Al-Mujadilah

See ayat 4 for tafseer.

See ayat 4 for tafseer.

See ayat 4 for tafseer.

Most exegetes have transmitted several occasions of revelation (asbāb al‑nuzūl) for the opening verses of this sūrah. Although their details differ, their essential substance is broadly the same, and these variations do not affect the aspects relevant to exegetical discussion. The event may be summarized as follows: A woman from the Anṣār named Khawlah—in some reports given other names—belonged to the tribe of Khazraj. Her husband was Aws ibn Ṣāmit. At one point, he became angry with her. He was known to be harsh‑tempered and highly sensitive. In that moment of anger, he resolved to separate from her and uttered the statement: “أَنْتِ عَلَيَّ كَظَهْرِ أُمِّي” “You are to me like the back of my mother.” In the pre‑Islamic period, this expression (ẓihār) was considered a form of divorce. However, it was a particularly severe and problematic form: the husband could not return to the wife, yet the woman was not free to marry another man. It was among the most difficult situations a married woman could face. Soon afterward, the man regretted his words. According to pre‑Islamic custom, ẓihār entailed an irrevocable separation. He told his wife that, in his view, she had become permanently forbidden to him. The woman responded: “Do not say that. Go to the Messenger of God صلى الله عليه وآلہ وسلم and seek a ruling.” The man replied that he felt ashamed. She insisted: “Then I will go myself.” He consented. The woman came to the Prophet صلى الله عليه وآلہ وسلم and said: “O Messenger of God! My husband Aws ibn Ṣāmit married me when I was wealthy, beautiful, and from a respected family. He benefited from my wealth. Now that I am no longer young and my family has dispersed, he has declared ẓihār against me. Yet he has regretted it. Is there any way for us to return to one another?” The Prophet صلى الله عليه وآلہ وسلم replied: “You have become unlawful for him.” She said: “O Messenger of God! He has not pronounced divorce, and he is the father of my children. Moreover, I love him deeply.” The Prophet صلى الله عليه وآلہ وسلم said: “You have become unlawful to him, and for the time being I have no ruling other than this.” The woman persisted, pleading insistently. Finally, she turned to God in supplication: “أَشْكُو إِلَى اللَّهِ فَاقَتِي وَحَاجَتِي وَشِدَّةَ حَالِي، اللَّهُمَّ فَأَنْزِلْ عَلَى لِسَانِ نَبِيِّكَ” “I complain to God of my poverty, my need, and the severity of my condition. O God, reveal a command upon the tongue of Your Prophet.” In another narration, she said: “اللَّهُمَّ إِنَّكَ تَعْلَمُ حَالِي فَارْحَمْنِي، فَإِنَّ لِي صِبْيَةً صِغَارًا، إِنْ ضَمَمْتُهُمْ إِلَيْهِ ضَاعُوا، وَإِنْ ضَمَمْتُهُمْ إِلَيَّ جَاعُوا” “O God, You know my state—have mercy upon me. I have small children: if I leave them with their father, they will be neglected; if I keep them with me, they will go hungry.” At this moment, revelation descended upon the Prophet صلى الله عليه وآلہ وسلم, and the opening verses of this sūrah were revealed, establishing the resolution to the issue of ẓihār. The Prophet صلى الله عليه وآلہ وسلم then said: “Bring your husband.” When he came, the Prophet recited the revealed verses to him and instructed: “Can you free a slave as expiation?” He replied: “If I do so, nothing will remain for me.” The Prophet asked: “Can you fast for two consecutive months?” He said: “If I delay meals three times, my eyesight weakens, and I fear I may go blind.” The Prophet then asked: “Can you feed sixty poor persons?” He responded: “I cannot do so unless you assist me.” The Prophet صلى الله عليه وآلہ وسلم said: “I will help you.” He then provided him with fifteen ṣāʿ of grain (approximately an amount sufficient to feed sixty needy persons, each receiving one mudd), and the man fulfilled the expiation. Thus, the couple returned to their previous marital life. This account has been transmitted by numerous authorities in works of Tafsīr, history, and ḥadīth—including Majmaʿ al‑Bayān (vol. 9, p. 264), as well as other sources such as the commentaries of al‑Qurṭubī, Abū al‑Futūḥ al‑Rāzī, and Kanz al‑ʿIrfān.

