An Enlightening Commentary Into the Light of the Holy Qur'an Volume 18

An Enlightening Commentary Into the Light of the Holy Qur'an9%

An Enlightening Commentary Into the Light of the Holy Qur'an Author:
Translator: Sayyid Abbas Sadr-'ameli
Publisher: Imam Ali Foundation
Category: Quran Interpretation
ISBN: 9645691028

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An Enlightening Commentary Into the Light of the Holy Qur'an

An Enlightening Commentary Into the Light of the Holy Qur'an Volume 18

Author:
Publisher: Imam Ali Foundation
ISBN: 9645691028
English

This book is corrected and edited by Al-Hassanain (p) Institue for Islamic Heritage and Thought


Notes:

The 20 Volumes of this book have been corrected and uploaded as you can go directly to any other volumes by just clicking on the volume numbers located on the left side.


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Surah al-Tahrim, Chapter 66

(The Proscription)

Section (juz’) 28

Number of Verses: 12

General Overview of the Chapter

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

In the Name of Allah, the Most Gracious, the Most Merciful

The blessed Chapter, revealed in Medina, has twelve Verses and its designation derives from the first blessed Verse in which God Almighty censures the proscription of what is religiously lawful, even though such proscription, owing to different individual and social reasons, deprives man of certain lawful pleasures.

The opening Verses treat of the Noble Prophet’s mistreatment by some of his wives and the following Verses, addressed to the believers, enjoin them to take precaution as to treating and fostering their families so that Hellfire may not be in store for them.

The blessed Chapter proceeds to make references to women’s merits and demerits and thereby depicts the women possessing such traits. The wives of Noah and Lot are presented as possessing demerits and that of the Pharaoh and Mary (as) are suggested as those possessing merits.

The Merit of Reciting the Chapter

According to a Prophetic tradition, one who recites the Chapter will be granted the Divine Reward of sincere repentance.1

Surah al-Tahrim - Verses 1-2

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

In the Name of Allah, the Most Gracious, the Most Merciful

يَا أَيُّهَا النَّبِيُّ لِمَ تُحَرِّمُ مَا أَحَلَّ اللَّهُ لَكَ تَبْتَغِي مَرْضَاتَ أَزْوَاجِكَ وَاللَّهُ غَفُورٌ رَّحِيمٌ

قَدْ فَرَضَ اللَّهُ لَكُمْ تَحِلَّةَ أَيْمَانِكُمْ وَاللَّهُ مَوْلَاكُمْ وَهُوَ الْعَلِيمُ الْحَكِيمُ

1. O Prophet! Why do you forbid that which Allah has made lawful to you, seeking to please your wives? And Allah is Oft-Forgiving, Most Gracious.

2. Allah has already ordained for you the absolution from your oaths. And Allah is your Guardian and He is the Omniscient, the All-Wise.

Different occasions of Revelation have been mentioned for the first blessed Verse, though it is certain that the Noble Prophet (S) had different wives and at times he was entangled with their envious conducts and waived his lawful rights in order to please all of them.

Although such proscriptions were personal matters, but as the Noble Prophet has been the role model of the society, the possibility exists that others may feel that it is a religious decree and they have to act upon it. Thus, God Almighty warns His Prophet (S) against it and in fact makes people understand that such conducts were the Noble Prophet’s (S) personal affairs they are not supposed to be regarded as standards for others.

It is incumbent upon us to bear in mind to prioritize our affairs. Acting upon one’s oaths bears significance, but acting upon religious decrees bears further significance. An eminent figure like the Noble Prophet of the Islamic faith (S) does not solely belong to himself, but he belongs to the Muslim society in its entirety and to the world of humanity.

Therefore, even though certain plots, however insignificant, be hatched against him, are not to be neglected as his prestige is not supposed to be taken lightly and such plots should be dealt with seriously and decisively. The opening Verses of the blessed Chapter in question reflect the Divine Decisiveness against such incidents threatening His Messenger’s (S) prestige.

Addressed to His Messenger (S), God Almighty is asking him why he deprives himself of something made lawful by Him for the sake of his wives’ satisfaction. It goes without saying that such proscription was not a religiously ordained one, but as it is reflected in the following blessed Verses, it was an oath taken by the Noble Prophet (S).

It is common knowledge that taking oaths as to refraining from certain acts does not entail any sin. Thus, the clause “why do you forbid” does not reflect censure, but it indicates compassion.

For instance, in common parlance, addressed to one who works hard to earn a living, his is asked:

“Why do you not deservedly benefit from your numerous troubles?”

The blessed Verse closes with saying that God Almighty is Oft-Forgiving and Most Compassionate. Such Forgiving and Compassion are addressed to the wives who paved the path for the occurrence of the incident saying that if they sincerely repent from their sins, they will be forgiven.

It may also reflect that the Noble Prophet (S) should not have taken such oath which may serve as a pretext for some of his wives to take liberties.

The second blessed Verse further adds:

“Allah has already ordained for you the absolution from your oaths”

in such circumstances through making atonements. It is worthy of note, however, that in case the oath has been taken as to preferable refraining from committing certain acts, the oath should be acted upon and breaking it entails committing sins for which atonements are to be made.

But, in case the oath concerns committing acts from which refraining is preferable, as reflected in the blessed Verse in question, it is permissible to break it, though in order to respect the oath taken, it would be better to make atonements.

The blessed Verse 2 proceeds to say

“Allah is your Guardian and He is the Omniscient, the All-Wise”

and has thereby solved your problem. According to traditions, following the Revelation of the blessed Verse, the Noble Prophet made lawful to himself what he had already rendered unlawful though the manumission of a slave.

Surah al-Tahrim - Verses 3-4

وَإِذْ أَسَرَّ النَّبِيُّ إِلَىٰ بَعْضِ أَزْوَاجِهِ حَدِيثًا فَلَمَّا نَبَّأَتْ بِهِ وَأَظْهَرَهُ اللَّهُ عَلَيْهِ عَرَّفَ بَعْضَهُ وَأَعْرَضَ عَن بَعْضٍ فَلَمَّا نَبَّأَهَا بِهِ قَالَتْ مَنْ أَنبَأَكَ هَٰذَا قَالَ نَبَّأَنِيَ الْعَلِيمُ الْخَبِيرُ

إِن تَتُوبَا إِلَى اللَّهِ فَقَدْ صَغَتْ قُلُوبُكُمَا وَإِن تَظَاهَرَا عَلَيْهِ فَإِنَّ اللَّهَ هُوَ مَوْلَاهُ وَجِبْرِيلُ وَصَالِحُ الْمُؤْمِنِينَ وَالْمَلَائِكَةُ بَعْدَ ذَٰلِكَ ظَهِيرٌ

3. Remember when the Prophet disclosed a secret of to one of his wives, then she divulged it and Allah made it known to him. He informed him of a part thereof and left the other part. When the Prophet told let his wife know of it, she asked: “Who told you this secret?” He replied: “The Omniscient, the All-Aware Allah apprised me of it.”

4. If you two turn in repentance to Allah, it will be better for you, since your hearts have turned away from the truth, but if you conspire against him, you may not achieve anything. Then, verily Allah is his Protector and Gabriel and the righteous believers,2 and furthermore, the angels are his helpers.

The blessed Verses provide further details as to the narrative saying:

“Remember when the Prophet (S) disclosed a secret of his to some of his wives, but she failed to keep the secret and divulged it. God Almighty apprised His Messenger (S) of such disclosure and he apprised his wife of some of the intelligence and refrained from informing her of the rest.”

Now, what was the secret of which some of his wives were apprised? As mentioned above regarding the occasion of the Revelation, the secret consisted of two points, firstly eating honey before his wife Zaynab, the daughter of Jahsh and secondly prohibiting himself from eating honey in future. The wife who divulged the secret was Hafsa who upon being informed of the secret, she divulged the secret to ‘À’isha.

Upon being apprised of the disclosure of the secret through Divine Revelation, he informed Hafsa of some of it but refrained from informing her of it all to prevent her from being ashamed. The first part might have consisted of eating honey and the second part might have consisted of the prohibition as per which he refrained from eating honey in future.

At any rate, upon informing Hafsa of the disclosure of the secret, she inquired about the source of intelligence. He replied that God Almighty, the All-Wise, had informed him of the disclosure.

The blessed Verse n question reflect that some of the wives of the Noble Prophet (S) disturbed him by their words; further, they lacked the merit of keeping secrets which is one of the qualifications of a loyal wife.

Au contraire, the Noble Prophet’s (S) conduct was so magnanimous that he even did not apprised her of the whole intelligence, but merely alluded to some part of it.

