Alhassanain(p) Network for Heritage and Islamic Thought

Section 1: Immunity Declared

Surah At-Tawbah - Verse 1

بَرَآءَةٌ مِنَ اللّهِ وَرَسُولِهِ إِلَى الَّذِينَ عَاهَدْتُم مِنَ الْمُشْرِكِينَ

1. “(This is a declaration of) immunity from Allah and His Messenger towards those of the polytheists with whom you made covenant.”

Some Points Necessary to Be Noted

1 - In the Islamic traditions, the name of this Surah has been introduced as ‘Barā’at’ and ‘Tawbah’. This fact makes it clear that this Surah is not a part of Surah Al-’Anfāl, but it is an independent one.

2 - The content of this Surah has a tone of indignation. For this reason it has begun without the holy phrase Bismillāh. By this sign we understand that the holy phrase Bismillāh-ir-Rahmān-ir-Rahim at the beginning of every Surah belongs to that very Surah and is a part of it. Thus, this holy phrase has not been located as a ceremonial phrase at the beginning of every Surah.

3 - The declaration of Barā’at (immunity) was for the infidels’ perjury which has been referred to inverses 7 and 8 of the current Surah. In Islam, the general law is that promises should be fulfilled, and as long as the opposite party is faithful to the treaty, it should be kept, too.

Moreover, in that circumstance, it was for the reason of their weakness that the Muslims had to accept that treaty, else, the desire of the Muslims was the destruction of idolism as rapidly as possible.

Some Details Upon These Verses

In the eighth year A.H., Mecca was conquered, but the pagans still continued coming into Meccan to perform their worshipping rites which was, of course, a mixture of superstitions and aberrations.

Among their customs it was seen that they used to give in charity the clothing with which they had circumambulated. Once it happened that a woman desired to perform some more circumambulations after finishing her first circumambulation, but, since she had no more clothes with her, she had to circumambulate nakedly while people were watching her.

That circumstance was not tolerable for the Prophet (S) and the Muslims, who were in a very high degree of power. The Prophet (S) was waiting for the command of Allah until when this Surah was revealed in Medina.

The Messenger of Allah (S) commissioned Abū-Bakr to convey some verses of it unto the people of Mecca. The Prophet (S) chose him, maybe, for the reason that he was an old man and people were not sensitive to him.

But, after Abū-Bakr had left Medina towards Mecca, Angel Gobriel appeared to the Holy Prophet (S) and brought a Message from Allah denoting that the recital of those verses of the Qur’ān should be conveyed either by the Holy Prophet himself or by the one who is of him. As soon as the divine command was received, the Prophet (S) called Hadrat Ali (as) and instructed him to do it. He said:

“I am his and he is mine.”

It was so that, in the midst of the way, Ali (as) took away the verses from him and went into Mecca where he recited them unto the pagans.

The details of the recitation of the verses of this Surah by Ali (as) are recorded in the books of the Sunnites, too. Some Prophet’s companions such as: Abū-Bakr himself, Ali (as), Ibn-‘Abbās, ‘Anas-ibn-Mālik and Jābir-ibn-‘Abdillah’Ansāri have narrated them and quoted them inside a lot of Islamic sources.1

Some of the Sunnite writers have tried to pretend this fact as an ordindary matter so that it would not be counted as a kind of privilege for Hadrat Ali (as).

They have considered the mission of recitation of the verses given to Ali (as) as a manner of complying with his request, not as a privilege for him; while for complying with any one’s request, a safe mission might be given to him, not the recitation of the verses of declaration of Barā’at (immunity) from pagans, in the region of infidelity and by a person who had killed many of the idolaters in different wars and where a lot of the people were carrying his hatred in their hearts.

When Allah commanded Moses (as) to go toward Pharaoh in order to invite him to Unity, he (as) said:

“My Lord! Verily I killed one of them, so I fear lest they should slay me;”.2

Then he asked Him to send his brother Aaron with him as an aider. But, Ali (as), who had killed a large number of the chiefs of pagans, went alone towards them and recited the verses of immunity unto them with the utmost calmness. This event happened in a sensitive place, i.e. Muna, where the site of the last lapidation was located near-by.

The subjects which were revealed and were announced unto pagans by Ali (as) were as follows:

1 - Acquittal declared, and treaties cancelled.

2 - The prohibition of pagans participating in Hajj from the following year.

3 - The prohibition of circumambulation around the Ka‘bah in the state of nakedness.

4 - The prohibition of pagans entering the Sacred Mosque.

The holy phrase: “(This is a declaration of) immunity from Allah ” indicates that this acquittal is from the side of Allah.

And the, phrase: “and His Messenger ”, mentioned immediately after it, means that the strings of promises and treaties were cut off, respites were ended, and agreements were cancelled.

The addressee ‘you’ in the sentence: “towards those of the polytheists with whom you made covenant ” is both the Messenger of Allah (S) and the Muslims. Thus, it means that they should declare immunity unto the polytheists between whom and them there was an agreement, because Allah (s.w.t.) and His Messenger (S) are quit of them.

The objective meaning here is that Allah (s.w.t.) and His Messenger (S) are quit of giving a promise to them and, after that, fulfilling it, because the polytheists who made covenants with them broke their promises.

If someone asks how it is permissible for the Prophet (S) to break his promise, the answer is that it is permissible for the Prophet (S) to break his promise by one of the following ways:

1 ) The fulfilment of the promise was conditioned that there would not come any other command from Allah, the Exalted, upon it, and since there came down a revelation instructing that there would remain no covenant thereafter, the Messenger of Allah (S) broke the covenant.

2 ) Since treachery and perjury was made manifest from the side of idolaters, Allah, the Exalted, instructed His Prophet (S) to break their covenant, too.

3 ) That covenant was not a permanent (and an absolute) treaty, but it was bound over a definite point of time and for a certain length of time, so that when its term was ended that covenant would be broken, either.

It has also been pointed out in some traditions that the Messenger of Allah (S) had conditioned the above mentioned matters with them in the treaty. It has also been narrated that the idolaters broke their promise or decided to break it.

Then, Allah, the Glorified, commanded His Prophet to break their covenant, too Next to that, through the following verse, Allah, the Glorified, addressing the idolaters, says:

“So go about in the earth…”.

Explanations

1- Fulfilment the promise, yes; but surrending to plots, never. The verse says:

“(This is a declaration of) immunity from Allah and His Messenger towards those of the polytheists with whom you made covenant.”

2- The legislator is Allah,3 of course, but in conduct and action, Allah and the Messenger of Allah are mentioned beside each other:

“…from Allah and His Messenger…”

3- It is true that legally we have to be faithful to our treaties, but heartily immunity from polytheists and those who deviated from the straight path is a religious principle in Islam.4

4 - If a treaty is cancelled because of fear from a plot and a treachery, it should be announced to the opposite party, in order that they might not be seized unawares.

5 - Immunity is a sign of sharp conclusiveness and authority; while being silent before plots and breach of covenants is a sign of weakness and abasement.

Surah At-Tawbah - Verse 2

فَسِيحُوا فِي الاَرْضِ أَرْبَعَةَ أَشْهُرٍ وَاعْلَمُوا اَنَّكُمْ غَيْرُ مُعْجِزِي اللّهِ وَاَنَّ اللّهَ مُخْزِي الْكَافِرِينَ

2. “So go about in the earth freely for four months, and know that you can not make futile Allah, and that Allah degrades the infidels.”

The Qur’ānic phrase: “So go about in the earth freely…” addresses the pagans of Mecca meaning that they could go about freely, and with peace of mind, in the land of Mecca and, being in easy circumstances. They were allowed to supply their necessities during that time when they were in security from the swords of the Muslims.

