Alhassanain(p) Network for Heritage and Islamic Thought

CHAPTER 4, VERSE 105-126

إِنَّا أَنزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ لِتَحْكُمَ بَيْنَ النَّاسِ بِمَا أَرَاكَ اللَّـهُۚ وَلَا تَكُن لِّلْخَائِنِينَ خَصِيمًا ﴿١٠٥﴾ وَاسْتَغْفِرِ اللَّـهَۖ إِنَّ اللَّـهَ كَانَ غَفُورًا رَّحِيمًا ﴿١٠٦﴾ وَلَا تُجَادِلْ عَنِ الَّذِينَ يَخْتَانُونَ أَنفُسَهُمْۚ إِنَّ اللَّـهَ لَا يُحِبُّ مَن كَانَ خَوَّانًا أَثِيمًا ﴿١٠٧﴾ يَسْتَخْفُونَ مِنَ النَّاسِ وَلَا يَسْتَخْفُونَ مِنَ اللَّـهِ وَهُوَ مَعَهُمْ إِذْ يُبَيِّتُونَ مَا لَا يَرْضَىٰ مِنَ الْقَوْلِۚ وَكَانَ اللَّـهُ بِمَا يَعْمَلُونَ مُحِيطًا ﴿١٠٨﴾ هَا أَنتُمْ هَـٰؤُلَاءِ جَادَلْتُمْ عَنْهُمْ فِي الْحَيَاةِ الدُّنْيَا فَمَن يُجَادِلُ اللَّـهَ عَنْهُمْ يَوْمَ الْقِيَامَةِ أَم مَّن يَكُونُ عَلَيْهِمْ وَكِيلًا ﴿١٠٩﴾ وَمَن يَعْمَلْ سُوءًا أَوْ يَظْلِمْ نَفْسَهُ ثُمَّ يَسْتَغْفِرِ اللَّـهَ يَجِدِ اللَّـهَ غَفُورًا رَّحِيمًا ﴿١١٠﴾ وَمَن يَكْسِبْ إِثْمًا فَإِنَّمَا يَكْسِبُهُ عَلَىٰ نَفْسِهِۚ وَكَانَ اللَّـهُ عَلِيمًا حَكِيمًا ﴿١١١﴾ وَمَن يَكْسِبْ خَطِيئَةً أَوْ إِثْمًا ثُمَّ يَرْمِ بِهِ بَرِيئًا فَقَدِ احْتَمَلَ بُهْتَانًا وَإِثْمًا مُّبِينًا ﴿١١٢﴾ وَلَوْلَا فَضْلُ اللَّـهِ عَلَيْكَ وَرَحْمَتُهُ لَهَمَّت طَّائِفَةٌ مِّنْهُمْ أَن يُضِلُّوكَ وَمَا يُضِلُّونَ إِلَّا أَنفُسَهُمْۖ وَمَا يَضُرُّونَكَ مِن شَيْءٍۚ وَأَنزَلَ اللَّـهُ عَلَيْكَ الْكِتَابَ وَالْحِكْمَةَ وَعَلَّمَكَ مَا لَمْ تَكُن تَعْلَمُۚ وَكَانَ فَضْلُ اللَّـهِ عَلَيْكَ عَظِيمًا ﴿١١٣﴾ لَّا خَيْرَ فِي كَثِيرٍ مِّن نَّجْوَاهُمْ إِلَّا مَنْ أَمَرَ بِصَدَقَةٍ أَوْ مَعْرُوفٍ أَوْ إِصْلَاحٍ بَيْنَ النَّاسِۚ وَمَن يَفْعَلْ ذَٰلِكَ ابْتِغَاءَ مَرْضَاتِ اللَّـهِ فَسَوْفَ نُؤْتِيهِ أَجْرًا عَظِيمًا ﴿١١٤﴾ وَمَن يُشَاقِقِ الرَّسُولَ مِن بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَىٰ وَيَتَّبِعْ غَيْرَ سَبِيلِ الْمُؤْمِنِينَ نُوَلِّهِ مَا تَوَلَّىٰ وَنُصْلِهِ جَهَنَّمَۖ وَسَاءَتْ مَصِيرًا ﴿١١٥﴾ إِنَّ اللَّـهَ لَا يَغْفِرُ أَن يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَٰلِكَ لِمَن يَشَاءُۚ وَمَن يُشْرِكْ بِاللَّـهِ فَقَدْ ضَلَّ ضَلَالًا بَعِيدًا ﴿١١٦﴾ إِن يَدْعُونَ مِن دُونِهِ إِلَّا إِنَاثًا وَإِن يَدْعُونَ إِلَّا شَيْطَانًا مَّرِيدًا ﴿١١٧﴾ لَّعَنَهُ اللَّـهُۘ وَقَالَ لَأَتَّخِذَنَّ مِنْ عِبَادِكَ نَصِيبًا مَّفْرُوضًا ﴿١١٨﴾ وَلَأُضِلَّنَّهُمْ وَلَأُمَنِّيَنَّهُمْ وَلَآمُرَنَّهُمْ فَلَيُبَتِّكُنَّ آذَانَ الْأَنْعَامِ وَلَآمُرَنَّهُمْ فَلَيُغَيِّرُنَّ خَلْقَ اللَّـهِۚ وَمَن يَتَّخِذِ الشَّيْطَانَ وَلِيًّا مِّن دُونِ اللَّـهِ فَقَدْ خَسِرَ خُسْرَانًا مُّبِينًا ﴿١١٩﴾ يَعِدُهُمْ وَيُمَنِّيهِمْۖ وَمَا يَعِدُهُمُ الشَّيْطَانُ إِلَّا غُرُورًا ﴿١٢٠﴾ أُولَـٰئِكَ مَأْوَاهُمْ جَهَنَّمُ وَلَا يَجِدُونَ عَنْهَا مَحِيصًا ﴿١٢١﴾ وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ سَنُدْخِلُهُمْ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًاۖ وَعْدَ اللَّـهِ حَقًّاۚ وَمَنْ أَصْدَقُ مِنَ اللَّـهِ قِيلًا ﴿١٢٢﴾ لَّيْسَ بِأَمَانِيِّكُمْ وَلَا أَمَانِيِّ أَهْلِ الْكِتَابِۗ مَن يَعْمَلْ سُوءًا يُجْزَ بِهِ وَلَا يَجِدْ لَهُ مِن دُونِ اللَّـهِ وَلِيًّا وَلَا نَصِيرًا ﴿١٢٣﴾ وَمَن يَعْمَلْ مِنَ الصَّالِحَاتِ مِن ذَكَرٍ أَوْ أُنثَىٰ وَهُوَ مُؤْمِنٌ فَأُولَـٰئِكَ يَدْخُلُونَ الْجَنَّةَ وَلَا يُظْلَمُونَ نَقِيرًا ﴿١٢٤﴾ وَمَنْ أَحْسَنُ دِينًا مِّمَّنْ أَسْلَمَ وَجْهَهُ لِلَّـهِ وَهُوَ مُحْسِنٌ وَاتَّبَعَ مِلَّةَ إِبْرَاهِيمَ حَنِيفًاۗ وَاتَّخَذَ اللَّـهُ إِبْرَاهِيمَ خَلِيلًا ﴿١٢٥﴾ وَلِلَّـهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِۚ وَكَانَ اللَّـهُ بِكُلِّ شَيْءٍ مُّحِيطًا ﴿١٢٦﴾

SurelyWe have revealed the Book to you with the truth that you may judge between people by means of that which Allãh has shown you; and be not an advocate on behalf of the treacherous (105). And ask forgiveness of Allãh; surely Allãh is forgiving, Merciful (106). And do not plead on behalf of those who act unfaithfully to their souls; surely Allãh does not love him who is treacherous, sinful (107). They hide themselves from men and do not hide themselves from Allãh, and He is with them when they meditate by night words which please Him not, and Allãh encompasses what they do (108). Behold! You are they plead for them in this world's life, but who will plead for them with Allãh on the Resurrection Day, or who shall be their protector? (109). And whoever does evil or acts unjustly to his soul, then asks forgiveness of Allãh, He shall find Allãh Forgiving, Merciful (110). And whoever commits a sin, he only commits it against his own soul; and Allãh isKnowing , Wise (111). And whoever commits a fault or a sin, then accuses of it one innocent, he indeed takes upon himself the burden of a calumny and a manifest sin (112). And were it not for Allãh's grace upon you and His mercy, a party of them had certainly designed to mislead you and they do not mislead but their own souls, and they shall not harm you in any way, and Allãh has revealed to you the Book and the Wisdom, and He has taught you what you did not know, and Allãh's grace on you is very great (113). There is no good in most of their secret counsels except (in his) who enjoins charity or goodness or reconciliation between people; and whoever does this seeking Allãh's pleasure,We will give him a mighty reward (114). And whoever acts hostilely to the Messenger after that guidance has become manifest to him, and follows other than the way of the believers, We will turn him to that to which he has (himself) turned and make him enter hell; and it is an evil resort (115). Surely Allãh does not forgive that any thing should be associated with Him, and He forgives what is besides this to whom He pleases; and whoever associates any thing with Allãh, he indeed strays off into a remote error (116). They do not call besides Him on any thing but females, and they do not call on any thing but a rebellious Satan (117). Allãh has cursed him; and he said: “Most certainly I will take of Thy servants an appointed portion (118). And most certainly I will lead them astray and exist in them vain desires, and bid them so that they shall slit the ears of the cattle, and most certainly I will bid them so that they shall alter Allãh's creation;” and whoever takes the Satan for a guardian rather than Allãh he indeed shall suffer a manifest loss (119). He gives them promises and excites vain desires in them; and the Satan does not promise them but to deceive (120). These are they whose abode is hell, and they shall not find any refuge from it (121). And (as for) those who believe and dogood , We will make them enter into gardens beneath which rivers flow, to abide therein for ever; (it is) a promise of Allãh, true (indeed); and who is truer of word than Allãh (122). (This) shall not be in accordance with your vain desires not in accordance with the vain desires of the People of the Book; whoever does evil, he shall be requited with it, and besides Allãh he will find for himself neither a guardian nor helper (123). And whoever does from good deeds whether male or female and he (or she) is a believer - these shall enter the garden, and they shall not be dealt with a jot unjustly (124). And who has a better religion than he who submits himself entirely to AllãhAnd he is the doer of good (to others) and follows the faith of Ibrãhīm, the upright one, and Allãh took Ibrãhīm as a friend (125). And whatever is in the heavens and whatever is in the earth is Allãh's; and Allãh encompasses all things (126).

