| Back |
Of course, the Will of Allah is superior to and higher than any decisions and desires. The verse says:“…and the word of Allah is the highest, …” And, the transgressive forces, with all their specializations and possibilities, will be impotent before the true believers who have tranquillity and certainty. The holy verse says: “…and He made the word of those who disbelieved the lowest; and the word of Allah is the highest, and Allah is the Mighty, the Wise.” * * * * * 41- ÇäÝöÑõæÇ ÎöÝóÇÝÇð æóËöÞóÇáÇð æóÌóÇåöÏõæÇ ÈöÇóãúæóÇáößõãú æóÃóäúÝõÓößõãú Ýöí ÓóÈöíáö Çááøåö Ðóáößõãú ÎóíúÑñ áóßõãú Åöä ßõäÊõãú ÊóÚúáóãõæäó 41. “ Go forth light and heavy! and strive in Allah’s way with your possessions and your selves, this is better for you if you know.” Commentary: The objective meaning of the Arabic couple of words: /xifāf/ and / θiqāl /, mentioned in the verse, is either of the following opposite terms: ‘ light and heavy ’, ‘ bachelor and married ’, ‘ poor and rich ’, ‘ on horseback and on foot ’, ‘ young and old ’, ‘ to have a large family and to have a small family’, ‘of ease and of discomfort ’ and ‘ trade and farming ’. ilāl, a commentary of the Qur’ān, that when some old*It is cited in Fi-Z ah, who became ready*persons such as: ‘Abū-’Ayyūb ’Ansāri, Miqdād, and Abū-Talh to go towards the battle-fields, were told that they were too old to go to fight, they often recited the abovementioned verse. However, when the command of general mobilization for battlefield is issued, do not pretext any barrier. The verse says:“ Go forth light and heavy! …” And do know that everything should be devoted to the religion, including wealth and life, not only either of them. The verse continues saying: “…And strive in Allah’s way with your possessions and your selves, this is better for you if you know.” Therefore, striving with life for the poor and striving with both wealth and life for the rich is obligatory. 42- áóæú ßóÇäó ÚóÑóÖÇð ÞóÑöíÈÇðæóÓóÝ ÞóÇÕöÏÇðáÇóÊøÈóÚõæßó æóáóßöä ÈóÚõÏóÊú Úóáóíúåöãõ ÇáÔøõÞøóÉõ æóÓóíóÍúáöÝõæäó ÈöÇááøåö áóæö ÇÓúÊóØóÚúäóÇ áóÎóÑóÌúäóÇ ãóÚóßõãú íõåúáößõæäó ÃóäúÝõÓóåõãú æóÇááøåõ íóÚúáóãõ Åöäøóåõãú áóßóÇÐöÈõæäó 42. “ Had there been a near gain, and an easy journey, certainly they would have followed you, but the distance was too far to them; yet they will swear by Allah: ‘Had we been able, we would certainly have gone out with you’, they destroy themselves. And Allah knows that verily they are liars.” Commentary: The Qur’ān refers this meaning to the lazy persons who are weak in faith and resort to kinds of pretext in order to refrain from attending in this great course. The Qur’ān says to the Prophet (p.b.u.h.) that if there was an available booty and the journey was short they would accept his invitation and hasten to sit at that prepared table, so that they could reach the worldly material. It says: “ Had there been a near gain, and an easy journey, certainly they would have followed you, …” But, now that the way is very far and difficult for them, they act listlessly and seek pretexts. The verse continues saying:“…but the distance was too far to them; …” It is surprising that they did not suffice to pretexts, but they would come to the Prophet (p.b.u.h.) and swear by Allah that if they could they would certainly had gone out with the Prophet (p.b.u.h.) . Therefore, they expressed that the reason that they did not come forth was their incapability and lack of power. The holy verse continues saying: “…yet they will swear by Allah: ‘Had we been able, we would certainly have gone out with you’, …” In fact, by means of these deeds and telling those lies, they destroyed themselves. The verse says: “…they destroy themselves. …” But Allah knows well that they are not truthful. The verse says:“…And Allah knows that verily they are liars.” They are completely capable to act