Keeping in view what has been presented concerning the occasion of revelation and the very content of the āyāt under discussion, the interpretation of the opening āyāt of this sūrah becomes clear. The Lord of the world says: “God heard the statement of the woman who had referred to you concerning her husband and was arguing and disputing; He accepted her plea.” (قَدْ سَمِعَ اللّٰهُ قَوْلَ الَّتِي تُجَادِلُكَ فِي زَوْجِهَا). “Tujādil” is from the root “jadal,” whose original meaning is the twisting of a rope. Since, at the time of insistent discussion, each of the two parties wishes to silence the other, the term “mujādalah” is applied to it. After that, He further says: “That woman, besides disputing with you, also complained in the court of God and requested the solution of her difficulty.” (وَ تَشْتَكِي إِلَى اللّٰهِ). This was while God was hearing your conversation and the insistence of that woman: (وَ اللّٰهُ يَسْمَعُ تَحَاوُرَكُمَا). “Taḥāwur” is from the root “ḥawr,” on the pattern of “ghawr,” and means returning in speech or reflection and inquiry. “Muḥāwarah” is applied to the conversation of two parties. “And God is hearing and seeing.” (إِنَّ اللّٰهَ سَمِيعٌ بَصِيرٌ). Yes, God is aware of all things heard and seen, without needing the organs of sight and hearing. He is present and observing everywhere, sees everything, and hears every word. After this, there is a return to the ruling of ẓihār, and as an introduction to uprooting this absurd notion, He states brief but decisive sentences: “Those among you who perform ẓihār against their wives and say to them: (أَنْتِ عَلَيَّ كَظَهْرِ أُمِّي) ‘You are to me like the back of my mother,’ they are by no means their mothers. Their mothers are only those who gave birth to them.” (الَّذِينَ يُظَاهِرُونَ مِنْكُمْ مِنْ نِسَائِهِمْ مَا هُنَّ أُمَّهَاتِهِمْ إِنْ أُمَّهَاتُهُمْ إِلَّا اللَّائِي وَلَدْنَهُمْ). Being mother and son is not something that becomes valid merely through words. It is an actual manifest reality that cannot in any way be obtained through playing with words. Therefore, even if a person says to his wife a hundred times, “You are like my mother,” she cannot acquire the status of a mother. This is only vain speech. After that, He further says: “They utter an evil and ugly statement, and their statement is false and baseless.” (وَإِنَّهُمْ لَيَقُولُونَ مُنْكَرًا مِنَ الْقَوْلِ وَزُورًا). [Explanatory note: “Zūr” originally means the crookedness and bending of the upper part of the chest. It has also come in the meaning of deviation; and since false speech and baseless speech involve deviation from the truth, it is called zūr. On this basis, this word is also used for an idol.] It is true that the one who says this does not intend ikhbār, but rather his purpose is inshāʾ. He wishes to give this sentence the status of the formula of divorce. But the very content of this sentence is baseless, just like the superstition of an “adopted son,” which was a custom of the Age of Jāhiliyyah: that they would call a child their son and then apply to him the rulings of a son. The Qur’an condemned this and declared it a baseless and false statement: (ذٰلِكُمْ قَوْلُكُمْ بِأَفْوَاهِكُمْ). “This is a statement that you utter only with your mouths; it has no reality.” (al-Aḥzāb: 4) According to this āyat, ẓihār is a munkar and ḥarām act. But since legal obligation does not apply retrospectively to previous actions, and its application begins from the time of the descent of revelation, at the end of the āyat He says: “God is Pardoning and Forgiving.” (وَإِنَّ اللّٰهَ لَعَفُوٌّ غَفُورٌ). Therefore, if any Muslim committed this act before the revelation of these āyāt, he should not be distressed, because God will forgive him. Some jurists and exegetes hold that even now ẓihār is a sin resembling the minor sins, and God has promised pardon in the case of abstaining from the major sins. [Kanz al-ʿIrfān, vol. 2, p. 290. al-Mīzān also points to this meaning.] But there is no strong proof for this meaning, and the above sentence cannot serve as evidence for it. In any