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In exchange for losing the signs of Allah, whatever they gain is naught. The verse says:“ They have sold the signs of Allah for a small price, …” Human beings are free in action and choosing the way, and all the Divine verses which refer to the bargains of human beings are the signs indicating to his freedom. The holy verse continues saying: “… and have hindered (people) from His way. …” Therefore, selling the pleasure of Allah and the eternal Paradise for the corruptive fleeting world is the worst work, because the whole world, and whatever is found in it, in the face of favours of Allah bestowed to the believers, is a small thing. That is why the verse says: “…Surely evil was what they used to do.” * * * * * 10- áÇíóÑúÞõÈõæäó Ýöí ãõÄúãöäò ÅöáÇøð æóáÇó ÐöãøóÉð æóÇõæúáóÆößó åõãõ ÇáúãõÚúÊóÏõæäó 10. “ They observe towards a believer neither ties of relationship nor treaty, and these are they who are the transgressors.” Commentary: This verse is again upon the statement of Allah’s Wisdom due to His severe command instructing to quitting pagans. In the previous couple of verses, the meaning was about the lack of observing treaty towards the Muslims; “… they will not observe towards you any ties of relationship or treaty …”, while, here, the meaning of: “ They observe towards a believer neither ties of relationship nor Treaty, …” has been pointed out, which is a statement of their quarrelsomeness towards any believer. Thus, pagans have enmity against the believers, then, never be in any doubt that you should struggle severely against them. In the opinion of infidels, the greatest fault of Muslims is the very Faith they have in Allah, and the same thing is the pretext of their hostility towards them. The verse says: “ They observe towards a believer neither ties of relationship nor treaty, …” However, perjury is the same as transgression. So the verse says:“… and these are they who are the transgressors.” * * * * * 11- ÝÅöä ÊóÇÈõæÇ æóÃóÞóÇãõæÇ ÇáÕøóáÇóÉó æóÁóÇÊóæõÇ ÇáÒøóßóÇÉó ÝóÅöÎúæóÇäõßõãú Ýöí ÇáÏøöíäö æóäõÝóÕøöáõ ÇáÇóíóÇÊö áöÞóæúãò íóÚúáóãõæäó 11. “ But if they repent and perform the prayer and pay the alms (zakat) , then they are your brethren in faith; and We explain the signs for the people who know.” Commentary: In the former verses of this Sura, Allah’s commandment was: “…But if they repent and perform the prayer and pay the alms, then leave their way free to them; …” (verse 5) , while in this verse, He instructs that not only you should not bother them, but also do forget the past and treat them as if they are your brothers. The verse says: “ But if they repent and perform the prayer and pay the alms (zakat) , then they are your brethren in faith; and We explain the signs for the people who know.” Explanations: 1. In confronting them, observe the style of graduality and proceed step by step. At first, there is the lack of opposition: “…then leave their way free to them…” and then: “…they are your brethren in faith … ”. 2. A true repentance is accompanied with action: “…they repent and perform the prayer…” 3. Those who do not perform the prayer and do not pay the alms are not our brethren in faith, as the verse says: “… if … perform … and pay…,then they are your brethren in faith;…” 4. The basis of a Muslim’s relations, and love and enmity, is the religion, as in the verse next to the above mentioned verse, it is said: “…if they break their oaths … then fight …” 5. The condition of entering into the circle of ‘brethren in faith’ is prayer and alms. 6. You should have a brotherly treatment with a repenter. “… if they repent … then they are your brethren…” 7. Those who were deserving death formerly, now, under the light of repentance, prayer, and alms are equal in rights with Muslims. “…then they are your brethren in faith; …” * * * * * 12- æóÅöä