Alhassanain(p) Network for Heritage and Islamic Thought

Section 12: Dealing with Hypocrites

Surah An-Nisa', Verse 88

To deal with hypocrites as enemies unless they amend their conduct:

فَمَا لَكُمْ فِي الْمُنَافِقِينَ فِئَتَيْنِ وَاللّهُ أَرْكَسَهُم بِمَا كَسَبُواْ أَتُرِيدُونَ أَن تَهْدُواْ مَنْ أَضَلَّ اللّهُ وَمَن يُضْلِلِ اللّهُ فَلَن تَجِدَ لَهُ سَبِيلاً

88. "Why should you take both sides concerning hypocrites, while Allah has discarded them because of what they have earned? Do you want to guide someone whom Allah has forsaken to astray? For, whoever Allah has forsaken to astray, never shall you find a way for him."

Occasion of Revelation

According to what some commentators of the Qur'an have narrated from Ibn-Abbas, a group of the citizens of Mecca had embraced Islam, but in fact, they were in the row of hypocrites and that was why that they did not emigrated to Medina. Yet, finally, they had to go out from Mecca finally. (And haply, because of the particular condition they had, they did so for the purpose of spying).

The Muslims recognized the matter, but, very soon, they differed among themselves that how to treat this group. Some believed that those hypocrites should be forsaken because they were, indeed, the adherents of the enemies of Islam.

But some others, who were rather simple-minded and saw only the outward of the things, opposed that idea and surprisingly said how they should fight against some people who had testified to the Unity of Allah and the prophet hood of the Messenger.

The verse was revealed and blamed the fault of the second group and then guided them.

Regarding the above occasion of revelation, the relation of this verse and the verses next to it with the former verses about the hypocrites, is quite clear.

At the beginning of the verse, it implies why have you separated into two groups about the hypocrites and each group of you judge in a different form? It says:

"Why should you take both sides concerning hypocrites....."

Then the holy Qur'an says that Allah has taken success and His support from this group of hypocrites because of their disgraceful indecent deeds they have done, and He has reversed their thoughts totally. It is like a person who instead of standing on his feet, stands on his head. It says:

"...while Allah has discarded them because of what they have earned...."

Then, at the end of this holy verse, the Qur'an addresses those, shallow-minded Muslims who supported this group of hypocrites, and says:

"...Do you want to guide someone whom Allah has forsaken to astray? For, whoever Allah has forsaken to astray, never shall you find a way for him."

It is an everlasting way of Allah's treatment that the effect of the deeds of no one separates from him. How can you expect that those whose thoughts are filthy, whose hearts are full of hypocrisy, and their treatment is supporting the enemies of Allah be guided? This is an illogical and, improper expectation.

Surah An-Nisa', Verse 89

وَدُّواْ لَوْ تَكْفُرُونَ كَمَا كَفَرُواْ فَتَكُونُونَ سَوَاء فَلاَ تَتَّخِذُواْ مِنْهُمْ أَوْلِيَاء حَتَّىَ يُهَاجِرُواْ فِي سَبِيلِ اللّهِ فَإِن تَوَلَّوْاْ فَخُذُوهُمْ وَاقْتُلُوهُمْ حَيْثُ وَجَدتَّمُوهُمْ وَلاَ تَتَّخِذُواْ مِنْهُمْ وَلِيًّا وَلاَ نَصِيرًا

89. "They wish that you should disbelieve as they have disbelieved, so that you might be (all) alike; therefore do not take from among them friends until they migrate in Allah's way. But if they turn back (to infidelity), then seize them and slay them wherever you find them, and do not take from among them a friend or a helper."

In the previous verse, the words were about those hypocrites whom some simple-minded Muslims raised to support and intercede, but the Qur'an stated their separation from Islam.

Now this holy verse, following that idea, indicates that the inner darkness of these hypocrites is so much so that, not only they themselves are disbelievers, but also they desire that you should disbelieve, too, as they do, and you would become equal to them. It says:

"They wish that you should disbelieve as they have disbelieved, so that you might be (all) alike....."

Therefore, they are worse than the ordinary pagans, because those pagans are not the thieve and robbers of others' Faith, while these hypocrites are, and they, as a habitual manner, ceaselessly try to spoil the creeds of others.