In this vein, it is narrated from the Commander of the Faithful, Imam ‘Ali (as), as saying:

“Magnanimous people never to the extreme in obtaining their own rights, since God Almighty says that the Noble Prophet (S) apprised her of some of the intelligence and refrained from informing her of its entirety.3

Addressed to the two wives who had conspired in the above mentioned plot, the blessed Verse 4 is saying:

“If you repent and refrain from hurting the Noble Prophet (S), it will be better for you, since by doing such act, you hearts have turned away from truth and have become impure by committing sins.”

All Shi‘i and Sunni exegetes are unanimous in maintaining that Hafsa and ‘À’isha, the daughters of ‘Umar and Abu Bakr respectively, are hereby intended.

The Arabic verbal form

saghat (“inclined”),

deriving from the root s-gh-w/s-gh-y (“incline, bend”), designates inclination and tending toward something. In Arabic, it is said: “saghat al-nujum” meaning: “the stars inclined toward the west.”

The verbal noun isgha’ denotes eaves dropping and listening to other people’s words furtively. The clause saghat qulubukum connotes that their hearts turned away from the truth and inclined toward committing sins.

The blessed Verse further adds that if you two conspire against him, i.e. the Noble Prophet (S), you may not achieve anything, since God Almighty is his Protector and Aid and also Gabriel, the righteous believers, and angels are also his helpers.

The blessed Verse reflects that the incident adversely affected the Noble Prophet’s (S) pure heart and his magnanimous soul such that God Almighty defended him and although Allah is Omnipotent, but it is proclaimed that Gabriel, the righteous believers, and angels were his helpers.

It is worthy of note that as recorded in Sahih Bukhari, it is narrated on the authority of Ibn ‘Abbas that the latter asked ‘Umar concerning the identity of the Noble Prophet’s (S) wives who had conspired against him.

‘Umar replied:

“By God Almighty we did not accord any attention toward women till God Almighty revealed some Verses regarding them and set out some rights for them and thereby they take liberties.”4

The same theme is to be found in Tafsir Durr al-Manthur in a detailed tradition narrated on the authority of Ibn ‘Abbas as per which ‘Umar said that he had been informed of the incident that the Noble Prophet (S) had turned away from all his wives and he was residing in a place named Mashraba Umm Ibrahim.

I went to him and inquired:

“O Allah’s Messenger! Have you divorced your wives?”

He replied:

“No.”

I further inquired:

“God is the Greatest! We, the Qurayshis, have been always dominating our wives, but when we came to Medina, we noticed that the Medinan women have the upper hand and our wives learned it from them. Once my wife quarreled with me and I regarded her act surprising and obnoxious.”

She asked:

“Why are you surprised? By Allah the Noble Prophet’s (S) wives treat him likewise and at times they fail to be on speaking terms with him.”

‘Umar said:

“I enjoined my daughter, Hafsa, to refrain from doing so and further added that if your neighbor, namely ‘À’isha, acts similarly, you should not do so as her conditions are different from yours.”5

Surah al-Tahrim - Verse 5

عَسَىٰ رَبُّهُ إِن طَلَّقَكُنَّ أَن يُبْدِلَهُ أَزْوَاجًا خَيْرًا مِّنكُنَّ مُسْلِمَاتٍ مُّؤْمِنَاتٍ قَانِتَاتٍ تَائِبَاتٍ عَابِدَاتٍ سَائِحَاتٍ ثَيِّبَاتٍ وَأَبْكَارًا

5. It may be that if he divorced you, his Lord will give him instead of you, wives better than you, Muslims, believers, humble, repentant, worshipping Allah sincerely, inclined toward emigration, previously married and virgin.

The blessed Verse enumerates six good qualities for good wives which may serve as models for all the Muslims while they intend to ask the hands of women in marriage. Such qualities as enumerated in the blessed Verse deserve attention.

Addressed to all the Noble Prophet’s (S) wives, the blessed Verse in question is saying in a tone tinged with warning that if he divorces you, God Almighty will provide him with better wives who will be Muslim, believing, humble, repentant, worshipping God Almighty, obedient to Allah from amongst virgins and those previously married.

Thus, they are warned that they should not take it for granted that the Noble Prophet (S) would never divorce them and that if he divorces them, better wives will not replace them. They are enjoined to desist from conspiring against him, quarreling with him, and hurting him, or else they shall be deprived of the glory of being married to the Noble Prophet (S) and better and further meritorious women shall replace them.

Surah al-Tahrim - Verse 6

يَا أَيُّهَا الَّذِينَ آمَنُوا قُوا أَنفُسَكُمْ وَأَهْلِيكُمْ نَارًا وَقُودُهَا النَّاسُ وَالْحِجَارَةُ عَلَيْهَا مَلَائِكَةٌ غِلَاظٌ شِدَادٌ لَّا يَعْصُونَ اللَّهَ مَا أَمَرَهُمْ وَيَفْعَلُونَ مَا يُؤْمَرُونَ

6. O you who believe! Ward off yourselves and your families against a Fire whose fuel is men and stones, over which are appointed guarding angels, stern and severe, who disobey not from executing the Commands they receive from Allah, but do that which they are commanded.

Following the censures and warnings to some of the Noble Prophet’s (S) wives reflected in the preceding Verses, the blessed Verse in question proceeds to address all the believers enjoining them to strive toward fostering and educating their families saying:

“O you who believe! Preserve yourselves against the Fire whose fuel is mankind and stones.”

Such preservation connotes refraining from committing sins and resistance against concupiscent desires. Preservation of one’s family indicates fostering and educating them, enjoining the good and forbidding the evil, preparing a pure family environment.

Such plan is supposed to begin from making preparations for marriage and be pursued upon the birth of the first child. Such plan is to be acted upon through all the stages by precise and accurate planning. In other words, giving what is due to one’s wife and children is not restricted to providing them with accommodation and sustenance, but helping them with gaining spiritual growth through accurate education bears further significance.

It is worthy of note that the Arabic imperative form

qu (“preserve, keep”)

reflects that if you leave them on their own, they will proceed toward the Fire and it is incumbent upon you to preserve them from ending upon in Hell. The Arabic nominal form waqud denotes fuel or something flammable like firewood.

Thus, Hellfire is not like the fire in this world, since its flames rise up from the inward of human beings and stones. Some exegetes maintain that by stones, sulfuric stones are hereby intended, though the word hijara reflects a general denotation designating of all kinds of stone.

Today, we know that each piece of stone is comprised of billions of atoms and if the force preserved in them happen to be liberated, they make such huge fire that man will be surprised at it. some Qur’an exegetes maintain that the word “stones” herein connotes the stone idols worshipped by polytheists.

The blessed Verse proceeds to say that strict and severe angels are appointed to tend the Fire and they never disobey Allah’s Command but they act upon the Commands of God Almighty unquestioningly. There shall be no way out of the Fire nor shall crying and beseeching be of any effect.

It goes without saying that whoever is appointed to some task is required to possess the suitable qualifications. Thus, the angels appointed to inflicting torments are to be naturally severe and rough, since Hell is not a place where one may expect compassion. It is the crucible of Divine Wrath. Nonetheless, such angels shall never transgress the bounds of justice but they merely act upon Divine Command without making any alterations in it.

It is narrated in a tradition that upon the Revelation of the blessed Verse in question, a certain Companion of the Noble Prophet (S) inquired:

“How may I preserve my family from Hellfire?”

the Noble Prophet (S) replied:

“Through enjoining the good and forbidding the evil. If they acknowledge your suggestions and act accordingly, you will preserve them from Hellfire. However, if they fail to act likewise, you have acted upon your obligations.”6

According to another comprehensive and interesting tradition, the Noble Prophet (S) is reported as saying:

“Know that you are all guardians responsible for those whom you are appointed to guard. The leader of the Islamic community is the guardian of the people and is responsible for all of them. Men are the guardians of their families for whom they are responsible. Women are also the guardians of their husbands and children for whom they stand answerable. Know that you are all guardians responsible for all those under your guardianship.”7

It is also narrated from the Noble Prophet (S) as saying:

“Divine Mercy shall be upon those who enjoin their families to attend to the establishment of ritual prayers, fasting, paying the religious tax, and care for the poor, the orphans, and the neighbors, distancing from committing sins.”8

It is mentioned in the Holy Qur’an9 that the Noble Prophet (S) enjoined his family to establish ritual prayers. According to a tradition, upon hearing the blessed Verse in question, a young man lost consciousness and passed away.

The Noble Prophet (S) promised him that he will be admitted to Paradise quoting the Qur’anic Verse10 :

“And verily, We shall make you dwell in the land after him. This is for him who fears standing before Me [on the Day of Resurrection and fears My Chastisement] and also fears My Warning.”

