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This holy verse clearly and decisively answers such persons.  At first, it says: “ O’ you who have Faith! Do not take your fathers and your brothers for guardians if they prefer unbelief to belief, …” Then, as an emphasis, it adss: “… and whoever of you takes them for a guardian,  those – they are the unjust.”  What an injustice is greater than this that a person, by making friends with disbelivers and joining to the camp of foreigners and the enemies of the Truth, does unjustice both to himself, and to the society which he belongs to, and to the Messenger of Allah (p.b.u.h.) ?  * * * * * 24- قُلْ إِن كَانَ ءَابَآؤُكُمْ وَأَبْنَآؤُكُمْ  وَإِخْوَانُكُمْ وَأَزْوَاجُكُمْ وَعَشِيرَتُكُمْ وَأَمْوَالٌ اقْتَرَفْتُمُوهَا وَتِجَارَةٌ تَخْشَوْنَ كَسَادَهَا وَمَسَاكِنُ تَرْضَوْنَهَا أَحَبَّ إِلَيْكُم مِنَ اللّهِ وَرَسُولِهِ وَجِهَادٍ فِي سَبِيلِهِ فَتَرَبَّصُوا حَتَّى يَأْتِيَ   اللّهُ بِأَمْرِهِ وَاللّهُ لا يَهْدِي الْقَوْمَ الْفَاسِقِينَ 24. “ Say: ‘ If your fathers, your sons, your brothers, your wives, your clan,  your possessions that you have gained, commerce you fear may slacken, dwellings you are fond of, are dearer to you than Allah and His Messenger  and striving in His way, then wait till Allah brings about His command;  and Allah does not guide the transgressing people.” Commentary:       In this verse, for the extraordinary importance of the subject, the matter under discussion has been stated with a more explanation, emphasis, and threat.  It addresses the Prophet (p.b.u.h.) and says: “ Say: ‘ If your fathers, your sons, your brothers, your wives, your clan, your possessions that you  have gained, commerce you fear may slacken,  dwellings you are fond of, are dearer to you than Allah and His Messenger  and striving in His way, then wait till Allah brings about His command; …” Since the preference of these things to the good pleasure of Allah and Holy Struggle is a kind of disobedience and a manifest transgression, and also having the love of the dazzling glare of the material life is not eligible for the Divine guidance, then, at the end of the verse, the Qur’ān adds: “… and Allah does not guide the transgressing people.” Whatever is cited in these verses does not mean cutting off the strings of love and friendship with relatives, neglecting the economical properties and abilities, and going toward the abandance of humane affections.  But, the objective meaning is that when it is difficult for a person to decide, the love of wife, child, wealth, rank, home and family should not hinder the execution of Allah’s command and tending toward Holy Struggle, so that it detains him from his sacred aim. Therefore, if the person can decide and choose the way, it is necessary for him to observe both of them. However, these verses should be taught as a motto to all the Muslims’ children, in order that the spirit of self-sacrifice, devotion and Faith servive in them, and they can guard the religion of Allah and their own heritages. Thus, Holy Struggle is one of the pillars of Islam which is enjoined beside Unity and prophethood. “… than Allah and His Messenger and striving in His way, …” Everything should be devoted in the path of the love for Allah and Holy Struggle in His way.  And, detestation of wife and children or the appearance of the disturbance in the circumstances of life, can not be taken as a hinder for the fulfilment of the duty of Holy Struggle. * * * * * Section 4 Allah’s help at Hunayn Providential victory at Hunain – Idalaters prohibited from approaching the Sacred Mosque 25- لَقَدْ نَصَرَكُمُ اللّهُ فِي مَوَاطِنَ كَثِيرَةٍ وَيَوْمَ حُنَيْنٍ إِذْ أَعْجَبَتْكُمْ كَثْرَتُكُمْ فَلَمْ تُغْنِ عَنْكُمْ شَيْئاً وَضَاقَتْ عَلَيْكُمُ الاَرْضُ بِمَا رَحُبَتْ   ثُمَّ وَلَّيْتُم مُدْبِرِينَ 25. “ Certainly Allah has helped you on many fields, and on the day of Hunayn, when your  multitude made you vain, but it availed you nothing and the earth, in spite of its breadth,  became strait to you; then you turned back in retreat.” Commentary: In the previous holy verses, the words were upon the encouragement to Holy Struggle and some warnings due to dependences.  