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Occasion of Revelation:
Ibn-Abbas, the famous commentator, says that this holy verse was revealed about the chief leaders of Quraysh, a minority of wealthy people in their disbelieving tribe, who were living in easy circumstances. They used to mock a group of steadfast Muslim believers, who were poor from the point of finances. These disbelievers said: if the Prophet Muhammad (p.b.u.h.) had really been appointed from the side of God and was a noble prophet, the rich and authoritative ones would have followed him. Then, this verse was revealed and answered their vain statements.
Commentary:
The occasion of revelation of the verse does not hinder us from taking the verse as a general and common rule, or consider it as the perfecter of the previous verse about the Jews. The verse says:
" The life of this world has been made to seem fair to those who disbelieve, ... "
Thus, they were so proud that they ridiculed those believers who were rather poor:
" ... and they mock those who believe, ... "
Yet, in the meantime, the attention should also be paid to this condition that:
" ... but those who guard (against evil) shall be above them on the Day of Judgement ... "
The reason for that condition lies in the coming world where the spiritual ranks will be illustrated in their objective forms and believers will be positioned in such elevated high ranks that these miserable people, comparing them to as if the believers are in high sky of honour, feel themselves in the lowest and deepest earthly abode of disgrace. This is not surprising, of course, because the foregoing detailed condition is the fruit of their own deeds:
" ... and Allah provides with sustenance for whomever He wills without measure. "
These facts are, indeed, some gladtidings for the poor believers and also a severe warning to the rich who are proud and faithless unto the Truth.
And the phrase stating that 'Allah provides with sustenance for whomever (here, the believers) He wills without measure' may point to this idea that Divine rewards, from the view of quantity and quality, are never equivalent to our good deeds. They are bestowed according to His Grace and Generosity, and, also, we know that there is no limit to the Grace and Generosity of Allah.
`
(213) ßóÇäó ÇáäøóÇÓõ ÃõãøóÉð æóÇÍöÏóÉð ÝóÈóÚóËó Çááøåõ ÇáäøóÈöíøöíäó ãõÈóÔøöÑöíäó æóãõäÐöÑöíäó æóÃóäÒóáó ãóÚóåõãõ ÇáúßöÊóÇÈó ÈöÇáúÍóÞøö áöíóÍúßõãó Èóíúäó ÇáäøóÇÓö ÝöíãóÇ ÇÎúÊóáóÝõæÇú Ýöíåö æóãóÇ ÇÎúÊóáóÝó Ýöíåö ÅöáÇøó ÇáøóÐöíäó ÃõæÊõæåõ ãöä ÈóÚúÏö ãóÇ ÌóÇÁÊúåõãõ ÇáúÈóíøöäóÇÊõ ÈóÛúíðÇ Èóíúäóåõãú ÝóåóÏóì Çááøåõ ÇáøóÐöíäó ÂãóäõæÇú áöãóÇ ÇÎúÊóáóÝõæÇú Ýöíåö ãöäó ÇáúÍóÞøö ÈöÅöÐúäöåö æóÇááøåõ íóåúÏöí ãóä íóÔóÇÁ Åöáóì ÕöÑóÇØò ãøõÓúÊóÞöíãò
213. " (All) Mankind was but a single nation, then Allah raised Prophets as bearers of good tidings and warners, and He sent down with them the Book with the Truth that it might judge between people on that wherein they differed. And none were at odds over it, except those very (people) whom it was given unto, after clear arguments had come to them, revolting among themselves. So Allah guided by His Will, those who believed regarding that which people had differed about the truth. And Allah guides whomever He wills to the Straight Path. "
Commentary:
It is understood from this verse that human race had a simple and plain life at the beginning. Then, later, after the increase of population and the appearance of a variety of tastes among them, little by little, diversities and oppositions arose.
" (All) Mankind was but a single nation, ... "
As some Islamic traditions indicate, this period has been adapted to an Age before the time of Noah (a.s.) when people, with little information, used to live a simple limited life.
But, sometime later there appeared some conflicts between individuals when they wanted to gain more and more interests especially by employing others for reaching the foregoing purposes via them. This caused that the classes of people and social levels came into existence.
" ... then Allah raised Prophets as bearers of good tidings and warners, ..."
The necessity of a social life is the existence of a firm and just law in that society. This law should be able to solve the problems of people. Allah appointed the prophets for solving the problems and removing the opposition created thereby. He (s.w.t.) sent some heavenly Books down to them, but some arrogant groups consciously stood against the invitation of the prophets and produced a new conflict, added to their former ones.
" ... and He sent down with them the Book with the Truth ... "
In this way, of course, Allah led some receptive people to His guidance with His grace and favour, and left those who, as a result of envy, jealousy, force, or oppression, resisted against the truth alone to themselves until they recieve their retribution.
" ... that it might judge between people on that wherein they differed. ..."
Explanations:
1- The larger the number of contemporary people in one region is, the more variety of demands will arise; and, when the life is simpler and the number of people is smaller, the less the contradictions will be.
2- Wherever there lies a dispute, there needs a judge. Human made laws and civilizations are not able to solve the discords of mankind, because all human groups or individuals usually look for their own personal needs or demands. The solution of the human problems should be made up via the path of Divine prophets and through the revealed laws which are free from any fault and falsification because they are sent down from the side of Allah (s.w.t.) and by an infallible figure, i.e. a godly prophet.
" ... And none were at odds over it, except those very (people) whom it was given unto, ... "
3- The best way of solution to contradictions is Faith in the Resurrection. This doctrine utilizes the subject of glad tidings to prevent the appearance of contradictions, and uses the subject of warning as its remedy.
4- The worst kind of contradiction is the intentional one which comes forth with the aim of jealousy and oppression while there are clear evidences available.
" ... after clear arguments had come to them, revolting among themselves. ..."