Then, it continues saying: “…for four months…” which means when this time was ended and the pagans did not embrace Islam, the string of their covenant would be broken and the security of life and wealth would be removed from them.

“…and know that you can not make futile Allah…”

That is, they should know that they could not escape from Allah, since wherever they might be they were under the Power and Command of Allah.

“…and that Allah degrades the infidels.”

This part of the verse means that they should also know that Allah will bring disgrace to the unbelievers.

Regarding the question that which months were the four months that Allah respited the pagans, most commentators have said that this time had been from the beginning of Shawwāl until the end of Muharram, because these verses were revealed in Shawwāl.

Surah At-Tawbah - Verse 3

وَأَذَانٌ مِنَ اللّهِ وَرَسُولِهِ إِلَى النَّاسِ يَوْمَ الْحَجِّ الاَكْبَرِ أَنَّ اللّهَ بَرِيءٌ مِنَ الْمُشْرِكِينَ وَرَسُولُهُ فَإِن تُبْتُمْ فَهُوَ خَيْرٌ لَكُمْ وإِن تَوَلَّيْتُمْ فَاعْلَمُوا أَنَّكُمْ غَيْرُ مُعْجِزِي اللّهِ وَبَشِّرِ الَّذِينَ كَفَرُوا بِعَذَابٍ أَلِيمٍ

3. “And (this) is proclamation from Allah and His Messenger to the people on the day of the great pilgrimage that Allah and His Messenger are quit of the polytheists. Yet if you repent, that will be better for you, and if you turn back, then know that you can not make futile Allah; and inform those who disbelieve of a painful punishment.”

Once more the Qur’ān announces the cancellation of the treaties of pagans with a stronger emphasis. It even assigns the date of its proclamation when the verse says:

“And this is proclamation from Allah and His Messenger to the people on the day of the great pilgrimage that Allah and His Messenger are quit of the polytheists…”

In fact, by this public proclamation in the land of Mecca and on that great day, Allah has shut the enemies’ ways of seeking pretext, and cut off the tongue of slanderers so that they might not say that they were seized unawares and were attacked unduely.

Then the verse addresses the pagans themselves and, through a kind of encouragement and warning, uses effort to guide them. At first, it implies that if they repent and return to Allah, with desisting from idolatry, it will be better for them. The verse says:

“…Yet if you repent, that will be better for you…”

That is, if they embrace Islam, the religion of Unity, it is good for their own selves both in this world and the next one. And, if they contemplate properly, they will understand that, under its ray, all disturbances will turn to peace and arrangement, and it is not so that their right belief brings any benefit for Allah (s.w.t.) and the Prophet (S).

After that statement, the Qur’ān warns the zealous and stubborn opponents, saying that if they disobey this command, which supplies their own happiness, they should know that they can never weaken Allah, nor are they able to go outside of His Might. The verse continues saying:

“…and if you turn back, then know that you can not make futile Allah...”

Finally, the verse alarms those who resist obstinately not to believe, and says:

“…and inform those who disbelieve of a painful punishment.”

Surah At-Tawbah - Verse 4

إلاَّ الَّذِينَ عَاهَدْتُّمْ مِنَ الْمُشْرِكِينَ ثُمَّ لَمْ يَنقُصُوكُمْ شَيْئاً وَلَمْ يُظَاهِرُوا عَلَيْكُمْ أَحَداً فَاَتِمُّوا إِلَيْهِمْ عَهْدَهُمْ إِلَى مُدَّتِهِمْ إِنَّ اللّهَ يُحِبُّ الْمُتَّقِينَ

4. “Except those of the polytheists with whom you made covenant, and who have not failed you in anything nor have supported anyone against you. Then fulfil their treaty with them until (the end of) their term; surely Allah loves the pious ones.”

This unilateral cancellation of pagans’ covenants related only to those pagans from whom some signs of perjury, or preparation of perjury, had been appeared. Therefore, in this holy verse, one group of the polytheists have been excepted. The Qur’ān says:

“Except those of the polytheists with whom you made covenant, and who have not failed you in anything nor have supported anyone against you…”

Thus, the command of Allah about conducting with this group is as follows:

“…Then fulfil their treaty with them until (the end of) their term...”

The reason of this exception is stated that Allah loves the pious ones, those who avoid any perjury and transgression.

It says:

“…surely Allah loves the pious ones.”

Surah At-Tawbah - Verse 5

فَإِذَا انسَلَخَ الاَشْهُرُ الْحُرُمُ فَاقْتُلُوا الْمُشْرِكِينَ حَيْثُ وَجَدتُّمُوهُمْ وَخُذُوهُمْ وَاحْصُرُوهُمْ وَاقْعُدُوا لَهُمْ كُلَّ مَرْصَدٍ فَإِن تَابُوا وَأَقَامُوا الْصَّلاَةَ وَءَاتَوُا الزَّكَاةَ فَخَلُّوا سَبِيلَهُمْ إِنَّ اللّهَ غَفُورٌ رَحِيمٌ

5. “Then when the sacred months are drawn away, slay the polytheists wherever you find them, and seize them and besiege them and lie in wait for them in every ambush. But if they repent and perform the prayer and pay the poor-rate, (zakāt) then leave their way free to them; verily Allah is Forgiving, Merciful.”

In this verse, the duty of Muslims towards pagans after their respite, which was four months, has been stated, where the most intensive instruction has been issued upon them. It says:

“Then when the sacred months are drawn away, slay the polytheists wherever you find them…”

Next to that, it continues saying:

“…and seize them…” in order to take them captives.

The verse, then adds that they must be put in the circle of besiege. It says:

“…and besiege them…”

After that, the verse extends the statement against them, and says:

“…and lie in wait for them in every ambush…”

This harshness of action is for the sake that Islam’s plan is to root out idolatry from the whole points of the earth, since idolatry is not a creed or religion which could be respected.

But, this harshness and severity is not in the sense that the way of return is shut to them, but whenever and wherever they decide they can change their direction. That is why, immediately next to that, the Qur’ān adds:

“…But if they repent and perform the prayer and pay the poor-rate, (zakāt) then leave their way free to them...”

As for the reason of this opportunity, it is said that Allah is Forgiving and Merciful, and He does not repel from Himself the one who returns to Him. The verse ends with the following phrase:

“…verily Allah is Forgiving, Merciful.”

Surah At-Tawbah - Verse 6

وإِنْ أَحَدٌ مِنَ الْمُشْرِكِينَ اسْتَجَارَكَ فَاَجِرْهُ حَتَّى يَسْمَعَ كَلاَمَ اللّهِ ثُمَّ أَبْلِغْهُ مَأْمَنَهُ ذَلِكَ بِاَنَّهُمْ قَوْمٌ لاَ يَعْلَمُونَ

6. “And if any of the polytheists seeks protection from you, grant him protection till he hears the Word of Allah; then do convey him to his place of security; that is because they are a people who do not know.”

This verse means that if after passing four months of respite one of the idolaters, against whom you were commanded to fight, comes to you and asks for security to hearken to your invitation and to the reasoning of the Qur’ān, do respite him and explain your aim to him. Then do respite him to listen to the Word of Allah and to contemplate over it. The verse says:

“And if any of the polytheists seeks protection from you, grant him protection till he hears the Word of Allah...”

The manner in which the Qur’ān has appointed only the Word of Allah and has said: “…till he hears the word of Allah...” is for the reason that the most important proofs lie in the very Word of Allah.

Then the verse continues saying:

“…then do convey him to his place of security...”