* * * * *

COMMENTARY

Ponder on these verses and you will realize that all are revealed in one context. They exhort one to adhere to justice in judgement and admonish a judge not to incline towards wrong-doers in his decision, as it would be an injustice to the rightful party.

This is done by pointing to some incidents which had happened at the time of their revelation; then they discuss relevant religious realities, telling the Muslims to adhere and abide to them; in this process, they remind the believers that religion is a reality, not only a name; what is important is putting it into practice, not just calling oneself a Muslim.

Obviously, it was that incident to which the Qur’ãnic words refer: And whoever commits a fault or a sin, then accuses of it one innocent, he indeed takes upon himself the burden of a calumny and a manifest sin. It clearly shows that there was some such crime which could be attributed to someone else, like theft, murder, plunder or damage, etc., and there was a possibility that the perpetrators would try to mislead the Prophet (s.a.w.a.) in his judgement, but the verses assure the Prophet that Allãh was there to protect him.

Apparently, it was the same incident to which the preceding verses refer, as it is clear from the words: . and be not an advocate on behalf of the treacherous . They hide themselves from men . Behold!you are they who plead for them in this world's life. Treachery and perfidy is obviously used for breach of trust, when one embezzles or meddles with something given to him in trust; but the context of the words, surely Allãh does not love him who is treacherous, sinful. They hide themselves from men . shows (as will be explained later) that they refer to treachery concerning theft, etc. It is because all the believers are like one soul, and all are responsible to look after a property belonging to one of them - they have to guard it and keep it secure; in this background, if one embezzles or steals it, it is tantamount to being unfaithful to one's own self.

Meditation on the verses shows that probably someone had committed the theft, the matter was brought to the Prophet's notice, but the thief accused someone else who had nothing to do with the crime, then the relatives of the thief urged the Prophet (s.a.w.a.) to give judgement in their favour against the innocent one; but these verses were revealed and Allãh exonerated the accused from their false allegation.

Thus, the verses squarely fit the event narrated concerning their revelation when Abū Tu‘mah ibn al-Ubayriq had committed the theft, although, as we have repeatedly said, the traditions giving the reasons of revelation, most of the times, are mere attempts to fit the narrated stories on pertinent verses.

The verses prove authoritativeness of the Prophet's judgement, and his sinlessness as well as some other realities which, God willing, will be explained later.

QUR’ÃN: Surely We have revealed the Book to you with the truth that you may judge between people by means of that which Allãh has shown you : Judging between people, apparently, means hearing the cases of their disputes and contentions - the matters dealt by judiciary - and removing their discord through the judgement. This verse says that judging between people was the main objective for which the Book was revealed. This theme squares with the verse 2:213, which says: Mankind was but one people; so Allãh sent the prophets as bearers of good tidings and as warners, and He sent down with them the book with the truth, so that it might judge between the people in that in which they had differed . .

The verse under discussion (Surely We have revealed the Book to you . .) in its particularity is like the other (Mankind was but one people . .) in its generality; and it further shows that the right ot judge was given to the Messenger of Allãh (s.a.w.a.) and that his opinion and view had been stamped with divine authority. Arriving at a judgement, after looking into often-conflicting arguments of the parties concerned, invariably compels a judge to exercise his mental power and form an opinion based on his knowledge of abstract laws and regulations governing the issues at hand. It is one thing to have the knowledge of the laws of jurisprudence and the rights of various people, and quite another to arrive at a definite decision as to which rule is applicable to a particular issue. It all leads us to believe that the word, arãka (اَرَاكَ = translated here as “has shown you”) in the clause, “that you may judge between the people by means of that which Allãh has shown you”, actually means creation of opinion in his mind and leading him to correct decision, rather than teaching him abstract laws and general rules.

The verse in this context means: Surely Allãh has revealed the Book to you and taught you its laws and regulations; and then has allowed you to exercise your opinion which He has created in you in order that you may judge between the people and thus dispel their strife and dispute.

QUR’ÃN: and be not an advocate on behalf of thetreacherous : The sentence is in conjunction with the preceding one, which, although a declarative one, has the sense of an imperative; the meaning thus will be as follows: Judge between them and do not be an advocate of the treacherous.al-Khasīm (اَلْخَصِيْم = advocate) is the one who speaks in favour of a claim, etc. The sentence orders the Prophet (s.a.w.a.) not to defend the treacherous and dishonest ones, as it would result in nullification of the right of the rightful claimants.

The order to judge between them is unrestricted and general; therefore the second order (which is in conjunction with it) gives the connotation that treachery and dishonesty too refers to general transgression against the others'rights, that it is not restricted to breach of trust only. (Of course, sometimes a particular clause may be placed in conjunction with a general one because of some special reasons, but there is no such reason here at all. We shall further explain it later on.)

QUR’ÃN: And ask forgiveness of Allãh; surely Allãh is Forgiving, Merciful: [The literal meaning of al-istighfãr (اَلْاِسْتِغْفَار ) is to want to hide, although here it has been as usual translated as asking forgiveness. However, in this context it has been used in the literal meaning; and] apparently it tells the Prophet to ask Allãh to keep in him under cover the natural human tendency of inclining towards desire or violation of others' rights. It has repeatedly been explained that al-‘afw (اَلْعَفْوُ ) and al-maghfirah (اَلْمَغْفِرَةُ ) are used in the divine speech for various connotations, all of which may be combined under the heading “moving away somehow from truth or justice”.

The meaning, therefore, is as follows: Do not be advocate of the treacherous, nor be inclined to them; ask Allãh to help you in this endeavour, and protect you from defending their treachery and keep you free from coming under the influence of desire. This meaning is clearly understood when we look at a latter verse which says: And were it not for Allãh's grace upon you and His mercy, a party of them had certainly designed to mislead you and they do not mislead but their own souls, and they shall not harm you in any way. It clearly says that they cannot harm the Prophet (s.a.w.a.) even if they tried their utmost to arouse his feelings in order that he might opt for injustice and neglect the justice. They can never succeed in this endeavour, because the Prophet (s.a.w.a.) was under divine protection from such harmful influence, and Allãh was guarding him [in his words and actions]; he did not commit injustice in his judgements, and was not liable to partiality; nor did he follow his desires. It would certainly be a gross injustice and a reprehensible misdeed if one was to differentiate, when sitting for judgement, between strong and weak, friend and foe, believer and unbeliever, near and far. In this context, the Prophet was ordered to “ask forgiveness” not because he had committed any sin which could have brought evil consequences, nor does it show that he was about to do any such improper thing. It only says that the Prophet should ask Allãh to give him power to subjugate his desires; and undoubtedly he was always in need of such divine protection and was never independent of Allãh, although he was ma`sũm (protected); and Allãh does what He wills.

This 'protection' covers all that comes under the headings of obedience and disobedience, all actions for which one may be praised or blamed. But it does not cover actual happenings. In other words, the verses show that the Prophet (s.a.w.a.) was protected from following his desires and inclining towards falsity. But they do not prove whatever judgement a judge gives, based of the rules and regulations enacted for judicial procedures (e.g., the claimant's responsibility is to bring the proof, and the defendant has only to deny on oath) invariably always agree with reality and truth, or that this procedure always gives victory to the rightful person and brings defeat to the wrongful party. Nor do the laid down rules always lead to truth and justice. These procedures and regulation are meant to distinguish between truth and falsity in most of the cases, but not always; and what applies to majority of the cases only, cannot be deemed to apply to all cases.

It becomes clear from the afore-said explanations where an exegete has gone wrong. He says that the Prophet (s.a.w.a.) was ordered to ask forgiveness of Allãh, because he had intended to defend and protect that treacherous man (mentioned in the verse), as that man's people had requested the Prophet to be his advocate against a Jew. But this exegesis is wrong, because that putative intention would show that he had come under their reprehensible influence, while Allãh says that they could not influence him in any harmful manner.

QUR’ÃN: And do not plead on behalf of those who act unfaithfully to their souls . : It is said that unfaithful action has been linked to “their souls” because in the end its evil consequences turn back to the souls. Alternatively, it may count every sin as a treachery against one's own soul, as it has been counted as an injustice against it. Also Allãh says: Allãh knew that you were acting unfaithfully towards your souls (2:187).

If we look at this verse in conjunction with other Qur’ãnic realities that all the believers are like one soul, and one's property in a way belongs to the whole group inasmuch as all are responsible to guard and protect it against loss and waste, then possibly it may be inferred from this verses that a believer usurping or stealing another's property, in fact, acts unfaithfully towards his own soul, his own self.

The divine words: surely Allãh does not love him who is treacherous, sinful, shows that those transgressors persistently indulged in their treachery. It is further emphasized by the word, athīmã (اَثِيْمًا ) which, being an adjective with force of a noun, shows that they were deep-dyed in sins. Even the clause, “act unfaithfully to their souls”, alludes to their continued faithlessness; the same is the implication of the adjective, 'treacherous', which has been used [in 4:105], rather than the phrase, “those who act unfaithfully”. (The latter has been used in 8:71 where it says: so indeed they acted unfaithfully towards Allãh before, but He gave [you] mastery over them.)

It appears from these associations among others that the verse, in context of the reason of its revelation, means as follows: Do not be an advocate on behalf of these people and do not defend them, because they are persistent in their treachery, deep-dyed in unfaithfulness, submerged in sins and transgressions; but Allãh does not love treacherous and sinful persons. This connotation supports the stories that the verses were revealed about Abū Tu‘mah ibn al-Ubayriq, as will be seen in Traditions Apart from that story, the verse gives the following guidance: While sitting for judgement, do not support those who persistently indulge in treachery and perfidity; because Allãh does not like treacherous and sinful people. As He dislikes big treacheries, He also dislikes small ones. If it was possible for Allãh to like small treachery, it would have been possible to like big ones too. As it is, Allãh forbidsto defend and support small treachery as He forbids supporting big treachery. Of course, if one acted unfaithfully in one case, and later lodged a case about another matter in which he was on right, then the verse does not forbidto defend him, and such advocacy and support is not covered by the sentence: and be not an advocate on behalf of the treacherous.