5- The path to the solution of contradiction, therefore, is belief in Truth and obeying the law of prophets:
" ... So Allah guided by His Will, those who believed ... "
6- The critical statement of the Qur'an is targeted to that pertinacious contradiction in which a person does not accept the judgement of prophets appointed by Allah based on the Divine Law, else the contradictions and disputes that finally surrender to justice are not objected. This kind of diversity is similar to the two pans or scales of a balance which move up and down until one finally parallels with the other.
" ... regarding that which people had differed about the truth. ..."
7- There sometimes appear disputes between the believers, too, but they will be led under the guardianship of Allah; while disbelievers will be wandering in darkness forever.
" ... And Allah guides whomever He wills to the Straight Path. "
8- Rescue from contradiction is, surely, counted "the Straight Path. "
(214) Ãóãú ÍóÓöÈúÊõãú Ãóä ÊóÏúÎõáõæÇú ÇáúÌóäøóÉó æóáóãøóÇ íóÃúÊößõã ãøóËóáõ ÇáøóÐöíäó ÎóáóæúÇ ãöä ÞóÈúáößõã ãøóÓøóÊúåõãõ ÇáúÈóÃúÓóÇÁ æóÇáÖøóÑøóÇÁ æóÒõáúÒöáõæÇú ÍóÊøóì íóÞõæáó ÇáÑøóÓõæáõ æóÇáøóÐöíäó ÂãóäõæÇú ãóÚóåõ ãóÊóì äóÕúÑõ Çááøåö ÃóáÇ Åöäøó äóÕúÑó Çááøåö ÞóÑöíÈñ
214. " Or did you suppose you would enter Paradise untouched by the suffering which was endured by those before you? They were afflicted by distress and adversity and were so shakened that the Messenger and those who believed with him said, 'When will Allah's help (come)?' Surely Allah's help is (always) nigh! "
Occasion of Revelation:
Some of the commentators say that this verse was revealed on the occasion of the battle of Ahzab, or the Confederate, when the Muslims got impatient and terribly terrified in the battle. So, they, being surrounded by the enemy, began asking about the help of Allah, the Almighty. Therefore, the revelation of this verse invited them to patience and perseverance and made them hopeful of triumph through the help of Allah.
It is also reported that when Muslims were defeated in the battle of 'Uhud, 'Abdillah-ibn-'Ubayy, reproaching them, inquired that until when those Muslims were going to give themselves in death and he added that if Muhammad (p.b.u.h.) was really the Messenger of Allah, then He (s.w.t.) would not let his companions be captured or killed. At that moment the above verse was revealed.
Commentary:
Intense Adversities as a Divine Practice:
The above verse indicates that some of the believers thought that the main factor of arriving in Heaven was only the expression of Faith ƒto Allah and, thereafter, no trouble or pain they might tolerate. Hence, Allah would arrange their affairs, they imagined, and destroy their enemies without any effort and endeavour that they themselves might suffer.
Against this kind of wrong thinking, the Qur'an points to the true and usual method of Allah. It says that the believers must be ready to devote themselves and to face with troubles and difficulties along the path of Faith and its influence. These difficulties are, in fact, some trials which make the real Faith from the unreal one manifest. The Qur'an also explains that these trials and difficulties exist as a general law, and that is why they had afflicted the former nations and all previous sects, too.
" Or did you suppose you would enter Paradise untouched by the suffering which was endured by those before you? ..."
The Israelites, for example entangled with many sufferings in order to be rescued from the oppressive grips of the Pharaoh. When they were amazed and did not know what to do, the grace and favour of Allah came and helped them to win their enemy. This situation was not exclusive to the Children of Israel alone, but, as the above verse points out in the phrase: " by those before you ", all earlier nations had a common status from this point of view, too. It seems that this is a Divine practice which is the secret of training and spiritual development in human kind.
" ... They were afflicted by distress and adversity ..."
All dynasties should be involved in the current of adversities and calamities so that they be prepared for some more important and graver adventures, and also, by this way, the efficient and experienced ones be recognized and with repelling the unworthy persons, the society be filtered.
" ... and were so shakened that the Messenger and those who believed with him said, ..."
Another point that we must be aware of in commenting on this verse is that, at the end, it proclaims that afflictions and adversities had so intensely encompassed the former nations that even the believing people and prophets, all together, said:
" ... 'When will Allah's help (come)?' ... "
It is evident that the purpose, here, is not a protest against the Providence, but this manner of statement is itself a kind of invocation and a plea for help. So, the Qur'an says:
" ... Surely Allah's help is (always) nigh! "
(215) íóÓúÃóáõæäóßó ãóÇÐóÇ íõäÝöÞõæäó Þõáú ãóÇ ÃóäÝóÞúÊõã ãøöäú ÎóíúÑò ÝóáöáúæóÇáöÏóíúäö æóÇáÃóÞúÑóÈöíäó æóÇáúíóÊóÇãóì æóÇáúãóÓóÇßöíäö æóÇÈúäö ÇáÓøóÈöíáö æóãóÇ ÊóÝúÚóáõæÇú ãöäú ÎóíúÑò ÝóÅöäøó Çááøåó Èöåö Úóáöíãñ
215. " They ask you (O' Muhammad) what they should spend; say: 'Whatever you spend that is good, (from your material and spiritual wealth to avail) for parents, relatives, the orphans, the needy, and the traveller; and whatever you do that is good, verily Allah is All-Knowing of it '."
Occasion of Revelation:
'Amr-ubn-i-Jamuh was an old man who was rich, too. Once he asked the Prophet Muhammad (p.b.u.h.) what he would spend as charity and to whom he could give the charity. Concerning this matter, the above verse was revealed.
Commentary:
There are many verses in the Qur'an which speak about charity in the way of Allah. The Lord of the world has variously encouraged Muslims to spend in charity and help the indigent, but the status of the verse under discussion is different. At the time of revelation, some people wanted to know what kind of property they should spend from. So, it says:
" They ask you (O' MUhammad) what they should spend; ..."
