Muhammad

See ayat 3 for tafseer.

See ayat 3 for tafseer.

These three verses, in reality, constitute a prelude to an important directive of warfare that is presented in the fourth verse. In the first verse, the condition of the disbelievers is described, and in the second, that of the believers. The third verse then draws a comparison between the two, so that when both lines and paths become distinct, full preparedness may be attained for an ideological struggle against an oppressive and ruthless enemy. It is first stated: “الَّذِينَ كَفَرُوا وَصَدُّوا عَن سَبِيلِ اللهِ أَضَلَّ أَعْمَالَهُمْ” “Those who disbelieve and hinder others from the path of God—He causes their deeds to be lost.” This refers to the leaders of the disbelievers and the polytheists of Makkah who had ignited the flames of war against Islam. They were not only disbelievers themselves but also prevented others, through various means and pretexts, from following the path of God. Although some exegetes, such as al‑Zamakhshari in al‑Kashshāf, have interpreted “ṣadd” as meaning “turning away” from faith—due to its contrast with belief in subsequent verses—yet, considering its usage throughout the Qur’an, its primary meaning of “preventing” or “obstructing” remains more appropriate. The phrase “أَضَلَّ أَعْمَالَهُمْ” signifies that their deeds are rendered futile, as “being lost” metaphorically implies becoming without support or consequence, and thus perishing. Some commentators have associated this verse with those who, on the Day of Badr, slaughtered camels and distributed them among their forces—for instance, Abū Jahl, Ṣafwān, and Suhayl ibn ʿAmr each slaughtered ten camels (Tafsīr Rūḥ al‑Maʿānī, vol. 26, p. 33). However, since such actions were carried out for idolatrous and hostile purposes, they are nullified. Nevertheless, the verse is not limited to this specific instance. Any outwardly good deeds—such as aiding the poor or hosting guests—are rendered void due to the absence of faith in God. Moreover, their efforts to suppress Islam and annihilate the believers were likewise brought to nothing, and they were prevented from achieving their objectives. The next verse describes the believers, who stand in contrast to the disbelievers: “وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَآمَنُوا بِمَا نُزِّلَ عَلَى مُحَمَّدٍ وَهُوَ الْحَقُّ مِن رَّبِّهِمْ كَفَّرَ عَنْهُمْ سَيِّئَاتِهِمْ وَأَصْلَحَ بَالَهُمْ” “And those who believe, perform righteous deeds, and believe in what has been revealed to Muḥammad—and it is the truth from their Lord—He will expiate their sins and set right their condition.” After mentioning absolute faith, the verse specifically refers to belief in what has been revealed to the Messenger (صلی اللہ علیہ وآلہ وسلم), as an emphatic clarification. This indicates that belief in God is not complete without belief in the revelation given to the Prophet. It is also possible that the first expression refers to belief in God (the doctrinal aspect), while the second refers to belief in the teachings, system, and commands conveyed by the Prophet (the practical aspect). In other words, belief in God alone is insufficient; belief must also encompass “ما أُنزِلَ عَلَيْهِ”—the Qur’an, the obligation of struggle, prayer, fasting, and all moral principles revealed through him. Such faith generates a dynamic force for the performance of righteous deeds. The statement “وَهُوَ الْحَقُّ مِن رَّبِّهِمْ” emphasizes that their faith is neither arbitrary nor without reasoning; rather, it is based on recognition of the truth. The phrase “مِن رَّبِّهِمْ” further affirms that truth always originates from the Lord and returns to Him. Just as two forms of punishment were mentioned for those who obstructed the path of God, two corresponding rewards are mentioned for the believers: Forgiveness of sins, which is essential as no non‑infallible human is free from error. Rectification of their condition (إصلاح بال), meaning the comprehensive ordering and improvement of their affairs. The word “بال” has been interpreted as “state,” “affairs,” or “mind,” but according to Raghib, it denotes conditions of great significance. Thus, “إصلاح بال” refers to the complete rectification of one’s life, encompassing both worldly and otherworldly success. This stands in contrast to the disbelievers, whose efforts are rendered fruitless. It may be said that forgiveness of sins results from faith, while rectification of conditions results from righteous action. The believers, therefore, attain both inner peace and success in practical endeavors—a combination of spiritual tranquility and constructive action, which constitutes a great blessing. In the final verse of this passage, the essential difference between the success of the believers and the failure of the disbelievers is presented in a concise yet profound comparison: “ذَلِكَ بِأَنَّ الَّذِينَ كَفَرُوا اتَّبَعُوا الْبَاطِلَ وَأَنَّ الَّذِينَ آمَنُوا اتَّبَعُوا الْحَقَّ مِن رَّبِّهِمْ” “That is because those who disbelieve follow falsehood, whereas those who believe follow the truth from their Lord.” This is the fundamental principle: belief and disbelief correspond respectively to the paths of truth and falsehood. “حق” refers to objective realities—foremost among them the essence of God, followed by the truths governing human life and the laws that regulate relationships between humans and God, and among human beings themselves. “باطل” refers to conjecture, illusion, fabricated tales, and meaningless or erroneous systems—indeed, all forms of false and misleading constructs in existence. Thus, the believers follow truth, while the disbelievers follow falsehood. For this reason, success belongs to the former, and defeat to the latter. The Qur’an declares: “وَمَا خَلَقْنَا السَّمَاءَ وَالْأَرْضَ وَمَا بَيْنَهُمَا بَاطِلًا” “We did not create the heavens and the earth and what lies between them in vain.” (Ṣād 27) Finally, it is stated: “كَذَٰلِكَ يَضْرِبُ اللهُ لِلنَّاسِ أَمْثَالَهُمْ” “Thus does God set forth for the people their examples.” That is, in the same manner that the lines of belief and disbelief, their doctrines, actions, and outcomes have been clarified, so too are their ultimate ends made manifest. Accordingly, the closer one is to truth, the closer one is to faith; and the closer one is to falsehood, the farther one is from it. For the paths of faith and disbelief are, in reality, the paths of truth and falsehood respectively.

See ayat 6 for tafseer.

See ayat 6 for tafseer.

These verses, as has already been noted, serve as a preparatory introduction for an important martial directive, which is elaborated in the verses under discussion. After describing the condition of the disbelievers and the believers, a distinction is drawn so that the believers may attain full readiness for a principled struggle against an oppressive adversary. It is stated: “فَإِذا لَقِيتُمُ الَّذِينَ كَفَرُوا فَضَرْبَ الرِّقَابِ” “When you encounter those who disbelieve in battle, then strike their necks.” The expression “ضرب الرقاب” is a figurative expression for killing. It does not imply that combatants must literally aim at the neck, but rather that they should decisively overcome the enemy. Since striking the neck is the most direct representation of killing, it is used here for emphasis. It is evident from the context that this command applies specifically to the battlefield. The term “لقيتم”, derived from liqā’, in such contexts denotes military confrontation. Other elements in the verse—such as reference to prisoners—also confirm that it pertains to combat situations. Thus, interpretations that generalize this command beyond the battlefield are incorrect and stem from misrepresentation. In a war context, decisive and forceful engagement with a hostile aggressor is a rational and necessary directive. It is further stated: “حَتَّى إِذَا أَثْخَنتُمُوهُمْ فَشُدُّوا الْوَثَاقَ” “Until, when you have subdued them, then bind them firmly.” The term “أثخنتموهم” denotes overwhelming the enemy and establishing dominance. Only after achieving such superiority should prisoners be taken, as premature engagement with prisoners may compromise military effectiveness. The phrase “فشدوا الوثاق” indicates the need to secure prisoners properly so that they cannot escape or cause harm. Then the instruction regarding prisoners after the cessation of hostilities is given: “فَإِمَّا مَنًّا بَعْدُ وَإِمَّا فِدَاءً” “Then either release them as a favor or ransom them.” Thus, after the end of the war, prisoners are not to be killed. Rather, the Islamic leadership may, based on circumstances: - release them without compensation, or - release them upon receiving ransom. Such ransom may be understood as a form of compensation imposed upon the opposing side. A third possibility—enslavement—is mentioned in juristic discussions and supported by narrations, though it is not explicitly stated in the Qur’anic text. Scholars such as Fāḍil Miqdād, in Kanz al‑ʿIrfān, note that the decision among these options rests with the legitimate authority, depending on circumstances (Kanz al‑ʿIrfān, vol. 1, p. 365). The verse continues: “حَتَّى تَضَعَ الْحَرْبُ أَوْزَارَهَا” “Until the war lays down its burdens.” Here, “أوزار” refers to the heavy burdens of war—its weapons, hardships, and pressures. The command is to continue the struggle until the enemy’s capacity for warfare has been exhausted and hostilities have effectively ceased. Exegetes have differed on the duration of such conflict. Some, like Ibn ʿAbbās, have suggested that it persists as long as idolatry exists, while others interpret it in relation to extended ideological struggle. In essence, two forms of struggle may be distinguished: - a limited, immediate conflict (such as specific battles), and - an ongoing struggle against falsehood, injustice, and corruption. It is then stated: “وَلَوْ يَشَاءُ اللهُ لَانتَصَرَ مِنْهُمْ وَلَكِن لِّيَبْلُوَا بَعْضَكُم بِبَعْضٍ” “If God willed, He could have taken vengeance on them; but He tests some of you by means of others.” God is fully capable of eliminating opponents through natural or supernatural means. However, the purpose of allowing conflict is to test human beings. Through such trials: - true believers are distinguished from false claimants, - resilience and moral strength are cultivated, - and the deeper purposes of human existence are realized. Without such engagement, society would fall into stagnation, weakness, and complacency, and faith would remain merely nominal. Thus, struggle is not a necessity for God, but a means of human development. In conclusion, the verse turns to those who are slain in such struggles: “وَالَّذِينَ قُتِلُوا فِي سَبِيلِ اللهِ فَلَن يُضِلَّ أَعْمَالَهُمْ” “And those who are killed in the path of God—He will never cause their deeds to be lost.” Their efforts, sacrifices, and struggles are preserved in the divine record and will never be in vain. Their legacy continues even in this world, as the enduring presence of faith and its expressions are tied to their sacrifices. Three further honors are mentioned for them: - “سَيَهْدِيهِمْ” — “He will guide them,” meaning toward elevated ranks and divine pleasure. - “وَيُصْلِحُ بَالَهُمْ” — “He will reform their condition,” granting them inner peace and spiritual refinement. - “وَيُدْخِلُهُمُ الْجَنَّةَ عَرَّفَهَا لَهُمْ” — “He will admit them into Paradise, which He has already made known to them.” Some exegetes interpret “عَرَّفَهَا لَهُمْ” as indicating that they are made familiar with their dwellings in Paradise to such an extent that they will enter them directly. Others interpret it in terms of fragrance, though the former interpretation appears more fitting. Thus, these verses present a comprehensive framework: disciplined engagement in conflict, ethical conduct in war, the purpose of trials, and the ultimate honor granted to those who persevere and sacrifice in the path of God.

There are periods in the history of nations when danger cannot be averted, nor can great and sacred objectives be preserved, without immense sacrifice, devotion, and self‑sacrifice. At such moments, believers and selfless individuals must step forward and, by offering their lives, protect the constitution of truth. According to Islamic thought, such individuals are called “shahīd”. The term “shahīd”, derived from shuhūd (to witness), is applied to them for several possible reasons: 1. Because they are present in the battlefield against the enemies of truth. 2. Because at the moment of martyrdom, they witness the angels of divine mercy. 3. Because they witness the great blessings prepared for them by God. 4. Because they are presented in the presence of the Divine, as stated in the verse: “وَلاَ تَحْسَبَنَّ الَّذِينَ قُتِلُواْ فِي سَبِيلِ اللهِ أَمْوَاتًا بَلْ أَحْيَاءٌ عِندَ رَبِّهِمْ يُرْزَقُونَ” (Āl ʿImrān / 169). In Islam, very few ranks equal that of the martyrs—those who, with full awareness and sincerity, enter the field of struggle between truth and falsehood and sacrifice the last drop of their pure blood. Islamic sources contain numerous remarkable traditions concerning the status of martyrs, which demonstrate the عظمت of their acts. For instance, the Messenger of God (ṣallā Allāhu ʿalayhi wa-ālihi wa-sallam) is reported to have said: “إنّ فوق كلّ برٍّ برّاً حتی یقتل الرجل شھیداً فی سبیل اللہ.” “Every good deed is surpassed by another, until a person is slain as a martyr in the path of God; once he attains martyrdom, there is no deed greater than it.” (Bihār al‑Anwār, vol. 100, p. 15). The Prophet also said: “المجاهدون فی اللہ قواد أھل الجنّة.” “The strugglers in the path of God will be the leaders of the people of Paradise.” (Bihār al‑Anwār, vol. 100, p. 15). In another narration, Imam Muḥammad al‑Bāqir (ʿalayhi al‑salām) states: “ما من قطرة أحبّ إلى الله من قطرة دم فی سبیل الله… ولا من خطوة… فی سبیل الله.” “No drop is more beloved to God than a drop of blood shed in His path, nor a tear shed at night out of fear of Him… and no step is more beloved than a step taken in the path of God.” (Bihār al‑Anwār, vol. 100, p. 14). A study of Islamic history reveals that the sacrifices of such martyrs have brought honor to many aspects of Islam and rendered immense service to it. Not only in the past, but even today, martyrdom remains a decisive concept, instilling fear in enemies and preventing them from undermining the foundations of Islam. However, it should be noted that martyrdom is not an end in itself; rather, the true objective is victory over the enemy and the preservation of truth. Those who defend truth must be prepared to sacrifice even their lives if required, but the aim remains the safeguarding of divine principles, not the pursuit of death itself. This is why, in a detailed narration reported from ʿAlī (ʿalayhi al‑salām), the Prophet (ṣallā Allāhu ʿalayhi wa-ālihi wa-sallam) is said to have declared: “والذی نفسی بیده… لو كان الأنبياء في طريقهم لترجلوا لهم… ويشفع الرجل منهم سبعين ألفاً…” “By the One in whose hand is my soul, when the martyrs enter the arena of resurrection, even the prophets—if mounted—would dismount out of respect for their rank, and each of them will intercede for seventy thousand among his family and neighbors.” (Bihār al‑Anwār, vol. 100, p. 14). It is also noteworthy that in Islamic culture, martyrdom has both a specific and a general meaning. In its specific sense, it refers to one who is killed in the path of God in the battlefield, and certain legal rulings apply to such a person—for example, he is buried without ritual washing or shrouding, in his bloodstained garments. In its general sense, martyrdom applies to anyone who dies while fulfilling a divine duty. Thus, traditions indicate that several types of individuals gain the status of martyr: 1. The Prophet (ṣallā Allāhu ʿalayhi wa-ālihi wa-sallam) said: “إذا جاء الموت طالب العلم… مات شهيداً” “One who dies while seeking knowledge dies as a martyr.” (Safīnat al‑Biḥār, root “shahīd”). 2. Amir al‑Muʾminīn (ʿalayhi al‑salām) said: “من مات منكم… على معرفة حقّ ربه… مات شهيداً” “Whoever dies recognizing the rights of his Lord, His Messenger, and his Ahl al‑Bayt, dies as a martyr.” (Nahj al‑Balāghah, sermon 190). 3. Imam Jaʿfar al‑Ṣādiq (ʿalayhi al‑salām) said: “من قتل دون ماله فهو شهيد” “One who is killed defending his property is a martyr.” Finally, Imam ʿAlī ibn Mūsā al‑Riḍā (ʿalayhi al‑salām), narrating from his forefathers, reported from the Prophet (ṣallā Allāhu ʿalayhi wa-ālihi wa-sallam): “أول من يدخل الجنة الشهيد.” “The first to enter Paradise will be the martyr.” (Bihār al‑Anwār, vol. 17, p. 272). These teachings demonstrate the comprehensive nature of Islamic culture and its recognition of sacrifice in both its specific and broader dimensions.