He also recited another Qur’anic Verse11 :

“And enjoin your family to establish ritual prayers and be patient in offering them. We ask not of you a provision: We provide for you. And the good end is in store for the God fearing.”

The discussion may be crowned by quoting a tradition narrated from the Commander of the Faithful, Imam ‘Ali (as), as per which:

“The blessed Verse [in question] is enjoining the believing to teach their families to do righteous good deeds.”12

It is worthy of note, however, that if someone committed a mistake, he may at any time torn to God Almighty in repentance and Divine Graciousness shall be bestowed upon him.

Turning to God Almighty in repentance is one of the quite significant principles of education in Islam. All sinners are enjoined to repent from their sins so that they may compensate for their wrong deeds and attain to spiritual growth.

In this vein, Imam ‘Ali ibn al-Husayn in the supplications of the repentant says:

“My Lord! You have opened the door of forgiveness to your servants and called it repentance enjoining them to turn toward you in repentance sincerely rather than simply verbally. What is the pretext of those who neglect from entry following the opening of the door?”13

Numerous traditions have been narrated and many Qur’anic Verses have been revealed in this respect which are to be found in the Holy Qur’an and tradition sources.

Surah al-Tahrim - Verse 7

يَا أَيُّهَا الَّذِينَ كَفَرُوا لَا تَعْتَذِرُوا الْيَوْمَ إِنَّمَا تُجْزَوْنَ مَا كُنتُمْ تَعْمَلُونَ

7. [It will be said unto disbelievers on the Day of Resurrection:] O you who disbelieve! Make no excuses on this Day, since you are being requited only for your deeds.

The blessed Verse includes the only instance in which disbelievers are being addressed and the blessed concerns the Day of Resurrection. Disbelief is not pardonable on the Day of Resurrection and the disbelievers’ repentance shall be of no avail on that Day.

Obstinacy and prejudice against logic, preaching, and miracles are not excusable as a consequence of which the disbelievers are herein addressed saying:

“O you who disbelieve! Make no excuses on this Day, since you are being requited only for your deeds.”

The blessed Verse in question follows the one in which believers were addressed which reflects that if you fail to be attentive toward your families you may be addressed thus on the Day of Resurrection. Thus, emphasis is laid on the point that sinners shall be requited for their deeds on the Day of Resurrection.

The point mentioned in the preceding blessed Verse as per which flames of Hellfire shall rise from the inward of men further substantiates it. It is also worthy of note that not accepting their excuses on the Day of Resurrection is owing to the fact that making excuses is a kind of repentance which is only possible in this world rather than the Hereafter when they will be admitted to Hell. At any rate, human deeds shall be requited on the Day of Resurrection.

Surah al-Tahrim - Verse 8

يَا أَيُّهَا الَّذِينَ آمَنُوا تُوبُوا إِلَى اللَّهِ تَوْبَةً نَّصُوحًا عَسَىٰ رَبُّكُمْ أَن يُكَفِّرَ عَنكُمْ سَيِّئَاتِكُمْ وَيُدْخِلَكُمْ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ يَوْمَ لَا يُخْزِي اللَّهُ النَّبِيَّ وَالَّذِينَ آمَنُوا مَعَهُ نُورُهُمْ يَسْعَىٰ بَيْنَ أَيْدِيهِمْ وَبِأَيْمَانِهِمْ يَقُولُونَ رَبَّنَا أَتْمِمْ لَنَا نُورَنَا وَاغْفِرْ لَنَا إِنَّكَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ

8. O you who believe! Turn to Allah with sincere repentance! It may be that your Lord will expiate from you your sins and admit you into Gardens beneath which rivers flow - the Day that Allah will not disgrace the Prophet and those who believe in him. Their Light will run forward before them and in their right hands. They will say: “Our Lord! Keep perfect our Light for us and grant us forgiveness. Verily, Your are Able to do all things.

The preceding Verses treated of Hellfire, though the blessed Verse in questions deals with light. The preceding Verses treated of taking precautions, but the blessed Verse in question deals with cure, saying that now that you failed to refrain from committing sins, you may turn toward God Almighty in repentance lest you may despair.

The blessed Verse actually shows the true path toward deliverance from Hellfire, saying:

“O you who believe! Turn toward God Almighty in repentance sincerely.”

The first step to be taken toward deliverance is to repent from committing sins and such repentance is to be sincere from all aspects. The motive behind such repentance should be obedience to Divine Command and fear of committing sins rather than mere fear of the social and worldly consequence of committing vices. Such repentance separates man from committing sins at all times those who sincerely repent will never turn away from the true path.

It is well-known that repentance is to regret having committed sins and one is required to make up his mind not to commit further sins in future. Such person is supposed to compensate for the losses stemming from committing sins.

Thus the pillars of repentance may be summarized in five things: refraining from committing sins, regret, deciding to refrain from committing further sins in future, compensation for the losses within one’s capacity, and uttering the formula of repentance (istighfar).

The Arabic nominal form nasuh, deriving from the root n-s-h, literally denotes sincere benevolence and since true benevolence should be accompanied by steadfastness, the word nush is at times employed in this sense.

Different interpretations have been suggested concerning the meaning of the word nasuh such that the number of such interpretations is mentioned to be twenty three.14 However, all these interpretations almost share one single core and the peripheral issues surrounding it.

For instance, it is said that sincere repentance (tawba nasuh) has four qualifications: sincere regret, verbal repentance, refraining from committing sins, and deciding to refrain from committing sins in future.

Some maintain that sincere repentance is obtained when the repentant person bears his sins in his mind at all times and repents from having committed them.

Some others hold that sincere repentance implies the compensation of the losses incurred to others owing to having committed sins and asking forgiveness from the victims of the sins and the repentant person is supposed to be steadfast in his obedience to God Almighty.

It is narrated from the Noble Prophet of the Islamic faith (S) that Mu‘adh ibn Jabal inquired about sincere repentance and the Noble Prophet replied:

“Sincere repentance implies that the repentant person may never turn toward committing sins any longer, such that milk never returns to the breast.”15

Such delicate expression reflects that sincere repentance engenders such drastic change in man that the way of returning to the past is totally blocked for him in such manner that milk may never return to the breast. Such theme, attested in other traditions, reflects the exalted state of sincere repentance, since return is possible in lower degrees of repentance. Steadfastness in repentance finally leads to permanent refraining from committing sins.

The blessed Verse proceeds to make reference to the tokens of such sincere repentance, saying:

“It may be that your Lord will expiate from you your sins and admit you into Gardens beneath which rivers flow - the Day that Allah will not disgrace the Prophet and those who believe in him.”

The point is that the light of their faith and righteous good deeds runs forward as well as on their right thus shedding light on the Plain of Judgment and opens their way onto Paradise.

Then, they will turn toward God Almighty, saying:

“Make our light perfect and forgive us as you are the Omnipotent Lord.”

Such sincere repentance entails five great consequences: forgiving of the sins, being admitted to the Bountiful Paradise, disgracing of the evil doing liars since on that Day the Noble Prophet (S) and the believers shall be honorable as what they used to say shall be realized, the light of their faith and righteous good deeds will run forward as well as on their right side thus leading them onto brilliant Paradise, and they will be further attentive toward God Almighty as a consequence of which they turn toward Divine Threshold invoking Him to make their light perfect and forgive all their sins.

Finally, repentance is the door leading to Divine Graciousness. It happens many a time that many, particularly when beginning his spiritual growth and treading the Path leading to God Almighty, commits mistakes.

However, if the return toward the Truth is blocked, he will despair and fails to further tread the path. Thus, the path toward Divine Graciousness and repentance is always open to him.

It is worthy of note, however, that repentance does not solely imply verbal repentance and uttering its formula, but there are certain requirements of which mention was made in the exegesis of the sincere repentance in the preceding blessed Verses. Acting upon such requirements leads to the purification of the soul from sins.

In this vein, it is narrated from Imam Baqir (as) that whoever repents from committing sins is like one who has not committed any sin and one who continues to commit sins while he is uttering the formula of repentance is like one who derides repentance.16

It is narrated from the Noble Prophet (S) on the authority of Imam Ridha (as) that

“A believer is like an archangel and before God Almighty, the believer is truly higher than angels in rank. Nothing is more lovable before God Almighty than the repentance of the believing men and women.”17

In this vein, it is narrated from the Commander of the Faithful, Imam ‘Ali (as), as saying:

“No support is better than repentance.”18

It is narrated from the Noble Prophet (S) as saying:

“Nothing is more lovable before God Almighty than the believing men and women who regret from having committed sins and repent of them.”19

It is narrated from Imam Sadiq (as) on the authority of Abu Basir that when a man commits a sin, a black spot appears in his heart. If he repents, the spot will be removed, but if he commits further sins, the black spot grows such that it clouds all his heart and he may never attain salvation.20 Numerous traditions have been reported on repentance for which tradition sources may be consulted.