The verse, in answer to this question, besides explaining what should be spent, points to another problem, too. It adds the situations and persons that charity might be spent on. And, as it was mentioned in the above, the occasion of revelation also shows that both problems (the material which should be spent, and the persons whom charity should be given to) had been questioned about.
In reply to the first subject, i.e. the matter that should be dispensed with by the way of charity in the way of Allah, applying the term 'khayr' (good), there has been given a complete, expressive and inclusive answer to the question. The answer simply is whatsoever good that may benefit the others. Thus, it concludes all beneficial capital, irrespective of material or spiritual.
" ... say, ' Whatever you spend that is good, (from your material and spiritual wealth to avail) ... "
In reply to the second subject, i.e. the person and the order in which charity should proceed, a logical series is given. The claim of the parents and of the nearest relatives is made the first concern of the charitable. Then, it refers to the orphans and the indigents before paying to the needy travellers.
" ... for parents, relatives, the orphans, the needy, and the traveller; ..."
It is self-evident that making provision for relatives, besides the ordinary effects that any charity has, contains a profound result in firmness of their relationship.
" ... and whatever you do that is good, verily Allah is All-Knowing of it ."
The dispensers of charity should not persist on the matter so that others understand their benevolence, and their good actions should be done for obtaining more sincerity. It seems that the secret of that fact lies in this sense that the One Who gives reward knows everything including whatever deed we do. So, the Exalted One in Whose possession is the recompense of all deeds, with Him are the accounts of all human beings, too.
(216) ßõÊöÈó Úóáóíúßõãõ ÇáúÞöÊóÇáõ æóåõæó ßõÑúåñ áøóßõãú æóÚóÓóì Ãóä ÊóßúÑóåõæÇú ÔóíúÆðÇ æóåõæó ÎóíúÑñ áøóßõãú æóÚóÓóì Ãóä ÊõÍöÈøõæÇú ÔóíúÆðÇ æóåõæó ÔóÑøñ áøóßõãú æóÇááøåõ íóÚúáóãõ æóÃóäÊõãú áÇó ÊóÚúáóãõæäó
216. " Fighting (in the cause of Allah) is prescribed for you, although you dislike it. Yet it may happen that you dislike a thing while it is good for you; and it may happen that you love a thing while it is evil for you; surely Allah knows, and you know not. "
Commentary:
The previous verse was about charity while this verse is about donating soul and blood, both of which run in the field of devotion, both together in one rank.
This verse states that, it is necessary for you to fight against the enemy. This command has surely been legislated and is incumbent upon Muslims, while human kind naturally is inconvenient with suffering toils and pains.
" Fighting (in the cause of Allah) is prescribed for you, although you dislike it. ..."
The next part of the verse points to the fact that fighting and struggling with the enemy is basically hard and disagreeable, because it causes the death of some people, together with pain and loss of limbs and properties in an environment of terror and insecurity for some others. Yet, there are always some devoted persons who never withhold of any self-sacrifice in the way of their own sacred aims.
But, the majority of ordinary people are those who, as was reasoned in the above, tend not to take part in the holy struggle and self-sacrificing practically.
The Lord of the world, with a sharp tone, condemns this kind of thinking of theirs, but He opens a new doorway to them. The Qur'an, addressing Muslims, says that you are not aware of the expediencies of affairs. How do you know? There may be something good behind what you suppose is inconvenient, and there may be something evil at the back of what you like. It is only Allah Who knows the whole secret of affairs. Yet, it is certain that those who are studious and clever (not the inattentive people) can find a way to the solution of a part of the secrets of some qualifications.
" ... Yet it may happen that you dislike a thing while it is good for you; and it may happen that you love a thing while it is evil for you"
This verse points to a fundamental principle in the Divine laws of creation and legislation. It develops the spirit of regulation and resignation in man unto these laws. It is so that human members, concerning the Divine laws, should not take their own distinction and concept as a criterion of judgement, because surely their knowledge is limited in all aspects and, comparing with their unknown quantities, it is naught, or as if it were a drop of water in the face of a sea.
" ... surely Allah knows, and you know not."
Therefore, they must never frown at such laws which originate from the knowledge of Allah, the knowledge that is infinite from any points of view. But, they ought to know that all of these laws are totally alongside the benefit of the human race whether they are the laws of legislation such as: Holy War, alms tax, and the like of them, or the laws of creation and the incidents that occasionally occur in life and are never avoidable. They are like death and grievous inflictions unto our friends and relatives which come forth unexpectedly and unavoidably; or like the future secrets which are concealed from Man, and the similar subjects.
However, Holy War is one of the important applications of Islam. There are many verses of the Qur'an as well as Islamic traditions from Prophet Muhammad (p.b.u.h.) and Ahlul-Bayt (a.s.) found upon the importance and virtue of Holy War.
It is narrated in a tradition from the Prophet (p.b.u.h.) who said: Good deeds comparing with Holy War in the way of Allah are not but a corpse in an unfathomable sea." (1)
It is also narrated from Imam Sadiq (a.s.) who said: " Holy War (in Islam) is the best (of all) things next to the obligatory duties (such as: prayers, fasting, Hajj and alms tax)." (2)
Again, the Messenger of Allah (p.b.u.h.) is narrated who has said: " Heaven has a door which is called the Door of Strivers." (3)
Holy War has not been allocated only to Islam. Other Divine religions before Islam had also had it, as the current Torah has narrated the injunctions of Moses (a.s) about fighting with several tribes other than the Israelites. Some definite references among them are: DEUTERONOMY, Chapters 7, 13, and Chapter 20; EXODUS, Chapter 32; and NUMBERS, Chapter 31.
The prophet Jesus (a.s.) also has been commissioned to Holy War as it is recognized from MATTHEW, Chapter 10, No. 34 and LUKE, Chapter 19, No.27 and Chapter 22, No.36.