Now that they are like that, it says:

"...therefore do not take from among them friends..."

This is a frame, unless they reform their affairs and stop hypocrisy and destruction. The sign of this status is that you see they migrate from the centre of infidelity and hypocrisy to the camp of Islam in the way of Allah. It says:

"...until they migrate in Allah's way..."

But if they do not try to migrate, you should know that they have not abandoned their infidelity and hypocrisy. So, their expression of Islam is only for the purpose of spying and destruction. In this case, wherever you find them, you can capture them, or, if necessary, slay them. It says:

"...But if they turn back (to infidelity), then seize them and slay them wherever you find them....."

Then, at the end of the verse, it emphasizes again that you should never take friends from among them. It says:

"...and do not take from among them a friend or a helper."

Except this intensity of action, there is no other way to save an alive society, which is going forth alongside an improving revolutionary path, from the clutches of some seeming-friend enemies and dangerous spies.

Surah An-Nisa', Verse 90

إِلاَّ الَّذِينَ يَصِلُونَ إِلَىَ قَوْمٍ بَيْنَكُمْ وَبَيْنَهُم مِّيثَاقٌ أَوْ جَآؤُوكُمْ حَصِرَتْ صُدُورُهُمْ أَن يُقَاتِلُوكُمْ أَوْ يُقَاتِلُواْ قَوْمَهُمْ وَلَوْ شَاء اللّهُ لَسَلَّطَهُمْ عَلَيْكُمْ فَلَقَاتَلُوكُمْ فَإِنِ اعْتَزَلُوكُمْ فَلَمْ يُقَاتِلُوكُمْ وَأَلْقَوْاْ إِلَيْكُمُ السَّلَمَ فَمَا جَعَلَ اللّهُ لَكُمْ عَلَيْهِمْ سَبِيلاً

90. "Except those (hypocrites ) who join a people between whom and you is a covenant, or who come to you, their hearts shrinking from fighting you or fighting their own people; and if Allah had pleased, He would have given them power over you, so that they should have certainly fought you. Therefore if they withdraw from you and do not fight you and offer you peace, then Allah allows you no way (to fight) against them."

In the previous verse, the intensive action and slaying the hypocrites who assist infidels were referred to. In this verse two groups are exempted from them.

Military treaties, even with hostile infidels, and also international agreements should be respected at the time of peace.

"Except those (hypocrites) who join a people between whom and you is a covenant..."

And, in fighting, do not invade those who announce impartiality:

"... or who come to you, their hearts shrinking from fighting you or fighting their own people..."

And respect the peaceful motives and offers of stopping fire that you receive, since, in Islam, the principle is based on peace, and fight is for an exceptional case.

"...Therefore if they withdraw from you and do not fight you and offer you peace, then Allah allows you no way (to fight) against them."

You should be attentive to the Power of Allah in order that you do not encounter with pride, and your sentiments be adjusted both.

"...and if Allah had pleased, He would have given them power over you, so that they should have certainly fought you. ..."

Muslims should be so powerful that their opponents even do not think of attacking them. That is why only the suggestion of peace is enough. To be certain, abandoning war and inspiring peace are necessary.

"... and do not fight you and offer you peace, then Allah allows you no way (to fight) against them."

Surah An-Nisa', Verse 91

سَتَجِدُونَ آخَرِينَ يُرِيدُونَ أَن يَأْمَنُوكُمْ وَيَأْمَنُواْ قَوْمَهُمْ كُلَّ مَا رُدُّوَاْ إِلَى الْفِتْنِةِ أُرْكِسُواْ فِيِهَا فَإِن لَّمْ يَعْتَزِلُوكُمْ وَيُلْقُواْ إِلَيْكُمُ السَّلَمَ وَيَكُفُّوَاْ أَيْدِيَهُمْ فَخُذُوهُمْ وَاقْتُلُوهُمْ حَيْثُ ثِقِفْتُمُوهُمْ وَأُوْلَـئِكُمْ جَعَلْنَا لَكُمْ عَلَيْهِمْ سُلْطَانًا مُّبِينًا

91. "You will find soon others who desire to be secure from you, and secure from their own people. So often as they are returned to mischief (of idolatry) they get thrown into it. Thereafter, if they do not withdraw from you, and do not offer you peace and restrain their hands, then seize them and kill them wherever you find them and against these We have given you a clear authority."