In Islam, war has never been regarded as an independent value; rather, due to its association with the destruction of human life and the devastation of resources and means, it is considered “khilāf al‑qiyam” (contrary to values). For this reason, in certain Qur’anic verses it is even mentioned alongside manifestations of divine punishment. Thus, in Surah al‑Anʿām (6:65), it is stated: “قُلْ هُوَ الْقَادِرُ عَلَى أَن يَبْعَثَ عَلَيْكُمْ عَذَابًا مِّن فَوْقِكُمْ أَوْ مِن تَحْتِ أَرْجُلِكُمْ أَوْ يَلْبِسَكُمْ شِيَعًا وَيُذِيقَ بَعْضَكُم بَأْسَ بَعْضٍ” “Say: He has the power to send upon you punishment from above you, or from beneath your feet, or to divide you into factions and make some of you taste the violence of others.” In this verse, warfare is placed within the same category as natural calamities—such as lightning and earthquakes. Therefore, Islam adopts avoidance of war to the greatest possible extent. However, when a community’s existence is threatened, or when its sacred and elevated objectives face destruction, then war acquires the character of a value and attains the status of “jihād fī sabīl Allāh.” For this reason, several forms of jihād are identified in Islam: 1. An initial form based on the pursuit of freedom. 2. Defensive jihād. 3. Jihād aimed at extinguishing the forces of فساد, ظلم, and shirk. Thus, jihād in Islam—contrary to the claims often propagated by its opponents—is not a means of imposing belief. Imposed belief has no value in Islam. Rather, jihād arises when hostile forces impose war upon the Islamic community, deprive it of its God‑given freedom, violate its rights, or oppress the weak. In such circumstances, it becomes obligatory upon Muslims to assist the oppressed, even if this necessitates confronting the oppressor. As indicated in the preceding verses, the essential principle is that the disbelievers follow باطل, while the believers follow حق. Therefore, such warfare is fundamentally a struggle between truth and falsehood, not a pursuit of territorial expansion, material gain, or domination. It is also noteworthy that Islamic teachings strongly emphasize peaceful coexistence with followers of other revealed religions. The Qur’an, Prophetic traditions, and Islamic jurisprudence contain detailed discussions regarding Ahl al‑Dhimmah, outlining the principles of coexistence. If Islam had been a system aimed at imposing belief through force, there would have been no need for such legal and ethical frameworks governing peaceful relations.

As has already been clarified, Muslims should under no circumstances undertake the capture of prisoners before achieving complete dominance over the enemy on the battlefield, because such a step entails serious risks in every respect. However, the tone of the verses under discussion indicates that once victory over the enemy has been secured, they should be taken captive rather than killed. Thus, the Qur’an states: when you encounter the enemy, strike decisive blows against them. Then it is stated: continue these forceful strikes until the enemy is entirely subdued and compelled into submission, and at that point proceed to take prisoners and bind them securely: “فَإِذا لَقِيتُمُ الَّذِينَ كَفَرُوا فَضَرْبَ الرِّقَابِ حَتَّى إِذَا أَثْخَنتُمُوهُمْ فَشُدُّوا الْوَثَاقَ” Thus, after overpowering the enemy, they should be captured rather than killed. This is a necessary measure, for if the enemy were simply released, they might regroup and launch further attacks. However, once they are taken prisoner, the situation is fundamentally transformed. Despite their crimes, the captives come into the hands of the Muslims as a trust from God, and a range of rights regarding them becomes obligatory upon Muslims. The Qur’an highly praises those who show generosity in such contexts, even giving their own food to prisoners: “وَيُطْعِمُونَ الطَّعَامَ عَلَى حُبِّهِ مِسْكِينًا وَيَتِيمًا وَأَسِيرًا” “The righteous servants of God give food, despite their own need for it, to the poor, the orphan, and the captive.” (Dahr 8) According to a well‑known narration, this verse was revealed regarding ʿAlī, Fāṭimah, Ḥasan, and Ḥusayn (ʿalayhim al‑salām), who gave their food at the time of breaking the fast to a poor person, an orphan, and a captive. Even in exceptional cases where certain prisoners are sentenced to death—for instance, due to their extreme danger or grave crimes—it remains obligatory to treat them well until the execution of the sentence. As reported from ʿAlī (ʿalayhi al‑salām): “إطعام الأسير والإحسان إليه حقٌّ واجبٌ وإن قتلته من الغد.” “Feeding the captive and treating him kindly is an obligatory right, even if it has been decided that he will be executed the following day.” (Wasāʾil al‑Shīʿa, vol. 11, p. 69) Other traditions echo the same principle (Furūʿ al‑Kāfī, vol. 5, Bāb al‑Rifq bi‑l‑Asīr wa‑Iṭʿāmih). In another narration, Imam ʿAlī ibn al‑Ḥusayn (Zayn al‑ʿĀbidīn) (ʿalayhi al‑salām) states: “إذا أخذت أسيرًا فعجز عن المشي وليس معك محمل فأرسله، ولا تقتله…” “If you take a captive who is unable to walk and you have no means of transport for him, then release him and do not kill him, for you do not know what the Imam will decide regarding him.” (Furūʿ al‑Kāfī, vol. 5, Bāb al‑Rifq bi‑l‑Asīر wa‑Iṭʿāmih*) Historical reports indicate that Islamic leaders even shared the same food with their captives that they themselves consumed. As previously discussed in the exegesis, once the war concludes, one of three options applies regarding prisoners: 1. They may be released unconditionally. 2. They may be released in exchange for ransom. 3. They may be enslaved. The selection among these options rests with the Imam of the Muslims or the legitimate Islamic authority, who determines the most appropriate course of action in light of the prisoners’ circumstances and the internal and external interests of the Muslim community. Thus, neither ransom nor enslavement is obligatory; both are subject to discretionary judgment. If the interests dictate unconditional release, then that option is adopted; if ransom is appropriate, it is taken; and if enslavement is deemed beneficial under particular conditions, it may be applied accordingly. The discussion of ransom and its details has already been presented in Tafsīr Namūnah, vol. 7, under the commentary on Surah al‑Anfāl (8:70).

Although the Qur’an does not explicitly present the enslavement (istirqāq) of war captives as an obligatory or primary ruling, it is nevertheless evident that the Qur’an contains numerous injunctions concerning slaves. These include regulations regarding marriage with slaves, the establishment of kinship relations, and mukātaba (contractual agreements for emancipation), as articulated in several verses across different sūrahs, such as Sūrah al‑Nisāʾ, Sūrah al‑Muʾminūn, Sūrah al‑Naḥl, Sūrah al‑Nūr, Sūrah al‑Rūm, and Sūrah al‑Aḥzāb. For this reason, some critics raise an objection against Islam: despite its elevated ethical teachings and emphasis on human dignity, why did it not categorically abolish slavery through a definitive and universal decree? Why was the unconditional emancipation of all slaves not proclaimed outright, given that freedom is one of the greatest divine blessings? In response, it may be stated succinctly that Islam adopted a carefully structured and gradual program for the abolition of slavery, through which slaves would progressively attain freedom. This approach ensured that both slaves and society would not suffer adverse consequences from sudden and unregulated emancipation. Before elaborating upon this Islamic program, it is necessary to consider several preliminary points. First, slavery was not instituted by Islam. It was an entrenched global system long before the advent of Islam and continued to exist for centuries thereafter, even up to the modern period. Movements for the abolition of slavery emerged much later—initially in Europe—and gradually spread to other regions. For example, slavery persisted in England until 1840, in France until 1848, in the Netherlands until 1863, and in the United States until 1865. A coordinated global effort to abolish slavery emerged in the Brussels Conference of 1890. Second, although formal slavery was abolished in many regions, its forms have evolved rather than disappeared. Colonial domination and imperial control over nations have functioned as new and often more severe forms of collective enslavement. In many cases, political independence has not eliminated economic or cultural dependence, resulting in continued subjugation under different guises. Third, the historical condition of slaves was profoundly oppressive. In many societies, slaves were treated as property without rights, often subjected to extreme exploitation and deprivation. Their living conditions were frequently worse than those of animals, and their lives were marked by suffering from the moment of capture to their eventual death. In light of these conditions, Islam introduced a gradual and systematic program for emancipation rather than an abrupt abolition. Immediate and total liberation of all slaves could have produced severe societal disruption, given that a large number of slaves depended entirely on their masters for subsistence and lacked independent means of livelihood. A sudden transition would have led to widespread insecurity, economic instability, and potentially social conflict. Accordingly, Islam established multiple pathways toward emancipation: - It restricted the sources of slavery, effectively limiting it to war-related circumstances and even in such cases allowed alternatives such as release without compensation or ransom. - It instituted financial mechanisms, such as allocating a portion of zakāt, specifically for the purpose of freeing slaves (Sūrah al‑Tawbah 9:60). - It legalized mukātaba, enabling slaves to secure their freedom through contractual agreement and personal effort. It strongly encouraged the emancipation of slaves as an act of virtue, with leading figures in Islamic history setting practical examples by freeing large numbers of slaves. - It defined numerous expiations (kaffārāt)—such as for certain forms of wrongdoing—that required the freeing of a slave. - It established legal principles that led to automatic emancipation under specific conditions, such as familial relationships or prolonged service. In addition, Islam sought to restore the dignity and humanity of slaves during the transitional period. It emphasized humane treatment, equality in living conditions, and moral responsibility toward them. Slaves were not to be overburdened, deprived, or humiliated, but were to be treated as fellow human beings, sharing in basic standards of life. Moreover, Islam strongly condemned the commodification of human beings. Traditions indicate severe moral condemnation of those who engage in the sale of free persons, emphasizing that the exploitation of human freedom is among the gravest injustices. Thus, the overall orientation of Islamic teachings is clearly directed toward the gradual elimination of slavery, while simultaneously safeguarding social stability and human dignity. In summary, criticism of Islamic policy on slavery often arises from a superficial understanding. The Islamic approach is neither endorsement nor perpetuation of slavery; rather, it is a structured and ethical program aimed at its eventual abolition through gradual and practical means.

See ayat 11 for tafseer.

See ayat 11 for tafseer.

See ayat 11 for tafseer.

See ayat 11 for tafseer.