Here, the verse recounts a few helps and graces of Allah in order to strengthen the motive of Holy Struggle in Muslims. As Tafsir Marāqi, a commentary upon the Qur’ān, says, the total battles of the Prophet (p.b.u.h.) were numbered 80. “ Certainly Allah has helped you on many fields, …” It has been narrated that once Mutuwakkil-i-‘Abbāsi became sick.  He vowed he would remit many silver coins (derham) if he healed.  After that, when he gained his health, it was discussed how many coins the amount of ‘ many silver coins ’ was.  They asked the question from Imam Hādi (a.s.) and, relying upon this verse, he said: “ He must remit eighty derhams (silver coins) .”  (Atyab-ul-Bayān) The Feature of the Battle of Hunayn: The Battle of Hunayn happened between the Muslims and a tribe named ‘ Hawāzin ’ in a land near Tā’if.  That was why that this battle was also called ‘ the Battle of Hawāzin ’.  The people of that locality had planned to attack the Muslims, but to stand against that plot, the Prophet (p.b.u.h.) set out the troops of Islam containing two thousand fresh Muslims added to those ten thousand strivers who had formerly conquered Mecca, towards them in 8 A.H. It was after morning prayer when the Muslims were attacked unawares by the fighters of Hawāzin.  Therefore, most of the Muslim strivers run away and the regularity of the army of Islam disturbed. The verse says: “… then you turned back in retreat.” But a group of them resisted very hard and finally, by the Prophet’s call, the fugitives returned and, together with them, their attack began again.  Then, by the help of Allah, one hundred pagans were killed and the rest of them surrendered.  At last, the Battle of Hunayn ended in favour of the Muslims and they gained a great deal of booties. “… on the day of Hunayn, …” Concerning to the Battle of Hunayn, there are many things to be said upon the number of captives, the quantity of booties and the quality of their division, the happenings that occurred there, and the consequences of this battle, which can be studied in the related history books and the books compiled about the Battles of Islam. Thus, sometimes the abundance of persons and material possibilities cause proud and negligence in men, while in all conditions, whether in weakness or strength, the need to the helps of Allah exists.  In the Battle of Badr, the Muslims were small in number but they enjoyed the help of Allah.  But, at the beginning of the Battle of Hunayn, where the Muslims were large in number, they defeated and it was after that event when the help of Allah came to them and they, finally, won the battle. “ Certainly Allah has helped you on many fields, and on the day of Hunayn, when your multitude made you vain but it availed you nothing and the earth, in spite of its breadth, became strait to you; then you turned back in retreat.” This fact should be noticed, too, that without the Will of Allah, the material means are ineffective, (“… it availed you nothing…”) , and restructs them spiritually. “… then you turned back in retreat.” “ Then Allah sent down His tranquility…” * * * * * 26- ثُمَّ أَنْزَلَ اللّهُ سَكِينَتَهُ عَلَىرَسُولِهِوَعَلَى الْمُ 27- ثُمَّ يَتُوبُ اللّهُ مِن بَعْدِ ذَلِكَ عَلَى مَنيَشَآءُ وَاللّهُ غَفُورٌ رَحِيمٌ 26. “ Then Allah sent down His tranquillity upon His Messenger and upon the believers, and sent down hosts which you did not see, and He punished those who disbelieved, and that is the reward of the infidels.” 27. “ Then, after that (escape) , Allah turns towards whomever He pleases, and Allah is Forgiving, Merciful.” Commentary: The Arabic word /sakinah/ (tranquallity) has been applied in six occurrences of the Qur’ān, five of which relate to battles. In the Battle of Hunayn, there came four kinds of Divine grace upon the believers from the side of Allah. They were: tranquality, unseen troops, divine violence against pagans, and accepting the repentance of the fugitives (which is mentioned in the following verse) . Some of the pagan captives asked the Muslims: “ Where are those white clothed troops who killed a number of us? ” This meaning points to the angels who appeared in white clothing, in the eyes of the pagans. (At-Tafsir-us-Sāfi) However, the unseen helps were the secret of the Muslims’ victory.  