but since the table is not so rich and there is a difficult program in front of them, they resort to false oaths. This circumstance was not confined to the Battle of Tabūk and the age of the Prophet (p.b.u.h.) . In any society, there are often some lazy, or ‘ hypocritic and greedy ’ persons who are always waiting for the moments of victory and efficacious opportunities to come. At that time, they often substitute themselves deceitfully in the first line and shout to introduce themselves to others that they are the first strivers, the best strugglers, and the most sympathetic people, in order that they enjoy the consequences of the existing triumph without incurring any trouble. * * * * * Section 7The HypocritesThe hypocrites asking permission to remain behind – Their presence would have been only a liability or weakness – Their spending of wealth not acceptable to Allah. 43- ÚóÝóÇ Çááøåõ Úóäßó áöãó ÃóÐöäÊóáóåõã æóÊóÚúáóãó ÇáúßÇÐöÈöíäó 43. “ May Allah pardon you! Why did you give them leave before you had found out those who spoke the truth and before you had known the liars? ” Commentary: Try to Recognize Hypocrites:It is understood from the tone and style of these verses that some hypocrites came to the Prophet (p.b.u.h.) and, after expressing some excuses, and even taking oaths, they asked him permission that they would not take part in the battlefield of Tabūk. So, the Prophet (p.b.u.h.) gave permission to that group. In this verse, Allah addresses His Messenger kindly, in a manner that, before severity in statement, His words are about remittal and forgiveness. Then the Qur’ān implies why he did not permit that those who spoke the truth be recognized from the liars and he would distinguish them. The verse says:“ May Allah pardon you! Why did you give them leave before you had found out those who spoke the truth and before you had known the liars? ” Is the abovementioned reproof and blame, which has been combined with the announcement of Allah’s forgiveness, an evidence for that the Prophet’s permission had been an offense, or it had been only a ‘leaving the better’? This question may be answered that the mentioned ‘reproof and blame’ has a metaphorical form and there has not been even a ‘leaving the better’ in the course, and the purpose has been to state the hypocritical spirit of the hypocrites in a delicate and metaphorical statement. This meaning can be made clear by mentioning an explicit example. Suppose a cruel person intends to beat your son, but at the same time one of your friends stops him of doing that action. Regarding that, not only you will not be inconvenient but also you will become happy. Yet, to prove the inward indecency of that person, you may tell your friend, in a form of reproof and blame, why he did not let him beat and all people around there would recognize that cruel hypocritical person. Your aim from this statement is only to prove his cruelty and hypocrisy which has been appeared in the guize of ‘reproof and blame’ unto your friend and your advocate. * * * * * 44- áÇ íóÓúÊóÃúÐöäõßó ÇáøóÐöíäó íõÄúãöäõæäó ÈöÇááøåö æóÇáúíóæúãö ÇáÇóÎöÑö Ãóä íõÌóÇåöÏõæÇ ÈöÇóãúæóÇáöåöãú æóÃóäúÝõÓöåöãú æóÇááøåõ Úóáöíãñ ÈöÇáúãõÊøóÞöíäó 44. “ Those who believe in Allah and the Last Day do not ask you for leave, (to be exempt) from striving with their possessions and their selves; and Allah is All-Knowing of the pious ones.” Commentary: A true believer, who loves Holy Struggle and martyrdom, has no fear from death. Therefore, he does not go after taking permission to get a leave. Sometimes it happened that some Muslims persistently asked the Prophet (p.b.u.h.) to send them to fight, but he had not the necessary possibilities, and, therefore, they wept. [1]In going to Tabūk, when the Messenger of Allah (p.b.u.h.) left Ali (a.s.) in Medina as his substitute, he (a.s.) did not feel at home. The Prophet (p.b.u.h.) conforted him and told him that he (a.s.) was, in situation to him (p.b.u.h.) , as Aaron was to Moses (a.s.) . Thus, the true believers and true strivers do not flee from labour and tasks concerning Holy Struggle, and they devote both with their wealth and selves. Therefore, a believer is always prepared and ready to obey the Divine commandment. He does not seek for pretexts. So the faith in ‘origin and end’ is the main factor of piety, love of [1] Sura At-Taubah, No. 9, verse 92 martyrdom, and attending in Holy Struggles. The holy verse says:“ Those who believe in Allah and the Last Day do not ask you for leave, (to be exempt) from striving with their possessions and their selves; …” Then, it is by means of this manner that a pious person can be recognized at the time of war and in battlefields, not at home and during the time of peace. The verse continues saying: “…and Allah is All-knowing of the pious ones.” * * * * * 45- ÅöäøóãóÇ íóÓúÊóÃúÐöäõßó ÇáøóÐöíäó áÇíõÄúãöäõæäó ÈöÇááøåö æóÇáúíóæúãö ÇáÇóÎöÑö æóÇÑúÊóÇÈóÊú ÞõáõæÈõåõãú Ýóåõãú Ýöí ÑóíúÈöåöãú íóÊóÑóÏøóÏõæäó 45. “ Only those ask leave from you who do not believe in Allah and the Last Day and their hearts are in doubt, so they waver in their doubt. ” Commentary: Those who, in the course of the Battle of Tabūk, came to the Prophet (p.b.u.h.) and asked him to stay at home, were the very hypocrites and some Muslims of a weak faith, else those believers whose faith was safe and complete and did believe in Allah and the Resurrection Day never asked permission from the Prophet (p.b.u.h.) to offend upon the subject of Holy Struggle. It is understood from this verse that such believers were so obedient to the Prophet’s command that they would never say anything against the question of Holy Struggle and participated in it by their properties and selves without any hesitation, and Allah was aware of the circumstances of those pious ones. Only those disputed upon the question of Holy Struggle who were weak in their belief, or were hypocrites, and had not a proper faith in Allah and the Resurrection Day. Such people came to the Prophet (p.b.u.h.) and, by some vain excuses and pretexts, they asked permission from Him not to take part in the Holy Struggle. Concerning these people, the Qur’ān announces that their hearts are in doubt and they have not reached to a conclusive belief, then they are bewildered in their own doubt and hesitation. The verse says: “ Only those ask leave from you who do not believe in Allah and the Last Day and their hearts are in doubt, so they waver in their doubt. ” Hadrat Amir-ul-Mu’mineen Ali (a.s.) in one of his sayings has cited: “…and he who waves in doubt, Satans trample him under their feet.” [1] * * * * * [1] Nahjul-Balāqah, saying No. 31, p. 550 (English version) 46- æóáóæú ÃóÑóÇÏõæÇ ÇáúÎõÑõæÌó áÃóÚóÏøõæÇ áóåõ ÚõÏøóÉð æóáóßöä ßóÑöåó Çááøåõ ÇäúÈöÚóÇËóåõãú ÝóËóÈøóØóåõãú æóÞöíáó ÇÞúÚõÏõæÇ ãóÚó ÇáúÞóÇÚöÏöíäó 46. “And if they had intended to go forth, they would have certainly provided equipment for it, but Allah was averse to their going forth, so He withheld them and it was said (to them) : ‘ Sit you with the sedentary! ’ ” Commentary: These very hypocrites, who came to the Prophet (p.b.u.h.) and asked him to give them permission not to participate in the Holy Struggle, had formerly decided not to go to the Holy Struggle and that asking permission was an external action which was done formally, since whether the Prophet (p.b.u.h.) gave them permission or not, they would not go to fight. The same matter, from their situation, is stated through this verse. It says: “ And if they had intended to go forth, they would have certainly provided equipment for it, …” They never provided any preliminary preparations for their going out, and the very thing