These verses, like the preceding ones, encourage the believers to rise against the enemies of truth and prepare them for jihād through a powerful and evocative expression. It is stated: “يَا أَيُّهَا الَّذِينَ آمَنُوا إِن تَنصُرُوا اللهَ يَنصُرْكُمْ وَيُثَبِّتْ أَقْدَامَكُمْ” “O you who have believed! If you support God, He will support you and make your feet firm.” The emphasis on faith indicates that one of the essential signs of sincere belief is to stand firm against the enemies of religion. Supporting God clearly means supporting His religion, aiding His Messenger, and upholding the teachings and law brought by him. Thus, in other Qur’anic verses, the support of God and His Messenger are mentioned together, as in: “وَيَنصُرُونَ اللهَ وَرَسُولَهُ أُوْلَئِكَ هُمُ الصَّادِقُونَ” Although the power of God is absolute and the power of creation insignificant in comparison, the expression “supporting God” is used to highlight the عظمت and importance of jihād and defending the truth—no expression could be more elevated for this purpose. The divine promise given in return is: God will support you. This support manifests in many ways: instilling the light of faith in hearts, placing piety within the soul, granting strength to resolve, providing tranquility in thought, sending angels for assistance, turning circumstances in favor of the believers, inclining hearts toward them, granting effectiveness to their words, and making their efforts fruitful. Thus, divine support encompasses both inner and outer dimensions. However, among all these forms, particular emphasis is placed on “ثبات قدم” (steadfastness), because success in confronting the enemy depends fundamentally on perseverance and firmness. Those who show greater resolve and stability in the battlefield are those who ultimately achieve victory. This is illustrated in the account of Ṭālūt and Jālūt, where the believers prayed: “رَبَّنَا أَفْرِغْ عَلَيْنَا صَبْرًا وَثَبِّتْ أَقْدَامَنَا وَانصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ” “Lord, pour upon us patience, make our feet firm, and grant us victory over the disbelieving people.” (al‑Baqarah 250) As a result: “فَهَزَمُوهُم بِإِذْنِ اللهِ” “They defeated them by the permission of God.” Thus, steadfastness leads to decisive victory. Since the apparent strength, numbers, and resources of the enemy may sometimes cause hesitation, the following verse declares: “وَالَّذِينَ كَفَرُوا فَتَعْسًا لَّهُمْ وَأَضَلَّ أَعْمَالَهُمْ” “And those who disbelieve—destruction be upon them, and He has rendered their deeds futile.” The term “تعس” denotes stumbling, downfall, and ruin. It reflects the inevitable collapse awaiting those without faith. The contrast is striking: while believers are granted stability, disbelievers are destined for سقوط and failure. Indeed, when the disbelievers falter, no support remains for them, whereas believers are aided—even by angels—preventing their downfall. As stated elsewhere: “إِنَّ الَّذِينَ قَالُوا رَبُّنَا اللهُ ثُمَّ اسْتَقَامُوا تَتَنَزَّلُ عَلَيْهِمُ الْمَلَائِكَةُ” Thus, the deeds of believers carry blessing, while those of disbelievers are devoid of it and ultimately perish. The reason for this is explained: “ذَلِكَ بِأَنَّهُمْ كَرِهُوا مَا أَنزَلَ اللهُ فَأَحْبَطَ أَعْمَالَهُمْ” “That is because they disliked what God revealed, so He nullified their deeds.” God revealed the path of tawḥīd, justice, purity, and righteousness, but they turned away from it and embraced disbelief, injustice, and corruption. Their aversion to truth inevitably led to the futility of their actions. The Qur’an then directs attention to historical evidence: “أَفَلَمْ يَسِيرُوا فِي الْأَرْضِ فَيَنظُرُوا كَيْفَ كَانَ عَاقِبَةُ الَّذِينَ مِن قَبْلِهِمْ دَمَّرَ اللهُ عَلَيْهِمْ” “Have they not traveled through the earth and observed the fate of those before them—God destroyed them utterly?” This destruction was not partial; it encompassed their entire existence—their homes, wealth, and cherished possessions—demonstrating the totality of divine retribution. And it is clarified: “وَلِلْكَافِرِينَ أَمْثَالُهَا” “For the disbelievers, there are similar fates.” Thus, they should not assume immunity; rather, they should reflect upon history as a mirror of their own potential end. Finally, the underlying principle is stated: “ذَلِكَ بِأَنَّ اللهَ مَوْلَى الَّذِينَ آمَنُوا وَأَنَّ الْكَافِرِينَ لَا مَوْلَى لَهُمْ” “That is because God is the Protector of those who believe, and the disbelievers have no protector.” The term “مولى” denotes a guardian, supporter, and helper. God has taken upon Himself the guardianship of the believers, granting them assistance at every critical moment and ensuring their firm footing. In contrast, those outside this protection are left without support, and their efforts ultimately collapse. This distinction reflects the difference between God’s universal lordship, which encompasses all creation, and His special guardianship, which is reserved for the believers. Thus, the verses affirm that true success lies in alignment with truth and divine support, while failure is inherent in opposing it.

See ayat 14 for tafseer.

See ayat 14 for tafseer.

These verses, following the preceding discussion, present a clear contrast between the outcomes of the believers and the disbelievers, demonstrating that their distinction is not confined to worldly life alone but extends decisively into the Hereafter. It is stated: “إِنَّ اللهَ يُدْخِلُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ” “Indeed, God will admit those who have believed and performed righteous deeds into gardens beneath which rivers flow.” In contrast: “وَالَّذِينَ كَفَرُوا يَتَمَتَّعُونَ وَيَأْكُلُونَ كَمَا تَأْكُلُ الْأَنْعَامُ وَالنَّارُ مَثْوًى لَّهُمْ” “And those who disbelieve enjoy themselves and eat as cattle eat, and the Fire shall be their abode.” Although both groups participate in worldly life and partake of its blessings, the essential distinction lies in their purpose and orientation. The believers live with a conscious aim: their actions are guided by righteousness, constructiveness, and the pursuit of divine pleasure. By contrast, the disbelievers lead lives centered upon mere consumption and enjoyment—eating, sleeping, and indulging in transient pleasures—without higher purpose, much like animals. The believer’s conduct is grounded in awareness and reflection, while the disbeliever’s existence is marked by heedlessness and purposelessness. Believers set ethical limits upon themselves in both acquisition and utilization of worldly means, carefully considering what is lawful and rightful, whereas disbelievers, like grazing animals, make no such distinctions. When believers benefit from worldly blessings, they reflect upon their source, perceive signs of God within them, and express gratitude. In contrast, disbelievers enjoy them without reflection, thereby increasing their burden of wrongdoing and moving closer to destruction—just as an animal becomes more nourished even as it approaches slaughter. Some exegetes have articulated this contrast by stating that a believer’s consumption is governed by restraint, discipline, and purpose, whereas a disbeliever seeks only gratification and lives in heedlessness. It is noteworthy that for the believers it is said that “God will admit them,” an expression that conveys honor and divine attention, whereas for the disbelievers it is stated that “the Fire is their abode,” reflecting a tone of neglect and humiliation, as they have fallen outside the sphere of divine guardianship. Some commentators have also observed that the expression “النَّارُ مَثْوًى لَّهُمْ” is given in the present sense, suggesting that Hell, in a certain sense, already surrounds them. Their own actions constitute the fire that envelops them, even though they remain unaware of it. This is reinforced by the verse: “وَإِنَّ جَهَنَّمَ لَمُحِيطَةٌ بِالْكَافِرِينَ” “Indeed, Hell surrounds the disbelievers.” The Qur’an, in several places, likens such individuals to cattle—and even declares them more astray—because they fail to utilize their intellectual and moral capacities. The discourse then strengthens the warning through historical comparison, addressing the polytheists of Makkah: “وَكَأَيِّن مِّن قَرْيَةٍ هِيَ أَشَدُّ قُوَّةً مِّن قَرْيَتِكَ الَّتِي أَخْرَجَتْكَ أَهْلَكْنَاهُمْ فَلَا نَاصِرَ لَهُمْ” “How many towns stronger than your town which expelled you have We destroyed, and they had no helper.” This is a grave admonition: those who expelled the Prophet (صلی اللہ علیہ وآلہ وسلم) should not imagine themselves secure. Many mightier communities—such as ʿĀd, Thamūd, and others—were annihilated, and similar consequences may befall them. Finally, a decisive comparison is presented: “أَفَمَن كَانَ عَلَى بَيِّنَةٍ مِّن رَّبِّهِ كَمَن زُيِّنَ لَهُ سُوءُ عَمَلِهِ وَاتَّبَعُوا أَهْوَاءَهُمْ” “Is one who stands upon a clear proof from his Lord like one whose evil deeds have been made alluring to him and who follows his desires?” The first group walks upon certainty, clarity, and evidence, fully aware of their path and goal. The second group, however, is trapped in distortion—its perception clouded by desires—moving blindly without true شناخت. The cause of such misguidance is the dominance of hawā (desire), which obscures reason, presenting falsehood as truth and vice versa. At times, this distortion becomes so severe that individuals take pride in their own فساد, as described elsewhere in the Qur’an. Thus, the two groups are fundamentally incomparable: - one grounded in truth, clarity, and purpose, - the other lost in illusion, desire, and misperception. This contrast defines both their الدنيا and their آخرت, and explains the divergence of their ultimate destinies.

These verses, like the preceding ones, describe the characteristics of both the disbelievers and the believers. One group is characterized by shameful and evil deeds that appear good in their own estimation, while the other is marked by righteous and virtuous actions. In this verse, six kinds of blessings for the people of Paradise and two types of severe and painful punishments for the people of Hell are mentioned, along with a clarification of their ultimate end. Among the blessings of Paradise, four rivers are described—each consisting of a distinct substance and each possessing its own unique taste—followed by mention of the fruits of Paradise, and finally, a reference to spiritual blessings. It is first stated: “مَثَلُ الْجَنَّةِ الَّتِي وُعِدَ الْمُتَّقُونَ فِيهَا أَنْهَارٌ مِّن مَّاءٍ غَيْرِ آسِنٍ” “The parable of the Paradise promised to the God‑conscious is that therein are rivers of water untainted and free from stagnation.” The term “غَيْرِ آسِنٍ” refers to water that does not become foul or stagnant, no matter how long it remains—clear, pure, fragrant, and pleasant. This is the first category of the rivers of Paradise. Then it is said: “وَأَنْهَارٌ مِن لَّبَنٍ لَّمْ يَتَغَيَّرْ طَعْمُهُ” “And rivers of milk whose taste has not changed.” In principle, Paradise is a place where nothing undergoes decay or corruption—features that belong to the material world, where substances are subject to change and deterioration. Next, the third type of river is described: “وَأَنْهَارٌ مِّنْ خَمْرٍ لَّذَّةٍ لِّلشَّارِبِينَ” “And rivers of wine, delightful to those who drink.” Finally, the fourth kind of river is mentioned: “وَأَنْهَارٌ مِّنْ عَسَلٍ مُّصَفًّى” “And rivers of purified honey.” Alongside these diverse rivers, each created for a particular delight, a fifth blessing is mentioned: “وَلَهُمْ فِيهَا مِن كُلِّ الثَّمَرَاتِ” “And for them therein are all kinds of fruits.” These fruits exist in endless variety—of differing tastes and fragrances—some imaginable and others beyond human conception. Finally, the sixth blessing is described, which transcends material delights and holds a spiritual dimension: “وَمَغْفِرَةٌ مِّن رَّبِّهِمْ” “And forgiveness from their Lord.” This represents a vast and profound mercy that conceals their shortcomings, grants them inner tranquility, and elevates them in the presence of their Lord, making them worthy of divine pleasure— “رَضِيَ اللّهُ عَنْهُمْ وَرَضُوا عَنْهُ ذَلِكَ الْفَوْزُ الْعَظِيمُ” Thus, the righteous and pure believers will dwell in Paradise, enjoying both material and spiritual blessings in nearness to God. In contrast, the verse describes the fate of the opposing group: “كَمَنْ هُوَ خَالِدٌ فِي النَّارِ وَسُقُوا مَاءً حَمِيمًا فَقَطَّعَ أَمْعَاءَهُمْ” “Is such a person like one who abides eternally in the Fire, and is given boiling water to drink, which tears apart his entrails?” The term “أمعاء” refers to the intestines or inner organs, and the expression indicates that the boiling fluid of Hell is so intense that it rends the internal organs into pieces. Thus, the verse presents a stark contrast between the bliss of the أهل الجنة and the torment of the أهل النار, emphasizing both the qualitative and existential difference between the two outcomes.

From the Qur’anic verses, it can clearly be understood that in Paradise there are various kinds of rivers and springs, each possessing its own distinct benefit, pleasure, and taste. Four examples of these have been mentioned in the verse under discussion, while other examples will, God willing, be discussed in the exegesis of Surah al‑Dahr. These four categories are described using the word “أنهار” (rivers), which indicates that they are not singular, but rather numerous rivers of each kind. As has been stated repeatedly, the blessings of Paradise cannot be fully expressed through the vocabulary of ordinary worldly experience. Language is incapable of adequately portraying their true nature; it can only provide a faint and approximate outline. In this verse, four types of rivers are mentioned: water, milk, خمر, and honey. It is possible that the first may serve to quench thirst, the second to provide nourishment, the third to bring delight and exhilaration, and the fourth to impart sweetness and strength. It is also noteworthy that other Qur’anic verses indicate that not all inhabitants of Paradise will partake equally from all these rivers; rather, their enjoyment will correspond to their ranks and stations. As stated in Surah al‑Muṭaffifīn (83:28): “عَيْنًا يَشْرَبُ بِهَا الْمُقَرَّبُونَ” “A spring from which those brought near (to God) shall drink.” This suggests that access to certain springs and streams is associated with closeness to God and reflects درجات and spiritual مقام within Paradise.

It is evident that the wine of Paradise bears no resemblance whatsoever to the impure and intoxicating wine of this world. As described elsewhere in the Qur’an, this heavenly drink possesses entirely different qualities: “لَا فِيهَا غَوْلٌ وَلَا هُمْ عَنْهَا يُنْزَفُونَ” “It contains no harm, nor do they become intoxicated by it.” (Ṣāffāt / 47) Thus, the drink of Paradise is free from all the negative attributes associated with worldly wine—such as impairment of intellect, intoxication, or physical harm—while remaining a source of pure delight and pleasure.

This formulation illustrates that the rivers of Paradise are described in two complementary ways: first as “غَيْرِ آسِنٍ” (whose odor has not changed), and second as “لَمْ يَتَغَيَّرْ طَعْمُهُ” (whose taste has not changed). This clearly indicates that the drinks and provisions of Paradise will remain perpetually fresh, retaining the same vitality and purity as on the first day. Such a description underscores that, unlike worldly substances, they are not subject to alteration, decay, or corruption. In the present world، changes in food and drink arise primarily due to the activity of microbes and other عوامل فساد. If such agents did not exist, substances would remain in their original state indefinitely. Since Paradise is devoid of all elements that cause فساد or deterioration, everything therein remains pure, wholesome, sound, and ever‑fresh.

It is clearly evident from this verse, as well as from other Qur’anic passages, that in the description of the foods of Paradise, fruits are consistently mentioned as an essential component. These diverse varieties of fruits, encompassing every kind of taste, are presented as a central feature of heavenly nourishment. This indicates that fruits hold a particularly significant place among the provisions of Paradise. Even in this world, fruits are regarded as among the most wholesome, sound, and beneficial forms of nourishment available to human beings.

