(62) فَكَيْفَ إِذَا أَصَابَتْهُم مُّصِيبَةٌ بِمَا قَدَّمَتْ أَيْدِيهِمْ ثُمَّ جَآؤُوكَ يَحْلِفُونَ بِاللّهِ إِنْ أَرَدْنَا إِلاَّ إِحْسَانًا وَتَوْفِيقًا

62. " But how will it be, when some disaster befalls them on account of what their (own) hands have forwarded, then they come to you swearing by Allah (saying): ' We intended naught but kindness and concord '? "

Commentary:

The justification of the hypocrites for referring the judgement to the false deities, as they said was, that: their final aim was to make peace. So, if they had gone to the Prophet (p.b.u.h.) for judgement and he judged for the benefit of one party, naturally the other party would have become displeased from the Messenger of Allah and would have raised a tumult noisily, which was not appropriate with the position of the Prophet (p.b.u.h.). Therefore, to avoid this and to protect the honour, rank, and amiability of the Prophet (p.b.u.h.), they did not take the conflict to him.

Explanations:

1. The hypocritical Muslims refer to the divine leaders only when they encounter a difficulty and feel danger.

"... they come to you ..."

2. The opponents usually justify their wrong actions.

"... ' We intended naught but kindness ..."

3. The hypocrites apply the swearing to Allah as a cover over their own goals.

"... swearing by Allah ..."

4. Among the deeds of the hypocrites is: showing a feature of benevolence, kindness and claiming the motto of peacefulness and exchanging agreements.

"... kindness and concord?"

(63) أُولَـئِكَ الَّذِينَ يَعْلَمُ اللّهُ مَا فِي قُلُوبِهِمْ فَأَعْرِضْ عَنْهُمْ وَعِظْهُمْ وَقُل لَّهُمْ فِي أَنفُسِهِمْ قَوْلاً بَلِيغًا

63. " Those are they of whom Allah knows what is in their hearts, therefore turn away from them, and admonish them and speak to them concerning themselves effectual words."

Commentary:

The effort of the hypocrites is useless, because Allah knows both their interiors and evil intentions, and manifest them at an appropiate time.

" Those are they of whom Allah knows what is in their hearts, ..."

Also, the apology of the hypocrites is not done truthfully, else they would not issue the command of rejection.

"... Allah knows what is in their hearts, therefore turn away from them, ..."

(64) وَمَا أَرْسَلْنَا مِن رَّسُولٍ إِلاَّ لِيُطَاعَ بِإِذْنِ اللّهِ وَلَوْ أَنَّهُمْ إِذ ظَّلَمُواْ أَنفُسَهُمْ جَآؤُوكَ فَاسْتَغْفَرُواْ اللّهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُواْ اللّهَ تَوَّابًا رَّحِيمًا

64. " And We did not send any Messenger save that he should be obeyed by Allah's leave, and had they, when they were unjust to themselves, come to you and sought forgiveness of Allah and the Messenger (also) had asked forgiveness for them, they would certainly have found Allah forgiving, Merciful."

Commentary:

Through the previous verses, the Qur'an has seriously condemned referring to the tyranical arbitrators. Yet, as an emphasis in this verse, it says:

" And We did not send any Messenger save that he should be obeyed by Allah's leave, ..."

The reason of it is that those apostles have been both the Messenger of Allah and the chief in the divine government. Therefore, people have been enjoined to obey them from the point of stating the ordinances of Allah, and the manner of practicing them both. They should not suffice only to a mere claim of faith.

Then, in the continuation of the verse, it has opened the door of return to the sinners and those who have referred to the false deities, or in some way or other, have committed a fault or faults, where it says:

"... and had they, when they were unjust to themselves, come to you and sought forgiveness of Allah and the Messenger (also) had asked forgiveness for them, they would certainly have found Allah forgiving, Merciful."