case, the issue of kaffārah remains in full force. In reality, this expression resembles what has appeared in āyat 5 of Sūrat al-Aḥzāb, where, after negating the issue of the adopted son, He further says: "وَلَیْسَ عَلَیْکُمْ جُنَاحٌ فِیْمَا أَخْطَأْتُمْ بِہِ وَلٰکِنْ مَّا تَعَمَّدَتْ قُلُوبُکُمْ وَکَانَ اللّٰہُ غَفُوْرًا رَّحِیْمًا۔" “There is no sin upon you for the mistake that occurred from you regarding this matter, but what your hearts deliberately intend, God takes to account; and God is Forgiving, Merciful.” This concerns previous deviation. What is the difference between ʿafw and ghafūr? Some exegetes have said that ʿafw refers to forgiveness from God, and ghafūr to the covering of sin, because it is possible that someone may forgive another person’s sin but not conceal it; whereas God both forgives and conceals. Some exegetes have taken ghufrān to mean that a person is shielded from punishment. Its meaning is different from ʿafw, although the result is the same. Since this ugly and painful speech was not something that could be ignored from the Islamic point of view, its kaffārah was made relatively heavy in order to block repetition of it. He says: “Those who perform ẓihār against their wives and then return from what they have said must free a slave before they touch one another.” (وَالَّذِیْنَ یُظٰہِرُوْنَ مِنْ نِسَآئِہِمْ ثُمَّ یَعُوْدُوْنَ لِمَا قَالُوْا فَتَحْرِیْرُ رَقَبَۃٍ مِّنْ قَبْلِ أَنْ یَتَمَاسَّا). Regarding the phrase “then they return from what they have said” (ثُمَّ یَعُوْدُوْنَ لِمَا قَالُوْا), several possibilities have been proposed. Fāḍil Miqdād has transmitted six interpretations of it in Kanz al-ʿIrfān, but its apparent meaning — especially considering "مِنْ قَبْلِ أَنْ یَتَمَاسَّا" — is that they regret their statement and intend to return to household life and sexual relations. This meaning has also been indicated in narrations of the Imams of the Ahl al-Bayt (ʿalayhim al-salām). [With reference to: Majmaʿ al-Bayān, under the āyāt under discussion.] Other interpretations of this sentence have also been given, but they are not very suitable to the meanings of the āyat, such as: that by ʿawd is meant the repetition of ẓihār; or that by ʿawd is meant acting according to the ways of the Age of Jāhiliyyah in such cases; or that ʿawd means rectification and compensation for this act; and other similar possibilities. [Refer to Kanz al-ʿIrfān, vol. 2, p. 290, and Majmaʿ al-Bayān, vol. 9, p. 247.] “Raqabah” originally means “neck,” but here it is a metonymy for a human being, because the neck is considered more sensitive than the other limbs of the body. Sometimes the word “raʾs” is also used and a human being is intended by it; for example, instead of “five persons,” one says “five heads.” After that, He further says: “This is an instruction by which you are admonished.” (ذٰلِکُمْ تُوعَظُوْنَ بِہٖ). Do not suppose that this kind of kaffārah concerning ẓihār is disproportionate, because it is a lesson, an admonition, an awakening, and a training of your souls, so that you may control yourselves regarding such forbidden acts. In principle, all kaffārahs have a training aspect. In many cases, kaffārahs that have a financial character are far more effective than discretionary punishments that have a bodily character. Since there was the possibility that some individuals would evade the kaffārah by various excuses and have sexual relations with their wives after ẓihār without paying the kaffārah, at the end of the āyat He says: “God is aware of what you do.” (وَاللّٰہُ بِمَا تَعْمَلُوْنَ خَبِیْرٌ). He is aware of ẓihār, of not paying the kaffārah, and of your intentions. Since freeing a slave is not possible for everyone — as we saw in the occasion of revelation of the āyat, Aws ibn Ṣāmit, concerning whom this āyat was revealed, said in the presence of the Noble Prophet (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam) that he was incapable of paying the kaffārah and that, if he did so, he would lose all his capital — and it is also possible that a person may financially be able to free