Alhassanain(p) Network for Heritage and Islamic Thought

CHAPTER 5, VERSES 51-54

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا الْيَهُودَ وَالنَّصَارَىٰ أَوْلِيَاءَۘ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍۚ وَمَن يَتَوَلَّهُم مِّنكُمْ فَإِنَّهُ مِنْهُمْۗ إِنَّ اللَّـهَ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ ﴿٥١﴾ فَتَرَى الَّذِينَ فِي قُلُوبِهِم مَّرَضٌ يُسَارِعُونَ فِيهِمْ يَقُولُونَ نَخْشَىٰ أَن تُصِيبَنَا دَائِرَةٌۚ فَعَسَى اللَّـهُ أَن يَأْتِيَ بِالْفَتْحِ أَوْ أَمْرٍ مِّنْ عِندِهِ فَيُصْبِحُوا عَلَىٰ مَا أَسَرُّوا فِي أَنفُسِهِمْ نَادِمِينَ ﴿٥٢﴾ وَيَقُولُ الَّذِينَ آمَنُوا أَهَـٰؤُلَاءِ الَّذِينَ أَقْسَمُوا بِاللَّـهِ جَهْدَ أَيْمَانِهِمْۙ إِنَّهُمْ لَمَعَكُمْۚ حَبِطَتْ أَعْمَالُهُمْ فَأَصْبَحُوا خَاسِرِينَ ﴿٥٣﴾ يَا أَيُّهَا الَّذِينَ آمَنُوا مَن يَرْتَدَّ مِنكُمْ عَن دِينِهِ فَسَوْفَ يَأْتِي اللَّـهُ بِقَوْمٍ يُحِبُّهُمْ وَيُحِبُّونَهُ أَذِلَّةٍ عَلَى الْمُؤْمِنِينَ أَعِزَّةٍ عَلَى الْكَافِرِينَ يُجَاهِدُونَ فِي سَبِيلِ اللَّـهِ وَلَا يَخَافُونَ لَوْمَةَ لَائِمٍۚ ذَٰلِكَ فَضْلُ اللَّـهِ يُؤْتِيهِ مَن يَشَاءُۚ وَاللَّـهُ وَاسِعٌ عَلِيمٌ ﴿٥٤﴾

O you who believe! Do not take the Jews and the Christians for friends; they are friends of each other; and whoever amongst you takes them for a friend, then surely he is one of them; surely Allãh does not guide the unjust people (51). So you will see those in whose hearts is a disease, hastening in them, saying: “We fear lest a calamity should befall us;” but it may be that Allãh will bring the victory or a thing from Himself, so that they shall be regretting on account of what they hid in their souls (52). And those who believe will say: “Are these they who swore by Allãh with the most forcible of their oaths that they were most surely with you? Their deeds shall go for nothing, so they shall become losers.” (53). O you who believe! Whoever of you turns back from his religion, then soon Allãh will bring a people that He shall love them and they shall love Him, lowly before the believers, mighty against the unbelievers, they shall strive hard in Allãh's way and shall not fear the censure of any censurer; this is Allãh's grace, He gives it to whom He pleases, and Allãh is Ample-giving, knowing (54).

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COMMENTARY

It is difficult to say anything about these verses' connection with the preceding ones or the ones that follow, like: Only Allãh is your Guardian . then surely theparty of Allãh are they that shall be triumphant; and then its connection with that which follows: O you who believe! Do not take for guardians . ., and finally their connec-tion with the verse: O Messenger! Deliver what has been revealed to you . .

But as for the four verses under discussion, they speak about the Jews and the Christians. TheQur’ãn had not talked about them in the Meccan verses, because there was no such need at that time. It how-ever describes their maneuvers in the verses revealed at Medina. Even then, the ones revealed in the early Medinan period are not concerned with the Christians, because Muslims in those days were involved with the Jews. They had to mingle with them, live with them, keep good relations with them, or evert their deceit and neutralize their plot. They were entangled with the Christians in the later half of the Prophet's stay at Medina. Therefore, probably these four verses were revealed in that period; and perhaps the 'victory' alludes to the conquest of Mecca.

But it has been mentioned earlier that more reliably the chapter of “The Table” was revealed in the year of the Last pilgrimage, when Mecca was already conquered. So, does this victory refer to some con-quest other than that of Mecca? Or, were these four verses revealed before Meccan conquest, and before the complete chapter was reveal-ed? Again, is the last verse: O you who believe! Whoever of you turns back from his religion, then soon Allãh will bring a people . ., con-nected with the three preceding ones? Which was the group whose apostasy was expected? Who were those people whom Allãh prom-ised to bring in place of the apostates? All these unanswered questions have compounded the confusion. The narratives giving the reason of revelation are varied and conflicting; actually they are merely personal opinions of the ancient exegetes, as is the case with most of such traditions. This excessive contradiction perplexes the mind and it fails to understand the verses' meaning. Add to it the intermingling of sec-tarian prejudice with personal interpretations, as you will see later in the traditions and exegetes' writings - both ancient and modern.

Meditation on these verses proves that the four are interlinked and independent having no relation with the preceding and the fol-lowing verses; and the fourth one completes the intended theme. However one must be wary, in looking for its meaning, of laxities and carelessness indulged in by exegetes who have based their interpreta-tions on personal views, especially regarding the attributes mentioned in the verses.

In a nutshell, Allãh warns the believers against taking the Jews and the Christians for friends, and threatens them most severely; then points in an apocalyptical way where such friendship was to take them and how it would turn into ruins the magnificent structure of religious character; then Allãh will bring on scene a people who will manage the affairs and restore the religion's structure to its original splendour.

QUR’ÃN: O you who believe! Do not take the Jews and the Chris-tians for friends; they are friends of each other: Majma‘u 'l-bayan says: “al-Ittikhãdh (اَلإتِّخَاذُ ) means to rely on a thing in preparation for an affair; it is on the stem of ifti‘ãl (إِفْتِعَالُ ) from the root, al-akhdh (اَلآَخْذُ = to take); actually it was al-i’tikhãdh (اَلإْئتِخَاذُ ), then “ ’ (=ء ) ” was changed to “t (= تَاء )” and that was amalgamated in the other “t”. The same has happened with al-itti‘ãd (اَلاِتِّعَادُ ) from al-wa‘d (اَلْوَعْدُ = to promise).al-Akhdh (to take) is used in various ways: You say, 'He took the book (when he placed it in his hand)', 'He took the offering (when he accepted it)', 'Allãh took him from his refuge (when He caused him to die);' it originally means passing of a thing from one direction to another.”

ar-Rãghib says in Mufradãtu 'l-Qur’ãn: “al-Wilã’ (اَلْوِلاَءُ ) and at-tawãllī (اَلتَوَلِّى ) = two or more things appear together in such a way that nothing extraneous comes between them. As an extended metaphor, it is used for proximity and nearness - in place, in relationship, in religion, in friendship, belief and mutual helping.” More will be explained later.

In short, al-wilãyah is a sort of proximity, which removes bar-riers and partitions between two things, keeping in view the purpose of that proximity. If the proximity is with respect to piety and help, then waliyy (وَلِىّ ) is the helper whom nothing can prevent from helping the person who is near him. If it is in respect of harmony and love (which is spiritual attraction) then waliyy is the beloved before whom man cannot keep his own will and gives him whatever he desires; and if it is in respect of relationship, the waliyy is the one who interits him without any hindrance; and if it is with respect of obedience, then the waliyy is the one who controls his affairs in any way he pleases.

Allãh, the Sublime, in His words: “do not take the Jews and the Christians for friends”, has not put any condition or speciality on friend-ship; it is unrestricted [and as such should be prohibiting any kind of nearness]. But the words in the next verse: But you will see those in whose hearts is a disease, hastening towards them, saying: “We fear lest a calamity should befall us”, show that wilãyah in this verse is a sort of proximity and joining which is in affinity with the excuse offered by them, “We fear lest a calamity should befall us.” As such it points to the turn of fortune, which alternates between the people. Such calamities could befall them through other than the Jews and Christians in which case these hypocrites hoped to get help from these two groups by taking them for awliyã’, in the meaning of helpers; in the same way they were afraid of calamities befalling them from these two groups, and hoped to avert it by taking them for awliyã’, in the meaning of nearness in love and friendship.

Wilãyah in the meaning of nearness in love and friendship gives both benefits of help and spiritual blending. Therefore, it is the mean-ing intended in the verse. We shall describe under the last verse, O you who believe! Whoever of you turns back from his religion . ., that wilãyah here means only friendship, nothing else.

An exegete has forcefully claimed that wilãyah in these verses means wilãyah of helping - two persons or two groups enter into alliance or covenant that when need arises each party would help the other. His argument runs as follows:

“The verses - as their apparent meaning shows - were revealed before the Last Pilgrimage, in the early days of hijrah, when the Prophet (s.a.w.a.), and the Muslims were not finished with the affairs of the Jews in Medina and around it in Fadak and Khaybar, etc. and beyond them were the Christians. Those Jews and Christians had entered into pacts and covenants of mutual help with various Arab tribes.

“This statement might fit on what has been narrated (in reasons of revelation) that ‘Ubãdah ibn as-Sãmit (from Banū ‘Awf ibn al-Khazraj) disavowed Banū Qaynuqã‘ when they fought the Messenger of Allãh (s.a.w.a.), and upto that time there was a wilãyah of covenant between him and them; but ‘Abdullãh ibn Ubayy (the leader of the hypocrites) did not separate from them and hastened towards them, saying: 'We fear lest a calamity should befall us.'

“Or, as has been narrated in the story of Abū Lubãbah that when the Messenger of Allãh (s.a.w.a.), sent him to Banū Qurayzah, so that he should make them come out of their fortress and accept the Prophet's judgement, he pointed with his hand to his throat, hinting to them that it meant slaughter.

“Or, as is narrated that some of them used to write the news of Medina to the Christians of Syria, and some were reporting to the Jews of Medina in order to benefit from their wealth, even if it be a loan.

“Or, as is reported that after the killings and defeat in the battle of Uhud, some of them said that he would attach himself to so-and-so Jew or Christian.

“All these narratives almost unanimously claim that it were the hypocrites who had said: 'We fear lest a calamity should befall us.'

“In short, the verses forbid entering into covenant and wilãyah of mutual help between the Muslims and the Jews and the Christians.

“Some people have emphasized it, claiming that linguistically the words and context of the verse totally oppose taking wilãyah in it in the meaning of wilãyah of love and reliance; it is also opposed by the reason of revelation and the overall condition under which the Muslims and the People of the Book lived in the era of revelation.

“How can the verse be taken to prohibit living and mingling with them even if they were dhimmīs or had pact with Muslims? We know that the Jews lived with the Prophet (s.a.w.a.) and the Muslims in Medina, and the Muslims dealt with them with total equality.”

COMMENT: All this shows a laxity and carelessness in finding out the verse's connotation:

What has he said that the verses were revealed before the year of the Last Pilgrimage - and it was the year when the chapter of “The Table” was revealed - presents not much difficulty; but it does not prove that the wilãyah denotes entering into covenant and not wilãyah of love.

As for the narrated reasons of revelation that show that the verses were revealed particularly about the covenant and the wilãyah of mutual help between some Arab tribes and the Jews and the Chris-tians, the following comments apply to them:

First: The said reasons of revelation are mutually contradictory and do not present a single connotation which could be relied upon;

Second: It does not cover the wilãyah of the Christians, even if it covers somehow that of the Jews, because the Arabs did not have any wilãyah of covenant with the Christians.

Third: We agree to the reasons of revelation in what they say; yet you have been told several times that most of those traditions, apart from being weak, are merely attempts to apply historic events on the Qur’ãnic verses which appear to have some relevance to them - although we find no difficulty in it.

However, the idea, that such narrated events particularize or restrict the generality of a Qur’ãnic verse, is not tenable, nor does its apparent meaning support it. If the apparent meanings of the verses were particularized or restricted because of some speciality of reasons of revelation, without taking it from the wordings of the verse, the Qur’ãn would have died with the death of those about whom such verses were revealed, and it could not be used in any argumentation related to any later event or incident; such an idea is not approvable by the Book or the Sunnah nor by reason.

He has also claimed, “Linguistically the words, and context of the verse totally oppose taking wilãyah here in the meaning of wilãyah of love and reliance. It is also opposed by the reason of revelation and the overall condition under which the Muslims and the People of the Book lived in the era of revelation.” Ponder on it as much as you like but you cannot deduce any worthwhile meaning from it. When appar-ent meaning of a verse does not go against application of a theme to it, reason of its revelation and overall prevailing condition of the time become irrelevant. You have known that there is no justification in restricting the verse to its reason of revelation and to the overall con-dition of the era. Rather, the argument goes totally against it, because a verse in its unrestricted appearance is in itself an authentic proof. You have seen that this verse too is unrestricted (and nothing points to its being restricted); therefore, it is an authentic authority in its unre-stricted meaning, i.e., the wilãyah in the meaning of love.