The use of the passive construction in “سُقُوا” (“they will be made to drink”) indicates that the boiling and scalding liquid will be forced upon them; they will not drink it willingly or by choice. In the fire of Hell, this drink will not quench their thirst; rather, it will tear apart their entrails. According to the nature of Hell, after this terrible torment, their bodies will be restored again to their original state, since there is no death in that realm.

See ayat 19 for tafseer.

See ayat 19 for tafseer.

See ayat 19 for tafseer.

These verses depict the condition of the hypocrites regarding Waḥy Ilāhī, the Qur’ānic āyāt, and the Aḥādīth of the Prophet صلى الله علیہ وآلہ وسلم, while also addressing the issue of war and jihād against the enemies of Islam. In the Madanī sūrahs, there is extensive mention of the hypocrites, whereas this is not the case in the Makkan sūrahs. This is because the phenomenon of hypocrisy (nifāq) emerged only after the success of Islam and its complete establishment, when the power of its opponents had weakened and they were no longer able to oppose Islam openly. Consequently, they outwardly adopted the guise of Islam and entered its fold in order to safeguard themselves from the wrath of the Muslims, while inwardly remaining engaged in various conspiracies. The Jews of Madīnah—who were militarily and economically powerful—also proved to be supporters of the hypocrites. In any case, they infiltrated the ranks of the true believers. They attended the Friday prayer and other gatherings, presenting themselves before the Messenger of Allahؐ, yet their reaction to the Qur’ānic āyāt reflected the disease within their hearts. Therefore, in the first of the verses under discussion, it is stated: And among them are those who listen to you, but when they depart from your presence, they say to those who have been given knowledge, in a tone of contempt and mockery: what did he just say? (وَمِنْهُم مَّن يَسْتَمِعُ إِلَيْكَ حَتَّى إِذَا خَرَجُوا مِنْ عِندِكَ قَالُوا لِلَّذِينَ أُوتُوا الْعِلْمَ مَاذَا قَالَ آنِفًا). By “this person,” they intended the person of the Noble Prophet صلى الله علیہ وآلہ وسلم. Their reaction to the Prophet صلى الله علیہ وآلہ وسلم and his eloquent and precious discourse was so contemptuous, incorrect, and unjust that it clearly indicated their complete lack of belief in the heavenly revelation. “Ānifan” is derived from the root “anf,” meaning “nose.” Since the nose is a prominent feature on the human face, the term came to be used for the noble and distinguished individuals of a people, and, in terms of time, it also came to denote the present moment, as mentioned in this verse. It is also worth noting that the expression “lilladhīna ūtū al-‘ilm” indicates that one of the characteristics of the believers is their possession of knowledge to a considerable extent, for knowledge is the source of faith, and it is through faith that knowledge is attained. However, at the end of the verse, the Qur’ān Majīd delivers a decisive response to them: there is neither complexity nor meaninglessness in the words of the Messengerؐ; rather, it is these people whose hearts have been sealed by Allah, and who follow their base desires, and thus they understand nothing (أُوْلَئِكَ الَّذِينَ طَبَعَ اللهُ عَلَى قُلُوبِهِمْ وَاتَّبَعُوا أَهْوَاءَهُمْ). In reality, the second statement is the cause of the first: following base desires deprives a person of the ability to comprehend realities and to discern truth, placing a veil over the heart. It is as though the hearts of those who are enslaved by their desires become like a vessel whose opening has been sealed shut and completely closed, so that nothing can be placed into it nor taken out from it. In contrast are the true believers, concerning whom the following verse states: those who are guided, He increases them in guidance and grants them their piety (وَالَّذِينَ اهْتَدَوْا زَادَهُمْ هُدًى وَآتَاهُمْ تَقْوَاهُمْ). Indeed, they themselves initially took steps toward guidance, properly employing their intellect and innate disposition (fiṭrah). Thereafter, in accordance with His promise, Allah grants greater guidance and direction to those who strive in His way, illuminating their hearts with the light of faith and endowing them with openness of heart and clarity of insight. This pertains to faith and belief; but in practical terms as well, He invigorates within them the spirit of taqwā to such an extent that they develop aversion to sin and a profound attachment—approaching fervor—for obedience and righteous deeds. In the subsequent verse, addressing that mocking and faithless group with stern warning, it is said: Are they then waiting only for the Hour, that it should come upon them suddenly? Yet its signs have indeed come. So when it comes upon them, how will their remembrance benefit them? (فَهَلْ يَنظُرُونَ إِلَّا السَّاعَةَ أَن تَأْتِيَهُم بَغْتَةً فَقَدْ جَاءَ أَشْرَاطُهَا فَأَنَّى لَهُمْ إِذَا جَاءَتْهُمْ ذِكْرَاهُمْ). Yes, at the time when they ought to believe—and when such belief would be beneficial to them—they persist in obstinacy, refusing to submit to the truth, instead indulging in mockery and ridicule. But when terrifying events and the onset of the Hour render the world shaken, such people will, in a state of terror, express humility and faith; yet at that time, it will be of no benefit to them. This may be understood by analogy: it is as though one says to another, are you waiting until time slips away and your patient reaches the brink of death, and only then will you arrange a doctor and medicine? Therefore, it is better to take beneficial and effective action before the opportunity is lost. “Ashrāṭ” is the plural of “sharṭ” (on the pattern of “sharaf”), meaning “sign.” Thus, “ashrāṭ al-sā‘ah” refers to the signs indicating the nearness of the Hour. What is meant here by the nearness of the Hour? The exegetes (mufassirīn) have discussed this extensively, and numerous works—large and small—have been authored on the subject. However, many hold the view that in the verse under discussion, “ashrāṭ al-sā‘ah” refers to the very advent (bi‘thah) of the Prophet of Islamؐ. This is supported by the ḥadīth in which he said: “بعثت أَنا والسّاعَةُ کَھَاتَین وَضَمّ السّبابة والوُسطیٰ.” “My advent and the Hour are like these two,” and he joined his two fingers—the middle finger and the index finger. (Explanatory note: Tafsīr Majma‘ al-Bayān, Tafsīr Qurtubī, Tafsīr Fī Ẓilāl al-Qur’ān, and several other tafsīr works, under these very verses, with slight variation in expression.) Some exegetes have also counted the event of “shaqq al-qamar” and certain other occurrences during the time of the Prophet صلى الله علیہ وآلہ وسلم among the “ashrāṭ al-sā‘ah.” Numerous aḥādīth have also been reported in this regard. In particular, the widespread prevalence of many sins among the general populace has been considered among the signs of the nearness of the Hour, as Shaykh Mufīd (علیہ الرحمہ) records in Rawḍat al-Wā‘iẓīn a ḥadīth of the Prophet صلى الله علیہ وآلہ وسلم: “مِن إِشراطِ السّاعةِ أَن يرفع العلم، وَيظهر الجهل، وَيشرب الخمر ويفشد الزنا” Among the signs of the Hour are that knowledge will be taken away, ignorance will become manifest, wine will be consumed, and fornication will spread. (Reference: Tafsīr Nūr al-Thaqalayn, vol. 5, p. 37). Even major and momentous events have been counted among the “ashrāṭ al-sā‘ah,” such as the قيام of Imam Mahdī (علیہ السلام) (Arwāḥunā Fidāhu). It is also noteworthy that sometimes “ashrāṭ al-sā‘ah” is discussed in an absolute sense—what are the signs of the nearness of the Hour—and at other times specifically in relation to a particular verse. With regard to the verse, the meaning is as already explained. However, in a general sense, extensive discussion has taken place concerning the signs of the nearness of the Hour, and numerous narrations are recorded in well-known Islamic books; we shall also indicate some of these in the course of further discussion. (Explanatory note: If what has been stated is kept in view, it becomes clear that the phrase “فقد جاء اشراطھا” does not imply that all the signs of the Hour had appeared during the time of the Prophet صلى الله علیہ وآلہ وسلم; rather, it indicates that some of these signs had appeared, announcing the nearness of the Hour, even though other signs would appear later.)

Here, the question arises as to why the بعثت of the Prophet of Islam صلى الله علیہ وآلہ وسلم has been regarded as a sign of the nearness of the Day of Resurrection, whereas more than fourteen hundred years have already passed, yet there is still no indication of the وقوع of the Hour. The answer to this question becomes clear by paying attention to a particular point, namely that the remaining portion of the world should be viewed in the context of its past, and the future should be compared with what has already elapsed. In this comparison, the part of the world that remains is not very extensive. As it is stated in a ḥadīth of the Prophet of Islam صلى الله علیہ وآلہ وسلم that one day, after the ‘Aṣr prayer and shortly before sunset, the Messenger of Allah صلى الله علیہ وآلہ وسلم delivered a sermon to his companions and said: “وَالّذِى نَفْس مُحَمَّد (ص) بيده مثل مَا مضىٰ مِنَ الدّنيا فيمَا بَقِى مِنهَا إِلّا مثل ما مضى مِنْ يّومكم هذا فيها بقى منه، وَمَا بقى مِنه إلّا اليسير۔” “By the One in whose hand is the soul of Muhammadؐ, the portion of the world that has passed, in relation to that which remains, is like the portion of this day of yours that has passed in relation to what remains of it—and you can see that only a small part of this day is left.” (Reference: Tafsīr Rūḥ al-Ma‘ānī, vol. 36, p. 48). The final verse of this sequence is presented as the conclusion of the entire discussion concerning faith and disbelief, and the fate of the believers and the disbelievers. It states: Therefore, know that there is no deity except Allah (فَاعْلَمْ أَنَّهُ لَا إِلَهَ إِلَّا اللهُ). That is, remain steadfast upon the path of tawḥīd, for the true remedy that grants healing and the best means of salvation is this very tawḥīd, the signs of which have already been explained in the preceding verses. Accordingly, the meaning of this verse is not that the Prophet صلى الله علیہ وآلہ وسلم was unaware of tawḥīd; rather, it implies steadfastness and constancy upon this path—just as in the verse of Sūrah al-Ḥamd: “إهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ.” The exegetes state that this does not mean that we are devoid of guidance and therefore seek it; rather, it means: keep us firm upon the path of guidance. Another possible interpretation is that greater reflection and contemplation should be exercised in the matter of tawḥīd, and efforts should be made to advance toward the highest spiritual degrees. This is because it is a matter in which increased reflection and deeper study of the divine āyāt lead to continual elevation to higher stages. Furthermore, the investigation and inquiry into what has already been stated regarding faith and disbelief itself becomes a factor in the increase of faith or disbelief. A third interpretation is that this refers to the practical dimension of tawḥīd: that one should fully realize that in the entirety of creation, it is only Allah who is truly a refuge. Therefore, one should seek His refuge, and since the solution to all difficulties lies with Him, one should supplicate to Him alone for their resolution and should never be intimidated by the numerical strength of the enemy. There is no contradiction among these three interpretations, and it is possible that all of them are encompassed within the meaning of the verse. After explaining this doctrinal matter, the discussion once again turns to taqwā and purification from sin. It is stated: And seek forgiveness for your sin and for the believing men and the believing women (وَاسْتَغْفِرْ لِذَنبِكَ وَلِلْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ). It is evident that the Noble Prophet صلى الله علیہ وآلہ وسلم, by virtue of عصمة, never committed any sin. Such expressions either indicate the preference of “the better” over “the good” and allude to the principle of “ḥasanāt al-abrār sayyi’āt al-muqarrabīn,” or they serve as instruction and an exemplary model for the Muslims (that when the infallible Prophet is commanded to seek forgiveness, then those who commit sins are all the more obligated to do so). It is narrated that Ḥudhāfah al-Yamānī said: I was a sharp-tongued person and used to speak harshly to my family. I said to the Messenger of Allahؐ: O Messenger of Allah, I fear that this harshness of my tongue may lead me to Hell. The Messenger of Allah صلى الله علیہ وآلہ وسلم said: “فَأينَ أنت مِن الْإستغفار؟ إنّى لَأستَغفِرالله فى اليومِ مِائة مرةٍ۔” “Where are you in relation to seeking forgiveness? Indeed, I seek forgiveness from Allah one hundred times a day.” (And in some narrations: seventy times.) (Reference: Tafsīr Majma‘ al-Bayān, vol. 9, p. 104). If others seek forgiveness for their sins and transgressions, then the Prophet Akramؐ would seek forgiveness in those moments when he could not engage in the remembrance of Allah, or when he performed what was “good” instead of “better.” It is also noteworthy that here Allah has recommended intercession for the believing men and women, and has instructed His Prophet to seek forgiveness on their behalf, so that His mercy may encompass them. Thus, from this, the depth of the concept of shafā‘ah and the importance of tawassul in both this world and the hereafter become evident. Following this, the reason is stated: And Allah knows your movements and your resting place (وَاللهُ يَعْلَمُ مُتَقَلَّبَكُمْ وَمَثْوَاكُمْ). He is fully aware of your outward and inward states, your inner and outer conditions, your gestures and indications; indeed, He has complete knowledge even of your thoughts, intentions, movements, and stillness. Therefore, you should turn toward Him and seek forgiveness in His presence. “Mutaqallab” refers to the place of movement or transition, and “mathwā” refers to the place of residence or repose. (Explanatory note: Accordingly, “mutaqallab” is an اسم مفعول used here in the sense of an important place, though some exegetes interpret it as a مصدر میمی, meaning transition from one state to another. However, in view of its pairing with “mathwā,” which is undoubtedly a noun of place, the first meaning appears more appropriate.) Evidently, the meanings of these two terms are broad and comprehensive, encompassing all states of human movement and rest—whether in this world or the hereafter, in the womb of the mother or in the grave—although many exegetes have offered more specific interpretations. Some have stated that they refer to human activity during the day and rest at night. Others have said that they indicate one’s movement in this world and one’s abode in the hereafter. Some have interpreted them as referring to a person’s transition from the loins of fathers to the wombs of mothers and then their establishment in the grave. Others have said that they refer to movement during travel and rest during residence. However, as already noted, the meaning of the verse is broad and general, encompassing all of these interpretations within its scope.