QUR’ÃN: They hide themselves from men and do not hide themselves fromAllãh, . : This is one more indication that the verses 105 to 126 were revealed in one context regarding a particularly event and that is the one alluded to in the verse: And whoever commits a fault or a sin, then accuses of it one innocent . (4:112). Obviously, hiding can only be tried for deeds like theft, etc., blame for which could be laid at the other's door. It shows that the event mentioned in the verse under discussion and the preceding one is the same which is described in 4:112.

No one can hide oneself from Allãh, because nothing in the earth or in the heavens is hidden from Him. Consequently, its opposite, i.e., not hiding from Allãh, too is a compulsory thing, beyond the orbit of man's power. As such one cannot be blamed or shamed for it as the verse seems to imply. However, “hiding himself” here is apparently an indirect allusion to “feeling shy”. That is why the clause, “and [they] do not hide themselves from Allãh”, is followed by the clause, “and He is with them when they meditate by night words which please Him not”. It exposes their conspiracy which they hatched at night in order that they could deny before the people any involvement in it, and during which they talked what was not pleasing to Allãh. Then the verse goes on to declare, “and Allãh encompasses what they do”. It shows that Allãh encompasses them in all conditions, including the time when they committed the crime. These two provisos describe a general condition after the specific restriction; and actually give at first a particular reason why they cannot hide from Allãh, and then describe a general reason.

QUR’ÃN: Behold! You are they who plead for them in this world's life, but who will plead for them with Allãh . : The question shows futility of people's pleading for the treacherous ones; such pleading, even if of any use, may help them only in this life, which has no value in the eyes of Allãh. But who will plead for them or argue on their behalf in the life hereafter, which is particularly honoured in Allãh's presence, and where they will really need some advocateto support their cause? There will be no one then to look after their affairs or to explain away their misdeeds.

QUR’ÃN: And whoever does evil or acts unjustly to hissoul, . : It is an exhortation to those treacherous persons to return to their Lord and ask His forgiveness. This placing of evil and injustices as two alternatives and ascending from evil to injustice may reflect on the fact that evil is done to others while injustice is ascribed to one's own soul. Or it may be because evil is less serious than injustice - not unlike a small sin vis-à-vis a great sin. And Allãh knows better.

This and the following two verses all together throw light on the same theme, i.e., description of the sin resulting from a man's action; and each in its turn looks at a particular aspect of the sin:-This (first) verse explains that when a man commits a sin, it is his own soul which is held responsible for it and it is recorded in his scrolls of deed. However, he still has been given an opportunity to return to Allãh and beseech Him for forgiveness. If he does so, he will find Allãh Forgiving, Merciful.

The next verse reminds man that the sin he commits affects his own soul; and it cannot be transferred to another person, by means of false accusation, etc.

The third verse explains that if, after committing a fault or sin, he accuses an innocent person for it, that accusation will be a new sin or crime, over and above the original one.

QUR’ÃN: And whoever commits a sin, he only commits it against his own soul; and Allãh is Knowing,Wise : As explained above, this verse is connected with the next one, and as such is a sort of preamble to it. The clause, “he only commits it against his own soul”, focuses the responsibility on the perpetrator, and admonishes those who, after committing a crime, try to put the blame on the others. The meaning therefore is as follows: Whoever commits a crime, he does so against his own soul, and it is not written in someone else's account; it is he who has done it, not the other man, even if he accuses that man of it, and even if that another man had undertaken to carry that load on his shoulders. Allãh is Knowing, He knows that the sin was done by this sinner, and not by that accused man; and He is Wise, He does not hold responsible for a sin except that actual sinner, and does not put the burden of a crime except on the actual criminal. Allãh says: . for it is (the benefit of) what it has earned, and upon it (the evil of) what it has wroght . (2:286); . and no bearer of burden shall bear the burden of another . (6:164);And those who disbelieve say to those who believe: “Follow our path and we will bear your wrongs.” And never shall they be the bearer of any of their wrongs; most surely they are liars (29:12).

QUR’ÃN: And whoever commits a fault or a sin, then accuses of it one innocent, he indeed takes upon himself the burden of a calumny and a manifestsin : ar-Rãghib says in Mufradãtu 'l-Qur’ãn : “When one wants to do one thing and inadvertently does another, it is said, he did a mistake; and if it happens as he had intended, it is said, he has found [his target]. Also if he does something not good, or intends to do something unworthy, he is said to have done a mistake. That is why they say in Arabic: 'He found (i.e., did) the mistake [which he wanted to do]; he missed the right [which he wanted to do]; he found the right; he missed the error or mistake.' Thus the word is used for opposite meanings, and one must ponder before deciding its intended connotation.”

Again he says: “al-Khatī’ah (اَلْخَطِيْئَة = mistake, fault) and assayyi’ah (اَلْسَّيِّئَة = evil, sin) have nearly similar connotations. But alkhat īah is mostly used when the result that appeared was not the one actually intended; forexample , one fires at a wild animal and kills a man, or drinks liquor and commits a crime while intoxicated. Now, the cause of that effect can be either lawful or unlawful. If the cause was unlawful, like drinking liquor, the resulting effect or crime cannot be pardoned; however if it was lawful, like firing at a wild animal, [it might be dealt with leniently]. Allãh says: there is no blame on you concerning that in which you made a mistake, but (concerning) that your hearts do purposely (blame may rest on you) [33:5]; and He has said [in the verse under discussion]: And whoever commits a fault or a sin. Therefore, al-khatīah (fault), here means that mistake which just happened inadvertently.”

I think that the word, al-khatīah, is an adjective which, because of frequent use, does not need any noun. In this respect it is similar to al-musībah (اَلْمُصِيْبَة = misfortune), ar-raziyyah (اَلرَّزِيَّة = tradgedy) and as-salīqah (اَلسَّلِيقَة = inborn disposition) inasmuchas all these are adjectives but are used as nouns. The paradigm,fa‘īl (فَعِيْل ) shows the stocking up and permanency of the root-word; thus al-khatīah is an action in which al-khatã’ (اَلْخَطَاّء = mistake) is permanently settled down; while al-khatã’ refers to an unintended mistake like manslaughter. This was the original meaning. Then it was extended to include those actions which a man would not do if he had not lost his natural uprightness. This extended meaning coversevery disobedience and its effect. Thus al-khatīah is that action or its effect which was done inadvertently (and it will not be called a disobedience) or which one should not have intended (and it will be counted as a disobedience or its effect).

Allãh has ascribed al-khatīah (fault) in this verse to al-kasb (اَلْكَسْب = earning; translated here as 'commits'). Therefore, it must mean the fault which isa disobedience . As such, it means the fault done intentionally; although it was an action which a right-minded man should not have intended.8

It was explained under the verse 2:219: (Say: “In both of them is a great sin . “) that sin is an action whose evil consequences deprive man of many good and virtues, e.g., drinking liquor, gambling, stealing - the evils which prevent man from acquiring this life's good, and degrade him in the society to such an extent that people do not place any trust in him and do not believe him.9

The verse under discussion mentions fault and sin as alternatives and ascribes both to 'earning', that is, wilful action (And whoever commits a fault or a sin). Clearly both have been used in their particular meanings. Thus the meaning will be as follows: Whoever commits a fault whose effect is perpetual (like, unlawful murder or theft) and then puts its blame on an innocent man,then certainly he has burdened himself with a fresh calumny and another clear sin.

The word ar-ramiyy (اَلرَّمِي = translated here as 'accuses') literally means shooting an arrow; and the liability of the sin of calumny is described as being burdened with it. The two together present a fine metaphor: The false accuser shoots the arrow at the innocent victim and kills him; and this crime burdens him with a load which he cannot throw away and which prevents him from every good throughout his life.

From the preceding explanations, it may easily be understood why in these verses disobedience has been variously named sin, fault and evil, or injustice, treachery and misleading. Each word perfectly fits the context where it is placed.

QUR’ÃN: And were it not for Allãh's grace upon you and His mercy, a party of them had certainly designed to mislead you : The context shows that this design of theirs to mislead the Prophet (s.a.w.a.) refers to their attempts to urge him to defend and support those whom Allãh has named in the beginning as “the treacherous”. Obviously this group is the same whom Allãh has addressed in these words: Behold!you are they who plead for them in this world's life . This fits on the people of Abū Tu‘mah, as will be described later.

QUR’ÃN: and they do not mislead but their own souls and they shall not harm you in anyway : The two sentences taken together clearly show that their attempt to mislead the Prophet, harms their own souls only; it does not affect him in any way. They havemislead themselves through their evil designs; it is nothing but a sin and every sin is delusion.

This expression also has another connotation, given in the exegesis of chapter 3, verse 69: and they lead not astray but themselves, and they do not perceive.10 But that connotation is not fit in this context.

The verse says: and they shall not harm you in any way, and Allãh has revealed to you the Book; it absolutely dismisses their ability to harm the Prophet (s.a.w.a.); it appears to be qualified by the clause: and Allãh has revealed to you the Book, which is a circumstantial clause related to the pronoun 'you' in the preceding clause. Thus, it totally rebuts the idea that anyone can harm the Prophet (s.a.w.a.) in any way whether in knowledge or action.

QUR’ÃN: and Allãh has revealed to you the Book and the Wisdom, and He has taught you what you did notknow : As pointed out above it gives the reason why they cannot harm the Prophet in any way. Or may be it shows the reason of the full statement, and they do not mislead but their own souls, and they shall not harm you in any way. In any case, this revelation of the Book and this teaching of the Wisdom is the reason why their attempts to mislead the Prophet (s.a.w.a.) can never succeed. This is the foundation of his al-‘ismah (اَلْعِصْمَة = sinlessness, infallibility).

THE MEANING OF AL-‘ISMAH

The verse apparently shows that the basic factor from which al-‘ismah emanates is a sort of knowledge which prevents the knower from indulging in sin and mistake. In other words, knowledge prevents one from going astray. Likewise, all good characteristics, like bravery chastity and generosity are the forms of knowledge which are deep rooted in psyche and create their effects and at the same time prevent one from indulging in their opposites like cowardice or rashness, lack of desire or greed, miserliness or extravagance.