And, in addition to that, generally, a good spirituality, and having the confidence which is emerged from Faith, are among the main factors of triumph in battles.     Tranquillity and confidence are necessary both for the leader and for the followers.  The verse says: “ Then Allah sent down His tranquality upon His Messenger and upon the believers, …” The belief in the presence of the angels and the Divine missions for helping the believers in that battle, is a Qur’ānic belief. And, no doubt, for the person who believes in ‘origin and end,’ being killed in the way of Allah (s.w.t.) is an honour, but for disbelievers it is a torment.  The holy verse continues saying. “… And sent down hosts which you did not see, and He punished those who disbelieved, and that is the reward of the infidels.” * * * * * Upon the commentary of verse 27, it can be said that the gates of repentance are always open to all persons, even for fugitives and captives.  In this course, those sinners will be involved in the forgiveness of Allah who truly feel sorry.  It is in this case that Allah not only covers their sins but also loves them.  The verse says: “ Then, after that (escape) , Allah turns towards whomever He pleases, and Allah is Forgiving, Merciful.” By the way, it should be noticed that the acceptance of repentance is not obligatory for Allah, but it is an excellence which relates to His Own Wisdom. Explanations: There are some probabilities expressed upon the meaning of the repentance which is mentioned in the verse.  They are as follows: 1. Repenting from the sin of escaping from battle-field. 2. Repenting from idolatry. 3. Repenting from pride, and from reliance on the immensity of persons.  * * * * * 28- يَآ أَيُّهَا الَّذِينَ ءَامَنُوا إِنَّمَا الْمُشْرِكُونَ نَجَسٌ فَلا يَقْرَبُوا الْمَسْجِدَ الْحَرَامَ بَعْدَ عَامِهِمْ هَذَا وَإِنْ خِفْتُمْ عَيْلَةً فَسَوْفَ يُغْنِيكُمُ اللّهُ مِن فَضْلِهِ إِن شَآءَ إِنَّ اللّهَ عَلِيمٌ حَكِيمٌ 28. “ O’ you who have Faith! The polytheists are indeed unclean, so they shall not approach the Sacred Mosque after this year, and if you fear poverty, then Allah will enrich you out of His grace if He pleases; verily Allah is All-Knowing, All-Wise.” Commentary: One of the four commandments that Ali (a.s.) conveyed to the people of Mecca in the rites of Hajj (pilgrimage) in the ninth year A.H. was that from the year followed no pagan was allowed to enter the Holy Mosque and to circumambulate the Ka‘bah.  This verse has pointed to this matter and its philosophy.  It says: “ O’ you who have Faith! The polytheists are indeed unclean, so they shall not approach the Sacred Mosque after this year, …” Then, in response to those shortsighted persons who said with the absence of pagans in the Sacred Mosque their business and trading would decline and they would become poor and miserable, the Qur’ān says: “… and if you fear poverty, then Allah will enrich you out of His grace if He pleases; …” And He did enrich them in the best form and, at the age of the Prophet (p.b.u.h.) with the spread of Islam, the crowds of pilgrims to the Sacred Mosque started to come toward Mecca, and this circumstance has been being continued up to the present time.  Consequently, Mecca, which was located in a place surrounded by some dry mountains, has been changed into a very much inhabited city and an important center of bargains and tradings. Finally, at the end of the verse, the Qur’ān adds that Allah is All-Knowing, All-Wise; and whatever instruction He commands is according to His Wisdom, and He is perfectly aware of its results.  