This part of the verse means that if the one embraced Islam, he would obtain the goodness and prosperity of two worlds; and if the one did not embrace Islam, you should not kill him in order to avoid deceiving him, but you should send him to his own home where he has security of life and wealth.

The concluding phrase of the holy verse is as follows:

“…that is because they are a people who do not know.”

This phrase means that this respite is for the sake that such people are some ones who do not know the Faith and the reasons of Islam. Then, you should respite them so that they hear, contemplate well and become cognizant.

Notes

1. Musnad Ahmad-I-Hanbal, vol. 3, pp. 213 and 283; and vol. 1 pp. 151 and 330 - Mustadrak Sahihayn, vol. 3, p. 51 - Tafsir-i-Al-Manār, vol. 10, p. 57 - Tafsir-i-Tabari, vol. 10, p. 46 - Tafsir-i-Ibn-I-Kathir, vol. 2, pp. 322 and 333 - Ihghāgh-ul-Haghgh, vol. 5, p. 368 - Fadā’il-ul-Khamsah, vol. 2, p. 342 - The names of 73 authors who have recorded this event in their commentary books, like Fakhr-i-Rāzi and ‘Ālūsi, are mentioned in Al-Qadir, vol. 6, p. 338

2. Surah Al-Qasas, No. 28, verse 33

3. Surah Al-Kahf, No. 18, verse 26 says: “…and He does not make any one His associate in His Judgement.”

4. This fact is current whether it is in the favour and grace, as in this Surah, verse No. 74 says: “… Allah and His Messenger enriched them out of His grace…”; or in allegiance the Qur’ān says: “ Verily those who swear their fealty unto you do but swear fealty unto Allah…” (Surah Al-Fath, No. 48, verse 10); or in obedience: “Whoever obeys the Messenger has obeyed Allah…” (Surah An-Nisā’, No. 4, verse 80); or in immunity, like this verse. (Tafsir-I-Atyab-ul-Bayān)

Section 2: The Immunity - Its Reason Explained

Surah At-Tawbah - Verse 7

كَيْفَ يَكُونُ لِلْمُشْرِكِينَ عَهْدٌ عِندَ اللّهِ وَعِندَ رَسُولِهِ إِلاَّ الَّذِينَ عَاهَدْتُّمْ عِندَ الْمَسْجِدِ الْحَرَامِ فَمَا اسْتَقَامُوا لَكُمْ فَاسْتَقِيمُوا لَهُمْ إِنَّ اللّهَ يُحِبُّ الْمُتَّقِينَ

7. “How can there be a covenant for the polytheists with Allah and with His Messenger? Except those with whom you made covenant at the Holy Mosque; so long as they stand faithful to you, then be you (too) faithful to them; verily Allah loves the pious ones.”

Through the previous verses, Allah (s.w.t.) commanded the covenants of the pagans to be cancelled. Here, in this verse, it explains that the reason of that commandment was the very perjury which appeared from them. But, concerning those pagans who were faithful to their covenants, the Qur’ān instructs to having perseverance with them. So, it says:

“How can there be a covenant for the polytheists with Allah and with His Messenger?…”

This phrase of the verse means how they may have the covenant of friendship while they have decided in their hearts to breach the covenant. This statement (of interrogation) is said either because of wonder, or as a positive interrogation with a negative sense.

Some commentators have said that this verse means how may Allah instruct that you desist from shedding the blood of pagans? Then, He has exceptioned the following group of pagans, and said:

“…Except those with whom you made covenant at the Holy Mosque...”

This part of the verse means that they have covenant with Allah, because they do not intend in their hearts to perform any perjury or treachery against you.

Then the verse continues saying:

“…so long as they stand faithful to you, then be you (too) faithful to them...”

That is, so long as they are faithful to their covenant and remain in the straight way with you upon their promise, you should act with the same manner, too.

And, the last phrase of the verse indicates that Allah loves the pious, the ones who avoid perjury. The verse says:

“…verily Allah loves the pious ones.”

Surah At-Tawbah - Verse 8

كَيْفَ وإِن يَظْهَرُوا عَلَيْكُمْ لايَرْقُبُوا فِيكُمْ إِلاًّ وَلا ذِمَّةً يُرْضُونَكُم بِاَفْوَاهِهِمْ وَتَأْبَى قُلُوبُهُمْ وَأَكْثَرُهُمْ فَاسِقُونَ

8. “How (can it be?) For if they prevail against you, they will observe towards you neither ties of relationship nor treaty. They please you with their mouths while their hearts do not conscent, and most of them are ungodly.”

The repetition of the word ‘How’ in this verse is for the reason that it seems improbable and rare that pagans stand faithful to their covenant.

Then, it’s meaning (the verb of which has been omitted) is: how there may remain a covenant for them while if they acquire mastery and prevail upon you, knowing the background of your Faith and your covenants, they will observe neither any ties of relationship nor any promise and treaty. The verse says:

“How (can it be?) For if they prevail against you, they will observe towards you neither ties of relationship nor treaty…”

The Arabic word: /’ill/ means ‘relationship’ and it has also been used in the sense of ‘oath’.

By the usage of the word / yardūnakum / (they please you) in the verse, Allah has qualified the state of pagans meaning that their inwards are opposite from their outwards. The verse says:

“…They please you with their mouths…”

Then, the verse has been continued implying that the grudges and enmities they have in their hearts are different from the nice words they utter through their mouths.

“…while their hearts do not conscent…”

Finally, in the continuation of qualifications of pagans, the verse denotes that most of them excess in infidelity and idolatry and do not have any virtue and manliness to prevent them from these affairs, while there are some pagans who usually show chastity in committing what is disgrace, and refrain from breaching promise and perjury. The verse ends as follows:

“…and most of them are ungodly.”

Surah At-Tawbah - Verse 9

اشْتَرَوْا بِاَيَاتِ اللّهِ ثَمَناً قَلِيلاً فَصَدُّوا عَن سَبِيلِهِ إِنَّهُمْ سَآءَ مَاكَانُوا يَعْمَلُونَ

9. “They have sold the signs of Allah for a small price, and have hindered (people) from His way. Surely evil was what they used to do.”

In exchange for losing the signs of Allah, whatever they gain is naught. The verse says:

“They have sold the signs of Allah for a small price…”

Human beings are free in action and choosing the way, and all the Divine verses which refer to the bargains of human beings are the signs indicating to his freedom. The holy verse continues saying:

“…and have hindered (people) from His way…”

Therefore, selling the pleasure of Allah and the eternal Paradise for the corruptive fleeting world is the worst work, because the whole world, and whatever is found in it, in the face of favours of Allah bestowed to the believers, is a small thing. That is why the verse says:

“…Surely evil was what they used to do.”

Surah At-Tawbah - Verse 10

لايَرْقُبُونَ فِي مُؤْمِنٍ إِلاًّ وَلاَ ذِمَّةً وَاُوْلَئِكَ هُمُ الْمُعْتَدُونَ

10. “They observe towards a believer neither ties of relationship nor treaty, and these are they who are the transgressors.”

This verse is again upon the statement of Allah’s Wisdom due to His severe command instructing to quitting pagans.

In the previous couple of verses, the meaning was about the lack of observing treaty towards the Muslims; “…they will not observe towards you any ties of relationship or treaty…”, while, here, the meaning of: “They observe towards a believer neither ties of relationship nor Treaty…” has been pointed out, which is a statement of their quarrelsomeness towards any believer.

Thus, pagans have enmity against the believers, then, never be in any doubt that you should struggle severely against them. In the opinion of infidels, the greatest fault of Muslims is the very Faith they have in Allah, and the same thing is the pretext of their hostility towards them. The verse says:

“They observe towards a believer neither ties of relationship nor treaty…”

However, perjury is the same as transgression. So the verse says:

“…and these are they who are the transgressors.”

