CHAPTER 4, VERSES 136-147
يَا أَيُّهَا الَّذِينَ آمَنُوا آمِنُوا بِاللَّـهِ وَرَسُولِهِ وَالْكِتَابِ الَّذِي نَزَّلَ عَلَىٰ رَسُولِهِ وَالْكِتَابِ الَّذِي أَنزَلَ مِن قَبْلُۚ
وَمَن يَكْفُرْ بِاللَّـهِ وَمَلَائِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ وَالْيَوْمِ الْآخِرِ فَقَدْ ضَلَّ ضَلَالًا بَعِيدًا ﴿١٣٦﴾ إِنَّ الَّذِينَ آمَنُوا ثُمَّ كَفَرُوا ثُمَّ آمَنُوا ثُمَّ كَفَرُوا ثُمَّ ازْدَادُوا كُفْرًا لَّمْ يَكُنِ اللَّـهُ لِيَغْفِرَ لَهُمْ وَلَا لِيَهْدِيَهُمْ سَبِيلًا ﴿١٣٧﴾ بَشِّرِ الْمُنَافِقِينَ بِأَنَّ لَهُمْ عَذَابًا أَلِيمًا ﴿١٣٨﴾ الَّذِينَ يَتَّخِذُونَ الْكَافِرِينَ أَوْلِيَاءَ مِن دُونِ الْمُؤْمِنِينَۚ
أَيَبْتَغُونَ عِندَهُمُ الْعِزَّةَ فَإِنَّ الْعِزَّةَ لِلَّـهِ جَمِيعًا ﴿١٣٩﴾ وَقَدْ نَزَّلَ عَلَيْكُمْ فِي الْكِتَابِ أَنْ إِذَا سَمِعْتُمْ آيَاتِ اللَّـهِ يُكْفَرُ بِهَا وَيُسْتَهْزَأُ بِهَا فَلَا تَقْعُدُوا مَعَهُمْ حَتَّىٰ يَخُوضُوا فِي حَدِيثٍ غَيْرِهِۚ
إِنَّكُمْ إِذًا مِّثْلُهُمْۗ
إِنَّ اللَّـهَ جَامِعُ الْمُنَافِقِينَ وَالْكَافِرِينَ فِي جَهَنَّمَ جَمِيعًا ﴿١٤٠﴾ الَّذِينَ يَتَرَبَّصُونَ بِكُمْ فَإِن كَانَ لَكُمْ فَتْحٌ مِّنَ اللَّـهِ قَالُوا أَلَمْ نَكُن مَّعَكُمْ وَإِن كَانَ لِلْكَافِرِينَ نَصِيبٌ قَالُوا أَلَمْ نَسْتَحْوِذْ عَلَيْكُمْ وَنَمْنَعْكُم مِّنَ الْمُؤْمِنِينَۚ
فَاللَّـهُ يَحْكُمُ بَيْنَكُمْ يَوْمَ الْقِيَامَةِۗ
وَلَن يَجْعَلَ اللَّـهُ لِلْكَافِرِينَ عَلَى الْمُؤْمِنِينَ سَبِيلًا ﴿١٤١﴾ إِنَّ الْمُنَافِقِينَ يُخَادِعُونَ اللَّـهَ وَهُوَ خَادِعُهُمْ وَإِذَا قَامُوا إِلَى الصَّلَاةِ قَامُوا كُسَالَىٰ يُرَاءُونَ النَّاسَ وَلَا يَذْكُرُونَ اللَّـهَ إِلَّا قَلِيلًا ﴿١٤٢﴾ مُّذَبْذَبِينَ بَيْنَ ذَٰلِكَ لَا إِلَىٰ هَـٰؤُلَاءِ وَلَا إِلَىٰ هَـٰؤُلَاءِۚ
وَمَن يُضْلِلِ اللَّـهُ فَلَن تَجِدَ لَهُ سَبِيلًا ﴿١٤٣﴾ يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا الْكَافِرِينَ أَوْلِيَاءَ مِن دُونِ الْمُؤْمِنِينَۚ
أَتُرِيدُونَ أَن تَجْعَلُوا لِلَّـهِ عَلَيْكُمْ سُلْطَانًا مُّبِينًا ﴿١٤٤﴾ إِنَّ الْمُنَافِقِينَ فِي الدَّرْكِ الْأَسْفَلِ مِنَ النَّارِ وَلَن تَجِدَ لَهُمْ نَصِيرًا ﴿١٤٥﴾ إِلَّا الَّذِينَ تَابُوا وَأَصْلَحُوا وَاعْتَصَمُوا بِاللَّـهِ وَأَخْلَصُوا دِينَهُمْ لِلَّـهِ فَأُولَـٰئِكَ مَعَ الْمُؤْمِنِينَۖ
وَسَوْفَ يُؤْتِ اللَّـهُ الْمُؤْمِنِينَ أَجْرًا عَظِيمًا ﴿١٤٦﴾ مَّا يَفْعَلُ اللَّـهُ بِعَذَابِكُمْ إِن شَكَرْتُمْ وَآمَنتُمْۚ
وَكَانَ اللَّـهُ شَاكِرًا عَلِيمًا ﴿١٤٧﴾
O you who believe! believe in Allãh and His Messenger and the Book which He has revealed to His Messenger and the Book which He revealed before; and whoever disbelieves in Allãh and His angels and His books and His messengers and the last day, he indeed strays off into a remote error (136). Surely (as for) those who believe then disbelieve, again believe and again disbelieve, then increase in disbelief, Allãh will not forgive them nor guide them in the (right) path (137). Announce to the hypocrites that they shall have a painful chastisement (138).Those who take the unbelievers for guardians rather than believers.
