Section V:
Verses (35-40)
Coming up in this surah are verses which
shine like the radiant sun. They cast their shadow on all its
constituents. The parable of belief and disbelief is mentioned
in them. The radiance of faith in the inner and outer self of
a person becomes evident through it. Described are the deeds
which manifest themselves in the individual and collective
lives of people as a result of this faith. Similarly, the
darkness that engulfs the inner and outer self of a person
because of disbelief is portrayed, and how ultimately it
destroys the individual and collective lives of people. The
purpose of presenting these parables to the believers is to
urge them to adopt the path of faith in every sphere of their
lives. For the disbelievers, the purpose is that if they want
to remain buried in layers upon layers of the darkness of
disbelief and do not like to come into the light spread by
faith, they should contemplate their fate.
Readers may now study the verses in the
light of this background.
Text and
Translation
اَللّٰهُ نُوۡرُ السَّمٰوٰتِ وَ الۡاَرۡضِ
مَثَلُ نُوۡرِهِ کَمِشۡکٰوةٍ فِیۡهَا مِصۡبَاحٌ
اَلۡمِصۡبَاحُ فِیۡ زُجَاجَةٍ
اَلزُّجَاجَةُ کَاَنَّهَا کَوۡکَبٌ دُرِّیٌّ یُّوۡقَدُ
مِنۡ شَجَرَةٍ مُّبٰرَكَةٍ زَیۡتُوۡنَةٍ لَّا شَرۡقِیَّةٍ وَّ
لَا غَرۡبِیَّةٍ
یَّکَادُ زَیۡتُهَا یُضِیۡٓءُ وَ لَوۡ لَمۡ تَمۡسَسۡهُ
نَارٌ
نُوۡرٌ عَلٰی نُوۡرٍ
یَهۡدِی اللّٰهُ لِنُوۡرِهِ مَنۡ یَّشَآءُ
وَ یَضۡرِبُ اللّٰهُ الۡاَمۡثَالَ لِلنَّاسِ
وَ اللّٰهُ بِکُلِّ شَیۡءٍ عَلِیۡمٌ . فِیۡ بُیُوۡتٍ
اَذِنَ اللّٰهُ اَنۡ تُرۡفَعَ وَ یُذۡکَرَ فِیۡهَا اسۡمُهُ
یُسَبِّحُ لَهُ فِیۡهَا بِالۡغُدُوِّ وَ الۡاٰصَالِ .
رِجَالٌ
لَّا تُلۡهِیۡهِمۡ تِجَارَةٌ وَّ لَا بَیۡعٌ عَنۡ ذِکۡرِ اللّٰهِ
وَ اِقَامِ الصَّلٰوةِ وَ اِیۡتَآءِ الزَّکٰوهِ یَخَافُوۡنَ
یَوۡمًا تَتَقَلَّبُ فِیۡهِ الۡقُلُوۡبُ وَ الۡاَبۡصَارُ .
لِیَجۡزِیَهُمُ اللّٰهُ اَحۡسَنَ مَا عَمِلُوۡا وَ یَزِیۡدَهُمۡ
مِّنۡ فَضۡلِهِ
وَ اللّٰهُ یَرۡزُقُ مَنۡ یَّشَآءُ بِغَیۡرِ حِسَابٍ .
وَ الَّذِیۡنَ کَفَرُوۡا اَعۡمَالُهُمۡ کَسَرَابٍۭ بِقِیۡعَةٍ
یَّحۡسَبُهُ الظَّمۡاٰنُ مَآءً
حَتّٰۤی اِذَا جَآءَهُ لَمۡ یَجِدۡهُ شَیۡئًا وَّ
وَجَدَ اللّٰهَ عِنۡدَهُ فَوَفّٰىهُ حِسَابَهُ وَ اللّٰهُ
سَرِیۡعُ الۡحِسَابِ . اَوۡ کَظُلُمٰتٍ فِیۡ بَحۡرٍ لُّجِّیٍّ
یَّغۡشٰهُ مَوۡجٌ مِّنۡ فَوۡقِهِ مَوۡجٌ مِّنۡ فَوۡقِهِ سَحَابٌ
ظُلُمٰتٌ بَعۡضُهَا فَوۡقَ بَعۡضٍ
اِذَاۤ اَخۡرَجَ یَدَهُ لَمۡ یَکَدۡ یَرٰىهَا
وَ مَنۡ لَّمۡ یَجۡعَلِ اللّٰهُ لَهُ نُوۡرًا فَمَا
لَهُ مِنۡ نُّوۡرٍ (35۔40)
God only is the light of the heavens and
the earth . The example of this light of faith in the heart is
as if there is a niche which has a lamp. The lamp is in
crystal . The crystal is like a shining star. The lamp is lit
up by oil that comes from a lush olive tree which is neither
eastern nor western. Its oil is so transparent as if it will
light up even without fire touching it. Light upon light. God
grants the light of His guidance to whomsoever He wills. And
God states these parables to guide people and God is aware of
everything – These niches are found in houses which God has
directed that they be built and His name be mentioned in them.
In it, those people glorify Him morning and evening whom
neither trade nor sale purchase divert from God’s remembrance,
diligence in the prayer and from paying zakah . They keep
fearing the day in which hearts and eyes will be anxious so
that God gives them the best reward of their deeds and gives
them more out of His grace . And God will give immeasurably to
whomsoever He desires. (35-38)
And those who disbelieved, the parable of
their deeds is as if there is a mirage in a desolate desert
which the thirsty regards to be water until when he comes
close to it, he finds it to be nothing. However, he finds God
there. Then He will take His account in full and quick is God
to take account. Or think as if there is expansive darkness in
a deep sea with wave upon wave rising up; clouds overspread
from the top. Layers of darkness, one on top of the other. If
someone takes out his hand, he is not even able to see it. And
he whom God does not give light, for him there is no light.
(39-40)
Explanation
اَللّٰهُ نُوۡرُ السَّمٰوٰتِ وَ الۡاَرۡضِ
مَثَلُ نُوۡرِهِ کَمِشۡکٰوةٍ فِیۡهَا مِصۡبَاحٌ
اَلۡمِصۡبَاحُ فِیۡ زُجَاجَةٍ
اَلزُّجَاجَةُ کَاَنَّهَا کَوۡکَبٌ دُرِّیٌّ یُّوۡقَدُ
مِنۡ شَجَرَةٍ مُّبٰرَكَةٍ زَیۡتُوۡنَةٍ لَّا شَرۡقِیَّةٍ وَّ
لَا غَرۡبِیَّةٍ
یَّکَادُ زَیۡتُهَا یُضِیۡٓءُ وَ لَوۡ لَمۡ تَمۡسَسۡهُ
نَارٌ
نُوۡرٌ عَلٰی نُوۡرٍ
یَهۡدِی اللّٰهُ لِنُوۡرِهِ مَنۡ یَّشَآءُ
وَ یَضۡرِبُ اللّٰهُ الۡاَمۡثَالَ لِلنَّاسِ
وَ اللّٰهُ بِکُلِّ شَیۡءٍ عَلِیۡمٌ .
These heavens and the earth, in fact the
whole universe is a place of darkness for a person who does
not believe in God or does believe in Him but does not accept
His attributes and the corollaries of these attributes. Such a
person can neither know the origin of this universe nor the
purpose of its creation. He is not able to decide his own
purpose of existence either: does he have absolute powers in
this world without any accountability or is he governed and
controlled? Is he accountable or unaccountable? What is good
and evil for him? Should he adopt the path of oppression or
that of justice? Should he merely follow his vested interests
and desires or some higher mission in life? A successful and
true life is based on the correct answer to these questions.
However, he who does not believe in God cannot correctly
answer these questions. He roams in the darkness like a blind
animal and ultimately one day falls into the pit of
destruction and reaches the fate he deserves. However, a
person who believes in God with His true attributes is able to
solve the riddle of this universe and its fate is also evident
to him. All those questions become clear to him as well which
can never be answered by someone who does not believe in God.
For this reason, this world does not remain a place of
darkness for him; in fact, the radiance of faith lights up
everything for him and each of its aspects becomes evident to
him. Whatever step he takes, he takes in broad daylight and in
whichever direction he walks, he is guided by the light of
belief in God. It is this reality which is explained in this
part of the verse by stating that God is the light of the
heavens and the earth. He who has this light has the light of
guidance and is treading the straight path. And he who is
deprived of this light is wandering in a world of darkness and
no one else can give him light: وَمَن لَّمْ
يَجْعَلِ اللّٰهُ لَهُ نُورًا فَمَا لَهُ مِنْ نُّوْرٍ
(and he whom God does not give light, for him there is no
light).
Consider the words:اَللّٰهُ
نُوۡرُ السَّمٰوٰتِ وَ الۡاَرۡضِ
مَثَلُ نُوۡرِهِ کَمِشۡکٰوةٍ فِیۡهَا مِصۡبَاحٌ
اَلۡمِصۡبَاحُ فِیۡ زُجَاجَةٍ
اَلزُّجَاجَةُ کَاَنَّهَا کَوۡکَبٌ دُرِّیٌّ. They
imply that the radiance of faith that enters a heart adds
another light to the light of human nature. This illuminates a
person’s inner-self.
The word مِشۡكٰوۃ
refers to the heart of a person that has been likened to a
niche where oil-lamps are placed. These lamps are generally
placed at high points in a house so that light reaches every
nook and corner. Within a person, it is the heart which if lit
up, lights up his inner and outer-self. About this lamp it is
said that it is enclosed in a crystal. The benefit of this is
that the flame of the fire is not affected by gushes of wind
and remains stable. This increases its brightness. Exactly the
same benefit is drawn by a heart that has faith. It is secured
from wavering. Whatever the circumstances,
it remains content and satisfied. It is such a heart which the
Qur’an (89:27) has referred to as the “contented soul” and
this is the greatest treasure a person can acquire because of
faith.