In order to save their lives, a group of the citizens of Mecca came to the holy Prophet (S) and hypocritically stated that they had become Muslims. But when they returned to their own city, they continued idol worshipping so that they would not encounter with the tortures of the disbelievers.

By that way, they could enjoy both parties and would be safe from the danger of both sides. Their tendency, of course, was actually rather more towards infidelity.

Thus, Muslims should know their different kinds of enemies and treat each of them appropriately while they would not trust the statement of them.

An Islamic government has authority and master ship in suppressing the vicious hypocrites, and clearing the society of them.

"...and against these We have given you a clear authority."

Yet, the intensive and suppressive punishment is specific to those hypocrites who have activities to destroy the Islamic government.

"...and restrain their hands, then seize them and kill them wherever you find them..."

Section 13: Murder and its punishment

Surah An-Nisa', Verse 92

Murder of a believer unintentional or intentional - treating one as an enemy - not to say any one who offers peace that he is not a believer:

وَمَا كَانَ لِمُؤْمِنٍ أَن يَقْتُلَ مُؤْمِنًا إِلاَّ خَطَئًا وَمَن قَتَلَ مُؤْمِنًا خَطَئًا فَتَحْرِيرُ رَقَبَةٍ مُّؤْمِنَةٍ وَدِيَةٌ مُّسَلَّمَةٌ إِلَى أَهْلِهِ إِلاَّ أَن يَصَّدَّقُواْ فَإِن كَانَ مِن قَوْمٍ عَدُوٍّ لَّكُمْ وَهُوَ مْؤْمِنٌ فَتَحْرِيرُ رَقَبَةٍ مُّؤْمِنَةٍ وَإِن كَانَ مِن قَوْمٍ بَيْنَكُمْ وَبَيْنَهُمْ مِّيثَاقٌ فَدِيَةٌ مُّسَلَّمَةٌ إِلَى أَهْلِهِ وَتَحْرِيرُ رَقَبَةٍ مُّؤْمِنَةً فَمَن لَّمْ يَجِدْ فَصِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ تَوْبَةً مِّنَ اللّهِ وَكَانَ اللّهُ عَلِيمًا حَكِيمًا

92. "And it is not for a believer to kill a believer except by mistake, and whoever kills a believer by mistake must set free a believing slave, and pay the blood-money to the family of the slain unless they remit it as a freewill offering. But if he (the slain) is from a tribe hostile unto you, and he is a believer, then (the penance is) to set free a believing slave. And if he is from a tribe between whom and you there is a covenant. Then the blood-money must be paid to his family and (also) a believing slave must be set free. But he who finds not (the means) should fast two months consecutively. (This is) a penance from Allah, and Allah is All-Knowing, All-Wise."

Occasion of Revelation

One of the idolaters of Mecca called Harith-ibn- Yazid, assisted by 'Abujahl, had seriously been torturing a Muslim believer named 'Ayyash-ibn-' Abi- Rabi'ah for the guilt of believing in Islam for a length of time. After immigrating Muslims to Medina, 'Ayyash emigrated to Medina, too.

It happened that one day he occasionally met his torturer in one of the quarters of the suburbs of Medina. Availing himself of the opportunity, he killed him.

He thought he had slain an enemy of Islam while Harith, who was going toward the Prophet (S) at that moment, had repented and embraced Islam. The circumstance was reported to the holy Prophet (S) when the verse was revealed and stated the ordinance of the slaughter which had been done by mistake.

Some Ordinances upon Manslaughter

Since the previous verses contained a kind of freedom given to the Muslims to destroy the hypocrites and the dangerous interior enemies, in this verse and the following one, the ordinances of manslaughter and intentional murder have been stated in order that lest some people misuse this law and, under the pretext of being hypocrite, take vengeance upon those with whom they have enmity. At first, it says:

"And it is not for a believer to kill a believer except by mistake....."

Then, it has stated the forfeit and expiation of manslaughter in three processes:

The first status is that the person, who has been slain, belongs to a Muslim family. In this case, the man-slayer should do two duties: 1) He should set free a believing slave, 2) and pay the blood-money to the owners of the blood. The holy verse says:

"... and whoever kills a believer by mistake must set free a believing slave, and pay the blood-money to the family of the slain..."