Surah al-Tahrim - Verse 9

يَا أَيُّهَا النَّبِيُّ جَاهِدِ الْكُفَّارَ وَالْمُنَافِقِينَ وَاغْلُظْ عَلَيْهِمْ وَمَأْوَاهُمْ جَهَنَّمُ وَبِئْسَ الْمَصِيرُ

9. O Prophet! Struggle hard against the disbelievers and the hypocrites and be severe against them. Their abode will be Hell and worst is that abode.

The Islamic faith is comprehensive and reflects compassion and severity in their proper places. The point is that disbelief and hypocrisy lead man to a state in which the compassionate Prophet (S) and censures him.

Since hypocrites were indubitable gladdened by the disclosure of his domestic secrets and the quarrels amongst his wives as mentioned above in the preceding Verses and even fanned the flames of the rumors, the blessed Verse in question includes severe Injunctions against their vices, saying:

“O Prophet! Struggle hard against the disbelievers and the hypocrites and be severe against them. Their abode will be Hell and worst is that abode.”

Such jihad against the disbelievers may emerge in the forms of armed and unarmed struggles, though the struggle against hypocrites is indubitably unarmed, since it is quite unprecedented in the histories of the Islam.

Thus, it is narrated from Imam Sadiq (as) as saying:

“Allah’s Messenger never waged war against hypocrites, but he strove at all times to soften their hearts.”21

Therefore, struggling against them implies censure, warning, threatening, disgracing and at times softening their hearts, since jihad encompasses a broad semantic scope embracing any kind of struggling and striving toward the fulfillment of goals.

The imperative form wa ’ghluth ‘alayhim literally denoting

“be severe against them”

reflects severity in words, disclosure of their secrets, warning them against their hypocrisy, and the like. Such particular stance against the hypocrites who posed the most perilous threat against the Islamic faith was owing to the fact that they claimed to be Muslims and associated with the Muslims as a consequence of which they could not be treated like disbelievers.22

Such policy was taken as long as they do not take arms against Muslims as if they embarked upon armed struggle against Muslims, they were treated likewise since they were termed as 'belligerent' (muharib).

Although the hypocrites did not take up arms in the Noble Prophet’s (S) lifetime, but after his sad demise, particularly under the caliphate of the Commander of the Faithful, Imam ‘Ali (as), they took up arms against Muslims and the Noble Imam embarked upon waging war against them.

Some have said that jihad against the hypocrites attested in the blessed Verse in question connotes their being chastised according to the religious law, since those who were chastised were hypocrites.

Nonetheless, the majority of Qur’an exegetes have opted for the former exegesis. It is worthy of note, however, that the blessed Verse is exactly reiterated elsewhere in the Holy Qur’an23 .

Surah al-Tahrim - Verse 10

ضَرَبَ اللَّهُ مَثَلًا لِّلَّذِينَ كَفَرُوا امْرَأَتَ نُوحٍ وَامْرَأَتَ لُوطٍ كَانَتَا تَحْتَ عَبْدَيْنِ مِنْ عِبَادِنَا صَالِحَيْنِ فَخَانَتَاهُمَا فَلَمْ يُغْنِيَا عَنْهُمَا مِنَ اللَّهِ شَيْئًا وَقِيلَ ادْخُلَا النَّارَ مَعَ الدَّاخِلِينَ

10. Allah has set forth a example for those who disbelieve: the wife of Noah and that of Lot. They were under two of our righteous servants, but they both betrayed them. So their relationships with the two Prophets availed them not against Allah’s torment and it was said unto them: “Enter the Fire along with those who enter!”

Women may serve as role models of righteousness or corruption in history. Thus, the blessed Verse once more addresses the story of the Noble Prophet’s (S) wives and in order to provide them with practical lessons, mention is made of the dire fates of the two women who lived with the two eminent Messengers of Allah (as). Reference is also herein made of the fate of two believing and sacrificing women one of whom lived with one of the most tyrannical figures in history.

The blessed Verse opens with saying that God Almighty has set forth a example for the disbelieving, namely the wives of Prophets Noah (as) and Lot (as) who lived with two righteous servants of God Almighty, but they betrayed them. The point is that their relationships with the two eminent Prophets (as) were of no avail against Divine torments.

It was said unto them:

“Enter Hell along with those who enter it.”

Thus, the two wives of the Noble Prophet of the Islamic faith (S) who had conspired against him disclosing his secrets and hurting the Noble Prophet (S) are warned against their evil acts so that they may not imagine that their relationship with the Noble Prophet (S) may be of any avail against their chastisement, the same manner that the relationships of the wives of Prophets Noah (as) and Lot (as) were not of any avail against Divine torments inflicted upon them owing to their betrayal and their severance of ties with the household of Prophethood and Revelation.

The blessed Verse also serves as a warning to all the believers from different walk of life against the severance of their ties with the Friends of Allah owing to committing sins and disobedience to Allah since such ties may not impede befalling of Divine torments.

It is worthy of note, however, that some Qur’an exegetes have mentioned the names of Prophet Noah’s (as) wife24 and that of Prophet Lot (as)25 as Walihata and Wali‘ata respectively.

At any rate, the two women betrayed the two eminent Prophets (as), though their betrayal did not imply deviation from the path of chastity, since none of the wives of the Prophets (as) were ever unchaste. In the same vein, it is narrated from the Noble Prophet of the Islamic faith (S) that none of the wives of the Prophets (as) were unchaste.26

The betrayal of Prophet Lot’s (as) wife was that she conspired with the enemies of her husband and disclosed his domestic secrets unto them. Prophet Noah’s (as) wife acted likewise. In his Mufradat, Raghib says that betrayal (khiyana) and hypocrisy (nifaq) constitute one reality except for the fact that the former is employed against covenant and trust whereas the latter is used in religious affairs.

The conformity of the story to the disclosure of the Noble Prophet’s (S) domestic secrets reflects that betrayal is connotes the same sense. At any rate, the blessed Verse ruins the unfounded expectations of those who imagine that their relationship with an eminent figure like the Noble Prophet (S) may lead to their salvation, despite their impurities and vices.

Thus, no one may imagine that he is immune from Divine Retribution.

The blessed Verse closes with saying unto them:

“Enter Hell along with the people of the Hell”;

namely, their relationship with the Noble Prophet (S) may not be counted as a privilege for them.

Surah al-Tahrim - Verse 11

وَضَرَبَ اللَّهُ مَثَلًا لِّلَّذِينَ آمَنُوا امْرَأَتَ فِرْعَوْنَ إِذْ قَالَتْ رَبِّ ابْنِ لِي عِندَكَ بَيْتًا فِي الْجَنَّةِ وَنَجِّنِي مِن فِرْعَوْنَ وَعَمَلِهِ وَنَجِّنِي مِنَ الْقَوْمِ الظَّالِمِينَ

11. And Allah has set forth an example for those who believe: the wife of Pharaoh, when she said: “My Lord! Build for me a home with You in Paradise and save me from Pharaoh and his deeds and save me from the wrong doing people.

Two examples of evil women, namely the wives of Prophets Noah (as) and Lot (as), were presented in the preceding blessed Verses and two examples of good women, namely Pharaoh’s wife and Mary (as), are introduced in the blessed Verses 11 and 12.

It is reported that the name of Pharaoh’s wife was Àsiya and the name of her father was Muzahim. It is said that upon witnessing Prophet Moses’ (as) miracle wrought before the sorcerers, the depth of her heart was lightened by the light of faith and immediately believed in Moses (as) but she concealed her faith.

However, belief in and love for God Almighty may not be concealed forever. Upon being apprised of her belief in Allah, Pharaoh warned her against it many a time and insisted that she should desist from believing in God Almighty, but the woman persevered in her faith and did not yield to his will.

Finally, Pharaoh ordered that her limbs be tied with nails and leave her under the scorching sun and lay a huge stone on her breast.

In her last moments, she invoked to God Almighty

“My Lord! Build for me a home with You in Paradise and save me from Pharaoh and his deeds and save me from the wrong doing people.”

God Almighty answered the supplications of the sincerely sacrificing believing woman and made her the companion of the best women of the world like Mary (as).