It is stated that this crystal is like a
shining star. If the crystal is dirty, it does not increase
the light, it in fact hinders it. Thus, the light of faith
cleanses the heart from all kinds of filth and makes it shine
like a mirror.
The word مُّبٰرَکَةٍ
is used in its literal meaning. Just as lush and fertile land
is called “blessed” by the Qur’an, similarly here a tree which
bears fruit is called “blessed.”
The words لَا
شَرۡقِیَّةٍ وَّ لَا غَرۡبِیَّةٍ state a characteristic
of this tree. This tree is right in the middle of an orchard,
neither from its eastern side nor the western one. It may be
kept in mind that trees which are found at the borders of an
orchard are always exposed to the intensity of the sun and
wind and for this reason do not bear as good a fruit as the
one borne by trees that are in the middle. For this reason,
this characteristic of the tree is meant to show the utmost
lushness of the tree.
This in fact is another quality of the
lamp: such is the lucidity of the oil that lights it up that
it seems that he would ignite without fire even touching it.
This also refers to the fact that faith takes its roots in the
chests of those whose nature is pure and free of any
perversion. It sparks up with the weakest of stimuli, and in
this way adds the light of faith to the light of a person’s
nature.
Consider next the expression
یَهۡدِی اللّٰهُ لِنُوۡرِهِ مَنۡ یَّشَآءُ.
When the verb یَهۡدِی occurs with
the preposition ل it also
encompasses the meaning of “being granted urge” as has been
explained under verse 35 of Surah Yunus. This is a reference
to the established practice of God regarding providing
guidance which has been elucidated in this exegesis at various
instances: Only those are provided this light of faith who
preserve the light of their nature and keep it pure. Those who
lose this light of nature or spoil it because of their
deviations and misdeeds do not receive the light of faith. The
words لَّا شَرۡقِیَّةٍ وَّ لَا غَرۡبِیَّةٍ
refer to this protection from such deviations. There is also a
subtle insinuation found in these words regarding the dispute
between the Jews and Christians regarding the East and West of
the House of God. It was because of this dispute that they
deviated so far away from the real centre that they were
deprived of the title of the “middle nation” and were thereby
not able to embrace Islam. God provides further urge to accept
the truth to only those who duly value the urge they already
have. Those who do not do so suffer the consequence of being
stripped of the guidance they innately possess. Jesus (sws) is
reported to have said: “if a person is a thief in one penny,
he is not entrusted with one hundred thousand pennies.”
A governing noun is suppressed before
لِلنَّاسِ in وَ
یَضۡرِبُ اللّٰهُ الۡاَمۡثَالَ لِلنَّاسِ. The implied
meaning would be that God states these parables to educate and
remind people so that they recognize the value of faith
through them and are able to light up their hearts through
them. Parables are the highest and the most effective means to
explain realities. If people do not benefit from them, it is
their misfortune.
The words وَ اللّٰهُ
بِکُلِّ شَیۡءٍ عَلِیۡمٌ imply that God’s intent is
always based on His knowledge and wisdom. He is fully aware of
the inner and outer self of each person and thus deals with
him in a manner he is worthy of.
فِیۡ بُیُوۡتٍ اَذِنَ اللّٰهُ اَنۡ
تُرۡفَعَ وَ یُذۡکَرَ فِیۡهَا اسۡمُهُ
یُسَبِّحُ لَهُ فِیۡهَا بِالۡغُدُوِّ وَ الۡاٰصَالِ .
رِجَالٌ
لَّا تُلۡهِیۡهِمۡ تِجَارَةٌ وَّ لَا بَیۡعٌ عَنۡ ذِکۡرِ اللّٰهِ
وَ اِقَامِ الصَّلٰوةِ وَ اِیۡتَآءِ الزَّکٰوهِ یَخَافُوۡنَ
یَوۡمًا تَتَقَلَّبُ فِیۡهِ الۡقُلُوۡبُ وَ الۡاَبۡصَارُ .
The words فِیۡ
بُیُوۡتٍ (in houses) are related to
مِشۡکٰوۃ (lamp). This locus makes it clear that the
niche referred to earlier is not found in idol-worshipping or
liquor-drinking places. This niche is found in places where
God is worshipped. Obviously, the word lamp refers to an
upright heart or in other words to a believer. This heart is
not found in every body but only is specific ones and these
bodies are not found everywhere but the real place where they
can be found are God’s mosques. Al-Zamakhshari has given
preference to this view. In his opinion, the sense is:
في بيت من بيوت اذن الله ان ترفع
The verb رفع in
اَذِنَ اللّٰهُ اَنۡ تُرۡفَعَ وَ یُذۡکَرَ
فِیۡهَا اسۡمُهُ here means to build and construct. A
similar usage of this word can be seen verse 147 of Surah
al-Baqarah thus: وَإِذْ يَرْفَعُ
إِبْرَاهِيمُ الْقَوَاعِدَ مِنَ الْبَيْتِ (and remember
when Abraham was building the foundations of the House of
God).
The word ذكر
encompasses the prayer as well all other forms of God’s
remembrance including the ones that are adopted to raise high
the banner of His religion. The expression
اَذِنَ اللّٰهُ shows that these houses have been
constructed at God’s behest so that He is remembered in them.
Though the words here are general but their foremost
connotations are the worship places that were built as a
result of His direct command. For example, the Baytullah which
was built at His behest by Abraham (sws) and Ishmael (sws) or
the Bayt al-Maqdis that was built by Solomon (sws) at His
directive. After that, other places of worship will also be
included which were built as branches of these two. As for
those worship places that were built in total violation of
God’s directive by the idolaters to worship their idols, they
will not be included in the connotation of these words. Their
status is of abodes of filth. Their niches are not referred to
in this parable.
Consider next the portion:
یُسَبِّحُ لَهُ فِیۡهَا بِالۡغُدُوِّ وَ
الۡاٰصَالِ رِجَالٌ
لَّا تُلۡهِیۡهِمۡ تِجَارَةٌ وَّ لَا بَیۡعٌ عَنۡ ذِکۡرِ
اللّٰهِ وَ اِقَامِ الصَّلٰوةِ وَ اِیۡتَآءِ الزَّکٰوةِ
یَخَافُوۡنَ یَوۡمًا تَتَقَلَّبُ فِیۡهِ الۡقُلُوۡبُ وَ
الۡاَبۡصَارُ. The previous verses state a parable of
faith. As soon as the discourse reached the mention of
mosques, an appropriate occasion arose to refer to the traits
of the life led by those who have this faith. This is like
stating the effect after stating the cause so that a fact can
be personified in real life.
The expression
الۡغُدُوِّ وَ الۡاٰصَالِ has the same meaning as that
of “day and night” in our language.
The undefined noun
رِجَالٌ is meant for extreme praise of such people. In
other words, they are such superb servants of God that nothing
of this world can make them negligent of God’s remembrance.
Their most cherished thing is God’s pleasure.
In the expression
تِجَارَةٌ وَّ لَا بَیۡعٌ, the word
تِجَارَةٌ refers to general trade and
بَیۡعٌ conventionally means “to
sell.” This is a mention of the specific after the general. A
businessman never loses the opportunity to sell his goods if
the occasion arises; however, such are these servants of God
that even such profitable opportunities do not make them
forgetful of God’s remembrance, let alone simple trading. Such
is the majesty of a believer that he indulges in trade and in
sale and purchase but he is never indifferent to God’s
remembrance and his own obligations.
The prayer and zakah are mentioned as two
basic obligations of religion. In reality, they encompass the
whole of religion, as has been explained at another instance
in this exegesis.
The words تَتَقَلَّبُ
فِیۡهِ الۡقُلُوۡبُ وَ الۡاَبۡصَارُ portray the horrors
of the Day of Judgement. On that day, people who spent their
lives in negligence will continue to remain anxious and
dismayed.
لِیَجۡزِیَهُمُ اللّٰهُ اَحۡسَنَ مَا
عَمِلُوۡا وَ یَزِیۡدَهُمۡ مِّنۡ فَضۡلِهِ
وَ اللّٰهُ یَرۡزُقُ مَنۡ یَّشَآءُ بِغَیۡرِ حِسَابٍ .
The ل is not of
causation but of consequence. An example of this usage can be
seen in verse 8 of Surah al-Qasas thus: فَالۡتَقَطَهُ
اٰلُ فِرۡعَوۡنَ لِیَکُوۡنَ لَهُمۡ عَدُوًّا وَّ حَزَنًا.
A famous couplet of Imru’ al-Qays reads:
ومَا ذَرَفَتْ عَيْناكِ إلا لتَضْرِبي
بسَهمَيكِ في أعشارِ قَلبٍ مُقَتَّلِ
Here too the on is meant to express the
consequence.
The verse means that whatever they are
doing in this world for fear of the Hereafter and to earn the
pleasure of God will be a source of a reward that surpasses
their deeds and God will further bless them from His grace:
such people are forgiven in a way that they cannot even
imagine.
وَ الَّذِیۡنَ کَفَرُوۡا اَعۡمَالُهُمۡ
کَسَرَابٍۭ بِقِیۡعَةٍ یَّحۡسَبُهُ الظَّمۡاٰنُ مَآءً
حَتّٰۤی اِذَا جَآءَهُ لَمۡ یَجِدۡهُ شَیۡئًا وَّ
وَجَدَ اللّٰهَ عِنۡدَهُ فَوَفّٰىهُ حِسَابَهُ وَ اللّٰهُ
سَرِیۡعُ الۡحِسَابِ .
