preached the concept of untouchability, but it directed to keep itself clean from the uncleanness of the influences of disbelief. It may be noted that in the sight of Islam the uncleanness of heart and mind, resulting in disbelief and polytheism, is the worst of all uncleanness.

54. This year of theirs means the year 09 A. H. (631 A.D.), when this Verse was revealed. In this year the Hajj was performed by the Muslims under the leadership of Abu Bakr (R), and on this occasion, in accordance with this command, an announcement was made that in future no polytheist would perform Hajj.

55. That is: The polytheists should not be allowed to enter the limits of the Haram. According to this command, the entry of polytheists was prohibited not only in the Sacred Mosque but also in the entire Haram. In other words the land of Haram is a prohibited area for the Non-Muslims.

56. As a result of the prohibition imposed on the entry of Mushrikeen (idolaters) into the land of Haram, it was feared that the trade and business of the Arabs would receive a setback, because in those days most of the persons who brought the grains and the food stuff in the market of Makkah were disbelievers, but Allah directed to disregard this fear and gave them hope that with His Blessings He would make them rich. Accordingly, what was promised by Allah did actually materialize. No adverse effect resulted on the economic conditions of the Muslims after prohibiting the idolaters from entering Makkah. On the contrary their economic conditions improved. It shows that the main thing is to trust Allah and to obey Him. If this is done, then the problems are also solved and prosperity follows with His blessings.

57. This is the most important verse concerning jihad, which was revealed in 09 (A.H.). Before this occasions had arisen to fight war against the Jews, whose colonies were situated near and around Madina. The reason for waging a war against them was their conspiratorial activities against Muslims and in support of the idolaters. Now in this verse a general guidance is given as a principle to wage war against the general people of the Book (Jews and Christians), the nature of which is that of a permanent policy of the Islamic state.

Fight against ‘those of the people of the Book ‘means that those persons from the people of the Book who embrace Islam need not be challenged. but those of them who do not accept the faith should be asked to pay either Jizya or to fight. The meaning of the people of the Book not believing in Allah and the Last Day is that though they may claim to be believers but their claim in actuality is meaningless, because they do not believe in Allah in the way as it should be done. They claim to believe in Allah but they also believe that He has begotten a son. They are not prepared to worship Him and Him alone exclusively. They do not consider Him free from all defects and infirmities. and they have polluted the belief in His unity with polytheism. They are also believers in the Last Day, but they also have faith intercession of this or that person or that they believe that their salvation is assured by the penance of a certain prophet. It is obvious that such a belief totally nullifies the belief in the accountability of humans in the Hereafter, and the idea of answerability of humans before God in the Hereafter has been wiped out. It cannot therefore be denied that the people of the Book do not believe in the Hereafter.

They are not prepared to obey Allah’s commands with regard to forbidden things. e.g. interest- whether it is taken from one’s own people or from others and wine and the flesh of swine, etc. Similarly, they do not obey the detailed directions given by the Last Messenger of Allah concerning the forbidden things. In other words they deny the last Shariah of Allah. ‘Nor embrace the religion of Truth’ means that they are not prepared to embrace Islam, which is the religion of Truth, but they want to stick to jewry and christianity, which in their existing forms, are not the religions of Truth. In short the People of the Book do follow a sort of religion, but they are concerned neither with true God-worshipping nor with its sincere obedience, nor with true religiosity. In such a case they cannot be expected to spread goodness and virtue in the world, on the contrary they are active in propagating mischief and evil. Therefore, in view of the high ideal that is before Islam, viz. the forces of disbelief and evil be curbed and the might of obedience to God and virtue may be raised, war against them is inevitable. except if they agree to pay jizya (tribute) and live as subjects in the Islamic state, for in this way their evil can also be curbed and in the changed circumstances they can get an opportunity to think about Islam’s truthfulness.

“Jizya” (tribute) is that tax, which non-Muslims pay to a Muslim state as a mark of their loyalty to that state and in exchange for the shelter which the state provides for them. No amount was fixed for this tax. The Islamic state had the right to levy the tax at whatever rate it deemed necessary taking into consideration the prevailing conditions and justice. The Prophet (Peace be upon him) had fixed its amount at one dinar per person, per annum (10 dirham -about 30 grams silver). Later on the second Khalifa, Umar (R) raised the amount to 4 dinar–about 120 grams of silver. – (Kitabul Amwal, Abu Ubaid, pages 39-41).

In the verse instructions are given to take jizya from the Jews and the Christians and to give them shelter, but these instructions do not clearly apply to the polytheists. The reason for this is that this concession was not available to the Arab polytheists, with whom the Muslims had mainly to deal at the time of Quran’s revelation. The Arab polytheists, among whom the Prophet was directly sent by Allah, could only be expected to embrace Islam, but later on when the polytheists of non- Arab countries had to be dealt with, the command of levying jizya had to be applied to them, as the Prophet had taken jizya from the fire-worshippers of Hijr (Bahrein). –-(Abu Dawood, Kitabul Khiraj). He had said:

“Apply the rule of levying jizya to them which was applied to the People of the Book.” (-Kitabul- Amwal, Abu Ubaid, page 32). The book of Abu Ubaid (D. 224 A.H.) ‘Kitabul Amwal’ is a book dealing with the economic system of Islam. It is a very reliable book and these excerpts from it show that Islam’s war against the polytheists is for a virtuous cause and not for land grabbing or out of hatred of other nations.

A relevant point in connection with this verse is that with a view to dawah and propagation, the introduction of Quran to the non-Muslims, to promote its comprehension by them, and to present its verses in their languages is a very important and necessary work, so that they may understand the words of their Lord.

In his book, Abu Ubaid writes:

“As for the non-Arabs, jizya can be taken from them even if they are not the people of the Book, on the basis of the rule which the Prophet (Sallal Lahu Alaihi Wasallam) had adopted in the case of the fire-worshippers, although they are not the people of the Book.” -(page. 30).

The reasons stated in the verse for waging a war against the people of the Book clearly show that it is not for a defensive war, the command for a defensive war was given much earlier. This is a command for an ideological, reformative and revolutionary war, and the nature of this command is that of a principle of policy of the Islamic state, which would take necessary steps taking into consideration all the circumstances and the resources at its disposal. When the Prophet (Peace be upon him) felt a danger from the Roman empire, he marched with an army of thirty thousand men to Tabuk, which was situated on its borders. When the Romans did not come to fight and removed their armies from the border, the Prophet left them alone and returned home. Later on during the period of the ‘righteous caliphate’, when the circumstances were opportune, these countries were conquered by Muslims.

The fact is that it is not correct to limit jihad within the circle of a defensive war, nor is it correct to term it, what is today called, ‘an aggressive war, ‘because jihad is not a war that is fought for conquering land, national prejudices, material gains and false ideologies, it is fought for the noble purpose of freeing the slaves of God form the lordship of the false gods, to end aggression and tyranny and to give them a pure and virtuous atmosphere. This war is synonymous with the act of surgery of the rotten part of the body to provide healthy life to humanity. Therefore, it cannot be measured by the parameters of what people call defence and aggression. How can the religion which is the bearer of a Universal Truth be limited to these straitened confines?

In the modern times the West-inspired Muslims adopt a very apologetic attitude in connection with the Islamic commands for jihad, but Allah’s words do not need any apologetic explaining away. So far as the Jews and Christians are concerned, if they raise any objections against this kind of aggressive war, then they are invited to see the Torah, which also contains commands for waging this kind of aggressive war.Accordingly, the command given to Bani Israil to conquer the holy land (Palestine) was on account of the fact that Allah had written down that land for them, and it was reserved for them for the set purpose of making it a centre for the Islamic dawah. Can this war then be called a defensive one? In the Torah very severe commands are given in connection with the idolaters of Palestine, that is, after its conquest no polytheist be allowed to stay there:

“Say to the people of Israel, When you pass over the Jordan into the land of Canaan, then you shall drive out all the inhabitants of the land from before you, and destroy all their figured stones, and destroy all molten images, and demolish all their high places: and you shall take possession of the land and settle in it, for I have given the land to you to possess it.” (Num 33:51 to 53)

And when Bani Israil march out of Palestine to “wage a war against any other country, but actual fighting does not take place and a peace treaty is made, then in such an event the command is given in the Torah to take tribute from the citizens of that land:

“When you draw near to a city to fight against it, offer terms of peace to it. And if its answer to is peace and it opens to you, then all the people who are found in it shall do forced labour for you and shall serve you. But if it makes no peace with you, but makes war against you, then you shall besiege it: and when the LORD your God gives it into your hand you shall put all its males to the sword. ” (Deut. 20:10 to 13)

58. In the Bible Uzair is called Ezra, who lived in the fifth century B.C. The personality who delivered them from the destruction wrought on them by Bukht Nasser and from their religious, moral and functional downfall, to reform them by strengthening their tie with the Torah, and to instil the spirit of religion in them, was that of Prophet Ezra. A major reason for the moral corruption of the Bani Israil was the fact that during their period of downfall they had been indulging in mixed marriages with the members of the polytheistic communities, the bad influence of which did not remain limited to moral corruption only, but it also helped polytheism to make inroads into their life. The Bible states:

“While Ezra prayed and made confession, weeping and casting himself down before the house of God, a very great assembly of men, women, and children, and gathered to him out of Israel: for the people wept bitterly... And Ezra the priest stood up and said to them, ‘You have trespassed and married foreign women, and so increased the guilt of Israel. Now then make confession to the LORD the God of your fathers, and do his will: separate yourselves from the peoples of the land and from the foreign wives.’Then all the assembly answered with a loud voice, ‘It is so: we must do as you have said.” (Ezra 10:1 & 10 to 12)

As a fruit of his efforts the Bani Israil got a new lease of life. Baitul Maqdis was rebuilt again, and the Shariah of the Torah came to be followed. In this way the act of giving a new life to Bani Israil was performed by prophet Ezra. Accordingly, the author of the Standard Jewish Encyclopaedia writes:

“Ezra (5th cent. B.C.E.) Refounder of Palestinian Jewry and reformer of Jewish life.”

(Standard Jewish Encyclopaedia, p. 660).

The Encyclopedia Britannica has to say this:

“So important was he in the eyes of his people that later tradition regarded him as no less than a second Moses.

(Encyclopedia Britannica Vol. 7, page 127).

It shows that he became such an important person that the people of his community, who lived after him, honored him and considered him as a second Moosa.

Impressed by his greatness a group of the Jews later on, exceeding the limits in imitation of the Christians, called him Allah’s son, but Allah is above all the polytheistic appellations that they ascribe to Him.

It may be noted that the belief in Ezra ‘s being the son of God is not a common belief of the Jews. but that it is the belief of a sect which lived at the time when the holy Quran was being revealed.

59 The creed of Christ’s being a son of God was the biggest unauthorized innovation that the Christians introduced in the religion of Allah. Saint Paul has played a very big role in popularizing and promoting this creed, as can be seen from his letters included in the collection of Bible and which speak of his audacity. For example, in the letter that he wrote to the Romans Saint Paul says: “The gospel concerning his Son, who was descended from David according to the flesh and designated Son of God in power according to the Spirit of holiness by his resurrection from the dead, Jesus Christ our Lord”. (Romans 1 :3,4) For the explanation of the false belief of any person’s being a son of God please see Note No.5, Surah Ikhlas (The Unity).

60 The concept of there being children of God was held originally by polytheistic nations. This innovation was introduced among the Christians by Saint Paul. Having been influenced by the polytheistic philosophies of Greece and Rome and in order to make Christianity popular among these nations. he moulded it in a form which appealed to them. Otherwise in the existing bibles neither the creed of trinity nor the belief of Christ’s being the son of God in the present Christian sense is found. If in the existing bibles, which are distorted and modified, the Christ is stated to be the son of God, it is in a metaphorical way and not in its literary sense: This error of the editors of the Bible has been converted by St. Paul into misguidance.

61. That is: The false beliefs which came to be held by the People of the Book were due to their following blindly their priests and monks. Their sayings took the place of the Book of God, and the standard for accepting or rejecting a thing was bestowed on their sayings and their acts. The people adhered to the false beliefs and innovations introduced by the ‘priests in the religion, and they did not feel it necessary to examine what are the true beliefs and what are the false ones, what is monotheism, what is polytheism, what is worship and what is innovation. This was what happened with the Jews and the Christians, but the Christians went a step further and invented such beliefs and mythology around the person of the Christ that their whole religion revolved round the axis of these false concepts. In this verse this style of their behaviour, this line of their action has been termed as ‘taking them as their lords. ‘Accordingly in a hadith, it is explained by the prophet (Sallal Lahu Alaihi Wasallam) as shown below: “‘Adi bin Hatim says: I went to the Prophet (Sallal Lahu Alaihi Wasallam), and a golden cross was hanging round my neck. The prophet ordered me to throw that idol away. ‘ Adi says that he heard him reciting this verse of the Surah Taubah: ‘They have taken their priests and monks as their lords.’ The Prophet said: They did not worship them, but what they did was that whatever they declared lawful they took them as lawful and whatever they declared forbidden they considered them forbidden.” Although this hadith is not very reliable, because Tirmizi, while narrating it, has written: “This is a weak hadith. We have learnt of it through the medium of Abdus-Salam bin Harb only. Its narrator Ghutaif bin A ‘yan’ is not well known in the matter of narrating hadith.“ But. so far as the contents of the hadith are concerned, it is the best commentary (tafseer) of this ‘verse, and the commentaries ascribed to Ibn Abbas, Zahhak, Huzaifah, and Abul A‘liyah also endorse this view. The following principles can be deduced from pondering over this verse:

1) In the matter of religion the main thing is Allah’s obedience. To obey the commands of others besides Allah, is to accept others as lords or gods and it tantamounts to worshipping them.

2) They may be learned men or jurists, Imam or Mufti, peer or wali (saints), none has the right to substitute his command in place of that of Allah.

3) Allah’s command is proved by the reasoning by Shariah, and not the sayings of the learned men, jurists and respected people, and the path of Islam is the path of reasoning and arguing and not of blind following and stagnation.

4) Those who confer the right of law making for humans to humans in opposition to Allah, and do not care for the commands of the Shariah, they place the humans on the pedestal meant for Allah.

62. Actually the persons who made Christ the Lord (God) are the monks and the priests, particularly St. Paul, who converted the religion of the Messiah, Islam into Christianity. He has no hesitation in calling the Messiah Lord, God: .

‘Let all the house of Israel therefore know assuredly that God has made him both Lord and Christ, this Jesus whom you crucified.’(Acts.2:36) ‘Paul, a servant of Jesus Christ, (Romans1: 1) ‘that raised from the dead Jesus our Lord, who was put to death for our trespasses and raised for our justification.’ (Romans 4:24,25)

63 The following command can be seen in the Torah and the Bible even today:

“You shall have no other gods before me... you shall not bow down to them or serve them:” (Exodus 20 :3,5)

“This day the LORD your God commands you to do these statutes and ordinances: you shall therefore be careful to do them with all your heart and with all your soul. (Deut. 26: 16)

Then Jesus said to him, ‘Begone, Satan for it is written, “You shall worship the Lord your God and him only shall you serve.” (Matt. 4: 10).

64. By Allah’s light is meant Islam, and by perfecting it is meant perfecting the religion of Islam. It means that the disbelievers do not like the progress made by Islam. They have been extremely perturbed by the rising of the sun of Islam on the world’s horizon, and they are at a loss how to prevent the spreading of its light in the world. When they are unable to find an effective method, they indulge in trying to extinguish its light in a childish manner by blowing air from their mouths. But the world-illuminating sun of Islam cannot be extinguished by their puerile acts, and its light will reach the four corners of the world unhindered.

These disbelievers can neither stop the sun of guidance from rising nor can they prevent the crescent of Islam from becoming a full moon, as the perfection of the religion of Islam is the unchangeable decision of Allah and His decision is enforced without fail, whether any person may like it or not.

65. In the verse guidance means that guidance which illuminates the path of the true religion, that is those signs and arguments which prove the rightness and correctness of the religion of Islam, and by religion of Truth is meant the entire Islamic system of worship and the complete Shariah, whose area is spread from beliefs to politics.

In the verse the word “yuzhirahu” (from Izhar) has been used to mean prevalence or to be victorious, as shown in Lisanul Arab

“So and so is “Zaahir” (obvious) upon so and so means he is “Ghaalib”i.e. Victorious. (page 526, Vol. IV).