As previously stated, “ashrāṭ” is the plural of “sharṭ,” meaning “sign,” and “ashrāṭ al-sā‘ah” refers to the signs of the nearness of the Hour. Numerous narrations on this subject are recorded in both Shī‘ī and Sunnī books, whereas in the Qur’ān Majīd there is only this single verse in which it is indicated. The most detailed and comprehensive narration in this regard is the ḥadīth which, according to Ibn ‘Abbās, the Prophet صلى الله علیہ وآلہ وسلم delivered on the occasion of Ḥajjat al-Wadā‘. This ḥadīth contains many instructive elements and numerous significant points; therefore, it is reproduced here in full. Ibn ‘Abbās says that we were with the Prophet صلى الله علیہ وآلہ وسلم during Ḥajjat al-Wadā‘ (Ḥajjat al-Wadā‘ refers to the pilgrimage performed by the Prophet صلى الله علیہ وآلہ وسلم in the final period of his life). The Messenger of Allahؐ held the chain of the door of the Ka‘bah, turned toward us, and said: “Should I not inform you of ashrāṭ al-sā‘ah?” Ḥazrat Salmān, who at that time was closest to the Prophetؐ, said: Certainly, O Messenger of Allahؐ. He said: Among the signs of the Hour are the neglect of prayer, the following of desires, inclination toward base passions, honoring the wealthy, and selling religion in exchange for worldly gain. At such a time, the heart of the believer will melt as salt dissolves in water, because he will see these evils, yet he will be unable to remove or change them. Salmān asked: O Messenger of Allahؐ! Will this indeed occur? He replied: Yes, by the One in whose hand is my soul, O Salmān! At that time, tyrannical rulers will govern, immoral ministers will prevail, and those who betray trusts will assume authority. Salmān said: O Messenger of Allahؐ! Will this also happen? He replied: O Salmān! By the One in whose hand is my soul, at that time good will be regarded as evil and evil as good, trusts will be entrusted to traitors, the trustworthy will be deemed treacherous, falsehood will be affirmed, and truth will be denied. Salmān said: Will this also occur, O Messenger of Allahؐ? He replied: Yes, by Allah, O Salmān! At that time governance will come into the hands of women, slaves will be consulted, and boys will sit upon pulpits. Falsehood will be spoken in jest, zakāt will be regarded as a burden, and the public treasury will be plundered as spoils. People will behave badly toward their parents and kindly toward their friends, and a comet will appear in the sky. Salmān said: O Messenger of Allahؐ! Will this also occur? He replied: Yes, by the One in whose hand is my soul, O Salmān! At that time, a woman will engage in trade alongside her husband; rainfall will decrease; generous people will become miserly; and the poor will be despised. Markets will draw close to one another; one trader will say, “I have made no sales,” and another will say, “I have gained no profit,” and all will complain and find fault with their Lord. Salmān said: O Messenger of Allahؐ! Will this also happen? He replied: Yes, by the One in whose power is my soul! At that time, groups will govern such that if a person speaks, they will kill him, and if he remains silent, they will deem his property lawful and seize it, violate his honor, shed his blood, and fill hearts with fear, terror, and enmity. At that time fear and dread will prevail among all people. Salmān said: O Messenger of Allahؐ! Will this also occur? He replied: Yes, by the One in whose hand is my soul, O Salmān! At that time, things will be brought from the East and from the West, and my Ummah will assume various forms. Woe to the weak among my Ummah of that time! They will show no mercy to the young, no respect to the elders, and they will not pardon sinners. Their outward forms will resemble human beings, but their hearts will be like those of devils. Salmān said: O Messenger of Allahؐ! Will this also happen? He replied: Yes, by the One in whose hand is my soul, O Salmān! At that time, men will suffice with men, and women with women, and there will be rivalry over boys as there is rivalry over girls in families. Women will resemble men, and men will resemble women. Women will adorn themselves with saddles and display themselves. May Allah’s curse be upon them. Salmān said: O Messenger of Allahؐ! Will this occur? He replied: Yes, by the One in whose hand is my soul, O Salmān! At that time, mosques will be adorned as the Jews and Christians adorn their places of worship, the Qur’āns will be decorated (yet their content will not be acted upon), the minarets will be elevated, and the rows of worshippers will be numerous, but their hearts will be at enmity with one another and their tongues will differ. Salmān said: O Messenger of Allahؐ! Will this occur? He replied: Yes, by the One in whose hand is my soul, at that time the youths of my Ummah will adorn themselves with gold, wear silk and brocade, and dress in garments made from leopard skins. Salmān said: O Messenger of Allahؐ! Will this occur? He replied: Yes, by the One in whose power is my soul, at that time fornication will become widespread, matters will be conducted through backbiting and bribery, religion will be trampled, and the world will be elevated above all else. Salmān said: O Messenger of Allahؐ! Will this also occur? He replied: Yes, O Salmān! By the One in whose hand is my soul, at that time divorce will increase, the limits ordained by Allah will not be implemented—though this will not harm Allah, rather they themselves will suffer harm. Salmān said: O Messenger of Allahؐ! Will this occur? He replied: Yes, by the One in whose hand is my soul, at that time women will sing, instruments of entertainment and music will become widespread, and the wicked of my Ummah will follow them. Salmān said: O Messenger of Allahؐ! Will this also occur? He replied: Yes, by the One in whose hand is my soul, at that time the wealthy of my Ummah will go for ḥajj for recreation, the middle class for trade, and the poor for ostentation. There will arise people who will hold the Qur’ān for other than Allah and treat it like instruments of amusement; there will also arise those who will seek religious knowledge for other than Allah. Illegitimate children will become numerous, the Qur’ān will be recited in melodious tunes, and people will compete with one another for worldly gain. Salmān said: O Messenger of Allahؐ! Will this also occur? He replied: Yes, by the One in whose hand is my soul, this will occur when sanctities are violated, sins become widespread, the wicked prevail over the righteous, falsehood becomes common, obstinacy increases, poverty becomes widespread, people boast over their garments, rains fall out of season, and gambling and musical instruments are regarded as good, while enjoining good and forbidding evil are considered bad. Conditions will deteriorate to such an extent that at that time the believer will be the most humiliated among people; reciters of the Qur’ān and worshippers will speak ill of one another, and in the heavenly realm they will be called impure and wicked. Salmān said: O Messenger of Allahؐ! Will this occur? He replied: Yes, by the One in whose hand is my soul, at that time the wealthy will show no mercy to the poor, such that if a needy person stands among people and expresses his need, no one will give him anything. Salmān said: Will this also occur, O Messenger of Allahؐ? He replied: Yes, by the One in whose hand is my soul, at that time the “Ruwaybiḍah” will speak. Salmān said: O Messenger of Allahؐ! May my parents be sacrificed for you, what is “Ruwaybiḍah”? He said: One who never used to speak will speak on behalf of the oppressed and deprived (that is, even one who is not given opportunity to speak will voice matters). Then not much time will pass before a cry will arise from the earth in such a manner that every group will think that it has arisen from their own region. Thereafter people will remain in that state for as long as Allah wills, and then stones will split the earth, and the earth will cast out the fragments of its heart—that is, gold and silver. Then heؐ pointed with his hand toward the columns of the mosque and said: “Like these,” and on that day gold and silver will be of no use (the divine command will have arrived; this is the meaning of: فقد جاء اشراطھا). (Explanatory note: Tafsīr Nūr al-Thaqalayn, citing Tafsīr ‘Alī Ibrāhīm and Tafsīr Ṣāfī under this verse.) Here, the question arises as to why the بعثت of the Prophet صلى الله علیہ وآلہ وسلم has been considered a sign of the nearness of the Hour, despite the passage of more than fourteen hundred years without the وقوع of the Hour. The answer becomes clear by noting that the remaining portion of the world should be viewed in relation to what has already passed, and the future should be compared with the past; in this comparison, what remains of the world is not substantial. As stated in a ḥadīth of the Prophet صلى الله علیہ وآلہ وسلم, one day after the ‘Aṣr prayer and shortly before sunset, he addressed his companions: “وَالّذِى نَفس مُحَمّد (ص) بِيَدِه مِثل مَا مضىٰ مِنَ الدّنيا فيما بقى مِنها إلّا مثل ما مضى مِن يومكم هذا فيها بقى منه، وما بقى منه إلّا اليسير۔” “By the One in whose hand is the soul of Muhammadؐ, what has passed of the world in relation to what remains is like what has passed of this day of yours in relation to what remains of it—and you can see that only a small portion of it remains.” (Reference: Tafsīr Rūḥ al-Ma‘ānī, vol. 36, p. 48). The concluding verse of this sequence states: Therefore, know that there is no deity except Allah (فَاعْلَمْ أَنَّهُ لَا إِلَهَ إِلَّا اللهُ). That is, remain steadfast upon tawḥīd, for it is the true means of healing and salvation. Thus, this verse does not imply that the Prophet صلى الله علیہ وآلہ وسلم was unaware of tawḥīd; rather, it indicates steadfastness—just as in the verse “إهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ,” which means to remain firm upon guidance. Another interpretation is to engage in deeper reflection on tawḥīd and strive toward higher spiritual stages, as increased contemplation leads to greater advancement. A third interpretation is that it concerns the practical dimension of tawḥīd: recognizing that only Allah is the true refuge, seeking His protection, and turning to Him alone in times of difficulty. These interpretations do not contradict one another and may all be included within the meaning of the verse. Following this doctrinal discussion, the verse instructs: And seek forgiveness for your sin and for the believing men and the believing women (وَاسْتَغْفِرْ لِذَنبِكَ وَلِلْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ). The Prophet صلى الله علیہ وآلہ وسلم, by virtue of عصمة, did not commit sins; such expressions either indicate preference for the better or serve as instruction for others. It is narrated from Ḥudhāfah al-Yamānī that he complained of his harsh speech, and the Prophetؐ replied: “فَأينَ أنت مِن الْإستغفار؟ إنِّى لَأستَغفِرُالله فِى اليوم مائة مرةٍ ۔” “Where are you in relation to seeking forgiveness? Indeed, I seek Allah’s forgiveness one hundred times a day.” (Reference: Tafsīr Majma‘ al-Bayān, vol. 9, p. 104). The verse further states: And Allah knows your movements and your resting place (وَاللهُ يَعْلَمُ مُتَقَلَّبَكُمْ وَمَثْوَاكُمْ). “Mutaqallab” denotes the place of movement, and “mathwā” the place of rest. Their meaning is broad, encompassing all human states—whether in this world or the hereafter, in the womb or in the grave—though various exegetes have provided more limited interpretations. However, as noted, the meaning of the verse is comprehensive and includes all such interpretations.

See ayat 24 for tafseer.

See ayat 24 for tafseer.

See ayat 24 for tafseer.

See ayat 24 for tafseer.