After mentioning the parable of belief
and its bearers, now a parable of disbelief and the inner and
outer selves of disbelievers is being mentioned: the extent of
light there is exactly the same as the extent of darkness
here. In the parable of the believers, first
the effect-producer (faith) is highlighted and then the
effectee (deed). In the parable of the disbelievers it is the
opposite. The reason for this is that faith is a very deep
reality whose roots have penetrated deep into the nature of a
human being. It is the blessed consequences of faith which
become apparent in deeds and conducts. On the other hand,
disbelief is like a tree that has sprouted on filth and
garbage whose poisonous fruits are before the eyes in the form
of deeds and conduct but does not have any roots in human
nature that need to be highlighted.
The implication is that
no different will be the fate of the disbelievers than the one
what this verse depicts. It will become evident to them that
their deeds too have vanished into thin air; however, instead
of their deeds, they will encounter their Lord and He will
settle their account in the blink of an eye.
The words
حَتّٰۤی اِذَا جَآءَہٗ until
the end of the verse portray a picture of this misfortune and
deprivation that the disbelievers will face in the Hereafter.
In other words, the complete sense will be to the effect:
حتي اذا جاء الكافر أعماله يوم
القيامة. Since the purpose of the
parable is to explain their deprivation in the Hereafter, the
direction of the discourse automatically shifts towards it and
that is why the accusative pronoun gives due deference to what
deeds are compared to: mirage.
It may be noted that the
word كُفَّارٌ
or the expression الَّذِيْن كَفَرُوا
has never been used in the Qur’an to
refer to those who disbelieve in God. None of the addressees
of the Qur’an disbelieved in God; all of them associated
partners with Him. These idolaters are called sometimes as
disbelievers and sometimes as polytheists. This is because
polytheism is in fact disbelief. In religion, it is not
required to merely believe in God but to believe in Him with
all His attributes as well as all requisites of these
attributes. A person who does not believe in God with all His
attributes and their requisites will find all his deeds
carrying no weight in the Hereafter even though he may have
done them thinking that he is doing a virtue.
The last part of the
verse وَ اللّٰهُ سَرِیۡعُ الۡحِسَابِ
clarifies the misconception that often
afflicts the naive. They think that the hereafter and its
accountability is a very far off reality, if ever it is; there
is no need to be worried about it at the moment. They also
question as to who could keep the complete record of the deeds
and words of such a large number of people. These words of the
verse imply that those who spent all their lives with such
baseless notions being negligent of the next world will see
that the account of their deeds has come before them in the
blink of an eye.
اَوۡ کَظُلُمٰتٍ فِیۡ بَحۡرٍ لُّجِّیٍّ
یَّغۡشٰهُ مَوۡجٌ مِّنۡ فَوۡقِهِ مَوۡجٌ مِّنۡ فَوۡقِهِ سَحَابٌ
ظُلُمٰتٌ بَعۡضُهَا فَوۡقَ بَعۡضٍ
اِذَاۤ اَخۡرَجَ یَدَهُ لَمۡ یَکَدۡ یَرٰىهَا
وَ مَنۡ لَّمۡ یَجۡعَلِ اللّٰهُ لَهُ نُوۡرًا فَمَا
لَهُ مِنۡ نُّوۡرٍ.
The expression بَحۡرٍ
لُّجِّیٍ means “deep sea.” The word
لُجٌّ refers to that part of the sea where the water is
the deepest. Thus لُّجِّی is its
associated noun.
The previous verse described a parable of
the deeds of the disbelievers. This verse mentions a parable
of their mental darkness. Either because of not believing in
God or not believing in Him in the proper way they lead their
lives in pitch darkness.
Light can only be procured through faith
in God. A person who is not given the urge by God to accept
faith – because of his own wretchedness – will never be able
to obtain light. Unless he treads the path of faith, he will
keep wandering in darkness and each day this darkness will
continue to increase.
Section VI: Verses (35-40)
Once the essence of belief and disbelief
has been explained, the succeeding verses invite the
addressees to profess belief in God. First, attention is
directed at the attributes and majesties of God which testify
that only God is controlling this universe. No one else has
any share in this. For this reason, everyone should consign
themselves to Him only. After that, the hypocrites are
specifically warned that now their policy of divided
affiliation cannot continue. They should either devotedly show
obedience only to God and His Prophet or remember that God
will grant dominance to His sincere servants in this land and
all their open or hidden enemies will be humiliated.
Readers may now proceed to study these
verses.
Text and
Translation
اَلَمۡ تَرَ اَنَّ اللّٰهَ یُسَبِّحُ لَهُ
مَنۡ فِی السَّمٰوٰتِ وَ الۡاَرۡضِ وَ الطَّیۡرُ صٰٓفّٰتٍ
کُلٌّ قَدۡ عَلِمَ صَلَاتَهُ وَ تَسۡبِیۡحَهُ
وَ اللّٰهُ عَلِیۡمٌ بِمَا یَفۡعَلُوۡنَ . وَ لِلّٰهِ
مُلۡكُ السَّمٰوٰتِ وَ الۡاَرۡضِ
وَ اِلَی اللّٰهِ الۡمَصِیۡرُ . اَلَمۡ تَرَ اَنَّ
اللّٰهَ یُزۡجِیۡ سَحَابًا ثُمَّ یُؤَلِّفُ بَیۡنَهُ ثُمَّ
یَجۡعَلُهُ رُکَامًا فَتَرَی الۡوَدۡقَ یَخۡرُجُ مِنۡ خِلٰلِهِ
وَ یُنَزِّلُ مِنَ السَّمَآءِ مِنۡ جِبَالٍ فِیۡهَا مِنۡ
بَرَدٍ فَیُصِیۡبُ بِهِ مَنۡ یَّشَآءُ وَ یَصۡرِفُهُ عَنۡ مَّنۡ
یَّشَآءُ
یَکَادُسَنَا بَرۡقِهِ یَذۡهَبُ بِالۡاَبۡصَارِ . یُقَلِّبُ
اللّٰهُ الَّیۡلَ وَ النَّهَارَ
اِنَّ فِیۡ ذٰلِكَ لَعِبۡرَةً لِّاُولِی الۡاَبۡصَارِ .
وَ اللّٰهُ خَلَقَ کُلَّ دَآبَّةٍ مِّنۡ مَّآءٍ فَمِنۡهُمۡ
مَّنۡ یَّمۡشِیۡ عَلٰی بَطۡنِهِ
وَ مِنۡهُمۡ مَّنۡ یَّمۡشِیۡ عَلٰی رِجۡلَیۡنِ
وَ مِنۡهُمۡ مَّنۡ یَّمۡشِیۡ عَلٰۤی اَرۡبَعٍ
یَخۡلُقُ اللّٰهُ مَا یَشَآءُ
اِنَّ اللّٰهَ عَلٰی کُلِّ شَیۡءٍ قَدِیۡرٌ . لَقَدۡ
اَنۡزَلۡنَاۤ اٰیٰتٍ مُّبَیِّنٰتٍ
وَ اللّٰهُ یَهۡدِیۡ مَنۡ یَّشَآءُ اِلٰی صِرَاطٍ
مُّسۡتَقِیۡمٍ . وَ یَقُوۡلُوۡنَ اٰمَنَّا بِاللّٰهِ وَ
بِالرَّسُوۡلِ وَ اَطَعۡنَا ثُمَّ یَتَوَلّٰی فَرِیۡقٌ مِّنۡهُمۡ
مِّنۡ بَعۡدِ ذٰلِكَ
وَ مَاۤ اُولٰٓئِكَ بِالۡمُؤۡمِنِیۡنَ . وَ اِذَا
دُعُوۡا اِلَی اللّٰهِ وَ رَسُوۡلِهِ لِیَحۡکُمَ بَیۡنَهُمۡ
اِذَا فَرِیۡقٌ مِّنۡهُمۡ مُّعۡرِضُوۡنَ . وَ اِنۡ یَّکُنۡ
لَّهُمُ الۡحَقُّ یَاۡتُوۡا اِلَیۡهِ مُذۡعِنِیۡنَ . اَفِیۡ
قُلُوۡبِهِمۡ مَّرَضٌ اَمِ ارۡتَابُوۡا اَمۡ یَخَافُوۡنَ اَنۡ
یَّحِیۡفَ اللّٰهُ عَلَیۡهِمۡ وَ رَسُوۡلُهُ
بَلۡ اُولٰٓئِكَ هُمُ الظّٰلِمُوۡنَ . اِنَّمَا کَانَ
قَوۡلَ الۡمُؤۡمِنِیۡنَ اِذَا دُعُوۡا اِلَی اللّٰهِ وَ
رَسُوۡلِهِ لِیَحۡکُمَ بَیۡنَهُمۡ اَنۡ یَّقُوۡلُوۡا سَمِعۡنَا
وَ اَطَعۡنَا
وَ اُولٰٓئِكَ هُمُ الۡمُفۡلِحُوۡنَ . وَ مَنۡ یُّطِعِ
اللّٰهَ وَ رَسُوۡلَهُ وَ یَخۡشَ اللّٰهَ وَ یَتَّقۡهِ
فَاُولٰٓئِكَ هُمُ الۡفَآئِزُوۡنَ . وَ اَقۡسَمُوۡا بِاللّٰهِ
جَهۡدَ اَیۡمَانِهِمۡ لَئِنۡ اَمَرۡتَهُمۡ لَیَخۡرُجُنَّ
قُلۡ لَّا تُقۡسِمُوۡا
طَاعَةٌ مَّعۡرُوۡفَةٌ
اِنَّ اللّٰهَ خَبِیۡرٌ بِمَا تَعۡمَلُوۡنَ . قُلۡ
اَطِیۡعُوا اللّٰهَ وَ اَطِیۡعُوا الرَّسُوۡلَ
فَاِنۡ تَوَلَّوۡا فَاِنَّمَا عَلَیۡهِ مَا حُمِّلَ وَ
عَلَیۡکُمۡ مَّا حُمِّلۡتُمۡ
وَ اِنۡ تُطِیۡعُوۡهُ تَهۡتَدُوۡا
وَ مَا عَلَی الرَّسُوۡلِ اِلَّا الۡبَلٰغُ الۡمُبِیۡنُ .