Surah At-Tawbah - Verse 11

فإِن تَابُوا وَأَقَامُوا الصَّلاَةَ وَءَاتَوُا الزَّكَاةَ فَإِخْوَانُكُمْ فِي الدِّينِ وَنُفَصِّلُ الاَيَاتِ لِقَوْمٍ يَعْلَمُونَ

11. “But if they repent and perform the prayer and pay the alms (zakāt), then they are your brethren in faith; and We explain the signs for the people who know.”

In the former verses of this Surah, Allah’s commandment was: “…But if they repent and perform the prayer and pay the alms, then leave their way free to them...” (verse 5 ), while in this verse, He instructs that not only you should not bother them, but also do forget the past and treat them as if they are your brothers. The verse says:

“But if they repent and perform the prayer and pay the alms (zakāt), then they are your brethren in faith; and We explain the signs for the people who know.”

Explanations

1. In confronting them, observe the style of graduality and proceed step by step. At first, there is the lack of opposition: “…then leave their way free to them…” and then:

“…they are your brethren in faith…”.

2 . A true repentance is accompanied with action:

“…they repent and perform the prayer…”

3. Those who do not perform the prayer and do not pay the alms are not our brethren in faith, as the verse says:

“…if… perform… and pay… then they are your brethren in faith...”

4. The basis of a Muslim’s relations, and love and enmity, is the religion, as in the verse next to the above mentioned verse, it is said:

“…if they break their oaths… then fight…”

5. The condition of entering into the circle of ‘brethren in faith’ is prayer and alms.

6 . You should have a brotherly treatment with a repenter.

“…if they repent… then they are your brethren…”

7. Those who were deserving death formerly, now, under the light of repentance, prayer, and alms are equal in rights with Muslims.

“…then they are your brethren in faith...”

Surah At-Tawbah - Verse 12

وَإِن نَكَثُوا أَيْمَانَهُم مِن بَعْدِ عَهْدِهِمْ وَطَعَنُوا فِي دِينِكُمْ فَقَاتِلُوا أَئِمَّةَ الْكُفْرِ إِنَّهُمْ لآ أَيْمَانَ لَهُمْ لَعَلَّهُمْ يَنتَهُونَ

12. “But if they break their oaths after their covenant and revile your religion, then fight the leaders of infidelity. Verily there is no oath for them, so that they may desist.”

Once Ali-ibn-Abi Tālib (as) was asked why the fugitives of the Battle of Seffin were persued, but in the Battle of Camel the fugitives were left free.

He (as) said that in Seffin the leader of infidelity was alive and the fugitives would gather around him. And, after being formed, they might attack. But in the Battle of Camel, where their leader was killed, there was not any pivot around which they could be formed and organized again.

Imam Sadiq (as) said:

“Whoever makes sarcastic remarks to your religion, he will surely become infidel.” Then he (as) recited this verse.1

Explanations

1. Since the origin of perjury and deriding the religion is often from the side of the chiefs of infidelity, then struggle hard against them. The verse says:

“But if they break their oaths after their covenant and revile your religion, then fight the leaders of infidelity…”

2. The Islamic Holy Struggle is for the defend of the religion. The verse says:

“…they break their oath… and revile your religion, then fight…”

3. Apostasy is one of the kinds of perjury and deriding the religion.

4 . Oppose seriously against those who blaspheme.

5 . When striving for the religion, make inquires of the chiefs of plotters, the central office of commanders, and organization, and destroy them.

“…the leaders of infidelity…”

6. Not any oath should beguile you; the oaths of the breachers of covenant are invalid. The verse says:

“…Verily there is no oath for them…”

7. The aim of the Islamic Holy Struggle is to prevent the enemy’s plot. The verse says:

“…so that they may desist.”

Surah At-Tawbah - Verse 13

أَلاَ تُقَاتِلُونَ قَوْماً نَكَثُوا أَيْمَانَهُمْ وَهَمُّوا بِاِخْرَاجِ الرَّسُولِ وَهُم بَدَءُوكُمْ أَوَّلَ مَرَّةٍ أَتَخْشَوْنَهُمْ فَاللّهُ أَحَقُّ أَن تَخْشَوْهُ إِن كُنتُم مُؤْمِنِينَ

13. “Will you not fight a people who broke their oaths and aimed at the expulsion of the Messenger, and they did attack you first? Do you fear them? But Allah is most deserving that you should fear Him, if you are believers.”

In order to encourage Muslims and to banish any kind of listlessness, fear, and hesitation concerning this vital affair from their minds and their selves, the Qur’ān says:

“Will you not fight a people who broke their oaths and aimed at the expulsion of the Messenger…”

You were not the beginners of attack and perjury to be worried and anxious about it, but the fight and perjury was started form their own side. The verse says:

“…and they did attack you first?…”

So, if some of you hesitate fighting against them because of fear, this fright is quietly improper. The verse continues saying:

“…Do you fear them? But Allah is most deserving that you should fear Him, if you are believers.”

Surah At-Tawbah - Verse 14

قَاتِلُوهُمْ يُعَذِّبْهُمُ اللّهُ بِاَيْدِيكُمْ وَيُخْزِهِمْ وَيَنصُرْكُمْ عَلَيْهِمْ وَيَشْفِ صُدُورَ قَوْمٍ مُؤْمِنِينَ

14. “Fight them, (and) Allah will punish them at your hands and degrade them, and He will help you (to victory) over them and heal the (injured) breasts of a people (who) believe.”

There may be asked how it is that here, in this holy verse, the statement is upon the chastisement of people while in Surah Al-‘Anfāl,No. 8 ,verse 32 the Qur’ān, addressing the Prophet (S) says:

“But Allah is not to punish them while you are among them…”.

The answer of this question is that the objective meaning of that verse is the heavenly chastisements which are destructive, like the chastisements of the People of ‘Ād and Thamūd. In this verse, the words are about the hardship and punishment of fight. The verse says:

“Fight them, (and) Allah will punish them at your hands and degrade them, and He will help you (to victory) over them and heal the (injured)breasts of a people (who) believe.”

Explanations

1- Presence in the scene and Holy Struggle should be shown from your side, and then help and assistance come from Allah.

“Fight them, (and) Allah will punish them at your hands and degrade them, and He will help you…”

2- Strivers of Holy Struggles are Allah’s arms and His executive factors.

“…And Allah will punish them at your hands…”

3- The normatic customs of Allah are executed through the natural ways, causes and means.

“…at your hands…”

4- Next to the martial defeat of the enemy, there comes the turn of a spiritual and political knock.

“…will punish them and degrade them…”

5- The aim of an Islamic war is to efface infidelity, to disgrace infidels, and to bring peace for the believers.

“… He will punish them and degrade them… and heal the (injured) hearts of a people (who) believe.”

6- It is necessary to have encouragement and preaching before war.

7 - It is true that in war there will some people be martyred and some others become remorseful, but the Islamic community will continue to live in peace and honour.

8 - In social affairs, the fate of the believers relates to each other. Thus, your victory is the remedy of the injured hearts of other believers.

“…He will help you (to victory) over them and heal the (injured) hearts of a people (who) believe.”

Surah At-Tawbah - Verse 15

وَيُذْهِبْ غَيْظَ قُلُوبِهِمْ وَيَتُوبُ اللّهُ عَلَى مَن يَشَآءُ وَاللّهُ عَلِيمٌ حَكِيمٌ

15. “And He removes the rage of their hearts, and Allah turns (mercifully) to whomever He pleases, and Allah is All-Knowing, All-Wise.”