Do they seek honour from them? Then surely all honour is for Allãh (139). And indeed He has revealed to you in the Book that when you hear Allãh's communications disbelieved in and mocked at, do not sit with them until they enter into some other discourse; surely then you would be like them; surely Allãh will gather together the hypocrites and the unbelievers all in Hell (140). Those who wait for (some misfortune to befall) you; then if you have a victory from Allãh they say: “Were we not with you?” And if there is a chance for the unbelievers, they say: “Did we not acquire the mastery over you and defend you from the believers” So Allãh shall judge between you on the Day of Resurrection; and Allãh will by no means give the unbelievers a way against the believers (141). Surely the hypocrites strive to deceive Allãh, while He is deceiving them, and when they stand up for prayer, they stand up sluggishly; they do it only to be seen of men and od not remember Allãh save a little (142). Wavering between that (and this), (belonging) neither to these nor to those; and whomsoever Allãh causes to err, you shall not find a way for him (143). O you who believe!do
not take the unbelievers for friends rather than the believers; do you desire that you should give to Allãh a manifest proof against yourselves (144). Surely the hypocrites are in the lowest stage of the Fire, and you shall not find a helper for them (145). Except those who repent and amend and hold fast to Allãh and are sincere in their religion to Allãh; these are with the believers, and Allãh will grant the believers a mighty reward (146). Why should Allãh chastise you if you are grateful and believe? And Allãh is the Appreciator, Knowing (147).
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COMMENTARY
QUR’ÃN:
O you who believe!believe
in Allãh and His Messenger and the Book which He revealed to His Messenger and the Book which He revealed before : The believers have been ordered to believe again. The second belief is related to the objects detailed,that is, believing
in Allãh and His Messenger and the Book; and they have been threatened if they did not believe in each of these realities. In short, the believers are told to spread their belief to include the details of these realities as they are the matters of belief which are interrelated and one leads to another. Allãh, there is none to be worshed except Him. His are the beautiful names and lofty adjectives. His Knowledge and Power was the reason that He created the creatures and guided them to their true destination and felicity; and then He will revive them for the day of recompense. This could not be effected without sending the messengers, to bring good news and warn, and sending down the Books which would decide among them in what they had differed, and to explain to the people the realities of genesis and resurrection, as well as the fundamentals ofsharī‘ah
and laws.
Belief in any of these realities cannot be complete unless one believes in all of them without exception. To reject some of them and adhere to some others is disbelief orhypocrisy depending
on whether the partial rejection was shown to others or kept secret. It is an aspect of hypocrisy that the believer takes a path which would lead him to reject some of these realities, e.g., if he separates from the society of the believers and goes nearer to unbelievers' society and befriends them, and confirms them in some of their accusations which they direct against the belief and the believers; or the objections or mockery which they lay down against the truth. That is why Allãh has described in the next verses the hypocrites' condition and threatened them with painful chastisement.