It would be of interest to know that by her words, Pharaoh’s wife belittled the great palace of her husband and regarded it as nothing against the home located in the proximity of Allah’s Graciousness and answers to the insistent entreaties of those who provided her with admonitions saying that all those marvelous privileges were available to her as the queen of Egypt and warned her against losing them consequent to her belief in a Shepherd like Moses (as).

Thus, she utters her disgust at Pharaoh and his crimes and wrong doings.

By saying:

“My Lord! Build for me a home with You in Paradise and save me from Pharaoh and his deeds and save me from the wrong doing people,”

she reveals her disgust at the impure environment and her alienation from their crimes.

The last three sentences uttered by this cognizant and sacrificing woman are so well-measured that they may serve as inspirations for all the believing men and women in the world. Such utterances impede all those who find pretexts like the pressures of the environment and spouse from turning away from obedience to God Almighty and fearing Him.

The glory and splendor of the Pharaonic court were unsurpassed at the time and the pressures and tortures inflicted upon the victims at the behest of the criminal Pharaoh were unrivaled.

Nonetheless, such glory, splendor, pressures, and tortures could not make the believing woman yield to disbelief but she persevered on treading the path leading to Divine Satisfaction and sacrificed her life in the Cause of the true Beloved.

It is worthy of note that she invoked God Almighty to build a home for her in Paradise close to Him. Being in Paradise reflects the physical dimension and being with God Almighty is indicative of the spiritual dimension and she expressed both in one brief utterance.

Surah al-Tahrim - Verse 12

وَمَرْيَمَ ابْنَتَ عِمْرَانَ الَّتِي أَحْصَنَتْ فَرْجَهَا فَنَفَخْنَا فِيهِ مِن رُّوحِنَا وَصَدَّقَتْ بِكَلِمَاتِ رَبِّهَا وَكُتُبِهِ وَكَانَتْ مِنَ الْقَانِتِينَ

12. And God Almighty has also set out the example of Mary, the daughter of ‘Imran, who guarded her chastity against sins. Then, We breathed into her through Our Spirit and Jesus was born to her and testified to the truth of the Words of her Lord and the Scriptures and she was of the obedient to Allah.

The Arabic verbal form

ahsanat (“guarded her”),

deriving from h-s-n, is cognate with hisn which denotes “stronghold, castle” and used concerning women connotes “chastity.” The blessed Verse in question enumerates four perfect qualities for Mary (as): chastity, blowing of Divine Spirit into her, testifying to the veracity of Scriptures, and absolute obedience to God Almighty.

According to Shi‘i and Sunni exegetic sources, there were four perfect women: Àsiya, Pharaoh’s wife; Mary (as), the daughter of ‘Imran; Khadija, the daughter of Khwaylid; and Fatima (as), the daughter of Prophet Muhammad (S). The only woman whose name is attested in the Holy Qur’an is Mary (as) whose name is attested thirty four times in twelve Chapters and her name appears as the designation of a Qur’anic Chapter.

At any rate, the blessed Verse in question makes a reference to a noble woman who serves as a model for the believers, saying that God Almighty has set forth another example by making mention of Mary (as), the daughter of ‘Imran, who preserved her chastity and God Almighty breathed His Spirit into her and upon the Divine Command a son was born to her without having been married and her son was the Arch-Prophet Jesus (as).

The blessed Verse proceeds to say that she testified to the veracity of Divine Word and His Scriptures and believed in all of them and she was one of the obedient to Divine Command. She has an exalted rank in terms of faith and she believed in all Heavenly Books. She was obedient to Divine Command at all times in terms of deeds. She was a sacrificing servant and was attentive to Divine Commands.

The difference between Words (kalimat) and Books (kutub) may lie in the point that the latter makes a reference to all Scriptures revealed unto the Prophets (as) and the former alludes to the Revelations not recorded in Divine Books. Mary (as) believed in these Words and Books such that she is referred to as

“very truthful woman” (siddiqa)

in another Qur’anic Verse27 :

“Jesus, son of Mary, was no more than a Messenger; many were the Messengers that passed away before him. His mother was a very truthful woman [believing in the Words of Allah and His Books]. They both used to eat food. Behold how We make the Àyat (“Verses, proofs, Signs”) clear to them; yet behold how they are deluded away.”

At any rate, such Qur’anic expressions explicitly reflect Mary’s (as) chastity against the false claims of some of the corrupt and criminal Jews concerning her who put to question her character and even her chastity and thereby inflicts and severe blow upon them.

As mentioned above, the expression

“We breathed into her through Our Spirit” (fa-nafakhna fihi min ruhina)

is indicative of the Most Majestic and the Most Sublime Spirit.

According to another interpretation, the genitive inflection of the word

“Spirit” (ruhi)

is an instance of exalting genitive (idhafa tashrifiyya) connoting glory and exaltedness, in the same manner that the word

“House”

is intertwined with

“God”

in the genitive case in the compound form

“House of God” (baytu Allahi),

though God Almighty has neither a Spirit nor a House.

Finally, it is narrated from the Messenger of Allah (S) as saying:

“The most exalted women in Paradise are: Khadija, the daughter of Khwaylid; Fatima (as), the daughter of Muhammad (S); Mary (as), the daughter of ‘Imran; and Àsiya, the daughter of Muzahim and the wife of Pharaoh.”28

It is narrated on the authority of ‘Imran ibn Hasin that the Noble Prophet (S) asked Fatima (as):

“Are you not happy to be the most exalted of the women of the world?”

She replied:

“What about the rank of Mary (as), the daughter of ‘Imran?”

He answered:

“O my beloved daughter! She was the most exalted of women in her times, but you are the most exalted of women in the world from the first to the last of them. By Allah Who appointed me as His Messenger, I gave you in marriage to one who is the lord of this world and the Hereafter. He is loved solely by the believing and he is disliked only by the hypocrites.”29

Hasan ibn Ziyad, the perfume vendor, narrates from Imam Sadiq (as) that the Noble Prophet (S) was inquired whether Fatima was the most exalted of women in her times.

He said:

“Mary (as) was the most exalted of women in her times and Fatima is the most exalted of the women of Paradise from past and present.30

Notes

1. Tafsir Majma‘ al-Bayan, vol. 10, p. 311.

2. According to numerous traditions, by the righteous believer, Imam ‘Ali (as) is hereby intended, see Tafsir Majma‘ al-Bayan and Ihqaq al-Haqq (p. 311).

3. Tafsir al-Mizan, vol. 19, p. 392.

4. Sahih Bukhari, vol. 6, p. 196.

5. Durr al-Manthur, vol. 6, p. 243.

6. Tafsir Nur al-Thiqalayn, vol. 5, p. 372.

7. Majmu‘a Warram, vol. 1, p. 6.

8. Tafsir Maraghi.

9. 19:55

10. 14:14

11. 20:132

12. Tafsir Durr al-Manthur, vol. 6, p. 244.

13. Bihar al-Anwar, vol. 94, p. 142.

14. Tafsir Qurtubi, vol. 10, p. 6766.

15. Tafsir Majma‘ al-Bayan, vol. 10, p. 318.

16. Usul Kafi, vol. 2, the Chapter on Repentance, tradition 10.

17. Mahajja al-Baydha’, vol. 17, p. 24.

18. Wasa’il al-Shi‘a, vol. 6, p. 265; Bihar al-Anwar, vol. 6, p. 19.

19. Safina al-Bihar, the Chapter on Repentance.

20. Bihar al-Anwar, vol. 70, p. 327.

21. Majma‘ al-Bayan, vol. 10, p. 319.

22. Next to the global disbelief, the heaviest blows were inflicted upon the Islamic Republic of Iran by the hypocrites.

23. 9:73

24. Tafsir Qurtubi, vol. 10, p. 668.

25. Ruh al-Ma‘ani, vol 28.

26. Durr al-Manthur, vol. 6, p. 245.

27. 5:75

28. Durr al-Manthur, vol. 6, p. 246.

29. Bisharat al-Mustafa, p. 69.

30. Saduq’s Amali; Bihar al-Anwar, vol. 43, p. 21.

Surah al-Munafiqun, Chapter 63

(The Hypocrites)

Section (juz’) 28

Number of Verses: 11

General Overview of the Chapter

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

In the Name of Allah, the Most Gracious, the Most Merciful

Like the preceding Chapter, the blessed Chapter in question, revealed in Medina, has eleven Verses. The hypocrites’ characteristics are not only treated in this Chapter, but some Qur’anic Chapters, particularly those revealed in Medina, make references to their psychological and behavioral qualities. Such characteristics are most comprehensively treated in Chapter nine (Surah al-Tawba) in which approximately one hundred Verses are devoted to such traits.

