Section VI: Verses (41-57)
Once the essence of belief and disbelief
has been explained, the succeeding verses invite the
addressees to profess belief in God. First attention is
directed at those attributes and majesties of God which
testify that only God is controlling this universe. No one
else has any share in this. For this reason, everyone should
consign themselves to Him only. After that, the hypocrites are
specifically warned that now their policy of divided
affiliation cannot continue. They should either devotedly show
obedience only to God and His Prophet or remember that God
will grant dominance to His sincere servants in this land and
all their open or hidden enemies will be humiliated.
Readers may now proceed to study these
verses.
Text and Translation
اَلَمۡ تَرَ
اَنَّ اللّٰهَ یُسَبِّحُ لَهُ مَنۡ فِی السَّمٰوٰتِ وَ الۡاَرۡضِ
وَ الطَّیۡرُ صٰٓفّٰتٍ کُلٌّ قَدۡ عَلِمَ صَلَاتَهُ وَ
تَسۡبِیۡحَهُ وَ اللّٰهُ عَلِیۡمٌ بِمَا یَفۡعَلُوۡنَ (41) وَ
لِلّٰهِ مُلۡكُ السَّمٰوٰتِ وَ الۡاَرۡضِ وَ اِلَی اللّٰهِ
الۡمَصِیۡرُ (42) اَلَمۡ تَرَ اَنَّ اللّٰهَ یُزۡجِیۡ سَحَابًا
ثُمَّ یُؤَلِّفُ بَیۡنَهُ ثُمَّ یَجۡعَلُهُ رُکَامًا فَتَرَی
الۡوَدۡقَ یَخۡرُجُ مِنۡ خِلٰلِهِ وَ یُنَزِّلُ مِنَ السَّمَآءِ
مِنۡ جِبَالٍ فِیۡهَا مِنۡ بَرَدٍ فَیُصِیۡبُ بِهِ مَنۡ
یَّشَآءُ وَ یَصۡرِفُهُ عَنۡ مَّنۡ یَّشَآءُ یَکَادُسَنَا
بَرۡقِهِ یَذۡهَبُ بِالۡاَبۡصَارِ (43) یُقَلِّبُ اللّٰهُ
الَّیۡلَ وَ النَّهَارَ اِنَّ فِیۡ ذٰلِكَ لَعِبۡرَةً لِّاُولِی
الۡاَبۡصَارِ (44) وَ اللّٰهُ خَلَقَ کُلَّ دَآبَّةٍ مِّنۡ
مَّآءٍ فَمِنۡهُمۡ مَّنۡ یَّمۡشِیۡ عَلٰی بَطۡنِهِ وَ مِنۡهُمۡ
مَّنۡ یَّمۡشِیۡ عَلٰی رِجۡلَیۡنِ وَ مِنۡهُمۡ مَّنۡ یَّمۡشِیۡ
عَلٰۤی اَرۡبَعٍ یَخۡلُقُ اللّٰهُ مَا یَشَآءُ اِنَّ اللّٰهَ
عَلٰی کُلِّ شَیۡءٍ قَدِیۡرٌ (45) لَقَدۡ اَنۡزَلۡنَاۤ اٰیٰتٍ
مُّبَیِّنٰتٍ وَ اللّٰهُ یَهۡدِیۡ مَنۡ یَّشَآءُ اِلٰی صِرَاطٍ
مُّسۡتَقِیۡمٍ (46) وَ یَقُوۡلُوۡنَ اٰمَنَّا بِاللّٰهِ وَ
بِالرَّسُوۡلِ وَ اَطَعۡنَا ثُمَّ یَتَوَلّٰی فَرِیۡقٌ مِّنۡهُمۡ
مِّنۡ بَعۡدِ ذٰلِكَ وَ مَاۤ اُولٰٓئِكَ بِالۡمُؤۡمِنِیۡنَ (47)
وَ اِذَا دُعُوۡا اِلَی اللّٰهِ وَ رَسُوۡلِهِ لِیَحۡکُمَ
بَیۡنَهُمۡ اِذَا فَرِیۡقٌ مِّنۡهُمۡ مُّعۡرِضُوۡنَ (48) وَ اِنۡ
یَّکُنۡ لَّهُمُ الۡحَقُّ یَاۡتُوۡا اِلَیۡهِ مُذۡعِنِیۡنَ (49)
اَفِیۡ قُلُوۡبِهِمۡ مَّرَضٌ اَمِ ارۡتَابُوۡا اَمۡ یَخَافُوۡنَ
اَنۡ یَّحِیۡفَ اللّٰهُ عَلَیۡهِمۡ وَ رَسُوۡلُهُ بَلۡ
اُولٰٓئِكَ هُمُ الظّٰلِمُوۡنَ (50) اِنَّمَا کَانَ قَوۡلَ
الۡمُؤۡمِنِیۡنَ اِذَا دُعُوۡۤا اِلَی اللّٰهِ وَ رَسُوۡلِهِ
لِیَحۡکُمَ بَیۡنَهُمۡ اَنۡ یَّقُوۡلُوۡا سَمِعۡنَا وَ اَطَعۡنَا
وَ اُولٰٓئِكَ هُمُ الۡمُفۡلِحُوۡنَ (51) وَ مَنۡ یُّطِعِ
اللّٰهَ وَ رَسُوۡلَهُ وَ یَخۡشَ اللّٰهَ وَ یَتَّقۡهِ
فَاُولٰٓئِكَ هُمُ الۡفَآئِزُوۡنَ (52) وَ اَقۡسَمُوۡا
بِاللّٰهِ جَهۡدَ اَیۡمَانِهِمۡ لَئِنۡ اَمَرۡتَهُمۡ
لَیَخۡرُجُنَّ قُلۡ لَّا تُقۡسِمُوۡا طَاعَةٌ مَّعۡرُوۡفَةٌ
اِنَّ اللّٰهَ خَبِیۡرٌ بِمَا تَعۡمَلُوۡنَ (53) قُلۡ اَطِیۡعُوا
اللّٰهَ وَ اَطِیۡعُوا الرَّسُوۡلَ فَاِنۡ تَوَلَّوۡا فَاِنَّمَا
عَلَیۡهِ مَا حُمِّلَ وَ عَلَیۡکُمۡ مَّا حُمِّلۡتُمۡ وَ اِنۡ
تُطِیۡعُوۡهُ تَهۡتَدُوۡا وَ مَا عَلَی الرَّسُوۡلِ اِلَّا
الۡبَلٰغُ الۡمُبِیۡنُ (54) وَعَدَ اللّٰهُ الَّذِیۡنَ اٰمَنُوۡا
مِنۡکُمۡ وَ عَمِلُوا الصّٰلِحٰتِ لَیَسۡتَخۡلِفَنَّهُمۡ فِی
الۡاَرۡضِ کَمَا اسۡتَخۡلَفَ الَّذِیۡنَ مِنۡ قَبۡلِهِمۡ وَ
لَیُمَکِّنَنَّ لَهُمۡ دِیۡنَهُمُ الَّذِی ارۡتَضٰی لَهُمۡ وَ
لَیُبَدِّلَنَّهُمۡ مِّنۡ بَعۡدِ خَوۡفِهِمۡ اَمۡنًا
یَعۡبُدُوۡنَنِیۡ لَا یُشۡرِکُوۡنَ بِیۡ شَیۡئًا وَ مَنۡ کَفَرَ
بَعۡدَ ذٰلِكَ فَاُولٰٓئِكَ هُمُ الۡفٰسِقُوۡنَ (55) وَ
اَقِیۡمُوا الصَّلٰوةَ وَ اٰتُوا الزَّکٰوةَ وَ اَطِیۡعُوا
الرَّسُوۡلَ لَعَلَّکُمۡ تُرۡحَمُوۡنَ (56) لَا تَحۡسَبَنَّ
الَّذِیۡنَ کَفَرُوۡا مُعۡجِزِیۡنَ فِی الۡاَرۡضِ وَ مَاۡوٰىهُمُ
النَّارُ وَ لَبِئۡسَ الۡمَصِیۡرُ (57)
Do you not see that whatever is in the
heavens and the earth glorify God alone and the birds too with
outstretched wings? Each knows its prayer and glorification
and God knows whatever they are doing. And for God alone is
the sovereignty of the heavens and the earth and to God alone
is everyone’s return. (41-42)
Do you not see that God brings forth the
clouds, then joins them together; after that arranges them
into layers? Then you see that from within them rain emerges
and He unleashes from the sky – from the mountains in it –
hail. Thus He sends them down on whomsoever He likes and turns
them away from whomsoever He wants. Such is the flash of their
lightning as if it will snatch away the eyes. It is God alone
Who causes the alternation of day and night. Indeed, there is
a great lesson in it for those who have insight. (43-44)
And it is God Who created every living
being from water. So some of them creep on their bellies; and
some of them walk on two feet and some on four feet. God
creates whatever He intends. Indeed, God has power over all
things. (45)
We have sent down revelations which clearly
explain and it is God Who guides whomsoever He wills to the
straight path. (46)
And they claim: “We have professed faith in
God and in the Messenger and We are obedient.” Then one group
from among them turns away and these people are not believers