In these verses, the response of the believers and the hypocrites to jihād is described. In continuation of the previous discussion concerning these two groups, these verses serve as a completion of that discourse. Thus, it is first stated: the believers continually say, why is a sūrah not revealed? (وَيَقُولُ الَّذِينَ آمَنُوا لَوْلَا نُزِّلَتْ سُورَةٌ). That is, a sūrah in which the command of jihād is given, and in which we are informed of our duties in confronting a hard-hearted, bloodthirsty, and irrational enemy; a sūrah whose āyāt serve as a light of guidance for our hearts and illuminate our souls with their radiance. This is the condition of the true believers. However, the state of the hypocrites is such that “when a definite and decisive sūrah is revealed, in which fighting and jihād are mentioned, you will see those in whose hearts is a disease looking toward you as one looks who is overwhelmed by death” (فَإِذَا أُنزِلَتْ سُورَةٌ مُّحْكَمَةٌ وَذُكِرَ فِيهَا الْقِتَالُ رَأَيْتَ الَّذِينَ فِي قُلُوبِهِم مَّرَضٌ يَنظُرُونَ إِلَيْكَ نَظَرَ الْمَغْشِيِّ عَلَيْهِ مِنَ الْمَوْتِ). Upon hearing the mention of war, fear and anxiety encompass them entirely, as though their hearts are about to leap out of their chests, their intellects become impaired, and their eyes grow fixed—just as the eyes of a person near death become motionless and wide open. This presents a clear and complete depiction of the cowardice of the hypocrites. Why should the responses of the believers and the hypocrites to jihād not differ, when the former, owing to their firm faith, are, on the one hand, hopeful of their Lord’s grace, mercy, and assistance, and on the other, are not afraid even of martyrdom in His path? For them, the میدان of jihād is a place for expressing love for the Beloved, a field of honor, a ground for the development of capabilities and potential, and an arena of steadfastness, victory, and success. In such a field, what meaning could fear have? Whereas, for the hypocrites, it is a domain of death, destruction, and ruin; a place of defeat and of bidding farewell to worldly pleasures; a field filled with darkness and obscurity, whose future appears terrifying and uncertain. According to some exegetes, “sūrah muḥkamah” refers specifically to those sūrahs in which the rulings of jihād are discussed; however, no convincing evidence supports this interpretation. Rather, the apparent meaning is that “muḥkam” here signifies firm, decisive, clear, and free from ambiguity—sometimes mentioned in contrast to “mutashābih.” Since the verses of jihād are generally explicit and decisive in command, the term is more closely associated with them, though it is not restricted to them. The expression “الَّذِينَ فِي قُلُوبِهِم مَّرَضٌ” (those in whose hearts is a disease) is generally used in the Qur’ānic language for the hypocrites. Some exegetes who interpret it as referring to those of weak faith do not appear to be aligned either with other Qur’ānic verses or with the context of the verses before and after this passage, all of which discuss the hypocrites. In any case, at the end of the verse, it is stated concisely: woe to them; death and destruction are more fitting for them (فَأَوْلَى لَهُمْ). The phrase “awlā lahum” in Arabic usage is generally employed as a form of threat, condemnation, curse, or expression of aversion, and as a wish for misery and distress. (Explanatory note: Some have interpreted it as “yalīhi makrūh,” regarding it as synonymous with “wayl lahum.”) Others have explained it in the sense of “al-mawt awlā lahum” (death is more appropriate for them). There is no objection to combining these meanings, as has been done in the above explanation. In the following verse it is stated: But obedience and a fair and appropriate word are better for them (طَاعَةٌ وَقَوْلٌ مَّعْرُوفٌ). (Explanatory note: “ṭā‘ah” is the subject, and its predicate is omitted, estimated as “ṭā‘ah wa qawl ma‘rūf amthal lahum.” Some consider it to be the predicate of an omitted subject, estimated as “amrunā ṭā‘ah,” though the first meaning appears more appropriate.) It is possible that the expression “qawl ma‘rūf” stands in contrast to the inappropriate and unseemly remarks that the hypocrites used to make regarding jihād after the revelation of the relevant verses. At times, they would say: “لاَ تَنفِرُواْ فِي الْحَرِّ” “Do not go forth in such intense heat” (Tawbah/81). At other times, they would say: “وَإِذْ يَقُولُ الْمُنَافِقُونَ وَالَّذِينَ فِي قُلُوبِهِم مَّرَضٌ مَّا وَعَدَنَا اللهُ وَرَسُولُهُ إِلَّا غُرُورًا” “Allah and His Messenger gave us nothing but false promises” (Aḥzāb/12). And at times, in order to discourage the believers and prevent them from entering the battlefield, they would say: “هَلُمَّ إِلَيْنَا” “Come toward us and be at ease” (Aḥzāb/18). They not only refrained from encouraging others toward jihād, but also made every effort to weaken their resolve. It is further stated: Then when the matter is decisively resolved, and if they are true to Allah and adopt sincerity and purity, it would be better for them (فَإِذَا عَزَمَ الْأَمْرُ فَلَوْ صَدَقُوا اللهَ لَكَانَ خَيْرًا لَّهُمْ). This would be a means of their honor in this world and would also earn them great reward and immense success in the hereafter. The expression “عَزَمَ الْأَمْر” refers to the firm and definite determination of a matter; however, in light of the surrounding verses, it refers here to jihād. In the subsequent verse it is stated: But if you turn away and abandon the command of Allah and His Book, what can be expected of you except that you will cause فساد in the land and sever your ties of kinship? (فَهَلْ عَسَيْتُمْ إِن تَوَلَّيْتُمْ أَن تُفْسِدُوا فِي الْأَرْضِ وَتُقَطِّعُوا أَرْحَامَكُمْ). (Explanatory note: Although exegetes have discussed this verse only briefly, it appears that the phrase “in tawallaytum,” occurring between the subject and predicate of “‘asā,” functions as a conditional clause, whose consequence is the statement “fa-hal ‘asaytum an tufsidū fī al-arḍ.”) If you turn away from the Book of Allah, you will inevitably revert to jāhiliyyah, whose characteristic is nothing but فساد in the land—killing, bloodshed, and even putting close relatives and daughters to death. If “tawallaytum” is taken from the root “tawallī” (turning away), this meaning applies. However, many exegetes derive it from the root “wilāyah” (governance), in which case the meaning would be that if the reins of authority come into your hands, nothing can be expected from you except destruction, bloodshed, and severance of kinship. It is as though some hypocrites fabricated the excuse that they avoided jihād in order not to engage in bloodshed or become “mufsid fī al-arḍ.” The Qur’ān responds: when authority was in your hands, what did you do except cause فساد، bloodshed, and sever ties of kinship? These are mere excuses. The purpose of war in Islam is to extinguish the fire of فتنة, not to inflame فساد, and to uproot oppression, not to sever kinship. In some narrations transmitted from Ahl al-Bayt علیہم السلام, it is stated that this verse refers to Banī Umayyah—when they assumed control, they showed no mercy to the young or respect for the elders, and even did not refrain from killing their own close relatives. (Reference: Tafsīr Nūr al-Thaqalayn, vol. 5, p. 40). It is evident that from Abū Sufyān to his descendants, Banī Umayyah are a clear instance of this verse; however, its meaning is general and encompasses all oppressive and corrupt hypocrites. The following verse describes the ultimate fate of this hypocritical and corrupt group: These are they whom Allah has cursed, making them deaf and blinding their sight (أُوْلَئِكَ الَّذِينَ لَعَنَهُمُ اللهُ فَأَصَمَّهُمْ وَأَعْمَى أَبْصَارَهُمْ). They can neither hear the truth nor see it. They describe Islamic jihād, which is founded upon truth and justice, as severance of kinship and فساد, yet during the age of jāhiliyyah they themselves committed grave crimes, shed innocent blood, and even buried newborn children alive. Were those acts also just and rightful? May the curse of Allah be upon those who have no ears to hear the truth and no eyes to perceive reality. It is reported from Imām ‘Alī ibn al-Ḥusaynؑ that he said to his son, Imām Muḥammad al-Bāqir علیہ السلام: “Beware of befriending one who severs ties of kinship, for I have found him cursed in the Book of Allah in three places,” and then he recited the verse “فَهَلْ عَسَيْتُمْ …”. (Explanatory note: Uṣūl Kāfī, vol. 2, chapter “man tukrah mujālasatuhu,” ḥadīth 7. The other two verses referred to are found in Sūrah al-Ra‘d 13:25 and Sūrah al-Baqarah 2:27.) The term “raḥim” originally refers to the womb in which the fetus resides; later, it came to denote all relatives, since they are connected through a common womb. The Messenger of Allah صلى الله علیہ وآلہ وسلم said: “Three kinds of people shall never enter Paradise: the habitual drinker, the practitioner of sorcery, and the one who severs ties of kinship.” (Reference: Khaṣāl Ṣadūq). It is clear that Allah’s curse, their deprivation from divine mercy, and the removal of their capacity to perceive truth are not arbitrary, but rather the consequence of their own actions and the result of their conduct. In the next verse, the cause of their deviation is explained: Do they not reflect upon the Qur’ān, or are there locks upon their hearts? (أَفَلَا يَتَدَبَّرُونَ الْقُرْآنَ أَمْ عَلَى قُلُوبٍ أَقْفَالُهَا). Indeed, their affliction arises from one of two causes: either they do not reflect upon the Qur’ān—which is the bearer of divine guidance and a complete remedy—or, even if they do reflect, due to the following of desires and the consequences of their prior deeds, their hearts have become so locked that no truth can reach them. In other words, if a person loses his way in darkness and has no lamp, or even if he possesses a lamp but his eyes are blind, he will go astray. But if he has both a lamp and sound eyesight, the path will be clear. “Aqfāl” is the plural of “qifl,” derived either from “qufūl” (to return) or from “qafīl” (a dry, solid substance). Since when a door is locked, whoever comes must turn back, and nothing can enter it—like a solid, impenetrable object—the term came to be used for this particular instrument.

Various verses of the Quran set forth in explicit terms the reality that this great heavenly book is not meant merely for recitation — rather, its ultimate purpose is "dhikr" (reminding and admonishing), "tadabbur" (reflection upon consequences), "indhaar" (bringing people forth from darkness into light), and being a "shifa', rahmah, and huda" — healing, mercy, and guidance. وَهَٰذَا ذِكْرٌ مُّبَارَكٌ أَنزَلْنَاهُ — "This is a blessed reminder that We have sent down" (al-Anbiya' — 50). كِتَابٌ أَنزَلْنَاهُ إِلَيْكَ مُبَارَكٌ لِّيَدَّبَّرُوا آيَاتِهِ — "A blessed book that We have sent down to you so that they may reflect upon its verses" (Sad — 29). In verse 19 of Surah al-An'am: وَأُوحِيَ إِلَيَّ هَٰذَا الْقُرْآنُ لِأُنذِرَكُم بِهِ وَمَن بَلَغَ — "This Quran has been revealed to me so that through it I may warn you and all those whom it reaches." In the first verse of Surah Ibrahim: كِتَابٌ أَنزَلْنَاهُ إِلَيْكَ لِتُخْرِجَ النَّاسَ مِنَ الظُّلُمَاتِ إِلَى النُّورِ — "A book that We have sent down to you so that through it you may bring people forth from the darknesses into the light." In verse 82 of Surah Bani Isra'il: وَنُنَزِّلُ مِنَ الْقُرْآنِ مَا هُوَ شِفَاءٌ وَرَحْمَةٌ لِّلْمُؤْمِنِينَ — "We send down from the Quran that which is a healing and a mercy for the believers." In this manner the Holy Quran must be adopted as a guide for the life of Muslims; it must be taken as one's exemplar and model; its injunctions must be fully acted upon and not deviated from in the slightest; and all the lines of one's life must be brought into harmony with it. But it must be said with regret that the conduct of Muslims toward it has been utterly unbecoming — it has been confined to meaningless recitation and repetition. Sufficiency is found in cursory reading; at most, importance is given to tajwid, melodiousness, and pleasing vocal quality. It is a grave misfortune of the Muslims that they have removed the Holy Quran from the programmes of their lives and contented themselves with its mere words. It is also worthy of mention that in the verses under commentary it is stated with great clarity that the hypocrites — those whose hearts were diseased — did not practice tadabbur regarding the Quran, and the consequence was that they were made to witness those dark and gloomy days. "Tadabbur" is from the root "dubur" — on the measure of "abur" — meaning to reflect upon the results and consequences of something. This is in contrast to "tafakkur," which is more commonly applied to reflection upon the causes and reasons for something. The use of both these words in the Holy Quran is most meaningful. Nor must it be forgotten that a certain kind of self-cultivation is required for deriving benefit from the Holy Quran — and the Holy Quran itself also proves helpful in this self-cultivation. For if the locks of desire and passion, pride and arrogance, stubbornness and bigotry are fastened upon hearts, these obstacles prevent the light of truth from entering them — and this meaning is also alluded to in the verses under commentary. How fine is the statement of Amir al-Mu'minin 'Ali — peace be upon him — made in the course of a sermon concerning the God-fearing: أَمَّا اللَّيْلُ فَصَافُّونَ أَقْدَامَهُمْ، تَالِينَ لِأَجْزَاءِ الْقُرْآنِ يُرَتِّلُونَهَا تَرْتِيلًا، يُحْزِنُونَ بِهِ أَنْفُسَهُمْ وَيَسْتَثِيرُونَ بِهِ دَوَاءَ دَائِهِمْ، فَإِذَا مَرُّوا بِآيَةٍ فِيهَا تَشْوِيقٌ رَكَنُوا إِلَيْهَا طَمَعًا وَتَطَلَّعَتْ نُفُوسُهُمْ إِلَيْهَا شَوْقًا وَظَنُّوا أَنَّهَا نُصْبُ أَعْيُنِهِمْ وَإِذَا مَرُّوا بِآيَةٍ فِيهَا تَخْوِيفٌ أَصْغَوْا إِلَيْهَا مَسَامِعَ قُلُوبِهِمْ وَظَنُّوا أَنَّ زَفِيرَ جَهَنَّمَ وَشَهِيقَهَا فِي أُصُولِ آذَانِهِمْ At night they stand in rows, reciting the portions of the Quran with measured deliberation and reflection. They kindle within themselves a burning through it, and through it they stir up the cure for their ailment. When they come to a verse that contains an inducement, they incline toward it with longing, and their souls gaze upon it with ardent desire — always regarding it as their highest aspiration. And when they come to a verse that contains a warning, they open the ears of their hearts wide to it, and they imagine that the wailing and roaring of Hell is echoing in the depths of their ears. (Reference: Nahj al-Balaghah, Sermon 193, known as the Sermon of Hammam.)

Imām Ja‘far al-Ṣādiq علیہ السلام, in interpreting the phrase “أَمْ عَلى‏ قُلُوبٍ أَقْفالُها,” states as follows: “أن لك قلبا ومسامع، وإن الله إذا أراد أن يهدى عبدا فتح مسامع قلبه، وإذا أراد به غير ذلك ختم مسامع قلبه، فلا يصلح أبدا وهو قول الله عزّوجلّ: أَمْ عَلى‏ قُلُوبٍ أَقْفالُها” “You possess a heart and channels of hearing (pathways by which things enter). When Allah intends to guide a servant (on account of his taqwā), He opens the auditory faculties of his heart; and when He wills otherwise, He seals the auditory faculties of his heart. Then he can never be reformed. This is the meaning of the saying of Allah, Exalted and Glorious: أَمْ عَلى‏ قُلُوبٍ أَقْفالُها.” (Reference: Tafsīr Nūr al-Thaqalayn, vol. 5, p. 41).

See ayat 28 for tafseer.

See ayat 28 for tafseer.

See ayat 28 for tafseer.