The claim that meanings of single words used in the verse and its context disavow totally taking wilãyah in the meaning of love is really astonishing. Would that I knew what he has meant with this total disavowal, and more than that he has used the 'context' too in this argument!

How can the wording or context of the verse reject this mean-ing, when the clause: “do not take the Jews and the Christians for friends”, is followed by the clause: “they are friends of each other”, and doubtlessly wilãyah in this latter clause denotes love, unity and affection, and not wilãyah of covenant and pact. There is no sense in saying: 'Do not make a covenant with the Jews and the Christians; they have covenant with each other.' Whatever unity and relation there was among the Jews, it was the wilãyah of national love. The same was the case with the Christians; there was no pact or covenant made by them, it was only the love and unity based on religion.

Likewise, the words of Allãh, coming after this clause, prove this meaning: and whoever amongst you takes them for a friend, then surely he is one of them. The reason that turns a friend of a group into a member ofit, is this: Love unites scattered things, unites different souls; because of love perceptions of the lovers become one, their characters mirror one another; their actions reflect each other's. The two lovers, when love overwhelms them, become as if they are one person, having a single psyche, a single will, doing a single action; one does not go against the other in the passage of life and in social norms.

This is what makes a lover of a group a member of that group and unites him with it. It has been said: Whoever loves a people, he is one of them; also [it is said]: A man is with whom he loves. And Allãh has said forbidding loving the polytheists: O you who believe! Do not take My enemy and your enemy for friends: would you offer them love while they deny what has come to you of thetruth, . . (60:1).The verses go on in the same vein, until it says: . and whoever makes friends with them, these are the unjust (60:9). Also He says: You shall not find a people who believe in Allãh and the latter day befriending those who act in opposition to Allãh and His Mess-enger, even though they were their fathers, or their sons, or their brothers, or their kinsfolk; . (58:22). Allãh has also said regarding the love of the unbelievers - and the wording is general which includes the Jews, the Christians and the polytheists - Let not the believers take the unbelievers for friends rather than the believers; and whoever does this, he shall have nothing (to do) with Allãh, except (when) you guard yourselves against (them) for fear from them; and Allãh cautions you of Himself; . (3:28). The verse clearly speaks about the wilãyah of love and affection rather than that of covenant and pact. Remember that when the third chapter, “The House of ‘Imrãn”, was revealed; the Prophet (s.a.w.a.) had already concluded pacts and truce with the Jews and the polytheists.

In short, the wilãyah that makes one people attached to another people is that of love and affection, and not that of covenant and help; and it is quite clear. If the clause: and whoever amongst you takes them as awliyã’, then surely he is one of them, is taken to mean, who-ever among you entered into a pact of mutual help after this prohibi-tion, then surely he because of his going against this prohibition would be unjust, and would be joined to those unjust people in injustice, then it would be a vulgar meaning and would need additional conditions to be attached to the speech.

If the Qur’ãn prohibits something which was hitherto lawful, it always points to its being lawful uptil then; it does so to preserve the honour of that order which is now being changed; and to keep the sanctity of the Prophetic tradition and practice. Ponder on these verses: O you who believe! The idolaters are nothing but unclean, so they shall not approach the Sacred Mosque after this year; . (9:28). . Where-fore now be in contact with them and seek what Allãh has written for you, and eat and drink until the white thread becomes distinct unto you from the black thread (of night) . (2:187). It is not allowed to you to take women afterwards, nor that you should change them for otherwives, . . (33:52); and many other such verses.

Now, it is clear that the language of the verse, in meanings of words and in context, does not disallow wilãyah to be taken for love and affection; if there is any rejection, it rejects other meanings.

As for their claim that clause: in whose hearts is a disease, refers to the hypocrites, you will soon see that the context does not support it.

Thus, the clause: “do not take the Jews and the Christians for awliyã’,” clearly forbids loving them or having any affection towards them; because such feelings pull the souls and spirits towards each other and it creates mutual moral effects on both sides; and if Muslims are influenced by un-Islamic behaviour, their society will diverge from its religious way (which is based on the felicity of following the truth) to the way of unbelief (which is based on following the low desires and worshipping the Satan); and thus it will go astray from the path of the natural life.

Allãh has used for them their names of Jews and Christians, instead of saying, the People of the Book; because the phrase: “People of the Book”, indicates that they are somewhat nearer to the Muslims, which in its turn gives rise to some affection and love which is oppo-site to what this verse orders that they should not be taken as friends. However, a coming verse mentions them as being given the Book: O you who believe! Do not take for guardians those who take your religion for a mockery and a joke, from among those who were given the Book before you and the unbelievers; . (5:57). They were given the Book and yet they take the divine religion for a mockery and a joke. This mockery and joke turns the good point of their being given the Book into utmost condemnation. When the people who were given the Book which invited to the truth and made it clear, began ridiculing the religion of truth and playing with it, they certainly deserved to be shunned and avoided; they should not be taken as friends; the believers must avoid living with them, mingling with them and having any soft feeling towards them.

“they are friends of each other”: As explained earlier, wilãyah here means friendship, because their hearts are nearer to each other and their souls have mutual attraction. Consequently, they think in similar way; they join hands in following their low desires, and their haughtiness leads them to reject the truth; they strive together to extin-guish the light of Allãh, and help each other in fighting against the Prophet (s.a.w.a.) and the Muslims. It seems, as all of them are one person of one religion. Although actually they are not of one religion, yet they have joined their forces and have become one power against the Muslims, simply because Islam calls them to truth and opposes what in their eyes is the greatest goal: To follow their low desires and licentiousness in objects of desire and enjoyment of worldly attractions.

It is this factor that has made the Jews and the Christians - in spite of their mutual discord and enmity - into one society; they come near each other and return to one another; the Jews love the Christians and the Christians love the Jews; Jewish groups love each other, and the Christian nations are attracted to one another. That is why the clause: “they are friends of each other”, has been left vague [so that it may cover all situations]. This clause explains the reason of the fore-going one: “do not take the Jews and the Christians for friends.” It means as follows: 'Do not take them for friends because, in spite of their internal discord and mutual enmity, they are fully united against you; you will not get any benefit from going near them with love and affection.'

It is possible to infer another meaning from this clause: “they are friends of each other.” Do not take them for friends; because with this friendship, you expect the group, which you have befriended to help you against another group, which is not your friends; but your expectation can never materialize, because they are friends of each other, so naturally they will not help you against their own people.

QUR’ÃN: and whoever amongst you takes them for a friend, then surely he is one of them; surely Allãh does not guide the unjust people: at-Tawallī (اَلتَوَلِّى =To take as friend); min (مِنْ = from, part).

The meaning is as follows: Whoever from amongst you takes them for friend; he is a part of them. This is an attachment brought into effect by revelation and it makes some believers members of Jewish and Christian groups. It shows that faith is a reality which has different stages, some blemished, some pure; some adulterated, some clean. This is inferred from Qur’ãnic verses like: And most of them do not believe in Allãh without associating others (with Him) (12:106). This blemish and turbidity is what Allãh describes as the disease of hearts: So you will see those in whose hearts is a disease, hastening inthem, . .

Thus, those who love the Jews and the Christians, Allãhhas counted them as belonging to the Jewish and Christian communities, although apparently they were believers. It shows at least that they were proceeding, not on the path of guidance (that is, belief), but on a way used by the said communities, it leads them where they are being led and takes them where they are taken.

That is why Allãh has explained the reason of their adherence to them by the clause: “surely Allãh does not guide the unjust people.” The meaning: A man from amongst you who takes them as a friend, then surely he is one of them, and he is proceeding on a path other than yours, because the path of belief is the path of divine guidance; this man who befriends them is unjust like them, and Allãh does not guide the unjust people.

As you see, the verse justshows that the position of the be-lievers who befriend the Jews and the Christians is the same as theirs; but it does not go ahead, i.e. does not describe the effects branching from it. The wording is unrestricted; yet because it describes a funda-mental reality (like the clauses: . and that you fast is better for you . [2:184]; . surely prayer keeps [one] away from indecency and evil . [29:45], etc.). It is inevitably vague, and if one wants to prove from it a subsidiary law, one should refer to thesunnah ; and it is fiqh that looks into such orders.

QUR’ÃN: So you will see those in whose hearts is a disease, hasten-ing inthem, . .: It sprouts from the preceding statement: surely Allãh does not guide the unjust people. As the divine guidance does not cover them, so they are in error, they do hasten in them and offer an excuse that does not deserve attention. Allãh has said, “hastening in them,” instead of 'towards them'; so they are a part of them, occupying their place in error. They hasten in them not because they are afraid of befalling a calamity over them; actually they had no such fear; it was an excuse they had contrived for averting the admonition and blame they expected from the Prophet (s.a.w.a.) and the Muslims. In fact, this hastening emanated from their friendship with, and love of those Jews and Christians.

Every injustice and falsity is bound to vanish and disappear any day; its ignominy becomes exposed before public eyes; and anyone who seeks to attain unlawful objects through wrongful means disguised as truthful, has to be bitterly disappointed; as Allãh has said: surely Allãh does not guide the unjust people. Consequently, it was definitely expected that Allãh would bring a victory or a thing from Himself, then they would be regretting on account of what they were doing, and the believers would clearly see through their falsehood and pretence.

The above talk makes it clear how the clause: “So you will see those in whose hearts is a disease,” branches from the preceding: surely Allãh does not guide the unjust people. We have somewhere earlier have written the meaning of the unjust people not getting any guid-ance in their injustice.

The group mentioned in these verses was hypocrites, because they showed to the Prophet (s.a.w.a.) and the believers what was not in their hearts. They claimed that they hastened in the Jews and the Christians, lest a calamity should befall them, while the real cause (which conformed to what was in their hearts) was their love of, and inclination towards Allãh's enemies. This was the aspect of their hypocrisy. But they were not hypocrites, in the meaning of unbe-lievers pretending to be believers, because the context does not agree with it.

Some exegetes have written that the verses refer to the hyp-ocrites, in the latter meaning, like ‘Abdullãh ibn Ubayy and his com-panions, as appears from the traditions giving reason of revelations. Those hypocrites participated with the believers in their gatherings and dealt with them in an amicable way; on the other hand they had made with the Jews and the Christians covenants and pacts of mutual help. This double-dealing was done in the hope of getting benefits from both sides, and as a matter of precaution to safeguard their per-sonal interests. In this way, they hoped to triumph either way; they would be safe from calamity on whichever side it befel.

But this interpretation of theirs is not in agreement with the con-text, because it contains a hope that they shall be regretting because of the victory or a thing from Allãh. The victory may refer to the con-quest of Mecca or taking the fortresses of the Jews and the Christians' towns, or so on. But in all these situations there was no reason why they should be regretting, as they had taken the precaution to protect their both flanks, and there is no regret in precaution. Their regret could be in place if they had totally separated from the believers and joined the Jews and the Christians, and then calamity had befallen on their group. Likewise, the forfeiture of their deeds and the loss mentioned in the next verse, (their deeds shall go for nothing, so they shall became losers), have no relevance with their hypocrisy, as the hypocrites practised precaution to safeguard their interests; and if someone does so for fear of some untoward happening, and perchance that happening does not take place, he suffers no loss and won't be called a loser. In fact, precaution is a wise method in practice and does not entail any blame or condemnation.

It could be claimed that they became liable to condemnation because they went against divine prohibition and had no faith in the divine promise of victory. There is nothing wrong in this idea in itself, but the verse's wording does not support it.

QUR’ÃN: but it may be that Allãh will bring the victory or a thing from Himself, so that they shall be regretting on account of what they hid in their souls: ‘Asã (عَسَى = may be), in divine speech, like other talks, denotes a hope, an expectation - as we have already explained that the said expectation relates to the listener, or to the situation.

But this verse contains a definite association that shows that the expected event must certainly take place. The clause aims at confirming the truth of the preceding one: surely Allãh does not guide the unjust people; as such what it says must happen without fail.

The victory which Allãh has mentioned - and has presented it as an alternative to a thing which is unknown to us - probably sup-ports the view that “the” in “the victory” denotes generic noun, not a particular victory. As such it does not point to the victory of Mecca, which the Prophet (s.a.w.a.) was promised in verses like: Most surely He Who has made the Qur’ãn binding on you will bring you back to the destination . (28:85); . you shall most certainly enter the Sacred Mosque, if Allãh pleases . (48:27), and others.