The verse says: “…verily Allah is All-Knowing, All-Wise.” * * * * * 29- قَاتِلُوا الَّذِينَ لايُؤْمِنُونَ بِاللّهِ وَلا بِالْيَوْمِ الاَخِرِ وَلايُحَرِّمُونَ مَاحَرَّمَ اللّهُ وَرَسُولُهُ وَلا يَدِينُونَ دِينَ الْحَقِّ مِنَ الَّذِينَ اُوتُوا الْكِتَابَ حَتَّى يُعْطُوا الْجِزْيَةَ عَن يَدٍ وَهُمْ صَاغِرُونَ 29. “ Fight those who do not believe in Allah, nor in the Last Day, nor do they prohibit, what Allah and His Messenger have prohibited, nor follow the religion of Truth, out of those who have been given the Book until they pay the (Jizyah) tributory tax with their hand and they remain subjected.” Commentary: The words in the former verses were about the duty of the Muslims before idolaters.  This verse, and several verses next to it, make manifest the Muslims’ duty before ‘the People of the Book’. In these verses, in fact, Islam has assigned a series of moderate ordinances to be followed by both the Muslims and disbelievers.  From the point of following a heavenly religion, ‘ the People of the Book’ are resembled to Muslims, but from another point of view, they are resembled to pagans.  For this very reason, Islam does not permit that they should be killed, while it issued this permission about the idolaters who insisted on their belief, because the program of Islam has been to root out idolatry from the whole earth. Islam lets Muslims come to terms with the People of the Book in the case that they agree to have a peaceful life beside Muslims in the form of a safe minority religion, to respect Islam without committing any oppositions and any evil propagation against Muslims and Islam.  One of other signs of their accepting this peaceful life is that they agree to pay Jizyah (capitation tax) , which is a kind of poll-tax, and they deliver it to Islamic Government every year. Otherwise, Islam issues the command of struggling and fighting against them.  The reason of this violence is made manifest through three phrases in the verse under discussion. At first, it says: “ Fight those who do not believe in Allah, nor in the Last Day, …” How can it be that the People of the Book, such as the Jews and the Christians, do not believe in Allah and the Last Day, while outwardly we see that they believe in God and the Resurrection both.  This is for the sake that their belief is mixed with a great deal of superstitions and so many groundless matters. Then, the verse points to their second weakness, indicating that they do not accept the prohibitions of Allah.  They are polluted with: drinking wines, usury, consuming the flesh of swine, and committing a lot of acts of sexual libertinages.  The verse says: “…nor do they prohibit what Allah and His Messenger have prohibited, …” Finally, the verse refers to their third fault, when it says: “…nor follow the religion of Truth, …” That is, their religions have been deviated from their essential ways, many of the facts have been forgotten and a mass of superstitions have been substituted in their places. After mentioning these three qualities, which are, in fact, considered as the permission of fighting against them, the verse continues saying: “… out of those who have been given the Book …” Then, the Qur’ān, in a single sentence, states the difference between idolaters and pagans.  It says: “… until they pay the (Jizyah) tributary tax with their hand and they remain subjected.” What is Jizyah? It is a kind of Islamic poll-tax which is upon persons, not upon properties and lands.  In other words, Jizyah is a yearly poll-tax. The main philosophy of this tax is that the defence for integrity, independece, and security of a country is the duty of all members of that country.  Therefore, if a group of people in such a society practically undertake and fulfil that duty, while some others, because of being busy in their own occupations, can not take part in the rows of soldiers, the duty of the second group is that they pay the expenses of the strivers and protectors of the security in the form of a poll-tax every year.       Thus, a poll-tax is simply a kind of financial support which is paid by the People of the Book instead of the responsibility that Muslims undertake with the purpose of supplying security for their lives and properties. * * * * * Section 5 The Polytheism of the Jews and the Christians The polytheism of the Jews and the Christians – Their endeavour to wipe out the Truth with their vain effort – The dishonesty of the Priests and the Monks – Change in the sacred months declared as infidelity. 