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Commentary:
Believers must be prepared for Holy Struggle. In this verse, as well as in a few following verses, the true muslim believers have logically and excitingly been inviled to struggle in the way of Allah. At first, it implies that only those fight in the way of Allah that are ready to sell the life of this material world for the eternal life in the Hereafter. That is, only those can be among the true strivers that are ready for such a bargain. It says:
"So let those fight in the way of Allah who sell the life of this world for The Hereafter, ..."
Then, at the end of the verse, it remarks that the fate of such strivers is quitely clear. They either become martyr, or they defeat the enemy for the sake of Allah and gain the victory. In bothcases They will be given a great reward by Allah. The verse says:
"... and whoever fights in the way of Allah, then be he slain or be he victorious, We shall grant him a great reward."
It is certain that such soldiers with wuch spiritual state have no failure in their minds, because in both cases they know themselves victorous. Even the non-Muslim scholars, who have discussed about the quick triumps of Muslims at the time of the Prophet (p.b.u.h.) and their victories after that have considered this doctrine as one of the effictive factors in progression of Muslims.
(75) æóãóÇ áóßõãú áÇó ÊõÞóÇÊöáõæäó Ýöí ÓóÈöíáö Çááøåö æóÇáúãõÓúÊóÖúÚóÝöíäó ãöäó ÇáÑøöÌóÇáö æóÇáäøöÓóÇÁ æóÇáúæöáúÏóÇäö ÇáøóÐöíäó íóÞõæáõæäó ÑóÈøóäóÇ ÃóÎúÑöÌúäóÇ ãöäú åóÜÐöåö ÇáúÞóÑúíóÉö ÇáÙøóÇáöãö ÃóåúáõåóÇ æóÇÌúÚóá áøóäóÇ ãöä áøóÏõäßó æóáöíøðÇ æóÇÌúÚóá áøóäóÇ ãöä áøóÏõäßó äóÕöíÑðÇ
75. " And what has happened to you that you should not fight in the way of Allah and for the weak among men, women and children who say: 'Our Lord! Take us out of this town whose people are oppressors, and appoint for us from you guardian, and appoint for us from you helper!"
Commentary:
Seeking Assistence through Human Affections.
In the previous verse, the believers have been in vited to the Holy struggle. The verse has emphasized on the faith in Allah and the Day of REsurrection, with the voasoningt of gain and loss. But this verse invites them towards Holy struggle bassing on stimulating the humanities. It inquires why do not you struggle in the way of Allah and for the appressed and defendless men, women and children who are copturedin the grips of the tyrants? Do your humanities let you to be silent and watch these pathetic scense? It says:
"And what has happened to you that you should not fight in the way of Allah and for the weak among men, women and children ..."
Then, to stir the affections of the believers, it points to the very oppresse ones and says:
"... who say: 'Our Lord! Take us out of this town whose people are oppressors, ..."
They also ask their lord to sond a guardian from His side to support them; and again They ask Him to appoint a helper from Himself for them. The verse continues saying:
"... and appoint for us from you guardian, and appoint for us from you helper!"
The above mentioned verse, in fact, is a hint to the fact they Allah has answered to their invocation and He has trusted you with this great human duty. Then, 'You' are the 'guadian' and the 'helper' who have been appointed from the side of Allah for supporting and saving them. It should be noted that according to some Islamic narrations thein maculate Imams have said:
"We are the some oppressed that people should raise for our government." (1)
(1) At-Tafsir-us-Safi, Vol. 1, P. 371, & Tafsir-ul-Burhan, Vol. 1, P. 394.
(76) ÇáøóÐöíäó ÂãóäõæÇú íõÞóÇÊöáõæäó Ýöí ÓóÈöíáö Çááøåö æóÇáøóÐöíäó ßóÝóÑõæÇú íõÞóÇÊöáõæäó Ýöí ÓóÈöíáö ÇáØøóÇÛõæÊö ÝóÞóÇÊöáõæÇú ÃóæúáöíóÇÁ ÇáÔøóíúØóÇäö Åöäøó ßóíúÏó ÇáÔøóíúØóÇäö ßóÇäó ÖóÚöíÝðÇ
76. " Those who believe fight in the way of Allah, and those who disbelieve fight in the way of Taghut (Satan). Fight Therefore, (against) the friends of Satan's patrons. Satan's plot is certainly weak."
Commentary :
In this verse, in order to encourage the strivers to struggle against the enemy, and also to specify the vows and goals of the strivers, it says such:
"Those who believe fight in the way of Allah, and those who disbelieve fight in the way of Taghut (Satan)..."
That is in any case the life is not free fom struggling, but, some people struggle alongside the path of the truth and some others alongside the poth of untruth and Satan. Following to that, it continues saying:
"... Fight Therefore, (against) the friends of Satan's patrons..."
False deities and disobedient and unjust forces, though apparently seem great and powerful, apparents, becouse they are hollow from inside, and:
"... Satan's plot is certainly weak."
It is so, becuase their plots are founded on the Stanic forces.
(77) Ãóáóãú ÊóÑó Åöáóì ÇáøóÐöíäó Þöíáó áóåõãú ßõÝøõæÇú ÃóíúÏöíóßõãú æóÃóÞöíãõæÇú ÇáÕøáæÉó æóÂÊõæÇú ÇáÒøóßóæÉó ÝóáóãøóÇ ßõÊöÈó Úóáóíúåöãõ ÇáúÞöÊóÇáõ ÅöÐóÇ ÝóÑöíÞñ ãøöäúåõãú íóÎúÔóæúäó ÇáäøóÇÓó ßóÎóÔúíóÉö Çááøåö Ãóæú ÃóÔóÏøó ÎóÔúíóÉð æóÞóÇáõæÇú ÑóÈøóäóÇ áöãó ßóÊóÈúÊó ÚóáóíúäóÇ ÇáúÞöÊóÇáó áóæúáÇ ÃóÎøóÑúÊóäóÇ Åöáóì ÃóÌóáò ÞóÑöíÈò Þõáú ãóÊóÇÚõ ÇáÏøóäúíóÇ Þóáöíáñ æóÇáÂÎöÑóÉõ ÎóíúÑñ áøöãóäö ÇÊøóÞóì æóáÇó ÊõÙúáóãõæäó ÝóÊöíáÇð
Section 11
The Hypocrites' Attitude towards the Believers
The refusal of hypocrites to fight - their secrel plans - their propagating falsehood. The Apostle enjoined to fight even single - handed - to depend upon Allah - To ponder over the teachings of the Holy Qur'an.
77. " Have you not seen those to whom it was said: ' Withhold your hand (from war), and establish prayer and pay the poor - rate,' but when fighting was prescribed for them, a group of them were so afraid of new as (it should be) The fear of Allah, or (even) with agreater fear, and say: 'Our Lord! Why have you ordained fighting for us? Wherefore did you not grant us a delay. To a near end?' Say: The capital of this world is scant and the Hereafter will be better for anyone who keeps from evil; and you will not be wronged (even to the extent of) the husk of a date - stone."