The meaning which has been given above is clear from the verse. It is more appropriate than what some other exegetes have written that the words of Allãh, “O you who believe!believe
”, means: O you who believe apparently by acknowledging the truth of Allãh and His Messenger, believe in your heart also in order that your appearance conforms with your inner self. The same is the case of another one's exegesis that the order to believe again means remain steadfast in your belief. Likewise, our exegesis is more relevant than what some others have said that the verses were addressed to the believers among the People of the Book, that is, O you who believe from among the People of the Book!believe
in Allãh and His Messenger, Muhammad (s.a.w.a.), and the Book which He has revealed on His Messenger, i.e., Qur’ãn. These themes may be correct in themselves but the context of the speech rejects them and the last explanation is the worst.
QUR’ÃN:
and whoever disbelieves in Allãh and His angels and His Books and His Messengers and the last day, he indeed strays off into a remoteerror :
The preceding part of the verse (O you who believe! believe . .) was a call to the believers to combine all the mentioned realities in belief, showing that the parts of this total are interrelated and none of them can be separated from the others. Now, those parts of the belief are mentioned again, but here, the conjuctive, 'and', is used in the meaning of 'or'. The meaning: Whoever disbelieves in Allãh or His angels or His Book or His Messengers or the lastday whoever
disbelieves in any of these essential parts of belief, he indeed strays off into a remote error.
The conjuctive, 'and', doesn't mean that all these ingredients taken together will form one object of faith. In other words, it does not mean that when one disbelieves in all these realities taken together then he will stray off into a remote error. Moreover, the Qur’ãnic verses in several places declare that whoever disbelieves in any one of these, will be a disbeliever.
QUR’ÃN:
Surely (as for) those who believe then disbelieve, again believe and again disbelieve, then increase in disbelief, Allãh will not forgive them nor guide them in the (right)path :
If we look at this verse alone, separate from the preceding and the following verses, it will show how Allãh will give recompense to the apostates who repeatedly renounce the faith. They believe then disbelieve, then again believe, then disbelieve and then increase in their disbelief. Allãh threatens if theircondition remains like that - that He will never forgive them nor guide
them in the right path. He should not hope to receive Divine Mercy at all because he is not firm in true belief and treats the Divine commandment like a plaything. Whoever is in such a condition, his profession of belief is merely a show which will never be accepted. If they had seriously believed, then they would have been covered with Divine forgiveness and guidance. When one truly repents by believing in Allãh, Allãh never rejects His repentance and faith as He has promised His servants. We have explained this subject under the verse: Repentance with Allãh is only for those who do evil in ignorance . (4:17), in volume four
of this book. The verse declares that normally and naturally such people are totally deprived of the Divine Mercy. But there can be exceptions if someone truly believes and remains steadfast in the truefaith in
rare cases. Allãh says: How shall Allãh guide a people who disbelieve after their believing, and they have borne witness that the Messenger was true, and clear arguments had come to them? And Allãh does not guide the unjust people . Except those who repent after that and amend, then surely Allãh is Forgiving, Merciful. Surely those who disbelieve afterbelieving,
then increase in unbelief, their repentance shall never be accepted, and these are they that have gone astray (3:86-90).
As you see, the verses have made exception ofthose who disbelieve after believing and says
that Allãh will not forgive them nor guide them to the right path. Then He again declares non-acceptance of the repentance of those who increase in their disbelief. Such people disbelieve after believing and after bearing witness that the Messenger was true, and clear arguements had come to them and yet they became apostates. This apostacy is based on obstinacy and stubborness, and increase in this disbelief proves that this obstinacy and insolence has taken deep roots in their hearts; and oppression and arrogance has taken their souls in their clutch. Now, returning to Allãh and repentance is normally not expected from such a person.
This meaning is understood if we take the verse alone, separately. But all these verses together are apparently revealed in a single context and are interrelated.
Accordingly, the words, “Surely as those who believe then disbelieve . “, give the reason for the preceding sentence: whoever disbelieve in Allãh and His angels and His books and His Messengers and the last day, he indeed strays off into a remote error. Thus, both verses will have one application, that is, he who disbelieves in Allãh and the angels, the Divine Books, the messengers and the last day is the one who believes then disbelieves, then again believes, again disbelieves, and then increases in disbelief. Also he will be among the hypocrites about whom Allãh declares in the next verse onwards: Announce to the hypocrites that they shall have a painfulchastisement .
Keeping it in view, the explanations of the Divine words: “Surely (as for) those who believe then disbelieve . “, will change according to the explanations given for the first verse: O you who believe!believe
in Allãh and His Messenger . , as we have mentioned earlier.
If the first verse is taken to mean that you should believe in Allãh and His Messenger in your heart as you have believed in them in appearance, then the belief, then disbelief, then again belief, then disbelief will show the situation of the hypocrites, as their condition and behaviour keeps changing continuously; when they meet the believers they say one thing and on meeting disbelievers, they speak its opposite.