30- وَقَالَتِ الْيَهُودُ عُزَيْرٌ ابْنُ اللّهِ وَقَالَتِ النَّصَارَى الْمَسِيحُ  ابْنُ اللّهِ ذَلِكَ قَوْلُهُمْ بِاَفْوَاهِهِمْ يُضَاهِئُونَ قَوْلَ الَّذِينَ كَفَرُوا   مِن قَبْلُ قَاتَلَهُمُ اللّهُ أَنَّى يُؤْفَكُونَ 30. “ And the Jews say: ‘ Ezra is the son of God ’; and the Christians say: ‘ The Messiah is the son of God ’. That is the utterance of their mouths, conforming with the saying of those who disbelieved before. May Allah destroy them; how they are turned away!” Commentary: The term /‘uzayr/, mentioned in the verse, is the Arabic form of /‘uzrā’/, in the same manner that /‘isā/ is the Arabic form of /yasū’/, and /yahyā/ is the Arabicized form of /yūhanna/. One of the great scholars of the Jews was called ‘Uzayr.  He later was entitled ‘ the Jew ’, the Deliverer.  It happened that after the occurrence of people’s general massacre by Nebuchadnezzar, and destruction of temples, burnt of the Turah, captivity of women and conquest of Babylon by Cyrus, ‘Uzayr went to Cyrus and asked him to equip the Jews with home and means of life. This verse is a sort of explanation upon the previous verse, which implies that the ‘ People of the Book ’ do not believe in Allah and the Last Day. The similarity of ‘ the People of the Book ’ to the idolaters was that idolaters considered idols as the partners of God.  This verse points to that similarity: “…conforming… ”. The Jews of the present day, of course, do not believe in ‘Uzayr as the son of Allah, but at the time of the Prophet of Islam (p.b.u.h.) , they had such a notion.  They could offer no answer to the Prophet’s question when he asked them why they did not believe in Moses as God’s son, the rank of whom was higher.  The verse says: “ And the Jews say: ‘ Ezra is the son of God ’; and the Christians say: ‘ the Messiah is the son of God ’. That is the utterance of their mouths, …” The creeds of the Jews and the Christians are mixed with superstitions, the root of which is found in the creeds of the ancient pagans.  The verse says: “… conforming with the saying of those who disbelieved before. …” Then, the verse continues saying: “…May Allah destroy them; how they are turned away!” * * * * * 31- اتَّخَذُوا أَحْبَارَهُمْ وَرُهْبَانَهُمْ أَرْبَاباً مِن دُونِ اللّهِ وَالْمَسِيحَ ابْنَ مَرْيَمَ وَمَآ أُمِرُوا إِلاَّ لِيَعْبُدُوا إِلَهاً وَاحِداً لآ إِلَهَ إِلاَّ هُوَ   سُبْحَانَهُ عَمَّا يُشْرِكُونَ 31. “ They have taken their rabbis and their monks and Messiah, son of Mary, as (their) lords apart from Allah, while they were commanded to worship but One God; there is no god but He; Pure is He and Exalted is He from what they associate (with Him) .” Commentary: The Qur’ānic term /’ahbār/ is the plural form of /hibr/ which means ‘scholar, learned’; and the Arabic term /ruhbān/ is the plural form of /rāhib/ with the meaning of ‘monk’.  These people, with all their saintliness, are servants and worshippers of God, not objects of worship. Unconditioned obedience from Jewish rabbis and Christian monks is a kind of adiq (a.s.) said : “*worship done by the Jews and the Christians.  Imam S Whoever obeys a person in sinning Allah; he has worshipped him.  ” (Nūr-uth-Thaqalayn, the commentary) The verse says: “ They have taken their rabbis and their monks and Messiah, son of Mary, as (their) lords apart from Allah, while they were commanded to worship but One God; there is no god but He; …” Thus, obeying other than Allah unconditionally is a sort of serving other than Allah. To worship the prophets, exaggerating about them, and considering them as son(s) of God is attributing partners to God.  The verse continues saying: “… Pure is He and Exalted is He from what they associate (with Him) .” * * * * * 32- يُرِيدُونَ أَن يُطْفِئُوا نُورَ اللّهِ بِاَفْوَاهِهِمْ وَيَأْبَى اللّهُ إِلآَّ أَن يُتِمَّ نُورَهُ وَلَوْ كَرِهَ الْكَافِرُونَ 32. “ They intend that they extinguish the Light of Allah with their mouths and Allah refuses but to perfect His Light, though the infidels detest it.” Commentary: For the vain and useless efforts of the Jews and the Christians, or all the opponents of Islam, among whom are polytheists, there has come an interesting resemblance in this verse.  