At another place in the Quran it is stated:

“O people of my community! Today you have gained power and you are master (Zahireen) in the land.” (Al-Mumin, 29).

In the verse under comment the word Izhar is used to mean political power and mastery and not mastery or ascendancy in argument, because this mastery was available to the prophet from the very first day. Accordingly, Imam Razi writes:

“The prevalence or mastery of this religion by means of reasoning or argument is a well-known reality, therefore, it is necessary that it should be considered prevalence by means of victory.” (At-Tafseerul Kabir Vol. 16 page. 40).

The subject of the verb ‘to cause to prevail’ is Allah and not the prophet, as is clear from the verse which precedes it: ‘Allah is determined to perfect it.” As the subject of the verb ‘to perfect’ is Allah, similarly the subject of the verb ‘to cause to prevail’ is Allah.

Both these verses express the Divine plan to be executed through the means of the Prophet. The first verse has given the tidings of perfecting the light, that is perfecting the religion. while the second verse speaks of the prevalence or the supremacy of Islam over all other religions, at the hands of the Prophet. In the background of the verse concerning perfection of the religion are the people of the Book, that is why in the first verse it is stated: however much the disbelievers may dislike it. In the background of supremacy of Islam were polytheists also, besides the people of the Book so “however much the polytheists may dislike it” has been stated. In reality it was the declaration of the fact that in connection with the last prophet, Allah has determined that He would cause Islam to prevail over all other religions of Arabia through the means of the last Prophet. Accordingly in the lifetime of prophet Muhammad (Sallal lahu Alaihi Wasallam) this decision of Allah came to be realized and this Divine plan was successfully completed, and in such a way that in the entire Arab world not a trace of idolatry and polytheistic religion could be found, the Jewry had to be exiled. As for Christianity, it remained only in the border areas of Arabia, and that too in a subjugated manner and as a tribute payer of the Islamic state.

It shows that this verse states the plan of Allah which He had made in connection with the last prophet specifically and generally the commentators have taken it in this very sense. But some contemporary commentators have taken the political supremacy of the religion as the mission of the last prophet and have taken this verse as an argument for the efforts and campaign in favour of the supremacy of the Islamic system victorious. This however appears to be a bit of stretching a point, because in this verse the mission of the prophet is not stated but the decision of God has been mentioned.

As regards the question: What was the mission of the prophet and whether political supremacy of the religion is the aim or not? It may be stated that so far as the mission of the prophet is concerned, it has not been confined to only one or two verses. but it has been mentioned in hundreds of verses. For this purpose, the verses revealed in Makkah should be referred to because every prophet states his mission in the beginning. As for the political supremacy of the religion it is most certainly aimed at and desired and for this very purpose jihad has been made compulsory, which we have explained in the commentary of this Surah as also in the commentary of Surah Al-Anfal, but it refers to a special stage of dawah campaign. Therefore, it would not be correct to take it as the mission of the prophet.

O you who believe! what is the matter with you that when you were asked to march out in the way of Allah you clung heavily to the earth? Are you more pleased with the life of, this world than the Hereafter when provision of this world is very little compared to the Hereafter? (Al-Quran)

34. O you who believe! Verily many of the priests, and monks (of people of the Book) are there who devour the wealth of men by evil means⁶⁶ and debar (them) from the path of Allah⁶⁷. And those who hoard up gold and silver in treasures and do not spend it in the way of Allah. Give them the tidings of a painful punishment⁶⁸.

35. On the day when it will be heated in the fire of hell, and their foreheads, and their sides and their backs will be branded⁶⁹ with it (saying): This is what you treasured for yourselves, so taste what you have been treasuring!

36. The number of months with Allah is twelve, as recorded in Allah’s Book⁷⁰ on the Day when He created the heavens and the earth; out of these, four months are sacred⁷l. That is the right religion⁷². So do not wrong yourselves in them⁷³. And wage war against the polytheists (Mushrikeen) all together as they wage war against you all together. And know that Allah is with those who fear Him.

37. Transposition ( of a month- Nasi,) is an excess of disbelief whereby those who disbelieve are misled. They make it (month) lawful one year, and forbidden another year, inorder that they may make up the number of months which Allah has sanctified, thus making lawful what Allah has forbidden⁷⁴. The evil of their deeds has been beautified for them, and Allah does not guide the disbelievers.

38. O you who believe! what is the matter with you that when you were asked to march out in the way of Allah you clung heavily to the earth⁷⁵? Are you more pleased with the life of, this world than the Hereafter⁷⁶ when provision of this world is very little compared to the Hereafter?

66. The priests, monks and the learned men of the people of the Book were indulging in corrupt practices, making money in the name of religion. Quran refers to this corrupt practice of theirs in its address to the people of faith, so that they may take a lesson from that. What a pity that even after this warning there are quite a few ulema, moulvi, mulla, imam and peer, who have made their religion a means of corruptly earning money. They mislead the people by their deceitful talk. They have trapped people in the net of ‘peeri-mureedi,’ so that they may receive valuable gifts from their misled disciples. They are playing a big hoax with the people in the name of ‘Nazro-Niyaz’ for the saints, so that they may be kept provided with all the luxuries. They have invented charms, amulets and talisman, so that their business may go on. They have been promoting innovations (Bidaat) and the un-Islamic, rites so that the need of their presence may be felt in every assembly and their business may prosper. They are not averse to sponsor shirk.

The real motivation behind the ‘mujavari’ (upkeeping) of dargahs (mausoleums) is the ‘chiraghi’ or ‘chadhaway’ (presents) that are offered by the visitors, which line their pockets to the brim. At the bottom of all these innovations and rites the thing that can be discerned is the urge to earn money for the good of this world, and not earning virtue for the next world. The result is that due to the forbidden earnings which they make, their whole religiosity has become a fraud.

67. That is: The condition of these learned men and priests is strange. They do not like the real life of righteousness, therefore, they oppose the religion of truth, and they prevent men from embracing Islam.

It shows that by earning money by forbidden means turns the mentality of men in such a way that they lose their love for truth and oppose it.

68. In the text the word used is ‘yaknizoon’, which is derived from the word ‘kanz’, which in Arabic means not only hoarding but also keeping as treasure:

“Whatever things are hoarded in large quantities and for which a feeling of pride is generated is called by the Arabs as Kanz.”

(Lisanul Arab, Vol. V, page 401).

And Imam Raghib writes:

“Those who treasure gold and silver, that is hoard up.”

(Al-Mufradat page 458).

And in the Quran it is stated:

“Why no treasure has been sent down on him.” (Hood-12)

It is obvious that here kanz means treasure and not a limited quantity of wealth.

Therefore, in the verse under comment, the tiding or the warning of painful punishment that is being given is for those people who hoard up and treasure their excess wealth and do not spend it for the purpose for which it should be spent. Allah does not grant wealth to a man that he may guard it as a snake and feel proud and superior and make it the means of exhibition of his superiority, but Allah grants wealth to a man so that he may spend it for the right purpose. He is not the owner of the wealth but only a trustee (Ameen), therefore, a responsibility devolves on him that he should spend it in the manner directed by the real owner of the wealth, Allah, and he should spend it in His way. A person who does not spend wealth in this manner, but collects and hoards it, commits great injustice, for which there is a painful punishment for him.

It also refutes the idea that in Islam after payment of zakat there is no restriction on hoarding up wealth. Under this theory the explanation of this verse is given that this warning is for those who do not pay zakat, though in the verse it is not mentioned that they do not pay zakat, but what is said is that they hoard up and treasure gold and silver, and do not spend in the way of Allah, that is, it refers to spending which is in connection with the needs and the conditions, whereas zakat is a fixed portion of the property or wealth, payment of which is necessary, if due in every case, and the general principle of Islam is that after payment of zakat wealth becomes pure and clean. It does not mean that the dues to be paid as directed by Islam are over, but according to the needs and circumstances, rights and dues are to be met from the wealth, and it is necessary for the holder of the property or wealth to pay these dues. For example many times during famines, etc., people starve to death, and at such times no man can free himself from the responsibility of helping others with his wealth by saying that he has already paid the zakat, or if a - person’s parents are needy and poor and it is his duty to maintain them, even if he is paying zakat. Similarly, for jihad also extra expenditure, besides payment of zakat, will have to be incurred.

Here the command that has been given is for not hoarding up gold and silver, and for spending it in the cause of Allah. Here gold and silver include every kind of cash or currency, bank balance or bonds, and spending in the way of Allah means. spending for propagation or spreading of religion and dawah, jihad, religious instruction, construction of mosques and schools, aids to the poor and other such welfare work. Quran does not permit men to fill their safes with cash or wealth, but it emphasises on the excess wealth being spent for good causes. Islam declares wealth worshipping, miserliness and greed as causes of destruction, and presents the example of Qaroon, who was the richest man and the biggest capitalist of his time, to illustrate this point.

If a person saves his wealth for his lawful needs, or invests it in any trade or business, or leaves as inheritance for his children and relatives, none of these things is objectionable, provided he pays zakat, but it does not mean that he should make amassing of wealth only as his objective in life, and strive to make his children also millionaires. Such a kind of concentration and hoarding up of wealth is extremely objectionable in Islam. Islam warns such hoarders with painful punishment, and gives them the tidings that soon the pleasures that they are deriving from watching their wealth will be transformed into pain of punishment.

Ali (R) considered, in view of the prevalent conditions, wealth more than four thousand dirhams (about 12 thousand silver coins) as treasure. Accordingly, Ibn Jarir Tabri has quoted this saying of his:

“Four thousand dirham or less than that is for maintenance (necessary expenses). If there is anything more than this, then it is kanz (treasure) (Tafseer Tabri, Vol. X, page 83).

It was not a permanent limitation, but only a form of application of the intention of the verse according to the circumstances. When during the caliphate of Usman (R), Muslims were well off and there was growing a tendency of hoarding up of wealth among them, Abu Zar (R) reproachfully had to say this in unambiguous terms:

“They are collecting world, and do not understand anything.”

(Sahih Muslim, Kitabuz zakat)

And he totally disagreed with Amir Mua’viyah (R) who opined that this verse was revealed in connection with the people of the Book. Abu Zar (R) said that the command in the verse was for general application, it pertains to Muslims as well as the people of the Book.

(Bukhari, Kitabuz zakat).

This saying of Abu Zar (R) is basically right, because there is no particular reason to reserve the warning of painful punishment for hoarding up of wealth for the people of the Book only, however, the possibility of some companions of the Prophet disagreeing with Abu Zar (R) may be that he was rather a bit severe in application of the term ‘kanz’ (treasure) on hoarded wealth, and possibly he might have termed the wealth saved for the real needs of the family as kanz (treasure).

Today how adversely the work like propagation of religion, dawah efforts, religious instruction are affected for want of financial resources? How serious has become the Problem of rehabilitation of the riot-affected Muslims? There is a big section of the society which has no roof over its head and a large number of people are lying on roads as they have no homes to go to. Can the rich people be allowed, in these circumstances, to fill in their safes with money and to provide for their children to be millionaires by hoarding up wealth? Answer to this question can be found, not in discussion of Fiqh, but in this very verse.

69. The reason for branding these limbs is that the pride of wealth takes root in the mind, but its signs are seen on the fore-head, and the sides and the back are those parts of the anatomy that receive the excess of restful and luxurious pleasure because of wealth.

70. That is: When Allah created the heaven and the earth, he awarded moon the position of the natural calendar. Its growing and waning is commonly observed, and by watching these signs the fixation of dates can be easily made. From its watching it is also learnt as to when the month started, and when it ended. Then the order for counting of the year that has been fixed by the Creator of the universe for man is that of the twelve lunar months, and this guidance was being made available to man through the divine revelation. And so far as the Arabs are concerned, they have been following the order of the Lunar Year from the time of Prophet Ibrahim. The names of the twelve months were these: (1) Muharram (2) Safar (3) Rabiul Awwal (4) Rabiul Akhir (5) Jumadil Ula (6) Jumadil Akhira (7) Rajab (8) Shaban (9) Ramadhan (10) Shawwal (11) Zil Qa’dah (12) Zil Hijjah. Even today in the Islamic world the Lunar year is followed and the months bear these names.

At the time of the revelation of the Quran, the Arabs followed this lunar year, but in order to meet some selfish ends, they used to make unauthorized adjustments. the details of which will follow.

71. For the explanation of the sacred months, please refer to Note No.269, Surah Baqarah.

72. That is: This is the Shariah rule and order from God concerning months and year, which is quite correct and the right rule. Therefore, all religious matters like pilgrimage of Hajj, fasting of Ramadhan, payment of zakat, and counting of period of iddat, the lunar months and year should be relied upon.

73. That is: Do not commit the sin of waging war during the sacred months.

It should be noted that the ban on initiating a war during the sacred months is permanent. It is not correct to say that this command has been cancelled, because such a command had come earlier in a number of surahs and Surah Immunity is revealed in the later period. Besides, there is no verse in the Quran which has cancelled this command.

74. The Arabs followed the lunar calendar, but for their war needs they used to make changes in the order of the months, for example Muharram was a sacred month in which fighting was forbidden, but if they wanted to fight another tribe in one of their civil wars, they used to count Muharram before Safar, which they used to transpose earlier. It was like someone taking night for day and vice versa. It is obvious that such an adjustment did not affect any change in reality, but it proves man’s rebellious mentality against nature’s orderly system. By changing the order of the months, the Arabian Non-Islamism was interfering in the rule of the Nature and therefore it has been termed as excess of disbelief. Here the word ‘Nasi’ is used in this very sense.

Islam has declared the practice of ‘Nasi’ as wrongful and has restored natural practice in its original form. Accordingly, on the occasion of the last Hajj (10 A.H.), the Prophet (Sallal Lahu Alaihi Wasallam) said:

“The time, after its revolution, has come back to its original position as it was on the day when Allah created the heavens and the earth. The year is of twelve months, out of which four months are sacred, three are consecutive, Zul Qa’dah, Zul Hijjah and Muharram, and the fourth Rajab Mudhar (named after the tribe which did not transpose this month), which is between Jumadi and Sha’ban.” (Bukhari-Kitabut Tafseer).

In other words, every month has come to its original place. The lawful month is at the place of the lawful month and the forbidden or sacred month is at its original place. From that time onwards, the chain of the months has continued unchanged.

Some persons have taken ‘Nasi’ to mean ‘Kabeesah’, i.e. the difference between the solar and the lunar months. According to them, to remove the difference of eleven days between the lunar and the solar years every three years one lunar month be added. For the reasons mentioned below, their explanation is not acceptable:

Firstly, Nasi means to place later or behind and not to add, therefore, it is not correct to take it to mean ‘kabeesah’. Secondly, if in Arabia the practice of following ‘kabeesah’ were there, then Quran would not have said: “in order that they may make up the number of months which Allah has sanctified”. From this statement of Quran, it is clear that whenever they used to displace the sacred months from their original position, in their place they used to term lawful months as forbidden months. In this way they used to make up the number of the sacred months, which was four Such a form of practice has nothing to do with ‘kabeesah’. Thirdly, even if it is presumed that the practice of ‘kabeesah‘was followed in Arabia, then it means that not a single lunar month was in its origianl place, and that the entire calaendar was at sixes and sevens.

And when Quran had forbidden Muslims to initiate a war in the forbidden months, and this emphatic command was given only a few days after the Prophet’s migration, then the question arises, what then were the sacred months, when because of the practice of ‘kabeesah’ not a single month was in its original place, i.e. Rajab will not really be Rajab nor Zil Hijjah will be Zil Hijjah. As for the month of Ramadhan, would it be really Ramadhan when the fasting was made compulsory , in which the Battle of Badr was fought and during which the revelation of the holy Quran began ? All these questions crop up because of presuming that the practice of ‘kabeesah’ was followed in Arabia, but the clarifications available in the Quran are sufficient to remove this misunderstanding.

Some commentators have opined that the Hajj performed by the Muslims under the leadership of Abu Bakr (R) in the year 09 A. H. was in the month of Zil Qa‘dah, but Quran refutes this opinion, as Quran calls it the day of Hajj-e-Akbar, as stated in Verse 3 of this Surah, and Ibn Katheer has refuted this opinion taking a cue from this verse.

(See Tafseer Ibn Katheer, Vol.2, Page 357).