If the first verse means that you should be steadfast on the belief which you have acquired, then the belief, then disbelief and so on will mean apostasy after apostasy.
If it is said that the verse calls the People of the Book to believe in Allãh and His Messenger, then the belief, then kufr, and so on will refer to their believing in Mūsã (Moses), then disbelieving in him by worshipping the calf, then believing in ‘Uzayr (Ezra) or in Jesus, then disbelieving in him, then increasing in disbelief by rejecting Muhammad (s.a.w.a.) and what he had brought from Allãh.
And if the first verse means to spread your overall belief to cover the detailed realities, as we have said, then the words, “Surely (as for) those who believe, then disbelieve . .”, will show its reason which will perfectly fit the condition of the hypocrites who are discussed soon after that; one of whose characteristics is described in these words: Those who take the unbelievers for guardians rather than believers. Obviously, he who remains in close contact with unbelievers separated from the believers'society,
cannot avoid visiting their gatherings and being intimate to them, joining their conversations and confirming some of their talks which Allãh is not pleased with; because they ascribe to the true religion and the leaders of the religion calumnies and vilifications, making a mockery of them. Such a man when meets the believers and joins in any of their religious functions shows himself as a believer; and when he meets unbelievers and confirms some of their false assertions, becomes an unbeliever. At one time he is a believer, and at another, he is an unbeliever. He continues in this manner until when this characteristic takes firm roots, he increases in disbelief. And Allãh knows better.
His everchanging condition and instability of mind destroy his chance of repentance; because even if at times he feels remorse on his misdeeds, he doesn't remain firm in that remorse too. Of couse, if he repents and remains steadfast in his repentance in a way that the changing situations cannot shake it and desires cannot bend it, then his repentance will be acceptable. And it is for this reason that Allãh has put some tough conditions for acceptance of repentancefrom such a hypocrite in order that there remains no room for any change or deviation: Except those who repent and amend and hold fast to Allãh and are sincere in their religion to Allãh . .
QUR’ÃN:
Announce to the hypocrites that they shall have a painful chastisement. Those who take the unbelievers for guardians rather thanbelievers :
It is a threat to the hypocrites; Allãh describes them as having the unbelievers as guardians rather than believers. This condition is a bit general and is not restricted to the hypocrites who in their hearts had never believed and were only making a show of belief; because a group of true believers also were afflicted with this malady. They enjoyed friendship of unbelievers, or were cut off from the believers' society. Even in the days of the Prophet (s.a.w.a.) some believers had secret contacts with unbelievers and were on intimate terms with them.
It suports to a certain extent the view that the hypocrites mentioned in this verse were actually a group of the believers who had taken unbelievers as their friends and guardians in preference to the believers. It is further supported by the apparent meaning of the next verse: And indeed He has revealed to you in the Book that when you hear Allãh's communications disbelieved in and mocked at, do not sit with them until they enter into some other discourse; surely then you would be like them. This verse, in fact, is a threat to the hypocrites but is addressed to the believers. Moreover, this view is strengthened by the description of their condition in their hypocrisy where Allãh says: . and do not remember Allãh save a little; as this sentence confirms that they used to remember Allãh although very little. This could not be said about the hypocrites who had not believed in their hearts at all.
QUR’ÃN:
Do they seek honour from them? Then surely all honour is for Allãh: It is an interrogative in the sense of negative, and the reply, then surely all honour is for Allãh”, confirms the negative sense. The honour emanates from kingdom and kingdom belongs to Allãh only: Say: “O Allãh! Master of the Kingdom! Thou givest the kingdom to whomsoever Thou pleasest and takest away the kingdom from whomsoever Thou pleasest, and Thou exaltest whom Thou pleasest and abasest whom Thou pleasest” (3:26).
QUR’ÃN:
And indeed He has revealed to you in the Book that when you hear Allãh's communications disbelieved in and mocked at, do not sit with them until they enter into some other discourse; surely then you would be like them; . : It points to what was revealed in the chapter of “The Cattle”: And when you see those who enter into false discourses about Our communications withdraw from them until they enter into some other discourse, and if the Satan causes you to forget, then do not sit after recollection with the unjust people (6:68). The chapter of “The Cattle” was revealed in Mecca while “The Women” was revealed in Medina. The verse 6:68 uses second person singular pronouns. It proves that some Qur’ãnic speeches were addressed directly to the Prophet (s.a.w.a.) but they were meant for the whole ummah. The sentence, “Surely you would be like them”, gives the reason of this prohibition: We have forbidden you because if you would sit with them in this situation you would become like them and “Surely Allãh will gather together the unbelievers and the hypocrites all in hell”.