Occasion of Revelation
It is narrated from Ibn-'Abbas that at the advent of Islam, when Muslims were living in Mecca and they were under the hershpresure of the pagans there some of them went to the Prophet (p.b.u.h.) and said that they had been dear and honoured before Islam but they lost that glory and honesty, besides the hurt and injury they bore from the enemies. They asked him to allow them to fight against the disbelievers to regain their glory and honour. That day, the Prophet answered them that he was nor commissioned to fight then. But, later, when the command of fight was issued, some of those ardent figures tarried to participate in the battle - field. Then the verse was revealed in order to encourage the believers and also to blame those careless and neglectful persons.
Commentary:
Those Who only Talk!
Here, in this verse, the Qur'an implies that; indeed it is wonderful that some people, in an unappropriate situation but with a surprising state once ardently asked permission to go Holy struggle when they were commanded to restrain then and to pay to self - improvement establishing prayer, strengthenang their forces, and paying alms. After thats when the circumstances became fitting and the command of Holy war was revealed, horror and terrible fear filled their whole entity, and they began to protest against that command. It says:
" Have you not seen those to whom it was said: ' Withhold your hand (from war), and establish prayer and pay the poor - rate,' but when fighting was prescribed for them, a group of them were so afraid of new as (it should be) The fear of Allah, or (even) with agreater fear,..."
In their protest, they clearly said that why Allah revealed the command of Holy struggle so soon. It would be better He delayed it for alength of time, or that duty would be put upon the coming dynasties. It says:
"... and say: 'Our Lord! Why have you ordained fighting for us? Wherefore did you not grant us a delay. To a near end?'..."
The Qur'an delievers two answers to these persons. The first answer lies in the content of the sentence saying:
"... a group of them fear men as (it should be) the fear of Allah, or (even) with a greater fear, ..."That is, instead of being afraid of the Mighty and the Omnipotent Allah, they fear of the feable and incapable human beings. They are in horror from such a creature more than that they fear from Allah!
For the second answer it denotes that such people should be told that supposing they couls live calmix for a few days but, at last, this worthless life will end while the eternal life is more valuable for the pious ones, in particular that they will be given their reward completely and they will be wronged naught. It says:
"... Say: The capital of this world is scant and the Hereafter will be better for anyone who keeps from evil; and you will not be wronged (even to the extent of) the husk of a date - stone."
(78) ÃóíúäóãóÇ ÊóßõæäõæÇú íõÏúÑößßøõãõ ÇáúãóæúÊõ æóáóæú ßõäÊõãú Ýöí ÈõÑõæÌò ãøõÔóíøóÏóÉò æóÅöä ÊõÕöÈúåõãú ÍóÓóäóÉñ íóÞõæáõæÇú åóÜÐöåö ãöäú ÚöäÏö Çááøåö æóÅöä ÊõÕöÈúåõãú ÓóíøöÆóÉñ íóÞõæáõæÇú åóÜÐöåö ãöäú ÚöäÏößó Þõáú ßõáøð ãøöäú ÚöäÏö Çááøåö ÝóãóÇ áöåóÜÄõáÇÁ ÇáúÞóæúãö áÇó íóßóÇÏõæäó íóÝúÞóåõæäó ÍóÏöíËðÇ
78. " Wherever you be, death will over take you, even though you be in strong towers. Yet, if something fine befalls them They say: ' This is from Allah', but if an ill befalls them, They say: 'This is from you'. Say: 'Everything is from Allah'. But what the matter with such people that it is night to perceive no word? "
Commentary:
This verse is an encouragement unto the Holy Struggle and not being afraid of death in the battle - field. It is also an onswer to theillomens of the hypocrites that, instead of considering and recognizing the matters well, they hold Allah responsible for the distresses and failures. By the way, to defame the leader is the style of hypocrites. So, it is not right that, by relieving themselves of responsibilities, they justify the faults and hold others responsible for their ownsins. It should be realized that victories and failures death and life, pleasand and displeasant affairs, all in all, are in the circle of the wise providence of Allah.
"...' Everything comes from Allah '..."
Thus, regarding the death being certain and decisive that wherever we be it will happen then whay would we escape from Holy struggle?
" Wherever you be, death will over take you, even though you be in strong towers. Yet, if something fine befalls them They say: ' This is from Allah', but if an ill befalls them, They say: 'This is from you'. Say: 'Everything is from Allah'. But what the matter with such people that it is night to perceive no word? "
(79) ãøóÇ ÃóÕóÇÈóßó ãöäú ÍóÓóäóÉò Ýóãöäó Çááøåö æóãóÇ ÃóÕóÇÈóßó ãöä ÓóíøöÆóÉò Ýóãöä äøóÝúÓößó æóÃóÑúÓóáúäóÇßó áöáäøóÇÓö ÑóÓõæáÇð æóßóÝóì ÈöÇááøåö ÔóåöíÏðÇ
79. " Whatever of good befalls you, it is from Allah, and whatever of ill befalls you, it is from yourself; and We have sent you as a Messenger unto mankind; and Allahs is sufficient (as) a witness (there of)."
Commentary:
From the point of the Divine theology, every thing is the creature of Allah: " Allah is the creator of every thing..." (1) And Allah has created every thing good and beautiful: "Who made good everything that He has created, ..."(2)
What relates to Allah is the creation, which is not separate from goodness. Therefore, our distreases and inflictions are, firstly, because of the lack of those virtues that are not created by Allah; and, secondly, whatever causes our deprivation from the divine bounties, are the personal actions or the actions of the society.
However, all the virtues of a person are from Allah, while his refects and faults are from his own self.
" Whatever of good befalls you, it is from Allah, and whatever of ill befalls you, it is from yourself; and We have sent you as a Messenger unto mankind; and Allahs is sufficient (as) a witness (there of).
(1) Sura Az-Zumur, No. 39, verse 62.
(2) Sura As-Sajdah, No. 32, Verse 7.
(80) ãøóäú íõØöÚö ÇáÑøóÓõæáó ÝóÞóÏú ÃóØóÇÚó Çááøåó æóãóä Êóæóáøóì ÝóãóÇ ÃóÑúÓóáúäóÇßó Úóáóíúåöãú ÍóÝöíÙðÇ
80. " Whoever obeys the Messenger has obeyed Allah, and whoever turns away - we have not sent you to be a watcher over them."
Commentary:
Practice of the Prophet is Just Like the Revelation of Allah
In this verse, the situation of the Prophet (p.b.u.h.) before people and their good deeds and evil deeds has been stated. At first, it says that whoever obeys the Prophet (p.b.u.h.) has obeyed Allah. Thus, the obedience of Allah can not be separate from the command of the Prophet (p.b.u.h.) because he (p.b.u.h.) takes me step against the commands of Allah.