The recitation of the Chapter in the Friday prayer is enjoined. Such emphasis may be owing to the point that the Muslim community (umma) should at all times beware of the plots hatched by hypocrites.

According to jurisprudential sources, e.g. Jawahir al-Kalam, that if the leader of the Friday congregation prayer comes halfway to recite another Chapter following the recitation of the first Chapter (Surah al-Hamd), he may begin to recite Chapter 63 unless he began the recitation of Chapters 62 or 112.

The Merit of Reciting the Chapter

According to a tradition narrated from the Noble Prophet of the Islamic faith (S), one who recites Surah al-Munafiqin will be absolved of any hypocrisy.1 It is narrated from Imam Sadiq (as) that it is incumbent upon all the believers following the Shi‘i Imams to recite Chapter 62 (Surah al-Jum‘a) and

“Glorified is the Name of thy Most Sublime Lord”

on Friday night and Chapters 62 and 63 in the Friday noon prayer.

Then, he went further to say that when such believer acts upon the same, it is as if he has done the Noble Prophet's (S) deeds and Divine Rewards will be in store for him.2 It is worthy of note, however, that such Rewards will fall into the shares of those who act upon Qur’anic Injunctions, since the mere utterance devoid of reflection and action will be of no avail.

Surah al-Munafiqun - Verse 1

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

In the Name of Allah, the Most Gracious, the Most Merciful

إِذَا جَاءَكَ الْمُنَافِقُونَ قَالُوا نَشْهَدُ إِنَّكَ لَرَسُولُ اللَّهِ وَاللَّهُ يَعْلَمُ إِنَّكَ لَرَسُولُهُ وَاللَّهُ يَشْهَدُ إِنَّ الْمُنَافِقِينَ لَكَاذِبُونَ

1. When the hypocrites come unto you, they say: “We bear witness that you are verily Allah's Messenger.” Allah knows that you are His Messenger and Allah bears witness that the hypocrites are liars.

The Arabic word nifaq, derived from the root n-f-q, connotes the underground tunnels used for camouflage or flight. Some animals, like field mice and lizards dig nests with two holes. In like manner, hypocrites leave clandestine ways through which they may flee at the time of urgency. People may fall into four categories.

The first group consists of those who are devout believers and act upon their obligations. These are true believers. Those in the second group sincerely believe, but they fail to act. Such people are disobedient. The third group consists of those who do not believe in their hearts but pretend belief. These are hypocrites. The people in the fourth group neither sincerely believe nor act upon their obligations. They are disbelievers.

Imam ‘Ali (as) is quoted as saying that hypocrisy stems from inward inferiority.3 Hypocrites in the early days of Islam had found their way into decision making for society and even the Noble Prophet (S) was exposed to their conspiracies.

The exegesis of the blessed Verse in question requires a prelude regarding the point that the earliest instances of hypocrisy trace back to the Noble Prophet's (S) migration to Medina when the strong pillars of the Islamic faith and its triumph were reflected. There were almost no hypocrites in Mecca, since powerful opponents could utter and do whatever they liked against the Islamic faith without entertaining fear in their hearts. Thus, there was no need to act hypocritically.

The widespread of the Islamic faith in Medina weakened its enemies, since it was hard and at times impossible to explicitly deny the Islamic faith.

Consequently, the defeated enemies made attempts at destructive stratagems in a new guise and thereby pretended to join the Muslims, but they pursued their clandestine measures. It is natural that any revolution, following its manifest triumph, confronts the lines of hypocrites and the bitter enemies of yesterday appear in the guise of the infiltrators of today.

Therefore, the reason behind the revelation of numerous Qur’anic Verses in Medina rather than Mecca regarding the hypocrites is clarified.

It is, however, noteworthy that the question of hypocrisy and hypocrites is not particular to the time of the Noble Prophet (S) since any society, particularly the revolutionary society, confronts it.

Therefore, the Qur’anic analytical treatment of the subject, not only as a historical question but also as some current affair, requires precise scrutiny so that such treatment may inspire confrontation with the spirit of hypocrisy and hypocritical lines in the Islamic societies in modern times. The hypocrites tokens, extensively reflected in the Holy Qur’an, are to be accurately comprehended so that such tokens may lead Muslims to reveal their lines and stratagems.

Another point of significance is that the challenge posed to any society by hypocrites is worse than any enmity since it is not facile at all times to recognize them on the one hand and they are domestic enemies on the other such that they infiltrate within the innermost of the society such that it is quite hard to screen them.

Furthermore, their interrelations with the other members of the society pose a harder challenge in confronting them. Consequently, the Islamic society has received the worst blows by the hypocrites and it is for the same reason that the Holy Qur’an poses the harshest challenges to them and attacks them worse than any other foe. The Holy Qur’an herein opens with the hypocrites’ pretense to belief constituting the pivot of their hypocrisy.

The blessed Verse in question is saying that

“When the hypocrites come unto you, they say: 'We bear witness that you are verily Allah's Messenger.' Allah knows that you are His Messenger and Allah bears witness that the hypocrites are liars.”

Thus, the first token of hypocrisy is revealed which is the difference between inward intentions and outward conduct. Hypocrites emphatically claim to be believers but their hearts entertains no belief. Fabricating such lies falls into the two categories of true and untrue claims and doctrinal truth and untruth.

In other words, the criterion for the former is to assay whether or not the claims conform to truth. The latter, dealing with conformity or non-conformity to beliefs, reflects that if one reports something which conforms to truth but it is against his beliefs, it is termed as doctrinal untruth. Nonetheless, if it conforms to his beliefs, it is truth.

Thus, the hypocrites’ testimony to the Prophetic Call of the Noble Prophet of the Islamic faith (S) did not embody untruth, but it constituted the truth, but since they disbelieved in it, their testimony was regarded as untruth. It is in this vein that the Holy Qur’an is saying that he is Allah's Messenger (S), though they forge lies.

The Noble Prophet said:

“I fear neither believers nor disbelievers, though I fear hypocrites.”4

Surah al-Munafiqun - Verses 2-3

اتَّخَذُوا أَيْمَانَهُمْ جُنَّةً فَصَدُّوا عَن سَبِيلِ اللَّهِ إِنَّهُمْ سَاءَ مَا كَانُوا يَعْمَلُونَ

ذَٰلِكَ بِأَنَّهُمْ آمَنُوا ثُمَّ كَفَرُوا فَطُبِعَ عَلَىٰ قُلُوبِهِمْ فَهُمْ لَا يَفْقَهُونَ

2. They have made their oaths a shield and thereby hinder people from the Path of Allah. Indeed, evil is what they do.

3. Such hypocrisy is because they believed and then disbelieved. Therefore, their hearts are sealed by the seal of misfortune as a consequence of which they understand not.

The word junna denotes “shield” which protects the body from arrows. The Holy Qur’an, many a time, treats of the false oaths taken by hypocrites saying that they pledge to satisfy you. Thus, the blessed Verse treats of the second token of the hypocrites saying that they use their oaths as a shield so that they may impede people from treading the Path of God Almighty.

They commit very evil deeds

(“Indeed, evil is what they do”),

since they pretend belief but inwardly, they disbelieve and make impediments on the path of Guidance. What is worse and more evil than taking oaths swearing by the Sacred Name of God Almighty in order to disguise one's real intentions and attract people's sentiments and deceive them by hindering them from Allah's Path.

It is worthy of note, however, that such expression reflects that they are at war with believers at all times and believers are supposed to be deceived by their hypocritical conduct and sweet words, since shields are opted in battlefields.

The blessed Verse 3 treats of the main cause behind such unworthy deeds, saying that

“Such hypocrisy is because they believed and then disbelieved.”

The blessed Verse may reflect that they hypocrites seemingly converted to the Islamic faith by uttering the formula

“There is no god but Allah and Muhammad (S) is Allah's Messenger (S)”

out of hypocrisy, fear, greed, or other mal intentions. Nonetheless, they reflected their disbelief later on as it was the case with ‘Abd Allah ibn Ubayy who converted to the Islamic faith but later expressed his disbelief.

The blessed Verse may also allude to the point that some of the hypocrites are likewise, since faith has not penetrated their hearts.

Upon hearing the inimitable Qur’anic Verses from the Noble Prophet of the Islamic faith (S), they expressed their belief, though upon meeting with their chiefs, they said unto them that they were in their line. God Almighty exposes their hypocrisy. Taking into account the contextual meaning and the occasion of the Revelation of the blessed Verse, the former interpretation is more manifest.

“Therefore, their hearts are sealed by the seal of misfortune as a consequence of which they understand not.”