Some stories of a few other former prophets who fought against disbelievers are referred to in the Qur'an, too. A few examples are: Sura 'Al-i-'Imran, No. 3, verse 47; Sura Al-Baqarah, No.2, verse 246; and Sura Al-Ma'idah, No.5, verse 27. (4)
A. Referential texts from the Book of the Old Testament, referred to in the above, are as follows:
The fifth book of Moses called DEUTERONOMY; Chapter 7, p. 219 No.2 to 5 say:
2 And when the Lord thy God shall deliver them before thee; thou shalt smite them, and utterly destory them; thou shalt make no covenant with them, nor shew mercy unto them:
3 Neither shalt thou make marriages with them; thy daughter thou shalt not give unto his son, nor his daughter shalt thou take unto thy son.
4 For they will turn away thy son from following me, that they may serve other gods: so will the anger of the Lord be kindled against you, and destroy thee suddenly.
5 But thus shall ye deal with them; ye shall destroy their altars, and break down their images, and cut down their groves, and burn their graven images with fire. And, Deuteronomy, Chapter 13, pp. 227 & 228, No.9 and 15 say:
9 But thou shalt surely kill him; thine hand shall be irst upon him to put him to death, and afterwards the hand of all the people.
10 And thou shalt stone him with stones, that he die; because he hath sought to thrust thee away from the LORD thy God, which brought thee out of the land of Egypt, from the house of bondage.
11 And all Israel shall hear, and fear, and shall do no more any such wickedness as this is among you.
12 If thou shalt hear say in one of thy cities, which the LORD thy God hath given thee to dwell there, saying,
13 Certain men, the children of Belial, are gone out from among you, and have withdrawn the inhabitants of their city, saying, Let us go and serve other gods, which ye have not known;
14 Then shalt thou enquire, and make search, and ask diligently; and, behold, if it be truth, and the thing certain, that such abomination is wrought among you;
15 Thou shalt surely smite the inhabitants of that city with the edge of the sword, destroying it utterly, and all that is therein, and the cattle thereof, with the edge of the sword. Again, Deuteronomy, Chapter20, p.234, No.1-4 say:
1 WHEN thou goest out to battle against thine enemies, and seest horses, and chariots, and a people more than thou, be not afraid of them: for the LORD thy God is with thee, which brought thee up out of the land of Egypt.
2 And it shall be, when ye are come nigh unto the battle, that the priest shall approach and speak unto the people,
3 And shall say unto them, Hear, O Israel, ye approach this day unto battle against your enemies: let not your hearts faint, fear not, and do not tremble, neither be ye terrified because of them;
4 For the LORD your God is he that goeth with you, to fight for you against your enemies, to save you.
Also, in the second book of Moses, called: EXODUS; Chapter 32, pp. 106, 107, No. 27-29, it says:
27 And he said unto them, Thus saith the LORD God of Israel, Put every man his sword by his side, and go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbour.
28 And the children of Levi did according to the word of Moses: and there fell of the people that day about three thousand men.
29 For Moses had said, Consecrate yourselves to day to the LORD, even every man upon his son, and upon his brother; that he may bestow upon you a blessing this day.
However, in the fourth book of Moses called: NUMBERS, Chapter 31, p.201, No. 1-12 says thus:
1 AND the LORD spake unto Moses, saying,
2 Avenge the children of Israel of the Midianites: afterward shalt thou be gathered unto thy people.
3 And Moses spake unto the people, saying, Arm some of yourselves unto the war, and let them go against the Midianites, and avenge the LORD of Midian.
4 Of every tribe a thousand, throughout all the tribes of Israel, shall ye send to the war.
5 So there were delivered out of the thousands of Israel, a thousand of every tribe, twelve thousand armed for war.
6 And Moses sent them to the war, a thousand of every tribe, them and Phinehas the son of Eleazar the priest, to the war, with the holy instruments, and the trumpets to blow in his hand.
7 And they warred against the Midianites, as the LORD commanded Moses; and they slew all the males.
8 And they slew the kings of Midian, beside the rest of them that were slain; namely, Evi, and Rekem, and Zur, and Hur, and Reba, five kings of Midian: Balaam also the son of Beor they slew with the sword.
9 And the children of Israel took all the women of Midian captives, and their little ones, and took the spoil of all their cattle, and all their flocks, and all their goods.
10 And they burnt all their cities wherein they dwelt, and all their goodly castles, with fire.
11 And they took all the spoil, and all the prey, both of men and of beasts.
12 And they brought the captives, and the prey, and the spoil, unto Moses, and Eleazar the priest, and unto the congregation of the children of Israel, unto the camp at the plains of Moab, which are by Jordan near Jericho.
B. The referential texts from the Book of New Testament are as follows:
a. The Gospel according to St.Matthew, Chapter 10, P.902, No.34: such is recorded:
34 Think not that I am come to send peace on earth: I came not to send peace, but a sword.
b. The Gospel according to St. Luke, Chapter 19, p.1076, No.27 reports:
27 But those mine enemies, which would not that I should reign over them, bring hither, and slay them before me.
c. And, St. Luke, Chapter 22, p. 1080, No.36 explains thus:
36 Then said he unto them, But now, he that hath a purse, let him take it, and likewise his scrip: and he that hath no sword, let him sell his garment, and buy one.
(1) Jami'-us-Sa'adat & Bihar-ul-Anwar,
vol. 100, p.89
(2) Al-Kafi, vol. 5,p. 3
(3) Al-Tahthib, vol. 6, p. 123
(4) Atyab-ul-Bayan, Commentary, vol. 2, p. 414
Section 27,
Questions about various
important topics
Persecution during the sacred month - Mischief graver than carnage - Pardon and Mercy for the emigrants and those who strive and struggle in the way of the Lord - Question about intoxicants and gambling, Alms - Orphans - Matrimony with believer men and women.