äóßóËõæÇ ÃóíúãóÇäóåõã ãöä ÈóÚúÏö ÚóåúÏöåöãú æóØóÚóäõæÇ Ýöí Ïöíäößõãú ÝóÞóÇÊöáõæÇ ÃóÆöãøóÉó ÇáúßõÝúÑö Åöäøóåõãú á ÃóíúãóÇäó áóåõãú áóÚóáøóåõãú íóäÊóåõæäó 12. “ But if they break their oaths after their covenant and revile your religion, then fight the leaders of infidelity. Verily there is no oath for them, so that they may desist.” Commentary: Once Ali-ibn-Abi tālib (a.s.) was asked why the fugitives of the Battle of Seffin were persued, but in the Battle of Camel the fugitives were left free. effin the leader of infidelity was alive and the*He (a.s.) said that in S fugitives would gather around him. And, after being formed, they might attack. But in the Battle of Camel, where their leader was killed, there was not any pivot around which they could be formed and organized again. adiq (a.s.) said:*Imam S “Whoever makes sarcastic remarks to your religion, he will surely become infidel. ” Then he (a.s.) recited this verse. (Tafsir-Nūr-uth-Thaqalayn) Explanations: 1. Since the origin of perjury and deriding the religion is often from the side of the chiefs of infidelity, then struggle hard against them. The verse says: “ But if they break their oaths after their covenant and revile your religion, then fight the leaders of infidelity. …” 2. The Islamic Holy Struggle is for the defend of the religion. The verse says: “…they break their oath … and revile your religion, then fight…” 3. Apostasy is one of the kinds of perjury and deriding the religion. 4. Oppose seriously against those who blaspheme. 5. When striving for the religion, make inquires of the chiefs of plotters, the central office of commanders, and organization, and destroy them. “… the leaders of infidelity …” 6. Not any oath should beguile you; the oaths of the breachers of covenant are invalid. The verse says: “…Verily there is no oath for them, …” 7. The aim of the Islamic Holy Struggle is to prevent the enemy’s plot. The verse says: “… so that they may desist.” * * * * * 13- ÃóáÇó ÊõÞóÇÊöáõæäó ÞóæúãÇð äóßóËõæÇ ÃóíúãóÇäóåõãú æóåóãøõæÇ ÈöÇöÎúÑóÇÌö ÇáÑøóÓõæáö æóåõã ÈóÏóÁõæßõãú Ãóæøóáó ãóÑøóÉò ÃóÊóÎúÔóæúäóåõãú ÝóÇááøåõ ÃóÍóÞøõ Ãóä ÊóÎúÔóæúåõ Åöä ßõäÊõã ãõÄúãöäöíäó 13. “ Will you not fight a people who broke their oaths and aimed at the expulsion of the Messenger, and they did attack you first? Do you fear them? But Allah is most deserving that you should fear Him, if you are believers.” Commentary: In order to encourage Muslims and to banish any kind of listlessness, fear, and hesitation concerning this vital affair from their minds and their selves, the Qur’ān says: “Will you not fight a people who broke their oaths and aimed at the expulsion of the Messenger, …” You were not the beginners of attack and perjury to be worried and anxious about it, but the fight and perjury was started form their own side. The verse says: “…and they did attack you first? …” So, if some of you hesitate fighting against them because of fear, this fright is quietly improper. The verse continues saying: “…Do you fear them? But Allah is most deserving that you should fear Him, if you are believers.” * * * * * 14- ÞóÇÊöáõæåõãú íõÚóÐøöÈúåõãõ Çááøåõ ÈöÇóíúÏöíßõãú æóíõÎúÒöåöãú æóíóäÕõÑúßõãú Úóáóíúåöãú æóíóÔúÝö ÕõÏõæÑó Þóæúãò ãõÄúãöäöíäó 14. “ Fight them, (and) Allah will punish them at your hands and degrade them, and He will help you (to victory) over them and heal the (injured) breasts of a people (who) believe.” Commentary: There may be asked how it is that here, in this holy verse, the statement is upon the chastisement of people while in Sura Al-‘Anfāl, No. 8, verse 32 the Qur’ān, addressing the Prophet (p.b.u.h.) says: “ But Allah is not to punish them while you are among them, …”. The answer of this question is that the objective meaning of that verse is the heavenly chastisements which are destructive, like the chastisements of the People of ‘Ād and