a slave but no slave may be available to him, as in our time, the eternal nature of Islam requires that at the next stage an alternative to freeing slaves be appointed. Therefore, in the following āyat He says: “Whoever does not have the ability to free a slave must fast two consecutive months before sexual relations.” (فَمَنْ لَّمْ یَجِدْ فَصِیَامُ شَہْرَیْنِ مُتَتَابِعَیْنِ مِّنْ قَبْلِ أَنْ یَتَمَاسَّا). This kaffārah too has a deep effect in preventing this ugly act. In addition, since fasting is a cause of spiritual purification and self-discipline, it can block the repetition of such acts. Of course, the apparent meaning of the āyat is that the fasts should be kept continuously for sixty days. Many jurists of the Ahl al-Sunnah have also issued fatwā accordingly. But in the narrations of the Imams of the Ahl al-Bayt (ʿalayhim al-salām), it has come that if, from the second month, a few days — even one day — are fasted in continuation with the first month, then the requirement of “shahrayn mutatābiʿayn,” meaning two consecutive months, is fulfilled; and this explicit statement governs the apparent meaning of the āyat. [With reference to: Wasāʾil al-Shīʿah, vol. 7, p. 271; see chapter 3 from the chapters concerning the remainder of obligatory fasting.] This shows that in the above-mentioned āyat and in āyat 92 of Sūrat al-Nisāʾ, concerning the kaffārah for accidental killing, what is meant by tatābuʿ is consecutive fasting in a general sense. Of course, this kind of interpretation has only been heard from the Imam Maʿṣūm, who is the inheritor of the sciences of the Prophet (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam), and this type of fasting creates ease for those under legal obligation. Further detail on this subject may be seen in Kitāb al-Ṣawm and in the chapters of ẓihār and the kaffārah for accidental killing. By the phrase "فمن لم یجد", the meaning is that he does not possess anything beyond the necessities of life by which he could purchase and free a slave. Since some people are also unable to perform the second kaffārah, namely fasting for two consecutive months, another substitute is mentioned, and He says: “When someone cannot fast continuously for two months, then he should feed sixty needy persons.” "فَمَنْ لَمْ یَسْتَطِعْ فَإِطْعَامُ سِتِّینَ مِسْكِينًا۔" “Iṭʿām” means giving enough food once for the eater to become full, but in Islamic narrations one mudd of food — one-fourth of an Iranian mann, or approximately 750 grams — has been specified, while some jurists have considered it to be two mudds, that is, one and a half kilograms. [Explanatory note: Among our jurists, as we have said, the well-known view is one mudd, and its proof is the many narrations that may perhaps reach the level of tawātur. Some of them concern the kaffārah for accidental killing, some concern the kaffārah for an oath, and some concern the kaffārah for the blessed month of Ramaḍān. This is combined with the fact that none of the jurists has distinguished between the categories of kaffārahs. However, it is transmitted from the late Shaykh Ṭūsī in Khilāf, Mabsūṭ, Nihāyah, and Tibyān that its quantity is two mudds, and he argued in this regard from the narration of Abū Baṣīr, which has appeared concerning the kaffārah of ẓihār and fixes its quantity at two mudds. But this narration must either be specific to the kaffārah of ẓihār, or, if we accept that the jurists did not distinguish between kaffārahs, as is in fact the case, then it should be understood as indicating recommendation.] After that, at the end of the āyat, once again pointing to the basic purpose of these kaffārahs, He says: “This is so that you may believe in God and His Messenger.” "ذَلِكَ لِتُؤْمِنُوا بِاللَّهِ وَرَسُولِهِ۔" Yes, compensating for sins through kaffārahs strengthens the pillars and foundations of faith and makes a person more committed to divine ordinances. At the end of the āyat, with the aim that all Muslims accept this issue as a firm matter, He says: “These are the limits of God, and for those who rise in opposition to God