75. Refers to the Tabuk expedition. which took place in the month of Rajab. 09 A.H. (November 630 A.D.). After the victory of Makkah. Islam had acquired political power and was spreading through the length and breadth of Arabia like wild fire. At that time the most powerful kingdom was the Roman empire. whose borders had stretched up to Syria. In Syria the Ghassani clan. which was Christian, was ruling under the aegis of the Romans. The Roman Caeser started making preparations for invading Madina to subdue the rising power of Muslims. When the Prophet (Peace be upon him) got an inkling of this. he marched out with an army of thirty thousand mujahideen to fight against the Romans. It was a very hot summer. and it was harvest time; the journey was a very long one and therefore. going out on an expedition in such uncomfortable circumstances seemed most unattractive. Those whose hearts were afflicted with the disease of hypocrisy could not be expected to march out to bear all these hardships. They preferred to remain within the safety and comforts of the four walls of their homes. Besides them. among the Muslims there were a few who were weak and for them too this journey had become very trying, and some had become a prey to their own negligence.

The Prophet (Sallal Lahu Alaihi Wasallam) camped in Tabuk for about two weeks. Tabuk is in the north of Madina, about 686 kilometers away. The Romans did not offer a fight, so the expected battle did not take place. But by this step of the Prophet (Peace be upon him) the Muslims had left a deep impression on the minds of the Romans. The second benefit that was derived from this action was that in the border areas the Christian tribes that were under the Roman influence became subservient to the Islamic state. Accordingly the people of Aila, Jarba. Azruh. and Ukaidir made a treaty with him and agreed to pay jizyah. The third great benefit was that the training and experience of challenging the world’s mightiest power subsequently encouraged them to gain victory over the two greatest military powers of the time, Roman and Persian empires. during the caliphate of Umar (R).

This is the brief description of the background when this series of the Verses were revealed, of which this one is the first.

76. A man avoids going on jihad because he is interested in making money for the comforts of this world. If he were interested or anxious to make provision for the Hereafter, he would consider it his good fortune if he gets a chance to go on jihad.

Those who believe in Allah and the Last Day will not request you for exemption from taking part in jihad with their wealth and their lives. And Allah knows well those who fear Him. Only those request your leave who do not believe in Allah and the Last Day, and whose hearts are filled with doubt, so they waver in their doubt. (Al-Quran)

39. If you do not march out for Jihad, He will punish you with grievous punishment⁷⁷, and replace you by other people⁷⁸, and you will not be able to harm Him in the least ⁷⁹. And Allah has power over all things.

40. If you do not help him⁸⁰ ( the prophet) (it does not matter), for Allah helped him when the disbelievers drove him out ⁸¹, (he was) second of the two; when they were in the cave he was saying to his companion: “Do not grieve, verily Allah is with us”. Then Allah sent down His tranquillity on him ⁸², and helped him with invisible warriors⁸³, and humbled the word of the disbelievers to the lowest depth, and Allah’s Word is Exalted to the heights. Allah is Mighty, Wise⁸⁴.

41. March out, whether light or heavy⁸⁵ (armed), and strive in the way of Allah with your wealth and your lives. That is best for you, if you only knew⁸⁶.

42. Had the gain been immediate or the journey short, they would have followed you, but the distance seemed too far to them⁸⁷. They would now swear by Allah and say: “Had we been able, we would surely have set out with you”. They destroy themselves⁸⁸. And Allah knows that verily they are liars.

43. (O prophet!) Allah has forgiven you. Why did you grant them leave before it became manifest to you as to who were telling the truth and who were the liars?⁸⁹

44. Those who believe in Allah and the Last Day will not request you for exemption from taking part in jihad with their wealth and their lives. And Allah knows well those who fear Him.⁹⁰

45. Only those request your leave who do not believe in Allah and the Last Day, and whose hearts are filled with doubt, so they waver in their doubt.⁹¹

77. When such a severe warning is given for avoidance to go on jihad on this one occasion, then how much serious will be the consequences if Muslims were to seek excuses to avoid going on jihad on a permanent basis either for the sake of worldly comforts or under the influence of false ideologies. The pitiable conditions in which the Muslims find themselves today is mainly due to the fact that the spirit of jihad has gone out of their hearts. Had they had the spirit of jihad in their hearts, then neither they would have lost Baitul Maqdis nor would have they been disgraced at the hands of Israel.

78. That is: The plan of Allah does not depend on you for its fulfilment. If you would not strive for the promotion of Allah’s religion. He will raise another people in your place to do that.

79. If you are careless in the performance of this duty, then think who would be the loser.? Would it be Allah. or would it be your own self and your community?

80. That is the Prophet, Muhammad (Sallal lahu Alaihi Wasallam).

81. Refers to the event of migration, which took place thirteen years after the prophethood was conferred on Muhammad (Peace be upon him) in 632 A.D. The Prophet had left Makkah as commanded by God, but as the disbelievers had created such conditions that forced him to leave his home, it is said here: “the disbelievers drove him out.”

82. The Quraish had conspired to kill the prophet, and for this purpose they had placed guards outside his house. But he managed to get out of his house in such a way that none could notice it. At the time of migration Abu Bakr (R) was with him. From Makkah he was to go to Madina, which was in the north. But he purposely went towards the south so that the enemy could not follow him. He took shelter in the Cave of Mount Thaur which is ‘at a distance of about 5 kilometers from Makkah. Here he spent three nights. On this dangerous occasion he did not have a large group of people with him, but only a friend, Abu Bakr (R). When the enemy in his pursuit reached the mouth of the cave, Abu Bakr (R) was worried that they might see them. But the Prophet (Peace be upon him) reassured him not to worry as Allah was with them. And God had ordained it so that his pursuers did not even throw a glimpse towards them in the cave. This was a great help from Allah which came to him at such a dangerous moment. A reference is made to this help in the verse and the Muslims are told that if they would not march out with the Prophet for jihad, Allah does not care, He would help His Messenger in all circumstances, as He had helped him on the dangerous occasion of his migration, when there was none, except the two, the prophet and his companion in the cave.

83. Means the help of the angels, which was provided during the battles of Badr and Hunain and on other occasions.

84. Allah is the Mightiest Being, that is why His reign is supreme. He is the wisest of all, that is why He can adopt the wisest method for helping His Messenger.

85. That is: The arms and the equipment may be sufficient or when you are commanded to march out for jihad, you must obey it.

It should be noted that at that time all Muslims were commanded to come out for jihad, Only the women or those who had reasonable excuses were exempted. It may also be noted that the Arabs having been brought up in a tribal society generally knew swordsmanship and almost every Arab carried a sword. Moreover, at that time the nature of jihad was this: it was a jihad under the leadership of the Prophet, fully organized and purely for the purpose of raising high the word of Allah, against His enemies. Therefore, there was no reason for anybody, except disabled or weak, to remain behind.

The general aspect of this command is when there is an occasion for an organized Jihad, and when the Muslim leader in power commands the Muslims for jihad, it becomes their duty to join. This is the principle, but in modern times regular armies of the state undertake the actual fighting.

86. That is: If you have eyes on the consequence, then you will realize that to stake one’s wealth and life in the cause of Allah is in reality a means of good fortune.

87. This describes the fate hypocrites, who avoided taking part in the Expedition of Tabuk, when all the Muslims were commanded to come out for jihad. It shows that when a general call is given, avoiding to come out for jihad is not the way of work of a sincere follower.

88. That is: By offering false excuses they are preparing their own means of destruction.

89. At the time of the Tabuk Expedition a few hypocrites had requested for exemption for themselves from taking part in the expedition on some false excuses, and he had, being a kind- hearted man, granted them leave but Allah warned him on the occasion that he should not have granted any exemption without first ascertaining that the excuses offered by them were really genuine; in that case they would not have got the chance to hide their hypocrisy.

On this miscalculation Allah had forgiven His prophet before warning him, which on the one hand shows Allah’s grace and kindness for His prophet, and on the other hand that the prophet’s purity and innocence have not been affected at all And this has been the tradition of Allah that if any prophet, on account of being a human, commits any miscalculation or error, He at once rectifies it so that the people may be correctly guided.

90. It shows that the man who shirks his responsibilities at the time of a war between Islam and disbelief and sits in his corner of safety is not righteous, but that righteous is he man who on such occasions comes out in the battlefield to fulfil his responsibilities.

91. It clarifies the reality about hypocrisy that a man may claim to be a Muslim, but his heart may not be convinced about Islam and may be in doubts. Such a state of the heart is contrary to faith, and a heart with such doubts wavers in the matter of fulfilling the demands of Islam, for when a man is not convinced of the reality of the religion, he would not be ready to stake his life and wealth for its sake. Such was the condition of the hypocrites of Madina, that they not only were called Muslims, but also offered prayers regularly, and paid zakat. But all this they used to do with an unwilling heart. In reality they neither had love for Allah nor for His messenger. Therefore. when they were asked to offer sacrifices in the cause of Allah, they felt as if they had an uphill task before them and usually they ran away from their responsibilities.

Even today there is no dearth of such Muslims as have been nursing doubts and misgivings about Islam in their hearts, and these doubts and misgivings are manifested whenever they are required to sacrifice their interests for Islam or to endanger their easygoing way of life. They have been able to hide their hypocrisy by dint of their having mixed up in the Muslim society.

46. And had they intended to come out, they would certainly have made some preparations therefor, but Allah did not like their being sent forth, so He held them back⁹² and they were told: “Sit among those who sit (shirkers).”

47. Had they come out with you, they would have added to you nothing except trouble, and would have hurried to and from among you seeking to cause sedition among you. And there are among you some who would have listened to them.⁹³ And Allah knows well the wrong-doers.

48. Indeed before this also they had sought to create mischief and raised difficulties for you⁹⁴ till the Truth came and the Decree of Allah became supreme, to their dislike.

49. And among them there is one who says: “Grant me leave (exemption) and do not tempt me.⁹⁵. Surely they have already succumbed to temptation,⁹⁶ and the Hell surrounds the disbelievers from all sides.

50. If good befalls you, it is unpleasant for them, and if any misfortune befalls you, they say: “We indeed took our precautions beforehand,” and they turn away well pleased .⁹⁷

51. Say: “Nothing will befall us except what Allah has ordained for us. Only He is our Guardian, “and in Allah let the faithful put their trust.

52. Say: “Is either of the consequences for us, for which you wait, other than good?⁹⁸ And we wait for you for Allah‘s punishment to overtake you directly or by our hands.⁹⁹ So wait, we too will wait with you.”

53. Say: “Spend (for the Cause) willingly or unwillingly, it will not be accepted from you, for you are a wicked people.¹⁰⁰”

92. That is: When they had not intended to come out to take part in the jihad. Allah too did not help them with His guidance to set forth for this noble purpose, as Allah did not like their coming out with an unwilling heart.

93. Refers to the simple-minded Muslims who generally fell a prey to the machinations of the mischief mongers.

94. The mischief-making of the hypocrites has been described in various verses.

95. Tabri has narrated that Judd bin Qais had said that if he would see the beautiful ladies of the Romans. he would not be able to keep himself under control. The temptation for sinning for him would be too great, therefore, he pleaded that he should be excused from participating in the jihad. This gives an idea as to what kind of false excuses were being invented by the hypocrites, and how they used to gild their excuses with false piety.

96. That is: They talk of not to be tempted, but they have already succumbed to the greatest temptations, of disbelief and hypocrisy.

97. These hypocrites are strange creatures. On the one hand they claim that they believe in the Prophet, and on the other hand they are his ill- wishers; they include themselves among Muslims, and at the same time are well pleased when any misfortune befalls the Muslims.

98. The hypocrites were waiting to see the fate of the Muslim army against the Romans, whether it would be victorious or would have to face the disgrace of defeat. The answer to their doubts is that in either condition the advantage would be with the Muslims. If the Muslims win, then a victory, then it is a perceptible gain, and if Muslims are killed, then they would achieve the good fortune of martyrdom in the cause of Allah.

99. Hardly two years had elapsed after the revelation of this verse that the lash of Allah‘s punishment at the hands of Muslims fell on the hypocrites. These were the so-called Muslims who had refused to pay zakat during the caliphate of Abu Bakr (R) and some tribes had even rose in rebellion against Islam. But Abu Bakr (R) took military action against them and very skillfully nipped the mischief in the bud.

100. Fasiq or wicked people or outside the pale of obedience. If the hypocrites performed any act seemingly in obedience to Allah, it was not in the spirit of obedience, and whenever they found an opportunity, they used to openly and shamelessly disobey His commands. This wickedness of theirs was the very opposite of taqwa (fear of God) and was synonymous with disbelief (kufr).

54. And the reason why their expenditures are not accepted is nothing but that they disbelieved in Allah and His messenger, and that they come to salat with laziness,¹⁰¹ and that they spend with unwillingness.¹⁰²

55. So let not their riches and their children bewilder you. Indeed Allah intends to punish them with these things in the life of this world, and that their souls will pass away while they are disbelievers.¹⁰³

56. And they swear by Allah that they are truly of you, though they are not of you, but they are frightened people.¹⁰⁴

57. If they would find a refuge or caves or a hiding place, they would turn thereto posthaste, in transgression.¹⁰⁵

58. And among them are some who slander you in respect of alms. So if something is given to them therefrom, they are pleased, and if they are not given therefrom, they are displeased.¹⁰⁶

59. And onlt if they had been content with what Allah and His messenger gave them, and had said: “Sufficient to us is Allah! Soon will Allah give us from His bounty, and also His messenger.¹⁰⁷ Verily to Allah we eagerly turn.¹⁰⁸(It would have been better for them).

60. The alms¹⁰⁹ are only for the destitute and the needy,¹¹⁰ and those who are employed to administer them,¹¹¹ and for those whose hearts are to be reconciled (to Islam),¹¹² and to free necks of slaves¹¹³ and for the debtors, ¹¹⁴ and to spend in the way of Allah¹¹⁵ and for the wayfarer.¹¹⁶ (It is a) duty enjoined by Allah. And Allah¹¹⁷ is All- Knowing, wise.¹¹⁸

101. For explanation please see Notes Nos. 229 and 230 of Surah An-Nisa.

102. That is: They did not spend their money with willingness and for seeking the pleasure of Allah but their purpose was only to make a show.

103. That is: The abundance of material wealth of these people is not a thing to envy, for the thing in which they are taking pride would prove to be a soul curdling experience for them in this world. And it is our experience that generally the wealth of the rich people actually becomes a means of great trouble for them, although it is manifested in different forms.

The things which prevented the hypocrites from being sincere Muslims was their pride in their wealth and children. This pride prompted them eventually to refuse to pay zakat, and Abu Bakr (R) during the early part of whose caliphate this event occurred, had to declare jihad against them. Military action was taken against the Abas and ,Zabyan tribes. Thus they received punishment for their pride in this very world, and they left it in the state of disbelief (kufr).

104. That is: They have remained in the Muslim society only because they are afraid that if cut off from this society they would not get refuge anywhere else; otherwise they are neither sincere in their faith nor are they really a part of the Islamic brotherhood.

105. If they find a place where their interests are safeguarded, they would immediately cut off their relation with the Muslim society and would join the other society. It means that they have no interest in Islam nor in Muslims, only because of the circumstances they have been tied up with the Muslims.

106. The receipts, from zakat which was collected in the Baitul-Mal (public funds), were distributed by the Prophet (Sallal Lahu Alaihi Wasallam) in such a way that the really deserving people would receive their share. But the hypocrites used to raise objections that the funds were not being distributed justly, even though none could be more just than the Prophet. The real point was that among the hypocrites those who were needy felt happy when something was given them on account of their poverty, but when other more deserving than them were preferred for being helped they used to be displeased. Similarly those hypocrites were also displeased who greedily expected to get some share but were not given any share because they did not deserve it.

107. That is: Instead of being discontent and nursing misgivings against the prophet.they should have expected that he would not only help them fully, but also would give them more. Such an attitude would have been in keeping with the spirit of faith and sincerity.

108. That is: We are in reality interested in God and not in wealth or property.

109. In the above verse an answer was given to the objection of the hypocrites about the distribution of alms. In this verse it is shown who are the really deserving persons who should be given the alms, and on what items alms should be spent. These items of expenditure in all are eight.