Finally, in the conflict between right and wrong, after bearing the bitterness of troubles, the sweetness of triumph is for the believers. The verse says:

“And He removes the rage of their hearts…”

After gaining victory, you ought to receive those who come to you to join you, and you should not tell them where they were until then. The abovementioned verse, in this regard, says:

“…and Allah turns (mercifully) to whomever He pleases…”

You must never repel those who come to you because of the fear of their plot. Allah is aware of the true repentance or a hypocritic one but, according to the Divine Wisdom, with keeping the principles of security, whoever expresses Islam it should be accepted from him.

“…and Allah is All-Knowing, All-Wise.”

Surah At-Tawbah - Verse 16

أَمْ حَسِبْتُمْ أَن تُتْرَكُوا وَلَمَّا يَعْلَمِ اللّهُ الَّذِينَ جَاهَدُوا مِنكُمْ وَلَمْ يَتَّخِذُوا مِن دُونِ اللّهِ وَلا رَسُولِهِ وَلا الْمُؤْمِنِينَ وَلِيجَةً وَاللّهُ خَبِيرٌ بِمَا تَعْمَلُونَ

16. “Or did you think (only with claim of Faith) you would be left (in peace) while Allah has not yet known those of you who have struggled hard and have not taken any one as an intimate friend besides Allah and His Messenger and the believers? And Allah is aware of what you do.”

In this verse, the Muslims are encouraged to the Holy Struggle in another way. It attracts their attention to their heavy responsibility that they have in this regard.

It implies that they must not consider that only by claiming Faith everything will be arranged all right, but the truthfulness of their intention and the uprightness of their speech, and the reality of their belief will be made manifest when they confront the enemies, confronting them sincerely and free from any hypocrisy.

At first, the Qur’ān inquires whether they imagine that they will be left in peace and they will not be put in the course of examination. It is in this case that their strivers, and those of them who have not taken any one as confidant except Allah and the Prophet (S) and the believers, have not yet been known. The verse says:

“Or did you think (only with claim of Faith) you would be left (in peace) while Allah has not yet known those of you who have struggled hard and have not taken any one as an intimate friend besides Allah and His Messenger and the believers?…”

In fact, the abovementioned part of the verse reminds Muslims two subjects. These subjects are as that only with the bare claim of Faith the work is not completed, and the personality of people will not be made clear, but they will be examined by two means:

The first is Holly Struggle in the way of Allah with the purpose of effacing the effects of paganism and idolatry. And the second is the abandonment of any relation and cooporation with hypocrites. The former dismisses the foreign enemies, and the latter expels the internal enemies.

Then, as a warning and emphasis, at the end of the verse, it says:

“…And Allah is aware of what you do.”

Notes

1. Tafsir-Nr-uth-Thaqalayn

Section 20: The Holy Prophet Muhammad, the Apostle Unto the Whole Mankind

Surah al-‘Araf - Verse 158

قُلْ يَآ أَيُّهَا النَّاسُ إِنِّي رَسُولُ اللّهِ إِلَيْكُمْ جَمِيعاً الَّذِي لَهُ مُلْكُ السَّماوَاتِ وَالاَرْضِ لآ إِلَهَ إِلاَّ هُوَ يُحيِي وَيُمِيتُ فَاَمِنُوا بِاللّهِ وَرَسُولِهِ النَّبِيِّ الاُمِّيِّ الَّذِي يُؤْمِنُ بِاللّهِ وَكَلِمَاتِهِ وَاتَّبِعُوهُ لَعَلَّكُمْ تَهْتَدُونَ

158. “Say: ‘O mankind! I am the messenger of Allah to you all, of Him to Whom belongs the Sovereignty of the heavens and the earth. There is no god but He. He gives life. And makes to die’. Believe then in Allah and His Messenger, the unschooled prophet, who believes in Allah and His words, and follow him so that you may be guided.”

Some of orientalists have said that the Prophet of Islam (S) was thinking only for the people of his own region, but when he succeeded he thought to preach other people of the world, too.

In answer to this statement, it should be said that there are some different verses of the Qur’ān containing such words as: ‘you all’,1 ‘the whole of mankind’2 ‘whoever it reaches’3 ‘unto the worlds’.4

These Qur’ānic evidences prove that his prophethood was worldly. He was commissioned to be a prophet over all people of the world when he was in Mecca and before gaining his success. It was not so, as those orientalists say, that later he decided to invite all the people of the world.

Imam Hassan Mujtabā (as), the second Imam, has said:

“Once some of the Jewish people came to the Messenger of Allah and said: ‘Do you suppose that you are a prophet the same as Moses was?’ After a while of keeping silence, he answered:

‘Yes. I am the master of the (whole) children of Adam, but I do not boast of it. I am the seal of prophets, the leader of the pious, and the Messenger of the Lord of the worlds.’

They asked: ‘Whom have you been sent to? To Arabs, or to non-Arabs, or to us?’ Then the above verse was revealed with the meaning that he was sent as a Messenger to the whole mankind.”5

The repetition of the Qur’ānic word /’Ummi/ in this holy verse and in the sixth verse before this, is an indication to its importance.

However, the prophethood of Mohammad (S) is surely worldly, and a worldly Divine religion needs a worldly leader.

Like any project, his Messengership, of course, progressed stage by stage. At first, the invitation of the Prophet (S) was to the family members, then to the people of’Umm-ul-Qur’ā, Mecca, and, finally, to the whole humankind. The verse says:

“Say: ‘O mankind! I am the messenger of Allah to you all, of Him to Whom belongs the Sovereignty of the heavens and the earth. There is no god but He. He gives life. And makes to die’…”

Another matter is that prophethood is something necessary for Theism and Resurrection. Since Allah (s.w.t.) is the only possessor of the world of existence thoroughly, and life and death are under His control, then the leadership and guidance of human beings should be authorized by Him, too. The holy verse says:

“…Believe then in Allah and His Messenger, the unschooled prophet, who believes in Allah and His words, and follow him so that you may be guided.”

Belief in Allah and His Messenger, together with obedience from the Holy Prophet (S), is the secret of guidance, for which the Qur’ān, the Prophet’s rules and practice (Sunnah) must be followed.

Surah al-‘Araf - Verse 159

وَمِن قَوْمِ مُوسَى اُمَّةٌ يَهْدُونَ بِالحَقِّ وَبِهِ يَعْدِلُونَ

159. “And of the people of Moses there is a group who guide by the truth and establish justice thereby.”

Guiding by the truth is a sign of the absence of bigotry, and also an indication of gratitude and following the truth itself. So, this recent group, whom are referred to in this verse, were separate from the pertinacious ones who used to seek pretexts. The holy verse says:

“And of the people of Moses there is a group who guide by the truth…”

Perhaps, the objective meaning referred to this group is those people among the Jews who accepted the invitation of the Messenger of Allah (S).

Therefore, in confronting the minorities, justice should particularly be observed, and their sincere services and accomplishments must not be neglected.

The verse ends as follows:

“…and establish justice thereby.”