"Whoever obeys the Messenger has obeyed Allah,..."
Then it adds that if some people disobey you and oppose your instructions, you are not responsible for their deeds, and you have no duty to force them to stop any wrong doing. Your duty is to deliver propagation of the message of Islam, to enjoin right and forbid wrong, and to guide the misguided persons. It says:
"... and whoever turns away - we have not sent you to be a watcher over them."
It should be noted that this verse is the most clear verses of the Qur'an which is the praf upon the reasoming of the right fulness of the practice of the Profet (p.b.u.h.) and the acceptance of his traditions. Then when we see that, according the pomous tradition of thagation (two weighty things), the Prophet (p.b.u.h.) has explicitry counted the traditions of Ahlul-Bayt some true evidences and proofs, we result from it that the obedience of the command of Ahlul-Bayt is not separate from the obedience of the command of Allah.
(81) æóíóÞõæáõæäó ØóÇÚóÉñ ÝóÅöÐóÇ ÈóÑóÒõæÇú ãöäú ÚöäÏößó ÈóíøóÊó ØóÂÆöÝóÉñ ãøöäúåõãú ÛóíúÑó ÇáøóÐöí ÊóÞõæáõ æóÇááøåõ íóßúÊõÈõ ãóÇ íõÈóíøöÊõæäó ÝóÃóÚúÑöÖú Úóäúåõãú æóÊóæóßøóáú Úóáóì Çááøåö æóßóÝóì ÈöÇááøåö æóßöíáÇð
81. " And they express: 'Obedience', but when they go out from your presence, a group of them spend the night in deciding other than what you say; and Allah writes down what they decide by night. Therefore, turn a side from them and trust in Allah: and Allah is sufficient as a protector."
Commentary:
In this verse the Qur'anhas pointed to the situation of some hyocrities or a group of people whose faith is weak. It says that when they locate beside the Prophet (p.b.u.h.) and are in the row of Muslims, they harmonize with other and express they obey the command of the Prophet (p.b.u.h.) and that they are most willingly ready to follow him.
"And they express: ' Obedience ',..."
But when people go out from the presence of the Prophet (p.b.u.h.), Those hypocrites and the persons whose faith is weak neglect of the Prophet (p.b.u.h.); but Allah records what they say in such meatings. It says:
"... but when they go out from your presence, a group of them spend the night in deciding other than what you say; and Allah writes down what they decide by night..."
Yet, Allah commands His Messenger to turn aside from them with no fear from their plots. He is ordered not to rely on them in his affairs and to trust only in Allah, the Lord Who is the best assisting helper and the Protector.
"... Therefore, turn a side from them and trust in Allah: and Allah is sufficient as a protector."
(82) ÃóÝóáÇó íóÊóÏóÈøóÑõæäó ÇáúÞõÑúÂäó æóáóæú ßóÇäó ãöäú ÚöäÏö ÛóíúÑö Çááøåö áóæóÌóÏõæÇú Ýöíåö ÇÎúÊöáÇóÝðÇ ßóËöíÑðÇ
82. " Do they not ponder on the Qur'an? And if it were from other than Allah, they would surely find there in much discrepancy."
Commentary:
Among the accusations that they brought a charge against the Prophet (p.b.u.h.) was that they said some one else had taught the Qur'an to him, "... only a mortal teaches him..." (1) This verse is an answer to them.
The lack of contemplation in the Qur'an results to the locking of the hearts. In another verse it says: " Do they not then reflect on the Qur'an? Nay, on the nearts there are locks." (2)
It is customary that, during a long time, there happen some changes, improvements, and contradictions in the ordinery statements and written materials. But this Qur'an, which was revealed diring twenty three years and conveyed by the tongue of an illiterate person stated in different conditions of peace and war, strengerhood and fameg stength and weakness, and various sircumstences of times, without any doctrinal differences on any contradiction proves that it is the word of Allah, not taught by a mortal.
Therefore the Qur'an is the ever remaning miracle of the Prophet (p.b.u.h.) which is an evidence unto his prophethood.
" Do they not ponder on the Qur'an? And if it were from other than Allah, they would surely find there in much discrepancy."
(1) Sura An-Nahl, No. 16, verse 103.
(2) Sura Muhammad, No. 47, verse 24.
(83) æóÅöÐóÇ ÌóÇÁåõãú ÃóãúÑñ ãøöäó ÇáÃóãúäö Ãóæö ÇáúÎóæúÝö ÃóÐóÇÚõæÇú Èöåö æóáóæú ÑóÏøõæåõ Åöáóì ÇáÑøóÓõæáö æóÅöáóì Ãõæúáöí ÇáÃóãúÑö ãöäúåõãú áóÚóáöãóåõ ÇáøóÐöíäó íóÓúÊóäÈöØõæäóåõ ãöäúåõãú æóáóæúáÇó ÝóÖúáõ Çááøåö Úóáóíúßõãú æóÑóÍúãóÊõåõ áÇóÊøóÈóÚúÊõãõ ÇáÔøóíúØóÇäó ÅöáÇøó ÞóáöíáÇð
83. " And when there comes unto them a news of security or fear, they sprend it abroad; where as had they referdit to the messenger and those who investigate matters would have knownit (the truth); and were it not for the grace of Allah upon you and His mercy, you would certainly have followed Satan, except a few."
Commentary:
Spreading private news and also rumors have always been injurious to Muslims. Difusion of secret news usually originates from these motives: simple - mindedness, vengeance, infliction, being subject to the will of thers greed in materials, gaudiness expression of information, etc. For the comprehensiveness that Islam has, it has referred to this subject and in this verse, it blames the divulgence of military secrets. It considers narrating the information of victory or failure before offering them to the leaders as the causes of 'false pride' and 'unappropriate fear from the fanciful enemy'. Had the warnings and the graces of Allah not existed the Muslims would fall in this Satanic path (the divulg ence of secrets).
Therefore, spreading gosip is one of the meapons of the hypocrites. However, the news of the bottle - field and military secrets must reach a central office and, after recognizing and evaluating them, some convenient part of them may be spread.
Hence, spreading military news and refraining from referring to the divine leaders is a kind of obedience from Satan.
Of course, the military and political affairs, together with leading the security news and social secrets, should be controlled under an administralionship that consists of an independent judgement and deduction this matter is among the deties of the rank of leadership. That is why there is a close connection between mastership and Islamic jurispradence.
" And when there comes unto them a news of security or fear, they sprend it abroad; where as had they referdit to the messenger and those who investigate matters would have knownit (the truth); and were it not for the grace of Allah upon you and His mercy, you would certainly have followed Satan, except a few."