وَعَدَ اللّٰهُ الَّذِیۡنَ اٰمَنُوۡا مِنۡکُمۡ وَ عَمِلُوا
الصّٰلِحٰتِ لَیَسۡتَخۡلِفَنَّهُمۡ فِی الۡاَرۡضِ کَمَا
اسۡتَخۡلَفَ الَّذِیۡنَ مِنۡ قَبۡلِهِمۡ وَ لَیُمَکِّنَنَّ
لَهُمۡ دِیۡنَهُمُ الَّذِی ارۡتَضٰی لَهُمۡ وَ
لَیُبَدِّلَنَّهُمۡ مِّنۡ بَعۡدِ خَوۡفِهِمۡ اَمۡنًا
یَعۡبُدُوۡنَنِیۡ لَا یُشۡرِکُوۡنَ بِیۡ شَیۡئًا
وَ مَنۡ کَفَرَ بَعۡدَ ذٰلِكَ فَاُولٰٓئِكَ هُمُ
الۡفٰسِقُوۡنَ . وَ اَقِیۡمُوا الصَّلٰوةَ وَ اٰتُوا الزَّکٰوةَ
وَ اَطِیۡعُوا الرَّسُوۡلَ لَعَلَّکُمۡ تُرۡحَمُوۡنَ . لَا
تَحۡسَبَنَّ الَّذِیۡنَ کَفَرُوۡا مُعۡجِزِیۡنَ فِی الۡاَرۡضِ
وَ مَاۡوٰىهُمُ النَّارُ
وَ لَبِئۡسَ الۡمَصِیۡرُ . (41۔57)
Do you not see that whatever is in the
heavens and the earth glorify God alone and the birds too
with outstretched wings? Each knows its prayer and
glorification and God knows whatever they are doing. And for
God alone is the sovereignty of the heavens and the earth and
to God alone is everyone’s return. (41-42)
Do you not see that God brings forth the
clouds , then joins them together; after that arranges them
into layers? Then you see that from within them rain emerges
and He unleashes from the sky – from the mountains in it –
hail. Thus, He sends them down on whomsoever He likes and
turns them away from whomsoever He wants. Such is the flash of
their lightning as if it will snatch away the eyes. It is God
alone Who causes the alternation of day and night. Indeed,
there is a great lesson in it for those who have insight.
(43-44)
And it is God Who created every living
being from water. So some of them creep on their bellies; and
some of them walk on two feet and some on four feet. God
creates whatever He intends. Indeed, God has power over all
things. (45)
We have sent down revelations which
clearly explain and it is God Who guides whomsoever He wills
to the straight path. (46)
And they claim: “We have professed faith
in God and in the Messenger and We are obedient.” Then one
group from among them turns away and these people are not
believers in reality. And when they are called to God and His
Messenger so that the Messenger may decide among them, one of
their groups turns away. And if they come to obtain the truth
in their favour , they come to him very obediently. Is there
an ailment in their hearts or are they still inflicted with
doubt or do they fear that God and His Messenger will be
unjust to them? In fact, these people are themselves unjust.
Such are the words of the believers that when they are called
to God and His Messenger to resolve a mutual disagreement,
they say: “We listened and we obeyed.” And, in reality, it is
these people who shall prosper. And those who obey God and His
messenger and those fear Him and abide by His limits, it is
they who shall be successful. (47-52)
And they swore strong oaths that if you
direct them to wage jihad , they will certainly march out.
Say: Do not swear oaths. Obedience in the conventional way is
the real thing. God well knows what you are doing. Tell them:
Obey God and obey the Messenger . However, if you turn away,
then remember that the responsibility on the Messenger is only
that which has been imposed on him and on you what has been
imposed on you. And if you obey him alone, you will be guided
and the responsibility of the Messenger is only to clearly
communicate. (53-54)
God’s promise with those among you who
have professed faith and done righteous deeds is that He
shall grant them authority in this land the way He had
granted it to those before them and He shall establish this
religion that He has chosen for them and after this state of
their fear , He shall transform it into peace . They shall
worship Me and associate none with Me. And those who
disbelieve after this, then, in reality, it is they who are
the disobedient. (55)
And be diligent in the prayer and pay
zakah and remain obedient to the Messenger so that mercy is
shown to you. And do not think about these disbelievers that
they will be beyond Our control in this land. And their abode
is Hell and, indeed, it is a very evil abode. (56-57)
Explanation
اَلَمۡ تَرَ اَنَّ اللّٰهَ یُسَبِّحُ لَهُ
مَنۡ فِی السَّمٰوٰتِ وَ الۡاَرۡضِ وَ الطَّیۡرُ صٰٓفّٰتٍ
کُلٌّ قَدۡ عَلِمَ صَلَاتَهُ وَ تَسۡبِیۡحَهُ
وَ اللّٰهُ عَلِیۡمٌ بِمَا یَفۡعَلُوۡنَ .
Exactly the same subject as the one
raised in this verse has been discussed in verse 18 of Surah
al-Hajj. It has been fully explained there. Every object of
this universe glorifies God. Just as its apparent form – the
way we observe it – testifies that it is obedient to God and
follows His directives, its inner form is also busy in
glorifying and exalting Him. Human beings not being fully
aware of their language and gestures though are not able to
understand their glorification and prayers. This is also
pointed out in verse 44 of Surah Isra’ thus:
لَا تَفۡقَهُوۡنَ تَسۡبِیۡحَهُمْ. All
these objects and entities through their practical
demonstration invite human beings that they too join them in
glorifying and exalting God, and like them worship God only.
If a person adopts some other way, he adopts something
entirely different from the rest of the world and strikes a
mantra that is in complete discord with the mantra of everyone
else. Also found in this verse is encouragement for those who
adopt the way of God: they should not regard themselves to be
alone or in minority. The person who treads this path is never
alone. This path is replete with caravans. Every entity of
this universe is his fellow-passenger. Why should he get
dismayed if a few ingrates tread a different path? Why should
he lose hope and be frustrated when the heavens and earth of
God, His sun and moon, His oceans and mountains, animals and
birds all are in harmony with him?
Next, from among things found between the
heavens and the earth, birds are referred to by the words:
وَ الطَّیۡرُ صٰٓفّٰتٍ: they also
glorify God while flying with outstretched wings. At some
other instances, their chanting and singing is referred to.
Here their outstretched wings portray their prostration before
God.
The words کُلٌّ قَدۡ
عَلِمَ صَلَاتَهُ وَ تَسۡبِیۡحَهُ refer to the fact that
people must not think that God has prescribed the same way for
everyone to pray to Him and glorify Him. In fact, He has
appointed different ways for everyone to do so, and everything
has fully learnt these ways and is following them accordingly.
The words وَ اللّٰهُ
عَلِیۡمٌ بِمَا یَفۡعَلُوۡنَ imply that if people are
not aware of how birds glorify and pray to God, it does not
matter. God is aware of all they do, and it is God Who is
informing them about this so that they seek a lesson from it.
. وَ لِلّٰهِ مُلۡكُ السَّمٰوٰتِ وَ
الۡاَرۡضِ
وَ اِلَی اللّٰهِ الۡمَصِیۡرُ .
This verse
mentions the reason for everyone’s glorification and
exaltation of God and why they should do it. None except God
is the sovereign of this universe and to none except Him will
everyone return. So, when this is so in both worlds, on what
grounds should others be glorified and exalted.
اَلَمۡ تَرَ اَنَّ اللّٰهَ یُزۡجِیۡ سَحَابًا
ثُمَّ یُؤَلِّفُ بَیۡنَهُ ثُمَّ یَجۡعَلُهُ رُکَامًا فَتَرَی
الۡوَدۡقَ یَخۡرُجُ مِنۡ خِلٰلِهِ
وَ یُنَزِّلُ مِنَ السَّمَآءِ مِنۡ جِبَالٍ فِیۡهَا مِنۡ
بَرَدٍ فَیُصِیۡبُ بِهِ مَنۡ یَّشَآءُ وَ یَصۡرِفُهُ عَنۡ مَّنۡ
یَّشَآءُ
یَکَادُسَنَا بَرۡقِهِ یَذۡهَبُ بِالۡاَبۡصَارِ .
Mentioned in
these verses is a proof of God’s sovereignty and control of
this universe. It is only He Who has absolute authority in it
and none can interfere in His work which is solely based on
His wisdom. The same element of nature can prove to be a boon
for some and a bane for some. He decides this. Whoever He
wants, He keeps intact and whoever He wants, He saves from
calamities. No one can dare save himself or others if God
intends to inflict him with any trial.
It may be
kept in mind that in one verse, God has explained how He alone
is responsible for showing favour or sending affliction to
people. The first part exemplifies His mercy and the second
(beginning with the words: He unleashes from the sky ) His
affliction. This refers to the winter clouds which appear with
tempestuous winds, intense lightning and hail and such is the
hailstorm they unleash, that cities after cities are enveloped
with hail. It is as if mountains of hail are concealed in the
clouds and go on a rampage of destruction. Some nations –
among those mentioned by the Qur’an that were routed by God’s
punishment – were destroyed in this way. Their mention can be
seen at relevant places.
یُقَلِّبُ اللّٰهُ الَّیۡلَ وَ النَّهَارَ
اِنَّ فِیۡ ذٰلِكَ لَعِبۡرَةً لِّاُولِی الۡاَبۡصَارِ .
[12]
Similarly,
bringing forth the day after the night and the night after the
day is solely in God’s control. None has the power to make the
night appear during the day and the day during the night.
Neither can anyone delay their coming or going by the fraction
of a second.