in reality. And when they are called to God and His Messenger
so that the Messenger may decide among them, one of their
groups turns away. And if they come to obtain the truth in
their favour, they come to him very obediently. Is there an
ailment in their hearts or are they still inflicted with doubt
or do they fear that God and His Messenger will be unjust to
them? In fact, these people are themselves unjust. Such are
the words of the believers that when they are called to God
and His Messenger to resolve a mutual disagreement, they say:
“We listened and we obeyed.” And, in reality, it is these
people who shall prosper. And those who obey God and His
messenger and those fear Him and abide by His limits, it is
they who shall be successful. (47-52)
And they swore strong oaths that if you
direct them to wage jihad, they will certainly march out. Say:
Do not swear oaths. Obedience in the conventional way is the
real thing. God well knows what you are doing. Tell them: Obey
God and obey the Messenger. However, if you turn away, then
remember that the responsibility on the Messenger is only that
which has been imposed on him and on you what has been imposed
on you. And if you obey him alone, you will be guided and the
responsibility of the Messenger is only to clearly
communicate. (53-54)
God’s promise with those among you who have
professed faith and done righteous deeds is that He shall
grant them authority in this land the way He had granted it to
those before them and He shall establish this religion that He
has chosen for them and after this state of their fear, He
shall transform it into peace. They shall worship Me and
associate none with Me. And those who disbelieve after this,
then, in reality, it is they who are the disobedient. (55)
And be diligent in the prayer and pay zakah
and remain obedient to the Messenger so that mercy is shown to
you. And do not think about these disbelievers that they will
be beyond Our control in this land. And their abode is Hell
and, indeed, it is a very evil abode. (56-57)
Explanation
اَلَمۡ تَرَ اَنَّ اللّٰهَ یُسَبِّحُ لَهُ
مَنۡ فِی السَّمٰوٰتِ وَ الۡاَرۡضِ وَ الطَّیۡرُ صٰٓفّٰتٍ کُلٌّ
قَدۡ عَلِمَ صَلَاتَهُ وَ تَسۡبِیۡحَهُ وَ اللّٰهُ عَلِیۡمٌ
بِمَا یَفۡعَلُوۡنَ (41)
Exactly the same subject as the one raised
in this verse has been discussed in verse 18 of Surah al-Hajj.
It has been fully explained there. Every object of this
universe glorifies God. Just as its apparent form – the way we
observe it – testifies that it is obedient to God and follows
His directives, its inner form is also busy in glorifying and
exalting Him. Human beings not being fully aware of their
language and gestures though are not able to understand their
glorification and prayers. This is also pointed out in verse
44 of Surah Isra’ thus: لَا
تَفۡقَہُوۡنَ تَسۡبِیۡحَہُمۡ. All
these objects and entities through their practical
demonstration invite human beings that they too join them in
glorifying and exalting God, and like them worship God only.
If a person adopts some other way, he adopts something
entirely different from the rest of the world and strikes a
mantra that is in complete discord with the mantra of everyone
else. Also found in this verse is encouragement for those who
adopt the way of God: they should not regard themselves to be
alone or in minority. The person who treads this path is never
alone. This path is replete with caravans. Every entity of
this universe is his fellow-passenger. Why should he get
dismayed if a few ingrates tread a different path? Why should
he lose hope and be frustrated when the heavens and earth of
God, His sun and moon, His oceans and mountains, animals and
birds all are in harmony with him?
Next, from among things found between the
heavens and the earth, birds are referred to by the words:
وَ الطَّیۡرُ صٰٓفّٰتٍ:
they also glorify God while flying with outstretched wings. At
some other instances, their chanting and singing is referred
to. Here their outstretched wings portray their prostration
before God.
The words کُلٌّ
قَدۡ عَلِمَ صَلَاتَهُ وَ تَسۡبِیۡحَهُ
refer to the fact that people must not think that God has
prescribed the same way for everyone to pray to Him and
glorify Him. In fact, He has appointed different ways for
everyone to do so, and everything has fully learnt these ways
and is following them accordingly.
The words وَ
اللّٰهُ عَلِیۡمٌ بِمَا یَفۡعَلُوۡنَ
imply that if people are not aware of how birds glorify and
pray to God, it does not matter. God is aware of all they do,
and it is God Who is informing them about this so that they
seek a lesson from it.
وَ لِلّٰهِ مُلۡكُ السَّمٰوٰتِ وَ
الۡاَرۡضِ وَ اِلَی اللّٰهِ الۡمَصِیۡرُ (42)
This verse mentions the reason for
everyone’s glorification and exaltation of God and why they
should do it. None except God is the sovereign of this
universe and none except to Him will everyone return. So, when
this is so in both worlds, on what grounds should others be
glorified and exalted.