and become unbelievers, there is a painful punishment.” "وَتِلْكَ حُدُودُ اللَّهِ وَلِلْكَافِرِينَ عَذَابٌ أَلِيمٌ۔" It should be kept in view that kufr has different meanings, one of which is practical kufr, meaning disobedience and sin; and in the āyat under discussion, this is the intended meaning. Likewise, in āyat 97 of Sūrat Āl ʿImrān, concerning those who avoid performing the obligation of ḥajj, He says: "وَلِلَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلًا وَمَنْ كَفَرَ فَإِنَّ اللَّهَ غَنِيٌّ عَنِ الْعَالَمِينَ۔" “It is obligatory upon people, for God, to intend His House, for whoever has the ability to reach it; and whoever commits kufr, meaning abandons ḥajj, has wronged himself, and Allah is free of need from all worlds.” “Ḥadd” means that which acts as a barrier between two things. For this reason, the borders of different countries are called ḥudūd. The divine rulings are called ḥudūd because it is not permissible to cross them. We have already presented further explanation in this regard in the first volume, under āyat 187 of Sūrat al-Baqarah.

1. The custom of ẓihār, to which the Noble Qur’an has referred in two āyāt — the āyat under discussion and āyat 4 of Sūrat al-Aḥzāb — was among the ugly practices of the Age of Jāhiliyyah. When a man became weary of his wife, and intended to distress the woman, he would say: "أنتِ عليَّ كظهر أمي" — “You are to me like my mother.” [Explanatory note: “Ẓahr” in the above expression, as some exegetes have written, does not mean “back”; rather, it is a metaphor for the relation that is established through marriage. Therefore, the meaning of this sentence would be: “The marital relation with you is like my relation with my mother.” Refer to Lisān al-ʿArab, root: ẓ-h-r, and Tafsīr Khwārazmī.] After that, he would think that the woman had become permanently forbidden to him, to the extent that she could not even take another husband. In this way, she remained like a suspended member. Islam declared this act invalid, as we have seen, and issued the ruling of kaffārah concerning it. Therefore, if a man performs ẓihār with his wife, his wife may refer to the religious authority and either obtain divorce from that man or compel him to return to married life. But before restoring married life, the man must pay the kaffārah described in the above āyāt: - If he has the ability, he must free a slave; - if he cannot do that, he must fast continuously for two months; and - if he does not have the ability for that either, then he must feed sixty needy persons. In this way, this kaffārah serves the function of reform and moral training. 2. Ẓihār is among the major sins, and the tone of the above āyāt bears witness to this. What some jurists have counted among expiations and considered pardonable is not correct. 3. If a person does not have the ability to perform any form of kaffārah, can he suffice with repentance and seeking forgiveness, and return to married life? There is disagreement among the jurists regarding this. One group, relying on a ḥadīt transmitted from Imam Jaʿfar al-Ṣādiq (ʿalayhi al-salām), holds the view that in the case of other expiations, repentance may suffice when there is no ability, but in the kaffārah of ẓihār it does not suffice. Therefore, through divorce they must be separated. [With reference to: Wasāʾil al-Shīʿah, vol. 15, p. 554, ḥadīth 1, chapter 6.] Another group holds the view that here repentance and seeking forgiveness will stand as a substitute for the kaffārah, and they present as proof another narration transmitted from Imam Jaʿfar al-Ṣādiq (ʿalayhi al-salām). [With reference to: Wasāʾil al-Shīʿah, p. 555, ḥadīth 4.] Some also hold the view that, in the case of ability, eighteen days of fasting are sufficient. [With reference to: Kanz al-ʿIrfān, vol. 2, p. 292.] It is also possible to combine the mentioned narrations in one place, in this way: in the case of every kind of inability, one may return to married life, although it is recommended in such a situation to divorce and separate from the wife. This kind of combination, assuming both ḥadīths are reliable, is a clear reconciliation, and there are many examples of it in fiqh. 4. Many jurists hold that if someone performs ẓihār several times — that is, repeats the mentioned sentence with serious intent — then he must give the same number of kaffārahs, even if the repetition occurs in one sitting, unless his purpose in repeating it is merely emphasis and not a new ẓihār. 