QUR’ÃN:
Those who wait for (some misfortune to befall) you; then if you have a victory from Allãh, they say: “Were we not with you?”
And if there is a chance for the unbelievers, they say: “Did we not acquire the mastery over you and defend you from the believers”: at-Tarabbus (اَلتَّرَبُّص = waiting); al-istihwãdh (اَلْاِسْتِحْواذ = mastery, over-coming). This describes another characteristic of these hypocrites: they have preserved the contact with both parties the believers and the unbelievers. They seek to profit from both groups and try to take advantage from whoever is in a better position. If the believers are victorious, they say: “Were we not with you?” Therefore, we are entitled to have a share in whatever you have gathered as booty, etc. If the unbelievers get some chance, they say: “Did we not acquire the mastery over you and defend you from the believers” i.e., we stopped you from believing in what the Muslims do believe.
Therefore, we are entitled to a part of whatever you have got; we have done a favour to you as we provided you with this chance.
It is said: The believers' triumph has been called victory because that is what Allãh has promised them; and the unbelievers' success is described as a chance to show its insignificance; because whatever the interim success, in the end, Allãh has promised the believers that they will be victorious and that Allãh is their guardian. Probably it is for this reason that the victory has been ascribed to Allãh but not the chance.
QUR’ÃN:
So Allãh shall judge between you on the Day of Resur-rection; and Allãh will by no means give the unbelievers a way against thebelievers :
The verse is addressed to the believers although the judgement will cover the hypocrites and the unbelievers as well. The sentence, “and Allãh will by no means give the unbelievers a way against the believers”, means that the judgement on that day will be in favour of the believers and against the unbelievers; and this reality will never change. This deprives the unbelievers of any hope because on the last day the believers will be triumphant over the unbelievers.
Possibly the declaration, that the unbelievers will not be given a way against the believers, covers both worlds this and the hereafter because the believers will always be victorious as long as they adhere to the demands of their faith. Allãh says: And be not infirm, and be not grieving, and you shall have the upper hand if you are believers (3:139).
QUR’ÃN:
Surely the hypocrites strive to deceive Allãh while He is deceiving them: al-Mukhãda‘ah (اَلْمُخَادَعَة ) denotes continuous or intensified deception, because in Arabic, when some letters are added in a root word the meaning also increases. The words, “while He is deceiving them”, describes the condition, that is, they are trying to deceive Allãh while He is deceiving them. In short, these people, with their hypocriticaldeed pretension
of faith, remaining near the believers and attending their gatherings want to deceive Allãh, i.e., the Prophet and the believers; and their intention is to seek benefits from them through their unreal belief and deeds. They do not understand that it is Allãh Who is deceiving them by leaving them free to commit these deeds, without putting any hinderance against them; it is their requital because of their impure intentions and wicked deeds.
So, when they try to deceive Allãh it is actually Allãh who is deceiving them exactly through the showy deeds and bad faith.
QUR’ÃN:
and when they stand up for prayer, they stand up sluggishly: they do it only to be seen of men and do not remember Allãh save alittle :
It is another characteristic of the hypocrites. When they stand up to pray, they do so sluggishly and for showing the people. The prayer is the best act of worship through which Allãh is remembered. If their hearts had been inclined to their Lord with true belief, they would not have felt sluggish and dispirited; they would have prayed with full attention and true remembrance of Allãh; they would not have done it merely to be seen by people, rather they would have remembered Allãh very often as happens when the heart is inclined to someone.
QUR’ÃN:
Wavering between that (and this), (belonging) neither to these nor to those; . : at-Tabrisī has explained in Majma‘u 'l-bayãn that this word denotes setting in pendulous motion, as when a thing is suspended in air and is moved to and fro. A thing is called mudhabdhab when it moves between two extremes without having any attachment to either. This is exactly the characteristic of hypocrites. They move between belief and disbelief, they belong exclusively neither to the believers like the true Muslims nor to the disbelievers like open infidels.
The sentence, “and whomsoever Allãh causes to err, you shall not find a way for him”, gives the reason of the preceding discription of pendulous motion. The reason why they move to and fro, without adhering to any side, is that Allãh has made them go astray from the path and now they cannot find the true path.