The current discussed part of the verse points to this fact that the fruit of the obedience of Allah and His Apostle (p.b.u.h.) returns to yourselves, as well as the result of your disobedience, which is a kind of injustice, that returns to you, too, because it disturbs the material affairs of your life and, also from the spiritnal point of view, it causes your retrogression.

By the way, this verse is an answer to those who imagine referring to the Prophet or Imam is a kind of polytheism, because this verse clearly denotes that coming to the Prophet (p.b.u.h.) and setting him as an intercessor before Allah in order to seek forgiveness from Him for the sinners, is effective and causes their repentance to be accepted and the grace of Allah to be showered.

(65) فَلاَ وَرَبِّكَ لاَ يُؤْمِنُونَ حَتَّىَ يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ثُمَّ لاَ يَجِدُواْ فِي أَنفُسِهِمْ حَرَجًا مِّمَّا قَضَيْتَ وَيُسَلِّمُواْ تَسْلِيمًا

65. " But no, by your Lord! they do not believe (in reality) until they make you the judge regarding the disagreement between them, then they find within themselves no dislike of which you decide and submit with full submission. "

Occasion of Revelation

There was a dispute between Zubayr-ibn-' Awam (one of the Emigrants) and an other Muslim from the Helpers upon the irrigation of a palm-plantation. Since the Upper part of the garden belonged to Zubayr, the Prophet (p.b.u.h.) judged that he should irrigate it first. The other man, the Helper, became worried from the Prophet's Judgement and told him:

"As Zubayr is your cousine, you judged in his benefit." As soon as he uttered that sentence, the face of the Prophet (p.b.u.h.) paled, and the above verse was revealed.

Surprising! They themselves elected the Prophet (p.b.u.h.) as an arbitrator, but they refused his judgement.

Commentary:

Commentary:

Companions in Heaven

In the previous verses it enumerated the privileges of the obedients to the command of Allah. To complete them, this verse says:

"And whoever obeys Allah and the Messenger, these are with those upon whom Allah has bestowed favours, ..."

As it was mentioned in the commentary of sura Al-Hamd, This bounty reaches to those who constantry pave the Straight Both and go astray naught.

Then, to explain this phrase, it points to four groups, and says:

"... of the prophets, and the trathful, and the martyrs, and the righteous; ..."

1. The prophets and the special messengers of Allah are those who take the first step for the guidance, leadership and invitation of people to the Straight Path.

2. The truthful are those who both tell the truth in the their speach and prove it by their true and sincere deeds. They practically show that they are not only above clainer of Faith, but truly do believe in the commands of Allah.

In Islamic literature, the immaculate Imams and Fatimat-uz-Zahara are introduced as the best samples of 'the truthful'.

3. The mortyrs are those slaim in the path of divine goal and belief, or those distinguished persons who will be witnesses to the deeds of human beings on the Day of Judgement.

4. The Righteous are the distinguished eligible persons who have gained some prominent ranks by performing some positive, productive and useful deeds and also by obeying the commands of prophets. At the end of the verse, it remarks:

"... and excellent are these as companions."

It is clearly understood from the above verse that having good companious and aluable friends is so important that even in the Here after, to complete the Heavenly hounties, this great favour will be granted to the obedients, too.

To express the importance of this great advantage (viz. The companionship of the Chosens), it says:

"This is the grace from Allah, and sufficient is Allah as the Knower."

However, being with prophets and the truthful is a grace from Allah to those who obey Him.

Allah is cognizant to the states of obedient and disobedient people, as well as to the circumstances of the hypocrites and sincere helievers. He knows those who are eligible for the friendship of the prophets, the truthful and so on, the some as the states of those who are not eligible because He is even aware of the treachery of the eyes.

(71) يَا أَيُّهَا الَّذِينَ آمَنُواْ خُذُواْ حِذْرَكُمْ فَانفِرُواْ ثُبَاتٍ أَوِ انفِرُواْ جَمِيعًا