(84) ÝóÞóÇÊöáú Ýöí ÓóÈöíáö Çááøåö áÇó ÊõßóáøóÝõ ÅöáÇøó äóÝúÓóßó æóÍóÑøöÖö ÇáúãõÄúãöäöíäó ÚóÓóì Çááøåõ Ãóä íóßõÝøó ÈóÃúÓó ÇáøóÐöíäó ßóÝóÑõæÇú æóÇááøåõ ÃóÔóÏøõ ÈóÃúÓðÇ æóÃóÔóÏøõ ÊóäßöíáÇð
84. " So, fight in the way of Allah; you are charged only with your self, and encourage the believers maybe Allah will restrain the might of those who disbelieve. Verily Allah is the strongest in might and the severest in punishment."
Commentary:
When the pagans won the Batle of 'Uhud, Abu-Sufyan proudly said that he would encounter the Muslims again at Badr-i-Sughra (a market used to be held in the month Zilqa'rdah at a land called Badr). Before the appointed time, the holy Prophet (p.b.u.h.) invited people for the Holy struggle. There came seventy strivers , but no conflict happened and Muslims returned to Medina safely.
Therefore, a leader should move in front of others when there is a danger. So, if it happens that the Muslims pay no attention to the call of the oppressed, the leader should act by himself.
" So, fight in the way of Allah; ..."
The command unto the Prophet (p.b.u.h.) enjoining that even when he is alone he should fight against the enemy', is 'a single commandment'.
"... you are charged only with yourselves, and encourage the believers maybe Allah will restrain the might of those who disbelieve. Verily Allah is the strongest in might and the severest in punishment."
(85) ãøóä íóÔúÝóÚú ÔóÝóÇÚóÉð ÍóÓóäóÉð íóßõä áøóåõ äóÕöíÈñ ãøöäúåóÇ æóãóä íóÔúÝóÚú ÔóÝóÇÚóÉð ÓóíøöÆóÉð íóßõä áøóåõ ßöÝúáñ ãøöäúåóÇ æóßóÇäó Çááøåõ Úóáóì ßõáøö ÔóíúÁò ãøõÞöíÊðÇ
85. " Whoever intercedes with a good intercession shall have a share therefrom and whoever intercedes with an evil intercession shall share in its burden; and Allah keeps control over all things."
Commentary:
The Arabic term / muqit/ means the one who gives the sustenant another person and who is the protector of that one's life. In general,of the word is applied in the sense of 'protector and accountant'.
In the previous verse the meaning was that every one is responsible of his own dead. But, here, in this verse, it is stated that the function of invitation and acting as an intermediary in a good deed gains a portion of reward or retribution.
Therefore, advice, reconciliation, teaching, encouraging to the Holy struggle, and assisting in a good deed are the extentions of 'a good intercession'. On the other side, backbiting, clander, hindering a good affair, accusation sedition, to frighten soneone from battle - field, temptation and plots are the extentions of an evil intercession.
" Whoever intercedes with a good intercession shall have a share therefrom and whoever intercedes with an evil intercession shall share in its burden;..."
Some Islamic literature indicates that supplications for the benefit of others, enjoining to good, leading someone even phinting to a good action are the extentions of 'a good intercession'.(1)
In intercessions, we should be careful of Allah.
"... and Allah keeps control over all things."
(1) Tafsir-us-Safi, vol. 1, p. 440.
(86) æóÅöÐóÇ ÍõíøöíúÊõã ÈöÊóÍöíøóÉò ÝóÍóíøõæÇú ÈöÃóÍúÓóäó ãöäúåóÇ Ãóæú ÑõÏøõæåóÇ Åöäøó Çááøåó ßóÇäó Úóáóì ßõáøö ÔóíúÁò ÍóÓöíÈðÇ
86. " And when you are greeted with a greeting, greet you with a better (greeting) than it, or at least return it. Verily Allah takes account of all things."
Commentary:
The objective meaning of the Qur'anic word / tahiyyat/ is greeting or any other welcoming done by anyone who desires the life, health, and pleasure of other party, whether by speech or by action. And, the respond of a present should be given better than it, even if the present is a greeting and then responding to it.
"And when you are greeted with a greeting, greet you with a better (greeting) than it, or at least return it..."
In the educational system of Islam greenting is not only expected from a younger or lower person to an older or higher one. In this system, Allah, the Prophet, and the angels greet, too.
1. The example of the greeting of Allah is: " Peace and solutation to Nuh among the nations." (Sura As-Saffat, No. 37, verse 79).
2. The example of the greeting of the Prophet is: " And when those who believe in Our Signs come to you, say: 'Peace be on you,'..." (Sura Al-'An'am, No. 6, verse 54).
3. The example of the greeting of the angels is: " Those whom the angels cause to die in a good state, saying: 'Peace be on you...'."
Once it happened that a maid offered Imam Hassan a bundle of flower. In respond to it, Imam Hassan emancipated her. Then, when he was asked about it, he recited the above verse.
In Islam (Islamic custom), greeting to others has been encouraged, whether we know them or not. So, the person who restrains to greet is counted a miser. The Prophet (p.b.u.h.) used to greet everyone he mets, even the children.
In order that people know that the manner of greetings and their answers, and the superiorite, is and equalities that they have and in watheverstage stage the may be, are not concealed to Allah, The holy verse says:
"... Verily Allah Takes account of all things."
(87) Çááøåõ áÇ ÅöáóÜåó ÅöáÇøó åõæó áóíóÌúãóÚóäøóßõãú Åöáóì íóæúãö ÇáúÞöíóÇãóÉö áÇó ÑóíúÈó Ýöíåö æóãóäú ÃóÕúÏóÞõ ãöäó Çááøåö ÍóÏöíËðÇ
87. " Allah, There is no god but He. He will certainly gather you all together on the Day of Rasurreclion. There is no doubt in it; and who is more true in word than Allah?
Commentary:
Either of Unity and Resurrection relates to each other.
" Allah, there is no god but He. He will certainly gather you all together on the Day of Rasurreclion..."
The Day of Resurrection is a day of gathering for all to be taken account of. Therefore we should try alongside His path, and we must worship Him alone.
There is no doubt in the Hereafter after those many evidences for Resurrection. (Such as: Divine Justice, Wisdom, the signs of resurrection in the nature and its new life in the spring after the concerning death in the winter.) In this regard it says:
"... There is no doubt in it..."
Then, in the conclusion of the verse, to emphasize the subject, it says:
"... and who is more true in word than Allah?"
(88) ÝóãóÇ áóßõãú Ýöí ÇáúãõäóÇÝöÞöíäó ÝöÆóÊóíúäö æóÇááøåõ ÃóÑúßóÓóåõã ÈöãóÇ ßóÓóÈõæÇú ÃóÊõÑöíÏõæäó Ãóä ÊóåúÏõæÇú ãóäú ÃóÖóáøó Çááøåõ æóãóä íõÖúáöáö Çááøåõ Ýóáóä ÊóÌöÏó áóåõ ÓóÈöíáÇð
Section 12
Dealing with Hypocrites
To deal with hypocrites as enemies unless they amend their conduct.