5. If he establishes sexual relations with his wife before paying the kaffārah, then: one kaffārah will be for ẓihār; and the second kaffārah will be for sexual intercourse before paying the kaffārah of ẓihār. There is agreement among the jurists on this ruling. The mentioned āyāt, however, are silent concerning this matter, but it has been indicated in the narrations of the Ahl al-Bayt (ʿalayhim al-salām). [With reference to: Wasāʾil al-Shīʿah, vol. 15, p. 526, ḥadīth 1, 3, 4, 5, 6.] 6. Islam’s clear and decisive position concerning ẓihār presents this reality: Islam by no means permits selfish men to violate women’s rights by taking advantage of oppressive customs and conventions. Rather, it abolishes every such wrong and absurd custom prevalent among people, however strong and established it may be. 7, Freeing a slave, which is the first kaffārah of ẓihār, in addition to having a compelling suitability with the slavery and bondage of the woman caught in the grip of selfish men, also shows that Islam seeks to abolish the custom of slavery through every possible method. Therefore, not only in the kaffārah of ẓihār, but also in the kaffārah for accidental killing, likewise in the kaffārah for the fast of the month of Ramaḍān in the case of one who deliberately did not fast, and similarly in the kaffārah for violating an oath or breaking a vow, this same ruling has appeared. It is an effective means of giving practical form to the principle of freeing slaves.

See ayat 7 for tafseer.

See ayat 7 for tafseer.

Since the final sentence of the preceding āyāt is a warning to all that the limits of God must be observed and must not be transgressed, in the āyat under discussion the discourse concerns those who not only transgress these limits, but are prepared to fight against God and His Messenger (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam). In this way, God reveals the outcome of such people in this world and in the other world. First He says: “Those who oppose God and His Messenger (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam) will be abased and humiliated, just as those before them were abased and humiliated” (إِنَّ الَّذِينَ يُحَادُّونَ اللَّهَ وَرَسُولَهُ كُبِتُوا كَمَا كُبِتَ الَّذِينَ مِنْ قَبْلِهِمْ). “Yuḥāddūn” is from the root “muḥāddah” and means fighting with weapons. It is derived from “ḥadīd,” meaning iron, and it is also used for fighting without weapons. Some exegetes have said that “muḥāddah” originally means prevention. Its root is “ḥadd,” which functions as a barrier between two things; for this reason, a doorkeeper is called “ḥaddād.” Both meanings are the same in result, although, in the meaning of being abased, the two are taken from two different roots. “Kubitū” is from the root “kabt” — on the pattern of “thabt”. It means a barrier, a barrier that also humiliates. This indicates that God makes humiliation and abasement the punishment of those who prepare themselves to fight against Him and His Prophet. He deprives them of His limitless grace. [Explanatory note: Some exegetes have taken “kubitū” in the meaning of curse. Since a curse from God, the Absolutely Powerful, against someone is proof that the group against whom the curse is directed is abased and humiliated, this meaning is possible. But the apparent wording of the āyat is that this is an informative sentence, not an imperative or performative one.] This expression is similar to the expression that appears in āyat 114 of Sūrat al-Baqarah, in which, concerning those who prevent people from going to mosques, prevent worship, and prepare themselves to fight against the true religion, He says: "لَهُمْ فِي الدُّنْيَا خِزْيٌ وَلَهُمْ فِي الْآخِرَةِ عَذَابٌ عَظِيمٌ۔" “For them there is disgrace and humiliation in this world, and for them in the Hereafter there is a great punishment.” In āyat 33 of Sūrat al-Māʾidah as well, concerning those who prepare themselves to fight against God and His Messenger and spread corruption in the land, it is said: "ذَٰلِكَ لَهُمْ خِزْيٌ فِي الدُّنْيَا وَلَهُمْ فِي الْآخِرَةِ عَذَابٌ عَظِيمٌ۔" “That is disgrace for them in this world, and for them in the Hereafter there is a great punishment.” After that, He further says: “We have sent down clear āyāt” (وَقَدْ أَنْزَلْنَا آيَاتٍ بَيِّنَاتٍ). In this regard, the proof has been sufficiently completed, and no excuse or pretext remains for opposition. Despite this, if they oppose, then they must be punished; and not only in this world, but for the unbelievers there is also a humiliating punishment on the Day of Resurrection: "وَلِلْكَافِرِينَ عَذَابٌ مُهِينٌ۔" Thus, in the previous sentence there is an indication of their worldly punishment, and in this sentence of their punishment in the Hereafter. A witness to these meanings is the sentence: "كَمَا كُبِتَ الَّذِينَ مِنْ قَبْلِهِمْ۔" “Just as those before them were disgraced.” The following āyat also testifies to these meanings. In any case, this divine threat concerns those who had risen against the Prophet and the Qur’an and who were afflicted with humiliation and defeat in the battles of Badr, Khandaq, Khaybar, and others. Finally, the conquest of Makkah overturned the structure of their power, and Islam became victorious everywhere. In the following āyat, the time of the occurrence of their punishment in the Hereafter is stated in this way: “It will be on the day when God will raise all of them from the graves and inform them of the deeds they performed.” "يَوْمَ يَبْعَثُهُمُ اللَّهُ جَمِيعًا فَيُنَبِّئُهُمْ بِمَا عَمِلُوا" [Explanatory note: “Yawm” is an adverbial ظرف and is connected either to “lil-kāfirīn” or to “muhīn,” but the first possibility is more appropriate, and many exegetes have agreed with it. As for the possibility proposed by some exegetes that an omitted “udhkur” is intended, this seems to require too much ellipsis.] Yes, God has counted all their deeds, even though they themselves have forgotten them: "أَحْصَاهُ اللَّهُ وَنَسُوهُ۔" For this reason, when their eyes fall upon their book of deeds, their cry will rise: "مَا لِهَذَا الْكِتَابِ لَا يُغَادِرُ صَغِيرَةً وَلَا كَبِيرَةً إِلَّا أَحْصَاهَا۔" “What is with this book, that there is no small or great deed which it has not recorded?” (al-Kahf: 46). This itself is a painful punishment: God will remind them of the sins they had forgotten, and they will be disgraced in the field of Resurrection before all creation. At the end of the āyat, He says: “God is witness over everything and observes everywhere” (وَاللَّهُ عَلَى كُلِّ شَيْءٍ شَهِيدٌ). This is in reality like a proof for what was stated in the preceding sentence. Yes, God’s presence in every place and at every time, within us and outside us, confirms that He not only counts our deeds, but also our intentions and beliefs; and on that great day, which is Yawm al-Burūz, He will disclose all these matters so that the human being himself, and others as well, may know why the severe punishment has descended. After that, in order to emphasize that God is present and observing everywhere and is aware of everything, He takes up the issue of najwā as the subject and says: “Do you not know that God knows whatever is in the heavens and whatever is on the earth?” (أَلَمْ تَرَ أَنَّ اللَّهَ يَعْلَمُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ). Although the address here is directed toward the Prophet (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam), the intended meaning is all people. [Explanatory note: “Alam tara” is from the root “ruʾyah,” which originally means sensory observation, but in many cases it has come in the meaning of witnessing by the heart and of knowledge and awareness.] In reality, this is an introduction to the explanation of the issue of najwā. After