Surah al-‘Araf - Verse 160

وَقَطَّعْنَاهُمُ اثْنَتَيْ عَشْرَةَ اَسْبَاطاً اُمَماً وَأَوْحَيْنَآ إِلَى مُوسَى إِذِ اسْتَسْقَاهُ قَوْمُهُ أَنِ اضْرِب بِعَصَاكَ الْحَجَرَ فَانبَجَسَتْ مِنْهُ اثْنَتَا عَشْرَةَ عَيْناً قَدْ عَلِمَ كُلُّ اُنَاسٍ مَشْرَبَهُمْ وَظَلَّلْنَا عَلَيْهِمُ الْغَمَامَ وَأَنْزَلْنَا عَلَيْهِمُ الْمَنَّ وَالسَّلْوَى كُلُوا مِن طَيِّبَاتِ مَارَزَقْنَاكُمْ وَمَا ظَلَمُونَا وَلكِن كَانُوا أَنْفُسَهُمْ يَظْلِمُونَ

160. “And We divided them into twelve tribal communities; and We revealed unto Moses, when his people asked him for water, (saying): ‘Strike the rock with your rod.’ So twelve fountains gushed forth from it. Each tribe, indeed, came to know its drinking-place. And We outspread the cloud to overshadow them, and We sent down manna and quails upon them, (saying): ‘Eat of the good things wherewith We have provided you.’ And they did no harm to Us but they were doing injustice to their own selves.”

Several kinds of Allah’s bounties upon the Children of Israel are referred to in this verse. At first, the Qur’ān says that Allah divided them into twelve groups, each of which were a branch of the progeny of Israel. He assigned a just order among them which was far from harsh conflicts.

The verse says:

“And We divided them into twelve tribal communities...”

The next bounty was at the time when the people of Moses (as) were traveling toward Jerusalem in the hot desert where they entangled with a horrible blazing thirst. They asked him for water and Allah revealed him to strike the rock with his Rod, and he did so. After that twelve springs gushed forth from the rock.

The verse says:

“…and We revealed unto Moses, when his people asked him for water, (saying): ‘Strike the rock with your rod.’ So twelve fountains gushed forth from it…”

The water of these fountains were divided among them so regularly that each group knew their own spring very well. The verse says:

“…Each tribe, indeed, came to know its drinking-place…”

Another bounty came to them in that blazing desert, where there was no shelter nor any shadow. The Lord outspread the cloud to overshadow them with the cloud. The verse continues saying:

“… And We outspread the cloud to overshadow them…”

Finally, the fourth bounty was that Allah sent down manna and quails as some delicious and nutritious food for them to eat. The verse says:

“…(saying): ‘Eat of the good things wherewith We have provided you.’…”

But they ate the food and showed ungratitude. By that manner, they did no harm to Allah (s.w.t.), but they committed injustice to themselves. The verse ends as follows:

“…And they did not harm to Us but they were doing injustice to their own selves.”

Some Explanations

The Arabic term /asbāt/ is the plural form of /sibt/ which is used for the children, grandsons, and sub-branches of a family. Every tribe of the Children of Israel were the progenies of one of the children of Jacob.

The Qur’ānic term /manna/ means a kind of food like honey and some herbal expressed juice such as tamarix mannifera, and ‘salwa’ (a quail) is a bird lawful to be eaten, resembling pigeon and partridge.

During a short moment there, several miracles took place: striking the rock by the Rod, plenty water being gushed forth, the number of fountains as many as the number of the tribes, and so on.

Surah al-‘Araf - Verse 161

وإِذْ قِيلَ لَهُمُ اسْكُنُوا هَذِهِ الْقَرْيَةَ وَكُلُوا مِنْهَا حَيْثُ شِئْتُمْ وَقُولُوا حِطَّةٌ وَادْخُلُوا الْبَابَ سُجَّداً نَغْفِرْ لَكُمْ خَطِيئَاتِكُمْ سَنَزِيدُ الْمُـحْسِنِينَ

161. “And (remember) when it was said to them: ‘Dwell in this town (Jerusalem) and eat of it wherever you desire, and ask forgiveness, and enter prostrating at the gate. We shall forgive you your faults. Soon We will give more (the portion of) the doers of good’.”

The Qur’ānic term /hittah/ philologically means: ‘the descent of something from upward.’ There are some other derivations from this term, too. It is used in the sense of request for divine mercy and remission (of sins).

The commandment was that the Children of Israel should ask forgiveness from Allah by means of this word, /hittah/, on their arrival into the holy land of Jerusalem. (But with the thought of mockery, they changed the word.) The verse says:

“And (remember) when it was said to them: ‘Dwell in this town (Jerusalem) and eat of it wherever you desire, and ask forgiveness, and enter prostrating at the gate…”

A meaning similar to the content of this verse, with a little difference, has been stated in Surah Al-Baqarah,No. 2 , throughverses 58 and 59, too.

In Islamic literature, there are some traditions narrated from the Immaculate Imams of Ahlul-Bayt (as) who have clearly said:

“We are the gate of your ‘hittah’ (forgiveness).”

That is, if you enter inside the orb of our government and mastership, mercy will be bestowed upon you.

By the way, there is a good tidings in this verse which indicates Allah may provide all the material and spiritual needs of humankind in this world nad the next world. So, in order that they can be eligible to enjoy some bounties such as: housing, food, forgiveness, and mercy, He commands them to supplicate, to ask forgiveness, and to prostrate.

Also, with a sincere repentance, Allah forgives a great deal of faults. In this verse He says:

“…We shall forgive you your faults…”

To obtain the divine remission, both supplication and practice are necessary. The verse says:

“…and ask forgiveness, and enter prostrating at the gate…”

However, there should be a difference between a good doer and a wrong doer. In the rank where evildoers can be forgiven, the good doers must be given a higher and a better grace. The verse says:

“…Soon We will give more (the portion of) the doers of good.”

Surah al-‘Araf - Verse 162

فَبَدَّلَ الَّذِينَ ظَلَمُوا مِنْهُمْ قَوْلاً غَيْرَ الَّذِي قِيلَ لَهُمْ فَاَرْسَلْنَا عَلَيْهِمْ رِجْزاً مِنَ السَّمَآءِ بِمَا كَانُوا يَظْلِمُونَ

162. “But those of them who were unjust changed a saying other than that which had been spoken unto them; so We sent upon them a torment from heaven for they had been doing injustice.”

Sometimes perversion and changing the meanings are made manifestly, as the change of an utterance; and sometimes the frame of an utterance is preserved, but the content and spirit of that subject is changed. The example of the latter is the trick of the Children of Israel for catching fish on the Sabbath, (which will be dealt with in the next verse).

The verse says:

“But those of them who were unjust changed a saying other than that which had been spoken unto them…”

The Qur’ān refers to three kinds of perversion which were performed in the Law of Allah:

1 ) A pertinacious perversion, like the manner of the Children of Israel who, instead of saying /hittah/ (seeking for forgiveness and remission), said /hintah/ (wheat).

2 ) A change done deceitfully, like the action accomplished by the Children of Israel when they made some pools in the bank of the sea wherein fish came on the Sabbath,

3 ) and they hunted them on Sunday. They said they had

4 ) not hunted fish on the Sabbath. But regarding this subject, Surah Al-Baqarah,No. 2 ,verse 65 says:

“And certainly you have known those among you who exceeded the limits on the Sabbath…”

5) A change for their own benefit, like postponing the sacred months in the Age of Ignorance in order to carry on their fight. Since they did not like to cease fighting because of adapting with sacred months, they postponed the months. Then, the verse was revealed, saying

“Verily the postponing (of the sacred month) is only an addition unto infidelity…” (Surah Al-Baqarah, No. 2, verse 37)

Thus, the punishment of changing the commandments of Allah is His Wrath and chastisement. The verse says:

“…so We sent upon them a torment from heaven…”

And we should know that the fates of human beings are in their own authority, and that these punishments are the fruit of their own sins and transgressions. The verse continues says:

“…for they had been doing injustice.”

Notes

1. The verse under discussion

2. Surah Sabā’, No. 34, verse 28

3. Surah Al-’An‘ām, No. 6, verse 19

4. Surah Furqān, No. 25, verse 1

5. Tafsir-us-Sāfi

Section 21: Punishment For Transgressing the Limits

Surah al-‘Araf - Verse 163

وَسْاَلْهُمْ عَنِ الْقَرْيَةِ الَّتِي كَانَتْ حَاضِرَةَ الْبَحْرِ إِذْ يَعْدُونَ فِي السَّبْتِ إِذْ تَأْتِيهِمْ حِيتَانُهُمْ يَوْمَ سَبْتِهِمْ شُرَّعاً وَيَوْمَ لاَيَسْبِتُونَ لاَتَأْتِيهِمْ كَذَلِكَ نَبْلُوهُم بِمَا كَانُوا يَفْسُقُونَ

163. “And (O Muhammad) ask them about the town that was by the sea, when they exceeded (the limits) of the Sabbath when their fish came to them on the day of their Sabbath,

appearing on the surface of the water; but on the day they did not keep Sabbath, they (the fish) did not come unto them. Thus did We try them for the transgressions they used to commit.”

By the command of Allah, hunting fish on the Sabbath was forbidden for this group of the Children of Israel who were living on the bank of the sea. (Maybe, it was the Red Sea, beside the land of Palestine, which is known’Ilāf Harbour today).

But, on that very day, fish were seen with a more tremendous amount, so that people’s mouths watered. This circumstance was a divine trial for them.

Those people exceeded the law of Allah deceitfully, and, by making pools on the bank of the sea and banning the way of the fish therein, they captured them in those pools on Saturdays, the which were easily hunted on Sundays. Then, they claimed that, according to the commandment, they had not hunted them on the Sabbath.

The verse says:

“And (O Muhammad) ask them about the town that was by the sea, when they exceeded (the limits) of the Sabbath when their fish came to them on the day of their Sabbath, appearing on the surface of the water; but on the day they did not keep Sabbath, they (the fish) did not come unto them. Thus did We try them for the transgressions they used to commit.”

Therefore, by legal tricks and deceit, the real feature of sins may not be changed, (like making pools on the seaside for hunting fish on the following day).

In one of his sermons, Hadrat Ali (as) has intensively criticized the justification of sins, and the justification of ‘wine’ with ‘date liquor’ (nabith), ‘bribery’ with present, and ‘usury’ with ‘transaction’.1

Surah al-‘Araf - Verse 164

وَإِذْ قَالَتْ اُمَّةٌ مِنْهُمْ لِمَ تَعِظُونَ قَوْماً اللّهُ مُهْلِكُهُمْ أَوْ مُعَذِّبُهُمْ عَذَاباً شَدِيداً قَالُوا مَعْذِرَةً إِلَى رَبِّكُمْ وَلَعَلَّهُمْ يَتَّقُونَ

164. “And (remember) when a group of them said: ‘Why do you admonish a people whom Allah will destroy or punish with a severe punishment?’ They said: ‘In order to have an excuse before your Lord, and that they may keep from evil’.”

It seems that, from the point of behaviour, the Children of Israel were divided into three groups. One group, who formed the majority, were the violators of Divine Law. The second group were the sympathetic admonishers.

The third group were those who were inattentive to the social evil affairs. The latter ones told the sympathetic admonishers not to make themselves tired, for their preach would not affect the mischief makers and, in any case, the corruptors should be the dwellers of Hell.

But those who enjoined right and forbade wrong said that their action was not useless. They said the least thing was that they were excused with Allah.

Yes, the members of societies are usually found in the category of these three groups.

In Surah Al-Mursalāt,No. 77 ,verses 5 and 6, we recite:

“And by those who reveal the (Divine) Reminder,” “to justify or to warn.”

It should be noted that ‘forbidding wrong’ is necessary for completing the statement and having excuse with Allah. The verse says:

“…They said: ‘In order to have an excuse before your Lord…”

We must not justify our faults with ‘Divine will’. The verse says:

“And (remember) when a group of them said: ‘Why do you admonish a people whom Allah will destroy or punish with a severe punishment?’…”

Unfortunately, those who are inattentive to the evil affairs, instead of protesting against the corruptors, protest against those who enjoin the right. But, even if we do not probable a good effect, we must forbid the wrong in order to complete the statement and to have excuse before Allah.

However, godly people are not hopeless of improving the society. The verse concludes:

“…and that they may keep from evil.”

Surah al-‘Araf - Verses 165-166

فَلَمَّا نَسُوا مَاذُكِّرُوا بِهِ أَنْجَيْنَا الَّذِينَ يَنْهَوْنَ عَنِ السُّوءِ وَأَخَذْنَا الَّذِينَ ظَلَمُوا بِعَذَابٍ بَئِيسٍ بِمَا كَانُوا يَفْسُقُونَ

فَلَمَّا عَتَوْا عَن مَا نُهُوا عَنْهُ قُلْنَا لَهُمْ كُونُوا قِرَدَةً خَاسِئِينَ

165. “So when they forgot what they were reminded of, We delivered those who forbade evil and seized those who were unjust with a dreadful punishment for the transgressions they used to commit.”

166. “So when they defied what they had been forbidden from, We said to them: ‘Be you apes scouted’.”

In this verse, the Qur’ān implies that finally mammonism overwhelmed them and they forgot the command of Allah (s.w.t.), therefore they confronted the bitter moment of punishment.

The verse says:

“So when they forgot what they were reminded of, We delivered those who forbade evil and seized those who were unjust with a dreadful punishment for the transgressions they used to commit.”

Who Were Delivered?

From those three groups of people: (the sinners, the inattentive ones, and the admonishers), only the third group were secured from the punishment of Allah. As the Islamic traditions indicate, when this group, the third group, saw that their admonishments were not effective in the wrong doers, they became worried and said that they would go out of the city.

They left the city at night and went into the desert. Accidentally, by that very night, the retribution of Allah befell upon the couple of the abovementioned groups who were inside the city.

The sort of their retribution is explained in the second verse of the above verses as follows:

“So when they defied what they had been forbidden from, We said to them: ‘Be you apes scouted’.”

It is clear that the commandment saying ‘Be you’, here, is a genetic command, which means they changed immediately in the shape of ‘apes’.

According to some Islamic literature, of course, those who were transformed continued to live only for a few days, and then they died, so that there could appear no generation from them later.

Surah al-‘Araf - Verse 167

وإِذْ تَاَذَّنَ رَبُّكَ لَيَبْعَثَنَّ عَلَيْهِمْ إِلَى يَوْمِ الْقِيَامَةِ مَن يَسُومُهُمْ سُوءَ الْعَذَابِ إِنَّ رَبَّكَ لَسَرِيعُ الْعِقَابِ وإِنَّهُ لَغَفُورٌ رَحِيمٌ

167. “And (remember) when your Lord proclaimed that He would surely send against them, until the Day of Resurrection, those who would inflict on them a grievous punishment. Verily your Lord is certainly quick to requite (evil), and verily He is Forgiving, Merciful.”

This verse and the verse after it point to a part of the worldly retributions of those Jewish people who stood against the commandments of Allah and trod on the truth, justice, and honesty.

At first, the verse says:

“And (remember) when your Lord proclaimed that He would surely send against them, until the Day of Resurrection, those who would inflict on them a grievous punishment…”

It is understood from this verse that this rebellious group will never meet a complete calmness, although they establish a government for themselves.

Then, at the end of the verse, it adds that Allah is both quick in punishing those who deserve punishment, and forgiving, Merciful unto those wrong doers who repent. The verse says:

“…Verily your Lord is certainly quick to requite (evil), and verily He is Forgiving, Merciful.”

This Qur’ānic phrase indicates that Allah has left the way wide open for them to return in order that no one imagines that a compulsory fate with adversity, retribution, and chastisement has been assigned for them.