Although beneficial knowledge and perfect sagacity keep one clean and prevent his falling in quagmire of depravity or being soiled with filth of sins, (as we see in the people who have knowledge and wisdom, and steeped in piety and religion). However, it is such a cause as brings its effects most of the times but not always. The same is the case with all material and natural causes which are found in the universe. Look at anyone who is perfect in any field; you will find that his perfection does not protect him from mistake always and without any fail. It is a common trait of all causes which we see and observe.

The reason is that man possesses various powers of consciousness and at times some of them push the others to the back of the mind and man becomes oblivious of those factors. A man with faculty of piety will not be inclined to follow base desires as long as he is conscious of the virtue of his piety; but a time may come when the fire of desire is inflamed and he being tempted by that desire becomes oblivious of the virtue of piety or his consciousness of piety becomes weak, and he commits what piety would never tolerate and indulges in base desires. The same is the case with all conscious causes found in man. Otherwise, man will never deviate from the effects of any of these causes as long as the cause remains intact. In short, whenever man goes against the dictates of virtue, it happens because some causes overpower the others and man forgets dictates of virtue. But as for this faculty which is called the power of al-‘ismah it is a conscious cause emanating from knowledge which can never be overpowered. Had it been like other consciousness and comprehensions, it could have sometimes failed and deviated from the right path. This knowledge is not like other knowledge and comprehensions which we are familiar with and which can be acquired and learned from teachers.

Allãh has pointed to this unique knowledge in this talk addressed particularly to His Prophet (s.a.w.a.) when he says: and Allãh has revealed to you the Book and the Wisdom and He has taught you what you did not know. It is an exclusive talk which we cannot properly understand because we have not tasted this type of knowledge and consciousness. However, if we look at some of the Divine speeches - for example: Say: “Whoever is the enemy of Jibrīl - for surely he brought it down to your heart by Allãh's command . .” (2:97). The faithful spirit has descended wit it upon your heart that you may be of the warners in plain Arabic language (26:193-5) - we will clearly see that this sending down of the Book is rooted in knowledge. Some other verses show that this sending down of the Book refers to revelation and talking as may be seen in the following verses: He has made plain to you of the religion what He enjoined upon Nūh and that which We have revealed to you and that We enjoined upon Ibrãhīm and Mūsã and ‘Īsã . (42:13); Surely, We have revealed to you as We revealed to Nūh and the prophets after him . (4:163); “ . I do not follow aught save that which is revealed to me . .” (6:50); “ . I only follow what is revealed to me from my Lord . “ (7:203).

It is inferred from these various verses that al-inzãl (اَلْاِنْزَال = sending down) means revelation of the Book and the Wisdom - and it is a sort of divine teaching to the Prophet (s.a.w.a.). Nevertheless, the teaching referred to by the words: and He has taught you what you did not know, is something quite different from the teaching through revelation of the Book and the Wisdom; the verses deal with the judicial decisions of the Prophet (s.a.w.a.) in various events and in the litigations which are brought to him for judgement, and that judgement is given by his own opinion. It has nothing to do with the Book and the Wisdom - although it depends on them - it is the result of his own view and opinion.

It appears from the above that the sending down and the teaching in the words: and Allãh has sent down to you the Book and Wisdom and He has taught you what you did not know, refer to two categories of knowledge: one, teaching through revelation and sending of the faithful spirit to the Prophet (s.a.w.a.); two, teaching through inspiration created in the heart and the secret divine thought without the agency of any angel. This is what is supported by the traditions which have come to us about the prophetic knowledge. Therefore, the sentence: and He has taught you what you did not know, means: Allãh has given you a particular knowledge which you could never get through the normal means which help man in learning acquired knowledge; that particular knowledge is given only by Allãh to His chosen ones.

Clearly, this Divine gift which we call al-‘ismah is a sort of knowledge and consciousness which is totally different from all other types of knowledge inasmuch as this knowledge is never overpowered by any other faculty; rather it overpowers all other faculties and uses them according to its own wisdom. In this way, it fully protects the holder of al-‘ismah from going astray and committing mistakes. It has come in the traditions that the Prophet and the Imãms do have a spirit which is called the Holy Spirit; and it supports them and protects them from sin and mistake. It is this Spirit which is mentioned in the verse: And thus didWe reveal to you a Spirit by Our command. You did not know what the Book was nor (what) the faith (was), butWe made it a light guiding thereby whom We please of Our servants (42:52). (This meaning may be inferred if we take the apparent meaning of the verse that a guiding Spirit was sent to the Prophet, s.a.w.a.) Similarly there is the verse: And We made them Imãms who guided (people) by Our command and We revealed to them the doing of good and the keeping up of the prayer and the giving of the alms and Us (alone) did they worship (21:73). We shall explain in its place the meaning of this verse, God willing, that it refers to the support given by the Holy Spirit to the Imãms for doing good and worshipping Allãh.

The above explanations also show that the Book mentioned in the verse: and Allãh has revealed to you the Book and the Wisdom and has taught you what you did not know, refers to the revelations sent for removing the peoples' conflicts; as was mentioned in the verse: Mankind was but one people; so Allãh sent the prophets as bearers of good tidings and as warners, and He sent down with them the book with the truth, so that it might judge between the people in that in which they differed . (2:213), as was explained in the second volume of this book.11

The wisdom mentioned in the verse refers to all Divine cognition sent throughrevelation which were beneficial for this world and the hereafter. The sentence: and He has taught you what you did not know, refers to something totally different from general cognition obtained from the Book and the Wisdom.

The above explanations show the shortcomings of some exegetes regarding exegesis of this verse. Some have taken the Book as theQur’ãn and the Wisdom as the commandments found in it and have said that: what you did not know refers to the sharī‘ah and the knowledge of the unseen. Others have explained the Book and the Wisdom as theQur’ãn and the sunnah and what you did not know as the sharī‘ah and the stories of the previous prophets and other such informations. There are other such explanations; but what we have written in the explanation shows how weak such other explanations are.

QUR’ÃN: and Allãh's Grace on you is verygreat : It reminds the Prophet (s.a.w.a.) of the Divine favours.

QUR’ÃN: There is no good in most of their secret counsels except (in his) who enjoins charity or goodness or reconciliation between people: ar-Rãghib has said: “Nãjaytuhu (نَاجَيْتُهُ = I wispered in his ear). Its literal meaning is that you remain alone with him in a najwah (نَجْوَه = rising ground).” Thus an-najwã (اَلنَّجْوي ) means secret counselling, whispered talk. Sometimes the word is used for conspirators or whisperers themselves. Allãh says: when they take counsel secretly (17:47).

The talk, “there is no good in most of their secret counsels”, reverts to the preceding sentence, when they meditate by night words which please him not, because all these verses are connected together. Here it condemns all secret consultations whether they are done at night or in daytime. The statement that “there is no good in it” covers all secret counselling or plotting even if it is not done during night time. The same is the coming words: whoever acts hostilely to the Messenger; Allãh did not say, whoever whispers secretly to become hostile to the Messenger, because the described order is for acting hostilely, no matter whether it is done after secret whispering or not.

The exception, “except (in his) who enjoins charity .“ is isolated. The meaning: but whoever orders charity or goodness there is some good in his order. Secret counselling to do good work has been called enjoinment and order; it is a metaphorical expression. Allãh has mentioned three good works which secret whispering enjoins: charity, goodness and reconciliation between the people. Charity is a part of goodness, yet Allãh has mentioned it separately because it is the most perfect and prominent example of goodness and by nature it entails secret consultation.

QUR’ÃN: and whoever does this seeking Allãh's pleasure, We will give him a mightyreward : It categorises secret counselling describing how it may earn good reward or punishment. It shows what goodness is found in good secret counselling and as for the objectionable counselling, why it is not good.

In short, it shows that those who indulge in secret whispering are of two types: One, there are those who do it seeking Allãh's pleasure; he calls to goodness or strives to bring reconciliation between people seeking nearness to Allãh, and Allãh will surely give him a great reward; two, there are others who plan secretly acting hostilely to the Messenger and following a way other than that of the believers. His recompense is that Allãh leaves him into what he himself has chosen, makes him enter hell and it is an evil resort.

QUR’ÃN: And whoever acts hostilely to the Messenger after that guidance has become manifest to him, and follows other than the way of the believers We will turn him to that to which he has (himself) turned and make him enter hell; and it is an evil resort . : al-Mushãqqah (اَلْمُشَاقَّه = acting hostilely) is derived from shiqq (شِقًّ = a part removed from a whole). Thus, al-mushãqqah and ash-shiqãq (اَلْشِّقَاق ) show that you are in the opposite side of your fellow's. It is a metaphorical way to describe difference and disagreement. Acting hostilely to the Messenger after manifestation of the guidance means acting against the Messenger and indulging in his disobedience.

Therefore, the phrase, “and follows other than the way of the believers”, further explains hostility to the Messenger. The way of the believers means obeying the Messenger because his obedience is the obedience of Allãh. Allãh says: whoever obeys the Messenger, he indeed obeys Allãh (4:80).

The believers are united in the belief and their way is the unity on the obedience of Allãh and His Messenger - you may say in short “the obedience of His Messenger”. This preserves the unity of their way as Allãh has said: But how can you disbelieve while it is you to whom the communications of Allãh are recited and among you is His Messenger? And whoever holds fast to Allãh he indeed is guided to the straight path. O you who believe!fear Allãh with the fear which is due to Him and do not die unless you are Muslims. And hold fast by the cord of Allãh all together and be not divided . (3:101-3).We have explained this verse in volume three of this book.12 Also Allãh has said: And (know) that this My Path, the Right one, therefore follow it, and follow not (other) ways, for they will lead you away from His way; this He has enjoined you with that you may guard (against evil) (6:153). As the way of Allãh is the way of piety, the way of guarding against evil, and the believers are called to that way; so when they unite on that way they will cooperate with one another in piety. Allãh says: . and help one another in goodness and piety, and do not help one another in sin and aggression . (5:2). The verse, as you see, forbids the believers to disobey Allãh and to create friction in the Islamic Society; and this is what we have explained about the way of the believers.