that, He further says: “Never do three persons whisper among themselves except that God is their fourth, and never do five persons speak among themselves except that God is their sixth.” (مَا يَكُونُ مِنْ نَجْوَىٰ ثَلَاثَةٍ إِلَّا هُوَ رَابِعُهُمْ وَلَا خَمْسَةٍ إِلَّا هُوَ سَادِسُهُمْ). [Explanatory note: Although “najwā” is a verbal noun, here it has come in the meaning of the agent, just as one says “Zayd is justice itself.”] Nor is there any number less than that or greater than that except that God is with them wherever they may be: "وَلَا أَدْنَىٰ مِن ذَٰلِكَ وَلَا أَكْثَرَ إِلَّا هُوَ مَعَهُمْ أَيْنَ مَا كَانُوا۔" Then, on the Day of Resurrection, He will inform them of their deeds, because God is aware of everything: "ثُمَّ يُنَبِّئُهُم بِمَا عَمِلُوا يَوْمَ الْقِيَامَةِ إِنَّ اللَّهَ بِكُلِّ شَيْءٍ عَلِيمٌ۔"

1. Najwā and najāt originally mean a high place which, because of its elevation, is separate from its surroundings. Since, when a person wishes that another should not become aware of his words, he goes to a place that is separate from others, whispering is therefore called najwā. Or it may be from the perspective that, since the one who engages in najwā wishes that his secrets should not reach others, he saves them. 2. Some exegetes hold the view that najwā must necessarily take place among three or more persons, and that if it is only between two persons, it is called sirār — on the pattern of kinār. But this is contrary to the apparent meaning of the āyat itself, because the sentence: "وَلَا أَدْنَىٰ مِن ذَٰلِكَ۔" indicates fewer than three persons, that is, two. Of course, when two persons engage in najwā with one another, it is necessary that a third person be present near them; otherwise, najwā does not apply. But this matter has no connection with what we have said. 3. What is noteworthy is that in the above-mentioned āyat, first the najwā of three persons is mentioned, and then the najwā of five persons is mentioned; but the najwā of four persons, which lies between the two, is not mentioned. Although this is merely a matter of example, some have stated various reasons for it. The most appropriate of these is that eloquence and rhetorical fluency have been observed in the speech, and repetition has been avoided. For if it were said: three persons engage in najwā, four persons engage in najwā, five persons engage in najwā, it would be far from eloquence. Some exegetes have said that these āyāt were revealed concerning a group of hypocrites who were exactly according to these numbers, that is, they were in groups of three and five. 4. What is meant by God being the fourth or the sixth is that He is present and observing everywhere and is aware of everything. Otherwise, His pure essence has no place, nor can He be described and characterized in terms of numbers. His oneness is also not numerical unity; rather, it is in the sense that He has no equal, counterpart, or likeness. 5. At the end of the āyat, the discussion is taken beyond najwā and says that God is with people everywhere, and on the Day of Resurrection He will inform them of their deeds. The āyat ends with God’s encompassing practical knowledge, just as the beginning of the āyat explains God’s encompassing knowledge of all things. 6, Some exegetes have transmitted from Ibn ʿAbbās an occasion of revelation for this āyat: that this āyat was revealed concerning three persons — Rabīʿah, Ḥabīb, and Ṣafwān. They were speaking among themselves. One of them said to another: God knows what we say. The second said: He knows some of it and does not know some of it. The third said: If He knows some of it, then He knows all of it. Then the above-mentioned āyat was revealed and stated that God is present in every najwā and is aware of everything in the heavens and the earth, so that these blind-hearted people might be saved from their misunderstanding. [With reference to: Tafsīr Fakhr Rāzī, vol. 29, p. 265.]

As we have said, God is neither a body nor does He possess bodily accidents. For this reason, there is no conception of time and place for Him. