Surah At-Taubah

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The Repentance

Introduction

Name of Chapter and Reason for its Name

This chapter is called Surah At-Tawbah or Surah Al-Baraat because its contents explain Allah’s immunity for the polytheists and disbelievers, and in some places in the chapter it talks about the hypocrites, their characteristics, the necessity of battling with the hypocrites and disbelievers, and the necessity for the violators to return towards Allah and repent. The first verse of this chapter starts with the passage, ‘[This is] a [declaration of] repudiation by Allah and His Apostle [which is addressed] to the polytheists with whom you had made a treaty.’ [1] [2]

Other names that have been mentioned for this chapter are: Surah Al-Muqashqashah, Al-Mubathirah, Al-Musharradah, Al-Mukhziyah, Al-Fadihah, Al-Muthirah, Al-Hafirah, Al-Munkilah, Al-Mudamdamah, and Al-Adhab. [3]

Some people believe that this chapter is a continuation of Surah Al-Anfaal (Surah number 8) because in that chapter there is a mention about pacts, and this chapter is regarding the annulment of agreements by the pact-breakers. Therefore, a Bismillah has not come between these two chapters. This is the reason that this chapter must be read without a Bismillah. [4] [5]

Chapter Number

Surah At-Tawbah is the 9th chapter of the Quran.

Number of Verses

Surah At-Tawbah has 129 verses. [6]

Place of Revelation

Surah At-Tawbah is a Madani chapter. [7] [8] [9] Some commentators consider verses 128 and 129 to be Makki. [9]

Content

Important Concepts in this Chapter

Verses 1-16

Acquittance due to the hypocrites’ pact-breaking; permission for jihad with the polytheists; and an ultimatum for them. The first verse of this chapter, ‘[This is] a [declaration of] repudiation by Allah and His Apostle [addressed] to the polytheists with whom you had made a treaty,’ is comprised of the judgement and acquittance due to the hypocrites. The intended meaning is not legislative because the Prophet has also been made a part of this, whereas the Quranic method with regards to giving legislative judgements is only part of the Divine realm, and the only judgements that the Prophet is a part of are judgements with regard to guardianship, politics or the severance of enmity. [6]

In the 2nd verse, Allah says: ‘Travel [unmolested] in the land for four months’ and this was in reference to an ultimatum and grace period in the pact with the hypocrites. Some people believe that this grace period was in regards to a temporary agreement that was made with the hypocrites. [10]

Verses 17-24

The maintenance of the Masaajid is limited to the believers; an explanation of the value of the believers’ actions; and a comparison of those who quench the thirst of pilgrims.

In verse 18 it says: ‘Only those shall maintain Allah’s Masaajid who believe in Allah and the Last Day…’ and this means that the Masaajid can only be maintained by the presence of monotheists who believe in the Hereafter. [11] Actions can only bring about satisfaction when they are committed with real belief in Allah, the Prophet and the Ahl al-Bayt.. Anything other than this will result in the invalidity of one’s actions – no matter how good they may be.

Verses 25-37

A reminder of Divine help; permission for battle with the polytheists except in the forbidden months; and the painful punishment upon the monks and Jews due to their betrayal of the people’s wealth. These verses refer to a number of issues including the battle of Hunayn, the unseen help given in this battle, the sending of peace upon the believers’ hearts, and the banishment of the polytheists from Masjid al-Haram in the year 9 A.H. [12] [13]

The permission for battle with certain groups of people appears in verse 29 where Allah say: ‘Those who do not have faith in Allah, nor [believe] in the Last Day, nor forbid what Allah and His Apostle have forbidden, nor practice the true religion, from among those who were given the Book,’ and this is taken to mean that in addition to the disbelievers and polytheists, the Jews and Christians are also included. [14] This is because in the case of their lack of faith in the Prophet, they will not have the correct faith in the other Prophets either. [15]

Verses 38-63

Reproaching the indolent with regard to jihad; and an explanation of some of the attitudes of the hypocrites during the advent of Islam. ‘Then Allah sent down His composure upon him,’ in verse 40 is a reference to the composure, tranquility and unseen help that was sent down upon the Prophet. [16]

According to verse 55: ‘So let not their wealth and children impress you: Allah only desires to punish them with these in the life of this world, and that their souls may depart while they are faithless,” the only things that are expected from the hypocrites are dictation and enticement. [17]

Verses 64-80

An explanation of the fear, the rough attitudes, and the words of the hypocrites; and proofs about their hypocrisy.

Verse 65 says: ‘They will surely say, ‘We were just gossiping and amusing ourselves,’’ makes clear the groups related to the hypocrites, and it also says that these groups are not unrelated. By paying attention to verse 67, ‘The hypocrites, men and women, are all alike,’ it is made clear that all of the different groups of hypocrites are connected. [18] Verse 71 ‘But the faithful, men and women, are comrades of one another’ is also an explanation that the help, support and assistance of the believers is one and the same. [19]

Verse 74 ‘They swear by Allah that they did not say it. But they certainly did utter the word of unfaith and renounced faith after their Islam’ has been revealed regarding Abdullah ibn Abi whose hypocrisy became apparent when he killed two men from the Ansar and gave preference to the man from the Jahni over the Ansaar. [20]

Verses 81-96

Reproach of the leaders in jihad; the promise of rewards for the Mujaahideen; and agreeability with those unable to take part in jihad. In verse 81, ‘Those who were left behind boasted for sitting back against [the command of] the Apostle of Allah,’ the intended meaning of ‘sitting’ is the failure to act of those who did not go for jihad, and the intended meaning of those who were ‘left behind’ are those sinners who opposed Allah due to this infraction. [21] The proposed meaning of ‘the weak’ in verse 91, ‘There is no blame on the weak, nor on the sick, nor on those who do not find anything to spend’ are those men who are unable to take part in jihad and so the command for the obligation of this duty has been taken away from these people. [22] [23]

Verses 97-110

The severe hypocrisy and disbelief of the Bedouins; and the construction of Masjid al-Dirar due to the hypocrisy of the Arabs and some of the inhabitants of Medina. The intended meaning of ‘Those who took to a masjid for sabotage’ in verse 107 is a reference to the hypocrites who have been referred to in previous verses. [24]

Verses 111-123

Battle with the polytheists; virtue of the Mujaahideen; prohibition of seeking forgiveness for the disbelievers; and the acceptance of the repentance for three people from among the violators. In these verses several sporadic topics are spoken about in regards to battles with the disbelievers. [25]

Discussions on this Chapter

According to the Sunni Traditions

Verse 3: “[This is] an announcement from Allah and His Apostle to all of the people on the day of the greater hajj: that Allah and His Apostle repudiate the polytheists - If you repent that is better for you; but if you turn your backs [on Allah], know that you cannot thwart Allah, and inform the faithless of a painful punishment.”

وَأَذَانٌ مِنَ اللَّهِ وَرَسُولِهِ إِلَى النَّاسِ يَوْمَ الْحَجِّ الْأَكْبَرِ أَنَّ اللَّهَ بَرِيءٌ مِنَ الْمُشْرِكِينَ وَرَسُولُهُ فَإِنْ تُبْتُمْ فَهُوَ خَيْرٌ لَكُمْ وَإِنْ تَوَلَّيْتُمْ فَاعْلَمُوا أَنَّكُمْ غَيْرُ مُعْجِزِي اللَّهِ وَبَشِّرِ الَّذِينَ كَفَرُوا بِعَذَابٍ أَلِيمٍ٣ أبا معاویة البجلی من أهل الکوفة یقول: سمعت أبا الصهباء البکری و هو یقول: سألت علیا عن یوم الحج الأکبر فقال: إن رسول اللّه صلی اللّه علیه و سلم بعث أبا بکر بن أبی قحافة یقیم للناس الحج و بعثنی معه بأربعین آیة من براءة حتی أتی عرفة فخطب الناس یوم عرفة، فلما قضی خطبته التفت إلی فقال: قم یا علی فأد رسالة رسول اللّه صلی اللّه علیه و سلم، فقمت فقرأت علیهم أربعین آیة من براءة، ثم صدرنا فأتینا منی فرمیت الجمرة و نحرت البدنة ثم حلقت رأسی و علمت أن أهل الجمع لم یکونوا کلهم حضروا خطبة أبی بکر یوم عرفة فطفت أتتبع بها الفساطیط أقرأها علیهم فمن ثم أخال حسبتم أنه یوم النحر ألا و هو یوم عرفة

Abu Muawiyah al-Bijilli, from the city of Kufa says: “I heard Abu al-Sahba al-Bakri say: ‘I asked Ali about the day of the greater hajj and he said: ‘The Prophet sent Abu Bakr to lead hajj that year and show the people their rituals, and he sent me with him carrying forty verses from the chapter of al-Baraah (Surah al-Tawbah). The day of Arafah (9th day of Dhul Hijjah) arrived and Abu Bakr delivered a speech, when he finished his speech he looked at me and said: ‘Come and deliver the Prophet’s message.’ I went and recited forty verses from the chapter of al-Baraah. We walked until we reached Mina and I stoned the Jamarah, sacrificed a camel and shaved my hair. I realized that the people of al-Jami never attended Abu Bakr’s speech at Arafah, so I moved from tent to tent reading them Abu Bakr’s speech and telling them about the difference between the day of sacrifice and the day of Arafah.’’” [26]

عن محمد بن قیس عن ابن مخرمة أن رسول اللّه صلی اللّه علیه و سلم خطب یوم عرفة فقال: «هذا یوم الحج الأکبر»

Muhammad ibn Qays narrates from Ibn Makhramah that the Prophet delivered a speech on the day of Arafah and he said in his speech: “This day, is the day of the greater hajj.” [26]


Verse 11: “Yet if they repent and maintain the prayer and give the zakat, then they are your brethren in faith. We elaborate the signs for a people who have knowledge.”

فَإِنْ تَابُوا وَأَقَامُوا الصَّلَاةَ وَآتَوُا الزَّكَاةَ فَإِخْوَانُكُمْ فِي الدِّينِ وَنُفَصِّلُ الْآيَاتِ لِقَوْمٍ يَعْلَمُونَ١١ حدثنا الربیع بن أنس قال: سمعت أنس بن مالک یقول قال رسول اللّه صلی اللّه علیه و سلم: «من فارق الدنیا علی الإخلاص للّه و عبادته لا یشرک به، و أقام الصلاة و آتی الزکاة فارقها و اللّه عنه راض»

Rabi ibn Anas says: “I heard Anas ibn Maalik quote the Prophet as having said: ‘A person who departs from this world while [one’s actions] are sincerely for Allah and for worshiping Him, did not set up partners for the Almighty, performed his prayers and gave zakat, indeed departs from this world while Allah is pleased with him.’” [27]


Verse 17: “The polytheists may not maintain Allah’s Masaajid while they are witness to their own unfaith. Their works have failed, and they shall remain in the Fire forever.”

مَا كَانَ لِلْمُشْرِكِينَ أَنْ يَعْمُرُوا مَسَاجِدَ اللَّهِ شَاهِدِينَ عَلَى أَنْفُسِهِمْ بِالْكُفْرِ أُولَئِكَ حَبِطَتْ أَعْمَالُهُمْ وَفِي النَّارِ هُمْ خَالِدُونَ١٧ حدثنا العلاء بن زیاد عن معاذ بن جبل أن النبی صلی اللّه علیه و سلم قال: «إن الشیطان ذئب الإنسان، کذئب الغنم یأخذ الشاة القاصیة و الناحیة، فإیاکم و الشعاب و علیکم بالجماعة و العامة و المسجد»

Alaa ibn Ziyad narrates from Maadh ibn Jabal that the Prophet said: “Satan is indeed a wolf which hunts human beings like the way a wolf hunts sheep - the wolf hunts those of the sheep which keep aloof from others and stays behind. So beware of separation and division among you - it is necessary for you to stay in communities and groups, gatherings and Masajid.” [27]


Verse 24: “Say, ‘If your fathers and your sons, your brethren, your spouses, and your kinsfolk, the possessions that you have acquired, the business that you fear may suffer, and the dwellings that you are fond of, are dearer to you than Allah and His Apostle and to waging jihad in His way, then wait until Allah issues His edict, and Allah does not guide the transgressing lot.”

قُلْ إِنْ كَانَ آبَاؤُكُمْ وَأَبْنَاؤُكُمْ وَإِخْوَانُكُمْ وَأَزْوَاجُكُمْ وَعَشِيرَتُكُمْ وَأَمْوَالٌ اقْتَرَفْتُمُوهَا وَتِجَارَةٌ تَخْشَوْنَ كَسَادَهَا وَمَسَاكِنُ تَرْضَوْنَهَا أَحَبَّ إِلَيْكُمْ مِنَ اللَّهِ وَرَسُولِهِ وَجِهَادٍ فِي سَبِيلِهِ فَتَرَبَّصُوا حَتَّى يَأْتِيَ اللَّهُ بِأَمْرِهِ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الْفَاسِقِينَ٢٤

Arabic is missing here of hadith: It has been narrated from Nafi, from Ibn Umar to have said: “I heard the Prophet say: ‘If you transact in iynah (a type of ribah-forbidden interest), follow the tails of cows (tilling the land), become content with agriculture, and abandoned jihad, then Allah will send on you disgrace that He will not remove, until you return to your religion.’” [28]


Verse 26: “Then Allah sent down His composure upon His Apostle and upon the faithful, and He sent down hosts that you did not see, and He punished the unfaithful, and that is the requital of the faithless ones.”

ثُمَّ أَنْزَلَ اللَّهُ سَكِينَتَهُ عَلَى رَسُولِهِ وَعَلَى الْمُؤْمِنِينَ وَأَنْزَلَ جُنُودًا لَمْ تَرَوْهَا وَعَذَّبَ الَّذِينَ كَفَرُوا وَذَلِكَ جَزَاءُ الْكَافِرِينَ٢٦ معمر عن همام قال: هذا ما حدثنا أبو هریرة أن رسول اللّه صلی اللّه علیه و سلم قال: «نصرت بالرعب و أوتیت جوامع الکلم» و لهذا قال تعالی: ثُمَّ أَنْزَلَ اللَّهُ سَکینَتَهُ عَلی رَسُولِهِ وَ عَلَی الْمُؤْمِنِینَ وَ أَنْزَلَ جُنُوداً لَمْ تَرَوْها وَ عَذَّبَ الَّذِینَ کفَرُوا وَ ذلِک جَزاءُ الْکافِرِینَ

Muammar narrates from Hammam that Abu Hurayrah narrates from the Prophet that: “I was helped by the terror [which Allah cast into the hearts of the faithful and I was given meaningful speeches. (incomplete translation and also not sure if translation is correct or not?” [29]


Verse 72: “Allah has promised the faithful men and the faithful women, gardens with streams running in them, to remain in them [forever], and good dwellings in the Garden of Eden. Yet Allah’s pleasure is greater [than all of these]; that is the great success.”

وَعَدَ اللَّهُ الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا وَمَسَاكِنَ طَيِّبَةً فِي جَنَّاتِ عَدْنٍ وَرِضْوَانٌ مِنَ اللَّهِ أَكْبَرُ ذَلِكَ هُوَ الْفَوْزُ الْعَظِيمُ٧٢ عن أبی سعید الخدری رضی اللّه عنه، أن رسول اللّه صلی اللّه علیه و سلم قال: «إن اللّه عز و جل یقول لأهل الجنة: یا أهل الجنة فیقولون: لبیک ربنا و سعدیک و الخیر فی یدیک. فیقول: هل رضیتم؟ فیقولون: و ما لنا لا نرضی یا رب و قد أعطیتنا ما لم تعط أحدا من خلقک، فیقول: ألا أعطیکم أفضل من ذلک؟ فیقولون یا رب و أی شی‌ء أفضل من ذلک؟ فیقول: أحل علیکم رضوانی فلا أسخط علیکم بعده أبدا»

Abu Saeed al-Khudri narrates from the Prophet who said: “Allah will say to the people of Paradise, ‘O People of Paradise!’ They will say: ‘Labbayk! (Here we are!) our Lord, and Sadayk! (We are happy to be at Your service!) And all of the good is in Your Hands.’ He will ask them, ‘Are you pleased?’ They will reply: ‘Why would we not be pleased, O Lord, while You have given to us what You have not given to any other creation of Yours!’ He will question them: ‘Should I give you what is better than all of this?’ They will answer: ‘O Lord! What can be better than all of this?’ He will say: ‘I will grant you My pleasure, and after that I will never be angry with you.’” [30]

عن محمد بن المنکدر عن جابر بن عبد اللّه قال: قال رسول اللّه صلی اللّه علیه و سلم: «إذا دخل أهل الجنة الجنة قال اللّه عز و جل هل تشتهون شیئا فأزیدکم؟ قالوا یا ربنا ما خیر مما أعطیتنا؟ قال: رضوانی أکبر»

Muhammad ibn al-Munkadir narrates from Jabir ibn Abdullah, from the Prophet who said: “When the people of Paradise enter Paradise, Allah will ask them: ‘Is there anything else that you would like so I can give it you?’ They will reply: ‘No, our Lord, is there anything else better than what we already have?’ He will say: ‘My pleasure is greater (than anything else).’” [30]


Verse 74: “They swear by Allah that they did not say it. But they certainly did utter the word of unfaith and renounced faith after their Islam. They contemplated what they could not achieve, and they were vindictive only because Allah and His Apostle had enriched them out of His grace. Yet if they repent, it will be better for them; but if they turn away, then Allah shall punish them with a painful punishment in this world and the Hereafter, and they shall not find on the Earth any guardian or helper.”

يَحْلِفُونَ بِاللَّهِ مَا قَالُوا وَلَقَدْ قَالُوا كَلِمَةَ الْكُفْرِ وَكَفَرُوا بَعْدَ إِسْلَامِهِمْ وَهَمُّوا بِمَا لَمْ يَنَالُوا وَمَا نَقَمُوا إِلَّا أَنْ أَغْنَاهُمُ اللَّهُ وَرَسُولُهُ مِنْ فَضْلِهِ فَإِنْ يَتُوبُوا يَكُ خَيْرًا لَهُمْ وَإِنْ يَتَوَلَّوْا يُعَذِّبْهُمُ اللَّهُ عَذَابًا أَلِيمًا فِي الدُّنْيَا وَالْآخِرَةِ وَمَا لَهُمْ فِي الْأَرْضِ مِنْ وَلِيٍّ وَلَا نَصِيرٍ٧٤ عن سعید بن جبیر عن ابن عباس قال: کان رسول اللّه صلی اللّه علیه و سلم جالسا فی ظل شجرة فقال: «إنه سیأتیکم إنسان فینظر إلیکم- بعینی الشیطان- فإذا جاء فلا تکلموه» فلم یلبثوا أن طلع رجل أزرق فدعاه رسول اللّه صلی اللّه علیه و سلم فقال: «علام تشتمنی أنت و أصحابک؟» فانطلق الرجل فجاءه بأصحابه فحلفوا باللّه ما قالوا حتی تجاوز عنهم، فأنزل اللّه عز و جل یحْلِفُونَ بِاللَّهِ ما قالُوا الآیة

It has been narrated from Saeed ibn Jubayr, from Ibn Abbas to have said: The Messenger of Allah was sitting under the shade of a tree when he said: “A man will now come and look to you through the eyes of a devil. When he comes, do not talk to him.” A man who looked as if he was blue (so dark) came, and the Messenger of Allah summoned him and said: “Why do you curse me, yourself, and your companions?” That man went and brought his friends and they swore by Allah that they did nothing of the sort, and the Prophet pardoned them. Allah, the Exalted and the most Honoured revealed this verse: ‘They swear by Allah that they said nothing bad.’ [31]


Verse 79: “Those who blame the voluntary donors from among the faithful concerning the charities - and as for those who do not find [anything] except [what] their means [permit], they ridicule them - Allah shall put them to ridicule, and there is a painful punishment for them.”

الَّذِينَ يَلْمِزُونَ الْمُطَّوِّعِينَ مِنَ الْمُؤْمِنِينَ فِي الصَّدَقَاتِ وَالَّذِينَ لَا يَجِدُونَ إِلَّا جُهْدَهُمْ فَيَسْخَرُونَ مِنْهُمْ سَخِرَ اللَّهُ مِنْهُمْ وَلَهُمْ عَذَابٌ أَلِيمٌ٧٩ عن عمر بن أبی سلمة عن أبیه عن أبی هریرة قال: قال رسول اللّه صلی اللّه علیه و سلم: «تصدقوا فإنی أرید أن أبعث بعثا» قال فجاء عبد الرحمن بن عوف فقال یا رسول اللّه: عندی أربعة آلاف، ألفین أقرضهما ربی و ألفین لعیالی، فقال رسول اللّه صلی اللّه علیه و سلم: «بارک اللّه لک فیما أعطیت و بارک لک فیما أمسکت»، و بات رجل من الأنصار فأصاب صاعین من تمر فقال یا رسول اللّه: أصبت صاعین من تمر صاع أقرضه لربی و صاع لعیالی، قال فلمزه المنافقون و قالوا: ما أعطی الذی أعطی ابن عوف إلا ریاء، و قالوا: ألم یکن اللّه و رسوله غنیین عن صاع هذا؟ فأنزل اللّه الَّذِینَ یلْمِزُونَ الْمُطَّوِّعِینَ مِنَ الْمُؤْمِنِینَ فِی الصَّدَقاتِ وَ الَّذِینَ لا یجِدُونَ إِلَّا جُهْدَهُمْ فَیسْخَرُونَ مِنْهُمْ الآیة

It has been narrated from Umar ibn Abu Salamah, from his father, from Abu Hurayrah who quotes the Prophet of Allah as having said: “Give charity, I want to (…). Abd al-Rahman ibn Awf came and said: “O Prophet of Allah, I have 4000 [Dinars], I will lend Allah 2000 and give 2000 to my family.” The Prophet replied: “May Allah bless you for the money that you give [to Him] and for the money that you kept [for your family].” A man from the Ansaar obtained two Saa (equivalent to about 3 kilograms) of dates, so he said to the Prophet: “I obtained two Saa of dates, I will lend Allah one Saa and keep the rest for my family.” The hypocrites started to blame him concerning the charity he gave, and said to him: “Ibn Awf’s intention while giving charity was only to show off to people. Can Allah and His Prophet not do without this one Saa that he is giving to them?” Then Allah sent down this verse: “Those who blame the voluntary donors from among the faithful concerning the charities - and as for those who do not find [anything] except [what] their means [permit], they ridicule them.” [32]


Verse 80: “Whether you plead forgiveness for them or do not plead forgiveness for them, even if you plead forgiveness for them seventy times, Allah shall never forgive them because they defied Allah and His Apostle; and Allah does not guide the transgressing lot.”

اسْتَغْفِرْ لَهُمْ أَوْ لَا تَسْتَغْفِرْ لَهُمْ إِنْ تَسْتَغْفِرْ لَهُمْ سَبْعِينَ مَرَّةً فَلَنْ يَغْفِرَ اللَّهُ لَهُمْ ذَلِكَ بِأَنَّهُمْ كَفَرُوا بِاللَّهِ وَرَسُولِهِ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الْفَاسِقِينَ٨٠ لما ثقل عبد اللّه بن أبی انطلق ابنه إلی النبی صلی اللّه علیه و سلم فقال: إن أبی قد احتضر فأحب أن تشهده و تصلی علیه فقال له النبی صلی اللّه علیه و سلم: «ما اسمک؟» قال: الحباب بن عبد اللّه قال: «بل أنت عبد اللّه بن عبد اللّه إن الحباب اسم شیطان»، فانطلق معه حتی شهده و ألبسه قمیصه و هو عرق و صلی علیه فقیل له: أ تصلی علیه و هو منافق؟ فقال: «إن اللّه قال إِنْ تَسْتَغْفِرْ لَهُمْ سَبْعِینَ مَرَّةً و لأستغفرن لهم سبعین و سبعین و سبعین»

When Abdullah ibn Ubay was dying, his son went to the Prophet and said to him: “My father has died, I wish you could attend to him and pray the funeral prayers for him.” The Prophet replied: “What is your name?” He answered: “Al-Hubaab ibn Abdullah.” The Prophet said: “Rather, you are Abdullah ibn Abdullah, for Al-Hubaab is a devil's name.” The Prophet went along with him, attended his father's funeral, gave him his shirt as a shroud and prayed the funeral prayer for him. He was asked: “Would you pray on him, when he was a hypocrite?” He replied: “Allah has said ‘even if you plead forgiveness for them seventy times’ Verily, I will ask Allah to forgive them seventy times and seventy more and seventy more.” check translation as doesn’t make sense, if Allah says He will never forgive them why would Prophet still ask for forgiveness for them?? [33]


Verse 84: “And never pray over any of them when he dies, nor stand at his graveside. They indeed defied Allah and His Apostle and died as transgressors.”

وَلَا تُصَلِّ عَلَى أَحَدٍ مِنْهُمْ مَاتَ أَبَدًا وَلَا تَقُمْ عَلَى قَبْرِهِ إِنَّهُمْ كَفَرُوا بِاللَّهِ وَرَسُولِهِ وَمَاتُوا وَهُمْ فَاسِقُونَ٨٤ عن أبی الزبیر عن جابر قال: لما مات عبد اللّه بن أبی أتی ابنه النبی صلی اللّه علیه و سلم فقال: یا رسول اللّه إنک إن لم تأته لم نزل نعیر بهذا، فأتاه النبی صلی اللّه علیه و سلم فوجده قد أدخل فی حفرته فقال: «أفلا قبل أن تدخلوه» فأخرج من حفرته و تفل علیه من ریقه من قرنه إلی قدمه و ألبسه قمیصه

It has been narrated from Ibn Zubayr, from Jabir to have said: “When Abdullah ibn Ata died, his son came to the Prophet and said: ‘O Prophet of Allah, if you do not come to the ceremony we will always feel disgraced.’ So the Prophet attended the ceremony and saw that they had put him inside of the grave. He said: ‘(…)’ so he was brought out from his grave, and [the Prophet] wet [the coffin] with his saliva, from top to bottom, and covered him with his shirt.” [34]

عن الشعبی عن جابر قال: لما مات رأس المنافقین قال یحیی بن سعید بالمدینة فأوصی أن یصلی علیه النبی صلی اللّه علیه و سلم فجاء ابنه إلی النبی صلی اللّه علیه و سلم فقال: إن أبی أوصی أن یکفن بقمیصک و هذا الکلام فی حدیث عبد الرحمن بن مغراء، قال یحیی فی حدیثه: فصلی علیه و ألبسه قمیصه فأنزل اللّه تعالی: وَ لا تُصَلِّ عَلی أَحَدٍ مِنْهُمْ ماتَ أَبَداً وَ لا تَقُمْ عَلی قَبْرِه

Al-Shabi narrates from Jabir who said: “When the chief of the hypocrites died, Yahya ibn Saeed from Medina said that he had willed that the Prophet prays his funeral prayers. So his son came to the Prophet and said: ‘In my father’s will, he asked to be buried in your shirt.’” This has been mentioned in Abdul Rahman ibn Maqra’s narration. Yahya mentions in his narration that: “The Prophet prayed his funeral prayers and covered him with his shirt.” Then Allah revealed this verse: ‘And never pray over any of them when he dies, nor stand at his graveside. They indeed defied Allah and His Apostle and died as transgressors.’ [35]


Verse 91: “There is no blame on the weak, nor on the sick, nor on those who do not find anything to spend, so long as they are sincere to Allah and His Apostle. There is no [cause for] blaming the virtuous, and Allah is All-Forgiving, All-Merciful.”

لَيْسَ عَلَى الضُّعَفَاءِ وَلَا عَلَى الْمَرْضَى وَلَا عَلَى الَّذِينَ لَا يَجِدُونَ مَا يُنْفِقُونَ حَرَجٌ إِذَا نَصَحُوا لِلَّهِ وَرَسُولِهِ مَا عَلَى الْمُحْسِنِينَ مِنْ سَبِيلٍ وَاللَّهُ غَفُورٌ رَحِيمٌ٩١ عن زید بن ثابت قال: کنت أکتب لرسول اللّه صلی اللّه علیه و سلم فکنت أکتب براءة، فإنی لواضع القلم علی أذنی إذ أمرنا بالقتال، فجعل رسول اللّه صلی اللّه علیه و سلم ینظر ما ینزل علیه، إذ جاء أعمی فقال: کیف بی یا رسول اللّه و أنا أعمی؟ فنزلت لَیسَ عَلَی الضُّعَفاء

It has been narrated from Zayd ibn Thaabit to have said: “I used to write [the chapters which were revealed] for the Prophet. I was writing (the chapter of) Baraah when we were told to go to war, so I put my pen on my ear (meaning that I stopped writing). The messenger of Allah was looking forward to what will be revealed to him, when a blind person came and asked: ‘What is my duty, O Prophet of Allah since I am blind?’ Therefore this verse was revealed: ‘There is no blame on the weak.’” [36]

و قال العوفی عن ابن عباس فی هذه الآیة، و ذلک أن رسول اللّه صلی اللّه علیه و سلم أمر الناس أن ینبعثوا غازین معه، فجاءته عصابة من أصحابه فیهم عبد اللّه بن مغفل بن مقرن المزنی فقالوا: یا رسول اللّه احملنا فقال لهم: و اللّه لا أجد ما أحملکم علیه» فتولوا و هم یبکون و عز علیهم أن یجلسوا عن الجهاد و لا یجدون نفقة و لا محملا. فلما رأی اللّه حرصهم علی محبته و محبة رسوله أنزل عذرهم فی کتابه فقال لَیسَ عَلَی الضُّعَفاءِ إلی قوله فَهُمْ لا یعْلَمُون

Al-Awfi narrates from Ibn Abbas about this verse that the Prophet ordered the people to join him in two wars. A group of the Prophet’s companions including Abdullah ibn Migfal ibn Miqran al-Mazni came up to him and said: “O Prophet of Allah, please take us with you.” He replied: “I swear to Allah that I do not have anything to carry you.” They left while they were crying and it was hard for them to stay in the city and not go to war knowing that they did not have any money, nor animal for riding. When Allah saw their desire [to go to war] for the love of Allah and His Messenger, He sent down the verses: ‘There is no blame on the weak… until so they do not know’” (verse 93 – all of which explain that they are not to be blamed. [36]


Verse 101: “There are hypocrites among the Bedouins around you and among the townspeople of Medina, steeped in hypocrisy. You do not know them; We know them, and We will punish them twice, then they shall be consigned to a great punishment.”

وَمِمَّنْ حَوْلَكُمْ مِنَ الْأَعْرَابِ مُنَافِقُونَ وَمِنْ أَهْلِ الْمَدِينَةِ مَرَدُوا عَلَى النِّفَاقِ لَا تَعْلَمُهُمْ نَحْنُ نَعْلَمُهُمْ سَنُعَذِّبُهُمْ مَرَّتَيْنِ ثُمَّ يُرَدُّونَ إِلَى عَذَابٍ عَظِيمٍ١٠١ عن أبی الدرداء أن رجلا یقال له حرملة أتی النبی صلی اللّه علیه و سلم فقال: الإیمان هاهنا و أشار بیده إلی لسانه، و النفاق هاهنا و أشار بیده إلی قلبه، و لم یذکر اللّه إلا قلیلا، فقال رسول اللّه صلی اللّه علیه و سلم: «اللهم اجعل له لسانا ذاکرا، و قلبا شاکرا، و ارزقه حبی وحب من یحبنی، و صیر أمره إلی خیر» فقال: یا رسول اللّه إنه کان لی أصحاب من المنافقین و کنت رأساً فیهم أفلا آتیک بهم؟ قال: «من أتانا استغفرنا له، و من أصر فاللّه أولی به، و لا تخرقن علی أحد سترا»

It has been narrated from Abu al-Darda who said that a person called Harmalah came to the Prophet and said: “This is where faith is placed” and he pointed at his tongue, “and this is where hypocrisy is placed” and he pointed at his heart, “and it (the heart) does not remember Allah except a little.” The Prophet prayed: “O Allah, make his tongue remember [You], and his heart thankful [towards You], and grant him the love of me and whoever loves me, and guide his life towards goodness.” He replied: “O Prophet of Allah, I have a group of friends, all hypocrites, and I am their leader, should I not bring them to you?” [The Prophet] answered: “Whoever comes to us we will ask Allah for his forgiveness, but whoever insists [on doing wrong] Allah has a greater right over him. Never reveal the hidden secrets of anyone though.” [37]


Verse 102: “[There are] others who have confessed to their sins, having mixed up righteous conduct with other that was evil. Maybe Allah will accept their repentance. Indeed Allah is All-Forgiving, All-Merciful.”

وَءَاخَرُونَ ٱعۡتَرَفُواْ بِذُنُوبِهِمۡ خَلَطُواْ عَمَلٗا صَٰلِحٗا وَءَاخَرَ سَيِّئًا عَسَى ٱللَّهُ أَن يَتُوبَ عَلَيۡهِمۡۚ إِنَّ ٱللَّهَ غَفُورٞ رَّحِيمٌ ١٠٢ حدثنا أبو رجاء، حدثنا سمرة بن جندب قال: قال رسول اللّه صلی اللّه علیه و سلم لنا «أتانی اللیلة آتیان فابتعثانی فانتهیا بی إلی مدینة مبنیة بلبن ذهب و لبن فضة فتلقانا رجال شطر من خلقهم کأحسن ما أنت راء، و شطر کأقبح ما أنت راء، قالا لهم اذهبوا فقعوا فی ذلک النهر فوقعوا فیه ثم رجعوا إلینا قد ذهب ذلک السوء عنهم فصاروا فی أحسن صورة، قالا لی هذه جنة عدن و هذا منزلک، قالا و أما القوم الذین کانوا شطر منهم حسن و شطر منهم قبیح، فإنهم خلطوا عملاً صالحا و آخر سیئا تجاوز اللّه عنهم»

Abu Raja narrates from Samarah ibn Jundab that the Prophet said to us: “Last night, two (angels) came to me (in a vision) and took me to a city, built with bricks made of gold and silver. We met some men who part of their bodies were as handsome as you have ever seen, and a part was as ugly as you have ever seen. The two (angels) ordered these men to go to a river and submerge themselves in it; they did that and came back to us, and the ugliness went away from them, and they became the most beautiful form. The two said to me, ‘This is the Garden of Eden, and this is your residence in it. As for the men who had part of their body handsome and part ugly, they had mixed a deed which was righteous with another one that was evil. But Allah has pardoned them.’” [38]

According to the Shia Traditions

Verse 1: “[This is] a [declaration of] repudiation by Allah and His Apostle [addressed] to the polytheists with whom you had made a treaty.”

بَرَاءَةٌ مِنَ اللَّهِ وَرَسُولِهِ إِلَى الَّذِينَ عَاهَدْتُمْ مِنَ الْمُشْرِكِينَ١ فی قوله تعالی: «بَراءَةٌ مِنَ اللَّهِ وَ رَسُولِهِ»: عَنْ أَبِی عَبْدِ اللَّهِ قَالَ نَزَلَتْ هَذِهِ الْآیةُ بَعْدَ مَا رَجَعَ رَسُولُ اللَّهِ ص مِنْ غَزْوَةِ تَبُوک فِی سَنَةِ سَبْعٍ مِنَ الْهِجْرَةِ

Abu Abdillah says that “This verse ‘[This is] a [declaration of] repudiation by Allah and His Apostle’ was revealed after the Prophet returned from Tabook, which took place in the 7th year after the Hijrah (the emigration from Mecca to Medina).” [39]


Verse 3: “[This is] an announcement from Allah and His Apostle to all of the people on the day of the greater hajj: that Allah and His Apostle repudiate the polytheists: If you repent that is better for you; but if you turn your backs [on Allah], know that you cannot frustrate Allah, and inform the faithless of a painful punishment.”

وَأَذَانٌ مِنَ اللَّهِ وَرَسُولِهِ إِلَى النَّاسِ يَوْمَ الْحَجِّ الْأَكْبَرِ أَنَّ اللَّهَ بَرِيءٌ مِنَ الْمُشْرِكِينَ وَرَسُولُهُ فَإِنْ تُبْتُمْ فَهُوَ خَيْرٌ لَكُمْ وَإِنْ تَوَلَّيْتُمْ فَاعْلَمُوا أَنَّكُمْ غَيْرُ مُعْجِزِي اللَّهِ وَبَشِّرِ الَّذِينَ كَفَرُوا بِعَذَابٍ أَلِيمٍ٣ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ حَکیمِ بْنِ جُبَیرٍ عَنْ عَلِی بْنِ الْحُسَینِ فِی قَوْلِهِ وَ أَذانٌ مِنَ اللَّهِ وَ رَسُولِهِ قَالَ الْأَذَانُ أَمِیرُ الْمُؤْمِنِینَ وَ فِی حَدِیثٍ آخَرَ قَالَ أَمِیرُ الْمُؤْمِنِینَ کنْتُ أَنَا الْأَذَانَ فِی النَّاس

It has been narrated from Abaan ibn Uthman, from Hakim ibn Jubayr, from Ali ibn al-Husayn about the verse: ‘[This is] an announcement from Allah and His Apostle’ to have said: “This announcement is (about) Amir al-Momineen (Ali).” It has been said in another narration that Amir al-Momineen said: “I was the announcement among people.” [37]

عَنْ مُعَاوِیةَ بْنِ عَمَّارٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ عَنْ یوْمِ الْحَجِّ الْأَکبَرِفَقَالَ هُوَ یوْمُ النَّحْرِ وَ الْحَجُّ الْأَصْغَرُ الْعُمْرَةُ

Muawiyah ibn Ammar says: “I asked Abu Abdillah about the day of the greater hajj and he replied: ‘It is the day of sacrifice, and the lesser hajj is the umrah.’” [37]


Verse 12: “But if they break their pledges after their having made a treaty and revile your religion, then fight the leaders of unfaith - indeed, they have no [commitment to] pledges, - maybe they will relinquish.”

وَإِنْ نَكَثُوا أَيْمَانَهُمْ مِنْ بَعْدِ عَهْدِهِمْ وَطَعَنُوا فِي دِينِكُمْ فَقَاتِلُوا أَئِمَّةَ الْكُفْرِ إِنَّهُمْ لَا أَيْمَانَ لَهُمْ لَعَلَّهُمْ يَنْتَهُونَ١٢ عن أَبُو عُثْمَانَ مُؤَذِّنُ بَنِی أَفْصَی قَالَ سَمِعْتُ عَلِی بْنَ أَبِی طَالِبٍ حِینَ خَرَجَ طَلْحَةُ وَ الزُّبَیرُ لِقِتَالِهِ یقُولُ عَذِیرِی مِنْ طَلْحَةَ وَ الزُّبَیرِ بَایعَانِی طَائِعَینِ غَیرَ مُکرَهَینِ ثُمَّ نَکثَا بَیعَتِی مِنْ غَیرِ حَدَثٍ ثُمَّ تَلَا هَذِهِ الْآیةَ وَ إِنْ نَکثُوا أَیمانَهُمْ مِنْ بَعْدِ عَهْدِهِمْ- وَ طَعَنُوا فِی دِینِکمْ فَقاتِلُوا أَئِمَّةَ الْکفْرِ إِنَّهُمْ لا أَیمانَ لَهُمْ لَعَلَّهُمْ ینْتَهُون»

It has been narrated from Abu Uthman, the one who would recite the adhaan for the tribe of Bani Afsa, that he said: “When Talhah and Zubayr started a war against Ali ibn Abi Talib, I heard him (Amir al-Momineen) say: [40]


Verse 19: “Do you regard the providing of water to ḥajj pilgrims and the maintenance of the Holy Mosque as similar [in worth] to someone who has faith in Allah and [believes in] the Last Day and wages jihad in the way of Allah? They are not equal with Allah, and Allah does not guide the wrongdoing lot.”

أَجَعَلْتُمْ سِقَايَةَ الْحَاجِّ وَعِمَارَةَ الْمَسْجِدِ الْحَرَامِ كَمَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَجَاهَدَ فِي سَبِيلِ اللَّهِ لَا يَسْتَوُونَ عِنْدَ اللَّهِ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ١٩


عَنِ ابْنِ مُسْکانَ، عَنْ أَبِی بَصِیرٍ: عَنْ أَحَدِهِمَا فِی قَوْلِ اللَّهِ عَزَّ وَ جَلَّ: «أَ جَعَلْتُمْ سِقایةَ الْحاجِّ وَ عِمارَةَ الْمَسْجِدِ الْحَرامِ کمَنْ آمَنَ بِاللَّهِ وَ الْیوْمِ الْآخِرِ» «نَزَلَتْ فِی حَمْزَةَ وَ عَلِی وَ جَعْفَرٍ وَ الْعَبَّاسِ وَ شَیبَةَ، إِنَّهُمْ فَخَرُوا بِالسِّقَایةِ وَ الْحِجَابَةِ، فَأَنْزَلَ اللَّهُ عَزَّ ذِکرُهُ «أَ جَعَلْتُمْ سِقایةَ الْحاجِّ وَ عِمارَةَ الْمَسْجِد الْحَرامِ کمَنْ آمَنَ بِاللَّهِ وَ الْیوْمِ الْآخِرِ» وَ کانَ عَلِی وَ حَمْزَةُ وَ جَعْفَرٌ الَّذِینَ آمَنُوا بِاللَّهِ وَ الْیوْمِ الْآخِرِ، وَ جَاهَدُوا فِی سَبِیلِ اللَّهِ لَایسْتَوُونَ عِنْدَ اللَّهِ» It has been narrated from Ibn Muskan, from Abu Baseer, from one of the two (al-Baqir or al-Sadiq) to have said about the verse: ‘Do you regard the providing of water to the hajj pilgrims and the maintenance of the Holy Masjid as similar [in worth] to someone who has faith in Allah and [believes in] the Last Day’ that this verse was about Hamzah, Ali, Jafar, Abbas and Shaybah; they (the people) were proud of providing water [to the hajj pilgrims] and unveiling [the Kabah for them], so Allah sent the verse: ‘Do you regard the providing of water to hajj pilgrims and the maintenance of the Holy Masjid as similar [in worth] to someone who has faith in Allah and [believes in] the Last Day.’ Ali, Hamzah and Jafar were those who “have faith in Allah and [believe in] the Last Day and wage jihad in the way of Allah. They are not equal with Allah.” [41]


Verses 20-21: “Those who have believed and migrated and waged jihad in the way of Allah with their possessions and persons have a greater rank near Allah and it is they who are the triumphant. Their Lord gives them the good news of His mercy and [His] pleasure, and for them there will be gardens with lasting bliss.”

الَّذِينَ آمَنُوا وَهَاجَرُوا وَجَاهَدُوا فِي سَبِيلِ اللَّهِ بِأَمْوَالِهِمْ وَأَنْفُسِهِمْ أَعْظَمُ دَرَجَةً عِنْدَ اللَّهِ وَأُولَئِكَ هُمُ الْفَائِزُونَ٢٠يُبَشِّرُهُمْ رَبُّهُمْ بِرَحْمَةٍ مِنْهُ وَرِضْوَانٍ وَجَنَّاتٍ لَهُمْ فِيهَا نَعِيمٌ مُقِيمٌ٢١ و فی روایة أبی الجارود عن أبی جعفر قال: نزلت هذه الآیة فی علی بن أبی طالب «الَّذِینَ آمَنُوا وَ هاجَرُوا- إلی قوله- الْفائِزُونَ» ثم وصف ما لعلی عنده فقال. یبَشِّرُهُمْ رَبُّهُمْ بِرَحْمَةٍ مِنْهُ وَ رِضْوانٍ وَ جَنَّاتٍ لَهُمْ فی‌ها نَعِیمٌ مُقِیمٌ»

It has been mentioned in Abu Jarood’s narration from Abu Jafar that he said about the verse: “‘Those who have believed and migrated up to the triumphant’ that it was revealed about Ali ibn Abi Talib, and therefore it mentions what Ali will be rewarded with in the next verse: ‘Their Lord gives them the good news of His mercy and [His] pleasure, and for them there will be gardens with lasting bliss.’” [42]


Verse 23: “O you who have faith! Do not befriend your fathers and brothers if they prefer faithlessness to faith. Those of you who befriend them - it is they who are the wrongdoers.”

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا آبَاءَكُمْ وَإِخْوَانَكُمْ أَوْلِيَاءَ إِنِ اسْتَحَبُّوا الْكُفْرَ عَلَى الْإِيمَانِ وَمَنْ يَتَوَلَّهُمْ مِنْكُمْ فَأُولَئِكَ هُمُ الظَّالِمُونَ٢٣ عن ابن شهرآشوب عن أبی حمزة عن أبی جعفر فی قوله تعالی: «یا أَیهَا الَّذِینَ آمَنُوا- لا تَتَّخِذُوا آباءَکمْ وَ إِخْوانَکمْ أَوْلِیاءَ- إِنِ اسْتَحَبُّوا الْکفْرَ عَلَی الْإِیمانِ» قَالَ فَإِنَّ الْإِیمَانَ وَلَایةُ عَلِی بْنِ أَبِی طَالِب

It has been narrated from Ibn Shahr Ashoob, from Abu Hamzah, from Abu Jafar to have said about the verse: “‘O you who have faith! Do not befriend your fathers and brothers if they prefer faithlessness to faith,’ that faith [here] means the guardianship of Ali ibn Abi Talib.” [43] Verse 50: “If some good should befall you, it upsets them; but if an adversity befalls you, they say, ‘We had already taken our precautions in advance,’ and they go away exulting” إِنْ تُصِبْكَ حَسَنَةٌ تَسُؤْهُمْ وَإِنْ تُصِبْكَ مُصِيبَةٌ يَقُولُوا قَدْ أَخَذْنَا أَمْرَنَا مِنْ قَبْلُ وَيَتَوَلَّوْا وَهُمْ فَرِحُونَ٥٠

عن ِ أَبِی الْجَارُودِ عَنْ أَبِی جَعْفَرٍ فِی قَوْلِهِ إِنْ تُصِبْک حَسَنَةٌ تَسُؤْهُمْ- وَ إِنْ تُصِبْک مُصِیبَةٌ أَمَّا الْحَسَنَةُ فَالْغَنِیمَةُ وَ الْعَافِیةُ- وَ أَمَّا الْمُصِیبَةُ فَالْبَلَاءُ وَ الشِّدَّة

It has been narrated from Abu Jarood, from Abu Jafar to have said about the verse: “‘If some good should befall you, it upsets them; but if an adversity befalls you…’ that ‘good’ is profit and sound health, and adversity is calamity and hardship.” [44]


Verse 52: “Say, ‘Do you await anything to befall us except one of the two excellences? But we await that Allah shall visit on you a punishment, from Him, or by our hands. So wait! We too are waiting along with you.’”

قُلْ هَلْ تَرَبَّصُونَ بِنَا إِلَّا إِحْدَى الْحُسْنَيَيْنِ وَنَحْنُ نَتَرَبَّصُ بِكُمْ أَنْ يُصِيبَكُمُ اللَّهُ بِعَذَابٍ مِنْ عِنْدِهِ أَوْ بِأَيْدِينَا فَتَرَبَّصُوا إِنَّا مَعَكُمْ مُتَرَبِّصُونَ٥٢ عن أبی حمزة عن أبی جعفر قال: قلت له: قول الله عز و جل «هَلْ تَرَبَّصُونَ بِنا إِلَّا إِحْدَی الْحُسْنَیینِ» قَالَ إِمَّا مَوْتٌ فِی طَاعَةِ اللَّهِ أَوْ إِدْرَاک ظُهُورِ إِمَامٍ وَ نَحْنُ نَتَرَبَّصُ بِهِمْ مَعَ مَا نَحْنُ فِیهِ مِنَ الشِّدَّةِ أَنْ یصِیبَهُمُ اللَّهُ بِعَذابٍ مِنْ عِنْدِهِ قَالَ هُوَ الْمَسْخُ أَوْ بِأَیدِینا وَ هُوَ الْقَتْلُ قَالَ اللَّهُ عَزَّ وَ جَلَّ لِنَبِیهِ ص قُلْ فَتَرَبَّصُوا إِنَّا مَعَکمْ مُتَرَبِّصُونَ

Abu Hamzah asked Abu Jafar about the verse: ‘Do you not await one of the two excellent things to happen to us,” and he said: “Either it is dying in the state of obedience to Allah, or it is witnessing the appearance of an Imam, and we await (…) that Allah shall visit on them a punishment from Him which is metamorphosis, or by our hands which is death. Allah, the Exalted and Majestic said to His Prophet: ‘Say: so wait! We too are waiting along with you.’” [44]


Verse 54: “Nothing stops their charities from being accepted except that they have no faith in Allah and His Apostle and do not perform the prayer but lazily, and do not spend but reluctantly.”

وَمَا مَنَعَهُمْ أَنْ تُقْبَلَ مِنْهُمْ نَفَقَاتُهُمْ إِلَّا أَنَّهُمْ كَفَرُوا بِاللَّهِ وَبِرَسُولِهِ وَلَا يَأْتُونَ الصَّلَاةَ إِلَّا وَهُمْ كُسَالَى وَلَا يُنْفِقُونَ إِلَّا وَهُمْ كَارِهُونَ٥٤ عن یوسف بن ثابت عَنْ أَبِی عَبْدِ اللَّهِ قَالَ: لَا یضُرُّ مَعَ الْإِیمَانِ عَمَلٌ وَ لَا ینْفَعُ مَعَ الْکفْرِ عَمَلٌ ثُمَّ قَالَ أَ لَا تَرَی أَنَّهُ قَالَ تَبَارَک وَ تَعَالَی- وَ ما مَنَعَهُمْ أَنْ تُقْبَلَ مِنْهُمْ نَفَقاتُهُمْ إِلَّا أَنَّهُمْ کفَرُوا بِاللَّهِ وَ بِرَسُولِهِ… وَ ماتُوا وَ هُمْ کافِرُون

It has been narrated from Yusuf ibn Thaabit, from Abu Abdillah to have said that: “There will be no loss in an action which was done while having faith, and there will be no benefit in an action which was done while having no faith.” He continued: “Have you not seen the verse where Allah says: ‘Nothing stops their charities from being accepted except that they have no faith in Allah and His Apostle… and that their souls may depart while they are faithless.’” [44]


Verse 58: “There are some of them who blame you regarding [the distribution of] the charities: if they are given from them, they are pleased, but if they are not given from them, behold, they are displeased.”

وَمِنْهُمْ مَنْ يَلْمِزُكَ فِي الصَّدَقَاتِ فَإِنْ أُعْطُوا مِنْهَا رَضُوا وَإِنْ لَمْ يُعْطَوْا مِنْهَا إِذَا هُمْ يَسْخَطُونَ٥٨ عَنْ إِسْحَاقَ بْنِ غَالِبٍ قَالَ: قَالَ لِی أَبُو عَبْدِ اللَّهِ یا إِسْحَاقُ کمْ تَرَی أَصْحَابَ هَذِهِ الْآیةِ فَإِنْ أُعْطُوا مِنْها رَضُوا وَ إِنْ لَمْ یعْطَوْا مِنْها إِذا هُمْ یسْخَطُونَ ثُمَّ قَالَ لِی هُمْ أَکثَرُ مِنْ ثُلُثَی النَّاس

It has been narrated from Ishaaq ibn Qalib to have said that Abu Abdillah said to me: “What number of people do you think would act in the way that it is mentioned in this verse: ‘If they are given from them, they are pleased, but if they are not given from them, behold, they are displeased?’” Then he said to me: “More than two-thirds of the people [are like this].” [45]


Verse 70: “Has there not come to them the account of those who were before them - the people of Nuh, Aad, and Thamood, and the people of Ibrahim, and the inhabitants of Madyan, and the towns that were overturned? Their apostles brought them manifest proofs. So it was not Allah who wronged them, but it was they who used to wrong themselves.”

أَلَمْ يَأْتِهِمْ نَبَأُ الَّذِينَ مِنْ قَبْلِهِمْ قَوْمِ نُوحٍ وَعَادٍ وَثَمُودَ وَقَوْمِ إِبْرَاهِيمَ وَأَصْحَابِ مَدْيَنَ وَالْمُؤْتَفِكَاتِ أَتَتْهُمْ رُسُلُهُمْ بِالْبَيِّنَاتِ فَمَا كَانَ اللَّهُ لِيَظْلِمَهُمْ وَلَكِنْ كَانُوا أَنْفُسَهُمْ يَظْلِمُونَ٧٠ عن أبی بصیر عن أبی عبد الله فی حدیث- قلت: «وَ الْمُؤْتَفِکاتِ أَتَتْهُمْ رُسُلُهُمْ بِالْبَیناتِ» قَالَ أُولَئِک قَوْمُ لُوطٍ ائْتَفَکتْ عَلَیهِمُ انْقَلَبَتْ عَلَیهِمْ

Abu Baseer narrates from Abu Abdillah that I (Abu Baseer) asked about (the verse): ‘…and the towns that were overturned? Their apostles brought them manifest proofs’ and he said: “They are the people of Lut, [the town] overturned and then went back on them.” [46]


Verse 71: “But the faithful men and the faithful women, are comrades of one another: they bid what is right and forbid what is wrong and maintain the prayer, give the zakat, and obey Allah and His Apostle. It is they to whom Allah will soon grant His mercy. Indeed Allah is All-Mighty, All-Wise.”

وَالْمُؤْمِنُونَ وَالْمُؤْمِنَاتُ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ يَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنْكَرِ وَيُقِيمُونَ الصَّلَاةَ وَيُؤْتُونَ الزَّكَاةَ وَيُطِيعُونَ اللَّهَ وَرَسُولَهُ أُولَئِكَ سَيَرْحَمُهُمُ اللَّهُ إِنَّ اللَّهَ عَزِيزٌ حَكِيمٌ٧١ عَنْ صَفْوَانَ بْنِ مِهْرَانَ قَالَ: قُلْتُ لِأَبِی عَبْدِ اللَّهِ تَأْتِینِی الْمَرْأَةُ الْمُسْلِمَةُ قَدْ عَرَفَتْنِی بِعَمَلٍ أَعْرِفُهَا بِإِسْلَامِهَا لَیسَ لَهَا مَحْرَمٌ قَالَ فَاحْمِلْهَا فَإِنَّ الْمُؤْمِنَ مَحْرَمٌ لِلْمُؤْمِنِ ثُمَّ تَلَا هَذِهِ الْآیةَ وَ الْمُؤْمِنُونَ وَ الْمُؤْمِناتُ بَعْضُهُمْ أَوْلِیاءُ بَعْضٍ

Safwaan ibn Mehraan asked Abu Abdillah: “A woman has come to me who is aware of my job (I take groups of people for the Islamic pilgrimage) and I know she is Muslim (and she wants to go) but she does not have a mahram (someone of close relationship) with her - so what should I do?” He replied: “Take her with you, a faithful person is indeed a close relative of other faithful people;” then he recited this verse: ‘The faithful men and the faithful women, are comrades of one another.’ [46]


Verse 94: “They will offer you excuses when you return to them. Say, ‘Do not make excuses; we will never believe you. Allah has informed us about your state of affairs. Allah and His Apostle will observe your conduct, then you will be returned to the Knower of the Unseen and the Seen, and He will inform you concerning what you used to do.’”

يَعْتَذِرُونَ إِلَيْكُمْ إِذَا رَجَعْتُمْ إِلَيْهِمْ قُلْ لَا تَعْتَذِرُوا لَنْ نُؤْمِنَ لَكُمْ قَدْ نَبَّأَنَا اللَّهُ مِنْ أَخْبَارِكُمْ وَسَيَرَى اللَّهُ عَمَلَكُمْ وَرَسُولُهُ ثُمَّ تُرَدُّونَ إِلَى عَالِمِ الْغَيْبِ وَالشَّهَادَةِ فَيُنَبِّئُكُمْ بِمَا كُنْتُمْ تَعْمَلُونَ٩٤ عن ثعلبة عن بعض أصحابنا عن أبی عبد الله فی قول الله عز و جل: «عالِمِ الْغَیبِ وَ الشَّهادَةِ» فقال: الغیب ما لم یکن و الشهادة ما قد کان

It has been narrated from Thalabah, from some of our companions, from Abu Abdillah to have said about the verse: ‘Knower of the Unseen and Seen that: “The Unseen is what has not happened yet, and the Seen is what has already happened.” [47]


Verse 102: “[There are] others who have confessed to their sins, having mixed up righteous conduct with other that was evil. Maybe Allah will accept their repentance. Indeed Allah is All-Forgiving, All-Merciful.”

وَآخَرُونَ اعْتَرَفُوا بِذُنُوبِهِمْ خَلَطُوا عَمَلًا صَالِحًا وَآخَرَ سَيِّئًا عَسَى اللَّهُ أَنْ يَتُوبَ عَلَيْهِمْ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ١٠٢ عن موسی بن بکر عن رجل قال قَالَ أَبُو جَعْفَرٍ الَّذِینَ خَلَطُوا عَمَلًا صالِحاً وَ آخَرَ سَیئاً فَأُولَئِک قَوْمٌ مُؤْمِنُونَ یحْدِثُونَ فِی إِیمَانِهِمْ مِنَ الذُّنُوبِ الَّتِی یعِیبُهَا الْمُؤْمِنُونَ وَ یکرَهُونَهَا فَأُولَئِک عَسَی اللَّهُ أَنْ یتُوبَ عَلَیهِم

It has been narrated from Musa ibn Bakr who quotes Abu Abdullah as having said: “Those people ‘who have confessed to their sins, having mixed up righteous conduct with other that was evil’ are the faithful people who commit sins which [normally] the faithful see as a mistake and shameful, and they avoid them. They are the ones who ‘maybe Allah will accept their repentance.’” [48]


Verse 104: “Do they not know that it is Allah who accepts the repentance of His servants and receives the charities, and that it is Allah who is the All-Clement, the All-Merciful?”

أَلَمْ يَعْلَمُوا أَنَّ اللَّهَ هُوَ يَقْبَلُ التَّوْبَةَ عَنْ عِبَادِهِ وَيَأْخُذُ الصَّدَقَاتِ وَأَنَّ اللَّهَ هُوَ التَّوَّابُ الرَّحِيمُ١٠٤ عن سلیمان بن مهران عن أبی عبد الله فی قوله تعالی: َوَ یأْخُذُ الصَّدَقاتِ أَی یقْبَلُهَا مِنْ أَهْلِهَا وَ یثِیبُ عَلَیهَا

It has been narrated from Sulayman ibn Mehraan that Abu Abdillah said about this verse: ‘“…receives the charities’ that “Allah will accept it from them and will reward them.” [49]


Verse 106: “[There are] others waiting Allah’s edict: either He shall punish them, or turn to them clemently, and Allah is All-Knowing, All-Wise.”

وَآخَرُونَ مُرْجَوْنَ لِأَمْرِ اللَّهِ إِمَّا يُعَذِّبُهُمْ وَإِمَّا يَتُوبُ عَلَيْهِمْ وَاللَّهُ عَلِيمٌ حَكِيمٌ١٠٦ عن زرارة عن أبی جعفر فی قول الله «وَ آخَرُونَ مُرْجَوْنَ لِأَمْرِ اللَّهِ» قال قَوْمٌ کانُوا مُشْرِکینَ فَقَتَلُوا مِثْلَ حَمْزَةَ وَ جَعْفَرٍ وَ أَشْبَاهَهُمَا مِنَ الْمُؤْمِنِینَ ثُمَّ إِنَّهُمْ بَعْدَ ذَلِک دَخَلُوا فِی الْإِسْلَامِ فَوَحَّدُوا اللَّهَ وَ تَرَکوا الشِّرْک وَ لَمْ یکونُوا یؤْمِنُونَ فَیکونُوا مِنَ الْمُؤْمِنِینَ وَ لَمْ یؤْمِنُوا فَتَجِبَ لَهُمُ الْجَنَّةُ وَ لَمْ یکفُرُوا فَتَجِبَ لَهُمُ النَّارُ فَهُمْ عَلَی تِلْک الْحَالِ مُرْجَوْنَ لِأَمْرِ اللَّهِ

It has been narrated from Zurarah, from Abu Jafar to have said about the verse: ‘[There are] others waiting Allah’s edict’ that: “There was a group of people who were polytheists and killed people like Hamzah, Jafar and others like them, but after that they became Muslims and started believing in one Allah and denied polytheism. However, they still had not become faithful such that they could enter the group of faithful, nor were they faithful such that Heaven would be a must for them, but they were not polytheists such that the Hell fire would be a must for them either - therefore, in this point they are waiting for Allah’s edict. [49]


Verse 108: “Do not stand in it ever! A masjid founded on Allah consciousness from the [very] first day is worthier that you stand in it [for prayer]. Therein are men who love to keep pure, and Allah loves those who keep pure.”

لَا تَقُمْ فِيهِ أَبَدًا لَمَسْجِدٌ أُسِّسَ عَلَى التَّقْوَى مِنْ أَوَّلِ يَوْمٍ أَحَقُّ أَنْ تَقُومَ فِيهِ فِيهِ رِجَالٌ يُحِبُّونَ أَنْ يَتَطَهَّرُوا وَاللَّهُ يُحِبُّ الْمُطَّهِّرِينَ١٠٨ عَنِ الْحَلَبِی عَنْ أَبِی عَبْدِ اللَّهِ قَالَ: سَأَلْتُهُ عَنِ الْمَسْجِدِ الَّذِی أُسِّسَ عَلَی التَّقْوی قَالَ- مَسْجِدُ قُبَا

It has been narrated from al-Halabi who asked Abu Abdillah about the masjid founded on Allah wariness and he said: “It is the Masjid of Qubaa.” [50]


Verse 124: “Whenever a surah is sent down, there are some of them who say, ‘Which of you did it increase in faith?’ As for those who have faith, it increases them in faith, and they rejoice.”

وَإِذَا مَا أُنْزِلَتْ سُورَةٌ فَمِنْهُمْ مَنْ يَقُولُ أَيُّكُمْ زَادَتْهُ هَذِهِ إِيمَانًا فَأَمَّا الَّذِينَ آمَنُوا فَزَادَتْهُمْ إِيمَانًا وَهُمْ يَسْتَبْشِرُونَ١٢٤ عن أبی عمرو الزبیری عن أبی عبد الله قال قُلْتُ قَدْ فَهِمْتُ نُقْصَانَ الْإِیمَانِ و تَمَامَهُ فَمِنْ أَینَ جَاءَتْ زِیادَتُهُ فَقَالَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ- وَ إِذا ما أُنْزِلَتْ سُورَةٌ فَمِنْهُمْ مَنْ یقُولُ أَیکمْ زادَتْهُ هذِهِ إِیماناً فَأَمَّا الَّذِینَ آمَنُوا فَزادَتْهُمْ إِیماناً- وَ هُمْ یسْتَبْشِرُونَ وَ أَمَّا الَّذِینَ فِی قُلُوبِهِمْ مَرَضٌ فَزادَتْهُمْ رِجْساً إِلَی رِجْسِهِمْ وَ قَالَ نَحْنُ نَقُصُّ عَلَیک نَبَأَهُمْ بِالْحَقِّ إِنَّهُمْ فِتْیةٌ آمَنُوا بِرَبِّهِمْ وَ زِدْناهُمْ هُدی وَ لَوْ کانَ کلُّهُ وَاحِداً لَا زِیادَةَ فِیهِ وَ لَا نُقْصَانَ لَمْ یکنْ لِأَحَدٍ مِنْهُمْ فَضْلٌ عَلَی الْآخَرِ وَ لَاسْتَوَتِ النِّعَمُ فِیهِ وَ لَاسْتَوَی النَّاسُ وَ بَطَلَ التَّفْضِیلُ وَ لَکنْ بِتَمَامِ الْإِیمَانِ دَخَلَ الْمُؤْمِنُونَ الْجَنَّةَ وَ بِالزِّیادَةِ فِی الْإِیمَانِ تَفَاضَلَ الْمُؤْمِنُونَ بِالدَّرَجَاتِ عِنْدَ اللَّهِ وَ بِالنُّقْصَانِ دَخَلَ الْمُفَرِّطُونَ النَّارَ

It has been narrated from Abu Amr al-Zubayri who said to Abu Abdillah that “I now know the meaning of deficiency of faith and its perfection, but what does the excess of faith mean?” He replied (with this verse): ‘Whenever a surah is sent down, there are some of them who say, ‘Which of you did it increase in faith?’ As for those who have faith, it increases them in faith, and they rejoice.’ But as for those in whose heart is a sickness, it only adds defilement to their defilement.” He continued: “We relate to you their account in truth. They were indeed youths who had faith in their Lord, and We had enhanced them in guidance.” If everyone was in the same level of faith, and there were no deficiencies and excesses in people’s faith, then there would not have been any merit for one person over another, and Allah’s [special] blessings would have been equal for everybody, and everyone would have been equal, and any preferences would have been useless. However, it is because of the perfection of faith, that the faithful will enter Heaven, and it is because of the excess of faith, that the faithful are preferred some over the other by Allah in the levels [of faithfulness]; and it is because of the deficiency of faith, that those who have shortcomings (and persisted in their sins) will enter the fire of Hell.” [51]

References

  1. ↑ Sayyid Muhammad Husayn Tabatabai, Al-Mizan fi Tafsir al-Quran (1971), Volume 9, Page 146
  2. ↑ Ismail ibn Umar ibn Kathir Damishqi, Tafsir al-Quran al-Azim (1998), Volume 4, Page 90
  3. ↑ Mahmud Zamakhshari, Al-Kashshaf an Haqaiq Ghawamid al-Tanzil (1986), Volume 2, Page 241
  4. ↑ Tabatabai, Al-Mizan fi Tafsir al-Quran, (1971), Page 146
  5. ↑ Ibn Kathir Damishqi, Tafsir al-Quran al-Azim, (1998), Page 89
  6. ↑ 6.0 6.1 Tabatabai, Al-Mizan fi Tafsir al-Quran, (1971), Page 144
  7. ↑ Zamakhshari, Al-Kashshaf an Haqaiq Ghawamid al-Tanzil, (1986), Page 241
  8. ↑ Tabatabai, Al-Mizan fi Tafsir al-Quran (1971), Page 144
  9. ↑ 9.0 9.1 Fadhl ibn Hasan Tabrisi, Majma al-Bayan fi Tafsir al-Quran (1988), Volume 5, Page 3
  10. ↑ Ibn Kathir Damishqi, Tafsir al-Quran al-Azim, (1998), Pages 90 and 97
  11. ↑ Ibid., Page 106
  12. ↑ Tabatabai, Al-Mizan fi Tafsir al-Quran, (1971), Page 218
  13. ↑ Ibn Kathir Damishqi, Tafsir al-Quran al-Azim (1998), Page 110
  14. ↑ Tabatabai, Al-Mizan fi Tafsir al-Quran (1971), Page 237
  15. ↑ Ibn Kathir Damishqi, Tafsir al-Quran al-Azim (1998), Page 116
  16. ↑ Tabatabai, Al-Mizan fi Tafsir al-Quran (1971), Page 279
  17. ↑ Ibid., Page 309
  18. ↑ Ibid., Page 325
  19. ↑ Ibid., Page 153
  20. ↑ Ibn Kathir Damishqi, Tafsir al-Quran al-Azim (1998), Page 153
  21. ↑ Tabatabai, Al-Mizan fi Tafsir al-Quran (1971), Page 358
  22. ↑ Ibn Kathir Damishqi, Tafsir al-Quran al-Azim, (1998), Page 174
  23. ↑ Tabatabai, Al-Mizan fi Tafsir al-Quran, (1971), Page 362
  24. ↑ Ibid., Page 389
  25. ↑ Ibn Kathir Damishqi, Tafsir al-Quran al-Azim (1998), Pages 191-208
  26. ↑ 26.0 26.1 Ibid., Volume 4, Page 95
  27. ↑ 27.0 27.1 Ibid., Page 102
  28. ↑ Ibid., Page 109
  29. ↑ Ibid., Page 114
  30. ↑ 30.0 30.1 Ibid., Page 156
  31. ↑ Ibid., Page 159
  32. ↑ Ibid., Page 165
  33. ↑ Ibid., Page 166
  34. ↑ Ibid., Page 170
  35. ↑ Ibid., Page 171
  36. ↑ 36.0 36.1 Ibid., Page 174
  37. ↑ 37.0 37.1 37.2 Ibid., Page 179
  38. ↑ Ibid., Page 181
  39. ↑ Tabatabai, Al-Mizan fi Tafsir al-Quran, Volume 9, Page 161
  40. ↑ Ibid., Page 182
  41. ↑ Ibid., Page 215
  42. ↑ Ibid., Page 210
  43. ↑ Ibid., Page 216
  44. ↑ 44.0 44.1 44.2 Ibid., Page 318
  45. ↑ Ibid., Page 319
  46. ↑ 46.0 46.1 Ibid., Page 347
  47. ↑ Ibid., Page 369
  48. ↑ Ibid., Page 383
  49. ↑ 49.0 49.1 Ibid., Page 385
  50. ↑ Ibid., Page 393
  51. ↑ Ibid., Page 413
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