Surah al-‘Araf - Verse 168

وَقَطَّعْنَاهُمْ فِي الاَرْضِ اُمَماً مِنْهُمُ الصَّالِحُونَ وَمِنْهُمْ دُونَ ذَلِكَ وَبَلَوْنَاهُم بِالْحَسَنَاتِ وَالسَّيِّئَاتِ لَعَلَّهُمْ يَرْجِعُونَ

168. “And We dispersed them into communities on the earth, some of them being righteous, and some of them otherwise, and We tried them with good things and bad things that they might return.”

It was ordained that for a length of time the Children of Israel visited honour and power, in order that maybe they might become thankful. And, for another length of time, they were involved in calamities that might the sense of repentance and humiliation be renewed in them.

Some of them were virtuous and believed in Islam, while some others pursued corruption, and insisted on their own mammonism and stubbornness.

The verse says:

“And We dispersed them into communities on the earth, some of them being righteous, and some of them otherwise, and We tried them with good things and bad things that they might return.”

Surah al-‘Araf - Verse 169

فَخَلَفَ مِن بَعْدِهِمْ خَلْفٌ وَرِثُوا الْكِتَابَ يَأْخُذُونَ عَرَضَ هَذَا الاَدْنَى وَيَقُولُونَ سَيُغْفَرُ لَنَا وَإِن يَأْتِهِمْ عَرَضٌ مِثْلُهُ يَأْخُذُوهُ اَلَمْ يُؤْخَذْ عَلَيْهِمْ مِيثَاقُ الْكِتَابِ اَن لاَيَقُولُوا عَلَى اللّهِ إِلاَّ الْحَقَّ وَدَرَسُوا مَا فِيهِ وَالدَّارُ الاَخِرَةُ خَيْرٌ لِلَّذِينَ يَتَّقُونَ أَفَلا تَعْقِلُونَ

169. “Then there succeeded after them (an evil) posterity (who) inherited the Book (Turah), taking the transitory goods of this lower world, and saying: ‘It will be forgiven us’. And if similar transitory goods were to come to them (again), they would take them, too. Was not the covenant of the Book taken with them that they should not attribute anything to Allah except the truth? And they have studied what is in it, while the abode of the Hereafter is better for those who keep from evil. Have you then no sense?”

In former verses, the words were about the ancestors of the Jews, but in this verse, the statement is upon the children and descendants of them.

At first, the Qur’ān remarks that their descendants inherited the Turah, but they used to prefer the material of this low world to the obedience of Allah.2 The verse says:

“Then there succeeded after them (an evil) posterity (who) inherited the Book (Turah), taking the transitory goods of this lower world…”

Then, the verse implies that when they are hesitating between the struggle of conscience, on one side, and their worldly interests, on the other side, they appeal to some false hopes and say that they do obtain this existing interest, which is in cash, whether it is lawful or unlawful, and since the Lord is Merciful, Forgiving, He will forgive them.

“…and saying: ‘It will be forgiven us’…”

This phrase shows that after committing such an action, they assumed a kind of fleeting regret and a state of extrinsic repentance. But, as the Qur’ān says, this regret and remorse of theirs had no root in them. And that was why if they found another material benefit like that, they would take it, too.3 The verse says:

“…And if similar transitory goods were to come to them (again), they would take them, too…”

However, this part of the verse points to the bribery of some of the Jews and perverting the heavenly verses of the Turah thereby, and also forsaking the ordinances of Allah because of the contrast of those laws with their benefits.

Therefore, next to that, the verse says:

“…Was not the covenant of the Book taken with them that they should not attribute anything to Allah except the truth?…”

If they were not acquainted with the divine verses (of the Turah) and committed such wrong actions, they might have an excuse for themselves. But, the difficulty of the event is in this fact that they had frequently seen the verses of the Turah and had understood them, yet they spoilt them and defied the command of Allah by setting them aside. The verse says:

“…And they have studied what is in it…”

At the end of the verse, the Qur’ān implies that they make mistake, and such actions and these goods will not be useful for them. The fact is that the abode of Hereafter is better for the pious. The verse says:

“…while the abode of the Hereafter is better for those who keep from evil…”

Then the Qur’ān questions them whether they have not any sense to perceive those facts that are so clear. Here is the words of the Qur’ān:

“…Have you then no sense?”

Surah al-‘Araf - Verse 170

وَالَّذِينَ يُمَسِّكُونَ بِالْكِتَابِ وَأَقَامُوا الصَّلاَةَ إِنَّا لانُضِيعُ اَجْرَ الْمُصْلِحِينَ

170. “And those who hold fast to the Book and establish the prayer, verily We do not waste the reward of the reformers.”

This verse points to another group, opposite to the above-mentioned perverted group, who not only avoid any perversion and concealing the Divine verses, but also take hold of them and practice them minutely. The Qur’ān has called this group ‘the reformers’ of the world, and maintains an important reward for them. Concerning them, it says that surely Allah does not waste the great reward that they will have with Him. The verse says:

“And those who hold fast to the Book and establish the prayer, verily We do not waste the reward of the reformers.”

The above-mentioned verse clearly indicates that, without taking hold of the Heavenly Books and Divine commandments, the fulfilment of the true reforms in the world is impossible. This meaning emphasizes this fact, once more, that religion is not something only related to the world of super nature or to the next world.

Religion is effective in the spirit of life for all human beings. It protects the interests of all humankind and it is alongside the execution of the principles of justice, peace, tranquility and any concepts which are gathered in the vast meaning of the term ‘reform’.

Surah al-‘Araf - Verse 171

وَإِذْ نَتَقْنَا الْجَبَلَ فَوْقَهُمْ كَأَنَّهُ ظُلَّةٌ وَظَنُّوا أَنَّهُ وَاقِعٌ بِهِمْ خُذُوا مَا آتَيْنَاكُم بِقُوَّةٍ وَاذْكُرُوا مَا فِيهِ لَعَلَّكُمْ تَتَّقُونَ

171. “And (remember) when We plucked the mountain (and held it) above them as if it were a canopy, and they supposed it was about to fall on them (when We told them: ) ‘Hold you firmly what We gave you and remember what is in it, that you may keep from evil’.”

This is the last verse in this Surah which is upon the life of the Children of Israel. In this verse, the Qur’ān reminds the community of the Jews another happening. The event is both a lesson of admonition and an evidence of giving a covenant. It says:

“And (remember) when We plucked the mountain (and held it) above them as if it were a canopy…”

It was so that they imagined the mountain was nigh to fall down over them. Therefore, a shaking horror and anxiety encompassed them, thoroughly their entity, and they began weeping with supplication. The verse says:

“…and they supposed it was about to fall on them…”

It was at the same time that they were in that condition and they were told to hold firm what Allah gave them. The verse continues saying:

“…(when we told them: ) ‘Hold you firmly what We gave you…”

They ought to be in awe of Allah’s punishment and fulfil their duty according to the covenants He has taken from them in it. The verse says:

“…and remember what is in it, that you may keep from evil’.”

This means that the entire messengership of Moses (as) and other prophets, and their constant struggles and hard conflicts, as well as the grievous anxieties and laborious hardships that they tolerated, all were for the sake that the command of Allah and the principles of the truth, justice, purity, and piety be executed rather perfectly among all human beings.

Notes

1. Nahjul-Balāghah, Sermon No. 156

2. The Arabic word /xalf/ is applied for an ‘impious child ’, while the Arabic word /xalaf/ is applied for a ‘ pious child ’. (Narrated from Majma‘-ul-Bayān)

3. The Arabic term /‘arad/ means any capital or property, but the term /‘ard/ means only the money which is in cush.