88. " Why should you take both sides concerning hypocrites, wihle Allah has discarded them because of what they have earned? Do you want to guide someone whom Allah has forsaken to astray? For, who Allah has forsaken to astray, never shall you find a way for him."
Occasion of Revelation:
According to what some commentators of the Qur'an have narrated from Ibn-Abbas, a group of the citizens of Mecca had embraced Islam, but in fact, they were in the row of hypocrites and that was why that they did not emigrated to Medina. Yet, finally, they had to go out from Mecca finally. (And haply, because of the partiqular condition they had, they didi so for the purpose of spying).
The Mulsims recognized the matter, but, very soon, they differed among themselves that how to treat this group. Some believed that those hypocrites should be forsaken because they were, indeed, the adherents of the enemies of Islam. But some others, who were rather simple-minded and saw only the outward of the things, opposed that idea and surprisingly said how they should fight against some people who had testified to the Unity of Allah and the prphethood of the Messenger.
The verse was revealed and blamed the fault of the second group and then guided them.
Commentary:
Regarding the above occasion of revelation, the relation of this verse and the verses next to it with the former verses about the hypocrites, is quitely clear.
At the beginning of the verse, it implies why have you separated into two groups about the hypocrites and each group of you judge in a different form? It says:
" Why should you take both sides concerning hypocrites,..."
Then the Qur'an says that Allah has taken success and His support from this group of hypocrites because of their disgraceful indecent deeds they have done, and He has reversed their thoughts totally. It is like a person who, in stead of standing on his feet, stands on his head. It says:
"...wihle Allah has discarded them because of what they have earned?..."
Then, at the end of the verse, the Quran addressing those shallow minded Mulsims who supported this group of hypocrites, and says:
"...Do you want to guide someone whom Allah has forsaken to astray? For, who Allah has forsaken to astray, never shall you find a way for him."
It is an everlasting way of Allah's treatment that the effect of the deeds of no one separates from him. How can you expect that those whose thoughts are filthy, whose hearts are full of hypocrisy, and their treatment is supporting the enemies of Allah be guide? This is an illogical and improper expectation.
(89) æóÏøõæÇú áóæú ÊóßúÝõÑõæäó ßóãóÇ ßóÝóÑõæÇú ÝóÊóßõæäõæäó ÓóæóÇÁ ÝóáÇó ÊóÊøóÎöÐõæÇú ãöäúåõãú ÃóæúáöíóÇÁ ÍóÊøóìó íõåóÇÌöÑõæÇú Ýöí ÓóÈöíáö Çááøåö ÝóÅöä ÊóæóáøóæúÇú ÝóÎõÐõæåõãú æóÇÞúÊõáõæåõãú ÍóíúËõ æóÌóÏÊøóãõæåõãú æóáÇó ÊóÊøóÎöÐõæÇú ãöäúåõãú æóáöíøðÇ æóáÇó äóÕöíÑðÇ
89. " They wish that you should disbelieve as they have disbelieved, so that you might be (all) alike; therefore do not take from among them friends until they migrate in Allah's way. But if they turn back (to infidelity), then seize them and slay them wherever you find them, and do not take from among them a friend or a helper."
Commentary:
In the previous verse, the words were about those hypocrites whom some simple-minded Muslims raised to support and intercede, but the Quran stated their separation from Islam. Now this verse, following to that idea, indicates that the inner darknesss of these hypocrites is so much so that, not only they themselves are disbelievers, but they desire that you should disbelieve, too, as they do, and you would be equal to them. It says:
"They wish that you should disbelieve as they have disbelieved, so that you might be (all) alike;..."
Therefore, they are worse than the ordinary pagans, becouse those pagans are not the thieves and robbers of others' Faith, while these hypocrites are, and they ceaselessly try to spoil the creeds of others. Now that they are like that, it says:
"...therefore do not take from among them friends..."
This is a frame, unless they reform their affairs and stop hypocrisy and destruction. The sign of this status is that they migrate from the center of infidelity and hypocrisy to the camp of Islam in the way of Allah. It says:
"...until they migrate in Allah's way..."
But if they do not try to migrate, you should know that they have not abandon their infidelity and hypocrisy. So, their expression of Islam is only for the purpose of spying and destruction. In this case, wherever you find then, you can capture them, or, if necessary, slay them. It says:
"...But if they turn back (to infidelity), then seize them and slay them wherever you find them,..."
Then, at the end of the verse, it emphasizes again that you should never take friends from among them. It says:
"...and do not take from among them a friend or a helper."
Except this intensity of action, there is no other way to save an alive society, which is going forth alongside an improving revolutionary path, from the clutches of some seeming-friend enemies and dangerous spies.
(90) ÅöáÇøó ÇáøóÐöíäó íóÕöáõæäó Åöáóìó Þóæúãò Èóíúäóßõãú æóÈóíúäóåõã ãøöíËóÇÞñ Ãóæú ÌóÂÄõæßõãú ÍóÕöÑóÊú ÕõÏõæÑõåõãú Ãóä íõÞóÇÊöáõæäóßõãú Ãóæú íõÞóÇÊöáõæÇú Þóæúãóåõãú æóáóæú ÔóÇÁ Çááøåõ áóÓóáøóØóåõãú Úóáóíúßõãú ÝóáóÞóÇÊóáõæßõãú ÝóÅöäö ÇÚúÊóÒóáõæßõãú Ýóáóãú íõÞóÇÊöáõæßõãú æóÃóáúÞóæúÇú Åöáóíúßõãõ ÇáÓøóáóãó ÝóãóÇ ÌóÚóáó Çááøåõ áóßõãú Úóáóíúåöãú ÓóÈöíáÇð
90. " Except those (hypocrites) who join a people between whom and you is a covenant, or who come to you, their hearts shrinking from fighting you or fighting their own people; and if Allah had plessed, He would have given them power over you. So taht they should have certainly fought you. Therefore if they withdraw from you and do not fight you and offer you peace, then Allah allows you no way (to fight) against them."
Commentary:
In the previous verse, the intensive action and slaying the hypocrites who assist infidels were referred to. In this verse two groups are excepted from them.
Mililary treaties, even with hostile infideles, and also international agreements should be respected at the time of peace.
" Except those (hypocrites) who join a people between whom and you is a covenant,..."
And, in fightings, do not invade those who announce impartiality:
"... or who come to you, their hearts shrinking from fighting you or fighting their own people;..."
And respect the peaceful motives and offers of stopping fire, since, in Islam, the principle is based on peace, and fight is for an exceptional case.
"...Therefore if they withdraw from you and do not fight you and offer you peace, then Allah allows you no way (to fight) against them."
You should be attentive to the Power of Allah in order that you do not encounter with pride, and your sentiments be adjusted both.