Although the word, “victory” when used in the Qur’ãn, refers in most of the places to the conquest of Mecca, yet in some places it is not possible to apply it on that usual theme. For example: And they say: “When will this victory take place, if you are truthful?” Say: “On the day of victory the faith of those who (now) disbelieve will not profit them, nor will they be respited.” Therefore, turn away from them and wait, surely they too are waiting (32:28-30). Allãh declares here that when this victory gained the faith of those who had hitherto disbelieved will not profit them and that the unbelievers were waiting for it. Obviously, these two attributes do not apply to the Meccan con-quest, nor to any other victory which Muslims have achieved upto this time. [For this reason the word, al-fath (اَلْفَتْحُ ) is rendered in many Qur’ãnic translations as “judgement”.]

We can think of only two situations where the faith, repentance, will not be of any profit, as we have described when writing about Repentance.38 One: With change of this world with the next world when there will remain no free will and power. Two: If a man acquires such characteristics and traits that his heart becomes stone hard, and every hope of repentance and returning to Allãh is lost. Allãh says: . On the day when some of the signs of your Lord shall come, its faith shall not profit a soul, which did not believe before, or earn good through its faith . (6:158). And repentance is not for those who go on doing evil deeds, until when death comes to one of them, he says: “Surely, now I repent;” nor (for) those who die while they are unbelievers . (4:18)

In any case, if the victory refers to the conquest of Mecca or victory over the Jewish fortresses or Christian towns, so be it; but there isa vagueness in application of the clauses: “they shall be regret-ting . .” and the verse: And those who believe will say . ., on this meaning.

And if the victory denotes victory of Islam over disbelief and clear judgement between the Messenger of Allãh (s.a.w.a.) and his people, then it is a Qur’anic apocalyptic text which points to the hap-penings which this ummah is to face in future; and it fits what has been stated in the chapter of “Yūnus”: And every nation had a messen-ger; so when their messenger came, the matter was decided between them with justice and they shall not be dealt with unjustly. And they say: “When will this threat come about, if you are truthful?” . every nation has a term; when their term comes, they shall not remain behind for an hour, nor can they go before (their time). Say: “Tell me if . What! Now (you believe)! And already you wished to have it hastened on.” . And they ask you: “Is that true?” Say: Aye! By my Lord! It is most surely the truth, and you will not escape.” . and they will manifest regret when they see the chastisement. . (10:47-56).

“so that they shall be regretting on account of what they hid in their souls”: One happens to regret when one does what should not have been done or neglects what should not have been neglected; and those people had done some undesirable thing; and Allãh describes in the next verse, that their deeds were forfeited and they had incurred loss. It was because they had hid in their hearts love of the Jews and the Christians, in order to accomplish through it and by hastening in them what those enemies of Islam had wanted, i.e., to extinguish the light of Allãh and acquire the worldly objects of desire - without there being any hindrance from religion. Probably, this was what they hid in their hearts and for this purpose hastened in them; and they soon shall be regretting when their endeavours shall come to naught when Allãh will grant victory to the truth.

QUR’ÃN: And those who believe will say: “Are these they who swore by Allãh with the most forcible of their oaths that they were most surely with you? Their deeds shall go for nothing, so they shall become losers”: Yaqūlu (يَقُولُ = will say) has also been recited yaqūla (يَقُولَ ) in which case it will be in conjunction with: so that they shall be regretting; and then the meaning will be, they shall be regretting while the believers will be saying . This recital is preferable because it is more in conformity with the context. Their regretting on account of what they hid in their souls, and the believers' statement all are a rebuke to them because of their love of, and hastening in the Jews and the Christians. The demonstrative pronoun, in “Are these they” points to the Jews and the Christians; while the second person plural pronoun in “with you” addresses those in whose hearts there is a disease; also it may be vice versa; likewise, the pronouns in the clauses: “Their deeds shall go for nothing, so they shall become losers”, may point to the Jews and the Christians or to those in whose hearts there is a disease.

However, the context shows that “with you” refers to those in whose hearts there is a disease, and the demonstrative pronoun points to the Jews and the Christians; while the clauses: “Their deeds shall go for nothing . .”, are a reply to an unasked question. The meaning: It may be that Allãh will bring the victory or a thing from Himself, then those who believe will say to those of weak faith when the wrath of Allãh will overtake them, 'Are these Jews and Christians they who swore by Allãh so forcefully, with the most forcible of their oaths that they were most surely with you? So why they are not doing something to benefit you?' Then arose in minds the unspoken question: 'So what was the ultimate result of those who loved these Jews and Christians?' And the reply came: 'Their deeds were forfeited and they became losers.'

A DISCOURSE ON THE MEANING OF DISEASE OF HEART

The phrase: in whose hearts is a disease, clearly says that hearts become diseased; conversely it shows that they also may be healthy, because health and disease are opposite each other; if one is found in a subject, inevitably that subject is capable of accepting its opposite, like blindness and eye-night. Don't you see that a wall is not called sick because it does not accept the attribute of healthiness?

In all places where Allãh ascribes disease to hearts, He de-scribes such conditions and attributes of hearts, which prove that they have gone out of straight nature and deviated from right path. For example: And when the hypocrites and those in whose hearts was a disease began to say: “Allãh and His Messenger did not promise us (victory) but only to deceive” (33:12). When the hypocrites and those in whose hearts was disease said: “Their religion has deceived these (Muslims)” . (8:49).So that He may make what the Satan casts a trial for those in whose hearts is disease and those whose hearts are hard; . (22:53), apart from other verses.

In short, heart's disease means its involvement with a sort of suspicion and doubt that pollutes the faith in Allãh and removes confi-dence in His signs; it blends faith with polytheism. That is why such a heart experiences such conditions, and such a man commits such deeds as have affinity with disbelief in Allãh and rejection of his communications.

Conversely, heart's health and freedom from disease means its being steadfast in straight nature and its adherence to the right path; it leads man to sincerity in monetheistic belief and reliance on Allãh, discarding all things to which his low desires are attracted. Allãh says: The day on which neither property will avail, nor sons, except him who comes to Allãh with a heart free (from evil), (26:88-89).

It is evident from above that those in whose hearts is a disease, are other than the hypocrites, as the Qur’ãnic expression in so many places shows: the hypocrites and those in whose hearts is a disease. It is because the hypocrites are those who believed with their tongues and their hearts did not believe, while total disbelief is the death of the heart, not a disease. Allãh says: Is he who was dead then we raised him to life and made for him a light by which he walks among thepeople, . . (6:122). Only those accept who listen; and (as to) the dead Allãh will raisethem, . . (6:36).

Obviously, the heart's disease, in Qur’ãnic expression, means the doubt and suspicion that overwhelms man's perception regarding Allãh and His signs, which makes the heart unable to adhere to a religious belief.

Thus, those in whose hearts is a disease are the people of weak faith who listen to every loud-mouthed person; and like a weather-cock turn with winds; this phrase does not refer to the hypocrites who pretended to believe and kept their disbelief hidden, caring for their worldly interests, is order that they might get benefits from the be-lievers - through their manifested belief - and from the disbelievers through their hidden disbelief.

Of course, sometimes theQur’ãn calls them hypocrites analytically, because both groups in their inner selves are devoid of faith. It is separate from using the phrase: those in whose hearts is a disease, for those whom are unbelievers pretending to believe. Allãh says: Announce to the hypocrites that they shall have a painful chastise-ment, those who take the unbelievers for guardians rather than be-lievers. Do they seek honour from them? Then surely all honour is for Allãh. 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. (4:138-40)

As for the words of Allãh in the chapter of “The Cow”: And there are some people who say: “We believe in Allãh and in the last day”; while they are not at all believers . There is a disease in their hearts, so Allãh added to their disease . . . . And when it is said to them: “Believe as the people have believed”, they say: “Shall we believe as the fools have believed?” . (2:8-13); it goes on de-scribing their double-facedness upto verse 20; and it gives a picture of their hearts' journey from doubt in truth to its denial; and declares that in the beginning they were diseased because they wrongfully claimed to be believers while they were in doubt and had not believed yet; so Allãh added to their disease, until they perished because they disbe-lieved in truth and mocked it.

Allãh has explained that the heart's disease, like that of the body, sometimes goes on increasing until it becomes deep-rooted and chronic and ends in perdition; it happens when harmful things are taken or done - which in this case is disobedience of Allãh. Allãh says: There is a disease in their hearts, so Allãh added to their disease . (2:10). And whenever a chapter isrevealed, . . And as for those in whose hearts is a disease, it adds uncleanness to their uncleanness and they die while they are unbelievers. Do they not see that they are tried once or twice in every year, yet they do not turn (to Allãh) nor do they mind? (9:124-6). Then Allãh comments in a general way: Then evil was the end of those who did evil, because they rejected the signs of Allãh and used to mock them (30:10).

Allãh then says that the cure of this disease is to believe in Him; as He says in a general way: . their Lord will guide them by their faith; . (10:9). Also He says: To Himdo ascend the good words; and the good deed, lifts them up; . (35:10). Therefore, if a heart-patient wants to cure his disease, he must repent and return to Allãh; in other words, he must believe in Him and must practise good thought and good deed, as the above-mentioned verse alludes to it: . yet they do not turn (to Allãh) nor do they mind (9:126).

Allãh has revealed a comprehensive statement on this subject in the chapter of “Women”: O you who believe! Do not take the unbe-lievers for friends rather than the believers; do you desire that you should give to Allãh a manifest proof against yourselves? Surely the hypocrites are in the lowest stage of the Fire, and you shall not find a helper for them; except those who repent and amend and hold fast to Allãh and are sincere in their religion to Allãh; these are with the be-lievers, and Allãh will grant the believers a mighty reward (4:144-6). It has been explained that it means returning to Allãh with belief, remaining steadfast on it and adhering to the Book and the Sunnah, and being sincere in all this.

* * * * *

QUR’ÃN: O you who believe! Whoever of you turns back from hisreligion, . .: al-Irtidãd (اَلإرْتِدَاد ) literally means to turn back. In Muslims' terminology, turning back from religion means apostasy, forsaking belief for disbelief, no matter whether that belief was preceded by disbelief or not. If an unbeliever accepts Islam and then apostatizes, he is called murtadd millī; if a born Muslim turns back from Islam, he is called murtadd fitrī. This terminology is either laid down by thesharī‘ah or by the Muslims themselves.

It may appear at the first glance that the turning back in this verse denotes the terminological meaning in which the Muslims use this word. As such the verse will have no connection with the pre-ceding verses. It would be an independent verse showing that Allãh might dispense with belief of one people replacing it with that of the others. But this likelihood is removed, when one meditates on this and the preceding verses. The verse in fact makes the believers remember that Allãh has power that He should be worshipped in His earth, and He will soon bring there a people who would not turn back from His religion; they would adhere to it to the end. He says: . therefore if these disbelieve in it,We have (already) entrusted with it a people who are not disbelievers in it (6:89). .and whoever disbelieves, then surely Allãh is Self-sufficient (independent) of the worlds (3:97). . If you disbelieved, you and those on earth all together, most surely Allãh is Self-sufficient, Praised (14:8).

Such a sublime position does not demand more than paying attention to the basic theme, i.e., appraising them that Allãh would bring a community of believers who would not turn back from His religion. The other attributes that they shall love Allãh and He shall love them, and that they will be lowly before the believers and mighty against the unbelievers, etc. are additional characteristics that have been described here keeping in view additional requirements of con-text and condition.

Looking at it from another angle, we realize that the said attrib-utes are not without some connection with the theme of the preceding verses regarding befriending the Jews and the Christians rather than the believers. Taking them as friends rather than the believers, shows a certain inclination of heart towards them, a connection of love and affinity; and how could such a polluted heart contain the love of Allãh - as Allãh says: Allãh has not made for any man two hearts within him; . (33:4).

This friendship would lead the believer to become lowly before the disbelievers and mighty against the believers and show haughti-ness before them, as Allãh says: . Do they seek honour from them? Then surely all honour is for Allãh (4:139).

Another concomitant of this friendship is that they would show laxity in fighting against those disbelievers and would shrink from jihãd; they would not have any patience if they were deprived of any comfort in the way of Allãh, nor would they be ready to cut off all social contacts with them. But Allãh says: O you who believe! Do not take My enemy and your enemy for friends: would you offer them love while they deny what has come to you of thetruth, . . If you go forth fighting inMy path and seeking My pleasure, would you manifest love to them? . (60:1). Further Allãh says: Indeed, there is for you a good example in Ibrãhīm and those with him when they said to their people: “Surely we dissociate from you and from what you worship other than Allãh; we renounce you, and enmity and hatred have appeared between us and you for ever until you believe in Allãh alone”; . (60:4).