It has been explained at another instance
that the word عِبۡرَۃ means to
reach one reality through another one. In other words, people
of insight are able to see the intrinsic through the extrinsic
as well as principles concealed in components. After these
observations, they have not the slightest doubt that this
universe has been created by a wise and powerful God Who has
sole authority over it. For this reason, only He deserves to
be worshipped and shown obedience to. It may be kept in mind
that it is this عِبۡرَۃ which is the
real substance of a human being. If someone is devoid of it,
he is not a human being and is in fact an animal. The eye
which is not able to detect the inner form of a thing by
viewing its outer one is blind.
وَ اللّٰهُ خَلَقَ کُلَّ دَآبَّةٍ مِّنۡ
مَّآءٍ فَمِنۡهُمۡ مَّنۡ یَّمۡشِیۡ عَلٰی بَطۡنِهِ
وَ مِنۡهُمۡ مَّنۡ یَّمۡشِیۡ عَلٰی رِجۡلَیۡنِ
وَ مِنۡهُمۡ مَّنۡ یَّمۡشِیۡ عَلٰۤی اَرۡبَعٍ
یَخۡلُقُ اللّٰهُ مَا یَشَآءُ
اِنَّ اللّٰهَ عَلٰی کُلِّ شَیۡءٍ قَدِیۡرٌ .
The
implication of this verse is that if there are variations in
entities, forms and objects, this does not mean that this
universe is governed by different intentions, as is contented
by the naïve idolaters. This in fact is a proof of the power
and wisdom of its creator. He created all living beings from
the same water. Who can say that the creator of two-legged
animals is different and of four-legged ones different. All
have been created by the same creator. He creates whatever He
wants to with His power in whatever form and shape He intends.
Since He has power over all, everyone should consign himself
to Him and worship Him alone.
لَقَدۡ اَنۡزَلۡنَاۤ اٰیٰتٍ مُّبَیِّنٰتٍ
وَ اللّٰهُ یَهۡدِیۡ مَنۡ یَّشَآءُ اِلٰی صِرَاطٍ
مُّسۡتَقِیۡمٍ .
This is a
warning similar to the one sounded in verse 24 earlier. It is
an established practice of God that He guides only those –
with His revelations which lead to the straight path – who
want to tread this path. As for the ingrates, they will
continue to wander in the darkness of their base desires until
they encounter their fate. It has been explained at various
instances of this exegesis that God’s will is based on wisdom
and at the same time is absolute: none can change it.
وَ یَقُوۡلُوۡنَ اٰمَنَّا بِاللّٰهِ وَ
بِالرَّسُوۡلِ وَ اَطَعۡنَا ثُمَّ یَتَوَلّٰی فَرِیۡقٌ مِّنۡهُمۡ
مِّنۡ بَعۡدِ ذٰلِكَ
وَ مَاۤ اُولٰٓئِكَ بِالۡمُؤۡمِنِیۡنَ .
After a
general invitation had been given to the addressees to consign
themselves to God, the case of the hypocrites is taken up.
Their malice and mischief had increased a lot, as is evident
from the incident of ifk.
The last
part of the verse “and these people are not believers in
reality” means that these claimants of faith are not believers
in the sight of God. It is not just by laying claim to faith
by the tongue that this obligation is fulfilled; in fact,
together with it, an essential requirement is to obey the
directives of God and His messenger without any reluctance and
hesitation. If a person does not fulfil this requirement, his
claim to faith is totally false and he is a die-hard
hypocrite.
وَ اِذَا دُعُوۡا اِلَی اللّٰهِ وَ
رَسُوۡلِهِ لِیَحۡکُمَ بَیۡنَهُمۡ اِذَا فَرِیۡقٌ مِّنۡهُمۡ
مُّعۡرِضُوۡنَ .
This verse
mentions the proof of their hypocrisy and lack of faith: when
some dispute arises among them and they are invited to present
it before God and His prophet so that the latter can decide
between them according to God’s law, each of their groups
continues to show evasion. Inviting people to God here
obviously means inviting them to the law of God of which the
messenger is a representative. His verdict is the verdict of
God. If a person lays claim to profess belief in God and His
messenger but turns to decide his disputes and evades the
court of the messenger, then he is a hypocrite.
Here it
should be kept in mind that initially when in the suburbs of
Madinah as long as the Jews had influence in their circles,
the hypocrites would go to their courts to settle their cases.
One of the reasons for this was that the Jews had totally
altered the shari‘ah of God to their own liking and desires.
Secondly, they could be very easily bribed to win a favourable
decision. The hypocrites would use this situation to their
advantage: if they had a hope to obtain a favourable decision
from the Prophet (sws), they would very obediently take their
dispute to his court and if this was not the case, they would
go to the courts of the Jews.
وَ اِنۡ یَّکُنۡ لَّهُمُ الۡحَقُّ یَاۡتُوۡا
اِلَیۡهِ مُذۡعِنِیۡنَ .
In other
words, if they knew that they would not get a favourable
decision from the Prophet (sws), they would go to the courts
of the Jews. The Qur’an )4:63) has
called this attitude of theirs as tahakum ila al-taghut
(seeking verdict from Satan) and regarded it as a polytheistic
practice, as has been explained at an appropriate instance.
اَفِیۡ قُلُوۡبِهِمۡ مَّرَضٌ اَمِ
ارۡتَابُوۡا اَمۡ یَخَافُوۡنَ اَنۡ یَّحِیۡفَ اللّٰهُ عَلَیۡهِمۡ
وَ رَسُوۡلُهُ
بَلۡ اُولٰٓئِكَ هُمُ الظّٰلِمُوۡنَ .
The word
ailment is used in the Qur’an to refer to both “jealousy” and
“hypocrisy.” Concomitant indications show that here it refers
to the latter. Calling both these as ailments is something
very evident.
The word إرتياب
means to be inflicted with doubt. This doubt can relate both
to the messengerhood of Muhammad (sws) as well as to the
future of Islam. One of the major reasons of the hesitancy of
the hypocrites was that they feared that there was an equal
chance that both the Muslims and their opponents would
ultimately be triumphant. So they thought it to their
advantage that a little link should remain with each of these
groups.
The word حيف
means “oppression and injustice.” The verse states that the
attitude of reluctance and indecision shown by these
hypocrites is because of the three enumerated reasons: either
their hearts are inflicted with the ailment of hypocrisy or
they are in doubt about the future of Islam and the Prophet
(sws) or they have fear that their cases will be decided
unjustly by him if their cases are brought to him. They should
decide which of these three ailments afflicts them or is it
that they are afflicted by all three. Whatever the case, it is
against faith.
The last part of the verse “in fact,
these people are themselves unjust,” alludes to the fact that
they fear injustice from God and His Prophet whereas by
adopting this attitude they are being unjust to themselves.
They think that they are safeguarding their future interests
whereas they have actually taken refuge in the shadow of a
wall that is about to be demolished.
اِنَّمَا کَانَ قَوۡلَ الۡمُؤۡمِنِیۡنَ اِذَا
دُعُوۡا اِلَی اللّٰهِ وَ رَسُوۡلِهِ لِیَحۡکُمَ بَیۡنَهُمۡ اَنۡ
یَّقُوۡلُوۡا سَمِعۡنَا وَ اَطَعۡنَا
وَ اُولٰٓئِكَ هُمُ الۡمُفۡلِحُوۡنَ .
The verse
depicts the character of true believers. People who consign
themselves to God disregarding their desires and wants, have
in fact safeguarded their interests in this world and in the
next and not those who want to simultaneously befriend
adherents of belief and disbelief. People who board two boats
at the same time are destined to drown.
وَ مَنۡ یُّطِعِ اللّٰهَ وَ رَسُوۡلَهُ وَ
یَخۡشَ اللّٰهَ وَ یَتَّقۡهِ فَاُولٰٓئِكَ هُمُ الۡفَآئِزُوۡنَ
.
Form reduction in
یَتَّقۡهِ has changed its shape, but such form
reductions are common.
The words خشية
and تقوى are mentioned here adjacent
to one another. In my opinion, the former is a depiction of
the state of the heart and the latter refers to abiding by the
limits of God. In other words, one refers to the inner-self of
a person and the other to his outer-self.
The verse
implies that real successful people are those who obey God and
His Messenger in both conducive and adverse circumstances,
disregarding their personal needs and interests. They are ones
whose hearts are replete with the fear of God and who abide by
His bounds in their everyday lives. It is evident from this
that in the first place a mere claim to faith is not
sufficient for success and salvation; obedience to God and His
Messenger is also essential for this. Secondly, even obedience
is not sufficient; it is essential that a person have God’s
fear in his heart and practical life.
Thus, it is
these people who will remain successful. As for the mean and
selfish who want to remain with God and His Messenger merely
to protect their personal interests, they in fact have nothing
to do with them.
وَ اَقۡسَمُوۡا بِاللّٰهِ جَهۡدَ
اَیۡمَانِهِمۡ لَئِنۡ اَمَرۡتَهُمۡ لَیَخۡرُجُنَّ
قُلۡ لَّا تُقۡسِمُوۡا
طَاعَةٌ مَّعۡرُوۡفَةٌ
اِنَّ اللّٰهَ خَبِیۡرٌ بِمَا تَعۡمَلُوۡنَ .
In spite of
pledging the covenant of complete obedience, just as the
hypocrites tried to evade the courts of God’s Messenger, they
also tried to evade jihad. They would vehemently brag that
they were ready for this cause with their wealth and persons.
However, when the time came, they would dodge away. The
Prophet (sws) is asked to tell them to not swear oaths in such
abundance; oaths are no substitute for deeds. The real thing
needed from them is obedience to God and His Messenger
according to the norms. How long can they hide their character
with these hollow oaths if they actually lack submission and
compliance?
They can
deceive others with these false oaths but how can they deceive
the God Who knows everything and is fully aware of all the
words and deeds of everyone?