Thamūd. In this verse, the words are about the hardship and punishment of fight. The verse says: “Fight them, (and) Allah will punish them at your hands and degrade them, and He will help you (to victory) over them and heal the (injured) breasts of a people (who) believe.” Explanations 1- Presence in the scene and Holy Struggle should be shown from your side, and then help and assistance come from Allah. “Fight them, (and) Allah will punish them at your hands and degrade them, and He will help you …” 2- Strivers of Holy Struggles are Allah’s arms and His executive factors. “… And Allah will punish them at your hands…” 3- The normatic customs of Allah are executed through the natural ways, causes and means. “… at your hands…” 4- Next to the martial defeat of the enemy, there comes the turn of a spiritual and political knock. “…will punish them and degrade them…” 5- The aim of an Islamic war is to efface infidelity, to disgrace infidels, and to bring peace for the believers. “… He will punish them and degrade them … and heal the (injured) hearts of a people (who) believe.” 6- It is necessary to have encouragement and preaching before war. 7- It is true that in war there will some people be martyred and some others become remorseful, but the Islamic community will continue to live in peace and honour. 8- In social affairs, the fate of the believers relates to each other. Thus, your victory is the remedy of the injured hearts of other believers. “… He will help you (to victory) over them and heal the (injured) hearts of a people (who) believe.” * * * * * 15- æóíõÐúåöÈú ÛóíúÙó ÞõáõæÈöåöãú æóíóÊõæÈõ Çááøåõ Úóáóì ãóä íóÔóÂÁõ æóÇááøåõ Úóáöíãñ Íóßöíãñ 15. “ And He removes the rage of their hearts, and Allah turns (mercifully) to whomever He pleases, and Allah is All-Knowing, All-Wise.” Commentary: Finally, in the conflict between right and wrong, after bearing the bitterness of troubles, the sweetness of triumph is for the believers. The verse says: “ And He removes the rage of their hearts, …” After gaining victory, you ought to receive those who come to you to join you, and you should not tell them where they were until then. The abovementioned verse, in this regard, says: “… and Allah turns (mercifully) to whomever He pleases, …” You must never repel those who come to you because of the fear of their plot. Allah is aware of the true repentance or a hypocritic one but, according to the Divine Wisdom, with keeping the principles of security, whoever expresses Islam it should be accepted from him. “… and Allah is All-Knowing, All-Wise.” * * * * 16- Ãóãú ÍóÓöÈúÊõãú Ãóä ÊõÊúÑóßõæÇ æóáóãøóÇ íóÚúáóãö Çááøåõ ÇáøóÐöíäó ÌóÇåóÏõæÇ ãöäßõãú æóáóãú íóÊøóÎöÐõæÇ ãöä Ïõæäö Çááøåö æóáÇ ÑóÓõæáöåö æóáÇ ÇáúãõÄúãöäöíäó æóáöíÌóÉð æóÇááøåõ ÎóÈöíÑñ ÈöãóÇ ÊóÚúãóáõæäó 16. “ Or did you think (only with claim of Faith) you would be left (in peace) while Allah has not yet known those of you who have struggled hard and have not taken any one as an intimate friend besides Allah and His Messenger and the believers? And Allah is aware of what you do.” Commentary: In this verse, the Muslims are encouraged to the Holy Struggle in another way. It attracts their attention to their heavy responsibility that they have in this regard. It implies that they must not consider that only by claiming Faith everything will be arranged all right, but the truthfulness of their intention and the uprightness of their speech, and the reality of their belief will be made manifest when they confront the enemies, confronting them sincerely and free from any hypocrisy. At first, the Qur’ān inquires whether they imagine that they will be left in peace and they will not be put in the course of examination. It is in this case that their strivers, and those of them who have not taken any one as confidant except Allah and the Prophet (p.b.u.h.) and the believers, have