Likewise, irtidãd, in its literal meaning, or by analytical pro-cess, is applicable to befriending the disbelievers, as Allãh has said in the preceding verse: and whoever amongst you takes them for a friend, then surely he is one of them. Also He has said [in this context]: . and whoever does this, he shall have nothing (to do) with Allãh, . (3:28); . surely then you would be like them; . (4:140).

The above discussion shows that the verse has some connection with the preceding ones; and it makes it clear that Allãh's religion does not need such people who are prone to fall into the pit of disobedience and befriend the Jews and the Christians, because hypocrisy has crept into their community, and now it contains a lot of people with dis-eased hearts. They sell religion for worldly benefits, and covet the fa-lacious honour and transient influence rather than the honour and power, which are reserved for Allãh, His Messenger, and the be-lievers. They do not care for the real felicity, which covers life of this world as well as that of the next.

The verse expounds it by giving information about a future up-heaval: If religion suffers from unsteady capricious behaviour of these people of weak faith who prefer love of other than Allãh over that of Allãh, seek honour near enemies of Allãh, show laxity in fighting in His way and fear blames and admonition of His enemies, then certain-ly soon Allãh will bring a people who shall love Him and He shall love them; who shall be lowly before the believers, mighty before the unbelievers, and who shall fight in the way of Allãh and shall not fear the censure of any censurer.

Although many exegetes were aware that the verse contains information of a future catacalysm, and spent much time on deciding whom the verse should be applied to; yet they did not take trouble to properly explain its wordings. As a result, they failed to correctly interpret the attributes mentioned in it. Consequently, they treated the divine speech just like a human talk which includes many a loop-holes and inaccuracies.

No doubt, the Qur’ãn uses the same words, which the Arabs did, and construction of its sentences is not different from the usual Arab style - in short, its oratorial system is the same as the Arabs of the time of revelation were familiar with. Yet it totally differs from other speeches in one aspect: When we speak, no matter whether we are eloquent or not, we base our talk on the meanings we understand, and our understanding is drawn from the social life which we have created through our human social nature. This nature usually passes a judgement in accordance with analogy. This opens before us the door of inexactitude and inaccuracy. We start saying 'all' in place of 'most', and 'ever-lasting' instead of 'long-lasting'. We take an analogical state-ment as unconditional truth; we confuse 'rare' with 'non-existent', and 'a little' with 'extinct'. We unreservedly say: This is good, that is bad; this is liked, that is disliked; this is praiseworthy, that is condemn-able; this is beneficial, that is harmful; this man is noble, that one is evil, and so on. We give unconditional judgement. But in reality it is correct only in some conditions, with some assumptions, in view of a few people, in comparison to some things only - but not unreservedly. However, we treat a few contrary situations as non-existant, thus showing a laxity in its perception and the judgement. This concerns those items, which actually exist independently. As for those things of which man is oblivious because of his limited perception of related matters, they are even more numerous. Therefore, whatever man speaks about and about which he assumes some knowledge and per-ception, is all based on inexactitude in some aspects, and ignorance of others. If we could comprehend the reality and then tried to apply that speech on it, we would find that it was merely a joke. Ponder on it.

This is the condition of human speech, which is based on the knowledge acquired by man. As for the divine speech, it must be above such short-comings, because Allãh encompasses all things in His knowledge; and He says about His speech: Most surely it is a decisive word, and it is not a jest (86:13-14).

And it guides us how we should explain the divine words with-out attaching to it any condition when the said words are unrestricted and are not followed by any joint or separate condition; and this is how we should look at the attributes mentioned therein as they point to the underlying reason of the statement. When Allãh says: He shall love them, then He shall not dislike them in anything and in any manner - otherwise He would have attached an exception. And when He praises them as being lowly before the believers, it implies that they would be lowly before them because of their belief in Allãh, and they would remain lowly in all conditions and in all situations; other-wise it would not be a decisive word.

Of course, there are some attributes ascribed to a large group while in reality it applies to a select band from among them - when both groups are united in a way that justifies such usage. Allãh says: And certainlyWe gave the Book and the Wisdom and the Prophecy to the Children of Israel, and We gave them of the goodly things, and We made them excel the nations (45:16). . He has chosen you and has not laid upon you any hardship in religion; . (22:78); You are the best of the nations raised up for the (benefit of) men; you enjoin what is right and forbid the wrong . (3:110); . that you may be wit-nesses for the people and the Messenger may be a witness for you . (2:143); And the Messenger cried out: “O my Lord! Surely my people have treated thisQur’ãn as a foresaken thing.(25:30), apart from other verses which describe sociological attributes which are found in individuals and society. Such expressions are not based on any laxity; they are attributes ascribed to a part and the whole, to the society as well as to an individual, because of some relevance. For example, we have a handful of earth containing a gem; now we may say, there is earth in our hand; and equally truthfully it may be said that there is a gem in our hand, and the real purpose is to take that gem.

Now, let us return to our original topic:

“O you who believe! Whoever of you turns back from his religion”: As explained earlier, turning back from religion here means taking the Jews and the Christians for a friend. The verse, like the preceding one, is addressed to the believers. The main theme is to declare that the true religion does not need such people's belief, which is polluted with love of the enemies of Allãh. Allãh has counted such friendship as disbelief and polytheism, as He has said: and whoever amongst you takes them for a friend, then surely he is one of them. It is because Allãh is the Guardian and Helper of His religion, and as an aspect of His help to His religion, He will certainly bring a people who will renounce the enemies of Allãh, and love His friends and will not love any except Him.

“then soon Allãh will bring a people”: Allãh has ascribed the bringing to Himself to confirm the meaning of His help to His religion. The context makes it clear that this religion has got a Helper, besidesWhom it does not need any helper - and that is Allãh Himself.

The speech puts the help to religion given by these people vis-à-vis the national help sought by those who love Allãh's enemies.Like-wise, the word, “people”, and mention of their attributes and related verbs in plural show that the people whose appearance is promised, will be a community not one or two individuals. In other words, it does not say that Allãh will bring in every period a person who will love Allãh and whom Allãh will love, and who will be lowly before believers and mighty before disbelievers, and who will fight in the way of Allãh and will not be afraid of the censure of any censurer.

Bringing of these people is attributed to Allãh. It does not mean that He will create them, because there is no creator except Allãh. He has said: Allãh is the Creator of everything . (39:62). Rather this bringing connotes that it is He Who shall arouse them to take the opportunity to help the religion; and shall enhance their honour by loving them and being loved by them; He will help them in being lowly before His friends and mighty against His enemies, and in fighting in His way and ignoring every censurer's comments. Therefore, their help to the religion is Allãh's help to it through them and by means of them. Whether this promise is implemented at once or after sometime is all the same for Allãh, although our mind because of its limitation differentiates between nearness and farness.

“He shall love them and they shall love Him”: Love is unre-stricted with any attribute or adjective; thus this mutual love is for 'person' only without any condition. They love Allãh; it follows that they give preference to their Lord over anything else, be it wealth, honour, family, or other such things. They do not love anyone among the enemies of Allãh; if they love any one, it is reserved for the friends of Allãh because of the love of Allãh.

As for His love to them, it means that they are free from every injustice,clean of every spiritual uncleanness , be it disbelief or sin. They attain this cleanness through divine protection, or through divine forgiveness resulting from repentance. It is because Allãh does not love any injustice or sin as He says: . then surely Allãh does not love the unbelievers (3:32); . and Allãh does not love the unjust (3:57); . surely He does not love the extravagants (6:141); . and Allãh does not love the mischief-makers (5:64); . Surely Allãh does not love those who exceed the limits (2:190); . surely He does not love the proud (16:23); . surely Allãh does not love the treacherous (8:58); apart from other such verses.

These verses condemn all evils. When these evils are removed from man, as Allãh's love to him testifies, he will acquire their oppo-site virtues. After all man cannot be devoid of both characteristics; he must compulsorily adhere to this side or that.

In short, they are the true believers whose belief is not tainted with injustice, and Allãh has said: Those who believe and do not mix up their faith with injustice, those are they who shall have the security and they are those who go aright (6:82). So, they are protected from going astray; and Allãh has said: . surely Allãh does not guide him who leadsastray, . . (16:37). Thus, they are under divine protection against every straying and are led by divine guidance onto His straight path. They because of their faith - confirmed by Allãh - are guided to following the Messenger and total submission to him, as they have surrendered totally to Allãh. Allãh says: But no! By your Lord! They do not believe until they make you a judge of that which has become a matter of disagreement among them, and then do not find any strait-ness in their hearts as to what you have decided and submit with total submission (4:65).

When they shall reach that stage, then the words of Allãh shall be truly applicable to them: Say: “If you love Allãh, then follow me, Allãh will love you . .” (3:31) It also clearly proves that following the Prophet (s.a.w.a.) and being loved by Allãh are concomitants and inseparable; whoever follows the Prophet, Allãh loves him; and Allãh does not love anyone unless he is a follower of His Prophet (s.a.w.a.).

When they shall follow the Messenger, they will acquire every good, which Allãh loves and is pleased with, like piety, justice, mag-nanimity, patience, reliance on Allãh, repentance, cleanness, and other such virtues. Allãh says: . then surely Allãh love the pious (3:76); . surely Allãh loves the doers of good (2:195); . and Allãh loves the patient (3:146); surely Allãh loves those who fight in His way in ranks as if they were a firm and compact wall (61:4); . surely Allãh loves those who trust (in Him) (3:159); . surely Allãh loves those who turn much (to Him), and He loves those who purify themselves (2:222), apart from other such verses.

If you search and ponder on the verses which expound the effects of these qualities and their concomitant virtues, you will come upon a great many good characteristics; and you will find that all lead to the conclusion that the people having those virtues are the heirs who shall inherit the earth, and for them will be the good end of the abode, as the verse under discussion (O you who believe! Whoever of you turns back . .) points to it; and Allãh has stated it in a short but comprehensive sentence: . and the (good) end is for piety (20:132). We shall explain the underlying theme of this verse in another relevant place, God willing.

QUR’ÃN: lowly before the believers, mighty against the unbelievers: al-Adhillah and al-a‘izzah (اَلأَذِلَّةُ ، اَلأَعِزَّةُ ) are plurals of al-dhalīl (اَلذَّلِيْلُ = lowly) and al-‘azīz (اَلْعَزِيْزُ = mighty) respectively. It is an allusion that they should be gentle to the believers in respect to Allãh Who is their friend and they are His friend; and should not pay any attention to the false honour which the unbelievers manifest and to which the divine religion does not attach any importance. Allãh has guided His Prophet to this reality when He has said: Do not strain your eyes after whatWe have given certain classes of them to enjoy, and do not grieve for them, and make yourself gentle to the believers (15:88). Probably, the preposition ‘alã (عَلى = on, over) has been used for adhillah (أَذِلَّةُ = lowly) because it contains the meaning of love and compassion or of bending down, as has been claimed.

QUR’ÃN: they shall strive hard in Allãh's way and shall not fear the censure of any censurer; . .: Fighting in the way of Allãh has been especially singled out from among their numerous virtues because the context demanded it, as Allãh has declared that He will raise them for helping His religion. The phrase: “and shall not fear the censure of any censurer”, is apparently a conditional clause related to all preceding sentences and not with the immediately preceding one (they shall fight in Allãh's way), although it is the safest interpretation in such con-structions. No doubt, fighting in the way of Allãh is often faced by censurers' censure who warns the believers that if they went for jihãd, they would be in danger of losing their wealth, lives, and would have to bear untold hardships and difficulties. But the same is the case of being lowly before the believers and mighty against the unbelievers. After all, the latter have, in their hands, worldly embellishments, desirable luxuries, and necessities of life, which the believers do not have. And if one turns away from those unbelievers, he invites cen-sure of the censurers. Yet the true believers do not fear such things.

The verse contains a prophecy of undesirable unseen events that were to appear in future, and we shall discuss them, God willing, under “A Qur’ãnic-Cum-Traditional Discourse and Discussion”.