The Arabic words for Alms, Sadaqa, is derived from the word Sidq (truth). By spending his wealth for the sake of Allah, a man proves that he is true (sincere) in his faith, therefore, the money that he spends for this purpose is called ‘sadaqah’. In the hadith it is stated:

“The alms are proof.” (Muslim Kitabut- Taharat). In the general sense sadaqah or alms is understood to be charity, but in Quran the terminology ‘sadaqah’ has been used for zakat (compulsory charity), and this terminology is used in the hadith also. When the Prophet (Peace be up on him) sent Muaz to Yemen, he said:

“Let them know that Allah has prescribed for them alms from their wealth, which would be collected from their rich people, and would be distributed among their poor. –(Al-Bukhari, Kitabuz Zakat).

110. In the text the words “fuqara” (destitutes) and “masakeen” (needy) have been used. These two words are spoken for such poor people as are in need of help for their maintenance. These two words are used in one and the same meaning, but when these two words are used together at the same time, then the idea is to clarify that the “fuqara” (destitute) are the poor in the first degree and “masakeen” (needy) are the poor in the second degree.

The fuqara or the destitute have been mentioned first, which proves that they are the first among the deserving people. The words ‘faqir’ is the opposite of the word ‘ghani’ (rich), and Quran has used this word (faqir) for those refugees (muhajireen) who were deprived of their wealth and homes and were badly in need of every kind of help:

“For those destitute refugees who were driven out of their homes and (were deprived of) their property.” -(Al-Hashr – 8.)

Therefore, fuqara (destitute) means those people who may be living a life of penury and starvation, or who may be in need of others’ help for their maintenance, or who on account of their helplessness may not be in a position to earn anything or who may not have any arrangement for their maintenance. The foremost purpose of zakat is to help such poor and needy persons. Quran has specifically encouraged people to help such destitute people who are involved in the service of the religion so devotedly that they do not find time to earn their own living, and whose self-respect does not let the strangers know that they are in need of help:

“(Charity is) for those in need, who in Allah’s cause are restricted (from travel) and cannot move about in the land. The ignorant man thinks because of their self-respect that they are free from want. You shall recognise them by their appearance; They do not beg of men with importunity.” -(Al Baqarah -273).

As for the needy, so according to their needs they are in the second degree, that is those poor people who may not have sufficient provision for their maintenance, or if they have some means of earning, then the income may not be sufficient to suffice for the upkeep of the entire family. Quran has narrated an event which refers to a boat owned by the poor (Masakeen):

“That boat belonged to the Masakeen who used to work as labourers in the sea.” –(Al-Kahf-89).

It shows that either to own a thing or to have some means of live-lihood does not militate against the concerned person’s being Masakeen (poor), when his earning may not be sufficient for his upkeep.

111. Means those employees who have been appointed to collect zakat, to keep it in safe custody, to distribute it and do allied work in that connection. Their wages or salaries can be paid from zakat.

This item of expenditure demands that the work of receipts and distribution, etc. of the goods and monies of zakat should be well organized, so that the rich people may compulsorily pay their due amounts of zakat and on the other hand the destitute and the poor may have the reassurance that their due shares will be received by them. Besides due expenditure should be incurred from the collected amounts of zakat on items connected with religious work and of public benefits. To establish such a system of zakat is the responsibility of the Islamic state. Accordingly, during the times of the Prophet (Sallal Lahu Alaihi Wasallam) and the righteous Caliphs, the system of collective zakat was in force.

112. Means those persons who had embraced Islam recently, and to help them financially may be a desirable thing so that they become more attached to their new religion. For such people the condition of being destitute or in need of help is not applicable, they can be given financial assistance from zakat even if they are well to do, and the Islamic state ahas the authority to make payments from zakat on this item of expenditure.

113. Means to spend money for freeing men or women slaves from their bondage. By allotting a share to this item of expenditure, Quran has brought into focus the importance of this purpose.

Today slavery does not exist in the world, but the innocent Muslim captives in the jails of disbelievers can be considered fit substitutes for them. Expenditure from zakat can be incurred on freeing such persons from the jails of the disbelievers. Accordingly, Dr. Yusuf Qarzavi writes:

“In the school of Fiqh of Imam Ahmed it is stated that it is lawful to free Muslim captives from jails from the amounts of zakat, because it amounts to releasing the necks from captivity.

Now slavery has ended, but the wars will continue,and truth and falsehood would also clash. In such a case it should be possible to pay the ransom of the Muslim captives from this expenditure.” –-(Fiqhuz Zakat, Vol. II, page 620).

114. In the text the word “al–gharemeen” (debtors) is used which means such debtors for whom the payment of the debts has become a great unendurable burden; These are the debtors, who are compelled by their straitened circumstances to borrow money to meet some social obligations, and who are unable to repay their loans. Such people are apparently earning persons and seemingly well to do, but being unable to repay their loans deserve to be helped from zakat finances in order to pay their debts.

115. In the text the words “Fi sabilillah” are used, which mean in the way of Allah. It means that way or path by treading which a man achieves Allah’s pleasure and His nearness. It is obvious that this path is the religion of Islam, and in the Quran it has been used in this very meaning only:

“Call towards the way of your Lord.” -(An-Nahl - 125).

In this verse the way of the Lord means the religion of Islam.

“Who debar from the way of Allah and seek to make it crooked.” -(Al-Araf - 45).

Here debarring from Allah’s way means debarring men from embracing or practising Islam. Similarly the words “In the way of Allah” have been used at many places with Hijrah, jihad and infaq (to spend) which specially clarifies the cause for which these acts are undertaken.

“Those who believe, fight in the way of Allah and those who reject faith fight in the way of Taghut (Rebel).” -(An-Nisa - 76).

In this verse to fight in the way of Allah means to fight to protect Islam and to make it victorious, and to fight in the way of Taghut means to fight against Islam and for false objectives.

“He who migrates in the way of Allah...”- (An- Nisa - 100).

In this verse the words in the way of Allah express purpose of migration, that is the person who would migrate only for the sake of Allah and for the protection and victory of His religion (Islam).

“(Charity is) for those in need, who in Allah’s cause are restricted (from travel) and cannot move about in the land.” – (Al-Baqarah - 273). In this verse restricted from travel in Allah’s cause means to be busy fully in the service of the religion.

“And spend your wealth in the way of Allah; and make not your own hands contribute to your destruction.” –(Al-Baqarah - 195).

Here spending in the way of Allah means spending for the supremacy and triumph of Allah’s religion, Islam.

“And fight in the way of Allah with your property and your lives.”

In this verse fighting in the way of Allah means fighting in support of the religion of Truth and for making it supreme. It means that the meaning of the words “Fi sabilillah” (in the way of Allah) is not to do jihad or to strive, or else the verse would mean strive in striving. The words in the way of Allah express the purpose and objective of jihad or striving for Allah, that is jihad or striving should be for the cause and religion of Allah.

These details show that the range of the expenditure for the cause of Allah is very wide, and the distinguishing feature of this expenditure is that such expenditures are to be incurred on such works and for such purposes,as have a direct connection with the promotion of religion, while other expenditures are to be incurred for the individuals or for their benefits. If an expenditure is incurred in the cause of Allah on the ghazi (mujahideen, strivers in the cause of Allah), then the purpose is not to spend on their personal benefit but the purpose is to protect or safeguard the religion through them. And this item of expenditure is not restricted to be spent only on the mujahideen or the warriors, it can be spent on the purchase of weapons of war, as also on other measures of defence. This amount can also be expended on all works and acts which are directly connected with the dawah of the religion, its propagation, enforcement of its shariah and upkeep of its monuments, etc.

In the present day the most important work of faith is its dawah and propagation, for which it is necessary to prepare propagators and publicists, for striving in the academic and ideological fields There is a necessity of communicating the message of Quran to the slaves of God as also of preaching and reforming them through organized gatherings. To popularise the religious instruction it is necessary to open madrasah’s as also colleges. At some places the protection of the Islamic family laws has become an important national problem and somewhere else the application of the shariah has assumed importance. Apart from these matters, there is also a crying need of the time for uniting the Muslims as one millat by awakening their social consciousness, for establishing of shariah courts, and starting Baitul Mal and Islamic centres. And it is quite lawful to incur expenditure on these items in the cause of Allah.

It may be noted that the jurists have generally taken the words ‘in the way of Allah’ to mean ‘for jihad’, but there are also other ulema according to whom there is sufficient broadness in its meaning. Accordingly, Imam Razi writes:

“The words ‘in the way of Allah’ do not necessarily apply to the ghazi. Accordingly Quffal has quoted the sayings of some jurists that it is lawful to spend amounts of sadaqat (alms or zakat) for every kind of good work, like provision of coffin for the dead, construction of forts, upkeep of the mosques, etc., for in the common sense of ‘in the way of Allah’ all these are included.” -(Tafseer Razi, Vol. XVI, page 113).

Sayed Siddique Hasan Khan writes in his ‘Rauzatun-Nadiyah’ as under :

“Here ‘Sabilillah’ means Allah’s way. Although jihad is the greatest way to Allah, but there is no reason to reserve this item for jihad. It would be correct to spend it on every work which may mean it is in the way of Allah. Here literally the verse means the same thing, and when by Shariah no other meaning are stated, then it is necessary that the literal meaning should be accepted.” – (Fiqhuz Zakat, Al-Qarzavi, Vol. II, page 647 with reference to Ar-Rauzatun Nadiyah, Vol. I,page 206).

Allama Rashid Raza writes:

“In the way of Allah are included all those acts of common welfare and religious benefits, on which the affairs of the religion and the state are dependent. The first and the foremost need is the preparation for war, e.g. purchase of weapons, rations for the army, communications, war equipments, etc.

...And in connection with the expenditure in the way of Allah in the present time the most important work is that propagators missionaries may be prepared for Islam, and they should be sent to the countries of disbelievers by providing them help through organized associations, as the disbelievers do for the propagation of their religion.”

(Fiqhuz Zakat, Vo I. II, page 649, with reference to Tafseer Al-Manar Vol. I, page 585).

Shaikh Mahmood Shaltoot writes:

This item of expenditure is of common benefit, which neither evokes the question of anyone’s property, nor is it reserved for the benefit of any individual, but its ownership is that of Allah and its benefit is for the creatures of Allah. Among these benefits, the foremost is the need for war preparations... And in this also is included the point that for the propagators missionaries of Islam such resources be provided that they may be able to work for presenting the good points of Islam (to others), to propagate the religion and to communicate its commands”

-(Al-Islam, Aqueedatan wa Shariatan, page 100.) ,

Dr. Yusuf Qarzawi writes:

“I do not agree with such extension of the argued conclusion of ‘in the way of Allah’ that all acts of virtue and closeness to Allah be included in that, nor do I consider its circle so narrow as to limit it specifically to militant fighting (jihad) only. As jihad can be fought with the sword and lance, it can as well be fought with the tongue and the pen. As the jihad can be militant, in the same way it can also be ideological, one involving training, social, economic and political. – (Fiqhuz Zakat, Vol. II, page 657).

The learned writer further states:

“However in the present circumstances what would be considered the first and the foremost thing in the way of Allah would be that programme of the revival of the Islamic life which would aim at activating all the commands, beliefs, concepts, symbols, Shariah laws, conduct and etiquette.

...To establish dawah centres for presenting the correct Islam through which the message of Islam can be reached to every corner of the world to the Non-Muslims, in the struggle of the religions, this really is jihad in the way of Allah.” - (Fiqhuz Zakat, Vol. II, page 667,668).

116. A traveller who is rich in his own native land can be poor and needy in a foreign country during his travels, and thus deserving of help. Such needy persons can be helped with the amounts of Zakat. In the olden days the travelling was very hard and difficult, and entailed total cutting off of all connections with the native place. If in these circumstances his provisions were to be finished. he has to face extraordinary difficulties. Therefore, Quran not only encouraged hospitality but also allowed spending of a portion of the amount from the Zakat for helping the travellers.

Even today when travelling has become quite easy,circumstances occur when a traveller has to spend all his cash and he is unable to get money from his native place inspite of being a rich man. If he happens to be in a foreign country then the rules of Foreign Exchange prevent him from getting immediate monetary help. Therefore, the need for spending money for helping the travellers arises even today.

117. This is an emphatic or compulsory command that these modes of expenditure have been fixed by Allah. Therefore, its distribution should be executed under this rule only. Therefore, it is improper or unlawful for anybody to spend zakat for a purpose outside this circle or to spend any amount of zakat for any item other than that specified by Allah. For fixing the sense of these eight modes of expenditure and its circle of execution there has been considerable differences between the commentators and the jurists. Therefore, we have tried to explain the sense of this ayah in greater detail. so that the arguments be understood and the meaning may become more obvious.This lengthening of the explanation has to be borne in view of the importance of this matter. Now one question remains: that of ownership. The jurists agree that those on whom the zakat is to be spent should be made the owners of the amounts, for this reason they reserve the spending of Zakat on the item of ‘in the way of Allah’ for the ‘mujahideen’ (strivers or fighters), Their argument is based on account of the use of the letter ‘lam’ in the word ‘lilfuqara’ which according to them is the ‘lam’ of ownership. although in Arabic ‘lam’ does not come for ownership only, but also for the meaning of privilege or for giving benefit, And if the text is examined carefully, it would be seen that it has been used to connote privilege, for in answering the hypocrites who objected to the mode of expenditure of zakat it is replied that the real persons deserving to receive zakat are these needy and poor people and not these objectors who do not form this kind, and they want that they be given the zakat, Secondly among the eight modes of S.9 638 GHHHHH Dawatul Qur’an expenditure, only with four modes the letter ‘lam’ is used. For the remaining four modes, i.e, to free the necks, to lighten the burden of the debtors, in the way of Allah, and to help the wayfarers, for these four the letter ‘lam’ is not used. Here only the word ‘fi’ is used which means ‘in’. Therefore, for these four modes of expenditure there is no argument for prescribing the condition of ownership. And the use of the word ‘fi’ means that the amounts be spent for these acts or for their betterment. And in the way’ of Allah there is no mention of persons in that. Therefore, this item is for expenditure on the service of religion and for the benefit of the religion.

118. Therefore, the command of distribution of zakat is based on knowledge and wisdom.

And among them there are those who hurt the prophet and say: “He is (all) ear.” Say: “He hears what is best for you; he believes in Allah and has faith in the believers, and mercy to those of you who believe.” And to those who hurt the messenger of Allah there is a painful punishment. (Al-Quran)

61. And among them there are those who hurt the prophet and say: “He is (all) ear.” Say: “He hears what is best for you;¹¹⁹ he believes in Allah and has faith in the believers, ¹²⁰ and mercy to those of you who believe.” And to those who hurt the messenger of Allah there is a painful punishment.

62. They swear by Allah to you (Muslims) to please you, but Allah and His messenger have more right that they should please them. if they are believers.¹²¹

63. Are they not aware that whoever opposes Allah and His messenger, verily for him is the Hell-fire wherein he will abide forever? That surely is the supreme humiliation.

64. The hypocrites fear lest a surah should be revealed to them (Muslims) disclosing what is in their (hypocrites’) hearts.¹²² Say: “Scoff,. Allah will surely bring to light what you are dreading.”¹²³

65. And if you ask them, they will reply: “We were only talking playfully and jesting.” Say: “Was it at Allah and His revelations and His Messenger that you scoff?”¹²⁴

66. Make no excuses. You have rejected faith after you had accepted it. If We forgive a group of you, We will punish some other group of you, because they are guilty.¹²⁵

67. The hypocrite men and the hypocrite women are of the same genre,¹²⁶ they enjoin what is evil and forbid what is good¹²⁷ and they withhold their hands¹²⁸ (from charity). They forgot Allah,¹²⁹ so Allah has forgotten them.¹³⁰ Verily the hypocrites are evil-doers.

119. The hypocrites used to scoff at the Prophet (Sallal lahu Alaihi Wasallam) and make fun of the religion, and whenever this misdemeanor was reported to the prophet (Peace be upon him) and they were questioned, they denied the charges. They accused him of listening to every person’s talk. Quran criticizes this behaviour and states that the Prophet (Peace be upon him) hears whatever is best for them, he listens to the reports of your objectionable acts in order that he may warn you and you may be reformed, neither he seeks evil nor does he lend his ears to anybody to hear evil, his ears are meant for hearing the best talk.