not yet been known. The verse says: “ Or did you think (only with claim of Faith) you would be left (in peace) while Allah has not yet known those of you who have struggled hard and have not taken any one as an intimate friend besides Allah and His Messenger and the believers? …” In fact, the abovementioned part of the verse reminds Muslims two subjects. These subjects are as that only with the bare claim of Faith the work is not completed, and the personality of people will not be made clear, but they will be examined by two means: The first is Holly Struggle in the way of Allah with the purpose of effacing the effects of paganism and idolatry. And the second is the abandonment of any relation and cooporation with hypocrites. The former dismisses the foreign enemies, and the latter expels the internal enemies. Then, as a warning and emphasis, at the end of the verse, it says:“…And Allah is aware of what you do.” * * * * * Section 3Service of the Sacred Mosque, and the IdolatersIdolaters can not serve the Sacred Mosque – Service of the Sacred Mosque can not be equal to the endeavour in the way of Allah, to propagate the Faith – Dealing with the kith and kin who are disbelievers. 17- ãóÇ ßóÇäó áöáúãõÔúÑößöíäó Ãóä íóÚúãõÑõæÇ ãóÓóÇÌöÏó Çááøåö ÔóÇåöÏöíäó Úóáóì ÃóäúÝõÓöåöã ÈöÇáúßõÝúÑö ÇõæúáóÆößó ÍóÈöØóÊú ÃóÚúãóÇáõåõãú æóÝöí ÇáäøóÇÑö åõãú ÎóÇáöÏõæäó 17. “ It is not for the polytheists to maintain the mosques of Allah, while they bear witness to unbelief against themselves. These it is whose deeds are null, and in the Fire shall they abide forever.” Commentary: It is true that the occasion of revelation of this verse is about the Sacred Mosque, yet its command concerns all mosques and, for the same reason, the word of ‘mosques’ has been applied in it, not the phrase of Sacred Mosque. One of the items that was announced by Ali (a.s.) in immunity from pagans was that the Sacred Mosque was not permitted to be mended by idolaters. They should not even enter it. This meaning has been pointed out in verse No.27 of the current Sura. The above verse says: “ It is not for the polytheists to maintain the mosques of Allah, while they bear witness to unbelief against themselves. These it is whose deeds are null, and in the Fire shall they abide forever.” Explanations: 1. Infidels are not permissible to interfere building mosques and also in foundations belonging to the culture and religion of Muslims. 2. Neither ever income is lawful, nor ever association is worthy. Be aware that because of the love of mosques in you infidels can penetrate in your religious affairs. The verse says: “ It is not for the polytheists to maintain the mosques of Allah, …” 3. Those who pretend to impiety are not rightful to interfere in the religious affairs. The verse says: “…while they bear witness to unbelief against themselves, …” 4. In building and running the sacred centers and foundations, do not take the money of impious ones, so that they can not boast, interfere and expect any thing. 5. An action alone is not so important, but its intention has the essential function. The verse says: “ It is not for the polytheists to maintain …” * * * * * 18- ÅöäøóãóÇ íóÚúãõÑõ ãóÓóÇÌöÏó Çááøåö ãóäú ÁóÇãóäó ÈöÇááøåö æóÇáúíóæúãö ÇáÇóÎöÑö æóÃóÞóÇãó ÇáÕøóáÇóÉó æÁóÇÊóì ÇáÒøóßóÇÉó æóáóãú íóÎúÔó ÅöáÇøó Çááøåó ÝóÚóÓóì ÇõæúáóÆößó Ãóä íóßõæäõæÇ ãöäó ÇáúãõåúÊóÏöíäó 18. “ Only he shall maintain the mosques of Allah who believes in Allah and the Last Day, and performs the prayer, and pays the alms (zakat) , and fears none but Allah. They, hopefully, will be among the guided.” Commentary: Mosques are the important centers of Muslims’ worship and social activities. Therefore, both their custodians should be pure and pious and their programs must be constructive and educative. Also, their budget should be lawful, and those who haunt there must be godly