The meaning of the verse (and whoever acts hostilely to the Messenger after that Guidance has becomemanifest to him and follows other than the way of the believers) is similar to the verse which says: O you who believe!when you confer together in private, do not give to each other counsel of sin and revolt and disobedience to the Messenger, and give to each other counsel of goodness and piety . (58:9).

The phrase, “We will turn him to that to which he has (himself) turned”, means that We will let him continue in the behaviour he has chosen for himself and will let him follow other than the way of the believers; as Allãh says: All do We aid - these as well as those - out of the bounty of your Lord, and the bounty of your Lord is not confined (17:20).

“and make him enter hell; and it is an evil resort”: the conjunction, 'and' shows that the whole episode, that is, turning him to his own chosen way and sending him to hell is a single Divine order, some parts will be implemented in this world (letting him proceed to his chosen path) and some will appear in the life hereafter and that is sending him to hell; and it is an evil resort.

QUR’ÃN: Surely Allãh does not forgive that any thing should be associated with Him, and He forgives what is besides this to whom He pleases; and whoever associates anything with Allãh, he indeed strays off into a remoteerror : Apparently, the verse explains the reason of the preceding statement: We will turn him to that to which he has (himself) turned and make him enter hell; because all these verses are interconnected. This verse proves that being hostile to the Messenger is the same as associating something to Allãh, and Allãh surely does not forgive that anything should be associated with Him. The same idea may be inferred from the following verses of ch.47: Surely those who disbelieve and turn away from Allãh's way and oppose the Messenger after that guidance has become clear to them cannot harm Allãh in any way, and He will make null their deeds (32). O you who believe! Obey Allãh and obey the Messenger and do not let your deeds be forfeited (33). Surely those who disbelieve and turn away from Allãh's way, then they die while they are unbelievers, Allãh will by no means forgive them (34). Apparently, the verse 34 gives the reason of the order given in verse 33 regarding obedience of Allãh and of His Messenger. Clearly, disobedience to Allãh and His Messenger is a disbelief which will never be forgiven; in other words, it is nothing but polytheism.

The addition of the phrase, “and He forgives what is besides this to whom He pleases”, aims at completing the talk; also it shows how great is this cursed sin, that is, hostility to the Messenger. We have explained shortly this verse at the end of the volume four.13

QUR’ÃN: They do not call besides Him on any thing but females: al-Inãth (اَلْاِنَاث ) is plural of al-unthã (اَلْاُنْثي = female). They say in Arabic, anatha 'l-hadīd (الْحَدِيْد اَنَثَ = the iron became soft). Anatha 'l-makãn (الْمَكاَن ا َنَثَ = the place brought out its vegetation fast). This word shows the idea of passibity, of being influenced, and that is why a female is called unthã. This verse describes the idols and all those who are worshipped besides Allãh as females, because all of them are manipulated and influenced by man; they have no power to affect any thing which their worshippers expect from them. Allãh says: Surely those whom you call upon besides Allãh cannot create a fly, though they should all gather for it, and should the fly snatch away anything from them they could not take it back from it, weak are the invoker and the invoked. They have not estimated Allãh with the estimation that is due to Him; most surely Allãh is Strong, Mighty (22:73-74). Also He says: And they have taken besides Him gods who do not create anything while they are themselves created and they control not for themselves any harm or profit, and they control not death, not life, norraising (the dead) to life (25:3).

Apparently, the femininity points to utter passivity which is the characteristic of a created thing vis-à-vis the Creator. This inter-pretation is better than the one which some people have written that the word females refers to Lãt, ‘Uzzã and Manãt, etc. every tribe had its own idol which was called goddess of that tribe; it was said either because their names were of feminine gender or because they were made of inanimate matters, which are generally given feminine gender. But this interpretation does not conformwith the exclusivity which is found in the verse, “they do not call besides Him on anything but females”, because among those who are worshipped besides Allãh there are some males like the Jesus Christ, Barahma and Buddha.14

QUR’ÃN: and they do not call on anything but a rebellious Satan:

al-Marīd (اَلْمَرِيْدُ = stripped of every good; naked).al-Baydãwī has said: “al-Mãrid (اَلْمَارِد ) and al-marīd: he who is unrelated with any good. The root word denotes touching and that is why they say sarhun mumarrad (صَرْحٌ مُمَرَّد = plastered castle), ghulãmun amrad (غُلَامٌ اَمْرَد = beardless boy), shajaratun mardã’ (شَجَرَةٌ مَرْدَآء = leafless tree).”

Apparently, this sentence explains the preceding one; 'calling' metaphorically denotes worshipping because worship had spread among people for calling the deity to fulfil their needs. Allãh has given to obedience the name of worship as He says: Did I not charge you, O Children of Adam!that you should not serve the Satan? Surely he is your open enemy, and that you should serveMe !this is the right way (36:60-61). The sentence denotes that when they worship anything other than Allãh they actually worship and call the rebellious Satan because it is done in obedience to his suggestion.

QUR’ÃN: Allãh has cursedhim : al-La‘n (اَلْلَّعْن = to keep away from mercy). It is another adjective for the Satan and describes the reason of the previous adjective, 'rebellious'.

QUR’ÃN: and he said: “Most certainly I will take of Thy servants an appointed portion: It points to what Allãh has quoted from the Satan's claim: Then by Thy Might I will surely lead them astray, all,except Thy servants from among them, the purified ones (38:82-83). The phrase, “of Thy servants”, confirms that those who go astray are even then Allãh's servants. They cannot discard this servitude; He is their Lord who will decide about them whatever He pleases.

QUR’ÃN: And most certainly I will lead them astray and excite in them vain desires, and bid them so that they shall slit the ears of the cattle, and most certainly I will bid them so that they shall alter Allãh's creation;” and whoever takes the Satan for a guardian rather than Allãh he indeed shall suffer a manifest loss : The phrase, “they shall slit the ears of the cattle”, describes the custom of the Arabs in the days of Ignorance when they used to slit the ears of a particular type of she-camel and bullocks to make their meat unlawful for eating. All the customs mentioned in the verse are errors and straying. First, it is said that Satan will lead them astray; it is a general statement; then some examples of that straying are given for putting more emphasis on them. The Satan says: “Most certainly I will lead them astray by making them worship other than Allãh and encouraging them to commit sins. I will excite in them vain desires which will divert their attention from their obligations and duties. I will bid them to slit the ears of the cattle and exhort them to make unlawful what Allãh has made lawful, and I will order them so that they shall alter Allãh's creation.” This last phrase may denote castration and various types of mutilations as well as sodomy and lesbianism.

Possibly, alteration of Allãh's creations may connote going against the natural law and discarding the upright religion. Allãh says: Then set your face upright for religion in the right state - the nature made by Allãh in which He has made men; there is no altering of Allãh's creation; that is the right religion (30:30).

When one calls the Satan, that is, obey his commands, Allãh counts it as taking the Satan for a guardian, as He says: “And whoever takes the Satan for a guardian rather than Allãh he indeed shall suffer a manifest loss.” It should be noted that Allãh has not said: Whosoever the Satan is his guardian; because the previous verses have clearly shown that the guardian is Allãh alone and no one else has any guardianship on anything even if someone takes him as his guardian.

QUR’ÃN: He gives them promises and excites vain desires in them; and the Satan does not promise them but to deceive. These are they whose abode is hell, and they shall not find any refuge fromit : The context shows that it gives the reason to the preceding verse, he indeed shall suffer a manifest loss. What loss can be more manifest than the one who changes real happiness and perfection of creation with false promises and imaginarydesires. Allãh says: And (as for) those who disbelieves, their deeds are like the mirage in a desert, which the thirsty man deems to be water, until when he comes to it he finds it to be naught, and there he finds Allãh, so He pays back to him his reckoning in full; and Allãh is quick in reckoning (24:39). The promises refer to directSatanic temptations and desires spring up from those temptations whose imaginary beauties enrapture the mind. That is why Allãh says, “and the Satan does not promise them but to deceive”. It should be noted that theSatanic promise has been called deception but not the desires.

Then their end result is described in the next verse: “These are they whose abode is hell, and they shall not find any refuge from it”. Mahīs (مَحِيْص = the place to escape; translated here as refuge).

QUR’ÃN: And (as for) those who believe and do good, We will make them enter into gardens beneath which rivers flow, to abide therein forever; (it is) a promise of Allãh, true (indeed); and who is truer of word thanAllãh : This describes the believers' position to complete the picture by giving a clear contrast with the unbelievers'. In the verse, pronouns have changed from second person plural to the third person. The reason is that Allãh wants to show the importance of the situation and its greatness by using the proper name, Allãh, instead of pronouns of second plural.

There is one more fine point in the phrase, “We will make them enter into gardens”; it indicates that soon they will be present before God Almighty and He will not conceal Himself from His believing servants as He is their guardian.

“And who is truerof word than Allãh”: It presents a contrast with what has been said in the preceding verse about theSatanic promises that it is nothing but deception while Allãh's promise is a reality and His words true.

QUR’ÃN: (This) shall not be in accordance with your vain desires nor in accordance with the vain desires of the People of the Book; whoever does evil, he shall be requited with it, and besides Allãh he will find for himself neither a guardian nor helper : The talk returns to the topic it had started with. It gives in short the conclusion of the detailed speech. It has been narrated about the actions and speeches of some believers who insisted before the Prophet (s.a.w.a.) that he must take their side, and help them against their opposite parties in their mutual conflict and litigation. It shows that they thought that by believing in Allãh and His Messenger they had done a favour to Allãh and established a right over the Prophet, by which Allãh and His Messenger were obliged to take their side and give judgement in their favour, no matter whether they are on right or on wrong, and whether that judgement would be just or unjust. It is the same phenomenon which we find in the followers of the leaders of error and the retinues of oppressive rulers; each of them, while humiliating himself before the leaderand obeying him, thinks that by attaching himself to the leader he has done a favour to him; as a result he believes that he has a right on his leader because of which the leader must protect his interests and compulsorily give him precedence over others.

Also, the People of the Book entertained the same ideas as Allãh narrates in His Book about them: And the Jews and the Christians say: “We are the sons of Allãh and His beloved ones” (5:18). Also He says: And they say: “Be Jews or Christians, you will be on the right course” (2:135). Again He says: This is because they say: “There is not upon us in the matter of the unlearned people any way (to reproach)” (3:75).