120. That is: They are not such unreliable persons whose talk would misguide him about you. They are truly faithful people. and there is no reason why their talk be not given credence, for no sincere and faithful Muslim dare speak falsehood or give false reports to the Prophet (Peace be upon him)

121. Here the hypocrites are taken to task for their attempts to please Muslims by offering false excuses. It is said that they are not worried about pleasing Allah and His messenger, even though this is what is primarily demanded by faith, and if they really wanted to please Allah and His messenger they would not have tried to proffer false excuses.

If this verse is studied in its context, then the meaning of the verse is obvious as explained. However, the people of bida’h (innovators) give quite a different meaning to this verse by removing it from its context. Accordingly, they explain the meaning of this verse quite differently: that in the worship also a man’s intention (niyat) should be to please not only Allah but also the prophet and this is the perfect faith, even though in this context the question of worship and prayer is not at all concerned or involved, the hypocrites were warned for not accompanying the prophet on this expedition for jihad, when he himself was leading the expedition. And so far as the question of worship is concerned the command for worshipping Allah alone and purely and exclusively for his pleasure only has been given at various places in Quran. But these innovators ignore these open facts and give wrong meaning to the Quranic verses, and in the past many ummah had gone astray by giving ‘wrong meaning to the texts of Allah’s Scriptures.

122. The hypocrites did not have true belief in Quran, but looking to the tidings about unseen things which Quran was providing to Muslims, they could not help thinking that Quran was being revealed to the prophet from unseen sources. They were therefore, afraid lest some surah may be revealed which might disclose the secrets of their hearts.

123. And the Surah Repentance unveiled all the conspiracies of the hypocrites and disclosed each and every secret of their intrigues.

124. Allah, His Book and His messenger are deserving of greatest respect and no true Muslim dare make fun of them or scoff at them.

125. Among the hypocrites there were people with different degrees of evil intention and wickedness. Some were content with merely harboring evil ideas, while others translated their evil thoughts into criminal action. Therefore, Quran states that even if Allah forgives the first kind of persons, the second group of people who are criminals would receive punishment. Here forgiveness refers to being ‘forgiven in this world only and punishment also refers to receiving punishment in this world. As for the Hereafter, there is the punishment of Hell-fire for them, as stated in the verse No.68. These hypocrites received very disgraceful punishment in this world, for example the mosque constructed by them, known as the Masjid-Zirar, was burnt down by the command of the prophet (Peace be upon him) and similarly the house of the Jew, Suwailam, where they used to gather for plotting their mischievous acts, was also set ablaze. -(Seerat Ibn Hisham -Vol. IV page 171)

126. That is: They are of the same kind and belong to the same category. They are Muslims merely in name, otherwise they have neither any connection with Islam nor any interest.

127. The characteristic of faith is that a man having faith enjoins others to do good and forbids them from doing evil. As opposed to this the characteristic of hypocrisy is that a man with this qualification encourages others to do evil acts and prevents them from doing good acts. This character of the hypocrites is not a thing of the past. Even today they conform to this peculiar characteristic. This characteristic of the hypocrites has been mentioned in the Quran with a view to guiding Muslims to recognize them in every age.

128. That. is: Their hands are closed for spending for good things and for the sake of Allah, they withhold their hands from’ all such good expenditure.

129. The hypocrites used to swear by Allah, and offer prayers. Yet they had forgotten Allah, because their main purpose was neither to please Allah nor did they have any liking or inner inclination for prayers. They were ideological disbelievers, and their show of religiosity was due to the pressure of the society or to please it.

130. The meaning of forgetting Allah is that He does not guide them to perform good acts and therefore He has deprived them of His blessings.

Allah has promised to the believers, men and women, Gardens underneath which rivers flow, wherein they will abide forever, and in the evergreen gardens will be blessed dwellings (for them), and the pleasure of Allah, which is the greatest thing. That is the supreme triumph. O Prophet! Strive against the disbelievers and the hypocrites, and deal strictly with them. Their destination is Hell, and evil refuge. (Al-Quran)

68. Allah has promised the hypocrite men and women, and the disbelievers the fire of Hell, where in they shall abide forever.¹³¹ Sufficient is it for them. Allah has cursed them, and for them is the enduring punishment.

69. Like those before you they were mightier in power and had more riches and children. They enjoyed their share, so you enjoyed your share as they had enjoyed it before you. And you indulged in altercation as they did.¹³² They are the people whose acts have gone waste¹³³ in this world and in the Hereafter. And they are those who will be the losers.

70. Have not the histories of those before them reached them? The people of Nooh (Noah), Aad, and Thamud,¹³⁴ and the people of Ibrahim¹³⁵ and the dwellers of Madyan,¹³⁶ and of the townships that were uprooted,¹³⁷ Their messengers¹³⁸ came to them with clear! signs. It is not Allah who wronged them, but they have wronged their own selves.

71. And the believer: men and the believer women are comrades of one another; they enjoin what is good and forbid what is evil, they establish salat (prayer) and pay zakat, and obey Allah and His messenger.¹³⁹ They are those on whom Allah will have mercy. Verily Allah is Mighty, Wise.

72. Allah has promised to the believers, men and women, Gardens underneath which rivers flow, wherein they will abide forever, and in the evergreen gardens¹⁴⁰ will be blessed dwellings (for them), and the pleasure of Allah, which is the greatest thing.¹⁴¹ That is the supreme triumph.

73. O Prophet! Strive against the disbelievers and the hypocrites, and deal strictly with them.¹⁴² Their destination is Hell, and evil refuge.

131. In the world the Muslim society is formed on the basis of apparent Islam. Any person can embrace Islam by merely uttering the kalimah, and can be a member of the Muslim society. But in the sight of Allah the Islamic faith of that person only is acceptable who has accepted this faith with sincerity and who has the feelings of loyalty for Allah and His messenger. In other words, he should be sincere in his acceptance of the religion, and success in the Hereafter is for such people only. As for the people who are in doubt about Islam being the true religion and whose loyalty is divided between God and the devil or whose hearts are filled with disbelief and who claim to be Muslims only with a view to remaining in the Muslim society, then such people, either men or women, are neither Muslims in reality, nor will they be counted among the Muslims in the Hereafter. They will have to bear the punishment of the Hell- fire as other disbelievers will.

132. Those, who are not sincere in their faith, sometimes express their doubts and mistrust about certain Islamic beliefs and sometimes start undue discussion about the Shariah commands in order that the people may deviate from the right path.

133. That is: Apparently they might have performed some good acts, but since these acts were not performed with sincerity for the sake of Allah and were not free from the dirt of disbelief, they will have no weight in the scale of Allah, and in this world too these acts will not be a means of blessing for them.

134. Their histories have been stated in Surah A’raf, Verses Nos. 59 to 79.

135. The people of Ibrahim were idolaters, whose history of destruction has been mentioned in Surah Anbia:

“We destroyed them heavily.” (Al-Ambia - 70). And Surah As-Saffat it is stated:

“So We disgraced and humiliated them.”- (As- Saffat-98).

136. Their history has also been mentioned in Surah A’raf Verses Nos. 85 to 93.

137. Means the townships of the nations of Lot, i.e. Siddom and Amurah. Their histories have also been mentioned in Surah A’raf Verses Nos. 80 to 84.

138. Allah’s prophets have been referred to as belonging to certain nations or communities because they had been raised from amongst those nations.

139. In the above verse the characteristics of the hypocrite men and hypocrite women were mentioned. Here the characteristics of the believer men and believer women are mentioned, so that the difference between the two may be made clear.

140. Evergreen gardens that is everlasting gardens and the dwellers also enjoying the blessing of never-ending life.

141. That it: The greatest blessing, the greatest benefit that they would get will be Allah’s pleasure. This is a blessing which is the key of all blessings, for the Being, who is the Master of the earth and the heavens and has their treasures at His disposal, the pleasure of such a Being will essentially result in His slave getting all the blessings, and this is such a good fortune that has all the possibilities of providing contentment and tranquility. The achievement of Allah’s pleasure is the final goal of every Momin’s longing.

142. That is: Now no quarters should be shown to the hypocrites, but they should be dealt with strictly and firmly, and if necessary, force should be used against them to the extent that may be required. The command for strict dealing was given because their hypocrisy had been disclosed and their disbelief had come out in the open. These were so-called Muslims, but there was no difference between them and the disbelievers in the matter of their hostility towards Islam. They were guilty of uttering blasphemy, but besides they had not left any stone unturned in damaging Islam, discouraging Muslims and creating mischief among the Muslims; so much so that they had even plotted against the Prophet (Peace be upon him). Therefore, it had become necessary that these snakes in the sleeves be dealt with like the enemies.

74. They swear by Allah that they did not say so, but though indeed they did utter words of disbelief, and rejected faith after accepting Islam, and they sought to do what they could not attain.¹⁴³ The reason for their annoyance is nothing except that Allah and His messenger have enriched them through His bounty.¹⁴⁴ If they repent it will be better for them, and if they turn away, Allah will punish them with a grievous punishment in this world and in the Hereafter, and they will have no protecting friend or helper on the face of the earth.

75. And among them there are some who made a covenant with Allah (saying): “If He give us of His bounty, we will give in charity and be righteous.

76. “But when He gave them of His bounty, they became miserly, and turned away from their covenant totally averse (to righteousness).

77. As a result He caused hypocrisy to settle in their hearts until the day they will meet Him, because they broke their covenant with Allah, and because they lied.¹⁴⁵

78. Are they not aware that Allah knows their secrets and their secret counsels, and that Allah is the Knower of Things Hidden?

79. Those who taunt such of the believers as give freely in charity, and such as can find nothing to give in charity but their hard earnings, ¹⁴⁶ and ridicule them. Allah ridicules them, and for them is grievous punishment.

80. (O prophet!) Pray for forgiveness for them or do not pray for forgiveness for them; even if you pray for forgiveness for them seventy times, Allah will not forgive them. That is because they rejected Allah and His messenger¹⁴⁷, and Allah does not guide the evil-doers.

143. They had conspired and plotted against Islam and its Prophet in many ways, but fortunately none of their schemes fructified.

144. Before the migration of the Prophet to Madina, the economic condition of the general population of that city was not good. After his arrival, when Madina became the capital city of the Islamic state, the trade of the city picked up, and thereafter when the Muslims went on winning victory after victory, people of Madina became richer and quite well to do. In this way Allah widened their means of livelihood from His bounty and the favours of the prophet blessed them. But these hypocrites in return adopted the attitude of rejection with Allah and enmity with His Messenger.

145. It may be noted that to turn away from Allah after making a covenant with Him and speaking lies repeatedly helps hypocrisy to settle in a person’s heart permanently.

146. On the occasion of the Tabuk Expedition. in view of the expenses involved in the journey and the impending war. there was need for the Muslims to spend in the cause of Allah freely and without reservations. On this important occasion the hypocrites not only withheld their hands from spending in the cause of Allah but also taunted those Muslims who had contributed generously by saying that they were doing so to show off, and ridiculed the efforts of those poor Muslims who could offer only the meagre amounts that they could earn by putting in manual labour, and they said that Allah does not want such meagre amounts of their charity.

147. The appearance of these hypocrites is that of the Muslims, because they offer prayers and pay zakat, therefore, it is likely that the Prophet may request for forgiveness for them from Allah, being misled by their appearances, but since they nurse the feelings of disbelief against Allah and His messenger in their hearts, Allah will never forgive them. In the sight of Allah as the sin of polytheism is unforgivable similarly the sin of disbelief is also unforgivable.

It may be noted that seventy times has been mentioned to denote large number of times and not any actual figure, and the idea is to state emphatically that even the prayer of the prophet in favour of the hypocrites is not acceptable to Allah, even if the prophet prays for them a large number of times.

Almost a similar point is made in Surah Munafiqoon which was revealed earlier than this Surah, Taubah.

148. Here the Fasiq (evil-doers) are meant those who had disobeyed the prophet, while nursing the feelings and creed of rejection of faith. For such people the path to real success is not opened.

81. Those who were stayed behind¹⁴⁹ rejoiced in sitting inactive behind the messenger of Allah, and were averse to striving with their wealth and lives in the way of Allah. And they said: “Do not go forth in the heat”. Say: “The fire of Hell is more intense in heat,”¹⁵⁰ if they but understood!

82. Then let them laugh a little and weep more¹⁵¹, in return for what (evil) they have been earning.

83. If Allah bring you back to a group of them¹⁵² and they request for your permission to march (with you), say: “Never shall you march with me, nor fight an enemy with me¹⁵³, you liked to sit inactive on the first occasion, then sit you now inactive with those who stayed behind”.

84. And never offer (funeral) prayer for any of them that dies, nor stand at his grave, for surely they had rejected Allah and His messenger, and they died while they were evildoers¹⁵⁴.

85. And let not their riches and their children bewilder you. Allah only wants to punish them through them in the world, and that their souls will pass away while they are disbelievers. ¹⁵⁵

86. And when a Surah is revealed (with the command): Believe in Allah and strive along with His messenger, the men of capability among them request you (for exemption) and say: “Leave us, we would be with those who sit. (inactive)”¹⁵⁶.

87. They liked to be with (the women) who remain behind¹⁵⁷, and their hearts are sealed so they understand not.¹⁵⁸

149. Means those hypocrites who were deprived of taking part in the Tabuk Expedition.

150. Pleasure –-loving people are not prepared to undergo hardships in the path of truth, and they think that even in the Hereafter they would be blessed with peaceful life. This is a self-deception in which many people indulge. But when they would see the Hell before them in the next world, they would realise that by avoiding to undergo hardship in the world for the sake of Allah they have invited for harsher hardships for themselves in the Hereafter. The heat in the world which prompted them to avoid performing their duties is nothing compared to the heat of the Hell-fire.

151. That is: Their days for laughing are now numbered, they will now have to weep more and more and no chance of laughing.

152. These verses were revealed at the time of the Muslim army’s return from the Tabuk Expedition.

153. It is a pointer of the fact that now the hypocrites will not be guided (by Allah) to march out for participating in any jihad.

154. This command is a sequel of the earlier command to deal strictly with the hypocrites, given in Verse No.73. and it is in regard to those hypocrites, whose hypocrisy had been exposed. and who had been guilty of open rejection of faith. Muslims have been forbidden to offer salatul janazah (funeral prayer) for such people and to stand near their graves. To stand near or at the grave means to pray for forgiveness of their sins, and for expressing feelings of mercy for them. This prohibitory command applies in the same way to disbelievers, polytheists and atheists as it applies to the hypocrites, because those who remain disbelievers till their last breath are the enemies of Allah, and for the enemies of Allah there cannot be a soft corner in the heart of a Momin.

When Allama Taimiyah was asked whether a Muslim could walk behind the dead body of a Christian. he replied no, a Muslim should not go behind the funeral of a Christian because he died while he was a disbeliever. and therefore fit to be thrown into Hell, and therefore, prayer should not be ‘offered for him.

But in the present day opportunist Muslims do not feel it undesirable to walk with the funeral processions of polytheists. to carry the vessels of their ashes, to offer flowers and garlands at their samadhis and to pay them tributes Those opportunists who are politically inclined or those who are expert in selling the revelations of Allah do not hesitate to recite the verses of the holy Quran near the dead bodies of the polytheist leaders despite the fact that these leaders. had been denying the truth of Quran being the Book of Allah. Generally, this narrative is quoted in the explanation of this verse that the Prophet had offered the funeral prayer of the chief of the hypocrites, Abdullah bin Ubai, thereupon this verse was revealed. Accordingly, it is mentioned in Bukhari:

“It is narrated by Abdullah bin Umar that when Abdullah bin Ubai died” his son went to the Prophet (Peace be upon him). The Prophet gave him his kurta (shirt) and asked him to shroud his dead body in that shirt, then he stood up so that he may offer his funeral prayer. But Umar Ibn Khattab held him by his clothes and inquired whether he would offer his funeral prayer when he was a hypocrite, and Allah had forbidden him to pray for their forgiveness. The Prophet replied that Allah had given him authority for both the things, accordingly He has stated: ‘Pray for forgiveness for them or do not pray for forgiveness for them; even if you pray for forgiveness for them seventy times, Allah will not forgive them’ (After reading this verse) he said: I will pray for forgiveness for them more than seventy times.’ Umar (R) then states: “The Prophet then offered his funeral prayer and we also offered the funeral prayers with him. Thereafter Allah revealed this verse to him: Never offer funeral prayer for any of them that dies, nor stand at his grave, for surely they had rejected Allah and His messenger, and they died while they were evil-doers.”