It should be done unless the family members of the slain remit it. It says:

"…unless they remit it as a freewill offering…."

The second status is that the believing slain belongs to a family who are the enemies of the Muslims. In this case, the expiation of manslaughter is only setting free a believing Muslim slave. It says:

"…But if he (the slain) is from a tribe hostile unto you, and he is a believer, then (the penance is) to set free a believing slave…"

It is not necessary to pay blood-money to a group that strengthening whose financial structure may be counted as a danger for the Muslims. Besides, Islam has ceased the relation of this person with his family, who are totally enemies of Islam. Thus, there is no room for indemnification.

The third status is that the members of the family of the slain are among the pagans who have covenant with the Muslims. In this case, to respect the covenant, besides setting free a believing Muslim slave, the blood-money of the slain must be paid to his family members.

The verse says:

"..And if he is from a tribe between whom and you there is a covenant, then the blood-money must be paid to his family and (also) a believing slave must be set free…."

It seems here that the objective meaning of 'slain' is 'a believing slain'. And, at the end of the verse, the speech is about those who have not any chance to set a slave free. That is, either they are not financially able, or there is not any slave found to be set free. It says:

"…..But he who finds not (the means) should fast two months consecutively….."

And, it adds that this change of setting free a slave into two months of fasting is a kind of discount and penance from Allah, and Allah is always aware of all things, and all His commands are based on Wisdom.

"… (This is) a penance from Allah, and Allah is All-Knowing, All-Wise."

Surah An-Nisa', Verse 93

وَمَن يَقْتُلْ مُؤْمِنًا مُّتَعَمِّدًا فَجَزَآؤُهُ جَهَنَّمُ خَالِدًا فِيهَا وَغَضِبَ اللّهُ عَلَيْهِ وَلَعَنَهُ وَأَعَدَّ لَهُ عَذَابًا عَظِيمًا

93. "And whoever kills a believer intentionally, his recompense is Hell wherein shall he abide forever, and Allah's wrath shall be on him and He curses him and prepares for him a mighty punishment."

In hard circumstances of the Battle of 'Uhud, one of the Muslims killed another Muslim because of their personal hostilities from the Age of Ignorance The holy Prophet (S) was informed of it by the way of revelation.

Then, when he was returning back from 'Uhud, at the region of Quba he commanded for the retaliation of a believer's murder. He (S) said that the murderer should be killed and be paid no attention to his regret. (Maqazi, Vol. 1, P. 304)

Islam has considered the life of a Muslim, and the protection of the security of the lives of people, very important. It has assigned an eternal retribution for it in order that slaying, and heavy crimes, be hindered. The expression which has been used for the wilful murder of a believer in this verse is not seen upon any other crimes.

Explanations

In Islamic system, no authority is allowed to kill or hang others unreasonably.

Therefore, in Islam, in addition to the execution of retaliation which is a worldly punishment, there are cited four other worldly serious penalties upon the murderer of a wilful murder in the Hereafter.

1) Upon the recompense of such a murderer, the verse, says.

"And whoever kills a believer intentionally, his recompense is Hell wherein shall he abide forever…..."

2) And such a person incurs Allah's wrath. It says:

"...and Allah's wrath shall be on him..."

3) And also, He repels him for His Grace.

"...and he curses him... "

4) And He has prepared a great chastisement for him.

"...and prepares for him a mighty punishment."

Deliberate murder is one of the greatest crimes and the most dangerous sins which destroy entirely the security of the society, the most important condition of a safe and sound society, if it might not be controlled.

Therefore, the Qur'an introduces the unreasonable murder of a person like slaying all the human-kind in the world. So, if a person kills another human being without that the slain be a murderer or a mischief monger on the earth, it seems he has killed all human-kind.