Allãh has refuted such ideas of that group of believers and joined them with the People of the Book. Allãh has called these assumptions vain desires, because like the desires, these presumptions are merely imaginary forms which have no reality outside the mind. Allãh tells them: 'O group of the Muslims! It is not going to be in accordance with your vain desires nor with the vain desires of the People of the Book; it all depends on deeds; if your deeds are good you will get good reward and if evil, then evil.' The evil has been mentioned in the verse before the good deeds because they had committed great sins. “Whoever does evil he shall be requited with it and besides Allãh he will find for himself neither a guardian nor helper”: The sentence begins without any conjunction. It means it is a separate speech; and in a way gives reply to the following unasked question: If entering into the fold of Islam and true belief does not bring every good to a man and does not protect his interests in life then what is the way and where will the man go? And the same is the situation in Judaism and Christianity. In reply Allãh declares: “Whoever does evil he shall be requited with it and besides Allãh he will find for himself neither a guardian nor helper; and whoever does from gooddeeds, . .”

The verse, “he shall be requited with it”, is general and covers worldly punishments prescribed by the Islamic laws, like retaliation for criminals, cutting of fingers for thief and stoning or whipping for fornicator, etc., as well as the punishments in the hereafter which Allãh has promised in His Book and through His Prophet.

This generality fits perfectly with the occasion of the revelation of these verses. It has been described that the verses were revealed concerning a theft which some Muslims had committed and had accused a Jew or a Muslim for it and then insisted before the Prophet (s.a.w.a.) that he should give judgement against the accused.

The words, “neither a guardian nor helper”, are also general. No guardian or helper can avert a punishment of a crime from the culprit; even the Prophet or Imãm and the honour of Islam and religion cannot help in this matter. The punishment prescribed by Allãh cannot be removed from the does of the evil by anyone. Also, it covers guardian and helper who would be able to remove from him the punishment in the hereafter except what the next verse mentions.

QUR’ÃN: And whoever does from good deeds, whether male or female, and he (or she) is a believer - these shall enter the garden, and they shall not be dealt with a jot unjustly: This is the other alternative which describes the recompense of the doer of good deeds, that is, the garden. In this verse, Allãh has attached a condition which restricts the recompense; and on the other side has given latitude which has expanded the circle of reward. It is the condition of being rewarded with the garden that the doer of a good deed should be a believer, because the reward stands face to face with good deed and an unbeliever has no good deed to his credit. Allãh says: . and if they had set up others (with Him) certainly what they did would have been forfeited (6:88). Also, He said: These are they who disbelieve in the signs of their Lord and His meeting, so their deeds become null, and thereforeWe will not set up a balance for them on the Day of Resurrection (18:105).

On the other hand, Allãh has said, “And whoever does from good deeds”, the word 'from' indicates a part, and it means whoever does some of the good deeds. This expands the circle of the promise of the garden. If Allãh had said: 'and whoever does good deeds' and the context requires precise description of the recompense - it would have meant that the garden was for a believer who performed all good deeds; but the Divine Grace has spread the good reward for every believer who performs some good deeds and if he has left any good deed undone or committed any sin, Allãh will make it up through repentance or intercession, as He has said: Surely Allãh does not forgive that anything should be associated with Him and He forgives what is besides this to whom He pleases; . (4:116); we have explained in detail about repentance while explaining the words of Allãh: Repentance with Allãh is only for those who do evil in ignorance . (4:17) in the fourth volume15 ; and about intercession under the verse: And be on the guard against a day when one soul shall not avail another in theleast, . . (2:48) in the first volume of this book16 .

Then Allãh says: “whether male or female”; the Divine Decree covers males and females both without any difference of gender. This is totally opposite to the pretensions of ancient people of various religions and communities like India, Egypt and all the idol worshippers. They believed that whatever good deed the womenfolk did it was not credited to their account and they did not get any reward for their virtuous deeds. The same was the ideology of Judaism and Christianity: that all honour and respect is reserved for the men; and the women are disgraced in the eyes of Allãh; there are shortcomings in their creation and they will not get full reward for their deeds. The Arabs' thinking was not much different from these superstitions. Therefore, Allãh has made both sexes equally deserving for His Grace and said, “whether male of female”.

Probably, it is for this reason that the sentence,“ . . these shall enter the garden” is followed by, “and they shall not be dealt with a jot unjustly”. The first sentence shows that the women do have their shares in the good reward like the men; and the second sentence shows that there shall be no excess or shortfall between their shares in quantity; as Allãh has said: so their lord accepted their prayer: “That I will not waste the work of a worker among you, whether male or female, the one of you being from the other .“ ( 3:195).

QUR’ÃN: And who has a better religion than he who submits himself entirely to Allãh. And he is the doer of good (to others) and follows the faith of Ibrãhīm, the upright one, and Allãh took Ibrãhīm as a friend. And whatever is in the heavens and whatever is in the earth is Allãh's, and Allãh encompasses allthings : It appears that this is a reply to an unspoken question: If the Islam of a Muslim or belief of the People of the Book has no effect in bringing the good to him and to protect his interest - in short, when belief in Allãh and His signs is worthless and its existence and non-existence make no difference - then what is the honour of Islam? Or the privilege of faithThe reply is given that the religion's honour is a fact without any doubt. It cannot be doubted norany wise man can be oblivious of its goodness. This ideal is hidden in the phrase, “And who has a better religion than he who submits himself entirely to Allãh” The question takes it for granted that there is goodness in the religion. Man cannot get himself freed from religion and the best of the religion is to submit oneself entirely to Allãh who is the Owner of whatever is in the heavens and whatever is in the earth. Man has to surrender himself to Allãh and worship Him; also he should follow the faith of Ibrãhīm, the upright one, because that is the natural religion. And Allãh took Ibrãhīm as a friend; Ibrãhīm was the first to submit himself entirely to Allãh doinggood to others and following the upright religion.

Nevertheless, no one should entertain the idea that the Divine friendship is like the friendship found between man and man which overshadows all right and wrong and opens for them the door of recklessness and despotism. Allãh is the owner, not theowned, He encompasses all things and is not surrounded. He is not like the rulers, presidents and kings because when they get any authority over their servants or subjects, they hand over something of their own freedom in its lieu to the public. They overpower some groups with help of some others and rule over one people with help of the other people; when a time comes where their will is opposed by the public's will then they cannot hold their ground, they fall down and their helplessness is clearly seen by one and all.

It is to describe this idea that the speech ends with the verse, “And whatever is in the heavens and whatever is in the earth is Allãh's, and Allãh encompasses all things”.

TRADITIONS

It is narrated by al-Qummī in his at-Tafsīr that all these verses were revealed about a group of the Helpers from Banū Ubayriq. There were three brothers, all hypocrites; Bashīr, Bishr and Mubashshir. They dug a hole in the wall of the uncle of Qatãdah ibn an-Nu‘mãn - and Qatãdah was a badrī* - and stole food grain which he had stored for his family together with a sword and coat of mail.

Qatãdah complained about it to the Messenger of Allãh (s.a.w.a.) and said “O Messenger of Allãh, some people dug a hole in the wall of my uncle and took away the food grain he had saved for his family and a sword and a coat of mail, and they are the people of a bad family.” A believer man, Lubayd ibn Sahl, was with them when they were planning (the theft). Banū Ubayriq said to Qatãdah, “This is the work of Lubayd ibn Sahl.” This news came to Lubayd's ears, he took his sword and went to them and said, “O Banū Ubayriq! Do you accuse me of the theft while you are more deserving for it? You arehypocrites, you lampoon the Messenger of Allãh and ascribe the poems to the Quraysh. You must prove this (accusation), otherwise I will fill my sword with your blood.” So, Banū Ubayriq talked with him in a friendly way and said to him, “You go back, may Allãh have mercy on you; because you are free from this claim.”

Now, Banū Ubayriq approached a man from their clan, Usayd ibn ‘Urwah by name; he was a good eloquent speaker. He went to the Messenger of Allãh (s.a.w.a.) and said, “O Messenger of Allãh! Qatãdah ibn an-Nu‘mãn singled out a family of our clan, a distinguished people of high regard and good family tree, and he accused them of theft and charged them of what they are innocent of17

Hearing this, the Messenger of Allãh (s.a.w.a.) was grieved. Then Qatãdah came to him, and looking at him the Messenger of Allãh (s.a.w.a.) said, “You pointed out a distinguished family, a people of high honour and good family tree, and you accused them of theft”18. (In this way) he admonished him severely. Qatãdah was grieved because of it and went back to his uncle and said, “Oh, would that I had died and not spoken to the Messenger of Allãh (in this matter); because he has talked to me in a way I did not like.” His uncle said, “Allãh is HeWhose help to be sought.”

Then Allãh sent down these verses to His Prophet (s.a.w.a.) about this incident: Surely We have revealed the Book to you with the truth . when they meditate by night words which please Him not.al-Qummī says: The word, 'words', here means deeds. Allãh has used the word to indicate action: Behold: You are they who plead for them in this world's life . And whoever commits a fault or sin then accuses of it one innocent; al-Qummī said: Lubayd ibn Sahl - he indeed takes upon himself the burden of a calumny and a manifest sin.

The same tafsīr narrates: Abu 'l-Jãrūd narrates from AbūJa‘far (a.s.): “Some people from the near relatives of Bashīr said: 'Let us go to the Messenger of Allãh (s.a.w.a.), so that we should talk to him about our fellow or explain to him that our fellow is innocent.' When Allãh revealed: They hide themselves from men and do not hide themselves from Allãh . who shall be their protector? Then the clan of Bishr turned on him and said: 'O Bishr, seek forgiveness from Allãh and repent to Him from the sins.' He said: 'I swear by whom I swear that nobody stole it except Lubayd.' Then the verses were revealed: And whoever commits a fault or a sin then accuses of it one innocent he indeed takes upon himself the burden of a calumny and a manifest sin.