QUR’ÃN:
O you who believe! do not take the unbelievers for friends rather than the believers; . and you shall not find a helper for them: as-Sultãn (اَلسُّلْطَان = proof); ad-darak and ad-dark (:(اَلدَّرْكُ ، اَلدَّرَك ar-Rãghib has said: “ad-Dark is synonymous with ad-darj (اَلدَّرج = stair-case), but ad-darj is used to describe ascending steps while addark is used for descending. That is why we see that the ranks of the Garden are called ad-darajãt (اَلدَّرَجَات = ranks) and the stages of the Fire; ad-darakãt (اَلدَّركَات = stages); also because there is an idea of descending down in the hell, it is called al-hãwiyah (اَلْهَاوِيَة = infernal depth) [which is derived from hawã = to fall down].”
The verse, as you see, forbids the believers to establish friendship with unbelievers in preference to the believers' friendship; and the next verse gives its reason by a severe threat which is addressed to the hypocrites. The reason is that Allãh counts such friendship as hypocrisy, and warns the believers from indulging in it.
The context shows that these two verses give the sum total of the preceding speech. This makes us almost certain that the previous verses had exposed the condition of those believers whose faith was weak and hearts diseased; and therefore the verses called them hypocrites. Or at least such believers are joined with the hypocrites in those verses. Then it admonishes the believers that they should not go near that line, otherwise they would make themselves liable to displeasure of Allãh. They should not give Allãh any proof against themselves; otherwise He will leave them, to go astray and put them in deception, leaving them oscillating in this life. Then He will join them with unbelievers in the hell and put them in the lowest stage of the Fire; there will be no connection between them and anyone who could help them or intercede for them.
These two verses clearly show two things:-First:
Leaving someone to go astray, deceiving him and any such display of Divine displeasure emanates from clear proof which the people's deeds provide against them. These humiliations and degradations are decreed as recompense of their actions. The Divine Majesty is too high to initiate any evil or misfortune for them without there being a reason for it from their side. Therefore, the sentence, “do you desire that you should give to Allãh a manifest proof against yourselves”, has the same connotation as the words: He does not cause to err by it (any) except the transgressors (2:26).
Second:
In the hell, people are divided in various stages which differ in lowliness and ignominy. Naturally, their chastisement goes increasing according to the lowliness of their grade which Allãh has named descending stages.[The lower the stage, the harsher the torture.]
QUR’ÃN:
Except those who repent and amend and hold fast to Allãh and are sincere in their religion to Allãh; . : This is an exception from the threat given to the hypocrites in the preceding verse: Surely the hypocrites are in the lowest stage of the Fire . It follows that these people have separated from the hypocrites and joined the believers. That is why the exception is followed by these words, “these are with the believers”; and then the reward of all the believers has been mentioned together, “and Allãh will grant the believers a mighty reward.”
This group, excepted from the hypocrites, has been described with several difficult characteristics without which the hypocrisy cannot be uprooted. It begins with repentance, that is, returning to Allãh; this returning and repentance will be of no value unless they rectify all that has gone bad in their thoughts and deeds. Even this rectification will not avail them anything until they adhere to Allãh; in other words, until they follow the Divine Book and the sunnah of the Holy Prophet (s.a.w.a.); because there is no path leading to Allãh except that which He has laid down Himself, all other paths are those of Satan. This adherence too will not benefit them unless they are sincere in their religion to Allãh, because polytheism is such a sin which can never be forgiven. When they have repented and amended every defect in their character, have held fast to Allãh and are sincere in their religion to Allãh, then they will be true believers without any taint of polytheism. Then they will be protected from hypocrisy and will be guided aright. Allãh says: Those who believe and mix not their faith with inequity, those are they forwhom
is security and they are (the ones) guided aright (6:82).
The context shows that the word, 'believers', refers to pure believers who are sincere in their faith. They have been introduced by the attributes, “those who repent and amend and hold fast to Allãh and are sincere in their religion to Allãh”. These virtues cover all the details which Allãh has counted in His Book as the believers' characteristics and attributes. For example, see the following verses:-Indeed successful are the believers, those who in their prayers are humble and those who keep aloof from what is vain (23:1-3).
And the servants of the Beneficient (Allãh) are they who walk on the earth humbly; and when address them the ignorants, say they: “Salãm (Peace)”. And those who pass the night in prostrating unto their Lord and standing (25:63-64).
This is what theQur’ãn
means when it uses the word, 'believer', without any condition and without any association which would give it another shade of meaning.