Surah An-Nisa', Verse 94

يَا أَيُّهَا الَّذِينَ آمَنُواْ إِذَا ضَرَبْتُمْ فِي سَبِيلِ اللّهِ فَتَبَيَّنُواْ وَلاَ تَقُولُواْ لِمَنْ أَلْقَى إِلَيْكُمُ السَّلاَمَ لَسْتَ مُؤْمِنًا تَبْتَغُونَ عَرَضَ الْحَيَاةِ الدُّنْيَا فَعِندَ اللّهِ مَغَانِمُ كَثِيرَةٌ كَذَلِكَ كُنتُم مِّن قَبْلُ فَمَنَّ اللّهُ عَلَيْكُمْ فَتَبَيَّنُواْ إِنَّ اللّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا

94. "O you who have Faith! When you go forth (to fight) in the way of Allah, make investigation, and do not say to the one who offers you peace: 'You are not a believer,' seeking the goods of this world's life! But, with Allah are abundant spoils. You, too, were such before, then Allah conferred (His) grace on you; therefore make investigation. Verily Allah is aware of what you do.!

Occasion of Revelation

It has been recorded that, after returning from the Battle of Kheybar, the holy Prophet (S) sent 'Asamah-ibn-Ziyd, accompanied with some Muslims, toward the Jews who were living in a village in the region of Fadak in order to invite them either to Islam or to submitting to the conditions of protective covenant.

One of the Jews named 'Murdas' who had been informed of the movement of the forces of Islam toward that place, hasted forth to receive the Muslims while he was shouting confessing the Unity of Allah and the prophet hood of the Messenger (S).

'Asamah-ibn-Ziyd thought that the Jewish man was confessing Islam for the fear of his life and for the protection of his wealth, and he was not really a Muslim. Then he attacked him and killed him.

When the news of it reached the Prophet (S), he became very inconvenient of it and told 'Asamah that he had killed a Muslim. 'Asamah felt sad and said that that man confessed Islam for the fear of his life and for the protection of his wealth.

The Prophet (S) told him that he ('Asamah) did not know his inside intention. He (the Jew) might become truly a Muslim. At that moment the verse was revealed.

There is a precautious instruction mentioned in this verse in order to protect the life of the sinless persons who may be only wrongly accused. The verse says:

"O you who have Faith! When you go forth (to fight) in the way of Allah, make investigation, and do not say to the one who offers you peace: 'You are not a believer,'..."

Then it adds that you should be aware not to accuse some person who express Islam as the enemies of Muslims and not to kill them for the sake of some fleeting bounties of this world and taking their properties if the form of booties. It says:

"...seeking the goods of this world's life....."

Avoid it when the eternal worthy spoils are with Allah. It says:

"... But, with Allah are abundant spoils..."

Yes, in the past, the situation was like that and at the Age of Ignorance, they had the motive of plunder.

"...You, too, were such before....."

But, now, under the light of Islam and for that Allah has conferred His grace on you and relieved you from that status, you should be grateful for this bounty and it is to you to investigate in affairs. It says:

"…therefore make investigation…"

And do know that Allah is aware of your deeds and intentions.

"...Verily Allah is aware of what you do."

Struggle is a general rule in the world of creation. All creatures the world, irrespective of plants and animals, remove their barriers from their way by struggle, so that they can reach the virtues of their own ideals.

It should be noted, of course, that in addition to the defensive, an sometimes attacking, wars, 'Jihad' (Struggle) envelops the scientific, economic, cultural and political struggles, too.

Surah An-Nisa', Verse 95

لاَّ يَسْتَوِي الْقَاعِدُونَ مِنَ الْمُؤْمِنِينَ غَيْرُ أُوْلِي الضَّرَرِ وَالْمُجَاهِدُونَ فِي سَبِيلِ اللّهِ بِأَمْوَالِهِمْ وَأَنفُسِهِمْ فَضَّلَ اللّهُ الْمُجَاهِدِينَ بِأَمْوَالِهِمْ وَأَنفُسِهِمْ عَلَى الْقَاعِدِينَ دَرَجَةً وَكُـلاًّ وَعَدَ اللّهُ الْحُسْنَى وَفَضَّلَ اللّهُ الْمُجَاهِدِينَ عَلَى الْقَاعِدِينَ أَجْرًا عَظِيمًا

95. "Such believers, who sit still, not having any injury, are not equal with those who strive in the way of Allah with their wealth and their lives. Allah has raised the strivers with their wealth and lives in rank above those sitting back; and to each (class) Allah has promised good, but He has bestowed a great reward on the strivers above those sitting back."