and pious. Otherwise, when the producers of mosques are some tyrants and aggressive rulers, and their prayer-leaders are some illiterate coward persons, mosques will naturally remain far off from their main aim which is to be spiritually populated, not constructionally. As the late Feyz-i-Kāshāni has pointed out in his commentary book entitled: At-Tafsir-us-Sāfi, maintaining a mosque includes: mending, cleanliness, pavement, light, teaching, and preaching. [1] The Messenger of Allah (p.b.u.h.) has said: “ When you see a man haunts a mosque, then testify to his Faith.” [1] Ad-Durr-ul-Manthūr, vol. 3, p. 219 Explanation: 1. Maintaining a mosque and its custodianship needs some conditions: A. From the point of belief, Faith in Origin and End is necessary. B. From the point of practice, establishing prayers and paying alms are obligatory. C. From the point of spirit, bravity and impenetrability are demanded. 2. If the custodians of mosques be brave enough , the mosques will be the center of helpful activities against transgression. 3. The duty of the custodians of godly mosques and the maintainers of them is helping the deprive. Therefore, they should be the givers of alms. The verse says: “…and performs the prayer, and pays the alms (zakat) , and fears none but Allah. …” [1] 4. Faith is not aloof from practice; prayer is not separate from alms; and a mosque is not empty from revolution and struggle against injustice. The verse says: “ Only he shall maintain the mosques of Allah who believes in Allah and the last Day, and performs the prayer, and pays the alms (zakat) and fears none but Allah. They, hopefully will be among the guided.”[2] [1] In the Qur’ān, the practice of ‘ alms ’ has been mentioned 32 times, 28 of which are recited with the commandment of ‘ prayer ’. [2]For those who haunt mosques, there are many merits mentioned in the Islamic traditions. Among them are: finding friends and brethrens in Faith, useful information, guidance and avoiding sins, obtaining the divine favours and the grace of Allah. (Durr-ul-Manthūr, vol. 2, p. 16) 19- ÃóÌóÚóáúÊõãú ÓöÞóÇíóÉó ÇáúÍóÂÌøö æóÚöãóÇÑóÉó ÇáúãóÓúÌöÏö ÇáúÍóÑóÇãö ßóãóäú ÁóÇãóäó ÈöÇááøåö æóÇáúíóæúãö ÇáÇóÎöÑö æóÌóÇåóÏó Ýöí ÓóÈöíáö Çááøåö áÇóíóÓúÊóæõæäó ÚöäÏó Çááøåö æóÇááøåõ áÇíóåúÏöí ÇáúÞóæúãó ÇáÙøóÇáöãöíäó 19. “ Do you make the giving of water to the pilgrims and the maintenance of the Sacred Mosque equal to someone who believes in Allah and the Last Day, and strives in the way of Allah? They are not equal with Allah, and Allah does not guide the unjust people.” Commentary: Abbas, the Prophet’s uncle, and Shaybah, the custodian of Ka‘bah, were boasting to each other. Abbas boasted of his job which was supplying water for the pilgrimages of the Sacred House, and Shaybah boasted of being the custodian of the Ka‘bah. Ali (a.s.) said that he gloried in the fact that they embraced Islam with the help of his struggle and his sword. Abbas was annoyed and complained of Ali (a.s.) before the Prophet (p.b.u.h.) . Then, this verse was revealed. For his precedence, Ali (a.s.) repeatedly called to witness by this verse, because Faith and Holy Struggle were superior to the services done in the age of idolatry which did not bring them spiritual worth. The verse says: “ Do you make the giving of water to the pilgrims and the maintenance of the Sacred Mosque equal to someone who believes in Allah and the Last Day, and strives in the way of Allah? …” Therefore, a deed without being accompanied by faith is something hollow. It is like a mirage, or as a body without soul. This fact must be remarked here that sincere strivers are superior to others, although the latter are helpful in a lot of services through some other jobs. That is why if the true Faithful strivers be compared as equivalent with others, it will be counted as one of the social injustices. The verse