(217)
íóÓúÃóáõæäóßó Úóäö ÇáÔøóåúÑö ÇáúÍóÑóÇãö ÞöÊóÇáò Ýöíåö Þõáú ÞöÊóÇáñ Ýöíåö
ßóÈöíÑñ æóÕóÏøñ Úóä ÓóÈöíáö Çááøåö æóßõÝúÑñ Èöåö æóÇáúãóÓúÌöÏö ÇáúÍóÑóÇãö
æóÅöÎúÑóÇÌõ Ãóåúáöåö ãöäúåõ ÃóßúÈóÑõ ÚöäÏó Çááøåö æóÇáúÝöÊúäóÉõ ÃóßúÈóÑõ ãöäó
ÇáúÞóÊúáö æóáÇó íóÒóÇáõæäó íõÞóÇÊöáõæäóßõãú ÍóÊøóìó íóÑõÏøõæßõãú Úóä Ïöíäößõãú
Åöäö ÇÓúÊóØóÇÚõæÇú æóãóä íóÑúÊóÏöÏú ãöäßõãú Úóä Ïöíäöåö ÝóíóãõÊú æóåõæó ßóÇÝöÑñ
ÝóÃõæúáóÆößó ÍóÈöØóÊú ÃóÚúãóÇáõåõãú Ýöí ÇáÏøõäúíóÇ æóÇáÂÎöÑóÉö æóÃõæúáóÆößó
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(218)
Åöäøó ÇáøóÐöíäó ÂãóäõæÇú æóÇáøóÐöíäó åóÇÌóÑõæÇú æóÌóÇåóÏõæÇú Ýöí ÓóÈöíáö Çááøåö
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217. " They ask you (O' Muhammad) concerning the sacred month about fighting in it. Say: 'Fighting in it is a grave (sin); but to bar (people) from Allah's way, and to deny Him (to prevent access) to the Sacred Mosque, and to drive its people therefrom is, a graver (crime) with Allah. Sedition is more gravous than slaughter. They will not cease fighting against you until they turn you back from your religion, if they can. But whoever of you turns back from his religion, and dies disbelieving ö such are they whose deeds shall be of no avail in this world and Hereafter; those are the inhabitants of the Fire, wherein they shall dwell forever."
218. " Those who believed and those who migrated (suffered exile) and struggled in the way of Allah - these are they who hope for Allah's Mercy; and Allah is Forgiving, Merciful. "
Occasion of Revelation:
It is said that this verse was revealed about the struggle of 'Abd-il-lah-ibn-Jahsh. The event was as follows:
Before the occurrence of the battle of Badr, the Messenger of Islam (p.b.u.h.) sent for 'Abdillah-ibn-i-Jahsh. When he came, the Prophet (p.b.u.h.), accompanying him eight men from among the Emigrants, gave him a letter and told him to start on a journey immediately, and after two days of paving the way, then he would open the letter to read and follow what it said. So, after two days of travelling, 'Abdillah opened the letter and found thus: "When you opened the letter, you go forward to 'Nakhlah' , (a land between Mecca and Ta'if), and from there watch the situation of Quraysh. Then report to us the circumstances.
'Abdillah told his companions the matter and added that the Prophet (p.b.u.h.) had commanded him not to force them on that way. So, those who would be ready to be killed might follow him, and the rest could return. All the members decidedly started to go forward with him. When they reached Nakhlah, they encountered a caravan from Quraysh wherein was 'Amr-ubn-i-Hadrami. That day was the last day of Rajab (one of the Sacred Months), so, they began consulting whether they could attack that group or not.
A few of them said if they left the caravan to continue their way, they would enter the limits of the sacred town, Mecca, where it was forbidden to attack them. Hence, finally, the Prophet's agents invaded them bravely. They succeeded to kill 'Amr-ubn-i-Hadrami and brought the caravan with two captives to the Prophet (p.b.u.h.). The Messenger of Allah (p.b.u.h.) said he had not ordered them to fight in a sacred month. Therefore, he did not mix himself with the booties and the captives. The victorious warriors felt annoyed and Muslims thereby began scolding them. Infidels also sarcastically stated that the Prophet Muhammad (p.b.u.h.) made fighting, bloodshedding, and capturing in the Sacred Months lawful. At that time the first verse of the above verses was revealed.
After the revelation of this verse, 'Abdillah-ibn-i-Jahsh and his companions stated that they had strived on that way to obtain the reward concerning the Holy War. They also asked the Prophet (p.b.u.h.) whether they had got the reward of the strivers. Then, the second verse in the above was sent down. (1)
Commentary:
As the occasion of revelation denotes, the verse intends to answer the questions about fighting in Sacred Months. It clearly proclaims the prohibition of fighting in Sacred Months and counts such a fighting a great sin.
" They ask you (O' Muhammad) concerning the sacred month about fighting in it. Say: 'Fighting in it is a grave (sin); ... "
Yet, it emphasizes that the infidels who have committed great sins such as infidelity to Allah, banning people from being lead to the straight path, expelling the inhabitants of Mecca from their home, trampling on the divine sanctuary and security of the sacred premises of Mecca, where the birds, beasts and plants should be secured, are not rightful to object to a group of Muslims who took action in fighting by mistake during a Sacred Month.
" ... but to bar (people) from Allah's way, and to deny Him (to prevent access) to the Sacred Mosque, and to drive its people therefrom is, a graver (crime) with Allah. ... "
In addition to that, pagans have made mischief, because any subversive move against truthful people and barring them from embracing the theistic creed is a movement to creating a mischievous environment full of infidelity and idolatry. This crime is graver than fighting in a Sacred Month.
" ... Sedition is more gravous than slaughter. ... "
Thus, these Qur'anic words addresses Muslims and warns them to be careful not to be affected by the evil propagations of infidels. It informs them to have insight and be conscious for pagans who always try to convert them from Islam. It says:
" ... They will not cease fighting against you until they turn you back from your religion, if they can. ... "
To prevent this situation, the Qur'an warns that whoever of Muslims turns back from the Truth and dies in that status while the one is an infidel, this infidelity nullifies all his good deeds of this world and the next world totally.