(Bukhari, Kitabut Tafseer)

Although this tradition is from Bukhari and its narrators are reliable, yet some scholars have refused to accept its veracity and to admit it among the authentic traditions.

“Qazi Abu Bakr states it is not proper to accept this hadith, nor is it correct to say that it is the saying of Allah’s messenger. And Qazi Abu Bakr Baqalani writes in’ At- Taqrib’ that this hadith has a single narrator, whose authenticity is not certain. Imamul Haramain states in his ‘Mukhtasar’ that this tradition is not counted among the authentic ahadith and he states in’Burhan’that Ahle Hadith do not consider it authentic, and Imam Ghazali writes in ‘Al-Mustasfa’ a clearer point is that this tradition is not authentic. and the commentator of this hadith Dawoodi says that it is unprotected (unauthentic),” –(Fathul Bari, Vol. VIII. P. 272).

The difficulties that are felt in accepting this tradition as authentic are briefly as follows:

( 1) As Bukhari has quoted this hadith, he has also quoted another hadith. narrated by Jabir (R). which is quite different from it:

“Jabir (R) says that the prophet (Peace be upon him) went to Abdullah bin Ubai after his burial Then he ordered him to be exhumed and put his saliva in his mouth and covered him with his own kurta (shirt).”

-(Bukhari Kitabul Janaiz)

Both the ahadith are from Bukhari. In one it is stated that when his son went to the prophet, he gave his shirt to him and then offered his funeral prayer. And in another narrative these words are also there: “He said to him: ‘Inform me, I will offer prayer. Then he informed him of the completion of the funeral preparations, and when he proceeded to offer prayer, Umar (R) tried to stop him”. –( Bukhari Kitabul Janaiz)

And in another tradition it is stated that the burial had taken place, but he ordered his body to be exhumed and then covered it with his shirt. It is obvious that there is open disagreement between the two traditions. Another example of this disagreement is: The words of the narrative of Abdullah bin Umar quoted by Bukhari are that the Prophet said that he would pray for forgiveness more than seventy times, but in the narrative that has been quoted by Ibn Abbas the words that have been ascribed to the Prophet are: Had I known that by praying for forgiveness for him he would be forgiven, I would have prayed for his forgiveness more times than that.”

-(Bukhari, Kitabut Tafseer Surah Taubah).

There is a lot of difference between the two things. The first statement is unconditonal, and the second statement is conditional, and Allama Jussas writes that the words, ‘I would add even to seventy times’ quoted in some narratives are because of the narrator’s error, because Allah had already informed that these people had rejected Allah and His messenger, then how could the prophet (Peace be upon him) pray for forgiveness for the rejectors of faith, when he knew that they would not be forgiven. Quoted here is an extract of an authentic narrative; “Had I known that by praying for forgiveness for them for more than seventy times they would be forgiven, I would have prayed for forgiveness for them more than that.”

– (Ahkamul Quran, Jussas. Vol. III, page 177).

(2) This tradition has been quoted in different ways with references to sources, but the middle link is Ubaidullah bin Abdullah bin Utbah, or it is Ubaidullah bin Abdullah bin Umar. Therefore, it stands as a report from a single narrator ( Khabar-i-wahid), and although a narrative from a single source is acceptable, provided it does not clash with the Quran and the Sunnah.

(3) In the hadith included in the Musnad-i- Ahmed which is narrated by Ibn Abbas, there is this elaboration: then the Prophet (Peace be upon, him) offered his funeral prayer, walked with the coffin and stood at his grave, while the tradition quoted by Bukhari as narrated by Jabir says that the Prophet arrived at the grave of Abdullah bin Ubai after his burial. These conflicting statements in the traditions has been admitted by Allama Sindi also, as he writes: This hadith is in contradiction of the previous hadith, because in this it is clearly stated that the Prophet offered the funeral prayer and before that he had given his shirt... But stretching its meaning, this tradition shows that he arrived after that and thereafter covered the dead body with his shirt. Some scholars have tried to show that both the traditions are similar, but that does not remove the objection fully.

–(Sunan-i-Nussai, Vol. IV, page 38, Hashiatul Imam Sindi).

(4) Ibn Jarir Tabri quotes the narrative of Anas (R) that when the prophet (Peace be upon him) wanted to offer the funeral prayer of Abdullah bin Ubai, Jibril held him by the edge of his clothing, and recited this verse: And never offer prayer.... But as Ibn Katheer has explained one of its narrators is Yazid Raqashi, who is unreliable.

– (Tafseer Ibn Katheer, Vol.II, page 379).

However, the probable or the likely thing is that Jibril might have stopped him and probably other narrators might have misunderstood that Umar (R) tried to stop the prophet. This is the reason why Allama Razi in his Tafseer-e- Kabir and Maulana Maududi in his Tafhimul Quran have relied on this tradition of weak sources, though in the narratives quoted in Bukhari and Muslim the description of the Prophet’s offering the funeral prayer is clearly given. In other words, according to them this weak tradition, from the viewpoint of its contents, is preferable to the tradition quoted by Bukhari.

(5) The context of the verse clearly shows that the verse was revealed at the time of the return journey from the Tabuk Expedition, because in its immediately preceding verse it is mentioned: “If Allah bring you back to a group of them...” which is a proof of the fact that these verses were revealed before his returning to Madina, and Abdullah bin Ubai died about two months after the Prophet’s return to Madina, i.e. in Zil Qa’dah 09 A.H. Therefore, this hadith has no relation with the context of the verse, but the subject which starts in verse No.73 and continues till this verse is a well-knit subject, and in view of the direction of fighting against the hypocrites and dealing with them strictly, what connection is there in treating the chief of the hypocrites so softly, and that he would give his own shirt to cover his dead body, and would offer his funeral prayer?

(6) The son of Abdullah bin Ubai, Abdullah was a sincere and righteous Muslim. At the time of the Battle (which took place in 6 A.H.) of Bani Al-mustaliq, when Abdullah Ubai uttered these insulting words: “We will return to Madina and the respectable people will oust the mean people”, his son went to the Prophet and sought his permission to sever his father’s neck.

– (Seerat Ibn Hasham. Vol. III. page 337).

Will such a person ask for prophet’s shirt for his hypocrite father and would he request him to offer his funeral prayer?

In view of these difficulties, it appears that the situation as reported in these traditions is not correct. Only Allah knows what really happened and in what manner it has been stated.

155. It has been explained in Note No. 103.

156. Refers to those hypocrites who were capable of participating in jihad but still they did not come out and sought to offer false excuses.

157. That is: Like women, they preferred to remain at home.

158. The result of this demoralisation and moral downfall was this that their ethical senstivity was dead, and they became shameless. This state is termed as their hearts being sealed, because such a state is developed under the law which Allah has fixed concerning ethical behaviour.

88. But the messenger and those who believe with him strove with their wealth and their lives. And these are the persons for whom are the good things, and these are the persons who will prosper.

89. Allah has prepared for them garden beneath which rivers flow, wherein they will abide forever. That is the supreme achievement.

90. And those among the Bedouins who had (false) excuses came so that permission might be granted them¹⁵⁹. And those who lied to Allah and His messenger sat (at home)¹⁶⁰. Those who disbelieved among them (Bedouins) will soon receive painful punishment¹⁶¹.

91. There is no sin on the weak, the sick and on those who find no money to spend, if they are sincere to Allah and His messenger¹⁶². There is no blame on such righteous people. And Allah is Oft-Forgiving, Most Merciful.

92. And nor (is there blame) on those who came to you to be provided with mounts, and when , you said: “I can find no mounts for you,” they turned back, their eyes streaming with tears of grief that they could not find the means to spend¹⁶³.

93. In reality the blame is on those who request for your exemption despite being rich. They liked to stay with women who remain behind. Allah has sealed their hearts, so they know nothing.

94. When you return to them they will offer excuses before you¹⁶⁴. Say: “Do not offer excuses, for we will not believe you. Allah has already informed us about your affairs¹⁶⁵. Now Allah and His messenger will see your actions¹⁶⁶, then you will be returned to Him who knows the hidden and the manifest, then He will tell you what you had been doing”

159. Bedouin means an Arab villager. This refers to those hypocrites from the villages who offered false excuses for not taking part in the Tabuk Expedition.

160. That is: Among these Bedouins there were some hypocrites who did not even take the trouble of coming to the prophet on this important occasion.

161. The promised warning from Allah to these hypocrites did actually materialize, as within two years of the revelation of this verse they openly declared their apostasy, and the first Khalifa, Abu Bakr (R) vanquished these apostates.

162. That is: Those who have a reasonable excuse, there is no sin or blame on them. e.g. old people, sick men, disabled and poor people, provided their relationship with Allah and His messenger was based on sincerity and loyalty, and provided that after remaining behind they do not indulge in any work contrary to this relationship.

163. These were the sincere feelings of the truly righteous people. When they had no means of buying their own mounts they approached the prophet (Peace be upon him) with a request to get them mounts, and when even he could not provide them due to scarcity of resources. tears of grief streamed from their eyes.

This statement of the Prophet: “I can find no mounts for you” expresses” his helplessness, but inspite of these clear proofs the illiterate section of Muslims gives him the position of God, and thinks that he has treasures, and even though he has departed from the world this section calls him for help, believing it to be proper. Such a belief is totally contrary to monotheism. and this statement of the prophet is sufficient to the contradict it.

164. That is; When you would return to Madina from your Tabuk Expedition, these hypocrites will come to you and offer false excuses for their inability to go out with you for jihad.

165. Refers to those verses of the Surah Taubah (Repentance) in which the hypocrites and their black deeds have been unveiled.

166. That is: Now your actions will be watched and it will be seen whether you would accept the reformation in your conduct and prove your loyalty to Allah and His messenger or you would stick to your old attitude.

It should be noted that Allah’s messenger was in their midst, therefore, the meaning of the words that ‘he will see your actions’ is quite clear, in the same way as it was stated in Verse No. 105 that Allah will see your actions, and also His messenger and the believers.

But the excess-loving minds bring out the novel point that even though the prophet has departed from this world, he still watches our overt and covert actions. By imagining such points, they only help in creating new ways of innovation (bidat) and polytheism (shirk). The Jews and Christians had been inventing such fantastic points in interpreting the divine scriptures. May Allah give us refuge from such practices.

95. When you return to them, they will swear by Allah before you, so that you may leave them alone. So leave them alone¹⁶⁷ They are unclean¹⁶⁸, and their abode is Hell, a recompense for what they had been earning.

96. They will swear before you so that you may be pleased with them; but even if you are pleased with them, Allah surely will not be pleased with the evil-doing people.

97. The Bedouins¹⁶⁹ are very severe in disbelief and hypocrisy¹⁷⁰, and more likely to be ignorant of what commands Allah has sent down to His messenger,¹⁷¹ and Allah is All- Knowing, All-Wise.¹⁷²

98. And among the Bedouins there are some who regard what they give in the cause of Allah as a compulsory fine¹⁷³, and wait for some misfortune to befall you¹⁷⁴. (But the fact is that) misfortune has befallen them. And Allah Hears All and Knows All.

99. And among the Bedouins there are some who believe in Allah and the Last Day¹⁷⁵, and regard their offering in the cause of Allah as a means of bringing them close to Allah and seeking the prayer from the messenger¹⁷⁶. Lo! Indeed, it is a means of bringing them closer to Him¹⁷⁷. Allah will soon admit them to His mercy. Verily Allah is Oft-Forgiving, Most Merciful.

100. And as for those among the Muhajireen¹⁷⁸ (refugees from Makkah) and the Ansar¹⁷⁹ (supporters in Madina) who were the first to lead the way,¹⁸⁰ and also those who followed them in goodness¹⁸¹– Allah is well pleased with them and they are well pleased with Him.¹⁸² And for them He has prepared gardens underneath which rivers flow, wherein they will abide forever. That is the supreme triumph.

167. They want that you should leave them as they are. When they are not prepared to reform themselves, then the best thing is to leave them alone.

168. Here the uncleanness is the uncleanness of disbelief and hypocrisy, which has made their heart and mind totally unclean, therefore, neither their heart nourishes clean feelings nor their mind thinks clean thoughts.

169. Bedouins or the Desert people or the village bumpkins.

170. From the social standpoint the village atmosphere is quite different from that of the city. The village people are very severe in their beliefs and conducts, therefore, this severity of temperament goes into their disbelief and hypocrisy also.

171. They are neither interested in acquiring knowledge nor any kind of training, therefore the possibilities of their being ignorant of the Shariah commands are greater.

172. Refers to the fact that Allah knows the secrets of their hearts, and therefore, He will deal with them according to what His Wisdom would decide.

173. That is: they regard Zakat as a compulsory tax and the co-operation for jihad as a fine, though this expenditure is a form of worship which should be made with pleasure.

174. These Bedouins had embraced Islam for convenience. They saw that Islam was spreading speedily in their land and safety lay in embracing it, otherwise they had no interest in Islam. They were ill-wishers of Muslims and wanted that some misfortune should befall them, so that they may be able to throw away the yoke of Islam from their necks.

175. All the Bedouins were not alike. If there were some hypocrites, then there were some sincere Muslims also. Incidentally, it also refutes the theory that it is the environment that makes a man good or bad. If it were so, then soft-hearted men would not have been born among the hard hearted Bedouins. Man cannot be dealt with like bricks and stones. A man has the capability of rising above his environment and in this matter the decisive force is his own soul or personality. If this were not true then good men would not have been born in bad environment, nor bad men would have been born in good environment.

176. If anybody from amongst the faithful people offered any financial aid in the cause of Allah, the Prophet (Peace be upon him) used to accept it and prayed for Allah’s mercy for that person. The faithful people very well knew the value of the prayer from the prophet, and therefore they always nursed the desire of seeking his prayers for them as many times as possible.

177. It shows the value and importance of spending in the way of Allah: the more a Muslim spends for Allah, the closer he gets to Him.

178. For explanation see Surah Al-Anfal. Note No.106.

179. For explanation, please see Surah Al- Anfal Note No.108.

180. That is: Those who took lead in responding to the call of the Truth and in embracing Islam, and did not wait to see whether others also embrace this religion or not and after accepting the faith, were in the vanguard of those who tried to fulfil its demands and to offer sacrifices in time of difficulty. They did not hesitate to stake their lives to elevate Allah’s kalimah and to support and help His messenger. These are the people who are the everfresh flowers of this garden, and who had adorned the front rank of the followers of Islam.

Sabiqoonal awwaloon (vanguards) belong to the period prior to the battle of Badr because this period was of great (stresses and hardships and the battle of Badr had actually given the decision in favour of Islam after which the obstructions to embrace it were disappearing gradually.

181. Refers to those people who followed the earlier leaders in joining this caravan of Islam and who followed their lead diligently.

The first one is the group of the grand companions of the prophet and the other group is of other companions and also others who followed their example sincerely, regardless of their having been born at any place or in any country or at any time. for all are the treaders of the same path and members of the same Ummah.

182. The group, about whom Allah has declared, in His Book, the fact of being pleased. would naturally evoke great respect and admiration in the hearts of the general Muslims. and all sincere Muslims would definitely try to emulate their examples.

But in spite of this clear-cut statement, there is a sect among Muslims which makes the entire group of the front rank companions of the Prophet, excepting a few, a target of their curses, it has made uttering of curses a regular religious practice. In other words, the source from which they should have received guidance, they have converted that source to achieve misguidance. Had they not been victims of excesses and personality cult. recitation of this verse would have opened their eyes.

And there are those who put up a mosque in order to harm and as an act of disbelief and for disuniting the faithful, as an outpost for those who fought against Allah and His messenger earlier, They will surely swear that their intention was nothing but good, but Allah bears witness that they are definitely liars. (Al-Quran)

101. And among the Bedouins around you there are hypocrites and among the people of Madina (there are hypocrites), hardened in hypocricy¹⁸³, you do not know them. We know them.¹⁸⁴ Soon we will punish them twice,¹⁸⁵ then they will be returned to a very great punishment.¹⁸⁶

102. And there are others who have confessed their sins; their good acts are intermixed with evil acts.¹⁸⁷ It is likely that Allah may accept their repentance, Allah is Oft- Forgiving, Most Merciful.