Then Bishr renounced Islam and fled to Mecca and Allãh revealed about the group who had come to the Prophet (s.a.w.a.) to plead for Bishr: And were it not for Allãh's Grace upon you and His mercy, a party of them had certainly designed to mislead you, and they do not mislead but their own souls, and they shall not harm you in any way, and Allãh has revealed to you the Book and the Wisdom, and He has taught you what you did not know, and Allãh's grace on you is very great. (at-Tafsīr , al-Qummī)

as-Suyūtī writes: at-Tirmidhī, Ibn Jarīr, Ibnu 'l-Mundhir, Ibn Abī Hãtim, Abu 'sh-Shaykh and al-Hãkim (who said that this tradition is correct) have narrated from Qatãdah ibn an-Nu‘mãn that he said: “There was a family in our clan who were called Banū Ubayriq - Bishr, Bashīr and Mubashshir. Bishr was a hypocrite. He used to compose poems satirizing the companions of the Messenger of Allãh (s.a.w.a.) and then ascribe it to some other Arabs. He used to say: 'That man has said this and this and that man has said so and so.' But when the companions of the Messenger of Allãh (s.a.w.a.) heard that poem, they used to say, 'By Allãh!no one has said this poem except this wretched one himself. Then he (Bishr) said: 'What!whenever people say some poem they join together and say Ubayriq's son has said it!.”

(Qatãdah) said: “They were a needy poor family before Islam and in Islam. The usual food of the people of Medina was dates and barley. If a man was well to do, and a caravan came from Syria loaded with while flour, that man would buy some of it and reserve it forhimself . The other members of the family had to be content with date and barley. So, a loaded caravan arrived from Syria and my uncle, Rufã‘ah Ibn Zayd, purchased a bag of the white flour and kept it in his attic room; and in that room were his arms - two coats of mail and two swords and things connected with them. Someone sneaked in the darkness of the night and dug into the wall of the attic and took the food and arms. In the morning, my uncle, Rufã‘ah, came to me and said, 'O my nephew!do you know that someone sneaked to us during night and my attic has been dug into and they took our food and our arms!'”

He (Qatãdah) continues: “We inquired in the neighbourhood and asked the people. Somebody told us, 'We did see Banū Ubayriq lighting fire in the night and we are sure that it was lit only to bake some of your flour.' When we were inquiring in the neighbourhood, Banū Ubayriq told us, 'By God!we don’t think any one has done it except Lubayd ibn Sahl' - he was a man of our clan who was a Muslim of good character. When Lubayd heard it, he raised his sword and went to Banū Ubayriq and said, 'What! I steal? By God!you should prove this accusation or the sword will mingle in your body.' Then they said, 'Go away, O man! By God!you are not the thief.' We continued our investigation in the neighbourhood until we were sure that these Banū Ubayriq were the thieves. Then my uncle said to me, 'O my nephew, if you only go to the Messenger of Allãh (s.a.w.a.) and inform him about it.!. ”

Qatãdah said: “I came to the Messenger of Allãh (s.a.w.a.) and said, 'O Messenger of Allãh, a family among us, a loathsome people went to my uncle, Rufã‘ah ibn Zayd, and dug a hole in his attic and took away his arm and food. They should return to us our arm. As for the food, we don't want it.' The Messenger of Allãh (s.a.w.a.) said, 'I will look into this matter.' When Banū Ubayriq heard about it, they went to a man of their clan who was called Usayr ibn ‘Urwah, and they told him of this development, and some people of the neighbourhood also joined them. Now, they went to the Messenger of Allãh (s.a.w.a.) and said, 'O Messenger of Allãh! Qatãdah ibn an-Nu‘mãn and his uncle proceeded against one of our families who are Muslims of good character, and they have accused them of theft without any evidence ofproof.! ”

Qatãdah continues: “Then I came to the Messenger of Allãh (s.a.w.a.) and talked to him. He said, 'You have proceeded against a family who have been described (to me) as Muslims of good character and you have accused them of theft without evidence ofproof.! ”

Qatãdah says: “I came back and I wished that I would have lost some of my wealth but had not talked to the Messenger of Allãh (s.a.w.a.) about it. Then my uncle, Rufã‘ah, came to me and asked, 'O my nephew, what (progress) have you made?' I informed him of what the Messenger of Allãh (s.a.w.a.) had told me. My uncle said, 'Allãh is He Whose help to besought.! ”

Without any delay, the verses were revealed: surely we have revealed the Book to you with the truth that you may judge between people by means of that which Allãh has shown you; and be not advocate on behalf of the treacherous, i.e., Banū Ubayriq. And ask forgiveness of Allãh, i.e., from what you had said to Qatãdah, surely Allãh is forgiving, merciful. And do not plead on behalf ofthose who act unfaithfully to their souls . then asks forgiveness of Allãh, He shall find Allãh Forgiving, Merciful. i.e., if they ask forgiveness of Allãh, He will forgive them. And whoever commits a fault or a sin, then accuses of it one innocent, he indeed takes upon himself the burden of a calumny and a manifest sin - it refers to their accusation of Lubayd. And were it not for Allãh's grace upon you and His mercy, a party of them had certainly designed to mislead you - i.e., Usayr ibn ‘Urwah and His companions. And they do not mislead but their own souls, and they shall not harm you in any way, and Allãh has revealed to you the Book and the Wisdom, and He has taught you what you did not know, and Allãh's grace on you is very great. There is no good in most of their secret counsels except (in his) who enjoins charity or goodness or reconciliation between people; and whoever does this seeking Allãh's pleasure,We will give him a mighty reward.When the verses were revealed the arms were brought to the Messenger of Allãh (s.a.w.a.) and he returned them to Rufã‘ah.

Qatãdah said, “When I brought the arms to my uncle - he was of old age and I used to think that his faith was weak - when I brought the arms to him, he said, 'O my nephew, this is the path of Allãh: Then I understood that his Islam was correct.”

When the verses were revealed, Bishr went (to Mecca) and joined the polytheists. He stayed with Sulãfah bintSa‘d . Then Allãh revealed the verses: And whoever acts hostilely to the Messenger after that guidance has become manifest to him, and follows other than the way of the believers, We will turn him to that to which he has (himself) turned and make him enter hell; and it is an evil resort. Surely Allãh does not forgive that anything should be associated with Him, and He forgives what is besides this towhom He pleases; and whoever associates anything with Allãh, he indeed strays off into a remote error. When he stayed with Sulãfah, Hassãn ibn Thãbit shot at her some lines of poetry. She took his (i.e., Bishr's) baggage and putting it on her head, went out and threw it in the open valley and said, “You have brought to me the poem of Hassãn as gift! You were never to bring any good to me.” (ad-Durru ’l-manthūr)

The author says: This theme is narrated through other chains of narrators also.

The same author writes: Ibn Jarīr has narrated from Ibn Zayd about this verse: He said: “There was a man who stole an iron coat of mail and sword during the days of the Prophet (s.a.w.a.) and put the blame on a Jew. The Jew said, 'By God! I have not stolen it O Abu 'l-Qãsim!but it has been (wrongly) attributed to me.' There were some neighbours of the thief who claimed that he was blameless and they too accused the Jew. Also they said, 'O Messenger of Allãh! Surely, this Jew is a wicked person. He does not believe in Allãh,nor in your prophethood.' This continued until the Prophet (s.a.w.a.) spoke to the Jew on this matter.

“Thus, Allãh censored the Prophet and revealed: Surely Wehave revealed the Book to you with the truth that you may judge between people by means of that which Allãh has shown you; and be notan advocate on behalf of the treacherous. And ask forgiveness of Allãh - about what you have told that Jew - Surely Allãh is Forgiving, Merciful. Then Allãh turned to his neighbours and said: Behold! You are they who plead for them in this world's life; but who will plead for them with Allãh on the Resurrection Day or who shall be their protector? Then Allãh gave them a chance of repentance and said: And whoever does evil oracts unjustly to his soul, then asks forgiveness of Allãh, he shall find Allãh Forgiving, Merciful. And whoever commits a sin, he only commits it against his own soul; and Allãhis Knowing , Wise - Why have you involved yourselves, O people!in this man's error pleading on his behalf? And whoever commits a fault or a sin, then accuses of it one innocent - even if he is a polytheist: he indeed takes upon himself the burden of a calumny and a manifest sin . And whoever acts hostilely to the Messenger after that gudiance has become manifest to him and follows other than the way of the believers, We will turn him to that to which he has (himself) turned and make him enter hell; and it is an evil resort. But he refused to avail himself of the repentance which Allãh had offered to him. He went to the polytheists at Mecca. There, he dug hole in a house with intention of theft and the house fell down upon him and he was killed.”(ibid.)

The author says: This meaning too is narrated through many chains of narrators with minor differences among them.

The Messenger of Allãh (s.a.w.a.) has said, “There is no servant who committed a sin then stood up and performed wudū’ and asked forgiveness of Allãh from his sin but it shall be incumbent on Allãh to forgive him, because He says: And whoever does evil or acts unjustly to his soul, then asks forgiveness of Allãh, he shall find Allãh Forgiving, Merciful.”