"...and if Allah had pleassed, He would have given them power over you so that they should have certainly fought you. ..."
Muslims should be so powerful that their opponants even do not think of attacking them. That is why only the suggestion of peace is enough. To be certain, abandoning war and inspiring peace are necessary.
"...and do not fight you and offer you peace, then Allah alloes you no way (to fight) against them."
(91) ÓóÊóÌöÏõæäó ÂÎóÑöíäó íõÑöíÏõæäó Ãóä íóÃúãóäõæßõãú æóíóÃúãóäõæÇú Þóæúãóåõãú ßõáøó ãóÇ ÑõÏøõæóÇú Åöáóì ÇáúÝöÊúäöÉö ÃõÑúßöÓõæÇú ÝöíöåóÇ ÝóÅöä áøóãú íóÚúÊóÒöáõæßõãú æóíõáúÞõæÇú Åöáóíúßõãõ ÇáÓøóáóãó æóíóßõÝøõæóÇú ÃóíúÏöíóåõãú ÝóÎõÐõæåõãú æóÇÞúÊõáõæåõãú ÍóíúËõ ËöÞöÝúÊõãõæåõãú æóÃõæúáóÜÆößõãú ÌóÚóáúäóÇ áóßõãú Úóáóíúåöãú ÓõáúØóÇäðÇ ãøõÈöíäðÇ
91. " You will find soon others who desire to be secure from you, and secure from their own people. So often as they are returned to mischief (of idolatry) they get thrown into it. Thereafter, if they do not withdraw from you, and do not offere you peace and restrain their hands, then seize them and kill them wherever you find them and against these We have given you a clear authority."
Commentary:
In order to save their lives, a group of the citizens of Mecca came to the holy Prophet (p.b.u.h.) and hipocritically stated that they had become Muslims. But when they returned to their city, they continued idol worshipping so that they would not encounter with the tortures of the disbelievers. By that way, they could enjoy of both parties and would be safe from the danger of both sides. Their tendecy, of course, was actually rather more towards infindelity.
Thus, Muslims should know their different kinds of enemies and treat each of them appropriately while they would not trust the statement of them.
An Islamic government has authority and mostership in suppressing the vicious hypocrites, and clearing the society of them.
"...and against these We have given you a clear authority."
Yet, the intensive and suppressive punishment is specific to those hypocrites who have activities to destroy the Islamic government.
"...and restrain their hands, then seize them and kill them wherever you find them..."
(92) æóãóÇ ßóÇäó áöãõÄúãöäò Ãóä íóÞúÊõáó ãõÄúãöäðÇ ÅöáÇøó ÎóØóÆðÇ æóãóä ÞóÊóáó ãõÄúãöäðÇ ÎóØóÆðÇ ÝóÊóÍúÑöíÑõ ÑóÞóÈóÉò ãøõÄúãöäóÉò æóÏöíóÉñ ãøõÓóáøóãóÉñ Åöáóì Ãóåúáöåö ÅöáÇøó Ãóä íóÕøóÏøóÞõæÇú ÝóÅöä ßóÇäó ãöä Þóæúãò ÚóÏõæøò áøóßõãú æóåõæó ãúÄúãöäñ ÝóÊóÍúÑöíÑõ Ñ óÞóÈóÉò ãøõÄúãöäóÉò æóÅöä ßóÇäó ãöä Þóæúãò Èóíúäóßõãú æóÈóíúäóåõãú ãøöíËóÇÞñ ÝóÏöíóÉñ ãøõÓóáøóãóÉñ Åöáóì Ãóåúáöåö æóÊóÍúÑöíÑõ ÑóÞóÈóÉò ãøõÄúãöäóÉð Ýóãóä áøóãú íóÌöÏú ÝóÕöíóÇãõ ÔóåúÑóíúäö ãõÊóÊóÇÈöÚóíúäö ÊóæúÈóÉð ãøöäó Çááøåö æóßóÇäó Çááøåõ ÚóáöíãðÇ ÍóßöíãðÇ
Section 13
Murder and its Punishment
Murder of a believer unintentional and intentional - treating one as an enemy - Not to say anyone who offers peace that he is not a believer.
92. " And it is not for a believer to kill a believer except by mistake, and whoever kills a believer by mistake must set free a blieving slave, and pay the blood-money to the family of the slain unless they remit it as a freewill offering. But if he (the slain) is from a tribe hostile unto you, and he is a believer, then (the penance is) to set free a believing slave. And if he is from a tribe between whom and you there is a covenant. Then the blood-money must be paid to his family and (also) a believing slave must be set free. But he who finds not (the means) should fast two month, consecutively. (This is) a penance from Allah, and Allah is All-knowing, All-Wise."
Occasion of Revelation:
One of the idolators of Mecca called Harith-ibn-Yazid, assisted by 'Abujahl, had seriously been torturing a Muslim believer named 'Ayyash-ibn-'Abi-Rabi'ah for the guilt of believing in Islam for a length of time. After emigrating Muslims to Medina, 'Ayyash emigrated to Medina too.
It happened that one day he occasionally met his torturer in one of the quarters of the suburbs of Medina. Availing himself of the opportunity, he killed him. He thought he had slain an enemy of Islam while Harith, who was going toward the Prophet (p.b.u.h.) at that moment, had repented and embraced Islam. The circumstance was reported to the Prophet (p.b.u.h.) when the verse was revealed and stated the ordinance of the slaughter which had been done by mistake.
The Ordinances of Manslaughter
Since the previous verses contained a kind of freedom given to the Muslim to destroy the hypocrites and the dangerous interior enemies, in this verse and the following one, the ordinances of manstanghter and intentional murder have been stated in order that least some people misuse this law and, under the pretex of being hypocrite, take vengeance upon those with whom they have enmity. At first, it says:
" And it is not for a believer to kill a believer except by mistake,..."
Then, it has stated the forfeit and expiation of manslaughter in three processes:
The first status is that the person, who has been slain, belongs to a Muslim family. In this case, the man-slayer should do two duties:
1)He should set free a believing slave,
2) and pay the blood-money to the owners of the blood. The holy verse says:
"... and whoever kills a believer by mistake must set free a blieving slave, and pay the blood-money to the family of the slain..."
It should be done unless the family members of the slain remit it. It says:
"...unless they remit it as a freewill offering..."
The second status is that the believing slain belongs to a family who are the enemies of Muslims. In this case, the expiation of a manslaughter is only setting free a believing Muslim slove. It says:
"...But if he (the slain) is from a tribe hostile unto you, and he is a believer, then (the penance is) to set free a believing slave..."
It is not necessary to pay blood-money to a group that strengthening whose financial structure may be counted as a danger for Muslims. Besides that, Islam has ceased the relation of this person with his family, who are totally enemies of Islam. Thus, there is no room for indemnification.