TRADITIONS

as-Suyūtī writes under the verse: O you who believe! Do not take the Jews and the Christians for friends: Ibn Ishãq, Ibn Jarīr, Ibnu 'l-Mundhir, Ibn Abī Hãtim, Abu 'sh-Shaykh, Ibn Marduwayh, al-Bayhaqī (in his ad-Dalãil) and Ibn ‘Asãkir have narrated from ‘Ubãdah ibn al-Walīd that ‘Ubãdah ibn as-Sãmit said, “When Banū Qaynuqã‘ fought the Messenger of Allãh (s.a.w.a.), ‘Abdullãh ibn Ubayy ibn Salūl held fast to them and stood by them, while ‘Ubãdah ibn as-Sãmit went to the Messenger of Allãh (s.a.w.a.), and renounced their covenant before Allãh and His Messenger, he was from Banū ‘Awf ibn al-Khazraj, and he had got a covenant with them just as they had got a covenant with ‘Abdullãh ibn Ubayy; so [‘Ubãdah ibn as-Sãmit] renounced them before the Messenger of Allãh (s.a.w.a.) and said, 'I love Allãh and His Messenger and the believers, and renounce before Allãh and His Messenger the covenant of these unbelievers and their friendship.'“ ( ad-Durru 'l-manthūr)

The same book says that it was about ‘Abdullãh ibn Ubayy that these verses were revealed: O you who believe! Do not take the Jews . . .then surely the party of Allãh are they that shall be trium-phant (5:51 & 56).

The same book says: Ibn Abī Shaybah and Ibn Jarīr have narrated from ‘Atiyyah ibn Sa‘d that he said, “‘Ubãdah ibn as-Sãmit (from Banu 'l-Hãrith ibn al-Khazraj) came to the Messenger of Allãh (s.a.w.a.), and said, 'O Messenger of Allãh! I have numerous friends among the Jews and I adhere to Allãh and His Messenger getting clear of the friendship of the Jews, and I love Allãh and His Messenger.' Then ‘Abdullãh ibn Ubayy said, 'I am a man who fears lest a calamity should befall me, I shall not renounce the friendship of my guardians.' So the Messenger of Allãh (s.a.w.a.) said to ‘Abdullãh ibn Ubayy, 'O Abu 'l-Hubãb! Do you think that what you have spoken of the Jews' friendship is for you against ‘Ubãdah?' He said, 'Then I'll accept.' So Allãh revealed [the following] verses: O you who believe! Do not take the Jews and . . .and Allãh will protect you from the people; . [5:51-67].”

Again the same book narrates: Ibn Marduwayh narrates from Ibn ‘Abbãs that he said, “‘Abdullãh ibn Ubayy ibn Salūl accepted Islam; then he said, 'Surely there is a pact between me and Banū Qurayzah and Banu 'n-Nadīr, and I fear calamities;' so he turned back and became an unbeliever. And ‘Ubãdah ibn as-Sãmit said, 'I renounce the pact of Qurayzah and an-Nadīr turning towards Allãh, and I love Allãh and His Messenger.' Then Allãh revealed: O you who believe! Do not take the Jews and the Christians for friends; . So you will see those in whose hearts is a disease, hastening in them, [i.e. ‘Abdullãh ibn Ubayy] . Only Allãh is your Guardian and His Messenger and those who believe, those who keep up prayers and pay the zakãt while they bow [i.e. ‘Ubãdah ibn as-Sãmit and the com-panions of the Messenger of Allãh, s.a.w.a.]. He [Ibn ‘Abbãs] said [reciting the verse]: “And had they believed in Allãh and the Prophet and what was revealed to him, they would not have taken them for friends, but most of them are transgressors [5:81].”

The author says: This story has been narrated through other chains too. However, we have repeatedly explained that such “reasons of revelation” are merely the personal opinions of exegetes who have applied the stories to the verses that seemed somehow relevant. There are other signs in them that point to this fact. How could these stories have caused revelation of these verses, when they mention the Christians with the Jews, and there was no trace of Christians in the events of BanūQaynuqã‘ nor in the affairs of Banū Qurayzah or Banu 'n-Nadīr? The Muslims had no dealing with the Christians in all those happenings. And there is no reason justifying their uncalled for inclu-sion in divine speech. There are many verses in theQur’ãn describing the Jews' condition in the happenings that had taken place between them and the Muslims. Also where it deals with the hypocrites' med-dlings it particularly mentions the Jews and has not said anything about the Christians, as for example in the chapter of “The Mustering” and others. So how can we treat the mention of the Christians in these verses as uncalled-for?

Moreover, the tradition says that not less then 17 verses (5:51-67) were revealed about ‘Ubãdah ibn as-Sãmit and ‘Abdullãh ibn Ubayy. However, first of all, these verses are not inter-connected, so that it may be claimed that they were revealed at one go.

Second: There is among them the verse [of wilãyah]: Only Allãh is your Guardian . [5:55], and there are mutawãtir traditions narrated by the Shī‘ahs and Sunnīs that it was revealed about ‘Alī (a.s.).

Third: There is also the verse [of balligh]: O Messenger! Deliver what has been revealed to you from your Lord . [5:67], and it has no connection with the narrated stories.

Apparently, the narrator looked at the story of ‘Ubãdah and ‘Abdullãh, and then found that some of the above verses have some relevance to it; so he applied the story to the verses. There can be no other explanation. However, the application was not done properly, as he put seventeen verses in place of three, just because they all speak about the People of the Book.

as-Suyūtī narrates, through Ibn Jarīr and Ibnu 'l-Mundhir, from ‘Ikrimah that [he said], “The verse: O you who believe! Do not take the Jews and the Christians for friends; they are friends of each other, was revealed about Banū Qurayzah; when they committed treachery and broke the pact they had made with the Messenger of Allãh (s.a.w.a.), by writing to Abū Sufyãn ibn Harb, calling them and the Quraysh to enter into their fortresses. So the Prophet (s.a.w.a.) sent Abū Lubãbah ibn Abdu 'l-Mundhir to them in order that he might urge them to come down from their fortresses. When they agreed to come down, he pointed to his throat - meaning slaughter. At the same time, Talhah and az-Zubayr were corresponding with the Christians and the Syrians. And I have been told that some companions of the Prophet (s.a.w.a.) were afraid of being afflicted with poverty and indigence, so they corresponded with the Jews of Banū Qurayzah and Banu 'n-Nadīr, giving them news about the Prophet (s.a.w.a.), [expecting] to seek from them loan and (other) benefits [afterwards]. So they were forbidden it.” (ad-Durru 'l-manthūr)

The author says: There is no difficulty in (accepting) this tradition. It explains the wilãyah in the verse as love and affinity, and the preceding discourse supports it. If that was really the reason of revelation, then theverses are unrestricted and will also apply to other similar situations; and if the tradition is merely an application, then the case is clear.

Majma‘u 'l-bayãn writes under the verse: O you who believe! Whoever of you turns back from his religion, then soon Allãh will bring a people He shall love them and they shall love Him. And it has been said, 'They are: the Leader of the faithful ‘Alī (a.s.) and his companions, when he fought those who fought against him - the nãkithīn (pledge-breakers), the qãsitīn (deviators from the truth), the mãriqīn (heretics).39 It has been narrated from ‘Ammãr, Hudhayfah and Ibn ‘Abbãs; and it is also narrated from Abū Ja‘far and Abū ‘Abdillãh (a.s.).

The author says: [at-Tabrisī] has written in Majma‘u 'l-bayãn after quoting the above tradition, “This statement is supported by the fact that the Prophet had praised ‘Alī (a.s.), with the very attributes mentioned in the verse. He said about him when he called him to conquer Khaybar (after dismissing previous standard-bearers one after the other when they came back accusing the people of cowardice while the people accused them of the same), 'Surely, tomorrow I will give the standard to a man who loves Allãh and His Messenger, and Allãh and His Messenger love him; repeatedly attacking, never fleeing; he will not return until Allãh gives victory on his hand;' and then he gave the standard to him.

“As for the attributes of being gentle with the believers and hard against the unbelievers, and waging war in the way of Allãh, without being afraid of a censure of any censurer, nobody can deny that ‘Alī (a.s.), fully deserved these virtues. His jihãd against polytheists and unbelievers is well known, and everyone is aware of his strivings in strengthening of Islam and helping the religion, as well as his gentleness before the believers.

“It is also supported by the warning given by the Messenger of Allãh (s.a.w.a.), to the Quraysh that ‘Alī might fight them after him. It happened when Suhayl ibn ‘Amr came to him with a group; they said: 'O Muhammad! Our slaves have come to you and you return them to us.' Thereupon, the Messenger of Allãh (s.a.w.a.), said, 'You should desist (from such behaviour), O people of Quraysh! Otherwise, Allãh will certainly raise over you a man who will beat you on the inter-pretation of theQur’ãn as I had beaten you on its revelation.' Some of his companions said, 'who it is, O Messenger of Allãh? Abū Bakr?' He said, 'No; rather it is the repairer of shoes inside the room.' And ‘Alī (a.s.) was (then) repairing the shoes of the Messenger of Allãh (s.a.w.a.).

“It has been narrated from ‘Alī (a.s.), that he said on the day of Basrah, 'By Allãh! The people of this verse were not fought against till today;' then he recited this verse.

“And Abū Ishãq ath-Tha‘labī has narrated in his at-Tafsīr through his chain from az-Zuhrī from Sa‘īd ibn al-Musayyab from Abū Hurayrah that the Messenger of Allãh (s.a.w.a.), said, 'Will come to me on the Day of Resurrection a group of my companions, and they will be removed from the hawd; so I will say, “O my Lord! My companions, my companions”; and it will be said, “Surely you do not know what they did after you, surely they fell back (from religion).” ' “

What at-Tabrisī has written fits on ‘Alī (a.s.). There is no doubt that he is the best example of the attributes mentioned in the verse; but there is a question about its application on the whole group who were with him in the battles of the Camel and Siffīn, because many of them had changed after that, while the words in the verse: He shall love them and they shall love Him, have come without any exception, and you have known its meaning.

Also ath-Tha‘labī says, “And it has been narrated that the Prophet (s.a.w.a.), was asked about this verse, and he tapped his hand on Salmãns shoulder and said, 'He and his people.' Then he said, 'If the religion were fastened to the Milky Way, certainly some people from Persia would have got it.' “

The author says: The comment mentioned above applies here also, except if it is taken to mean that they would be raised from his people.

ath-Tha‘labī goes on to record, “And it has been said that they are the people of Yemen. They are most gentle-hearted, mildest in temper; the faith is Yemenite, and the wisdom is Yemenite. ‘Ayãd ibn Ghanam al-Ash‘arī said, 'When this verse was revealed, the Messenger of Allãh (s.a.w.a.) pointed to Abū Mūsã al-Ash‘arī and said, “They are his people.” ' “

The author says: This theme has been narrated in ad-Durru 'l-manthūr, through several chains; and the preceding comment applies here too.

at-Tabarī narrates through his chain from Qatãdah that he said, “Allãh revealed this verse and He certainly knew that a group of people would soon apostatize; when Allãh took away His Prophet Muhammad (s.a.w.a.), most of the Arabs turned back from Islam except three mosques: people of Medina, people of Mecca and people of Bahrain. They (i.e. the others) said, 'We shall pray but we shall not pay zakãt, and our wealth shall not be taken by force.' So Abū Bakr talked (with companions) about it, and it was said to him, 'Surely if they had its knowledge they would pay it and increased over it.' But he said, 'No, by Allãh! I will not separate a thing which Allãh has joined; and if they refused (to give) a cord which Allãh and His Messenger have made compulsory, we should fight them for it.' Then Allãh raised a group with Abū Bakr, and he fought on what the Prophet of Allãh (s.a.w.a.) had fought on, until he captured, killed and burned into fire many people who had turned back from Islam and had refused zakãt; and he fought them until they agreed to pay zakãt, with humility and inferiority. . .”

The author says: as-Suyūtī has narrated it in ad-Durru 'l-manthūr through ‘Abd ibn Hamīd, Ibn Jarīr, Ibnu 'l-Mundhir, Abu 'sh-Shaykh, al-Bayhaqī and Ibn ‘Asãkir from Qatãdah; and also from ad-Dahhãk and al-Hasan.

The wording of the narrative clearly testifies that it is merely an application based on personal opinion. Therefore, the objections against previous narratives would also apply in this case. These battles and fightings contain many happenings and affairs, and among the fighters were people like Khãlid ibn al-Walīd, Mughīrah ibn Shu‘bah, Busr ibn al-Artãh, and Sumrah ibn Jundab. History records about them in these battles and in later days such injustice and sins which do not leave any chance to apply to them the verse: He shall love them and they shall love Him . You should study history books and then ponder on the verse's meaning, which we have given.

An exegete has indulged in such an exaggeration in this idea that he shows his astonishment on someone's saying: 'The verse is more clearly applicable to the Ash‘arites from Yemen than to those who had fought the apostates.' We append below a gist of his comments:

“The verse is general and covers all those who helped the religion from among those good Muslims who had got the virtues men-tioned in it; right from the believers during the time of the Prophet (s.a.w.a.), to those who came after him; and it fits on all the previ-ously mentioned traditions, like the one saying that it is about Salmãn and his people (in spite of its weakness), and the one that it concerns Abū Mūsã Ash‘arī and his people, and the one that it is about Abū Bakr and his companions. However, it does not fit on the tradition which says that the verse is about ‘Alī (a.s.), because the verse contains the word, people, and it is not used for one person, as it is made for a group.”