اَلَمۡ تَرَ اَنَّ اللّٰهَ یُزۡجِیۡ
سَحَابًا ثُمَّ یُؤَلِّفُ بَیۡنَهُ ثُمَّ یَجۡعَلُهُ رُکَامًا
فَتَرَی الۡوَدۡقَ یَخۡرُجُ مِنۡ خِلٰلِهِ وَ یُنَزِّلُ مِنَ
السَّمَآءِ مِنۡ جِبَالٍ فِیۡهَا مِنۡ بَرَدٍ فَیُصِیۡبُ بِهِ
مَنۡ یَّشَآءُ وَ یَصۡرِفُهُ عَنۡ مَّنۡ یَّشَآءُ یَکَادُسَنَا
بَرۡقِهِ یَذۡهَبُ بِالۡاَبۡصَارِ (43)
Mentioned in these verses is a proof of
God’s sovereignty and control of this universe. It is only He
Who has absolute authority in it and none can interfere in His
work which is solely based on His wisdom. The same element of
nature can prove to be a boon for some and a bane for some. He
decides this. Whoever He wants, He keeps intact and whoever He
wants, He saves from calamities. No one can dare save himself
or others if God intends to inflict him with any trial.
It may be kept in mind that in one verse,
God has explained how He alone is responsible for showing
favour or sending affliction to people. The first part
exemplifies His mercy and the second (beginning wit the words:
He unleashes from the sky) His affliction. This refers to the
winter clouds which appear with tempestuous winds, intense
lightning and hail and such is the hailstorm they unleash that
cities after cities are enveloped with hail. It is as if
mountains of hail are concealed in the clouds and go on a
rampage of destruction. Some nations – among those mentioned
by the Qur’an that were routed by God’s punishment – were
destroyed in this way. Their mention can be seen at relevant
places.
یُقَلِّبُ
اللّٰهُ الَّیۡلَ وَ النَّهَارَ اِنَّ فِیۡ ذٰلِكَ لَعِبۡرَةً
لِّاُولِی الۡاَبۡصَارِ (44)
Similarly, bringing forth the day after the
night and the night after the day is solely in God’s control.
None has the power to make the night appear during the day and
the day during the night. Neither can anyone delay their
coming or going by the fraction of a second.
It has been explained at another instance
that the word عِبۡرة means
to reach one reality through another one. In other words,
people of insight are able to see the intrinsic through the
extrinsic as well as principles concealed in components. After
these observations, they have not the slightest doubt that
this universe has been created by a wise and powerful God Who
has sole authority in it. For this reason, only He deserves to
be worshipped and shown obedience to. It may be kept in mind
that it is this عِبۡرة which
is the real substance of a human being. If someone is devoid
of it, he is not a human being and is in fact an animal. The
eye which is not able to detect the inner form of a thing by
viewing its outer one is blind.
وَ اللّٰهُ
خَلَقَ کُلَّ دَآبَّةٍ مِّنۡ مَّآءٍ فَمِنۡهُمۡ مَّنۡ
یَّمۡشِیۡ عَلٰی بَطۡنِهِ وَ مِنۡهُمۡ مَّنۡ یَّمۡشِیۡ عَلٰی
رِجۡلَیۡنِ وَ مِنۡهُمۡ مَّنۡ یَّمۡشِیۡ عَلٰۤی اَرۡبَعٍ
یَخۡلُقُ اللّٰهُ مَا یَشَآءُ اِنَّ اللّٰهَ عَلٰی کُلِّ شَیۡءٍ
قَدِیۡرٌ (45)
The implication of this verse is that if
there are variations in entities, forms and objects, this does
not mean that this universe is governed by different
intentions, as is contented by the naïve idolaters. This in
fact is a proof of the power and wisdom of its creator. He
created all living beings from the same water. Who can say
that the creator of two-legged animals is different and of
four-legged ones different. All have been created by the same
creator. He creates whatever He wants to from His power in
whatever form and shape He intends. Since He has power over
all, everyone should consign himself to Him and worship Him
alone.
لَقَدۡ
اَنۡزَلۡنَاۤ اٰیٰتٍ مُّبَیِّنٰتٍ وَ اللّٰهُ یَهۡدِیۡ مَنۡ
یَّشَآءُ اِلٰی صِرَاطٍ مُّسۡتَقِیۡمٍ (46)
This is a warning similar to the one
sounded in verse 24 earlier. It is the established practice of
God that He guides only those – with His revelations which
lead to the straight path – who want to tread this path. As
for the ingrates, they will continue to wander in the darkness
of their base desires until they encounter their fate. It has
been explained at various instances of this exegesis that
God’s will is based on wisdom and at the same time is
absolute: none can change it.
وَ
یَقُوۡلُوۡنَ اٰمَنَّا بِاللّٰهِ وَ بِالرَّسُوۡلِ وَ اَطَعۡنَا
ثُمَّ یَتَوَلّٰی فَرِیۡقٌ مِّنۡهُمۡ مِّنۡ بَعۡدِ ذٰلِكَ وَ
مَاۤ اُولٰٓئِكَ بِالۡمُؤۡمِنِیۡنَ (47)
After a general invitation had been given
to the addressees to consign themselves to God, the case of
the hypocrites is taken up. Their pranks and mischief had
increased a lot, as is evident from the incident of ifk.
The last part of the verse “and these
people are not believers in reality” means that these
claimants of faith are not believers in the sight of God. It
is not just by laying claim to faith by the tongue that this
obligation is fulfilled; in fact, together with it, an
essential requirement is to obey the directives of God and His
messenger without any reluctance and hesitation. If a person
does not fulfil this requirement, his claim to faith is
totally false and he is a die-hard hypocrite.
وَ اِذَا
دُعُوۡا اِلَی اللّٰهِ وَ رَسُوۡلِهِ لِیَحۡکُمَ بَیۡنَهُمۡ
اِذَا فَرِیۡقٌ مِّنۡهُمۡ مُّعۡرِضُوۡنَ (48)
This verse mentions the proof of their
hypocrisy and lack of faith: when some dispute arises among
them and they are invited to present it before God and His
prophet so that the latter can decide between them according
to God’s law, each of their groups continues to show evasion.
Inviting people to God here obviously means inviting them to
the law of God of which the messenger is a representative. His
verdict is the verdict of God. If a person lays claim to
profess belief in God and His messenger but turns to decide
his disputes and evades the court of the messenger, then he is
a hypocrite.
Here it should be kept in mind that
initially when in the suburbs of Madinah as long as the Jews
had influence in their circles, the hypocrites would go to
their courts to settle their cases. One of the reasons for
this was that the Jews had totally altered the shari‘ah of God
to their own liking and desires. Secondly, they could be very
easily bribed to win a favourable decision. The hypocrites
would use this situation to their advantage: if they had a
hope to obtain a favourable decision from the Prophet (sws),
they would very obediently take their dispute to his court and
if this was not the case, they would go to the courts of the
Jews.