The words in the, previous verses were upon struggle. So, in this verse, there is a comparison between the strivers and non-strivers. The holy verse says:

"Such believers who sit still, not having any injury, are not equal with those who strive in the way of Allah with their wealth and their lives."

Then, it has expressed again the superiority of the strivers more clearly and more manifestly. It says:

"...Allah has raised the strivers with their wealth and lives in rank above those sitting back..."

But, comparing these strivers with those for whom struggle is not an individual duty, and that they are not able to take part in the battle because of illness or weakness or other acceptable causes which hinder them to participate in the holy struggle, this group are also promised good.

This is for the reason that the reward of their righteous intention, faith, and other deeds would not be ignored. So, it says:

"...and to each (class) Allah has promised good...."

Yet, in view of the fact that in the logic of Islam the importance of struggle is even more than this, it refers to the strivers again and emphasizes that:

"...but He has bestowed a great reward on the strivers above those sitting back."

Surah An-Nisa', Verse 96

دَرَجَاتٍ مِّنْهُ وَمَغْفِرَةً وَرَحْمَةً وَكَانَ اللّهُ غَفُورًا رَّحِيمًا

96. "(Strivers will have) degrees (of rank) from Him, and forgiveness and Mercy, and Allah is Forgiving, Merciful."

That great reward mentioned in the previous verse, has been rendered into these merits announced in this verse. They are: magnificent degrees of rank from Allah and His Forgiveness and Mercy. It says:

"(Strivers will have) degrees (of rank) from Him, and forgiveness and Mercy....."

And, at the end of the verse, it implies that, in the mid time, if there are some persons who have committed some faults, when doing their own duties, and they have felt sorry about what wrong they have done, Allah has promised them forgiveness, too, since the verse says:

"...and Allah is Forgiving, Merciful."

Section 14: Believers remaining with the enemy

Too weak to fly to their homes - those who fly to their homes not to fear strait ness:

Surah An-Nisa', Verse 97

إِنَّ الَّذِينَ تَوَفَّاهُمُ الْمَلآئِكَةُ ظَالِمِي أَنْفُسِهِمْ قَالُواْ فِيمَ كُنتُمْ قَالُواْ كُنَّا مُسْتَضْعَفِينَ فِي الأَرْضِ قَالْوَاْ أَلَمْ تَكُنْ أَرْضُ اللّهِ وَاسِعَةً فَتُهَاجِرُواْ فِيهَا فَأُوْلَـئِكَ مَأْوَاهُمْ جَهَنَّمُ وَسَاءتْ مَصِيرًا

97. "Verily (as for) those whom the angels cause to die while they are unjust to their own selves, they (the angels) will ask: 'In what state were you?' They will reply: 'We were oppressed in the land'. (The angels) will say: 'Was not Allah's land vast so that you could have migrated therein?' So these (are those) whose abide is Hell, and an evil destination it is! "

Before the occurrence of the Battle of Badr, the pagans of Mecca called the citizens of Mecca to fight against the Muslims. They ordered that all men should participate in the war.

They threatened people that the houses of those who might offend the issue would be ruined and their property could be confiscated. Some of the Muslims, who were still living in Mecca and had not immigrated to Medina, for the fear of their lives, accompanied the pagans in the war against the Muslims in the Battle of Badr, where they were killed.

The verse was revealed and counted guilty those who did not migrate and stayed in the environment of infidelity. The verse blamed them because they had wronged against themselves. Thus, it is obligatory to migrate from the centre of infidelity, and staying there to be a multitude of the soldiers of disbelievers, is unlawful.

If you can change the circumstances of the environment, do it, else you should migrate from there in order not to be called to account, because justification of faults will not be accepted.

"...We were oppressed ..."

We should know that the principle is the goal and belief, not the life and the house. Or, in other words, we must be careful that theism is the principle, not patriotism.