It says: “ They intend that they extinguish the Light of Allah with their mouths and Allah refuses but to perfect His Light, …” Inspite of their wish, Allah intends to spread this Divine Light and to complete it more and more, so that it covers throughout the world and in a manner that all the people of the world enjoy it, although the disbelievers do not like it.  The verse continues saying: “…though the infidels detest it.” There is no meaning seemed more expressive than this to illustrate the degradation and contempt of their attempts.  In fact, there will be no result for the efforts of a feable creature before the endless Will and infinite Power of Allah other than this. For extinguishing a small light, people used to usually blow with their mouths, while a puff of mouth has no effect in extinguishing strong lights.  In order to state the weakness of their ability and to break their personality, the Qur’ān has applied “… with their mouths …” which is of no avail for the strong lights to be extinguished.  The purpose is that these miserable people intend to extinguish the light of Allah with the blow of their mouth, like a person who tries to extinguish the sun with a puff. * * * * * 33-  هُوَ الَّذِي  أَرْسَلَ رَسُولَهُ بِالْهُدَى وَدِينِ الْحَقِّ لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ  وَلَوْ كَرِهَ الْمُشْرِكُونَ 33. “ He it is Who sent His Messenger with guidance and the religion of Truth, that He may  prevail it over all religions, though the polytheists may detest it.” Commentary: At last, by the means of this verse, the Muslims have been given the glad tidings of the spread of Islam through the world.  In this way, the Qur’ān has completed the content of the previous verse indicating that the efforts of the opponents of Islam result nothing for them.  It explicitly says: “ He it is Who sent His Messenger with guidance and the religion of Truth, that He may prevail it over all religions, though the polytheists may detest it.” The purpose of ‘ guidance ’, mentioned in the verse, is the clear reasoning and manifest evidences which exist in the religion of Islam; and the purpose of the phrase ‘ religion of Truth ’ is the same religion of Islam whose both principles and positive laws are right and, in general, its history, evidences, proofs, consequences and concepts are totally right, too.  Thus, no doubt, the religion whose both contents and documents, reasoning, and history are clear, should finally overcome all former creeds. With the past of time and development of knowledge, together with the facility of communications, the facts will reveal their true features from behind the curtains of poisonous propaganda and they will remove the hinders that the opponents of the Truth create in its path.  It is in this way that the religion of Truth and the government of Truth will dominate everywhere, though the enemies of the Truth detest it, because their effort is something opposite to the nature of history and against the statutes of creation. The Qur’ān and the reappearance of Mahdi (a.s.) : The words of the abovementioned verse have exactly been repeated in Sura As-Saff, No. 61, verse 9, and, with a little difference, have occurred in Sura Al-Fath, No. 48, verse 28.  The verse informs of a significant happening, the importance of which has caused its repetition.  It predicts that Islam will become a worldly religion and it will be practiced everywhere all over the world. The concept of this verse is the complete triumph of Islam over all the religions in the world.  This phrase means that Islam will finally cover the whole earth and will prevail throughout the world. Upon the commentary of this verse, it has been narrated from Imam Sādiq (a.s.) who said: “By Allah, the content meaning of this verse has not happened yet and it will not happen until when the ‘ Ghā’im ’ (a.s.) reappears.  When he reappears there will remain no one to deny Allah, the Great, (throughout the world) .”  (‘Ikmāl-ud-Din, by Sadūq) (3) Back Next