Human heart is originally of two dimensions, one turns toward the heavenly and angelic realm and the other turns toward the natural and satanic world. When the former dimension is strengthened and human heart entertains the remembrance of God Almighty, it may accommodate the Throne of the Most Gracious Allah and Divine Inspirations where angels may frequent. Au contraire, when the former dimension takes the upper hand, devils tempt him and lead man to corruption.

In this vein, it is narrated in traditions that human heart has two ears: one hears the angels and makes man commit righteous good deeds; the other ear hears the devils and thereby inclines toward committing evil. It is narrated from the Noble Prophet (S) that had the devils not encompassed the hearts of the children of Adam (as), he would have looked at the heavenly realm as well as the earth.5

Therefore, man may use his own heart to understand that at times he is inclined toward committing good righteous deeds as prescribed by God Almighty and thereby perceive that such committing such meritorious deeds is inspired by angels. Au contraire, he may understand that satanic temptations provoke him to commit evils deeds against Divine Injunctions. It goes without saying that human acts are not predestined, since they pave the path for their own acts.

Surah al-Munafiqun - Verse 4

وَإِذَا رَأَيْتَهُمْ تُعْجِبُكَ أَجْسَامُهُمْ وَإِن يَقُولُوا تَسْمَعْ لِقَوْلِهِمْ كَأَنَّهُمْ خُشُبٌ مُّسَنَّدَةٌ يَحْسَبُونَ كُلَّ صَيْحَةٍ عَلَيْهِمْ هُمُ الْعَدُوُّ فَاحْذَرْهُمْ قَاتَلَهُمُ اللَّهُ أَنَّىٰ يُؤْفَكُونَ

4. And when you look at them, they have such looks that they make you wonder and when they speak, their speech is so beauteous and attractive that you listen to their words. They are as blocks of wood, dry, brainless, futile, relying on one another. They think that every cry is against them. They are the enemies; therefore, beware of them. May Allah slay them! How are they deviating from the True Path?

In Chapter 9 (Surah al-Tawba), God Almighty addresses the Noble Prophet (S) saying unto him that the worldly possessions and the children of the hypocrites are not supposed to make you wonder.

The blessed Verse in question is saying that their looks and speech should not make you wonder. Although the blessed Verse is addressed to the Noble Prophet (S), but all Muslims are asked to beware of being impressed by the appearance and the speech of the hypocrites.

The Noble Prophet (S) in narrated as saying that believers are flexible like ears of corn; they bend against the wind, but they stand upright again. However, disbelievers are likened to black poplars, of hard wood, such that they are so inflexible that the harsh wind may eradicate them.6

The blessed Verse in question treats of further tokens of the hypocrites, saying that when one sees them, they wonder at their comely appearance and sweet words, and whenever they talk, you listen to them. Thus, even the Noble Prophet (S) may be impressed by their sweet words, let alone others.

Besides treating of their appearances, their inward states are also dealt with in the blessed Verse, saying that inwardly,

“they are like blocks of wood relying on the wall,”

reflecting that they lack in spirit as their bodies are hollow and dependent. They lack sincerity, light, will, resolution, and faith, hence the similitude of blocks of wood relying on the wall.

In this vein, it is narrated by some Qur’an exegetes that ‘Abd Allah ibn Ubayy, the chief of the hypocrites, was a robust, good looking, and eloquent man. Upon entering the meetings of the Noble Prophet (S) and his Companions, the Companions wondered at the appearances of ‘Abd Allah ibn Ubayy and his followers and listened to their words.

However, owing to their arrogance, they went to the wall and relied on it, impressing the Companions by their appearances and words, hence the Revelation of the blessed Verse.7 The blessed Verse proceeds to say that they are so superficial. They neither trust God Almighty nor are they self-confident, such that they regard any cry to be against them.

Their hearts are encompassed by fear and their souls are enwrapped by suspicion and pessimism. As the saying goes “The traitor is fearful,” they are even afraid of their own shadows. Thus, this is another token of the hypocrites.

The blessed Verse closes by warning the Noble Prophet (S) that they are your real enemies and he is asked to beware of them. The blessed Verse further says: May God Almighty slays them. How they deviate from the True Path.

It is clear that the sentence is not in the indicative mood, but it is a curse on them which reflects censure and degradation for the hypocrites, as similar expressions are used in daily speech. The point is that God Almighty uses the speech employed by people.

Thus, other tokens of the hypocrites are enumerated including their attractive appearances, their hollowness, fear, suspicion of everything and any event.

In this vein, it is narrated from the Noble Prophet (S) that believers have four kinds of enemies:

1. The Muslims envious of them

2. The hypocrites who hate them.

3. Satan who leads them astray.

4. The disbelievers who wage war against them.8

Surah al-Munafiqun - Verses 5-6

وَإِذَا قِيلَ لَهُمْ تَعَالَوْا يَسْتَغْفِرْ لَكُمْ رَسُولُ اللَّهِ لَوَّوْا رُءُوسَهُمْ وَرَأَيْتَهُمْ يَصُدُّونَ وَهُم مُّسْتَكْبِرُونَ

سَوَاءٌ عَلَيْهِمْ أَسْتَغْفَرْتَ لَهُمْ أَمْ لَمْ تَسْتَغْفِرْ لَهُمْ لَن يَغْفِرَ اللَّهُ لَهُمْ إِنَّ اللَّهَ لَا يَهْدِي الْقَوْمَ الْفَاسِقِينَ

5. And whenever it is said unto them: “Come, so that Allah's Messenger may invoke Allah to forgive you,” they twist their heads out of disbelief, arrogance, and derision and you would see them impeding out of arrogance the people from turning towards the Truth.

6. It is equal to them whether you ask forgiveness or ask not forgiveness for them. Indeed, Allah guides not the people who are disobedient.

The Prophetic Calls lead to growth and attaining to an exalted state. The invocations of Allah's friends will be answered. The Prophet's (S) prayers for one who denies the True Call may not be answered. Arrogance leads to deprivation from the Divine Boundless Graciousness.

The blessed Verse 5 treats of further tokens of the hypocrites and their misdeeds, saying when they are asked to come so that Allah's Messenger (S) may invoke God Almighty to forgive them, they twist their heads out of derision and arrogance and they turn away from the Prophet's (S) words in arrogance. The point is that their arrogance impedes them from taking the opportunity to repent from committing sins and being absolved of them.

An instance of such arrogant denial, according to Qur’an exegetes, was ‘Abd Allah ibn Ubayy who talked evil of the Noble Prophet (S) and emigrant believers saying that upon their return to Medina, the mighty would drive out the humbled out of the city.

It was on that occasion that the blessed Qur’anic Verses were revealed and thereby he was severely censured. It was suggested that he went to the Noble Prophet (S) so that he may invoke God Almighty to forgive him.

However, he uttered further unworthy words, saying:

“I was asked to convert to the Islamic faith and I did. I was asked to pay alms-tax and I did. Then, you will ask me to prostrate before Muhammad (S).”

It is clear that the spirit of the Islamic faith is submission to the Truth and arrogance impedes such submission.

Therefore, one of the tokens of the hypocrites which is one of the motives lying behind hypocrisy is arrogance, self-conceit, and megalomania.

The Arabic word

lawwu (“they twist”),

deriving from l-w-’, l-y-y, or l-w-y, originally denotes twisting ropes but it also connotes turning around or away one's head.

The Arabic verbal form yasudduna, as mentioned above, is used in two senses: “they impede” and “they turn away,” though the contextual meanings of the blessed Verses 2 and 5 reflect the former and the latter senses respectively.

To disambiguate the intended meaning, the blessed Verse 6 adds that put the case that they come unto you and you ask for their forgiveness, they are not prepared for such forgiveness. Thus, it would make no difference to them whether you ask or not ask for forgiveness, since God Almighty will never forgive them, as God Almighty will not guide the disobedient.

It is also clear that by disobedient, any sinner is not intended, since the Noble Prophet (S) was Divinely appointed to save the sinners, but those who persist in committing sins and are obstinate and arrogant against the Truth may not be absolved of their sins.

Surah al-Munafiqun - Verse 7

هُمُ الَّذِينَ يَقُولُونَ لَا تُنفِقُوا عَلَىٰ مَنْ عِندَ رَسُولِ اللَّهِ حَتَّىٰ يَنفَضُّوا وَلِلَّهِ خَزَائِنُ السَّمَاوَاتِ وَالْأَرْضِ وَلَٰكِنَّ الْمُنَافِقِينَ لَا يَفْقَهُونَ

7. They are the ones who say: “Spend not on those who are with Allah's Messenger so that they desert him.” And to Allah belong the treasures of the heavens and the earth, but the hypocrites comprehend not.