This is the gist of his opinion. It only shows that he has treated the divine speech with its praising phrases, just like poetries in which the praise of the subjects is entirely based on imagination. Whatever the poet can imagine, he applies it to his praised one, without caring whether it was true or false, but Allãh says: and who is truer of word than Allãh? (4:122) Or he has taken it as our usual talk, which is generally based on laxity and carelessness; and whenever somebody objects on any such expression, we offer the excuse of indulgence. But Allãh says: Most surely it is a decisive word, and it is not a jest (86:13-14). You have understood from the preceding explanation that if the verse is taken in its proper meaning with all the attributes that it contains, it will be clear that its application has not appeared yet. Read that part again, think over it, and then decide for yourself.

Even more astonishing is his comment at the end [that it does not fit on ‘Alī because the word people is not used for one person]: Whoever has mentioned ‘Alī, has said, “‘Alī and his companions”; just as others have mentioned: Salmãn and his people, Abū Mūsã and his people, and Abū Bakr and his companions. Likewise, the traditions about ‘Alī (a.s .) - and some have been mentioned earlier - speak about ‘Alī and his companions. No one has said that it was revealed for ‘Alī (a.s.) alone, so that it could be said that the verse's wordings fit on a group, not on an individual.

Of course ath-Tha‘labī has written in his at-Tafsīr that it was revealed about ‘Alī (a.s.). Also it is narrated in Nahju 'l-bayãn (of al-Shaybãnī) from al-Bãqir and as-Sãdiq (a.s.) that it was revealed about ‘Alī (a.s.). But looking at them in conjunction with other traditions, it becomes clear that these too mean ‘Alī and his companions who stood with him to help the religion in the battles of the Camel, Siffīn and the Khawãrij.

Apart from that, there are a lot of traditions narrated through Sunnī chains that the verse: Only Allãh is your Guardian and His Messenger and those who believe, those who keep up prayers . ., was revealed for ‘Alī (a.s .) although it uses plurals.

Moreover, there is another objection on the traditions of Qatãdah, ad-Dahhãk and al-Hasan: The verse: O you who believe! Whoever of you turns back from his religion, then soon Allãh will bring a people He shall love them and they shall love Him . ., very clearly shows that there shall be an exchange and that Allãh does not need these people who are present now; no matter whether the verse is addressed to those who were present at the time of its revelation, or to the combined group of those present and those not yet born. The aim is to declare to a group of believers that if they all or some of them turned away from the religion, Allãh shall soon bring in their place a people He shall love them and they shall love Him - and obviously neither He does love apostates nor they do love Him - and who shall have such and such good characteristics and they shall help His religion.

It is clear that the promised group shall be different from the people who were present at the time of revelation. But those who fought against the apostates so soon after the Prophet's death were present at the time of revelation and it is they who were addressed with the clause: O you who believe! . Therefore, the promise: soon Allãh will bring a people He shall love them and they shall love Him . ., cannot be applied to them.

The verse runs on the line of the verse: . and if you turn back He will bring in your place another people, then they will not be like you (47:38).

an-Nu‘mãnī narrates in his at-Tafsīr, through his chain from Sulaymãn ibn Hãrūn al-‘Ijillī that he said, “I heard Abū ‘Abdillãh (a.s.), saying, 'Surely, the master of this matter has (companions) reserved for him; if all the people went away, Allãh would bring his companions; and it is they about whom Allãh, the Mighty, the Great, has said: . therefore if these disbelieve in it, We have already entrusted with it a people who are not disbelievers in it (6:89); and about them He has said: then soon Allãh will bring a people He shall love them and they shall love Him, lowly before the believers, mighty against the unbelievers.

The author says: This connotation has been narrated by al-‘Ayyãshī and al-Qummī in their books of tafsīr.

A QUR’ÃNIC-CUM-TRADITIONAL DISCOURSE AND DISCUSSION

We have repeatedly hinted previously that when Qur’ãn puts too much emphasis on a certain topic, and imperatively asserts and goes to the utmost limit in affirming it, it gives an indication that the causes and factors that were then present would surely join forces to push man to the pitfalls of perdition and make him liable to the wrath of Allãh. Look, for example, at the verses of interest and of the love of the kindred, etc.

This inference springs from the nature of speech. When a wise speaker gives a simple and easy to comply with order, and then goes to the extreme in emphasizing it; or when he addresses a respected personality in a way that such people are not talked to in that manner (for example, a divine scholar, deep-rooted in self-denial and worship is openly admonished not to commit heinous debauchery), it shows that there is some hidden reason behind it, and that there lies ahead a great dangerous situation and an imminent perdition.

The Qur’ãnic talks of this style were certainly followed by such events and happenings that confirmed that allusion, or let us say, prophecy; although those who heard the verse on the day of revelation probably were not aware of the hints and allusions it contained.

Look at how the Qur’ãn ordered people to love the Prophet's kindred, and how it emphasized it until it was counted as the wage of messengership, and then see how the Muslims inflicted calamitous oppressions and massacres on his family-members, to such an extent that if they were ordered to do such things they could not do more.

The Qur’ãn forbade discord and disagreement, and emphasized this prohibition to the utmost degree; and then the ummah was dis-united and divided into so many sects that exceeded the disunity of the Jews and the Christians. The Jews had divided into seventyone sects and the Christians into seventytwo, but the Muslim went to seventy-three sects. This was only in matters of belief and theology; as for their divisions in social orders and political systems, etc., nobody can fully compute it.

TheQur’ãn forbids judging by what Allãh has not revealed. It prohibited creating discord between various classes, and clearly told the ummah not to transgress the boundary or to follow their low desires, etc. In spite of all this emphasis there happened what we all are aware of.

This prohibition of taking the unbelievers and the People of the Book as friends did not fare any differently from other forcefully em-phasized Qur’ãnic prohibitions. It may rather be said that no other prohibition in the circle of the branches of religion reaches near this forbiddance. Its importance was raised to such a level that Allãh counted the friends of the People of the Book and the unbelievers as being one of them: and whoever amongst you takes them for a friend, then surely he is one of them; He declared that they are not from Allãh: . and whoever does this, he shall have nothing (to do) with Allãh, . (3:28); He warned them most forcefully, and said time and again: . and Allãh cautions you of Himself; . (3:30); and we have explained under the verse that it indicates that what they had been warned of, was bound to happen without any change.

If you want more clarification then think over the verses 111 and 113 of chapter 11 (Hūd): Allãh has before that given the stories of the peoples of Nūh, Hūd, Sãlih and others and described the discord of the Jews in their books. Then He says: And your Lord will most surely pay back to all their deeds in full; surely He is aware of what they do. Stand fast then (in the right path) as you are commanded, as also he who has turned (to Allãh) - Note that the address is to the community - and be not inordinate (O men!), surely He sees what you do. Now, ponder on the next verse: And do not incline to those who are unjust, lest the Fire touch you, and you have no guardians besides Allãh, then you shall not be helped.

The verse is unrestricted and, therefore, the fire shall touch them in this world too before the next; and He has threatened them by the clause: and Allãh cautions you of Himself; this touching of the Fire is explained in the verse: . This day have those who disbelieve despaired of your religion, so fear them not, and fearMe . . (5:3). It makes it clear that what the believers were afraid of regarding their religion, until this verse was revealed, from the disbelievers, i.e. the polytheists and the People of the Book, now they are safe from it; therefore, they should not fear them about their religion; rather they should fear their Lord. What were they afraid of regarding their relig-ion from the disbelievers? It was because they were aware that the only goal that the disbelievers had before their eyes was to extinguish the light of religion, and to snatch away this precious commodity from their hands by any means available. They were under this apprehen-sion before today; but revelation of the chapter of “The Table” brought a feeling of security to them, and their hearts became tranquil. Even so, they should fear their Lord, lest He takes away their light and deprives them of their religion.

It is known that Allãh does not inflict any misfortune or punish-ment on any people unless they fully deserve it. He says: This is because Allãh never change a bounty which He has conferred upon a people until they change their own condition; . (8:53). Thus, He made it clear that His changing of bounty does not take place unless the people concerned deserve it, which is then followed by change of bounty. Allãh has called religion or religious guardianship a favour or bounty, as He says soon after it: This day have I perfected for you your religion and completedMy favour on you and chosen for you Islam as religion.

If this favour is changed it is throughtheir own agency. It is expected that they would go out of divine protection by cutting rela-tion from Him, inclining towards the unjust people and taking the disbelievers and the People of the Book for friends. It is incumbent on them to fear Allãh concerning their selves, - fearing His wrath which nobody can avert; He has threatened them of it in these words: and whoever amongst you takes them for a friend, then surely he is one of them; surely Allãh does not guide the unjust people (5:51). Allãh in these words has declared that He will not guide them to their felicity; and it is this felicity with which guidance is connected. Their felicity in the world means that they would live on religious tradition and general Islamic custom in their society.

When the structure of this system comes down, its manifest bearings are disrupted, like enjoining the good and forbidding the evil, which had preserved its real meaning; general Islamic practices give way to disbelievers' traditions; this un-Islamic behaviour gradually takes firm roots and is permanently established - and this is the situation of Muslims' society in these days.

Ponder on general Islamic behaviour arranged by the Book and the Sunnah, which they try to establish among the Muslims. Then look at this corrupt behaviour burdened over the Muslims' shoulders today. Lastly think over the divine words: then soon Allãh will bring a people He shall love them and they shall love Him, lowly before the believers, mighty against the unbelievers, they shall fight in Allãh's way and shall not fear the censure of any censurer (5:54). Then you will realize that all the evils which have today encompassed our Muslim society, and have taken deep roots - that we had borrowed from the unbelievers and then it has grown and generated - are the opposites of what Allãh has mentioned as the attributes of the people whose appearance He has promised. In other words, all our bad char-acteristics are encapsuled in the fact that our people today do not love Allãh, nor does He love them, they are lowly before the unbelievers, haughty against the believers; they do not fight in Allãh's way and fear the censure of every censurer.

It was this degeneration that theQur’ãn had read in those people's faces. You may say that it was a news of the unseen which the knowing God had given the Prophet (s.a.w.a.): That the Islamic society will turn back from the religion; it would not be the terminol-ogical apostacy; rather it would be a degradation for which Allãh says: and whoever amongst you takes them for a friend, then surely he is one of them; surely Allãh does not guide the unjust people (5:51); And had they believed in Allãh and the Prophet and what was revealed to him, they would not have taken them for friends, but most of them are transgressors (5:81).

Allãh had promised to help them if they would help Him, and to weaken their enemies if the Muslim themselves did not strengthen and help them. He says: . If you help Allãh, He will help you (47:7); . and if the People of the Book had believed, it would have been better for them; of them (some) are believers and most of them are transgressors. They shall by no means harm you but with a slight distress; and if they fight you they shall turn (their) backs to you,then they shall not be helped. Abasement is brought down upon them wherever they are found, except under a protection from Allãh and a protection frommen, . . (3:110-12). It is not far-fetched to infer from the words: except under a protection from Allãh and a protection from men, that they could come out of that abasement if they established friendship with people or if Allãh gave them mastery over people.

Then Allãh promised the Muslim society - and we have seen its condition - that He shall bring a people that He shall love them and they shall love Him, lowly before the believers, mighty against the unbelievers, they shall fight in Allãh's way and shall not fear the censure of any censurer.

These attributes, which Allãh has ascribed to them, are the very characteristics that the today's Islamic society does not have. If you ponder on them, you may infer the detail of the evils, which the verse alludes, shall soon afflict the Islamic society.

Those evils are enumerated in a lot of traditions giving the news of the upheavals of the last days; they are narrated from the Prophet (s.a.w.a.) and the Imãms of Ahlu 'l-Bayt (a.s.). Despite their great numbers, on the whole they are not free from the defects of interpola-tion and alteration; yet among them are traditions whose authenticity is confirmed by subsequent events and happenings. Those traditions are recorded in the books compiled by ancient scholars a thousand years or more before our time. Their authorship is established and people have been quoting from them during all that period.

Moreover, those traditionsspoke about such events and happen-ings that had not taken place at that time, nor had the people in those days ever expected such things to happen. Therefore, we have no option but to admit their authenticity and accept that they have come from the fountain-head of revelation.