These verses also concern the hypocrites and set forth their various objections. It is stated: indeed those who turned back upon their heels after guidance had become clear to them — the devil beautified their evil deeds in their sight and filled them with false and distant hopes (إِنَّ الَّذِينَ ارْتَدُّوا عَلَىٰ أَدْبَارِهِم مِّن بَعْدِ مَا تَبَيَّنَ لَهُمُ الْهُدَى الشَّيْطَانُ سَوَّلَ لَهُمْ وَأَمْلَىٰ لَهُمْ). Although some exegetes have proposed that this verse speaks of certain unbelievers among the People of the Book who, before the mission of the Prophet of Islam — peace and blessings of God be upon him and his family — used to relate from their heavenly books the signs and descriptions of the Prophet and were eagerly awaiting his advent, yet when he appeared and those signs became manifest, they turned back — and carnal desires and material interests stood as obstacles to their faith. However, from the preceding and subsequent verses it becomes clearly evident that this verse also speaks of the hypocrites, who observed the Prophet — peace and blessings of God be upon him and his family — at close quarters and clearly witnessed and heard the proofs of his truthfulness, yet turned their backs after falling into the snares of carnal desires and satanic traps. "Sawwala" is from the root "su'l" — on the measure of "qufl" — meaning a need or desire for which the human soul is avid. (Explanatory Note: Therefore some exegetes have interpreted it in the sense of "hope and longing," as in verse 36 of Surah Ta Ha: قَدْ أُوتِيتَ سُؤْلَكَ يَا مُوسَىٰ.) "Taswil" means to incite desire and eagerness toward those things for which the human being has greed. The attribution of this act to the devil is on account of the temptations he plants in the human heart and the obstacles he places before the human being's guidance. "Amla lahum" is from "imla'" — meaning to raise distant and far-reaching hopes and aspirations that attract the human being toward themselves and keep him away from truth. The subsequent verse elaborates upon these satanic beautifications and allurements as follows: this is because they said to those who disliked what God had sent down — we shall obey you in some matters (ذَٰلِكَ بِأَنَّهُمْ قَالُوا لِلَّذِينَ كَرِهُوا مَا نَزَّلَ اللَّهُ سَنُطِيعُكُمْ فِي بَعْضِ الْأَمْرِ). This is precisely the conduct of the hypocrites — they trail after the corrupt and antagonistic people, and to whatever extent they find shared values with them, even if not in all aspects, they cooperate and indeed obey them. The hypocrites of Madinah also came to the Jews of Banu al-Nadir and Banu Quraydhah — who before the mission of the Prophet used to proclaim his signs and descriptions but after his advent, on account of envy, arrogance, and endangered interests, came to dislike the emergence of Islam — and since opposition to the Prophet and plotting against him was the common ground between the hypocrites and the Jews, they made a mutual agreement of cooperation. The expression "fi ba'di al-amr" perhaps alludes to the fact that: we shall cooperate with you only to this extent. But since you are opposed to idol-worship and believe in the Day of Resurrection, we are not with you in those matters. (Explanatory Note: Several other possibilities have been mentioned in the interpretation of this verse that are not consonant with the preceding and subsequent verses — there is therefore no need to mention them.) This is analogous to verse 11 of Surah al-Hashr: أَلَمْ تَرَ إِلَى الَّذِينَ نَافَقُوا يَقُولُونَ لِإِخْوَانِهِمُ الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتَابِ لَئِنْ أُخْرِجْتُمْ لَنَخْرُجَنَّ مَعَكُمْ وَلَا نُطِيعُ فِيكُمْ أَحَدًا أَبَدًا وَإِنْ قُوتِلْتُمْ لَنَنصُرَنَّكُمْ — have you not seen the hypocrites who say to their unbelieving brothers among the People of the Book: if you are expelled from these cities we shall go with you, and we shall never obey anyone in opposing you, and if they fight against you we shall assist you. At the close of the verse they are warned in brief: God is aware of their hidden affairs and secrets (وَاللَّهُ يَعْلَمُ إِسْرَارَهُمْ). He is aware of their inward unbelief and hypocrisy, and aware of the conspiracies they devise in cooperation with the Jews — and at the appointed time He shall punish them. He is also aware of the hidden enmity, malice, and envy of the Jews — who, given the testimony of their own book, were so well acquainted with the signs of the Prophet of Islam that they recognised him just as they recognised their own children, and would openly relate these signs to people before his advent, yet after his appearance concealed them all. God is aware of this hidden conduct. In a tradition transmitted from Imam Muhammad al-Baqir and Imam Ja'far al-Sadiq — peace be upon them — it is stated that "karrahu ma nazzala Allahu" refers to the Banu Umayyah who disliked the divine decree concerning the wilayah of 'Ali — peace be upon him. (Reference: Majma' al-Bayan, Vol. 9, p. 105.) It is self-evident that this is a statement of application to a specific instance, not a restriction of the import of the verse to this alone. The subsequent verse elaborates upon this warning: what shall their state be when the angels take their lives, striking their faces and their backs? (فَكَيْفَ إِذَا تَوَفَّتْهُمُ الْمَلَائِكَةُ يَضْرِبُونَ وُجُوهَهُمْ وَأَدْبَارَهُمْ). (Explanatory Note: "Kayfa" is the predicate of an elided mubtada', the implied reading being "fa-kayfa haluhum.") Indeed, these angels are charged with administering punishment to them from the very onset of death so that they taste the flavour of unbelief, hypocrisy, obstinacy, and antagonism — striking their faces because they turned their faces toward the enemies of God, and striking their backs because they turned their backs upon the signs of God and the Prophet. This is analogous to verse 50 of Surah al-Anfal concerning the unbelievers and hypocrites: وَلَوْ تَرَىٰ إِذْ يَتَوَفَّى الَّذِينَ كَفَرُوا الْمَلَائِكَةُ يَضْرِبُونَ وُجُوهَهُمْ وَأَدْبَارَهُمْ وَذُوقُوا عَذَابَ الْحَرِيقِ — if only you could see when the angels take the lives of those who disbelieve, striking their faces and their backs and saying: taste the burning punishment. In the final verse of this series, setting forth the cause of the divine punishment upon these people at the time of death, it is stated: this punishment and retribution is because they followed what angers God and disliked what pleases Him — therefore God has rendered all their deeds void and fruitless (ذَٰلِكَ بِأَنَّهُمُ اتَّبَعُوا مَا أَسْخَطَ اللَّهَ وَكَرِهُوا رِضْوَانَهُ فَأَحْبَطَ أَعْمَالَهُمْ). For the foremost condition for the acceptance of all deeds and the approval of every kind of striving and effort is the pleasure of God — and it is therefore a natural consequence that the deeds of those who are determined to anger God and oppose His pleasure shall be rendered null and void, and they shall depart from this world to the next bearing the burden of their sins upon their shoulders. The condition of these people is the exact opposite of the condition of the believers — for the angels of death come to welcome the believers at the time of death and say to them with open joy and gladness: peace be upon you, now enter Paradise on account of the deeds you performed — in the Quranic words: الَّذِينَ تَتَوَفَّاهُمُ الْمَلَائِكَةُ طَيِّبِينَ يَقُولُونَ سَلَامٌ عَلَيْكُمُ ادْخُلُوا الْجَنَّةَ بِمَا كُنتُمْ تَعْمَلُونَ (al-Nahl — 32). It is also noteworthy that in connection with God's displeasure a verbal clause is used — "ma askhata Allaha" — and in connection with His pleasure a nominal clause — "ridwanahu." Some exegetes say that there is a wonderful subtlety in this difference of expression: the displeasure of God occurs occasionally, whereas His pleasure and mercy are permanent and everlasting. It is also clear that the mention of displeasure, anger, and wrath in connection with God is not in the sense of emotional effects — just as His pleasure is not in the sense of spiritual joy — rather, as Imam Ja'far al-Sadiq — peace be upon him — states: غَضَبُ اللَّهِ عِقَابُهُ وَرِضَاهُ ثَوَابُهُ — the wrath of God is His punishment and His pleasure is His reward. (Reference: Tafsir al-Mizan, Vol. 18, p. 266, citing Tawhid al-Saduq.)

See ayat 31 for tafseer.

See ayat 31 for tafseer.

In these verses as well, in the context of another discussion, the qualities and signs of the hypocrites are alluded to, with particular emphasis upon the point that these people must not suppose they shall always succeed in concealing their hypocrisy from the Messenger of God and the believers, and shall perpetually save themselves from the great ignominy of exposure. First it is stated: do those whose hearts are diseased suppose that God will not bring to light their intense resentments? (أَمْ حَسِبَ الَّذِينَ فِي قُلُوبِهِم مَّرَضٌ أَن لَّن يُخْرِجَ اللَّهُ أَضْغَانَهُمْ). (Explanatory Note: Some exegetes have taken "am" in the above verse as interrogative, and others as disjunctive in the sense of "bal" — but the first meaning appears more appropriate.) "Adghan" is the plural of "dighn" — on the measure of "hirs" and on the measure of "'aqd" — meaning fierce and intense resentment. In their hearts there was a formidable rancour toward the Messenger of God — peace and blessings of God be upon him and his family — and the believers, and they were always watching for an opportunity to strike them crippling blows. The Holy Quran, warning them, states that they must not suppose they shall always be able to conceal their true faces. Hence the subsequent verse states: if We wished We would show them to you so that you might recognise them by their appearance and marks (وَلَوْ نَشَاءُ لَأَرَيْنَاكَهُمْ فَلَعَرَفْتَهُم بِسِيمَاهُمْ). We shall place such a mark upon their faces that upon seeing it you shall become aware of their hypocrisy and see them with your own eyes. Then it is stated: although even now you can recognise them by the manner of their speech (وَلَتَعْرِفَنَّهُمْ فِي لَحْنِ الْقَوْلِ). Raghib states in al-Mufradat that "lahn" means to turn a word away from its proper rules and original mode of usage, or to substitute a different inflectional form for the correct one, or to move from explicit statement to allusion and metaphor. In the verse under commentary the third meaning is intended — meaning that the spiritually diseased hypocrites can be recognised by the fact that they express a clear and explicit meaning in an allusive, convoluted, and hurtful manner. When the subject of jihad arises they endeavour to weaken people's resolve and dampen their courage. When truth and justice are spoken of they attempt to divert the subject into other words. And when righteous, pure, and pioneering persons of Islam are mentioned they strive to portray them as defective and insignificant. Hence in a well-known tradition transmitted from Abu Sa'id al-Khudri: لَحْنُ الْقَوْلِ بُغْضُهُمْ عَلِيَّ بْنَ أَبِي طَالِبٍ عَلَيْهِ السَّلَامُ — قَالَ: وَكُنَّا نَعْرِفُ الْمُنَافِقِينَ عَلَى عَهْدِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ بِبُغْضِهِمْ عَلِيَّ بْنَ أَبِي طَالِبٍ عَلَيْهِ السَّلَامُ — "Lahn al-qawl" means their enmity toward 'Ali ibn Abi Talib — peace be upon him — and in the era of the Messenger of God we used to recognise the hypocrites by their enmity toward 'Ali ibn Abi Talib. (Explanatory Note: Tafsir Majma' al-Bayan, under this verse; it should also be noted that this tradition has been recorded in the works of many Sunni scholars, among them Ahmad in Fada'il, Ibn 'Abd al-Barr in al-Isti'ab, Dhahabi in Tarikh Awwal al-Islam, Ibn al-Athir in Jami' al-Usul, 'Allamah al-Ganji in Kifayat al-Talib, Muhibb al-Din al-Tabari in Riyad al-Nadhrah, Suyuti in al-Durr al-Manthur, Alusi in Ruh al-Ma'ani, and many other scholars in their respective works — indicating that this is among the established traditions transmitted from the Prophet of Islam. For further details see Ihqaq al-Haqq, Vol. 3, p. 110.) Indeed, one of the clear signs of the hypocrites was that they harboured enmity toward the foremost believer and the first champion of Islam among the Muslims. Fundamentally, it is impossible for a person to keep something concealed in his heart and hide it for such a long period that it does not manifest even in allusions, hints, and "lahn al-qawl." This is why Amir al-Mu'minin 'Ali ibn Abi Talib — peace be upon him — states: مَا أَضْمَرَ أَحَدٌ شَيْئًا إِلَّا ظَهَرَ فِي فَلَتَاتِ لِسَانِهِ وَصَفَحَاتِ وَجْهِهِ — no person conceals anything in his heart except that it appears in the inadvertent slips of his tongue and upon the pages of his face. (Reference: Nahj al-Balaghah, Aphorisms, No. 26.) In other Quranic verses the hurtful words of the hypocrites are set forth — which are themselves instances of "lahn al-qawl" — or their suspicious conduct is recorded. Perhaps for this reason some exegetes have stated that after the revelation of the verse under commentary, the Prophet of Islam — peace and blessings of God be upon him and his family — could recognise the hypocrites perfectly well from their signs and marks. The clear evidence of this is that the Prophet was commanded: وَلَا تُصَلِّ عَلَىٰ أَحَدٍ مِّنْهُم مَّاتَ أَبَدًا وَلَا تَقُمْ عَلَىٰ قَبْرِهِ — when any of them dies, do not pray over him and do not stand at his grave seeking his forgiveness (al-Tawbah — 84). One of the occasions when the hypocrites would particularly reveal their true faces was jihad — at the time of gathering assistance before a battle, at the moments of intense enemy assault in the field of war, and at the time of distributing war spoils after the battle. Many Quranic verses, particularly in Surah al-Tawbah and Surah al-Ahzab, allude to this — until it reached the point where even an ordinary Muslim could recognise them on such occasions. In the present era too, recognising the hypocrites through "lahn al-qawl" and through their reactions in important social matters — especially crises and wars — is not a difficult matter, and with a little reflection they can be identified from their conduct and speech. Would it not be better for the Muslims to be awake and, taking guidance from this verse, recognise this dangerous and resentment-filled group and expose them? At the close of the verse it is stated: God knows all your deeds (وَاللَّهُ يَعْلَمُ أَعْمَالَكُمْ). The subsequent verse, by way of further emphasis upon the means of distinguishing and recognising believers from hypocrites, states: and We shall surely test you so that it may become clear which of you are truly the mujahidin and the patient ones, and which are the sluggish and hypocritical elements who merely wear the guise of mujahidin (وَلَنَبْلُوَنَّكُمْ حَتَّىٰ نَعْلَمَ الْمُجَاهِدِينَ مِنكُمْ وَالصَّابِرِينَ). Although the arena of this trial is broad and general and includes patience and steadfastness at the time of fulfilling all obligations, the word "mujahidin" and the relevance of the preceding and subsequent verses indicate that the primary reference is to trial in the field of jihad and combat — and it is indeed true that the field of jihad is the site of a great and severe trial where very few can conceal their true faces from the sight of others. In the same verse it is also stated: in addition to testing you, "We shall also test your reports" (وَنَبْلُوَا أَخْبَارَكُمْ). Many exegetes say that "akhbar" here refers to human deeds, since when a deed is performed by a person it spreads among people like a "khabar" — a piece of news. Others say that "akhbar" here refers to the inner secrets of the human being, for people's deeds give news of those secrets. There is also the possibility that "akhbar" here refers to the reports and claims that people make about their own condition or about their covenants — for example, the hypocrites had concluded a covenant with the Prophet of Islam — peace and blessings of God be upon him and his family — that they would not turn their backs from the battlefield, and then they violated that covenant, as stated in verse 15 of Surah al-Ahzab: وَلَقَدْ كَانُوا عَاهَدُوا اللَّهَ مِن قَبْلُ لَا يُوَلُّونَ الْأَدْبَارَ. Moreover, some of them used to seek permission from the Prophet to return from the battlefield, claiming their homes were undefended when they were not — their real purpose being to flee from the field: وَيَسْتَأْذِنُ فَرِيقٌ مِّنْهُمُ النَّبِيَّ يَقُولُونَ إِنَّ بُيُوتَنَا عَوْرَةٌ وَمَا هِيَ بِعَوْرَةٍ إِن يُرِيدُونَ إِلَّا فِرَارًا (al-Ahzab — 13). In this manner God tests the deeds of human beings as well as their words and reports. According to this interpretation, the two clauses of the verse under commentary carry two different meanings, whereas according to the first interpretation both portions reinforce each other. In any case, this is not the first time that the Lord Almighty has explicitly declared that He shall test people so that their ranks may become distinct from one another and the genuine believers may be distinguished from those of weak conviction and the hypocrites. The matter of trials and tests has been set forth in many Quranic verses. A detailed discussion of God's trials has also been provided in Vol. 1 under verse 55 of Surah al-Baqarah, as well as at the opening of Surah al-'Ankabut — see Tafsir-i Namunah, Vol. 1 and Vol. 16, the relevant sections. It should also be noted that the clause حَتَّىٰ نَعْلَمَ الْمُجَاهِدِينَ مِنكُمْ — so that the mujahidin among you may become known — does not carry the meaning that God is unacquainted with those persons. Rather, what is intended is the external manifestation of God's knowledge and the making visible of such individuals — that is, in this manner God's knowledge also assumes the form of external reality and the ranks of the genuine mujahidin are also set apart from those of the nominal so-called mujahidin.