Also he (s.a.w.a.) has said, “Verily Allãh puts the servant in suffering (though He loves him) in order to hear his entreaties.” Also he (s.a.w.a.) has said, “Allãh was not to open the door of prayer and shut the door of its acceptance, because He says: Call Me, I will answer to you. And He was not to open the door of repentance and shut the door of forgiveness, while He says: And whoever does evil oracts unjustly to his soul, then asks forgiveness of Allãh, he shall find Allãh Forgiving, Merciful.” (at-Tafsīr , al-‘Ayyãshī)

‘Abdullãh ibn Hamãd al-Ansãrī narrates from ‘Abdullãh ibn Sinãn, that he said: Abū ‘Abdillãh (a.s.) said, “Backbiting is that you say about your brother what is (actually) found in him but Allãh has kept it hidden. But if you say what is not in him, then it comes under the words of Allãh: . he indeed takes upon himself the burden of a calumny and a manifest sin.”(ibid.)

al-Qummī writes under the verse: There is no good in most of their secret counsels . : “My father has narrated to me from Ibn Abī ‘Umayr from Hammãd from al-Halabī from Abū ‘Abdillãh (a.s.) that he said, 'Verily, Allãh has made at-tamahhul obligatory in the Qur’ãn.' I asked, 'And what is at-tamahhul, may I be made your ransom!?' He said, 'That you should maintain a brighter face than that of your brother (in faith), and have an intent look on him (i.e., you should not turn away your face from him when he consults you); and this is the word of Allãh: There is no good in most of their secret counsels.” (at-Tafsīr , al-Qummī)

al-Kulaynī narrates through his chains from ‘Abdullãh ibn Sinãn from Abu 'l-Jãrūd that he said, “Abū Ja‘far (a.s.) said, 'When I narrate any hadīth to you, you should ask me (its proof) from the Book of Allãh. Then he said in some of his talks, 'Verily the Messenger of Allãh (s.a.w.a.) has prohibited much talking, squandering the property and too much questioning.' He was asked, 'O son of the Messenger of Allãh, the Mighty, the Great, says: There is no good in most of their secret counsels except (in his) who enjoins charity or goodness nad reconciliation between people; and He says: And do not give away your property which Allãh has made for you a (means of) support to the weak of understanding (4:5); and He says: O you who believe!do not put questions about things which if declared to you may trouble you, . (5:101). (al-Kãfī )

Ibrãhīm ibn ‘Abdi ‘l-Hamīd narrates through some reliable persons from Abū ‘Abdillãh (a.s .) about the verse: There is no good in most of their secret consels except (in his) who enjoins charity or goodness or reconciliation between people, that goodness means giving loan. (at-Tafsīr , al-‘Ayyãshī)

The author says: al-Qummī also has narrated it in his at-Tafsīr through the same chain and this meaning has also been narrated through Sunnī chains of narrators. In any case, it is based on the flow of the verse and description of a relevant example.

as-Suyūtī writes: Muslim, at-Tirmidhī, an-Nasãī, Ibn Mãjah and al-Bayhaqī have narrated from Sufyãn ibn ‘Abdillãh ath-Thaqafī that he said, “I said, 'O Messenger of Allãh!give me an order I should hold fast to it in Islam.' He (s.a.w.a.) said, 'Say: “I believe in Allãh,” then remain steadfast to it.' I said, 'O Messenger of Allãh! What is the most dreadful thing you fear about me?' He said, 'This.' (and the Messenger of Allãh [s.a.w.a.] caught the tip of his own tongue).” (ad-Durru ’l-manthūr)

The author says: There are very numerous traditions condemning excessive talks and praising the silence in the books of the Shī‘īs and the Sunnīs.

The same book says: Abū Nasr as-Sijizzī has narrated in al-Ibãnah from Anas that he said, “A bedouin came to the Prophet (s.a.w.a.); the Prophet said to him, 'O bedouin! Verily Allãh has revealed to me in the Qur’ãn: There is no good in most of their secret counsels except (in his) who enjoins charity or goodness or reconciliation between people, and whoever does this seeking Allãh's pleasure,We will give him a mighty reward. O bedouin!the mighty reward is the paradise.' The bedouin said, 'Praise be to Allãh who guided us to Islam.”(ibid.)

The same book writes about the words of Allãh: And whoever acts hostilely to the Messenger . : at-Tirmidhī and al-Bayhaqī (in his al-Asmã’ wa 's-Sifãt) have narrated from Ibn ‘Umar that he said, “The Messenger of Allãh (s.a.w.a.) has said, 'Allãh will never gather this ummah on error and Allãh's hand is on the jamã‘ah, and whoever separates (from it) he separates (for entering) into hell.”(ibid.)

Also at-Tirmidhī and al-Bayhaqī have narrated from Ibn ‘Abbãs that the Prophet (s.a.w.a.) has said, “Allãh will never gather my ummah (or, this ummah) on error and Allãh's hand is on jamã‘ah.(ibid.)

The author says: The tradition is well known and al-Hãdī (a.s .) has narrated it from the Prophet (s.a.w.a.) in his letter to the people of Ahwãz as has been quoted in vol.3 of Bihãru 'l-anwãr. The meaning of this tradition has been explained in the preceding commentary.

Harīz has narrated from some of our companions from the fifth and sixth Imãm (a.s .) that he said, “When the Commander of the Believers (s.a.) was in Kūfah, the people came to him and said, 'Appoint for us an imãm who will lead us (in tarãwīh) in the month of Ramadãn.' The Imãm (a.s .) said, 'No' and forbade them to pray it with the jamã‘ah. When night came, they began saying, 'Weep in Ramadãn, alas for Ramadãn.' Then al-Hãrith al-A‘war came to the Imãm (a.s.) with some people and said, 'O Commander of the Believers, people are raising a hue and cry and they have not liked your talk.' At this juncture, the Imãm (a.s .) said, 'Leave them to do what they like. Whoever wants should lead them in prayer.' Then he recited: Whoever follows other than the way of the believers,We will turn him to which he has (himself) turned and make him enter hell; and it is an evil resort.” (at-Tafsīr , al-‘Ayyãshī)

It is written in ad-Durru ’l-manthūr about words of Allãh, the Almighty: and who is truer of word than Allãh: al-Bayhaqī has narrated in ad-Dalãil from ‘Uqbah ibn ‘Ãmir (inter alia describing the journey of the Messenger of Allãh (s.a.w.a.) to Tabūk):

“Then (the Messenger of Allãh [s.a.w.a.]) arrived at Tabūk and praised Allãh and glorified Him as is His due, and then he said, (after the praise of Allãh): 'Verily the most truthful talk is the Book of Allãh; the most reliable grip is the word of piety; the best of the religions is the religion of Ibrãhīm; the best custom is the custom of Muhammad; the noblest talk is the remembrace of Allãh; the best story is this Qur’ãn; the best affair is the determined one and the worst affairs are the innovated ones; the most excellent guidance is that of the Prophets; the noblest death is martyrdom; the darkest blindness is going astray after guidance; the best knowledge is that which gives benefit; the best guidance is that which is acted upon; the most evil blindness is the blindness of the heart; upper hand is better than the lower hand,19 that little which satisfies is better than the abundance which makes one forgetful; the worst apology is (the one offered) when death arrives; the worst remorse is the one (shown on) the Day of Resurrection. Some people don't come to prayer except near the end and some don't remember Allãh but they talk nonsense; the biggest sin is the lying tongue; the best wealth is one's self reliance; the best provision is the piety; the pinnacle of the wisdom is the fear of Allãh, the mighty, the Great; the best thing established in the hearts is certainty. To entartain doubt is a sort of disbelief; to lament for dead is an act of the jãhiliyyah (Ignorance); embezzlement is altogether in the hell; hoarded treasure is (the instrument of) branding with the fire; poetry is among the musical instruments of Satan; wine is the vessel of sin; women are the snares of Satan; youth is a branch of lunacy; the most evil earning is interest; and the most wicked food is the property of the orphan. The blissful is he who learns lesson from (conditions of) the others; wretched is the one who becomes wretched in the womb of his mother; the resort of every one of you is a place of four arms (grave); the affairs (are decided) by their ends; the worst thinking is that of falsity. Everything which is to come is near; to abuse a believer is immorality; to fight him is disbelief; eating his flesh (backbiting him) is the disobedience to Allãh; and the sanctity of his property is like that of his blood. He who (falsely) sears by Allãh, He will refute him; he who forgives will be forgiven; he who pardons, Allãh will pardon him; he who controls his anger, Allãh will give him good reward; he who is patient in misfortune, Allãh will recompense him. He who hankers for good reputation, Allãh makes him disreputable. He who keeps patience, Allãh multiplies (the reward) for him. He who disobeys Allãh, He will give him punishment. O Allãh!forgive me and my ummah (he said it three times); I seek pardon of Allãh for me and for you.”

Muhammad ibn Yūnus has narrated through some of his companions from Abū ‘Abdillãh (a.s .); also Jãbir has narrated from Abū Ja‘far (a.s.), about the words of Allãh: And most certainly I will bid them so that they shall alter Allãh's creation, that the Imãms said, “Allãh's creation means the commandments of Allãh.” (at-Tafsīr , al-‘Ayyãshī)

In the same book, Jãbir narrates from AbūJa‘far (a.s.) about the same words of the Qur’ãn that he said, “It is Allãh's religion”.

The author says: Both traditions give the same meaning and it is as we have explained in the Commentary that Allãh's creation means the natural religion.

The words of Allãh: And bid them so that they shall slit the ears of the cattle, have been explained in Majma‘u 'l-bayãn that they will cut the ears from its base; and it is written there that this meaning has been narrated from Abū ‘Abdillãh (a.s.).

Muhammad ibn Muslim narrates from Abū Ja‘far (a.s.) that he said, “When the verse was revealed: whoever does evil, he shall be requited with it, some companions of the Messenger of Allãh (s.a.w.a.) said, 'How hard is this verse!' the Messenger of Allãh (s.a.w.a.) said to them, 'Are not you afflicted in your properties, your offsprings and in yourselves' They said, 'Certainly.' He (s.a.w.a.) said, '(This is) through which writes good deeds for you and erases the bad deeds.” (at-Tafsīr , al-‘Ayyãshī)

The author says: This meaning is narrated through many chains from the companions in the Sunnī books of traditions.

as-Suyūtī writes: Ahmad, al-Bukhãrī, Muslim and at-Tirmidhī have narrated from Abū Sa‘īd al-Khudrī that he said, “The Messenger of Allãh (s.a.w.a.) said, 'No believer is afflicted by hardshipor sickness, grief or sorrow, trouble or sadness - even a thorn which pricks him - but Allãh grants remission to his faults.” (ad-Durru ’l-manthūr)

The author says: This theme has been narrated through numerous chains from the Prophet and the Imãms of Ahlu 'l-bayt (a.s.).

as-Sadūq has narrated through his chains from al-Husayn ibn Khãlid that Abu 'l-Hasan ar-Ridã (a.s.) said, “I heard my father narrating from his father (a.s.) that he said, 'Surely Allãh took Ibrãhīm as a friend because he never returned anyone (empty handed) and never asked anyone (for his needs) other then Allãh, the mighty, the Great.” (‘Uyūnu ’l-akhbãr)

The author says: This is the most correct tradition about the meaning of Ibrãhīm (a.s .) as the friend of Allãh because it fits perfectly with the literal meaning of the word; اَلْخُلَّة (al-khullah) means need; therefore your khalīl (friend) is the one who asks his needs only from you. And there are other narrations giving other reasons for his title.

* * * * *