indicated that they were not decided to go forth. After that, the verse points to an important matter denoting that, as a result of their intention and their action, Allah basically was not pleased with their participation in the Holy Struggle. So, He cast this idea into their hearts that they would stay at home and refrain going forth. Therefore, they were told to remain in Medina with those who had not taken part in the Holy Struggle such as children, women, and the sick. The verse says: “…but Allah was averse to their going forth, so He withheld them and it was said (to them) : ‘ Sit you with the sedentary! ’ ” However, the averse of Allah to their going forth toward Holy Struggle is a negation of Divine succor, not a practical prohibition. * * * * * 47- áóæú ÎóÑóÌõæÇ Ýöíßõãú ãóÇ ÒóÇÏõæßõãú ÅöáÇøó ÎóÈóÇáÇð æóáÃóæúÖóÚõæÇ ÎöáÇóáóßõãú íóÈúÛõæäóßõãõ ÇáúÝöÊúäóÉó æóÝöíßõãú ÓóãøóÇÚõæäó áóåõãú æóÇááøåõ Úóáöíãñ ÈöÇáÙøóÇáöãöíäó 47. “ Had they gone forth among you, they would not have increased to you aught save corruption, and they would have certainly hurried about (to and fro) amidst you, seeking to stir up sedition between you; and some of you would listen to them; and Allah is All-Knowing of the unjust. ” Commentary: In this holy verse, the Qur’ān explains that if they came out with you and took part in the Holy Struggle they would be a boaring for you and they would do naught but corruption and sedition. They might penetrate inside your rows and substitute themselves deceitfully amongst you being busy with disturbances; and there are some persons among you who follow them and hearken to their seditious statements. Therefore, if they had come they would have created sedition and disturbance in the groups of the Muslims. The holy verse says: “ Had they gone forth among you, they would not have increased to you aught save corruption, and they would have certainly hurried about (to and fro) amidst you, seeking to stir up sedition between you; and some of you would listen to them; …” By means of their evil speeches, they would pervert the weak Muslims from the straight path and would create a gap and separation in the troops of Islam, so that the troops’ spirit could be weakened. Then, the verse continues saying that Allah is aware of the unjust; i.e. He knows all their plots. The verse says: “…and Allah is All-Knowing of the unjust. ” * * * * * 48- áóÞóÏö ÇÈúÊóÛóæõÇ ÇáúÝöÊúäóÉó ãöä ÞóÈúáõ æóÞóáøóÈõæÇ áóßó ÇáÇõãõæÑó ÍóÊøóì ÌóÂÁó ÇáúÍóÞøõ æóÙóåóÑó ÃóãúÑõ Çááøåö æóåõãú ßóÇÑöåõæäó 48. “ They certainly sought to stir up sedition already before, and turned matters upside down for you, until the truth came and Allah’s command appeared though they were averse.” Commentary: These hypocrites had given their examination before. They had cast sedition among the Muslims. Therefore, the Qur’ān refers to the course of the Battle of ’Uhud where the hypocrites, under the leadership of ‘Abdullah-ibn-’Ubay, struck the Muslims very violently and hindered a large group of them from participating in the Holy Struggle. They not only did not go to war themselves, but also caused some Muslim tribes to become doubtful about it. These tribes were such as Banū-Muslimah, and Banū-Harithah. They, as a result of the hypocrites’ preachings, hesitated to go to fight in the Holy Struggle, but soon they overcame to their doubt and participated in the Holy Struggle. The following holy verse from Sura ’Āl-i-‘Imrān is a hint to that very circumstance. It says: “ When two parties of you had decided to flinch but Allah was the protector of them both (and helped them to change their thought) ; so in Allah (alone) should the believers trust.” [1] It is for this reason that, in the verse under discussion, the Qur’ān states that the hypocrites had decided from before to stir up sedition and they tried to turn the matters