103. (O Prophet!) Take alms from their property¹⁸⁸ whereby you may cleanse them and purify them,¹⁸⁹ and pray for mercy for them, verily your prayer is a comfort for them and Allah Hears All, Knows All.

104. Do they not know that it is Allah who accepts repentance from His slaves and accepts alms, and that Allah is the Acceptor of repentance, Most Merciful.

105. And say: “Act ! Allah will see your actions and (also) His messenger and the believers (will see),¹⁹⁰ and soon you will be returned to the Knower of the hidden and the visible, then He will tell you what you had been doing.”

106. And there are others who await Allah’s decree,¹⁹¹. whether He will punish them, or accept thair repentance (mercifully). Allah is All-Knowing, wise.

107. And there are those who put up a mosque in order to harm and as an act of disbelief and for disuniting the faithful, as an outpost for those who fought against Allah and His messenger earlier,¹⁹² They will surely swear that their intention was nothing but good, but Allah bears witness that they are definitely liars.

183. That is: They proclaim to be Muslims but in their hearts they are hypocrites. and to hide this hypocrisy they become so magniloquent that others are unable to see their true colours.

184. Secrets of hearts or what a man hides in his heart, not even a prophet knows. It is only Allah who knows that.

185. One punishment is in the world and the second punishment is in the grave or in the world of Barzakh. Their punishment is in the world. as explained in Note No. 103 was meted out to them at the hands of the Muslims.

186. Means the ‘punishment in the Hereafter.

187. Surah Bar’at (Repentance) is the revelation of the last period. and at that time in the Muslim society Muslims of different degrees according to faith and action, were found. Therefore, a survey of the group of every degree is taken in the surah, so that who is the desired Muslim according to the Quranic standard should be known to the Muslims of that time, as well as to the following generations of Muslims.

The group of the people who have been referred to in this ‘verse had been guilty of the first offence which was that they did not participate in the Tabuk Expedition. Besides this, as is clear from the Quranic statement their lives were an intermixture of good and evil deeds, but they had confessed their sins, therefore, a hope of their repentance being accepted was given to them.

188. That is: The gifts in charity that they would give should be accepted. Whatever alms or zakat the Prophet (peace be upon him) used to get from Muslims, he used to spend their amounts on the items of expenditure which were fixed for such kind of charity.

189. It has thus become clear that charityeither in the form of zakat or alms-is a means of achieving cleanness and purification from evil and sin and of equipping oneself with the ornaments of good and virtue. It also removes the diseases of heart and mind, and it develops feelings of goodness. It improves the inner qualities and makes a man virtuous.

190. That is: What is their attitude and line of action in future will also be watched by the true believers so that they may mete out to them the treatment they deserve.

191. That is: Among those who remained behind at the time of the Tabuk Expedition, whose case has been kept pending, there were three men, who had not participated in the Expedition on account of their negligence. Their case was not decided immediately and they were made to wait. Subsequently their repentance was accepted, which is being mentioned in the Verse No. 118. which follows.

192. This mosque. which came to be known as masjid-e-zirar (dhirar) was built in Madina, near the Masjid-e-Quba by a group of hypocrites. When the Prophet (Sallal lahu Alaihi Wasallam) set on the Tabuk Expedition, some hypocrites requested him to offer prayers in that mosque at least once. The purpose of building this mosque was stated by them to provide convenience in the rainy nights. particularly to the disabled people. The Prophet replied that a long journey was ahead, and did not go with them. On his return from Tabuk, when he reached Ziawan, near Madina, Allah informed him of their conspiracy. Immediately he dispatched some of his companions so that they might destroy the mosque before his reaching Madina. Accordingly, these gentlemen executed his orders very efficiently and burnt down the mosque so that the mischief might not crop up again. (This event is mentioned in Seerat Ibn Hasham in Vol. IV. page 185). In this verse Allah has disclosed the evil designs with which they had put up this mosque. Their first design was to cause damage to the religion. Mosques are built for spreading and developing religion, so that this monument of, Islam may become a means of its strength, but they had built the mosque for rooting out Islam. How can a mosque whose foundation was kept on evil designs attract reverence, and how can it become holy? Their second design was that it should not become a place of worship in reality, but a center of spreading disbelief. The third design was to smash the unity of Muslims to smithereens, by prompting Muslims to keep away from their center of gathering. The fourth design was that it should be used as an outpost for the enemies of Islam, so that they may plan their nefarious activities against Islam from that place. It is mentioned in the narratives that a man from the tribe of Bani Khazraj, whose name was Abu A‘mir, was converted to Christianity and he was an arch enemy of the Prophet. He supported the polytheists in the Battle of Uhud, and after the Battle of Hunain when he felt that the Arabs have failed to stem the onward march of Islam, he went to Rome, where he spent his time in conspiring against Islam, till at last he succeeded in provoking the Roman Caeser to invade Madina. On his suggestion the hypocrites had built the Masjid-e- Zirar, but the inspiration from Allah disclosed this nefarious conspiracy, and the Prophet nipped the mischief in the bud by his timely action of getting the mosque destroyed.

Never stand therein. A mosque which is founded upon piety from the first day is more worthy that you should stand (pray) therein. In it are men who love to clean and purify, (themselves) and Allah likes pure people. (Al-Quran)

108. Never stand therein.¹⁹³ A mosque which is founded upon piety from the first day is more worthy that you should stand (pray) therein.¹⁹⁴ In it are men who love to clean and purify ,¹⁹⁵ (themselves) and Allah likes pure people.

109. Who is better? One who laid of his house foundation on piety and fear of Allah and His pleasure, or one who laid its foundation on the brink of a crumbling precipice, and then it toppled with him in the fire of Hell.¹⁹⁶ And Allah does not guide the wrongdoing people.¹⁹⁷

110. The house that they built will never cease to be a misgiving in their hearts, until their hearts are torn to pieces.¹⁹⁸ And Allah is All- Knowing, Wise.

111. Verily Allah has bought from the believers their lives and their properties in return for the Paradise¹⁹⁹ (that will be theirs). They fight in the cause of Allah, and they slay and are slain.²⁰⁰ It is a true promise binding on Allah, (made) in the Torah, Injeel²⁰¹ and Quran. And who is more true to his promise than Allah? Rejoice then in your bargain that you have concluded. That is the supreme success.

112. Those that repent,²⁰² those that worship²⁰³ (Allah), those that praise Him,²⁰⁴ those that move in the land²⁰⁵ (in His cause), those that bow down, those that prostrate themselves (in prayer),²⁰⁶ those that enjoin the good and forbid the evil,²⁰⁷ and observe the limits set by Allah²⁰⁸ -And (O Prophet!) give glad tidings to the believers.

113. It is not for the Prophet and those who believe to pray for the forgiveness of the polytheists even if they be of kin, after it has become manifest that they are the people of the Hell.²⁰⁹

193. That is: Not only do not offer prayer in the mosque, but do not also set foot therein.

194. When the Prophet (Peace be upon him) reached Madina after migration from Makkah. he stayed for some time in the Quba area. There he laid the foundation of a mosque, which came to be known as the Masjid-e-Quba. This was the first mosque of Madina. The second mosque was built by the Prophet inside the city, which is called the Masjid-e-Nabavi. The foundation of both these mosques were laid on the fear of God and piety. Therefore, this verse can apply to both these mosques, and the sayings of the prophet’s companions in support of both the mosques are there. But in this respect Masjid-e-Nabavi is better qualified, because it was Prophet’s routine to stand in this mosque for prayer more than in the other mosque, and the real target of the hypocrites was to smash to pieces the unity of Muslims born out of gatherings in this mosque. Therefore, the foremost and the first mosque to which this verse can apply is this mosque. In a hadith it is stated that there was a difference of opinion between two persons in the matter of the mosque as to whose foundation was laid on the fear of God and piety. One said that it was the Masjid-e-Quba and the other said it was the Masjid-e-Rasool The Prophet said: “That is this mosque of mine”. Imam Tirmizi quoted this hadith and has commented that it is ‘hasan ‘. authentic. And Shaukani in his Tafseer Fathul Qadeer has correctly commented that when from the authentic traditions it is proved that the Prophet (Peace be upon him) has meant it to be’ Masjid-e-Nabavi, then to present any other persons’s saying in opposition to the saying of the Prophet is not proper. -(Fathul Qadeer, Shaukani, Vol. II, p. 406).

195. Means inner cleanliness as well as outward cleanliness. The Shariah has given commands for both, and the quality of these sincere Muslims is that first of all they keep their hearts and minds clean from the impurities of sin and side by side they also take care of keeping their bodies clean. As opposed to this, the interior (heart and mind) of the founder of the Masjid-e-Zirar was unclean and impure with the uncleanness and impurities of disbelief and hypocrisy. They were neither mindful of the purity of their hearts nor of the cleanness of their bodies.

196. This is the example of those who build the edifice of their life, instead of on the fear of God and His good pleasure, on disregard and indifference to Him, which results in the form of total destruction. If they keep this result in view, they would realize that they are not doing the work of construction but destruction.

197. That is: He does not help them to succeed and reach the goal.

198. By giving their nefarious conspiracy the shape of a mosque they have fixed hypocrisy in their hearts so firmly that they are now unable to get free of it till their last breath.

199. Here the covenant that the believers make with Allah by believing in Him, in His messenger and the Last Day has been termed as an act of transaction. Life and property are in reality gifts granted by Allah alone and He really is their Master, but in this life of testing the sacrifices of lives and properties that the believer tenders in the way of Allah is appreciated by Him in such a way as if it is a business deal which takes place between God and His slave. The slave has sold his life and worldly goods to his God and the price which God who promises his slave paradise.

200. That is: They do not hesitate to fight in the cause of Allah and they fight with utmost courage. and spare no pains in destroying Allah’s enemies, to the extent that even they taste the cup of martyrdom.

201. Means the real Torah and Injeel in their original forms as revealed by Allah. If in the present day Torah and the Bible this subject is not found in this form, it does not mean that this subject was not there at all in these scriptures, because the existing Torah and the Bible have been revised and altered, and only few parts of the original scriptures are found in them. Even then somewhat similar subject is found in the present Torah and Injeel, for example:

“Hear, O Israel: the LORD our God is one LORD, and you shall love the LORD your God with all your heart, and with all your soul. and with all your might. (Deut 6: 4,5)

“Blessed are those who are persecuted for righteousness’ sake for their is the kingdom of heaven”

(Mat, 5:10)

He who finds his life will lose it, and he who loses his life for my sake will find it.( Mat , 10: 39)

202. In this verse the qualities of the true believers have been described, and their first quality that has been mentioned is that for the wrongs done by them they repent, whenever they commit any mistake or sin, they feel sorry for it and turn towards Allah and beg for his pardon. The explanation of repentance has been given in Notes Nos. 45 and 46 in Surah An-Nisa.

203. They worship the one and only God and are very active in worship. They do not worship Him as if it is a heavy task to be performed unwillingly, but they worship Him from the depths of their hearts, with sincerity.

204. That is: They are grateful to Him and sing His praises only.

205. They do not ignore the demand of the religion and stick to their homes and native places, but whenever necessary they undertake the hardships of journeys and travels in order to fulfil the demands of the religion, they wander all over the earth for performing jihad in the cause of Allah, hijrat (migration), Hajj, Umrah, tabligh (spread of religion), seeking religious knowledge, observation of the Divine signs, service and propagation of the religion, etc.

206. That is: Bowing down and prostrating oneself in prayer (Ruku’ and Sajda). The position of ruku’ is standing with both the hands on both the knees, keeping the back straight and bending the head, and the position of Sajda (prostrating oneself) is: the forehead should be placed on the ground, along with the nose, palms and the toes of both the feet touching the ground. Bowing down and prostrating oneself (Ruku’ and sajda) are two important items of salat and here they are mentioned to connote offering prayers or salat.

207. They do not merely reform themselves. They perform the duty of reforming other fellow humans also. For further explanation, please Note No.137, Surah Aal-e-Imran.

208. “Hudoodullah” means limits set by Allah, the Shariah commands and laws as culled from the Quran, and their protection means observing them. Besides, it also means that a man should avoid supporting the non-Shariah commands and laws and their enforcement. The qualities that have been mentioned here bring into sharp focus the contrast between characters of the faithful Muslim and the hypocrites.

209. A Mushrik (polytheist) refuses to be faithful to the one and only Allah. For this reason, he is Allah’s rebel and His enemy. So the man who remained a polytheist till his death, has proved himself to be the enemy of Allah. About polytheism Allah has made it clear that it is an unforgivable crime and the destination of such criminals is Hell. After this how can it be proper for the believers to pray for forgiveness of the polytheists even though they may be their next of kin and very dear to them. Friendship with Allah demands that the believers must consider His enemies as their own enemies.

It may be noted that prayer for forgiveness for the polytheists is forbidden as it is forbidden in the case of disbelievers and apostates, because their common crime is disbelief, which is unforgivable.

As for determining who is a polytheist, it will be based on a person’s outward or apparent belief and acts, as a person’s being a Muslim is determined by the fact of his outward appearance as a Muslim in matters of belief and acts, otherwise only Allah knows who died as a Muslim or who died as a disbeliever, who is to go to paradise and who to Hell.

And the prayer of Ibrahim for the forgiveness of his father was only because of a promise he (Ibrahim) had made to him (his father), but when it became manifest to him that he (his father) was an enemy to Allah he (Ibrahim) disowned him. Verily, Ibrahim was soft-hearted, forbearing. (Al-Quran)

114. And the prayer of Ibrahim for the forgiveness of his father was only because of a promise he (Ibrahim) had made to him (his father), but when it became manifest to him that he (his father) was an enemy to Allah he (Ibrahim) disowned him ²¹⁰. Verily, Ibrahim was soft-hearted, forbearing.²¹¹

115. And Allah is not to cause a people to go astray after He had given them guidance until He had made manifest to them what they should guard against.²¹² Verily Allah knows everything.

116. Surely Allah’s is the kingdom of the heavens and the earth. He ordains life and death. Except for Allah you have no protector nor helper.²¹³

117. Allah granted pardon to the prophet, and the Muhajireen and the Ansar, who followed him in the hour of adversity,²¹⁴ when the hearts of a group of them were on the point of swerving, then Allah granted them pardon.²¹⁵ Verily He is to them Most Affectionate, Most Merciful.

118. And to the three also (He granted pardon), whose case was kept pending,²¹⁶ until the earth, despite its vastness, was straitened for them, and their lives became suffocating for them, and they realized that there was no refuge from Allah except towards Him. Then Allah granted acceptance to their repentance, so that they might turn to Him.²¹⁷ Verily Allah is the Great Acceptor of Repentance, Most Merciful.

119. O you who believe! Fear Allah and be with the truthful.²¹⁸

210. Prophet Ibrahim (Abraham) had promised his father that he would pray for forgiveness for him, which has been mentioned in the Quran at other places. In Surah Maryam it is stated:

“Be peace on you. I will pray to my Lord for forgiveness for you. He is very kind to me.”

(Surah Maryam-47).

It is likely to create a misunderstanding that a Muslim can pray for forgiveness for his near relatives, who may be polytheists. This misunderstanding is removed here, that Prophet Ibrahim prayed for forgiveness for his father because he had earlier promised him to do so, and that when he came to know that his father was an enemy’ to Allah, he stopped praying for him. It means that Ibrahim prayed for forgiveness for his father, according to his promise, until it was made manifest to him that his father was an enemy to Allah. When this aspect came to his view, he realised that it was not proper to pray for forgiveness for any polytheist, even though he was his father. On this realisation he stopped praying for him. This subsequent action of Prophet Ibrahim is the guiding model.

211. That is: Since Prophet Ibrahim was a tender- hearted and forbearing man, he sympathized with his father without minding his tyrannical treatment and repaid his ill-treatment with a prayer for his forgiveness, until it became clear to him that his father would not give up polytheism, and polytheism is synonymous with enmity to God.

212. This is a warning for Muslims that Allah, after giving you guidance, has made manifest to you all the things which you should avoid, which includes the instruction that you should not regard Allah’s enemies as your friends, and do not pray for forgiveness for them even if they may be your near relatives. If even after these clear directions you did not pay heed then remember Allah’s law of straying can come into action and you can fall into the pit of misguidance.