See ayat 34 for tafseer.

See ayat 34 for tafseer.

In the preceding verses, the hypocrites were discussed from various perspectives; now, in these verses, another group among the disbelievers is addressed. It is stated: Indeed, those who disbelieved, hindered others from the path of Allah, and opposed the Messengerؐ after guidance had become manifest to them, will not harm Allah in the least, and He will soon nullify their deeds (إِنَّ الَّذِينَ كَفَرُوا وَصَدُّواعَن سَبِيلِ اللهِ وَشَاقُّوا الرَّسُولَ مِن بَعْدِ مَا تَبَيَّنَ لَهُمُ الهُدَى لَن يَضُرُّوا اللهَ شَيْئًا وَسَيُحْبِطُ أَعْمَالَهُمْ). It is possible that this refers either to the polytheists of Makkah, or to the disbelieving Jews of Madīnah, or to both groups, since the expressions “kufr” and “ṣadd ‘an sabīl Allāh” (hindering people from the path of Allah) are applied in Qur’ānic verses to both types of people. The “manifestation of guidance” (tabayyun al-hudā) occurred for the polytheists of Makkah through miracles, and for the disbelievers among the People of the Book through their heavenly scriptures. The nullification of their deeds may refer either to the occasional virtuous acts they used to perform—such as hospitality, assisting travelers, and providing food—or to the ultimate failure of their plans against Islam. In any case, three characteristics were found in these people: first, disbelief; second, “ṣadd ‘an sabīl Allāh”; and third, hostility toward the noble Messengerؐ. The first relates to opposition to Allah, the second to opposition to His servants, and the third to opposition to His Messengerؐ. In the next verse, the address turns toward the believers, and after clarifying the conduct of the disbelievers and the hypocrites, their path is explained in these words: O you who believe! Obey Allah and obey the Messengerؐ, and do not render your deeds void (يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللهَ وَأَطِيعُوا الرَّسُولَ وَلَا تُبْطِلُوا أَعْمَالَكُمْ). In reality, the entire life of the believers stands in complete contrast to that of the disbelievers and the hypocrites. The latter oppose the command of Allah, whereas the believers obey; they oppose the Messengerؐ, whereas the believers follow him. Their deeds are invalidated through disbelief, ostentation, and self-conceit, whereas the deeds of the believers are free from such defects, and their reward is محفوظ with Allah. Moreover, the tone of the verse indicates that at that time there were also some believers who exhibited negligence in obeying Allah and His Messengerؐ and in safeguarding their deeds; thus, they are warned through these verses. Some jurists have derived from “وَلَا تُبْطِلُوا أَعْمَالَكُمْ” the prohibition of breaking the prayer; however, as is evident from the preceding and subsequent verses, and from this verse itself, it is unrelated to that meaning. Rather, it concerns not invalidating one’s deeds through shirk, kufr, ostentation, or self-conceit. The final verse of this passage reiterates and emphasizes what has already been stated concerning the disbelievers, and at the same time indicates the path of repentance and return for those inclined toward it. It states: Indeed, those who disbelieved and hindered others from the path of Allah, and then died while they were disbelievers—Allah will never forgive them (إِنَّ الَّذِينَ كَفَرُوا وَصَدُّوا عَن سَبِيلِ اللهِ ثُمَّ مَاتُوا وَهُمْ كُفَّارٌ فَلَن يَغْفِرَ اللهُ لَهُمْ). This is because, with death, the doors of repentance are closed, and they depart from this world bearing the burden of their own disbelief as well as of the misguidance of others; how then can they be forgiven? Thus, in these verses, three categories of people have been discussed collectively: the hypocrites, the disbelievers, and the believers, and the attributes and ultimate outcomes of each have been presented separately.

Among the sensitive points to which particular attention has been drawn and warnings given in various Quranic verses — including the verse under commentary — is the point that believers must remain vigilant lest their deeds also be rendered null and void in the manner of the deeds of the unbelievers. In other words, the deed itself is one matter and its preservation is another. Although the deed itself is important, its preservation is even more important — a pure, sound, and beneficial deed is one that is correct and sound from the very beginning and is carefully preserved until the end of one's life. The causes and factors that place a person's deeds in danger or render them void and fruitless are many, among which are the following. 1. Reminding of favours done and causing harm — as the Quran states: يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُبْطِلُوا صَدَقَاتِكُم بِالْمَنِّ وَالْأَذَىٰ كَالَّذِي يُنفِقُ مَالَهُ رِئَاءَ النَّاسِ وَلَا يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الْآخِرِ — "O believers, do not void your charitable expenditure by reminding of your favours and by causing harm, like the one who spends his wealth to show off before people and does not believe in God and the Last Day" (al-Baqarah — 264). Two factors for the voiding of deeds are identified here: first, reminding of favours and causing harm; second, ostentation and unbelief. The first factor arises after the performance of the deed, while the second accompanies the performance and casts righteous deeds into the fire. 2. Self-admiration and conceit is another factor that obliterates the effects of deeds. Hence the tradition states: الْعُجْبُ يَأْكُلُ الْحَسَنَاتِ كَمَا تَأْكُلُ النَّارُ الْحَطَبَ — self-admiration devours good deeds just as fire devours fuel. (Reference: Tafsir Ruh al-Bayan, Vol. 8, p. 523.) 3. Envy is also a cause of the voiding of good deeds, and almost the same words used regarding self-admiration are employed regarding it. The Prophet of Islam — peace and blessings of God be upon him and his family — states: إِيَّاكُمْ وَالْحَسَدَ فَإِنَّ الْحَسَدَ يَأْكُلُ الْحَسَنَاتِ كَمَا تَأْكُلُ النَّارُ الْحَطَبَ — beware of envy, for envy devours good deeds just as fire devours fuel. (Reference: Bihar al-Anwar, Vol. 73, p. 255.) Fundamentally, just as good deeds erase evil deeds — إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّيِّئَاتِ — so too do evil deeds sometimes render good deeds entirely ineffective. 4. Remaining steadfast in faith until death is the most important condition for the preservation of deeds — for the Holy Quran explicitly states that those who die in a state of unbelief shall have all their deeds rendered void and fruitless. (Reference: Surah al-Zumar — verse 65.) From this we appreciate the importance and difficulty of the matter of preserving deeds. Hence Imam Muhammad al-Baqir — peace be upon him — states in a tradition: أَلَا بَقَاءٌ عَلَى الْعَمَلِ أَشَدُّ مِنَ الْعَمَلِ — know that preserving a deed is more difficult than the deed itself. The narrator asked: what is meant by the preservation of a deed? He said: a person sometimes gives charity or spends in the path of God alone without partner, and a secret deed is recorded for him. He then mentions it somewhere, and the secret good deed is erased and an open one written in its place. He then mentions it yet again somewhere else, and the good deed is erased and ostentation is written instead. (Reference: al-Kafi, Vol. 2, Chapter on Riya', Hadith 16.) The verse under commentary, with a summary allusion to all the above matters, states: وَلَا تُبْطِلُوا أَعْمَالَكُمْ — do not void your deeds. (Explanatory Note: For further details on the voiding of deeds see Tafsir-i Namunah, Vol. 2, the commentary on verse 217 of Surah al-Baqarah.)

The preceding verses concerned jihad, and this verse too points toward an important matter in connection with jihad — namely that sluggish and weak-in-faith individuals, in order to escape the hardships of jihad and the difficulties of the battlefield, generally begin to advocate "peace." Peace is certainly a very good thing — in its proper place — such peace as fulfils the lofty objectives of Islam and safeguards the honour, dignity, and nobility of the Muslims. But not a peace that becomes the cause of the humiliation and degradation of the Muslims. Hence it is stated: now that you have heard the preceding injunctions, do not lose heart and do not call the enemy to peace — for you are superior (فَلَا تَهِنُوا وَتَدْعُوا إِلَى السَّلْمِ وَأَنتُمُ الْأَعْلَوْنَ). (Explanatory Note: "Tad'u" is in the jussive mood and is coordinated with "la tahinuu" — the meaning being: "la tahinuu wa tad'uu ila al-salm.") That is: now that the signs of your victory and superiority have become manifest, by offering such a peace — a peace that means retreating and conceding defeat — you are ruining your own success. This is on account of sluggishness and weakness, a kind of great indulgence in ease and comfort whose consequences are most painful and dangerous. In the same verse, for the purpose of raising the morale of the Muslim mujahidin, it is stated: and God is with you and He shall never diminish the reward of your deeds (وَاللَّهُ مَعَكُمْ وَلَن يَتِرَكُمْ أَعْمَالَكُمْ). One who has God with him has all the causes and factors of success at his disposal — he never considers himself alone, never manifests sluggishness or weakness, does not surrender to the enemy under the guise of peace, and does not squander the results obtained through the blood of the martyrs. "Lan yatirakum" is from the root "watr" — on the measure of "satr" — meaning "alone." For this reason those people whose close relatives are killed in the field of battle and who are left alone are called "watr" — on the measure of "fikr." Deficiency and diminution are also called "watr," and in the verse under commentary this is conveyed by way of allusion — that God shall not leave you alone and shall deliver to you the reward and recompense of your deeds. Particularly when you know that every step you take in the path of jihad is recorded — He not only never reduces anything from your reward and recompense but through His grace and generosity adds to it as well. None of all that we have stated regarding peace conflicts with verse 61 of Surah al-Anfal, which states: وَإِن جَنَحُوا لِلسَّلْمِ فَاجْنَحْ لَهَا وَتَوَكَّلْ عَلَى اللَّهِ إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ — if they incline toward peace, you too should incline toward it and place your trust in God, for He is the All-Hearing, the All-Knowing. Neither of these verses can be regarded as abrogating the other — rather, each has its own particular occasion. One safeguards "reasonable peace," while the other refers to the peace proposed by weak and sluggish believers at a time close to victory. This is why in the subsequent portion of the verse in Surah al-Anfal it is stated: وَإِن يُرِيدُوا أَن يَخْدَعُوكَ فَإِنَّ حَسْبَكَ اللَّهُ — and if they intend to deceive you through talk of peace and some deception is at work behind its veil, do not be taken in by their words and do not be alarmed, for God is your support. Amir al-Mu'minin 'Ali ibn Abi Talib — peace be upon him — in his celebrated letter to Malik al-Ashtar, alluding to both kinds of peace, states: وَلَا تَدْفَعَنَّ صُلْحًا دَعَاكَ إِلَيْهِ عَدُوُّكَ وَلِلَّهِ فِيهِ رِضًى — when the enemy invites you to a peace in which God's pleasure is contained, do not reject that proposal. (Reference: Nahj al-Balaghah, Letter 53.) The enemy's invitation to peace on one side and the inclusion of God's pleasure therein on the other — in this way peace is divided into two portions, to which we have alluded above. In any case, Muslim leaders must recognise the proper occasion for peace and for war — for this is one of the most delicate and complex of matters, requiring the utmost precision and vigilance, since even a small miscalculation in this regard has consequences that are terrible and awe-inspiring.

See ayat 38 for tafseer.

See ayat 38 for tafseer.