By the way, according to the Islamic literature, an oppressed person is he who cannot recognize the path of responsibility and the difference between right and wrong.1

Some Islamic traditions denote that he who migrates a distance, even as long as a span, in order to protect the religion, will be admitted to Heaven and will be companion of the holy Prophet (S) and Abraham (as).2

"Verily (as for) those whom the angels cause to die while they are unjust to their own selves, they (the angels) will ask: 'In what state were you?' They will reply: 'We were oppressed in the land'. (The angels) will say: 'Was not Allah's land vast so that you could have migrated therein?' So these (are those) whose abide is Hell, and an evil destination it is! "

Surah An-Nisa', Verse 98

إِلاَّ الْمُسْتَضْعَفِينَ مِنَ الرِّجَالِ وَالنِّسَاء وَالْوِلْدَانِ لاَ يَسْتَطِيعُونَ حِيلَةً وَلاَ يَهْتَدُونَ سَبِيلاً

98. "Except the feeble among the men, women, and children, who neither have in their power the means nor do they know any way."

Those who know the truth and are able to move around and change the environment are not among the oppressed. These persons have not any excuse for the abandonment of emigration.

Then, those who have neither any device to ward off infidelity nor any way toward the right, are the oppressed nor such people have no religious oblation. (A tradition narrated from Imam Baqir (as), cited in Tafsir-us-Safi, vol. 1, p.454.)

However, the real apologies are accepted, but seeking excuses are not.

"Except the feeble among the men, women, and children, who neither have in their power the means nor do they know any way."

Surah An-Nisa', Verse 99

فَأُوْلَـئِكَ عَسَى اللّهُ أَن يَعْفُوَ عَنْهُمْ وَكَانَ اللّهُ عَفُوًّا غَفُورًا

99. "So, perhaps, Allah will pardon them and Allah is Pardoning, Forgiving."

In this verse, the Qur'an implies that these people may receive the forgiveness of Allah, because He (s.w.t.) has always been pardoning and forgiving the servants.

"So, perhaps, Allah will pardon them and Allah is Pardoning, Forgiving."

Surah An-Nisa', Verse 100

وَمَن يُهَاجِرْ فِي سَبِيلِ اللّهِ يَجِدْ فِي الأَرْضِ مُرَاغَمًا كَثِيراً وَسَعَةً وَمَن يَخْرُجْ مِن بَيْتِهِ مُهَاجِرًا إِلَى اللّهِ وَرَسُولِهِ ثُمَّ يُدْرِكْهُ الْمَوْتُ فَقَدْ وَقَعَ أَجْرُهُ عَلى اللّهِ وَكَانَ اللّهُ غَفُورًا رَّحِيمًا

100. "And whoever migrates in Allah's way, finds much refuge and abundance in the earth, and whoever goes forth from his house migrating unto Allah and His Messenger and death overtakes him, his reward is indeed with Allah and Allah is Forgiving, Merciful."

Occasion of Revelation

It happened that one of the Muslims, who was living in Mecca, became sick. He asked to be taken out of Mecca in order to be counted as emigrants. As soon as he was taken out of the city, he died in the way. Then, this verse was revealed.

Emigration, an Islamic Constructive Instruction

Following the discussion about emigration and those who, as a result of some shortcoming in doing the duty of emigration, yield to any kind of a basement and humiliation, in this verse, the words are earnestly stated upon the quality of emigration.

The subject of emigration has been discussed from two points of view. At first, it has pointed to the good results and effects of emigration in the life of godly people in this world. It says that those who emigrate in the vast land of Allah (s.w.t.), in the way of Allah (s.w.t.), and for the sake of Allah (s.w.t.), will find many secure and bountiful sites. The verse says:

"And whoever migrates in Allah's way, finds much refuge and abundance in the earth…"

Then, it pays to the spiritual aspect of emigration; and points to this fact that if some ones get out of their houses and leave their home with the intention of emigration towards Allah (s.w.t.), and His Apostle, and die before reaching their destination, their reward is with Allah (s.w.t.), and He, the Forgiving, the Merciful, will forgive their faults.

"... and whoever goes forth from his house migrating unto Allah and His Messenger and death overtakes him, his reward is indeed with Allah and Allah is Forgiving, Merciful."

Thus, the emigrants are victorious in both cases.

It is interesting that emigration, not for self protection but for preserving Islam, is an origin of date for Muslims. It forms the foundation of our political, social and propagative events totally. And, in any time and any place, if the same conditions come forth, Muslims are ordained to emigrate.

Notes

1. Tafsir-us-Safi, vol. 1, p. 153.

2. Nur-uth-Thaqalayn. vol. 1, p. 541.