Previous
surahs mention the trait of swearing profusely of the
hypocrites as will the succeeding ones too. This proclivity
has a psychological reason: they do not have noble traits to
prove their character; in order to do so, they use their
oaths; they have the guilt in them that unless they swear an
oath, their addressees will not believe them. People who are
decent and dignified have confidence in their character and
therefore do not have any need to swear oaths.
The sentence طَاعَةٌ
مَّعۡرُوۡفَةٌ is of similar nature to
فَصَبْرٌ جَمِيْلٌ (12:18).
Grammatically, there can be two possibilities: these words
form an inchoative (mubtada’) of a suppressed enunciative
(khabar); this is because an undefined noun that is qualified
by an adjective has the ability to become an inchoative.
Similarly, they can also be the enunciative of a suppressed
inchoative. In both cases, the meaning will almost be the
same. This is because the reason to suppress something is to
direct full attention to what is expressed, and this is found
in both cases.
قُلۡ اَطِیۡعُوا اللّٰهَ وَ اَطِیۡعُوا
الرَّسُوۡلَ
فَاِنۡ تَوَلَّوۡا فَاِنَّمَا عَلَیۡهِ مَا حُمِّلَ وَ
عَلَیۡکُمۡ مَّا حُمِّلۡتُمۡ
وَ اِنۡ تُطِیۡعُوۡهُ تَهۡتَدُوۡا
وَ مَا عَلَی الرَّسُوۡلِ اِلَّا الۡبَلٰغُ الۡمُبِیۡنُ .
These words
admonish the hypocrites. The Prophet (sws) has fulfilled his
responsibility of delivering God’s religion to them with
clarity. He is not required to make them accept it; accepting
it is in fact their responsibility; for this they will be
answerable to God.
The words
“And if you obey him alone, you will be guided” sound warning
as well as assurance. If they obey the Prophet (sws), they
will succeed; otherwise, they should remember that they
themselves will be responsible of calling their doom.
The words “the responsibility of the
Messenger is only to clearly communicate” show the exact
obligation of God’s Messenger. If even after this, these
people do not fulfil their responsibility, they themselves
will suffer its consequences.
In these verses, it can be seen that it
is repeatedly said that the essential consequence of faith is
showing obedience to God and His Messenger, and the way to
show obedience to God is to be obedient to the Messenger.
Without this compliance, had a mere claim to faith by the
tongue been sufficient, these hypocrites were not behind
anyone. They would not only express faith like this, they
would also pledge obedience by the tongue and to prove their
verbal claim would swear strong oaths. This is the very reason
that at another instance the Qur’an (4:145) has stated that
they will be in the lowest section of Hell.
وَعَدَ اللّٰهُ الَّذِیۡنَ اٰمَنُوۡا
مِنۡکُمۡ وَ عَمِلُوا الصّٰلِحٰتِ لَیَسۡتَخۡلِفَنَّهُمۡ فِی
الۡاَرۡضِ کَمَا اسۡتَخۡلَفَ الَّذِیۡنَ مِنۡ قَبۡلِهِمۡ وَ
لَیُمَکِّنَنَّ لَهُمۡ دِیۡنَهُمُ الَّذِی ارۡتَضٰی لَهُمۡ وَ
لَیُبَدِّلَنَّهُمۡ مِّنۡ بَعۡدِ خَوۡفِهِمۡ اَمۡنًا
یَعۡبُدُوۡنَنِیۡ لَا یُشۡرِکُوۡنَ بِیۡ شَیۡئًا
وَ مَنۡ کَفَرَ بَعۡدَ ذٰلِكَ فَاُولٰٓئِكَ هُمُ
الۡفٰسِقُوۡنَ .
This verse
addresses the doubt harboured by the hypocrites regarding the
future of Islam.
The promise
referred to in it has been mentioned in detail in Surahs
al-Anbiya’, al-Hajj, and al-Mu’minun.
The words
“the way He had granted it to those before them” refer to the
earlier messengers and their nations. The established practice
of God regarding His Messengers has been repeatedly pointed
out in this exegesis that they and their followers are bound
to triumph and achieve domination in this world. Once these
Messengers conclusively deliver the truth, those who deny them
are necessarily destroyed and the reins of leadership are
entrusted to those who believe in the Messenger.
The words “He shall establish this
religion that He has chosen for them” refer to the religion
of Islam and are similar to what is said in verse 6 of Surah
al-Ma’idah: رَضِيْتُ لَكُمُ الإِسْلاَمَ
دِيْنًا (I chose for you Islam as the religion).
Establishing religion in this land means that the law of this
religion will be upheld here and it is on its foundation that
the collective and political system will be based.
The words
“after this state of their fear , He shall transform it into
peace” are very meaningful: the clouds of uncertainty and
doubt that loomed large at those times will be temporary. God
will soon make the place secure and peaceful and none would
dare pose a threat to God’s religion and its bearers in the
length and breadth of the country.
The way this promise of God was fulfilled
after the conquest of Makkah is a historical fact that none
can deny. Ultimately, regarding the whole Arabian peninsula,
the Prophet (sws) said:
لا يجتمع فيها دينان )two religions
will never simultaneously exist here).
The words
“and those who disbelieve after this, then, in reality, it is
they who are the disobedient” refer to the fact that at the
moment those who are opposing God’s religion are being given
respite because they are passing through the period of test
and trial ordained for them. However, soon the verdict will be
delivered against those who are being disobedient to God and
His Messenger and they will meet a humiliating fate. The
purpose of the last part of the sentence is to refer to its
consequence.
وَ اَقِیۡمُوا الصَّلٰوةَ وَ اٰتُوا
الزَّکٰوةَ وَ اَطِیۡعُوا الرَّسُوۡلَ لَعَلَّکُمۡ تُرۡحَمُوۡنَ
.
The verse
states the cure for the ailments of hypocrisy, fear and doubt.
If they adopt these measures, they will be successful both in
this world and the next.
لَا تَحۡسَبَنَّ الَّذِیۡنَ کَفَرُوۡا
مُعۡجِزِیۡنَ فِی الۡاَرۡضِ
وَ مَاۡوٰىهُمُ النَّارُ
وَ لَبِئۡسَ الۡمَصِیۡرُ .
The
hypocrites were over-awed by the fear of Islam’s enemies,
particularly the Quraysh. This verse dispels this fear.
Section VII: Verses (58-64)
Coming up
are the concluding verses of the surah. Certain questions and
doubts that arose in the minds of people regarding the hijab
or dress-code verses (27-31) earlier are explained. Since
these verses were revealed after the primary directives, they
were placed at the end of the surah and it is also specified
that they have been revealed as an explanation.
At the end,
there are three verses which relate to the hypocrites who were
mentioned in verses 47-57. It is evident from concomitant
indications that these verses were also revealed as a further
rebuke to them. For this reason they are placed at the end.
Readers may
now proceed to study these verses.