upside down for the Prophet (p.b.u.h.) in order that he might make mistake in making his decisions. But the truth came and Allah’s command was manifested while they were not pleased. That is, in that very Battle of ’Uhud that they applied their seditions, the Muslims, after incurring a failure, finally overcame the enemy, and Islam obtained a better situation and it was fixed. The hypocrites, of course, did not like that circumstance. The verse says: “ They certainly sought to stir up sedition already before, and turned matters upside down for you, until the truth came and Allah’s command appeared though they were averse.” Yes, hypocrites’ hearts never submit to the Islamic system, “…they were averse. ”, but as it was actually proved, the helps of Allah destroy the plans of the hypocrites: “…the truth came and Allah’s command appeared…”. * * * * * [1] Sura ‘Al-i-‘Imrān, No. 3, verse 122 49- æóãöäúåõã ãóä íóÞõæáõ ÇÆúÐóä áöí æóáÇ ÊóÝúÊöäøöí ÃóáÇó Ýöí ÇáúÝöÊúäóÉö ÓóÞóØõæÇ æÅöäøó Ìóåóäøóãó áóãÍöíØóÉñ ÈöÇáúßóÇÝöÑöíäó 49. “ And among them there is he who says: ‘ Give me leave and do not tempt me.’ Surely into temptation have they already fallen; and verily Hell encompasses the infidels.” Commentary: One of the chiefs of the tribe Bany Salamah, who was one of the hypocrites, asked the Messenger of Allah (p.b.u.h.) not to attend in the Battle of Tabūk. His pretext was that if he saw the Roman women, he would be enamoured of them and would commit sins. The holy Prophet (p.b.u.h.) allowed him so. Then, this verse was revealed and counted him sinful and fallen in temptation for the sake of not participating in the battlefield. The Prophet (p.b.u.h.) resigned him from his rank, the presidency of the tribe, and appointed Bushr-ibn-Bur’ā’, a generous and good tempered man, in his place. However, for believers, a battlefield is the site of temptation and examination, and those who are worried about the temptation of war and avoid going toward Holy Struggle, will fall into a greater temptation. The verse says: “ And among them there is he who says: ‘Give me leave and do not tempt me.’ Surely into temptation have they already fallen; …” To deceive the believers, some of hypocrites abuse the religious matters and ordinances and, under the name of, for example, ‘ looking at the Roman girls ’, disobey the command of Allah and the Messenger. It should be noted that escape from the Divine trial is impossible; and encompassment of Hell upon infidels and hypocrites is for the encompassment of Hell upon infidels and hypocrites is for the encompassment of sin upon their entity. The verse continues saying: “…and verily Hell encompasses the infidels.” * * * * * 50- Åöä ÊõÕöÈúßó ÍóÓóäóÉñ ÊóÓõÄúåõãú æóÅöä ÊõÕöÈúßó ãõÕöíÈóÉñ íóÞõæáõæÇ ÞóÏú ÃóÎóÐúäó ÃóãúÑóäóÇ ãöä ÞóÈúáõ æóíóÊóæóáøóæúÇ æóåõãú ÝóÑöÍõæäó 50. “ If (any) good befalls you, it vexes them; but if an affliction visits you, they say: ‘ We had taken care of our affair in advance’, and they turn away, rejoicing.” Commentary: In this verse, the Qur’ān refers to one of other particular epithets of the hypocrites. This epithet in them is that if a goodness befalls the Prophet (p.b.u.h.) and Muslims, they will be annoyed of it. They will be inconvenient if the Prophet (p.b.u.h.) overcomes the enemy in the war or obtains some booties. They do not like the goodness and happiness of the Muslims, but if an affliction befalls the Muslims, that they meet with failure or be killed, for example, they will be glad and they say that they had observed the necessary precausions from before and they did not visit that affliction. In such a way, they speak ironically of Muslims. The verse says: “ If (any) good befalls you, it vexes them; but if an affliction visits you, they say: ‘ We had taken care of our affair in advance’, and they turn away, rejoicing.” (5)
|