The third status is that the members of the family of the slain are among the pagans who have covenant with the Muslims. In this case, to respect the covenant, besides setting free a believing Muslim slave, the blood-money of the slain must be paied to his family members. The verse says:
"...And if he is from a tribe between whom and you there is a covenant. then the blood-money must be paid to his family and (also) a believing slave must be set free..."
It seems here that the objective meaning of 'slain' is 'a believing slain'.
And, at the end of the verse, the speech is about those who have not any chance to set a slave free. That is, either they are not financially able, or there is not any slave found to be set free. It says:
"...But he who finds not (the means) should fast two months consecutively..."
And, it adds that this change of setting free a slave into two months of fasting is a kind of discount and penance from Allah, and Allah is always aware of all things and all His commands are based on Wisdom.
"...(This is) a penance from Allah, and Allah is All-knowing, All-Wise."
(93) æóãóä íóÞúÊõáú ãõÄúãöäðÇ ãøõÊóÚóãøöÏðÇ ÝóÌóÒóÂÄõåõ Ìóåóäøóãõ ÎóÇáöÏðÇ ÝöíåóÇ æóÛóÖöÈó Çááøåõ Úóáóíúåö æóáóÚóäóåõ æóÃóÚóÏøó áóåõ ÚóÐóÇÈðÇ ÚóÙöíãðÇ
93. " And whoever kills a believer intentionally, his recompense is Hell wherein shall be abide forever, and Allah's wrath shall be on him and He curses him and prepares for him a mighty punishment."
Commentary:
In hard circumstances of the Battle of 'Uhud, one of the Muslims killed another Muslim because of their personal hostilites from the Age of Ignorence. The holy Prophet (p.b.u.h.) was informed of it by the way of revelation. Then, when he was returning back from 'Uhud, at the region of Quba, he commanded for the retaliation of a believer's murder. He (p.b.u.h.) said that the murderer should be killed and he paid no attention to his regret. (Maghazi, Vol. 1, P. 304)
Islam has considered the life of a Muslim, and the protection of the security of the lives of people, very important. It has assigned an eternal retribution for it in order that slaying, and heavy crimes, be hindered. The expression which has been used for the wilful murder of a believer in this verse is not seen upon any other crimes.
Explanations:
In Islamic system, no authority is allowed to kill or hang others unreasonably.
Therefore, in Islam, in addition to the execution of retalition which is a worldy punishment, there are cited four other worldly serious penalties upon the murder of a wilful murder in the Hereafter.
1) Upon the recompense of such a murderer, the verse, says:
" And whoever kills a believer intentionally, his recompense is Hell wherein shall be abide forever,..."
2) And such a person incurs Allah's wrath. It says:
"...and Allah's wrath shall be on him..."
3) And also, He repels him for His Grace.
"...and He curses him..."
4) And He has prepared a great chastizement for him.
"...and prepares for him a mighty punishment."
Deliberate murder is one of the greatest crimes and the most dangerous sins which destroys entirely the security of the society, the most important condition of a safe and sound society, if it might not be controlled. Therefore, the Quran introduces the unreasonable murder of a person like slaying all the human kind in the world. So, if a person kills another human being without that the slain be a murderer or a mischief monger on the earth, it seems he has killed all human-kind.
(94) íóÇ ÃóíøõåóÇ ÇáøóÐöíäó ÂãóäõæÇú ÅöÐóÇ ÖóÑóÈúÊõãú Ýöí ÓóÈöíáö Çááøåö ÝóÊóÈóíøóäõæÇú æóáÇó ÊóÞõæáõæÇú áöãóäú ÃóáúÞóì Åöáóíúßõãõ ÇáÓøóáÇóãó áóÓúÊó ãõÄúãöäðÇ ÊóÈúÊóÛõæäó ÚóÑóÖó ÇáúÍóíæÉö ÇáÏøõäúíóÇ ÝóÚöäÏó Çááøåö ãóÛóÇäöãõ ßóËöíÑóÉñ ßóÐóáößó ßõäÊõã ãøöä ÞóÈúáõ Ýóãóäøó Çááøåõ Úóáóíúßõãú ÝóÊóÈóíøóäõæÇú Åöäøó Çááøåó ßóÇäó ÈöãóÇ ÊóÚúãóáõæäó ÎóÈöíÑðÇ
94. " O you who have Faith! When you go forth (to fight) in the way of Allah, make investigation, and do not say to the one who offers you peace: ' You are not a believer,' seeking the goods of this world's life! But, with Allah are abundant spoils. You, too, were such before, then Allah conferred (His) grace on you; therefore make investigation. Verily Allah is aware of what you do."
Occasion of Revelation:
It has been recorded that, after returning from the Battle of Kheybar, the holy Prophet (p.b.u.h.) sent 'Asamat-ibn-Ziyd, accompanied with some Muslims, toward the Jews who were living in a village in the region of Fadak in order that they invited them either to Islam or to submitting to the conditions of protective covenent.
One of the Jews named "Murdas" who had been informed of the movement of the forces of Islam toward that place, hasted forth to receive the Muslims while he was shouting confessing the Unity of Allah and the prophethood of the Messenger (p.b.u.h.).
'Asamat-ibn-Ziyd thought that the Jewish man was confessing Islam for the fear of his life and for the protection of his wealth, and he was not really a Muslim. Then he attacked him and killed him.
When the news of it reached the Prophet (p.b.u.h.), he became very inconvinient of it and told 'Asamah that he had killed a Muslim. 'Asamah felt sad and said that that mam confessed Islam for the fear of his life and for the protection of his wealth. The Prophet (p.b.u.h.) told him that he ('Asamah) did not know his inside intention. He (the Jew) might become truely a Muslim. At that moment the verse was revealed.
Commentary:
There is a precautious insytruction mentioned in this verse in order to protect the life of the sinless persons who may be only accused. The verse says:
" O you who have Faith! When you go forth (to fight) in the way of Allah, make investigation, and do not say to the one who offers you peace: ' You are not a believer,'..."
Then it adds that you should be aware not to accuse some persons who express Islam as the enemies of Muslims and not to kill them for the sake of some fleeting bounties of this world and taking their properties in the form of booties. It says:
"...seeking the goods of this world's life!..."
Avoid it when the eternal worthy spoils are with Allah. It says:
"... But, with Allah are abundant spoils..."
Yes, in the past, the situation was like that and at the Age of Ignorance, they had the motive of plunder.
"...You, too, were such before,..."
But, now, under the light of Islam and for that Allah has conferred His grace on you and rilieved you from that status, you should be grateful for this bounty and it is to you to investigate in affairs. It says:
"...therefore make investigation..."
And do know that Allah is aware of your deeds and intentions.
"...Verily Allah is aware of what you do."
Struggle
is a general rule in the world of creation. All creatures of the world,
irrespective of plants and animals, remove their barriers from their way by
struggle, so that they can reach the virtues of their own ideals.