وَ اِنۡ
یَّکُنۡ لَّهُمُ الۡحَقُّ یَاۡتُوۡۤا اِلَیۡهِ مُذۡعِنِیۡنَ (49)
In other words, if they knew that they
would not get a favourable decision from the Prophet (sws),
they would go to the courts of the Jews. The Qur’an
)4:63) has called
this attitude of theirs as tahakum ila al-taghut (seeking
verdict from Satan) and regarded it as a polytheistic
practice, as has been explained at an appropriate instance.
اَفِیۡ
قُلُوۡبِهِمۡ مَّرَضٌ اَمِ ارۡتَابُوۡۤا اَمۡ یَخَافُوۡنَ اَنۡ
یَّحِیۡفَ اللّٰهُ عَلَیۡهِمۡ وَ رَسُوۡلُهُ بَلۡ اُولٰٓئِكَ
هُمُ الظّٰلِمُوۡنَ (50)
The word ailment is used in the Qur’an to
refer to both “jealousy” and “hypocrisy.” Concomitant
indications show that here it refers to the latter. Calling
both these as ailments is something very evident.
The word إرتياب
means to be inflicted with doubt. This doubt can relate both
to the messengerhood of Muhammad (sws) as well as to the
future of Islam. One of the major reasons of the hesitancy of
the hypocrites was that feared that there was a chance that
both the Muslims and their opponents would ultimately be
triumphant. So they thought it to their advantage that a
little link should remain with each of these groups.
The word حيف
means “oppression and injustice.” The verse states that the
attitude of reluctance and indecision shown by these
hypocrites is because of the three enumerated reasons: either
their hearts are inflicted with the ailment of hypocrisy or
they are in doubt about the future of Islam and the Prophet (sws)
or they have fear that their cases will be decided unjustly by
him their cases are brought to him. They should decide that
which of these three ailments afflicts them or is it that they
are afflicted by all the three. Whatever the case, it is
against faith.
The last part of the verse “in fact, these
people are themselves unjust,” alludes to the fact that they
fear injustice from God and His Prophet whereas by adopting
this attitude they themselves are being unjust to themselves.
They think that they are safeguarding their future interests
whereas they have actually taken refuge in the shadow of a
wall that is about to be demolished.
اِنَّمَا
کَانَ قَوۡلَ الۡمُؤۡمِنِیۡنَ اِذَا دُعُوۡۤا اِلَی اللّٰهِ وَ
رَسُوۡلِهِ لِیَحۡکُمَ بَیۡنَهُمۡ اَنۡ یَّقُوۡلُوۡا سَمِعۡنَا
وَ اَطَعۡنَا وَ اُولٰٓئِكَ هُمُ الۡمُفۡلِحُوۡنَ (51)
The verse depicts the character of true
believers. People who consign themselves to God disregarding
their desires and wants, it is they who have in fact
safeguarded their interests in this world and in the next and
not those who want to simultaneously befriend adherents of
belief and disbelief. People who board two boats are destined
to drown.
وَ مَنۡ
یُّطِعِ اللّٰهَ وَ رَسُوۡلَهُ وَ یَخۡشَ اللّٰهَ وَ یَتَّقۡهِ
فَاُولٰٓئِكَ هُمُ الۡفَآئِزُوۡنَ (52)
Form reduction in
یَتَّقۡهِ has
changed its shape, but such form reductions are common.
The words خشية
and تقوى
are mentioned here adjacent to one another. In my opinion, the
former is a depiction of the state of the heart and the latter
refers to abiding by the limits of God. In other words, one
refers to the inner-self of a person and the other to his
outer-self.
The verse implies that real successful
people are those who obey God and His Messenger in both
conducive and in adverse circumstances while disregarding
their personal needs and interests. They are ones whose hearts
are replete with the fear of God and abide by His bounds in
their everyday lives. It is evident from this that in the
first place a mere claim to faith is not sufficient for
success and salvation; obedience to God and His Messenger is
also essential for this. Secondly, even obedience is not
sufficient; it is essential that a person must have God’s fear
in his heart and practical life.
Thus it is these people who will remain
successful. As for the mean and selfish who want to remain
with God and His Messenger merely to protect their personal
interests, they in fact have nothing to do with them.
وَ
اَقۡسَمُوۡا بِاللّٰهِ جَهۡدَ اَیۡمَانِهِمۡ لَئِنۡ اَمَرۡتَهُمۡ
لَیَخۡرُجُنَّ قُلۡ لَّا تُقۡسِمُوۡا طَاعَةٌ مَّعۡرُوۡفَةٌ
اِنَّ اللّٰهَ خَبِیۡرٌ بِمَا تَعۡمَلُوۡنَ (53)
In spite of pledging the covenant of
complete obedience, just as these hypocrites tried to evade
the courts of God’s Messenger, they also tried to evade jihad.
They would vehemently brag that they were ready for this cause
with their wealth and persons. However, when the time came,
they would dodge away. The Prophet (sws) is asked to tell them
to not swear oaths in such abundance; oaths are no substitute
for deeds. The real thing that is needed from them is
obedience to God and His Messenger according to the norms. How
long can they hide their character with these hollow oaths if
they actually lack submission and compliance?
They can deceive others with these false
oaths but how can they deceive the God Who knows everything
and is fully aware of all the words and deeds of everyone.
Previous surahs mention this trait of
swearing profusely of the hypocrites as will the succeeding
ones too. This proclivity has a psychological reason: they do
not have noble traits to prove their character; in order to do
so, they use their oaths; they have this guilt in them that
unless they swear an oath, their addressees would not believe
them. People who are decent and dignified have confidence in
their character and therefore do not have any need to swear
oaths.
The sentence
طَاعَةٌ مَّعۡرُوۡفَةٌ is of similar
nature to فَصَبْرٌ جَمِيْلٌ
(12:18). Grammatically, there can be two possibilities: these
words form an inchoative (mubtada’) of a suppressed
enunciative (khabar); this is because an undefined noun that
is qualified by an adjective has the ability to become an
inchoative. Similarly, they can also be the enunciative of a
suppressed inchoative. In both cases, the meaning will almost
be the same. This is because the reason to suppress something
is to direct full attention to what is expressed, and this is
found in both cases.
قُلۡ
اَطِیۡعُوا اللّٰهَ وَ اَطِیۡعُوا الرَّسُوۡلَ فَاِنۡ تَوَلَّوۡا
فَاِنَّمَا عَلَیۡهِ مَا حُمِّلَ وَ عَلَیۡکُمۡ مَّا حُمِّلۡتُمۡ
وَ اِنۡ تُطِیۡعُوۡهُ تَهۡتَدُوۡا وَ مَا عَلَی الرَّسُوۡلِ
اِلَّا الۡبَلٰغُ الۡمُبِیۡنُ (54)
These words admonish the hypocrites. The
Prophet (sws) has fulfilled his responsibility of delivering
God’s religion to them with clarity. He is not required to
make them accept it; accepting it is in fact their
responsibility; for this they will be answerable before God.