For example, al-Qummī has narrated in his at-Tafsīr, from his father, from Sulaymãn ibn Muslim al-Khashshãb, from ‘Abdullãh ibn Jarīh al-Makkī, from ‘Atã’ ibn Abī Riyãh, from ‘Abdullãh ibn ‘Abbãs that he said: “We performed hajj - the Last Pilgrimage - with the Messenger of Allãh (s.a.w.a.), and then he took hold of the door of Ka‘bah, thereupon he (stood) facing us said, 'May I inform you of the Signs of the Day of Resurrection?' Salmãn al-Fãrisī (r.a .), who was the nearest of all there, replied, 'Surely, O Messenger of Allãh!'

“The Holy Prophet (s.a.w.a.), said, 'Verily, amongst the Sings of the Hour is that people will neglect the prayer (i.e., will not pray at all, or will pray without fulfilling its conditions, or will not pray in the preferred time), and will follow their own desires (desires will super-sede the commands of Allãh, they will follow only those rules which will appeal to them, and will leave other rules), and will incline to-wards their own preferences, and will respect the wealthy people (for-getting the Islamic criterion of honour, i.e., piety), and will sell the religion for worldly benefits (for example, the greed of worldly riches will instigate them to go to such places where, they very well know, it would be difficult to observe religious commands); at that time the heart and soul of the believer will melt (from grief) as salt melts in water, because he will see the unlawful things (and actions) and will not be able to change them.'

“Salmãn (r.a.), said, 'And is this to happen, O Messenger of Allãh?'

“The Holy Prophet (s.a.w.a.), said, 'Yes, By (Allãh) inWhose hand is my soul, O Salmãn! At that time their rulers will be tyrant, theministers transgressors, the leaders unjust and the trustees embezzlers.'

“Salmãn (r.a.), said: 'And is this to happen, O Messenger of Allãh?'

“The Holy Prophet (s.a.w.a.), said, 'Yes, By (Allãh) inWhose hand is my soul, O Salmãn! Verily at that time evil will become virtue, and virtue will become evil; embezzlers will be trusted, and trustworthy people will be thought untrustworthy; and the liars will be authenticated, and the truthful one will be considered a liar.'

“Salmãn (r.a.), said, 'And is this to happen, O Messenger of Allãh?'

“The Holy Prophet (s.a.w.a.), said, 'Yes, By (Allãh) inWhose hand is my soul, O Salmãn! At that time, women will be rulers and concubines will be consulted; (it may mean the governments of the women and/or the domination of women over their husbands - so much so that the husbands will not, or cannot, ask them to remain within the limits of the sharī‘ah, leaving them free to go wherever they want in whatever clothes they like) and the children will sit upon minbars (pulpits). (It may mean that children will sit upon pulpit of the Prophet even though they cannot appreciate the sanctity of the minbar. Or it may mean that such people will ascend the pulpitwho will not deserve such honour. The minbar was created for delivering the commands of Allãh to His servants. Its only purpose was to enjoin good and to forbid evil, and later on the narration of the tragedy of Karbalã’ was included in it, because the fadīlah [superiority] and sufferings of the Ahlu 'l-Bayt [a.s.] are important parts of religion. If someone wants to exhort others to dogood , he must sincerely follow the sharī‘ah himself; and if he wants to forbid others from doing evil, he, first of all, must abstain from the sins himself. Unfortunately, now-adays anyone who can recite a few poems of Iqbãl or Rumī, and who is unrestrained enough to invent fadãil and masãib of the Ahlu 'l-Bayt [a.s.] on the spur of the moment, is given the titles al-‘allãmah, mawlãnã and dhãkir and is offered heavy fee to demonstrate his ora-torical power, even if he shaves his beard, even if he knows nothing about Qur’ãn and Hadīth, even if he expresses his own opinions against the sayings of the Holy Prophet and the Imãms [peace be on them all], even if he uses the pulpit to mislead the masses); and the lie will be considered as cleverness; and zakat will be (disliked) as fines; and the booty of war will be like personal property (or in present days' context, public property will be squandered as personal property); and man will be tyrant to his parents and generous to his friend; and at that time comets will appear.'

“Salmãn (r.a.), said, 'And is this to happen, O Messenger of Allãh?'

“The Holy Prophet (s.a.w.a.), said, 'Yes, By (Allãh) inWhose hand is my soul, O Salmãn! At that time woman will become a partner of her husband in trade; (it means, more probably, that she will help her husband in the shop, acting as sales-girl, accountant and what not); and the rain will be very hot; (its meaning is not clear yet. Does it mean radioactive rain?), and virtuous people will remain very sorrow-ful; and the poor person will be humiliated; at that time, the markets will come nearer; (it has already happened, thanks to the fantastic developments in the means of communications, like teleprinters, fax and internet. A man sitting in New York buys and sells in Tokyo). Then this will say. “I did not sell anything” and that will say, “I did not get any profit”. Thus, you will see none who is not complaining against Allãh.'

“Salmãn (r.a.), said, 'And is this to happen, O Messenger of Allãh?'

“The Holy Prophet (s.a.w.a.), said, 'Yes; By (Allãh) inWhose hand is my soul, O Salmãn! And then it will happen that their rulers will be such people that if they talked, they would kill them and if they remained silent, they would confiscate their wealth, would put their honour under their feet and would shed their blood - and the people's hearts will fill with fear; then you will not find anyone but that he would be afraid, fearful, awed and in terror.'

“Salmãn (r.a.), said, 'And is this to happen, O Messenger of Allãh?'

“The Holy Prophet (s.a.w.a.), said, 'Yes, By (Allãh) inWhose hand is my soul, O Salmãn! Verily at that time some things will be brought from the East, and some things from theWest, and my ummah (Muslims) will be dyed in them. [It means that un-Islamic behaviour and character will be imported from the East and the West and Muslims will imitate those things and will be dyed in un-Islamic colour.] Then woebe unto the weaker people of my ummah from them; and woe be unto those (un-Islamic agents) from Allãh. They will not have mercy upon the little ones and will not respect the old ones; and will not pardon anyone who committed a mistake. Their bodies will be of human beings, and their hearts will be of Satans.'

“Salmãn (r.a.), said, 'And is this to happen, O Messenger of Allãh?'

“The Holy Prophet (s.a.w.a.), said, 'Yes, By (Allãh) inWhose hand is my soul, O Salmãn! And at that time males will satisfy their lust with males; and females will satisfy their lust with females; and minor boys will be mounted upon like the women; and the males will liken themselves to females [i.e., will look like females]; and females will look like males. [The clean-shaved faces and long hair on one side, and pants and bell-bottoms on the other are proof of the fulfil-ment of this forecast], and females will ride the saddles (i.e., horses, cycles, scooters and motor-cycles). So there will be curse of Allãh upon those women of my ummah.'

“Salmãn (r.a.), said, 'And is this to happen, O Messenger of Allãh?'

“The Holy Prophet (s.a.w.a.), said, 'Yes, By (Allãh) inWhose hand is my soul, O Salmãn! Verily, at that time mosques will be decorated (by gold, etc.) as are synagogues and cathedrals; and the (copies of the) Qur’ãn will be beautified (with designs and golden colours, etc.); and the minarets (of the mosques) will be high, and the lines of the people standing in prayers will increase but their hearts will be hating each other and their talks will be different from each other, [i.e., though the external show of religion will be on the in-crease, the spirit of religion will disappear. Even when they will pray together, the Islamic brotherhood and unity will be absent. They will hate each other; they will not speak with one voice.]'

“Salmãn (r.a.), said, 'And is this to happen, O Messenger of Allãh?'

“The Holy Prophet (s.a.w.a.), said, 'Yes, By (Allãh) inWhose hand is my soul, O Salmãn! At that time males will use golden orna-ments. [In many marriages, bridegroom wears golden ring. I wonder why it is thought necessary to start the married life by defying the command of Allãh. Will such wilful affront to religion bring the blessings of Allãh and the Fourteen Ma‘sūmīn (a.s .), upon the newly-weds?]; and they (the males) will wear silk and (people) will use cheetah-skins.'

“Salmãn (r.a.), said, 'And is this to happen, O Messenger of Allãh?'

“The Holy Prophet (s.a.w.a.), said, 'Yes, By (Allãh) inWhose hand is my soul, O Salmãn! And at that time “interest” will appear (everywhere), and people will deal with (the help of) backbiting and bribe; and the Religion will be suppressed, and the world (worldly affairs) will be raised (in importance).'

“Salmãn (r.a.), said, 'And is this to happen, O Messenger of Allãh?'

“The Holy Prophet (s.a.w.a.), said, 'Yes, By (Allãh) inWhose hand is my soul, O Salmãn! At that time, divorce will increase. And the hudūd (punishments of various crimes and sins prescribed in Islam) of Allãh will not be established [i.e., the penal code given by Allãh will not be followed, as is the case nowadays]. But it will not do any harm to Allãh. [It will harm them only; they will suffer.]'

“Salmãn (r.a.), said, 'And is this to happen, O Messenger of Allãh?'

“The Holy Prophet (s.a.w.a.), said, 'Yes, By (Allãh) inWhose hand is my soul, O Salmãn! And at that time will appear female singers and musical instruments [“will appear” means “will be openly used”]; and will rule upon them most evil of my ummah (worst people will rule upon the Muslims).'

“Salmãn (r.a.), said, 'And is this to happen, O Messenger of Allãh?'

“The Holy Prophet (s.a.w.a.), said, 'Yes, By (Allãh) inWhose hand is my soul, O Salmãn! And at that time the rich of my ummah will go to pilgrimage for recreation, and the middle class for trade [What about foreign exchange, gold, watches and radios?], and the poor to show off. Thus, at that time, there will be people who will learn theQur’ãn for other than Allãh [i.e., for earning worldly bene-fits] and will treat the Qur’ãn as musical instrument [as is happening today in Islamic countries where the Qur’ãn is recited on the radios, not to make people follow the religious commands, but just to enter-tain the listeners].'

“ 'And there will be people who will study religion for other than Allãh [i.e., for earning prestige or wealth, as is happening today when the main purpose of religious studies in many circles is to become a good orator, so that higher and higher fees may be demanded from the audience] and the number of illegitimate children will increase; and people will sing the Qur’ãn, and will fall upon one another in greed of the worldly (riches).'

“Salmãn (r.a.), said, 'And is this to happen, O Messenger of Allãh?'

“The Holy Prophet (s.a.w.a.), said, 'Yes, By (Allãh) inWhose hand is my soul, O Salmãn! This will happen when honours will be defiled, and sins will be committed, and the evil people will have authority upon good people, and falsehood will be prevalent, and disputes will appear [talks will be full of obstinacy], and poverty will be wide-spread and people will be proud of their clothes [fine clothes will be the criterion of greatness], and there will be rains at wrong times; and they will like chess and gambling apparatus and musical instruments; and will dislike enjoining the good and forbidding the evil; so much so that the (true) believer will, at that time have less respect than a slave-girl; and the reciters (of the Qur’ãn) and those who spend their time in worshipping God will blame each other.

[Mudslinging amongst apparently religious people is not an uncom-mon sight nowadays.] Those are the people who will be called unclean and filthy in the kingdom of heavens.'

“Salmãn (r.a.), said, 'And is this to happen, O Messenger of Allãh?'

“The Holy Prophet (s.a.w.a.), said, 'Yes, By (Allãh) inWhose hand is my soul, O Salmãn! At that time the rich will not fear (any-thing)except the poor so much so that a beggar will continue begging between two Fridays and will not find anyone putting anything in his hands.'

“Salmãn (r.a.), said, 'And is this to happen, O Messenger of Allãh?'

“The Holy Prophet (s.a.w.a.), said, 'Yes, By (Allãh) inWhose hand is my soul, O Salmãn! At that time will talk Ruwaybidah.'

“Salman asked, 'And what is Ruwaybidah? O Messenger of Allãh, may my father and mother be made your ransom!'

“The Holy Prophet (s.a.w.a.), said, 'Such persons will talk about public affairs who had not talked in such matter before. Then in a short time chaos will appear upon earth, and every nation will think that chaos was only in their land [but it will cover the whole world].

“ 'They will remain in that condition so long as Allãh would wish them to remain; then the earth will throw out the pieces of its heart - gold, silver and other minerals' - (Then the Holy Prophet [s.a.w.a.], pointed towards the pillars, and said) 'like these (in size), but on that day neither gold nor silver will be of any benefit to anyone. And this is the meaning of the words of Allãh: So surely did come its (i.e., qiyãmah's) Signs [47:18].'“ ( Bihãru 'l-anwãr, vol.3).