213. When these are Allah’s qualities, then in all matters you must turn towards Him, you must strictly follow His directions, and with Him only should be your deep attachment.

214. In the text the word ‘Taba’ is used which, when used in this way, means to grant pardon to accept repentance, to turn with mercy, and to be kind. Here this word is used in its wider sense, but for translation we could not get an exact word to convey its full meaning, therefore, we have been content with translating it as ‘granted pardon.’

The faults committed by the believers at the time of the Tabuk Expedition were criticised in the foregoing verses. But when they realised their mistakes and they begged for pardon, then the glad tidings of the acceptance of their repentance was given to them. And the circle of this pardon was so wide that whatever omissions and commissions that were there of their earlier career were also pardoned. This was the shower of mercy which cooled the suffocating air then prevalent.

The miscalculation of the prophet (Peace be upon him) has been mentioned in Verse No.43. which was that those who were capable of participating in the Tabuk Expedition but did not do so when requested him to exempt them, he readily agreed on account of his kindness and soft-heartedness. This was a very insignificant miscalculation, but as an Urdu poet has remarked: “Those whose ranks are high have greater difficulties”. Or in Shakespeare’s words: Uneasy lies the head that wears a crown.

When Allah turned to Muhajireen and Ansar with His mercy. He first of all turned His attention to His prophet.

By the hour of adversity is meant the Tabuk Expedition. The hardships involved in this expedition can be imagined: in the severest hot climate. a long journey of seven hundred kilometers. scarcity of water and food: one camel to be used by many persons by turns for riding, and then the enemy was none other than the mighty Roman Emperor. At such a difficult time those who remained faithful to the Prophet and passed through the trials successfully, were rewarded by the Divine Mercy which was waiting to receive them. All, their faults were forgiven and their repentance was accepted.

215. That is: In this severe test it was very likely that some sincere Muslims might have fallen a prey to weaknesses, but their sincerity overcame their weakness, and Allah also forgave them.

216. These three persons were Ka’b bin Malik, Murarah bin Rabi’ and Hilal bin Umayyah. They were sincere Muslims, but due to their laziness and, negligence they were unable to participate in the Tabuk Expedition. Therefore, their case, as has been stated in the Verse No. 106, was postponed. This verse also gave the glad tidings about the acceptance of their repentance.

217. Ka’b bin Malik (R) who is included in these three companions of the prophet, has narrated his story in sufficient details which has been recorded in the Bukhari and other books of traditions. Here we give a summary of the narrative as recorded in Bukhari:

The fault of these three was that they did not participate in the Tabuk Expedition without any valid excuse. When the Prophet (Peace be upon him) returned from Tabuk, those that had remained behind went to him and offered their excuses for not participating in the Expedition, but Ka’b bin Malik presented himself before the Prophet and stated that he had no valid reason for not participating. The Prophet told him that he stated the truth. He advised him to wait for the decree from Allah. Ka’b (R) states that he went away, and later on learnt that the cases of Murarah bin Rabi’ and Hilal bin Umayyah, who were fighters in the Battle of Badr, were also similar. These two went home and kept on shedding tears, but Ka‘b bin Malik used to go out as per routine. The Prophet had forbidden Muslims to speak to them, so none was on speaking terms with him. One day in the market place a person gave him a letter from the King of Ghassan in which it was stated that his friend had committed excesses against him and that if he went to the king, he would get his due appreciation and honour. Ka’b (R) says that when he read this letter he felt that it was also a trial, and he threw the letter into the stove. After forty days, the Prophet ordered that he should keep away from his wife. He bade his wife to go to her parents and stay there till Allah gave His decision in his case. In this condition, fifty days passed, when life had become a burden for him and the earth with all its vastness had become a narrow place. Then suddenly he heard the voice of a crier who had come to give the glad tidings of the acceptance of his repentance. People had gone to his two companions also for giving them the glad tidings of the acceptance of their repentance. Ka’b (R) went to the Prophet and saluted him. The Prophet’s face was shining with happiness. Giving him the good news the Prophet informed him that day was the best day of his life. He said that acceptance of his repentance demands that he should give in charity all his wealth. The prophet replied: “It is better, keep something for yourself.” He said that he would keep the part near Khaibar for himself. He again said to the prophet: “O Messenger of Allah! I am granted salvation by Allah because I spoke the truth. In my repentance is also included the fact that as long as I would live I will speak nothing but truth.” - (Bukhari, Kitabul Maghazi).

It may be noted that forbidding other Muslims to speak with these three persons was a special and an exceptional case, and all this happened under the direction of the Divine inspiration. Therefore, this event cannot be made an example for enforcing social boycott against other Muslims. Weaknesses were shown by other Muslims also, and whoever committed a crime was also punished, but the method of not replying to the salute and not speaking with them was not adopted in any other case, and therefore it is the proof of the fact that the treatment meted out to Ka’b bin Malik (R) and his other two companions was a specific case, and it would not be correct to derive the principle of social boycott from this example.

The second point is this that the companions of the prophet committed mistakes and they were also forgiven. Therefore, they cannot and should not be condemned for their past errors nor can and should they be declared innocent of all errors. When the companions of the prophet are not ‘masoom’ (innocent), how can the belief in the innocence of Imams, which a particular sect among Muslims persistently proclaims, be right?

The falsehood of this belief is quite clear from the teachings of Quran.

218. From the events narrated above it is demonstrated that the hypocrites had taken shelter’ in falsehood, as a result of which the seeds of hypocrisy had taken firm roots in their hearts, and they did not receive the divine guidance to offer repentance. As opposed to this, the Muslims who had committed the mistake had not given up truth, as a result of which their faith was not dimmed and they received the divine guidance to repent.

In view of these blessings of truth and truthful behaviour the general Muslims are being directed to speak the truth and to be with the rightful people, that is to be in touch and friendly with the righteous and sincere believers, to prefer their companionship, to have dealings with them, and in the collective and social striving for religion to be their supporters. and to avoid those who adopt the hypocritical attitude.

120. It was not proper for the citizens of Madina and the Bedouins of the neighborhood to stay behind the messenger of Allah and prefer their lives to his life.²¹⁹ That is because neither thirst, nor toil nor hunger afflicts them in the way of Allah, nor the step that they take to enrage the disbelievers, nor the gain that they achieve over the enemy, but a good deed is recorded for them therefore.²²⁰ Verily Allah does not waste the reward of those who do good.

121. And nor do they spend any amount, small or big, nor do they cross a valley, but it is recorded for them that Allah may repay them the best for what they used to do.

122. And the believer, should not go forth all together. But why did it not happen that a few persons’ from each group should have come out to seek sound knowledge of the religion, and on their return warn their people in order that they may take heed.²²¹

123. O you who believe! Fight those of the disbelievers who are near to you²²², and let them find sternness in you²²³, and know that Allah is with those who fear’Him²²⁴.

124. And whenever a surah ²²⁵ is revealed there are some of them who say: “Which of you has had his faith increased by it ?” So those who believe–their faith is increased²²⁶, and they receive glad tidings (from it).

125. But those in whose hearts is a disease, it has added filth to their filth, and they died while they were disbelievers²²⁷.

126. Do they not see that they are tested once or twice in every year? Still they turn not in repentance, nor do they learn a lesson²²⁸.

219. The real reason for censuring those who had remained behind at the time of the Tabuk Expedition. occurring in the foregoing verses, is the one that has been mentioned in this verse, that is on the important and emergent occasion of jihad their not being with the messenger of Allah and remaining at home meant that the messenger of Allah may place his life in danger while these people may seek refuge in the cool and safe boundaries of their homes!

220. When jihad is so auspicious that at every step divine reward can be collected and one’s bags for rewards in the Hereafter can be filled, then any hardship in its path is no hardship, but is a means of achieving good fortune. Its psychological aspect is that when a man is certain that he will achieve his goal by traversing a certain valley, all the hardships and difficulties in the path seem easy and surmountable, and man becomes prepared to achieve even the unachievable.

221. Those Muslims who lived away from Madina were unable to attend the prophet’s meetings, and it had created certain problems regarding their religious education and training. Day by day the area of Islam was widening and on the other hand on account of lack of education and training the number of Muslims in name’only was increasing. This verse tries to solve this problem in this way that all Muslims cannot come to Madina to seek religious knowledge and understanding, but some persons from every colony and every tribe can come out and seek the required knowledge and then they can return to their own people and transmit that knowledge, so that they may gain the required religious consciousness and save themselves from disobedience and sin.

The directive principles that can be derived from this are as follows:

1) Religious education is of basic importance. If people are not aware of the Shariah limits, they cannot live the correct Islamic life. and if they do not have the right consciousness about religion. then they may become prone to develop a sinful mentality even to the extent of committing hypocrisy and disbelief. Therefore, it is necessary to popularize religious education among Muslims.

2) Popularizing the religious education can be achieved by different methods according to the prevalent conditions. One method is by opening centers for teaching, lecturing, and training, where people from every corner of the attached areas can come in a fixed number and later on pass on their knowledge etc. to the residents of their own areas.

In modem times this work can be done locally, e. g. lessons of Quran and hadith in mosques, religious gatherings, schools, etc.

3) The need for acquiring religious education is essential for children as well as adults. Therefore, it is not correct to ignore the grownups and concentrate on children only.

In the Verse mainly the grownups are directed to be taught religious consciousness.

4) The real importance in the religious education is to ‘Tafaqquh’ that is an understanding of the religion may be created. This purpose cannot be achieved by merely giving the formal type of education or by providing knowledge of Fiqh, but it requires that such education be imparted that man may be able to recognise his Lord, may realise what is the purpose of his life, and this fact must be firmly inscribed in his mind that his religion demands sincere observance of its tenets, and Islam is to place oneself wholly and totally at the disposal of God; he should know what are the outlines and features of Islamic life; what is the meaning of observing the Shariah limits; what is the reality about taqwa (fear of God); and who are the people whom Quran has called Muttaqi (God-fearing).

5) The real objective of the education and training is to make aware the people about adverse effects of the non-Islamic life so that a sense of accountability in the Hereafter is created in people, and they are prepared to lead a correct Islamic life.

6) Profound knowledge of religion and its understanding can be created when efforts are made to understand and explain the holy Book, Quran.

7) If it becomes necessary man should undertake journeys for seeking or imparting religious knowledge.

222. This is the last command concerning jihad, that has been given to Muslims, this command has been given with a view to focusing to the whole of Arabia, the responsibilities of the Muslim Ummah have not ceased thereby, that the purpose for which this Ummah has been raised demands that the process of jihad be continued further so that the area of Islam may go on widening gradually and it may become a supreme power. Its practical form would be that the area or the country of the disbelievers which may be near to the boundaries of the Islamic state or adjacent to it should be challenged for war first, and thereafter the next nearest area.

This is an absolute command and there is no reason to limit it to defensive war. The Islamic state is authorized to act in accordance with its resources and the prevailing conditions.

The master commentator Ibn Jarir Tabri has taken it to have absolute meaning. Accordingly he states: The meaning of Allah’s command is that according to your residence those disbelievers who may be near to you should be fought against first, then those who may be next near; not with the disbelievers from distant places.”– (Tafseer Tabri, Vol. VII, page 52)

And the contemporary commentator Sayed Qutb states: “In this command there is no mention of the disbelievers’ committing excesses against Muslims and launching an aggressive attack on the country, and we know that this was the last command which makes it a fundamental point to act on the (tenets of ) religion, and from this is derived the principle of jihad. This is not the command like the commands, concerning the preliminary stages of the establishment of the Islamic state, which is related to merely “defence.”

Some people who these days discuss Islam’s international relations and the commands of jihad in Islam, and also those who disagree with the explanation of the Quranic verses concerning jihad desire that this last verse on jihad be made conditional with those which are related to the previous stages, and for this they want that conditions regarding commitment of excesses or fear of danger should be attached to it, though this Quranic verse is absolute in itself and about jihad it is the last verse.” – (Fi Zilalil Quran Vol. III. page 1737)

This offensive war is fought to bring out humanity from the darknesses of ignorance, to free humans from the slavery of mankind and to save them from the destructive consequences of disbelief. Therefore, there is a world of difference between the war fought for land grabbing and expansion and this war.

Perwaz hai dono ki esee aik jahan mein shaheen ka jahan aur hai kerghas ka jahan aur

A few days before his death, the army which the prophet (Peace be upon him) had despatched under the leadership of Usamah bin Zaid, towards Syria to fight against the Romans, was in deference to this divine command, and later on the battles of Yermuk, etc. which were fought subsequently were in obedience of this command only. For further details, please see Note No.57.

223. That is: They should know that you are firm with the disbelievers and will not yield to falsehood. In their matter you should not be feeble or unsteady that they may consider you soft, but that in dealing with them you should be so firm that they should realise that it will be difficult to unsettle you.

It was the effect of this direction that the Muslims challenged the might of the great persian and Roman empires, and were neither awed by Kisra Cyrus or frightened by Caeser.

224. Therefore, while fighting against the disbelievers and dealing with them strictly and firmly, you should fear Allah, and all these acts should be performed remaining within the Sharia limits.

225. As in the foregoing verse it was the last command that was given about the disbelievers to the believers, similarly in these few verses these are the last points that are being stated about the hypocrites. those hypocrites whose mention has been made in this surah in detail.

226. Increase in or addition to belief or faith means increase in or addition to the state of faithfulness. Its explanation has been given in Note No.3.

227. That is: Those people in whose hearts there was the disease of hypocrisy the revelation of this surah increased their inner filth. A person who has a diseased eye cannot derive any benefit from the sunlight. On the contrary it would increase his suffering. These hypocrites, in spite of suffering from the filthiest of diseases. considered themselves healthy, and whenever they were invited to get themselves cured, they used to claim that they were quite healthy. As a result they could not derive any benefit from the Quran in spite of the fact that it is a grand recipe for cure, and even by a conscience-shaking Surah like Surah Repentance, they could not be woken up.

228. That is: In a year one or two twice occasions arise when they are put to test, sometimes in the form of a jihad or sometimes in some other form, so that these tests may afford the chance to offer repentance. But these hypocrites have become so cruel that they were not to receive the guidance to repent, and since their minds are prejudiced and affected they cannot learn any lesson from them.

127. And whenever a surah is revealed, they look at one another to see if anybody is seeing you, then they turned away²²⁹. Allah has turned away their hearts, because they are a people that would not understand.

128. There has come to you a messenger, from amongst you²³⁰, it grieves him that you should suffer²³¹.He is full of concern for you²³², to the believers Most Affectionate and Merciful²³³.

129. Even then if they turn away say ²³⁴ “Allah is sufficient to me, there is no god but He,²³⁵, on Him is my trust, and He is the Lord of the great Arsh (the Grand Throne).

229. The hypocrites used to attend the meetings conducted by the Prophet in order to hide their hypocrisy, but whenever a surah which disclosed their hypocrisy was revealed, they used to become nervous, and they used to enquire of their companions in gestures whether anybody was seeing them in this condition, and at the first opportunity used to come out. This condition of theirs is pictured in this verse.

230. These last two verses, except for the Surah Nasr, are the last words of Allah, according to the revelation of Quran. In these verses a farewell message is given. Although the Messenger was sent to the people of Arabia direct, but indirectly his message, his prophet hood is for all the nations till the Last Day.

“From amongst them “means that he is from the Arabs. The second meaning is that he is from amongst humans, therefore, all mankind can easily familiarize with him. A prophet is a messenger from Allah, therefore, the prejudices of nationality or the country should not come in the way of accepting him as a Messenger.

23l. He was a sympathetic heart for the whole mankind. Therefore, he was anxious to save you from destruction. The imagination, of you being thrown into the Hell, for undergoing perpetual punishment, would be extremely painful for him.

232. He is the well-wisher of humanity and wants that you should collect virtues by following the righteous path and come out successful in the Hereafter.

233. Among the believers, were Arabs as well as non-Arabs. Suhaib from Rome, Salman from Persia and Bilal from Abyssinia - all were the moths of the prophetic light, and the Prophet’s munificence was common and available to all believers irrespective of nationality.

234. That is: If people do not appreciate this grand Messenger and do not believe in his message.

235. These are the last words which the Prophet has been made to utter. This depicts tawheed, and also expresses his trust in God and disinterestedness. The Messenger had begun the message of his dawah with tawheed (monotheism) and in his farewell message also he presents tawheed.