Text and Translation
یٰۤاَیُّهَا الَّذِیۡنَ اٰمَنُوۡا
لِیَسۡتَاۡذِنۡکُمُ الَّذِیۡنَ مَلَکَتۡ اَیۡمَانُکُمۡ وَ
الَّذِیۡنَ لَمۡ یَبۡلُغُوا الۡحُلُمَ مِنۡکُمۡ ثَلٰثَ مَرّٰتٍ
مِنۡ قَبۡلِ صَلٰوةِ الۡفَجۡرِ وَ حِیۡنَ تَضَعُوۡنَ
ثِیَابَکُمۡمِّنَ الظَّهِیۡرَةِ وَ مِنۡۢ بَعۡدِ صَلٰوةِ
الۡعِشَآءِ ثَلٰثُ عَوۡرٰتٍ لَّکُمۡ
لَیۡسَ عَلَیۡکُمۡ وَ لَاعَلَیۡهِمۡ جُنَاحٌۢ بَعۡدَهُنَّ
طَوّٰفُوۡنَ عَلَیۡکُمۡ بَعۡضُکُمۡ عَلٰی بَعۡضٍ کَذٰلِکَ
یُبَیِّنُ اللّٰهُ لَکُمُ الۡاٰیٰتِ
وَ اللّٰهُ عَلِیۡمٌ حَکِیۡمٌ . وَ اِذَا بَلَغَ
الۡاَطۡفَالُ مِنۡکُمُ الۡحُلُمَ فَلۡیَسۡتَاۡذِنُوۡا کَمَا
اسۡتَاۡذَنَ الَّذِیۡنَ مِنۡ قَبۡلِهِمۡ
کَذٰلِكَ یُبَیِّنُ اللّٰهُ لَکُمۡ اٰیٰتِهِ
وَ اللّٰهُ عَلِیۡمٌ حَکِیۡمٌ . وَ الۡقَوَاعِدُ مِنَ
النِّسَآءِ الّٰتِیۡ لَا یَرۡجُوۡنَ نِکَاحًا فَلَیۡسَ
عَلَیۡهِنَّ جُنَاحٌ اَنۡ یَّضَعۡنَ ثِیَابَهُنَّ غَیۡرَ
مُتَبَرِّجٰتٍۭ بِزِیۡنَةٍ
وَ اَنۡ یَّسۡتَعۡفِفۡنَ خَیۡرٌ لَّهُنَّ
وَ اللّٰهُ سَمِیۡعٌ عَلِیۡمٌ . لَیۡسَ عَلَی الۡاَعۡمٰی
حَرَجٌ وَّ لَا عَلَی الۡاَعۡرَجِ حَرَجٌ وَّ لَا عَلَی
الۡمَرِیۡضِ حَرَجٌ وَّ لَا عَلٰۤی اَنۡفُسِکُمۡ اَنۡ
تَاۡکُلُوۡا مِنۡ بُیُوۡتِکُمۡ اَوۡ بُیُوۡتِ اٰبَآئِکُمۡ اَوۡ
بُیُوۡتِ اُمَّهٰتِکُمۡ اَوۡ بُیُوۡتِ اِخۡوَانِکُمۡ اَوۡ
بُیُوۡتِ اَخَوٰتِکُمۡ اَوۡ بُیُوۡتِ اَعۡمَامِکُمۡ اَوۡ
بُیُوۡتِ عَمّٰتِکُمۡ اَوۡ بُیُوۡتِ اَخۡوَالِکُمۡ اَوۡ بُیُوۡتِ
خٰلٰتِکُمۡ اَوۡ مَا مَلَکۡتُمۡ مَّفَاتِحَهُ اَوۡ صَدِیۡقِکُمۡ
لَیۡسَ عَلَیۡکُمۡ جُنَاحٌ اَنۡ تَاۡکُلُوۡا جَمِیۡعًا
اَوۡ اَشۡتَاتًا
فَاِذَا دَخَلۡتُمۡ بُیُوۡتًا فَسَلِّمُوۡا عَلٰۤی
اَنۡفُسِکُمۡ تَحِیَّةً مِّنۡ عِنۡدِ اللّٰهِ مُبٰرَکَةً
طَیِّبَةً
کَذٰلِكَ یُبَیِّنُ اللّٰهُ لَکُمُ الۡاٰیٰتِ لَعَلَّکُمۡ
تَعۡقِلُوۡنَ . اِنَّمَا الۡمُؤۡمِنُوۡنَ الَّذِیۡنَ اٰمَنُوۡا
بِاللّٰهِ وَ رَسُوۡلِهِ وَ اِذَا کَانُوۡا مَعَهُ عَلٰۤی اَمۡرٍ
جَامِعٍ لَّمۡ یَذۡهَبُوۡا حَتّٰی یَسۡتَاۡذِنُوهُ
اِنَّ الَّذِیۡنَ یَسۡتَاۡذِنُوۡنَكَ اُولٰٓئِكَ
الَّذِیۡنَ یُؤۡمِنُوۡنَ بِاللّٰهِ وَ رَسُوۡلِهِ
فَاِذَا اسۡتَاۡذَنُوۡكَ لِبَعۡضِ شَاۡنِهِمۡ فَاۡذَنۡ
لِّمَنۡ شِئۡتَ مِنۡهُمۡ وَ اسۡتَغۡفِرۡ لَهُمُ اللّٰهَ
اِنَّ اللّٰهَ غَفُوۡرٌ رَّحِیۡمٌ . لَا تَجۡعَلُوۡا
دُعَآءَ الرَّسُوۡلِ بَیۡنَکُمۡ کَدُعَآءِ بَعۡضِکُمۡ بَعۡضًا
قَدۡ یَعۡلَمُ اللّٰهُ الَّذِیۡنَ یَتَسَلَّلُوۡنَ
مِنۡکُمۡ لِوَاذًا
فَلۡیَحۡذَرِ الَّذِیۡنَ یُخَالِفُوۡنَ عَنۡ اَمۡرِهِ
اَنۡ تُصِیۡبَهُمۡ فِتۡنَةٌ اَوۡ یُصِیۡبَهُمۡ عَذَابٌ اَلِیۡمٌ
. اَلَاۤ اِنَّ لِلّٰهِ مَا فِی السَّمٰوٰتِ وَ الۡاَرۡضِ
قَدۡ یَعۡلَمُ مَاۤ اَنۡتُمۡ عَلَیۡهِ
وَ یَوۡمَ یُرۡجَعُوۡنَ اِلَیۡهِ فَیُنَبِّئُهُمۡ بِمَا
عَمِلُوۡا
وَ اللّٰهُ بِکُلِّ شَیۡءٍ عَلِیۡمٌ . (58۔64)
Believers! Let your slave men and women
and those who have yet to reach maturity ask permission on
three occasions: first, before the fajr prayer ; second, in
the afternoon when you take off your garments and after the
‘isha prayer. These three occasions are times of your
privacy. At other times, it shall be no offence for you or
them to come without permission because you do go around
meeting one another. In this way, God explains His revelations
to you and God is All-Knowing and All-Wise. And when the
children among you reach maturity, let them also ask your
permission as those before them would do. In this manner, God
explains His revelations to you and God is All-Knowing and
All-Wise. And there is no harm if aged women who have no hope
of marriage discard their shawls if they do not have any
intention to display embellishments. And if they too exercise
caution, it is better for them. And God hears all and knows
all. (58-60)
There is neither any restriction on the
blind, on the lame, on the sick nor on your own selves whether
you eat from your houses or your fathers’ or grandfathers’ or
your mothers’ or your brothers’ or your sisters’ or your
paternal uncles’ or your paternal aunts’ or your maternal
uncles’ or your maternal aunts’ or from those who are
dependent on you or from your friends’, whether you eat
together or separately. However, when you enter houses, say
salam to your people which is a blessed and noble invocation
prescribed by God. God thus explains to you His revelations
so that you may understand . (61)
Only they are believers who have strong
faith in God and His Messenger. And when they are with the
Messenger for some collective task, they do not go away from
there unless they seek permission from him. Those who go after
seeking permission from you, only they are the ones who have
faith in God and His Messenger. So, when they seek permission
from you for some need they have, you can give permission to
whomsoever you like and pray to God for their forgiveness .
Indeed, God is Forgiving, Ever-Merciful. (62)
Do not regard the way you address the
messenger to be similar to how you address one another. God
fully knows those among you who have been secretly slipping
away while hiding behind others. So, those people who evading
the Messenger’s directive have been opposing him should fear
that a trial may afflict them or a painful punishment visit
them. Listen! Whatever is in the heavens and the earth , all
belongs to God alone. God is well aware of every situation
that you may be in. And the day they are returned to Him, He
shall tell them whatever they would have done. And God is
fully aware of everything. (63-64)
Explanation
یٰۤاَیُّهَا الَّذِیۡنَ اٰمَنُوۡا
لِیَسۡتَاۡذِنۡکُمُ الَّذِیۡنَ مَلَکَتۡ اَیۡمَانُکُمۡ وَ
الَّذِیۡنَ لَمۡ یَبۡلُغُوا الۡحُلُمَ مِنۡکُمۡ ثَلٰثَ مَرّٰتٍ
مِنۡ قَبۡلِ صَلٰوةِ الۡفَجۡرِ وَ حِیۡنَ تَضَعُوۡنَ
ثِیَابَکُمۡمِّنَ الظَّهِیۡرَةِ وَ مِنۡۢ بَعۡدِ صَلٰوةِ
الۡعِشَآءِ ثَلٰثُ عَوۡرٰتٍ لَّکُمۡ
لَیۡسَ عَلَیۡکُمۡ وَ لَاعَلَیۡهِمۡ جُنَاحٌۢ بَعۡدَهُنَّ
طَوّٰفُوۡنَ عَلَیۡکُمۡ بَعۡضُکُمۡ عَلٰی بَعۡضٍ کَذٰلِکَ
یُبَیِّنُ اللّٰهُ لَکُمُ الۡاٰیٰتِ
وَ اللّٰهُ عَلِیۡمٌ حَکِیۡمٌ . وَ اِذَا بَلَغَ
الۡاَطۡفَالُ مِنۡکُمُ الۡحُلُمَ فَلۡیَسۡتَاۡذِنُوۡا کَمَا
اسۡتَاۡذَنَ الَّذِیۡنَ مِنۡ قَبۡلِهِمۡ
کَذٰلِكَ یُبَیِّنُ اللّٰهُ لَکُمۡ اٰیٰتِهِ
وَ اللّٰهُ عَلِیۡمٌ حَکِیۡمٌ .
Earlier in verse 31, slaves and immature
children were exempted from the condition of seeking
permission that was imposed before entering houses. Later, it
was said that on three occasions, they too should seek
permission. These occasions are mentioned in these verses. The
reason for this special precaution was that these are times of
privacy between a husband and a wife. The times before fajr
and after isha’ being occasions of privacy is evident.
Afternoon is also a time of rest. This was specially the case
in Arabia, where people would take an afternoon nap shielding
themselves from the heat of the sun. If on these three
occasions, slaves and children were to enter the house without
taking permission, it was possible that may see the people of
the household in a situation which is not appropriate for them
to see. For this reason, this restriction was imposed.
Moreover, this was done gradually so that it may not weigh
down heavily on people. Except for these three occasions,
permission was needed. The wisdom for this is stated in the
words: “because you do go around meeting one another.” Thus
God did not want them to be put in a spot of difficulty.
It is further clarified that immature
children are exempted from seeking permission as long as they
remain immature. As soon as they reach maturity, they will
have to follow all the restrictions imposed on others. They
will not be given any concession merely because since
childhood, they have been regularly coming into the houses.
It may be observed that at the end of
both these verses, it is stated that they were revealed as an
explanation of the earlier directives and that this
explanation is based on God’s knowledge and wisdom. It is God
Who knows what directives should be given for the reform and
instruction of people and in what gradual sequence they should
be given.
وَ الۡقَوَاعِدُ مِنَ النِّسَآءِ الّٰتِیۡ
لَا یَرۡجُوۡنَ نِکَاحًا فَلَیۡسَ عَلَیۡهِنَّ جُنَاحٌ اَنۡ
یَّضَعۡنَ ثِیَابَهُنَّ غَیۡرَ مُتَبَرِّجٰتٍۭ بِزِیۡنَةٍ
وَ اَنۡ یَّسۡتَعۡفِفۡنَ خَیۡرٌ لَّهُنَّ
وَ اللّٰهُ سَمِیۡعٌ عَلِیۡمٌ .