The Arabic word khaza’in is the plural form of khazina (“treasure”). One of the stratagems devised by enemies is to boycott the believers and lead them to dire straits. The blessed Verse is saying that the hypocrites asked each other not to render aid to the Noble Prophet (S) so that his followers may abandon him.

It was in this vein that Mu‘awiya issued a decree as per which the followers of Imam ‘Ali (as) were deprived of the public Muslim treasury (bayt al-mal)9 and the adherents of Imam Husayn (as) were denied of water at Karbala’. In modern times, superpowers employ economic sanctions and pressures to make the nations submit to their will.

Surah al-Munafiqun - Verse 8

يَقُولُونَ لَئِن رَّجَعْنَا إِلَى الْمَدِينَةِ لَيُخْرِجَنَّ الْأَعَزُّ مِنْهَا الْأَذَلَّ وَلِلَّهِ الْعِزَّةُ وَلِرَسُولِهِ وَلِلْمُؤْمِنِينَ وَلَٰكِنَّ الْمُنَافِقِينَ لَا يَعْلَمُونَ

8. They say: “If we return to Medina from this military expedition, the more honorable will expel therefrom the meaner.” But honor, and power belong to Allah and to His Messenger and to the believers, but the hypocrites know not.

The hypocrites intend to overthrow the Islamic state. They regard themselves to be honorable and the Noble Prophet (S) and the believers to be lowly, whereas the honor and glory solely belong to God Almighty, the Noble Prophet (S), and the believers.

The blessed Verse makes reference to other detestable words uttered by them, saying that they say if we return to Median, the honorable will drive out the humbled from the city. Such words were uttered by ‘Abd Allah ibn Ubayy intending to say that they, as the inhabitants of Medina, will expel Allah's (S) Messenger and the emigrant believers from the city.

By

“return,”

return from the military campaign of Bani Mustalaq is meant. It is true that one person uttered such words, but since the hypocrites had the same policy, the Holy Qur’an intends a collective sense out of the same. Thus, a harsh reply is provided for them by the Holy Qur’an to the effect that glory exclusively belongs to God Almighty, His Messenger (S), and the believers, though the hypocrites are not aware of it.

It is worthy of note, however, that such words against the emigrant believers were not solely uttered by the Medinan hypocrites, but such words were formerly uttered by the chiefs of Quraysh in Mecca, saying that if they pressured the poor Muslims who were few in number by economic sanctions or if they expel them from Mecca, everything would go smoothly.

The colonial powers in modern times imagine that the treasures of the heaven and the earth are available to them and they try to impose economic sanctions on the nations who fail to submit to their will. Such blind disobedient people have been unaware of the point that their possessions and riches will be scattered to the wind by the Divine Will and their baseless might will perish.

Such attitude, regarding oneself honorable and others humbled is hypocritical and stems from arrogance and self-conceit on the one hand and imaginary independence before God Almighty on the other. Had they been acquainted with the truth of total submission to God Almighty and His Absolute Ownership, they would have never erred in this respect.

Surah al-Munafiqun - Verse 9

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُلْهِكُمْ أَمْوَالُكُمْ وَلَا أَوْلَادُكُمْ عَن ذِكْرِ اللَّهِ وَمَن يَفْعَلْ ذَٰلِكَ فَأُولَٰئِكَ هُمُ الْخَاسِرُونَ

9. O you who believe! Let neither your properties nor your children divert you from the remembrance of Allah. And whoever does that is the loser.

Since worldly possessions and children constitute one of the most significant factors lying behind loving this worldly life, the blessed Verse warns the believers against such excessive affection, saying:

“O you who believe! Let neither your properties nor your children divert you from the remembrance of Allah. And whoever does that is the loser.”

It is true that worldly possessions and children are Divine Bounties to the extent that one makes use of them in Allah's Cause and attaining to happiness. However, they are regarded as the worst afflictions when excessive affection for them impedes man from treading the Path to the Truth. It is mentioned above that the same affection led the hypocrites astray.

The same motif is most explicitly depicted in a tradition narrated from Imam Baqir (as) according to which two wolves on either sides of a cattle may not inflict so many harms that mammonism and greed may adversely affect the believers’ faith.10

Qur’an exegetes discuss different possibilities regarding the remembrance of God Almighty in this blessed Verse. Some maintain that the five daily prayers are hereby intended.

Some hold that it alludes to showing gratitude for Divine Bounties, patience at the time of affliction, contentment with Divine Decrees, pilgrimage to Mecca, paying alms tax (zakat), recitation of the Holy Qur’an, and all religious obligations. However, it is clear that remembrance of God Almighty is broad in its semantic range encompassing all the above. Thus, such interpretation makes a reference to the explicit instances of such remembrance.

Surah al-Munafiqun - Verse 10

وَأَنفِقُوا مِن مَّا رَزَقْنَاكُم مِّن قَبْلِ أَن يَأْتِيَ أَحَدَكُمُ الْمَوْتُ فَيَقُولَ رَبِّ لَوْلَا أَخَّرْتَنِي إِلَىٰ أَجَلٍ قَرِيبٍ فَأَصَّدَّقَ وَأَكُن مِّنَ الصَّالِحِينَ

10. And expend of that with which We have provided you before death comes to any of you when he says: “My Lord! If only You would give me respite for a little while, then I should give alms and be amongst the righteous.

Man expends alms in Allah's Cause and acts upon his religious obligations if he believes the he will die and there will be Resurrection in the Hereafter.

It is in this vein that the blessed Verse in question enjoins the believers to expend alms in Allah's Cause, saying:

“expend of that with which We have provided you before death comes to any of you when he says: 'My Lord! If only You would give me respite for a little while, then I should give alms and be amongst the righteous.'“

Enjoining the believers to expend alms in Allah's Cause herein is interpreted by some Qur’an exegetes in the sense of the immediate requirement of expending the alms tax and other religious obligations, though the contextual meaning of the blessed Verse reflects that any kind of obligatory and supererogatory expending alms is hereby intended which may serve as a means of man's salvation in the Hereafter.

It would be of interest to note that the blessed Verse says:

“I should give alms and be amongst the righteous.”

Such expression demonstrates the profound impression made by expending in Allah's Cause on righteousness. However, some Qur’an exegetes hold that righteousness herein connotes performing the rituals for pilgrimage to Mecca and there are traditions explicitly substantiating such interpretation, though it may be regarded as one of the explicit instances of the same.

The clause

“before death comes to any of you”

makes a reference to man's encounter with death and the reflection of its tokens, since one may not utter such words posthumously.

The clause

“of that with which We have provided you”

is not restricted to worldly possessions but connotes all Bounties reflecting that man has been granted such Bounties by God Almighty for a few days. Thus, niggardliness would be meaningless. Upon taking a glimpse at the purgatory in the last moments, many people find out that they are at the threshold of the Resurrection Day.

The veils of ignorance are cast asunder and they notice that they have to leave behind all their worldly possessions and regret that they have not made any provisions for such a long journey. Thus, they ask to return to this world even for a short while to compensate for their losses, but they are denied of such return, since Divine Decree makes it impossible to return.

Surah al-Munafiqun - Verse 11

وَلَن يُؤَخِّرَ اللَّهُ نَفْسًا إِذَا جَاءَ أَجَلُهَا وَاللَّهُ خَبِيرٌ بِمَا تَعْمَلُونَ

11. And Allah grants respite to none when his appointed time comes. And Allah is All-Aware of what you do.

The last blessed Verse most decisively adds that God Almighty grants respite to none when his appointed time of death comes, not even for one single moment.

The same motif is reflected elsewhere in the Holy Qur’an11 :

“When their term comes, neither can they delay it nor can they advance it for a moment.”

Finally, the blessed Verse closes with

“And Allah is All-Aware of what you do,”

reflecting that there are records available for Reward and Chastisement and everyone shall receive Divine Retribution before others.

May God Almighty encompass us with His Graciousness and makes us the dwellers of Paradise. Amen.

Notes

1. Majma‘ al-Bayan.

2. Thawab al-A‘mal; Tafsir Nur al-Thiqalayn.

3. Ghurar al-Hikam.

4. ‘Awali al-La’ali, vol. 4, p. 39.

5. Tafsir Makhzan al-‘Irfan.

6. Tafsir Ruh al-Bayan, vol. 6, p. 53f3.

7. Tafsir Kashshaf, vol. 4, p. 540.

8. Nahj al-Fasaha, p. 481.

9. Ibn Hadid's commentary on the Nahj al-Balagha, vol. 11, p. 44.

10. Usul Kafi, vol. 2, the chapter on the love for this world, tradition 3.

11. 7:34


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