It should be noted, of course, that in addition to the defensive, and sometimes
attacking, wars, 'Jihad' (Struggle) envelops the scientifical, economical,
cultural and political struggles, too.
(95) áÇøó íóÓúÊóæöí ÇáúÞóÇÚöÏõæäó ãöäó ÇáúãõÄúãöäöíäó ÛóíúÑõ Ãõæúáöí ÇáÖøóÑóÑö æóÇáúãõÌóÇåöÏõæäó Ýöí ÓóÈöíáö Çááøåö ÈöÃóãúæóÇáöåöãú æóÃóäÝõÓöåöãú ÝóÖøóáó Çááøåõ ÇáúãõÌóÇåöÏöíäó ÈöÃóãúæóÇáöåöãú æóÃóäÝõÓöåöãú Úóáóì ÇáúÞóÇÚöÏöíäó ÏóÑóÌóÉð æóßõÜáÇøð æóÚóÏó Çááøåõ ÇáúÍõÓúäóì æóÝóÖøóáó Çááøåõ ÇáúãõÌóÇåöÏöíäó Úóáóì ÇáúÞóÇÚöÏöíäó ÃóÌúÑðÇ ÚóÙöíãðÇ
95. " Such believers who sit still, not having any injury are not equal with those who strive in the way of Allah with their wealth and their lives. Allah has raised the strivers with their wealth and lives in rank above those sitting back; and to each (class) Allah has promised good, but He has bestwed a great reward on the strivers above those sitting back."
Commentary:
The words in the previous verses were upon struggle. So, in this verse, there is a comparison between the strivers and non-strivers. The holy verse says:
" Such believers who sit still, not having any injury are not equal with those who strive in the way of Allah with their wealth and their lives..."
Then, it has expressed again the supperiority of the strivers more clearly and more manifestly. It says:
"...Allah has raised the strivers with their wealth and lives in rank above those sitting back; and to each (class) Allah has promised good, but He has bestwed a great reward on the strivers above those sitting back."
But, comparing these strivers with those for whom struggle is not an individual duty, and that they are not able to take parin the battle because of illness or weakness or other acceptable causes which hinders them to participate in the holy struggle, this group are also promised good. This is for the reason that the reward of their righteous intention, faith, and other deeds would not be ignored. So, it says:
"...and to each (class) Allah has promised good,..."
Yet, in view of the fact that in the logic of Islam the importance of struggle is even more than this, it refers to the strivers again and emphasized that:
"...but He has bestwed a great reward on the strivers above those sitting back."
(96) ÏóÑóÌóÇÊò ãøöäúåõ æóãóÛúÝöÑóÉð æóÑóÍúãóÉð æóßóÇäó Çááøåõ ÛóÝõæÑðÇ ÑøóÍöíãðÇ
96. " (Strivers will have) degrees (of rank) from Him, and forgiveness and Mercy, and Allah is Forgiving, Merciful."
Commentary:
That great reward mentioned in the prevous verse, has been rendered into these merits in this verse. They are: magnificent degrees of rank from Allah and His Forgivness and Mercy. It says:
"(Strivers will have) degrees (of an from Him, and forgiveness and Mercy,..."
And, at the end of the verse, it implies that, in the midtime, if there are some persons who have committed some fauls, when doing their own duties, and they have felt sorry about what wrong they have done, Allah has promised them forgiveness, too, since the verse says:
"...and Allah is Forgiving, Merciful."
(97) Åöäøó ÇáøóÐöíäó ÊóæóÝøóÇåõãõ ÇáúãóáÂÆößóÉõ ÙóÇáöãöí ÃóäúÝõÓöåöãú ÞóÇáõæÇú Ýöíãó ßõäÊõãú ÞóÇáõæÇú ßõäøóÇ ãõÓúÊóÖúÚóÝöíäó Ýöí ÇáÃóÑúÖö ÞóÇáúæóÇú Ãóáóãú Êóßõäú ÃóÑúÖõ Çááøåö æóÇÓöÚóÉð ÝóÊõåóÇÌöÑõæÇú ÝöíåóÇ ÝóÃõæúáóÜÆößó ãóÃúæóÇåõãú Ìóåóäøóãõ æóÓóÇÁÊú ãóÕöíÑð Ç
Section 14
Believers remaining with the enemy
To weak to fly to their homes ö those who fly to their homes not to fear straitness.
97. " Verily (as for) those whom the angels cause to die while they are unjust to their own selves, they (the angels) will ask: 'In what state were you?' They will reply: ' We were oppressed in the land'. (The angels) will say: ' Was not Allah's land vast so that you could have migrated therein?' So these (are those) whose abide is Hell, and an evil destination it is! "
Commentary:
Before the occurrance of the Battle of Badr, the pagans of Mecca called the citizens of Mecca to fight against the Muslims. They ordered that all men should participate in the war. They treatened people that the houses of those who might offend the issue would be ruined and their property could be confiscated. Some of the Muslims, who were still living in Mecca and had not imigrated to Medina, for the fear of their lives, accompained the pagan in the war against the Muslims in the Battle of Badr, where they were killed. The verse was revealed and counted guilty those who did not migrate and stayed in the invironment of infidelity. The verse blamed them because they had wronged against themselves. Thus, it is obligatory to migrate from the center of infidelity, and staying there to be a multitude of the soldiers of disbelievers, is unlawful. If you can change the circumstances of the invironment, do it, else you should migrate from there in order not to be called to account, becaouse justification of faults will not be accepted.
"...'We were oppressed..."
We should know that the principle is the goal and belief, not the life and the house. Or, in other words, we must becareful that theism is the principle not patriotism.
By the way, according to the Islamic literature, an oppressed person is he who cannot recognize the path of responsibility and the difference between right and wrong.(1)
Some Islamic traditions denote that he who imigrates a distence, even as long as a span, in order to protect the religion, will be admitted to Heaven and will be companion of the holy Prophet (p.b.u.h.) and Abraham (a.s.).(2)
" Verily (as for) those whom the angels cause to die while they are unjust to their own selves, they (the angels) will ask: 'In what state were you?' They will reply:
' We were oppressed in the land'. (The angels) will say: ' Was not Allah's land vast so that you could have migrated therein?' So these (are those) whose abide is Hell, and an evil destination it is! "
(1) Tafsir-us-Safi, vol. 1, p. 153.
(2) Nur-uth-Thaqalayn, vol. 1, p. 541.
(98) ÅöáÇøó ÇáúãõÓúÊóÖúÚóÝöíäó ãöäó ÇáÑøöÌóÇáö æóÇáäøöÓóÇÁ æóÇáúæöáúÏóÇäö áÇó íóÓúÊóØöíÚõæäó ÍöíáóÉð æóáÇó íóåúÊóÏõæäó ÓóÈöíáÇð
98. " Except the feeble among the men, women, and children, who neither have in their power the means nor do they know any way. "
(5)
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