continues saying:“…They are not equal with Allah, and Allah does not guide the unjust people.” * * * * * 20- ÇáøóÐöíäó ÁóÇãóäõæÇ æóåóÇÌóÑõæÇ æóÌóÇåóÏóæÇ Ýöí ÓóÈöíáö Çááøåö ÈöÇóãúæóÇáöåöãú æóÃóäÝõÓöåöãú ÃóÚúÙóãõ ÏóÑóÌóÉð ÚöäÏó Çááøåö æóÇõæúáóÆößó åõãõ ÇáúÝóÂÆöÒõæäó 20. “ Those who believed and emigrated, and strove in Allah’s way with their properties and their selves, have a greater rank with Allah, and these they are the triumphant.” Commentary: As an emphasis and a more explanation, the Qur’ān in this verse indicates that those who believed and embraced Islam and migrated (to Medina) and struggled with their possessions and their selves in the way of Allah, are the highest in rank in the view of Allah, and they are the achievers of salvation. The verse says: “Those who believed and emigrated, and strove in Allah’s way with their properties and their selves, have a greater rank with Allah, and these they are the triumphant.” Explanations: 1. In Islam, Faith, migration, and Holy Struggle, like piety, are located at the top of values. “…have a greater rank …” 2. With some people, the criterion is their tribal and racial relationships, while in the divine reckons, Faith, migration, and Holy Straggle are criterions of values, (…with Allah…) . If all Muslims and the Prophet’s companions could gather and sit in a row, the one who believed first (sooner than any other man) , and spent the longest time in the battlefields of Islam, where he suffered the strokes, would not be any one save Ali-ibn-i-’Abi tālib (a.s.) . * * * * * 21- íõÈóÔøöÑõåõãú ÑóÈøõåõãú ÈöÑóÍúãóÉò ãöäúåõ æóÑöÖúæóÇäò æóÌóäøóÇÊò áóåõãú ÝöíåóÇ äóÚöíãñ ãõÞöíãñ 21. “ Their Lord gives them good news of Mercy from Himself and (His) good pleasure, and of gardens wherein for them are lasting bounties.” Commentary: The Qur’ān announces that for these three significant deeds (Faith, migration, and Holy Struggle) Allah will give them three great merits: 1. Their Lord bestows them glad tidings of the vast Mercy from Himself, and makes them enjoy it. The verse says: “ Their Lord gives them good news of Mercy from Himself …” 2. The Lord will endow them His good pleasure. The verse continues saying: “… and (His) good pleasure…” 3. In addition to them, He will let them enjoy of gardens in Heaven, and of the bounties which are perpetual and eternal. The verse says: “… and of gardens wherein for them are lasting bounties.” * * * * * 22- ÎóÇáöÏöíäó ÝöíåóÇ ÃóÈóÏÇð Åöäøó Çááøåó ÚöäÏóåõ ÃóÌúÑñ ÚóÙöíãñ 22. “ Therein they will abide for ever, verily Allah has a great reward with Him.” Commentary: In order to lay a more emphasis on the previous meaning, the Qur’ān adds: “ Therein they will abide for ever, …” Then, the reason of it is stated that there are some great rewards with Allah which He will remit His servants instead of their good deeds. The verse says: “… verily Allah has a great reward with Him.” * * * * * 23- íó ÃóíøõåóÇ ÇáøóÐöíäóÁóÇãó Åöäö ÇÓúÊóÍóÈøõæÇ ÇáúßõÝúÑó Úóáóì ÇáÅöíãóÇäö æóãóä íóÊóæóáøóåõã ãöäßõãú ÝóÇõæúáóÆößó åõãõ ÇáÙøóÇáöãõæäó 23. “ O’ you who have Faith! Do not take your fathers and your brothers for guardians if they prefer unbelief to belief, and whoever of you takes them for a guardian, those – they are the unjust.” Commentary: The last temptation and pretext that might be appear among a group of Muslims in front of the command of war against idol-worshipers was that they thought if they fought against the idolaters, they should renounce their relatives and tribes. On the other side, their capitals and commerce was mostly in the hands of idolaters. By means of their intercourse into Mecca, the briskness of their market would increase. On the third side, this group of Muslims had some good and comfortable houses in Mecca which might be destroyed if they fought against idolaters. (2)
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