[al-Kulaynī] narrates in ar-Rawdatu 'l-Kãfī, from Muhammad ibn Yahyã, from Ahmad ibn Muhammad, from some of his com-panions. Also ‘Alī ibn Ibrãhīm narrates from his father, from Ibn Abī ‘Umayr; both from Muhammad ibn Abī Hamzah, from Humrãn that he said: “Abū ‘Abdillãh (a.s.), said - when it was mentioned before him about those (in power), and the bad condition of the Shī‘ahs near them - 'I (once) went with Abū Ja‘far al-Mansūr, and he was in his procession. He was on a horse, and before him and behind him were many horses [i.e. riders]; and I was at his side on a donkey. So he said to me, “O Abū ‘Abdillãh! It were proper if you had been glad at the power Allãh had given us and the honour He had opened to us; and you should not tell people that you and your family have more right for this affair [i.e. caliphate] than we have - thus inciting us against yourself and them.”' “ He (the Imãm), said, 'So I told him, “Whoever has brought it to you from me is a lier.” He said to me, “Do you swear [by Allãh] for what you have said?”' He (the Imãm) said, 'I said, “Surely the people are enchanters, i.e., they desire to turn your heart against me, therefore you should not listen to them, because we have more need of you than you have of us.” Then he (al-Mansūr) said, “Do you remember the day I asked you, 'Is there any kingdom (decreed) for us?' And you said, 'Yes. Long, wide, strong; you will continue in respite in your affair and spaciousness in your world, until you afflict us with a sacred blood in a sacred month in a sacred town?'“ ' He [the Imãm) said, 'So I knew that he has memorized the hadīth, and I said, “May be Allãh will suffice you, because I had not said it particularly for you, it was only a hadīth which I had narrated, then may be some other person from your family would do it.” So he became silent.

“ 'When I returned to my residence, one of our followers came to me and said, “May I be made your ransom! By Allãh! I saw you in the procession of AbūJa‘far ; you rode a donkey and he was on a horse, and he talked to you looking down on you as you were under him. So I thought in my mind: 'He is the Allãh's proof on the creation, and the master of this authority who is followed, while this other one commits oppression, murders the children of the prophets and indulges in bloodshed in the earth which Allãh does not love; and yet he is in his procession and you are on a donkey.' This created such a doubt in my heart that I was afraid about my religion and my life.”

“The Imãm (a.s .), said, 'I said to him, “Had you seen the angels who were around me, before and behind me, and on my right and left, you would have looked at him and his splendour with disdain.” Then (the follower) said, “Now I am satisfied.”

“ 'Then he asked, “Upto how long will they continue to rule? When will release from them come?” I said, “Don't you know that there is a (fixed) term for everything?” He said, “Yes.” Then I said, “Will it benefit you to know that when this thing came it would be quicker than the twinkling of an eye? If you were to know what and howwas their condition before Allãh, the Mighty the Great , you would most forcefully hate them; and if you and all the inhabitants of the earth were to strive to make them enter into the most serious sin they do, they would not be able to do so. So the Satan should not unsettle you, because honour is only for Allãh, and His Messenger, and the believers, but the hypocrites do not know. Don't you know that whoever waits for our affair (power), and remains patient on what he experiences of harm and fear, he will be tomorrow in our group?

“ ' “So when you see:

-that truth has died and truthful people have gone;

-that oppression has encompassed towns;

-that the Qur’ãn has become old and such things have been inno-vated in it, which were not therein, and it is interpreted according to desires;

-that religion has retreated as water goes back in its hole;

-that people of falsity tower over people of truth;

-that evil is manifested, and not forbidden; and evil men are absolved from guilt;

-that sin is wide-spread;

-that men content themselves with men, and women with women;

-that the believer is silent, his words are not accepted;

-that the sinner speaks untruth and his falsity and lie is not rebutted;

-that the younger looks at the elder with disdain;

-that relationships are cut off;

-that the one who is praised for sin, laughs at it and does not refute it;

-that a boy offers what a woman offers;

-that women marry women;

-that praise has increased;

-that man spends wealth in other than Allãh's obedience and he is not forbidden nor his hand caught;

-that an onlooker seeks protection of God from the endeavours of a believer;

-that neighbour troubles his neighbour and nobody stops him;

-that the unbeliever is glad with the condition he sees the believer in, happy on the mischief he sees in the earth;

-that intoxicants are drunk openly and gather on it those who do not fear Allãh, the Mighty the Great;

-that enjoiner of good is humiliated;

-that sinner (committing) what Allãh does not like, is powerful, praised;

-that people of Qur’ãn and hadīth are disdained, and so is the one who loves them;

-that the path of good is closed; and the path of evil well-trodden;

-that the House of Allãh is abandoned and order is given to leave it;

-that man says what he does not do;

-that man are desirous of men and women of women;

-that a man lives on the earning of his posterior, and a woman on that of her vulva;

-that women hold gatherings [of amusements] like men;

-that femininity has appeared in the Children of ‘Abbãs, they use hair-dye and comb (their hair) as a woman combs [i.e. makes herself up] for her husband;

-that men are given wealth for their genitals, people vie with each other for a man, and jealousy is shown about men;

-that a wealthy person is more honoured than a believer;

-that interest is openly [taken and given], without any shame;

-that women get praised for fornication;

-that woman cajoles her husband to establish sexual relations with men;

-that most of the people - and the best household - are those who help (their) women in their sins;

-that the believer is sorrowful, humiliated and disdained;

-that innovations and fornication are wide-spread;

-that people give credence to false witnesses;

-that unlawful is made lawful, and lawful is made unlawful;

-that religion is [explained] by opinion, and the Book and its laws are suspended;

-that people do not wait for night [to commit their debaucheries] because of their boldness against Allãh;

-that a believer has no power to negate (an evil) except in his heart;

-that a great many wealth is used in [things that bring] the wrath of Allãh, the Sublime, the Mighty;

-that the rulers bring the disbelievers nearer to themselves and keep the good people at distance;

-that the (rulers and) judges take bribe for judgement;

-that rulership is given to whoever increases his bid;

-that women of prohibited degrees are married, and are thought sufficient;

-that man is killed on suspicion and on insinuation;

-that man shows jealousy for man and spends his soul and wealth on him;

-that man is put to shame for his going to the women;

-that man eats from his wife's earning through debauchery - he knows it and stands for it;

-that a woman subdues her husband, and does what he does not want, and spends on her husband;

-that a man leases his wife or maid on hire, and is pleased with food and drink of inferior quality;

-that too much of false oaths are sworn in the name of Allãh, the Sublime, the Mighty;

-that gambling is widespread, and intoxicant is openly sold, without any hindrance;

-that women offer themselves to the unbelievers;

-that (instruments of) amusements have spread, people pass by them but no one stops anyone, nor anyone dares to stop them;

-that a noble person is humiliated by someone whose power people are afraid of;

-that nearest person to the rulers is the one who is praised for abusing us, the Ahlu 'l-Bayt;

-that the one who loves us is accused of lying and his evidence is rejected;

-that people compete with one another in falsehood;

-that listening to the Qur’ãn has become a burden for the people; while listening to falsehood is (considered) refreshing;

-that a neighbour shows respect to his neighbour for fear of his tongue;

-that the divinely prescribed punishments are suspended; and deeds are (done) according to desires;

-that mosques are embellished;

-that the most truthful man in the eyes of the people is the one who is a lier, caluminater;

-that evil has gained ground as well as hastening with slander;

-that wrong has spread;

-that backbiting is enjoyed and people greet each other with it;

-that hajj and jihãd are sought for other than Allãh;

-that the sultãn humiliates a believer to please a disbeliever;

-that ruin is changed to structure;

-that man earns his livelihood by giving short measure and weight;

-that bloodshed is considered unimportant;

-that man seeks leadership for the sake of the world; and makes himself notorious for evil tongue in order that he is feared and en-trusted with the affairs;

-that prayer is disdained;

-that man has a lot of wealth, which he has not paid zakãt of since he became its owner;

-that dead body is exhumed from its grave, is troubled and its shroud is sold;

-that disturbance has increased;

-that a man remains intoxicated in evenings and mornings, without caring for the people's condition;

-that cattles are abused sexually;

-that cattles gore one another;

-that man goes to his place of prayer and returns without any of his clothes on him;

-that people's hearts have become hard and their eyes are dry, and remembrance (of Allãh) weights heavily on them;

-that unlawful earning is spread and vied for;

-that one prays to show the people;

-that a faqīh learns jurisprudence for other than religion, seeking the world and leadership;

-that people attach themselves to whoever gains ascendancy;

- that one who seeks his livelihood through lawful means is criti-cized and put to shame; and one who seeks it through unlawful means is praised and respected;

- that in Mecca and Medina things are done which Allãh does not like [but] no one stops them nor anyone puts obstacles between those evils and their doers;

-that instruments of amusements are openly used in Mecca and Medina;

-that if a man speaks some truth, enjoins good, and forbids evil, someone stands up to admonish him and says: 'It is no concern of yours';

-that people look at each other and follow the people of evil;

-that the path of good and its way is empty, nobody uses it;

- That a dead body is shaken and nobody feels pity for it;

-that every year innovation and evil takesplace more than it was before;

-that people and gatherings do not follow except rich ones;

-that a needy person is paid for being laughed at, and is shown mercy for other than Allãh's sake;

-that nobody is afraid of the heavenly signs;

-that people cohabit together like cattles; nobody forbids a bad thing for fear of people;

- that man spends a lot in other than Allãh's obedience, and refuses a small amount in Allãh's obedience;

-that disobedience of parents is wide-spread and parents are dis-dained; they (live) with the child in the most wretched condition, and he is glad if they are slandered;

-that women have taken possession of the kingdom and gained ascendancy over everything, nothing is done except what they desire;

-that a son slanders his father and invokes God against his parents and becomes happy on their death;

- that if a day passes for a man in which he did not commit a great sin - debauchery, giving short weight or measure, fornication, or drinking intoxicants - he would remain depressed and melancholy, thinking that that day of his life was a loss;

-that the sultãn hoards food-stuff [with intention of increasing the price];

-that the money [Allãh has given to the Prophet's] kindred is distributed in wrong ways, and used in gambling and drinking intoxicants;

-that intoxicants are used for medicine, and are prescribed to pa-tients and cure is sought in them;

-that all people are equally guilty of abandoning enjoinment of good and forbiddance of evil; they do not consider it a part of religion;

-that hypocrites live in clover and the people of truth are in oblivion;

-that ãdhãn is given on wages, and prayer is led on wages;

- that the mosque is full of people who do not fear Allãh, and have gathered there for backbiting and eating the flesh of the people of truth, and describe to one another [various kinds of] intoxicants;

-that an intoxicated person leads the people in prayer without understanding anything;

- that intoxication is not disgraced, and when a man is drunk, he is accorded respect and is feared, he is left without punishment and excuse is found for his intoxication;

-that the one who eats orphans' property is praised for his goodness;

-that the judges judge contrary to what Allãh has ordered;

-that the rulers have trust in embezzlers for greed;

-that the rulers have allotted the inheritance to sinners who are audacious against Allãh; they take [something] from them and leave them to do whatever they like;

-that the pulpits are used to enjoin piety, but the speaker himself does not do what he enjoines;

- That prayer's times are given no importance;

-that sadaqah is (given) on recommendation, not for the sake of Allãh, and is paid in pursuit of people;

-that people's only concern is their stomachs and their genitals, they do not care what they eat and with whom they cohabit;

-that the world is advancing towards them;

-that the standards of truth have become faded;

then be on guard, and seek deliverance from Allãh, the Sublime, the Mighty; and be sure that the people are under the wrath of Allãh, the Sublime, the Mighty, and He is giving them respite only for some- thing intended for them; so remain anticipating and strive hard that Allãh should see you in a condition contrary to theirs. Then if chas-tisement is sent down tothem and you are among them, you will hasten to the mercy of Allãh; and if you are delayed, they shall be put on trial and you shall be out and away from the insolence against Allãh, the Mighty, the Great, in which they are entangled. And know that surely Allãh does not waste the reward of the doers of good, and surely Allãh's mercy is near to the doers of good [9:120 & 7:56].” ' “

The author says: There are numerous traditions narrated from the Prophet (s.a.w.a.) and the Imãms of Ahlu 'l-Bayt (a.s.) of these connotations. The two ahãdīth we have quoted above are most com-prehensive of all. Those traditions expounding the condition of the last days give a sort of detail of what is contained in the noble verse: O you who believe! Whoever of you turns back from his religion, then soon Allãh will bring a people He shall love them and they shall love Him, lowly before the believers, mighty against the unbelievers, they shall fight in Allãh's way and shall not fear the censure of any censurer . .

And Allãh Knows better.

* * * * *