The words “And if you obey him alone, you
will be guided” sound warning as well as assurance. If they
obey the Prophet (sws), they will succeed; otherwise, they
should remember that they themselves will be responsible of
calling for their doom.
The words “the responsibility of the
Messenger is only to clearly communicate” show the exact
obligation of God’s Messenger. If even after this, these
people do not fulfil their responsibility, they themselves
will suffer its consequences.
In these verses, it can be seen that it is
repeatedly said that the essential consequence of faith is
showing obedience to God and His Messenger, and the way to
show obedience to God is to be obedient to the Messenger.
Without this compliance, had a mere claim to faith by the
tongue been sufficient, these hypocrites were not behind
anyone. They would not only express faith like this, they
would also pledge obedience by the tongue and to prove their
verbal claim would swear strong oaths. This is the very reason
that at another instance the Qur’an (4:145)
has stated that they will be in the lowest section of Hell.
وَعَدَ
اللّٰهُ الَّذِیۡنَ اٰمَنُوۡا مِنۡکُمۡ وَ عَمِلُوا الصّٰلِحٰتِ
لَیَسۡتَخۡلِفَنَّهُمۡ فِی الۡاَرۡضِ کَمَا اسۡتَخۡلَفَ
الَّذِیۡنَ مِنۡ قَبۡلِهِمۡ وَ لَیُمَکِّنَنَّ لَهُمۡ دِیۡنَهُمُ
الَّذِی ارۡتَضٰی لَهُمۡ وَ لَیُبَدِّلَنَّهُمۡ مِّنۡ بَعۡدِ
خَوۡفِهِمۡ اَمۡنًا یَعۡبُدُوۡنَنِیۡ لَا یُشۡرِکُوۡنَ بِیۡ
شَیۡئًا وَ مَنۡ کَفَرَ بَعۡدَ ذٰلِكَ فَاُولٰٓئِكَ هُمُ
الۡفٰسِقُوۡنَ (55)
This verse addresses the doubt harboured by
the hypocrites regarding the future of Islam.
The promise referred to in it has been
mentioned in detail in Surahs al-Anbiya’, al-Hajj, and al-Mu’minun.
The words “the way He had granted it to
those before them” refer to the earlier messengers and their
nations. The established practice of God regarding His
Messengers has been repeatedly pointed out in this exegesis
that they and their followers are bound to triumph and achieve
domination in this world. Once these Messengers conclusively
deliver the truth, those who deny them are necessarily
destroyed and the reins of leadership are entrusted to those
who believe in the Messenger.
The words “He shall establish this religion
that He has chosen for them” refer to the religion of Islam
and are similar to what is said in verse 6 of Surah al-Ma’idah:
رَضِيْتُ لَكُمُ الإِسْلاَمَ دِيْناً
(I chose for you Islam as the
religion). Establishing religion in this land means that the
law of this religion will be upheld here and it is on its
foundation that the collective and political system will be
based.
The words “after this state of their fear,
He shall transform it into peace” are very meaningful: the
clouds of uncertainty and doubt that loomed large at those
times will be temporary. God will soon make the place secure
and peaceful and no would did dare pose a threat to God’s
religion and its bearers in the length and breadth of the
country.
The way this promise of God was fulfilled
after the conquest of Makkah is a historical fact that none
can deny. Ultimately, regarding the whole Arabia peninsula,
the Prophet (sws) said: لا يجتمع
فيها دينان )two religions will never
simultaneously exist here).
The words “and those who disbelieve after
this, then, in reality, it is they who are the disobedient”
refer to the fact that at the moment those who are opposing
God’s religion are being given respite because they are
passing through the period of test and trial ordained for
them. However, soon the verdict will delivered against those
who were being disobedient to God and His Messenger and they
will meet a humiliating fate. The purpose of the last part of
the sentence is to refer to its consequence.
وَ
اَقِیۡمُوا الصَّلٰوةَ وَ اٰتُوا الزَّکٰوةَ وَ اَطِیۡعُوا
الرَّسُوۡلَ لَعَلَّکُمۡ تُرۡحَمُوۡنَ (56)
The verse states the cure for the ailments
of hypocrisy, fear and doubt. If they adopt these measures,
they will be successful both in this world and the next.
لَا
تَحۡسَبَنَّ الَّذِیۡنَ کَفَرُوۡا مُعۡجِزِیۡنَ فِی الۡاَرۡضِ وَ
مَاۡوٰىهُمُ النَّارُ وَ لَبِئۡسَ الۡمَصِیۡرُ (57)
The hypocrites were over-awed by the fear
of Islam’s enemies, particularly the Quraysh. This verse
dispels this fear.
Section VII: Verses (58-64)
Coming up are the concluding verses of the
surah. Certain questions and doubts that arose in the minds of
people regarding the hijab or dress-code verses (27-31)
earlier are explained. Since these verses were revealed after
the primary directives, they were placed at the end of the
surah and it is also specified that they have been revealed as
an explanation.
At the end, there are three verses which
relate to the hypocrites who were mentioned in verses 47-57.
It is evident from concomitant indications that these verses
were also revealed as a further rebuke to them. For this
reason they are placed at the end.
Readers may now proceed to study these
verses.
Text and Translation
یٰۤاَیُّهَا
الَّذِیۡنَ اٰمَنُوۡا لِیَسۡتَاۡذِنۡکُمُ الَّذِیۡنَ مَلَکَتۡ
اَیۡمَانُکُمۡ وَ الَّذِیۡنَ لَمۡ یَبۡلُغُوا الۡحُلُمَ مِنۡکُمۡ
ثَلٰثَ مَرّٰتٍ
مِنۡ قَبۡلِ صَلٰوةِ الۡفَجۡرِ وَ حِیۡنَ تَضَعُوۡنَ
ثِیَابَکُمۡمِّنَ الظَّهِیۡرَةِ وَ مِنۡ بَعۡدِ صَلٰوةِ
الۡعِشَآءِ ثَلٰثُ عَوۡرٰتٍ لَّکُمۡ
لَیۡسَ عَلَیۡکُمۡ وَ لَاعَلَیۡهِمۡ جُنَاحٌ بَعۡدَهُنَّ
طَوّٰفُوۡنَ عَلَیۡکُمۡ بَعۡضُکُمۡ عَلٰی بَعۡضٍ
کَذٰلِكَ یُبَیِّنُ اللّٰهُ لَکُمُ الۡاٰیٰتِ
وَ اللّٰهُ عَلِیۡمٌ حَکِیۡمٌ (58) وَ اِذَا بَلَغَ
الۡاَطۡفَالُ مِنۡکُمُ الۡحُلُمَ فَلۡیَسۡتَاۡذِنُوۡا کَمَا
اسۡتَاۡذَنَ الَّذِیۡنَ مِنۡ قَبۡلِهِمۡ
کَذٰلِكَ یُبَیِّنُ اللّٰهُ لَکُمۡ اٰیٰتِهِ
وَ اللّٰهُ عَلِیۡمٌ حَکِیۡمٌ (59) وَ الۡقَوَاعِدُ مِنَ
النِّسَآءِ الّٰتِیۡ لَا یَرۡجُوۡنَ نِکَاحًا فَلَیۡسَ
عَلَیۡهِنَّ جُنَاحٌ اَنۡ یَّضَعۡنَ ثِیَابَهُنَّ غَیۡرَ
مُتَبَرِّجٰتٍ بِزِیۡنَةٍ
وَ اَنۡ یَّسۡتَعۡفِفۡنَ خَیۡرٌ لَّهُنَّ
وَ اللّٰهُ سَمِیۡعٌ عَلِیۡمٌ (60) لَیۡسَ عَلَی
الۡاَعۡمٰی حَرَجٌ وَّ لَا عَلَی الۡاَعۡرَجِ حَرَجٌ وَّ لَا
عَلَی الۡمَرِیۡضِ حَرَجٌ وَّ لَا عَلٰۤی اَنۡفُسِکُمۡ اَنۡ
تَاۡکُلُوۡا مِنۡ بُیُوۡتِکُمۡ اَوۡ بُیُوۡتِ اٰبَآئِکُمۡ اَوۡ
بُیُوۡتِ اُمَّهٰتِکُمۡ اَوۡ بُیُوۡتِ اِخۡوَانِکُمۡ اَوۡ
بُیُوۡتِ اَخَوٰتِکُمۡ اَوۡ بُیُوۡتِ اَعۡمَامِکُمۡ اَوۡ
بُیُوۡتِ عَمّٰتِکُمۡ اَوۡ بُیُوۡتِ اَخۡوَالِکُمۡ اَوۡ بُیُوۡتِ
خٰلٰتِکُمۡ اَوۡ مَا مَلَکۡتُمۡ مَّفَاتِحَهُ اَوۡ صَدِیۡقِکُمۡ
لَیۡسَ عَلَیۡکُمۡ جُنَاحٌ اَنۡ تَاۡکُلُوۡا جَمِیۡعًا
اَوۡ اَشۡتَاتًا
فَاِذَا دَخَلۡتُمۡ بُیُوۡتًا فَسَلِّمُوۡا عَلٰۤی
اَنۡفُسِکُمۡ تَحِیَّةً مِّنۡ عِنۡدِ اللّٰهِ مُبٰرَكَةً
طَیِّبَةً
کَذٰلِكَ یُبَیِّنُ اللّٰهُ لَکُمُ الۡاٰیٰتِ لَعَلَّکُمۡ
تَعۡقِلُوۡنَ (61) اِنَّمَا الۡمُؤۡمِنُوۡنَ الَّذِیۡنَ
اٰمَنُوۡا بِاللّٰهِ وَ رَسُوۡلِهِ وَ اِذَا کَانُوۡا مَعَهُ
عَلٰۤی اَمۡرٍ جَامِعٍ لَّمۡ یَذۡهَبُوۡا حَتّٰی
یَسۡتَاۡذِنُوۡهُ
اِنَّ الَّذِیۡنَ یَسۡتَاۡذِنُوۡنَكَ اُولٰٓئِكَ
الَّذِیۡنَ یُؤۡمِنُوۡنَ بِاللّٰهِ وَ رَسُوۡلِهِ فَاِذَا
اسۡتَاۡذَنُوۡكَ لِبَعۡضِ شَاۡنِهِمۡ فَاۡذَنۡ لِّمَنۡ شِئۡتَ
مِنۡهُمۡ وَ اسۡتَغۡفِرۡ لَهُمُ اللّٰهَ
اِنَّ اللّٰهَ غَفُوۡرٌ رَّحِیۡمٌ (52) لَا تَجۡعَلُوۡا
دُعَآءَ الرَّسُوۡلِ بَیۡنَکُمۡ کَدُعَآءِ بَعۡضِکُمۡ بَعۡضًا
قَدۡ یَعۡلَمُ اللّٰهُ الَّذِیۡنَ یَتَسَلَّلُوۡنَ
مِنۡکُمۡ لِوَاذًا
فَلۡیَحۡذَرِ الَّذِیۡنَ یُخَالِفُوۡنَ عَنۡ اَمۡرِهِ
اَنۡ تُصِیۡبَهُمۡ فِتۡنَةٌ اَوۡ یُصِیۡبَهُمۡ عَذَابٌ اَلِیۡمٌ
(53) اَلَاۤ اِنَّ لِلّٰهِ مَا فِی السَّمٰوٰتِ وَ الۡاَرۡضِ
قَدۡ یَعۡلَمُ مَاۤ اَنۡتُمۡ عَلَیۡهِ
وَ یَوۡمَ یُرۡجَعُوۡنَ اِلَیۡهِ فَیُنَبِّئُهُمۡ بِمَا
عَمِلُوۡا
وَ اللّٰهُ بِکُلِّ شَیۡءٍ عَلِیۡمٌ (54)
Believers! Let your slave men and women and
those who have yet to reach maturity ask permission on three
occasions: first, before the fajr prayer; second, in the
afternoon when you take off your garments and after the ‘isha
prayer. These three occasions are times of your privacy. At
other times, it shall be no offence for you or them to come
without permission because you do go around meeting one
another. In this way, God explains His revelations to you and
God is All-Knowing and All-Wise. And when the children among
you reach maturity, let them also ask your permission as those
before them would do. In this manner, God explains His
revelations to you and God is All-Knowing and All-Wise. And
there is no harm if aged women who have no hope of marriage
discard their shawls if they do not have any intention to
display embellishments. And if they too exercise caution, it
is better for them. And God hears all and knows all. (58-60)
There is neither any restriction on the
blind, on the lame, on the sick nor on your own selves whether
you eat from your houses or your fathers’ or grandfathers’ or
your mothers’ or your brothers’ or your sisters’ or your
paternal uncles’ or your paternal aunts’ or your maternal
uncles’ or your maternal aunts’ or from those who are
dependent on you or from your friends’, whether you eat
together or separately. However, when you enter houses, say
salam to your people which is a blessed and noble invocation
prescribed by God. God thus explains to you His revelations so
that you may understand. (61)
Only they are believers who have strong
faith in God and His Messenger. And when they are with the
Messenger for some collective task, they do not go away from
there unless they seek permission from him.
Those who go after seeking permission from you, only they are
the ones who have faith in God and His Messenger. So, when
they seek permission from you for some need they have, you can
give permission to whomsoever you like and pray to God for
their forgiveness. Indeed, God is Forgiving, Ever-Merciful.
(62)
Do not regard the way you address the
messenger to be similar to how you address one another. God
fully knows those among you who have been secretly slipping
away while hiding behind others. So, those people who evading
the Messenger’s directive have been opposing him should fear
that a trial may afflict them or a painful punishment visit
them. Listen! Whatever is in the heavens and the earth, all
belongs to God alone. God is well aware of every situation
that you may be in. And the day they are returned to Him, He
shall tell them whatever they would have done. And God is
fully aware of everything. (63-64)
Explanation
یٰۤاَیُّهَا
الَّذِیۡنَ اٰمَنُوۡا لِیَسۡتَاۡذِنۡکُمُ الَّذِیۡنَ مَلَکَتۡ
اَیۡمَانُکُمۡ وَ الَّذِیۡنَ لَمۡ یَبۡلُغُوا الۡحُلُمَ مِنۡکُمۡ
ثَلٰثَ مَرّٰتٍ
مِنۡ قَبۡلِ صَلٰوةِ الۡفَجۡرِ وَ حِیۡنَ تَضَعُوۡنَ
ثِیَابَکُمۡمِّنَ الظَّهِیۡرَةِ وَ مِنۡ بَعۡدِ صَلٰوةِ
الۡعِشَآءِ ثَلٰثُ عَوۡرٰتٍ لَّکُمۡ
لَیۡسَ عَلَیۡکُمۡ وَ لَاعَلَیۡهِمۡ جُنَاحٌ بَعۡدَهُنَّ
طَوّٰفُوۡنَ عَلَیۡکُمۡ بَعۡضُکُمۡ عَلٰی بَعۡضٍ
کَذٰلِكَ یُبَیِّنُ اللّٰهُ لَکُمُ الۡاٰیٰتِ
وَ اللّٰهُ عَلِیۡمٌ حَکِیۡمٌ (58) وَ اِذَا بَلَغَ
الۡاَطۡفَالُ مِنۡکُمُ الۡحُلُمَ فَلۡیَسۡتَاۡذِنُوۡا کَمَا
اسۡتَاۡذَنَ الَّذِیۡنَ مِنۡ قَبۡلِهِمۡ
کَذٰلِكَ یُبَیِّنُ اللّٰهُ لَکُمۡ اٰیٰتِهِ
وَ اللّٰهُ عَلِیۡمٌ حَکِیۡمٌ (59)
Earlier in verse 31, slaves and immature
children were exempted from the condition of seeking
permission that was imposed before entering houses. Later, it
was said that on three occasions, they too should seek
permission. These occasions are mentioned in these verses. The
reason for this special precaution was that these are times of
privacy between a husband and a wife. The times before fajr
and after isha’ being occasions of privacy is evident.
Afternoon is also a time of rest. This was specially the case
in Arabia, where people would take an afternoon nap shielding
themselves from the heat of the sun. If on these three
occasions, slaves and children were to enter the house without
taking permission, it was possible that may see the people of
the household in a situation which is not appropriate for them
to see. For this reason, this restriction was imposed.
Moreover, this was done gradually so that it may not weigh
down heavily on people. Except for these three occasions,
permission was needed. The wisdom for this is stated in the
words: “because you do go around meeting one another.” Thus
God did not want them to be put in a spot of difficulty.
It is further clarified that immature
children are exempted from seeking permission as long as they
remain immature. As soon as they reach maturity, they will
have to follow all the restrictions imposed on others. They
will not be given any concession merely because since
childhood, they have been regularly coming into the houses.
It may be observed that at the end of both
these verses, it is stated that they were revealed as an
explanation of the earlier directives and that this
explanation is based on God’s knowledge and wisdom. It is God
Who knows what directives should be given for the reform and
instruction of people and in what gradual sequence they should
be given.
وَ
الۡقَوَاعِدُ مِنَ النِّسَآءِ الّٰتِیۡ لَا یَرۡجُوۡنَ نِکَاحًا
فَلَیۡسَ عَلَیۡهِنَّ جُنَاحٌ اَنۡ یَّضَعۡنَ ثِیَابَهُنَّ
غَیۡرَ مُتَبَرِّجٰتٍ بِزِیۡنَةٍ
وَ اَنۡ یَّسۡتَعۡفِفۡنَ خَیۡرٌ لَّهُنَّ
وَ اللّٰهُ سَمِیۡعٌ عَلِیۡمٌ (60)
This verse too is from among the
explanatory ones. Earlier on in verse 31, one of the
directives given to women was that when non-mahram relatives
are present in the house, they must cover their bosoms with
shawls. In the verse under discussion, it is stated that if
elderly women do not do so, it would not be any offence;
however, they can only do so if they do not have any intention
of displaying their embellishments, though even in this age,
it is more desirable that they do not dispense with their
shawls. This concession for elderly ladies is to provide them
with ease. However, it also has an element of trial for them.
Just as many men who grow old still have youthful desires, in
a similar way, there are women who grow old but they still
want to show off their ornaments and affluence. Since this
tendency in itself is a trial for a person’s faith, they are
warned that they must not misuse this concession.
The attributes of God at the end of the
verse are meant to warn the addressees: everyone should know
that nothing is hidden from God. He hears and knows all.
لَیۡسَ
عَلَی الۡاَعۡمٰی حَرَجٌ وَّ لَا عَلَی الۡاَعۡرَجِ حَرَجٌ وَّ
لَا عَلَی الۡمَرِیۡضِ حَرَجٌ وَّ لَا عَلٰۤی اَنۡفُسِکُمۡ اَنۡ
تَاۡکُلُوۡا مِنۡ بُیُوۡتِکُمۡ اَوۡ بُیُوۡتِ اٰبَآئِکُمۡ اَوۡ
بُیُوۡتِ اُمَّهٰتِکُمۡ اَوۡ بُیُوۡتِ اِخۡوَانِکُمۡ اَوۡ
بُیُوۡتِ اَخَوٰتِکُمۡ اَوۡ بُیُوۡتِ اَعۡمَامِکُمۡ اَوۡ
بُیُوۡتِ عَمّٰتِکُمۡ اَوۡ بُیُوۡتِ اَخۡوَالِکُمۡ اَوۡ بُیُوۡتِ
خٰلٰتِکُمۡ اَوۡ مَا مَلَکۡتُمۡ مَّفَاتِحَهُ اَوۡ صَدِیۡقِکُمۡ
لَیۡسَ عَلَیۡکُمۡ جُنَاحٌ اَنۡ تَاۡکُلُوۡا جَمِیۡعًا
اَوۡ اَشۡتَاتًا
فَاِذَا دَخَلۡتُمۡ بُیُوۡتًا فَسَلِّمُوۡا عَلٰۤی
اَنۡفُسِکُمۡ تَحِیَّةً مِّنۡ عِنۡدِ اللّٰهِ مُبٰرَكَةً
طَیِّبَةً
کَذٰلِكَ یُبَیِّنُ اللّٰهُ لَکُمُ الۡاٰیٰتِ لَعَلَّکُمۡ
تَعۡقِلُوۡنَ (61)
This verse too is from among the
explanatory verses. It seems that when the afore-mentioned
checks in coming into a house were imposed, some people
thought that Islam wants to curb their social freedom and that
it was no longer easy for them especially to freely visit
their relatives, close ones and friends. There were many
people who were handicapped and because of this compulsion
were dependent on their relatives. They too thought that their
freedom had been curtailed. Since in the times of jahiliyyah,
people had unlimited freedom in this matter, the limits
imposed were considered a burden by people. In order to dispel
the doubts of such people, it is explained that by imposing
these precautionary measures, the purpose is not to deprive
the blind, the lame and the sick from the support of their
friends and relatives. Nor is it intended that people sever
social relations. People are allowed to come and go and visit
one another and eat and drink whether individually or
collectively in functions. There is no restriction on this.
What is required of them is to say salam when they enter the
houses of people because it is a blessed and pure invocation
and greeting. It enhances harmony in mutual relationships and
closes fissures for Satan’s interventions. The implication is
that people should not regard them as a curtailment of their
freedom; the purpose is entirely their own well-being.
The words اَوۡ
مَا مَلَکۡتُمۡ مَّفَاتِحَهُ in my
opinion refer to houses whose financial responsibility is take
up by someone. For example, if a person is a guardian of an
orphan.
The last sentence shows that this verse has
been revealed as an explanation of an earlier directive, as
has been alluded before. The words “so that you may
understand,” refers to the fact that those people who regard
these directives to be uncalled for restrictions are a
mistaken. The Qur’an has given this explanation so that this
incorrect understanding of people is rectified and they
understand the benefits and blessings of these directives.
The reason that all relatives and near of
kin are mentioned separately in this verse is that the Arabs
did not live in a joint family system. After marriage, people
would start living independently. Also evident from this
mention is what has been alluded to earlier by me: these
directives refer to the norms and dress-code men and women
should observe when relatives and people of trust visit their
places. Here, norms and dress-code which women should observe
when they go out of their houses are not mentioned. This
outside-the-house code of conduct is stated in Surah al-Ahzab,
as alluded to earlier and will insha’Allah be explained there
in detail.
اِنَّمَا
الۡمُؤۡمِنُوۡنَ الَّذِیۡنَ اٰمَنُوۡا بِاللّٰهِ وَ رَسُوۡلِهِ
وَ اِذَا کَانُوۡا مَعَهُ عَلٰۤی اَمۡرٍ جَامِعٍ لَّمۡ
یَذۡهَبُوۡا حَتّٰی یَسۡتَاۡذِنُوۡهُ
اِنَّ الَّذِیۡنَ یَسۡتَاۡذِنُوۡنَكَ اُولٰٓئِكَ
الَّذِیۡنَ یُؤۡمِنُوۡنَ بِاللّٰهِ وَ رَسُوۡلِهِ فَاِذَا
اسۡتَاۡذَنُوۡكَ لِبَعۡضِ شَاۡنِهِمۡ فَاۡذَنۡ لِّمَنۡ شِئۡتَ
مِنۡهُمۡ وَ اسۡتَغۡفِرۡ لَهُمُ اللّٰهَ
اِنَّ اللّٰهَ غَفُوۡرٌ رَّحِیۡمٌ (62)
This and the remaining verses relate to the
hypocrites who were last mentioned in verse 57. Concomitant
indications show that these verses were revealed later as a
warning and admonition. For this reason, they have been placed
with verses that were revealed later so that their real
significance can be gauged. It is also evident that the word
faith here refers to its complete meaning.
The words “for some collective task” show
the resolve of the believers in contrast to the hypocrites; on
such occasions they do not whisk away without seeking
permission as the latter do. Those who seek this permission
are real believers. This means that those who do not follow
this decorum are not believers. They are hypocrites.
The verse informs the Prophet (sws) that he
can give permission to whomsoever of the believers he wants to
for any genuine task they may need to undertake. It is evident
from this that though seeking this permission is not desirable
because there is nothing greater than being in the company of
the messenger and to support him in his responsibilities
especially when some collective need is at hand; however,
keeping in view human weaknesses, the Prophet (sws) can given
this permission to whomsoever he wants to and should pray for
that person’s forgiveness for this weakness.
لَا
تَجۡعَلُوۡا دُعَآءَ الرَّسُوۡلِ بَیۡنَکُمۡ کَدُعَآءِ
بَعۡضِکُمۡ بَعۡضًا
قَدۡ یَعۡلَمُ اللّٰهُ الَّذِیۡنَ یَتَسَلَّلُوۡنَ
مِنۡکُمۡ لِوَاذًا
فَلۡیَحۡذَرِ الَّذِیۡنَ یُخَالِفُوۡنَ عَنۡ اَمۡرِهِ
اَنۡ تُصِیۡبَهُمۡ فِتۡنَةٌ اَوۡ یُصِیۡبَهُمۡ عَذَابٌ اَلِیۡمٌ
(63)
Though the address is general, concomitant
indications show that it is directed at the hypocrites.
In
قَدۡ یَعۡلَمُ اللّٰهُ , an incomplete verb is
suppressed before the indefinite verb. The verb
تَسَلَّلَ means
“to secretly slip away” and لِوَاذًا
means “to use one another as a barrier.”
This verse
admonishes the hypocrites that God has always been aware of
people who slip away secretly hiding behind one another from
the meetings called by the Prophet (sws). These hypocrites
would contend that if they are held accountable for this act,
they could present the excuse that they never got to know the
Prophet’s directive.
In the sentence
فَلۡیَحۡذَرِ الَّذِیۡنَ یُخَالِفُوۡنَ عَنۡ
اَمۡرِهِ اَنۡ تُصِیۡبَهُمۡ فِتۡنَةٌ اَوۡ یُصِیۡبَهُمۡ عَذَابٌ
اَلِیۡمٌ the verb یُخَالِفُ
encompasses the meaning of evasion and going away. The
hypocrites would oppose the Prophet (sws) by evading and
drawing away from him. Because of their cowardice, they would
always verbally profess belief but would try to escape in a
clandestine way.
اَلَاۤ
اِنَّ لِلّٰهِ مَا فِی السَّمٰوٰتِ وَ الۡاَرۡضِ
قَدۡ یَعۡلَمُ مَاۤ اَنۡتُمۡ عَلَیۡهِ
وَ یَوۡمَ یُرۡجَعُوۡنَ اِلَیۡهِ فَیُنَبِّئُهُمۡ بِمَا
عَمِلُوۡا
وَ اللّٰهُ بِکُلِّ شَیۡءٍ عَلِیۡمٌ (64)
This is the final admonition sounded to the
hypocrites in this surah.
The verse begins with a direct address:
“Listen! Whatever is in the heavens and the earth, all belongs
to God alone. God is well aware of every situation that you
may be in.” Then the address becomes indirect: “And the day
they are returned to Him, He shall tell them whatever they
would have done. And God is fully aware of everything.”
With these words, I come to an end to the
explanation of the last surah of this chapter. May God forgive
me for my blemishes and let what has been understood correctly
enter the hearts of people.
وَ اٰخِرُ دَعۡوٰنَا اَنِ الۡحَمۡدُ لِلّٰهِ
رَبِّ الۡعٰلَمِیۡنَ (and our last words are that
gratitude be to God, Lord of the worlds).
Rahmanabad
24th September
1973
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