Allãh has said,”These are with the believers”, rather than saying, “these
are among the believers”. The reason is that as soon as these qualifications are found in them they are attached to the believers; but they would not be a part of the believers until these characteristics firmly take roots in their hearts.
QUR’ÃN:
Why should Allãh chastise you if you are grateful and believe? And Allãh is the Appreciator,Knowing.:
Apparently, this verse too, like the preceding speech, is addressed to the believers. They have been addressed in these words as if they were devoid of belief, as speakers use this style in such talks.
The verse indicates that Allãh has no need to chastise them.
Had they not invited the punishment by discarding gratitude and faith, there was nothing from the side of Allãh to inflict them with chastisement. Allãh gets no benefit from their punishment nor does He get any harm by their existence, so that He should be inclined to punish them. The meaning, therefore, is: There is no reason why you should be punished if you express your gratitude for the favours Allãh has bestowed on you by giving Him His due rights and if you truly believe in Him; and Allãh appreciates virtues of him who thanks Him and believes in Him; and He is All-knowing and puts everything in its proper place.
This verse shows that the chastisement which covers some people emanates from their side, not from Allãh's side. Likewise, all the things which invite punishment, like going astray, polytheism and sins and errors, do not originate from Allãh; they are done by the people themselves. If any of these things had originated from Allãh, then the resulting punishment also would have been from Allãh, because the effect is related to its cause.
TRADITIONS
Zurãrah, Humrãn and Muhammad ibn Muslim have narrated from Abū Ja‘far and Abū ‘Abdillãh (a.s.) about the words of Allãh: Surely as for those who believe, then disbelieve, again believe and again disbelieve, then increase in disbelief, that they said, “It was revealed about ‘Abdullãh ibn Abī Sarh, whom ‘Uthmãn had sent to Egypt as Governor. Then his disbelief increased until not an iota of belief remained in him.” (at-Tafsīr, al-‘Ayyãshī)
Abū Basīr has said: “I heard him (Abū ‘Abdillãh, a.s.) saying about this same verse: 'Whoever believes that intoxicant is unlawful and then drinks it, and whoever believes that fornication is unlawful and then does it and whoever believes that zakãt is wãjib (obligatory) and does not pay it (are included in this verse).”(ibid.)
The author says:
This hadīth generalizes the verse to cover all stages of disbelief, one of which is neglecting the obligatory com-mandments and committing forbidden things. It somewhat supports what we have written in the Commentary.
Muhammad ibn al-Fudayl narrates from Abu 'l-Hasan ar-Ridã (a.s.) about the words of Allãh: And indeed we have revealed to you in the Book that when you hear Allãh's communications disbelieved in or mocked at, . surely then you would be like them, that he said, “When you hear a man denying the truth, refuting it and disparaging the people of truth, then stand up from near him and do not sit with him.”(ibid.)
The author says:
There are other traditions too of the same meaning.
Abu ’s
-Salt al-Harawī narrates from ar-Ridã (a.s.) about the words of Allãh: and Allãh will by no means give the unbelievers a way against the believers, that he said: “Allãh says that He will by no means give the unbelievers a proof against the believers. Allãh has given us the news about the unbelievers who killed their prophets without any right, yet in spite of their killing them, Allãh had not given them any proof against his prophets.”(ibid.)
as-Suyūtī
writes: “Ibn Jarīr has narrated from ‘Alī [a.s.] about the words of Allãh: and Allãh will by no means give the unbelievers a way against the believers, that he said, 'In the hereafter.” (ad-Durru
’l-manthūr)
The author says:
It has been explained that the context appar-ently points to the hereafter; but if the sentence is taken separately, on its own, it may be generalised to cover the proof in this worl.
as-Sadūq
narrates through his chain of narrators from al-Hasan ibn Faddãl that he said, “I asked ‘Alī ibn Mūsã ar-Ridã (a.s.) about the words of Allãh: Surely the hypocrites strive to deceive Allãh, while He is deceiving them.