" ... But whoever of you turns back from his religion, and dies disbelieving ö such are they whose deeds shall be of no avail in this world and Hereafter' ... "
When a person, with such a condition of disbelief, has no valid good deeds in Hereafter, reasonably the one will be permanently involved in the torment of Allah.
" ... those are the inhabitants of the Fire, wherein they shall dwell forever. "
There is a discription about the Arabic term /habt/ (forfeiture) in Almizan, Commentary, a part of which is as follows:
In short, 'habt of deeds' means their coming to nothing and their being of no effect. It has been said that it is derived from / habata / which is used when an animal over-eats and its stomach distends, often resulting in its death.
The gist of the verse under discussion, like other verses of forfeiture, is that disbelief and apostasy make the deeds ineffective, i.e., such deeds lose their power to make life blissful. On the other hand, true faith and belief give life to the deeds and they create felicity, bliss and happiness in life. If someone acquires true faith after disbelief, his deeds are given a new life and they become effective in making life blessed and happy (although they were forfeited and ineffective before). Likewise, if he apostatizes after having been a believer, all his deeds become dead, null and void; they cannot make life in this world or in the Hereafter happy. Thereafter, if he leaves his apostasy and comes back to the fold of Islam, it is hoped that his deeds will be revived; but if he dies in the apostasy, the forfeiture will have been confirmed and misery unhappiness will be written down for him. (2)
The Arabic term /jihad/ literally means striving that can be with wealth i.e. spending money in the way of Allah, or with life which means giving away life or getting killed in Allah's way i.e. for Allah's cause.
" Those who believed and those who migrated (suffered exile) and struggled in the way of Allah - these are they who hope for Allah's Mercy; ... "
This point is also remarked in the second verse that some warriors in the cause of Allah (s.w.t.), as a result of being unaware or being insufficiently cautious, may make some errors, (the foregoing story of 'Abdillah-ibn-i-Jahsh was an example of this meaning), but Allah will forgive them for their greater services that they usually do faithfully and sincerely.
" ... and Allah is Forgiving Merciful. "
(1) Sirah Ibn-i-Husham, vol. 2, p. 252
(2) Almizan, Commentary, vol. 3, pp. 245, 247, (English version)
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219. " They ask you concerning wine and gambling. Say: 'There is a great sin in both of them, and (some) profits for people; but their sin is greater than their profit'. They ask you as to what they should spend. Say: 'Whatsoever can be spared'. Thus does Allah make the Signs clear to you, in order that you may ponder."
Commentary:
The statement in this verse is about two questions and their divine answers. The first question is about 'wine' and 'gambling', thus:
"They ask you concerning wine and gambling. ..."
The term 'Khamr' in Arabic lexicon means 'a cover' , hence the veil that women wear to cover their heads to observe ' Hijab ' , it is called ' khimar '. Since the alcoholic beverages often delude the ability of the distinction of the person who drinks and, in fact, it covers the wisdom, in Arabic language that kind of liquor is called 'khamr'.
The term 'Maysir' is derived from the Arabic word /yusr/ which means: 'ease, easiness, and facility', as if, in gambling, each of the two parties wants to take the wealth of the other easily.
In answer to the question of some believers about wine and gambling, the verse, addressing the Prophet (p.b.u.h.), says:
" ... Say: 'There is a great sin in both of them, and (some) profits for people; ..."
This profit maybe refers to those interests that the producers of wine obtain through planting vineyards or preparing raisins for wine, or selling wine; or the money taken as taxes, charges, and custom-duties; or the profit some gain by establishing game-houses. But the sin and interior loss of these two is graver than their exterior profits.
Here are a few disadvantages resulting in drinking wine and gambling listed in some commentary books:
1. Shortening the lifetime
2. The negative effects on the procreation of babies specially if the intercourse of the couple happens when the person is intoxicated.
3. The spread of immorality and the increase in the number of crimes such as: theft, combat, murder, sexual offenses, and dangerous driving accidents.
One of the scholars expert in natural science has said: " If governments in the drunkard nations close half of the vintneries, we will be able to close half of the hospitals and psychiatric asylums."
Gambling is also known among the causes of: disturbance, neurasthenic diseases, apoplexies ö cerebral and hemacardiorrhagia, the increase of heartbeats, inappetence, paleness, and so on. Those who deal with the factors of crimes (in some societies) have formally issued that about thirty percent of the number of crimes are related to gambling.
By the way, gambling surely has a destructive function in the development of economics, because it wastes the mirth of the useful work.
Gambling has been announced forbidden and illegal in some of non-Islamic countries during the recent years. In England, for instance, that law passed to be executed in 1853, in America in 1855 (where it is again now practiced in some states), in Russia in 1854, and in Germany it passed in 1873.
The second question is regarding to the quality of /'afw/ 'charity', when the Prophet (p.b.u.h.) is asked about:
" ...They ask you as to what they should spend. Say: ' Whatsoever can be spared.' Thus does Allah make the Signs clear to you, in order that you may ponder."
In the Arabic dictionary, the term /'afw/ , in addition to the sense of 'pardon' and 'forgiveness', means: 'moderation, superfluous goods, and the best thing of the wealth'. Each of these meanings is fitting in the verse; and the purpose of the term /'afw/, here, may conclude all of these senses. That is, if you desire to spend, you should observe both moderation, and do not disburse all your property as charity so that thereafter you yourself become needy, and when you give something to someone, give that of your most beloved things; for the Qur'an says: " By no means shall you attain to righteousness until you spend (benevolently) out of what you love; ... " , (Sura 'Al-i-'Imran, No.3, verse 92).
Explanations:
1- When dealing a thing, we must be just. The verse does not connive the profits of wine and gambling, but it propounds the subject so that it animates the power and faculty of contemplation and meditation in us.
2- Both wine and gambling are the means of destruction of body and soul. They are both causes of failure, so, they have come together in the Qur'an.
3- Protect both wisdom and peace. With the prohibition of wine, wisdom and contemplation has been protected; and by the prohibition of gambling, the safety of peace and spiritual and economical security have been guarded.
