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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
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