“The Imãm (a.s
.) said, 'Allãh does not deceive; rather He gives them recompense of their deception.” (`Uyūnu ’l-akhbãr)
Mas‘adah ibn Ziyãd narrates through Ja‘far ibn Muhammad (a.s
.) from his father (a.s.) that the Messenger of Allãh (s.a.w.a.) was asked, “In what lies the salvation tomorrow?” He (s.a.w.a.) said, “Salvation is that you should not deceive Allãh, lest He deceives you; because whoever deceives Allãh, He will deceive him and will take off the īmãn (faith) from him; and (the man) deceives his own self, had he but known it.” Again, it was said to him (s.a.w.a.), “How does one deceive Allãh” He said, “He performs what Allãh has ordered him to, but his aim is (to please) someone other than Allãh. Therefore, be on guard against dissimulation, because it is associating someone with Allãh. Surely, a dissimulator will be called on the Day of Resurrection with four names: O kãfir, O debauchee,O
treacherous, O profligate!your
deeds are forfeited, your recompense is nullified; there is no share for you today; you seek your recompense from him you were doing for.” (at-Tafsīr
, al-‘Ayyãshī)
al-Kulaynī
narrates through his chain of narrators from Abu ’l-Ma‘zã al-Khassãf that he said, The Commander of the Believers (a.s.) said, “Whoever remembers Allãh, the Mighty, the Great, in secret, He remembers Him most often. Verily, the hypocrites used to remember Allãh openly but did not remeber Him in secret; therefore, Allãh, the Mighty, the Great, said: they do it only to be seen of men and do not remember Allãh save a little”. (al-Kãfī
)
The author says:
This is another fine meaning for scantiness of remembrance of Allãh.
Ibnu ’l-Mundhir has narrated from ‘Alī [a.s
.] that he said, “No deed is small with piety, and how can that be small which is accepted.” (ad-Durru
’l-manthūr)
The author says:
This too is a fine meaning and in reality it goes back to what has been described in the preceding tradition.
Muslim, Abū Dãwūd and al-Bayhaqī (in his Sunan) have narrated from Anas that he said, “The Messenger of Allãh (s.a.w.a.) said, 'That is the prayer of a hypocrite; he remains sitting and looking at the sun until when it reaches between the two horns of Satan, he stands up and pecks (on the earth) four times and does not remember Allãh in it except a little.”(ibid.)
The author says:
This is another meaning of paucity of remembrance because such a worshipper merely turns towards Allãh by standing for prayer and does not get time to remember Allãh while it was possible for him to submerge himself in His remembrance with presence (of heart) and tranquility.
The sun reaching between the two horns of Satan is a metaphor which denotes its nearness from the western horizon. It is as though the day and the night are two horns ofsatan
with which he rams human beings.
‘Abd Ibn Hamīd, al-Bukhãrī (in his Tãrīkh), Muslim, Ibn Jarīr and Ibnu ’l-Mundhir have narrated from Ibn ‘Umar that he said, “The Messenger of Allãh (s.a.w.a.) said, 'The likeness of a hypocrite is that of a wandering goat between two flocks, once it goes to this and once to that; it doesn't know which to follow.”(ibid.)
‘Abdu 'r-Razzãq, Ibnu 'l-Mundhir, Ibn Abī Hãtim and Ibn Marduwayh have narrated from Ibn ‘Abbãs, that he said, “Wherever the word sultãn occurs in the Qur’ãn, it means 'proof.”(ibid.)
Ibn Abī Shaybah, al-Marwazī (in Zawãidu 'z-zuhd) and Abu 'sh-Shaykh ibn Hibbãn have narrated from Makhūl that he said, “I have been told that the Prophet (s.a.w.a.) said, 'No servant remains sincere to Allãh for forty mornings but the springs of wisdom appears fro his heart on his tongue.”(ibid.)
The author says:
This tradition is a famous one and has been narrated in the same words or with the same meaning through other chains of narrators.
al-Hakīm
at-Tirmidhī has narrated in Nawãdiru 'l-usūl from Zayd ibn Arqam that he said, “The Messenger of Allãh (s.a.w.a.) said, 'Whoever sincerely says, Lã ilãha illa 'llãh, will enter the Garden.' It was said to him, 'O Messenger of Allãh, what is its sincerity? He said, 'That it prevents him from unlawful things.”(ibid.)
The author says:
This tradition's meaning is narrated through numerous chains of narrators in the collections of ahãdīth (traditions) of the both sects from the Prophet and the Imãms of Ahlu 'l-bayt, may Allãh's mercy and blessings be on them. And, God willing, we shall quote most of its narrated words in some appropriate place.
Many traditions have been written under these verses showing diverse and different reasons of their revelation; we have not quoted them here because apparently they are based on the flow of the Qur’ãn, which the people have used to fit the verses on some likely events. And Allãh knows better.
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Author: Allamah Sayyid Muhammad Husayn Tabatabai