4- As the commentary books indicate, at the advent of Islam, the prohibition of wine had been introduced step by step until when it was fully performed throughout the Islamic society.
At the call of Islam, people habitually used to drink wine although it had been forbidden in the former religions. The Divine Messages gradually made them ready to accept its prohibition. In Sura An-Nahl, No.16, verse 67 the revelation says: "And of the fruits of the palms and the grapes ö you obtain from them intoxication and goodly provision; ...", which means you may obtain both spirituous liquor and good provision from grapes, i.e., spirituous liquor is not a good provision.
After that, concerning wine and gambling, the verse under discussion was sent down, saying that their harm, in comparison, is more than their profits:
" ... There is a great sin in both of them, and (some) profits for people; but their sin is greater ..."
Then, in another occurrence, a different verse of the Holy Qur'an was revealed, (Sura An-Nisa', No.4, verse 43), and commanded Muslim believers:
" ... do not go near prayer when you are intoxicated."
And, finally, the prohibition of wine was completely made manifest and perpetual when the word of Allah announced in Sura Al-Ma'idah, No. 5, verse 90, thus:
"... intoxications and gambling ... are only an uncleanness, the Satan's work; ..."
There are so many traditions and narrations from the Prophet (p.b.u.h.) and also from the holy Imams (a.s.) condemning the use of wine and as to what a miserable fate awaites the individual on the Day of Judgement.
The holy Prophet (p.b.u.h.), for example, is narrated to have said:
" All intoxicants are prohibited; and, curse of Allah is on liquor, on him who manufactures it, on him who helps its manufactures, on its seller, its purchaser, its distributor, the user of its money, its loader, its bearer, and its consumer." (1)
(1) Al-Kafi, vol. 6, p. 398
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220. " (Ponder) over this world and the Hereafter. And they ask you concerning orphans. Say: ' To set right for them (their affairs) is best; and if you become co-partner with them, they are your brethren. Allah knows well the mischief-maker from the peace-maker; and had He willed, He would have surely made, it hard for you. Verily Allah is the Mighty, the Wise."
Commentary:
The initial phrase of the verse: 'over this world and the Hereafter' refers either to the subject of charity, which was mentioned at the end of the previous verse, meaning that your charity is for your happiness in this world and the next. This act of spending should, of course, be neither in a manner that you donate your whole wealth so that you fall into trouble in your life, nor in a form of stinginess that causes your deprivation of the divine rewards in Hereafter. (1)
Or, it refers to pondering over that which was mentioned in the former verse. If so, it means that everybody should think about the affairs of this world and the next, because we have to obtain the spiritual rewards of the next world only in this very world. This pondering can simply be contemplating over the problems such as Unity of Allah, Resurrection, the secrets of creation, and the dominating laws of nature in order to understand them and to accept them, although the acceptance of the creed is not conditioned to the recognition of all secrets perfectly. So, the verse says:
" (Ponder) over this world and the Hereafter. ..."
Concerning the question about orphans, the commentary books denote that: when the tenth verse of Sura An-Nisa' No. 4, was revealed announcing that those who swallow the property of the orphans unjustly, swallow fire into their bellies, the families who had orphans in their houses felt anxious so that some of them even exiled the orphans from their houses and some others separated the dishes of the orphans' food from those of theirs. In that situation both the orphans and the householders encountered several annexing difficulties.
Therefore, they went to the Prophet (p.b.u.h.) and asked him about the quality of their manner towards the orphans. The Prophet (p.b.u.h.) replied to them that if they tried to improve the affairs of orphans it would be better for them. They should not dismiss the orphans and shirk the responsibility of managing them for that their wealth could be mixed with that of theirs while the orphans are religiously their brethren. So, it did not matter that they might mix their properties with each other in the case that their intention in living with orphans was not to swallow their wealth.
"...And they ask you concerning orphans. Say: ' To set right for them (their affairs) is best; and if you become co-partner with them, they are your brethren. ..."
They should also be aware that Allah recognizes good doers from evil doers; and His Will is not to ordain hardship for the believers; and He is, of course, Almighty and All-Wise.
"...Allah knows well the mischief-maker from the peace-maker; and had He willed, He would have surely made, it hard for you. Verily Allah is the Mighty, the Wise."
Explanations:
1- Orphans are neither our sons nor our servants, but they are our younger brothers and are counted with us in number: " They are your brethren "; so, they must live with us and be inside our lives.
2- To shirk the affairs of orphans is not right, but public interest is that we, as a custom, endeavour justly for them with a good intention and brotherly.
3- It is not important that some individuals claim for improvement, because Allah knows who is a peace-maker and who is a mischief- maker. So, beware not to swallow the wealth of orphans under the pretext of improvement, nor to evade it for the fear of mischief.
4- There is no unbearable duty in Islam, (considering the occasion of revelation of the verse cited in the above).
5- Any improvement given in the life of orphans is valuable. The term ' improvement ', mentioned in the verse, has come in an absolute form to encompass all sorts of improvement including: scientific, financial, practical, educational and theological aspects.
(1) 'Ilahi-Qumshih-'ie, translation of the Qur'an, Persian version
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221. " And do not marry idolater women until they believe, and a believing maid is definitely preferable to an idolater (free) woman even though she may please you. Nor give (your women) in marriage to idolater men until they believe; and certainly a believing servant is preferable to an idolater (free man), though he may please you. Those invite to the Fire while Allah invites to paradise and forgiveness by His Will, and He makes clear His Signs to people, so that they may take heed."
Occasion of Revelation:
Once there came a man into Mecca by the name of Marthad. He was a brave man who had converted to Islam. He occasionally met " 'Anagh ", the beautiful woman whom he was acquainted with formerly, at the time of Ignorance. She invited him to sinful actions as before, but Marthad, who had become a Muslim, did not accept her wish. Hence, the woman asked him to marry her. Marthad replied that it was contingent on the permission of the Prophet (p.b.u.h.). Then, after performing his affairs, he returned to Medina and told the Prophet (p.b.u.h.) about the matter. So, this verse was revealed and stated that the idol-worshippers and pagan women are not eligible to be married by Muslim men.