This verse too is from among the
explanatory ones. Earlier on in verse 31, one of the
directives given to women was that when non-mahram relatives
are present in the house, they must cover their bosoms with
shawls. In the verse under discussion, it is stated that if
elderly women do not do so, it would not be any offence;
however, they can only do so if they do not have any intention
of displaying their embellishments, though even in this age,
it is more desirable that they do not dispense with their
shawls. This concession for elderly ladies is to provide them
with ease. However, it also has an element of trial for them.
Just as many men who grow old still have youthful desires, in
a similar way, there are women who grow old but they still
want to show off their ornaments and affluence. Since this
tendency in itself is a trial for a person’s faith, they are
warned that they must not misuse this concession.
The attributes of God at the end of the
verse are meant to warn the addressees: everyone should know
that nothing is hidden from God. He hears and knows all.
لَیۡسَ عَلَی الۡاَعۡمٰی حَرَجٌ وَّ لَا
عَلَی الۡاَعۡرَجِ حَرَجٌ وَّ لَا عَلَی الۡمَرِیۡضِ حَرَجٌ وَّ
لَا عَلٰۤی اَنۡفُسِکُمۡ اَنۡ تَاۡکُلُوۡا مِنۡ بُیُوۡتِکُمۡ
اَوۡ بُیُوۡتِ اٰبَآئِکُمۡ اَوۡ بُیُوۡتِ اُمَّهٰتِکُمۡ اَوۡ
بُیُوۡتِ اِخۡوَانِکُمۡ اَوۡ بُیُوۡتِ اَخَوٰتِکُمۡ اَوۡ
بُیُوۡتِ اَعۡمَامِکُمۡ اَوۡ بُیُوۡتِ عَمّٰتِکُمۡ اَوۡ بُیُوۡتِ
اَخۡوَالِکُمۡ اَوۡ بُیُوۡتِ خٰلٰتِکُمۡ اَوۡ مَا مَلَکۡتُمۡ
مَّفَاتِحَهُ اَوۡ صَدِیۡقِکُمۡ
لَیۡسَ عَلَیۡکُمۡ جُنَاحٌ اَنۡ تَاۡکُلُوۡا جَمِیۡعًا
اَوۡ اَشۡتَاتًا
فَاِذَا دَخَلۡتُمۡ بُیُوۡتًا فَسَلِّمُوۡا عَلٰۤی
اَنۡفُسِکُمۡ تَحِیَّةً مِّنۡ عِنۡدِ اللّٰهِ مُبٰرَکَةً
طَیِّبَةً
کَذٰلِكَ یُبَیِّنُ اللّٰهُ لَکُمُ الۡاٰیٰتِ لَعَلَّکُمۡ
تَعۡقِلُوۡنَ .
This verse too is from among the
explanatory verses. It seems that when the afore-mentioned
checks in coming into a house were imposed, some people
thought that Islam wanted to curb their social freedom and
that it was no longer easy for them to freely visit their
relatives, close ones and friends. There were many people who
were handicapped and because of this compulsion were dependent
on their relatives. They too thought that their freedom had
been curtailed. Since in the times of jahiliyyah, people had
unlimited freedom in this matter, the limits imposed were
considered a burden by people. In order to dispel the doubts
of such people, it is explained that by imposing these
precautionary measures, the purpose is not to deprive the
blind, the lame and the sick from the support of their friends
and relatives. Nor is it intended that people sever social
relations. People are allowed to come and go and visit one
another and eat and drink whether individually or collectively
in functions. There is no restriction on this. What is
required of them is to say salam when they enter the houses of
people because it is a blessed and pure invocation and
greeting. It enhances harmony in mutual relationships and
closes fissures for Satan’s interventions. The implication is
that people should not regard them as a curtailment of their
freedom; the purpose is entirely their own well-being.
The words اَو مَا
مَلَکۡتُمۡ مَّفَاتِحَهُ in my opinion refer to houses
whose financial responsibility is taken up by someone. For
example, if a person is a guardian of an orphan.
The last sentence shows that this verse
has been revealed as an explanation of an earlier directive,
as has been alluded to before. The words “so that you may
understand,” refers to the fact that those people who regard
these directives to be uncalled for restrictions are a
mistaken. The Qur’an has given this explanation so that the
incorrect understanding of people is rectified and they
understand the benefits and blessings of these directives.
The reason that all relatives and near of
kin are mentioned separately in this verse is that the Arabs
did not live in a joint family system. After marriage, people
would start living independently. Also evident from this
mention is what has been alluded to earlier by me: these
directives refer to the norms and dress-code men and women
should observe when relatives and people of trust visit their
places. Here, norms and dress-code which women should observe
when they go out of their houses are not mentioned. This
outside-the-house code of conduct is stated in Surah al-Ahzab,
as alluded to earlier and will insha’Allah be explained there
in detail.
اِنَّمَا الۡمُؤۡمِنُوۡنَ الَّذِیۡنَ
اٰمَنُوۡا بِاللّٰهِ وَ رَسُوۡلِهِ وَ اِذَا کَانُوۡا مَعَهُ
عَلٰۤی اَمۡرٍ جَامِعٍ لَّمۡ یَذۡهَبُوۡا حَتّٰی
یَسۡتَاۡذِنُوهُ
اِنَّ الَّذِیۡنَ یَسۡتَاۡذِنُوۡنَكَ اُولٰٓئِكَ
الَّذِیۡنَ یُؤۡمِنُوۡنَ بِاللّٰهِ وَ رَسُوۡلِهِ
فَاِذَا اسۡتَاۡذَنُوۡكَ لِبَعۡضِ شَاۡنِهِمۡ فَاۡذَنۡ
لِّمَنۡ شِئۡتَ مِنۡهُمۡ وَ اسۡتَغۡفِرۡ لَهُمُ اللّٰهَ
اِنَّ اللّٰهَ غَفُوۡرٌ رَّحِیۡمٌ .
This and the remaining verses relate to
the hypocrites who were last mentioned in verse 57.
Concomitant indications show that these verses were revealed
later as a warning and admonition. For this reason, they have
been placed with verses that were revealed later so that their
real significance can be gauged. It is also evident that the
word faith here refers to its complete meaning.
The words “for some collective task” show
the resolve of the believers in contrast to the hypocrites; on
such occasions they do not whisk away without seeking
permission as the latter do. Those who seek this permission
are real believers. This means that those who do not follow
this decorum are not believers. They are hypocrites.
The verse informs the Prophet (sws) that
he can give permission to whomsoever of the believers he wants
to for any genuine task they may need to undertake. It is
evident from this that though seeking permission is not
desirable because there is nothing greater than being in the
company of the messenger and to support him in his
responsibilities especially when some collective need is at
hand; however, keeping in view human weaknesses, the Prophet
(sws) can give this permission to whomsoever he wants to and
should pray for that person’s forgiveness for this weakness.
لَا تَجۡعَلُوۡا دُعَآءَ الرَّسُوۡلِ
بَیۡنَکُمۡ کَدُعَآءِ بَعۡضِکُمۡ بَعۡضًا
قَدۡ یَعۡلَمُ اللّٰهُ الَّذِیۡنَ یَتَسَلَّلُوۡنَ
مِنۡکُمۡ لِوَاذًا
فَلۡیَحۡذَرِ الَّذِیۡنَ یُخَالِفُوۡنَ عَنۡ اَمۡرِهِ
اَنۡ تُصِیۡبَهُمۡ فِتۡنَةٌ اَوۡ یُصِیۡبَهُمۡ عَذَابٌ اَلِیۡمٌ
.
Though the address is general,
concomitant indications show that it is directed at the
hypocrites.
In قَدۡ یَعۡلَمُ
اللّٰهُ, an incomplete verb is suppressed before the
indefinite verb. The verb تَسَلَّلَ
means “to secretly slip away” and لِوَاذًا
means “to use one another as a barrier.”
This verse admonishes the hypocrites that
God has always been aware of people who slip away secretly
hiding behind one another from the meetings called by the
Prophet (sws). The hypocrites would contend that if they are
held accountable for the act, they could present the excuse
that they never got to know the Prophet’s directive.
In the sentence
فَلۡیَحۡذَرِ الَّذِیۡنَ یُخَالِفُوۡنَ عَنۡ اَمۡرِهِ اَنۡ
تُصِیۡبَهُمۡ فِتۡنَةٌ اَوۡ یُصِیۡبَهُمۡ عَذَابٌ اَلِیۡمٌ
the verb یُخَالِفُ
encompasses the meaning of evasion and going away. The
hypocrites would oppose the Prophet (sws) by evading and
drawing away from him. Because of their cowardice, they would
always verbally profess belief but would try to escape in a
clandestine way.
اَلَاۤ اِنَّ لِلّٰهِ مَا فِی السَّمٰوٰتِ وَ
الۡاَرۡضِ
قَدۡ یَعۡلَمُ مَاۤ اَنۡتُمۡ عَلَیۡهِ
وَ یَوۡمَ یُرۡجَعُوۡنَ اِلَیۡهِ فَیُنَبِّئُهُمۡ بِمَا
عَمِلُوۡا
وَ اللّٰهُ بِکُلِّ شَیۡءٍ عَلِیۡمٌ .
This is the final admonition sounded to
the hypocrites in this surah.
The verse begins with a direct address:
“Listen! Whatever is in the heavens and the earth , all
belongs to God alone. God is well aware of every situation
that you may be in.” Then the address becomes indirect: “And
the day they are returned to Him, He shall tell them whatever
they would have done. And God is fully aware of everything.”
With these words, I come to an end to the
explanation of the last surah of this chapter. May God forgive
me for my mistakes and let what has been understood correctly
enter the hearts of people. وَ اٰخِرُ دَعۡوٰنَا
اَنِ الۡحَمۡدُ لِلّٰهِ رَبِّ الۡعٰلَمِیۡنَ (and our
last words are that gratitude be to God, Lord of the worlds).
Rahmanabad
24th September 1973
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