Commentary:
The term /nikah/ in Arabic philology means: ' matrimony, wedlock, and marriage '.
Islam has considered a number of conditions for the wife that a man wants to select. These conditions are identified in Islam because this religion takes the matrimonial life important for the sake of the assured heritable effects upon offspring, and, also, for the sake of the training issues of the family environment over the fate of the children. It says, for example, that a pagan woman is not suitable to be married by a Muslim. Supposing that such a woman be chosen for marriage, the resulting children will naturally obtain her spiritualities and qualities under the principle of heritage, and after birth, if they trained by that mother, (whereas it is often thus), these children may have an abominable end. That is why the Holy Qur'an, in this verse, has explicitly prohibited marriage with the women who are infidel or idol-worshippers.
" And do not marry idolater women until they believe, and a believing maid is definitely preferable to an idolater (free) woman even though she may please you. ... "
In addition to that, if pagans, who are counted foreigners in an Islamic society, penetrate into the houses of Muslims by means of marriage, that society will be inflicted with disorder and interior enemies. In such a situation the different rows and categories therein are not recognized from each other. Hence, the Qur'an, hereby, tells them not to marry with that group of women.
However, Islam has not closed all the doors absolutely to them. Therefore, in order to use their sexual tendency towards their felicity, the Qur'an says:
" ... Nor give (your women) in marriage to idolater men until they believe; and certainly a believing servant is preferable to an idolater (free man), though he may please you. ..."
Similar to the statement at the threshold of the verse that prohibits men from marrying idolatress or infidel women, in this part of the verse, giving girls and women in marriage to infidels and idolater men is prohibited, too. And, similar to the idea that the believing maids are more eligible to marry with than the free idolater women even with admirable beauty or wealth, the believing servants and slaves are more eligible to marry with than the handsome men who are apparently of dignity but disbelieving. In fact, the wedlock of believing women with disbelieving men is forbidden while they are infidels; but there is no sin in marrying them when they accept the truth and believe. This is the very way of return which was also pointed out at the beginning of the verse.
In the subsequent sentence, the reason of the prohibition for the wedlock of believing ones with idolaters and infidels, men and women, is expressed:
" ... Those invite to the Fire while Allah invites to Paradise and forgiveness by His Will, ... "
The prohibition of marriage with an idolater is for the reason that they call their companions towards idolatry and some disgraceful manners. Their behaviour, of course, originates from idolism especially when this companionship is via matrimony whose intensity of mutual effect is deeper and more impressive. The fruit of this conduct is the blazing Fire of Hell.
Briefly speaking, acquaintance with them, particularly through the way of marriage, is inacquaintance with Allah; and approaching them is, indeed, keeping aloof from the Lord.
The believers, unlike that group, because of belief and high human qualities resulting from their true Faith, call their companions to the Truth and excellence. The fate of this manner is Paradise and the forgiveness of Allah.
In this occasion, regarding the close and sincere relation that the true believers have with Allah, He has applied His own appellation instead of using 'believers' and has said:
" ... Allah invites to Paradise and forgiveness by His Will, ... "
Commenting on the last part of this holy verse, the author of Atyab-ul-Bayan says: (1)
" Allah (s.w.t) makes His Signs clear to people to be guided and consequently, they haply take heed. When they recognize the difference between obedience and disobedience, they may avoid sin and follow worship. These Signs are irrespective of revealed prescripts, applicable duties, and ethical instructions; or the verses of macrocosm and microcosm which lead the servants towards the path of felicity and salvation so that they are rescued from the calamities of this world and those of the next world."
"... and He makes clear His signs to people, so that they may take heed."
(1) Atyab-ul-Bayan, vol. 2, p. 441
Section 28,
Regulation about Divorce
Men not to go near women during the monthly course - Glad-tidings to the believers about their meeting Allah - period of waiting for divorced women - Reconciliation after the divorce and re-establishment of conjugal relations.
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222. " They ask you (O' Muhammad) concerning menstruation. Say: 'It is a hurt; so avoid (intercourse with) women during menstruation and do not approach them till they be cleaned. When they are thus purified, then you may go unto them as Allah has commanded you.' Verily, Allah loves those who repent constantly, and (He) loves those who purify themeselves."
Occasion of Revelation:
Women have a state of menstruation every month the course of which is at least three days and at most ten days. It is discharging of blood from the woman's womb, with some special qualities which the concerning jurisprudent books detail. The woman in this condition is called: /ha'id/ 'menstruous woman' and that blood is called 'menstrual blood'.
The existing religious regulations among the Jews and the Christians due to sexual intercourse of men with such women are opposite to each other, so different that it creates questions for a person not from amongst them.
Some of the Jews say that the association of men with such women is absolutely unlawful, even in the form of eating food with them at the same table, or living in one room. They say, for example, a man should not sit where a menstruous woman had sat before. So, if the man sat thereon, he would have to wash his clothing, else it is unclean, /najis/. Or, if he sleeps in her bed, he must wash both his clothing and body. In short, according to the current Torah, a woman, during this period, is considered an unclean one necessary to avoid. (The Torah, Leviticus, Chapter 15, p. 138, No. 19-29 which is exactly narrated at the end of the current discussion._
Christians are just opposite with this group. They actually make no difference between the menstrual period of woman and other than that. There is no bar for them to have any association with their wives including sexual intercourse during that period, even.
Pagan Arabs, the ones who were living in Medina in particular, had become, more or less, sociable with the habits of the Jews, and treated menstruous women like the Jews did. They used to keep aloof from their wives when they were in their monthly courses. That very notable difference in those religious notions and the existing custom among their adherents, caused that some Muslims posed that question to the Prophet (p.b.u.h.). In answer to their question, this verse was revealed.
(15)
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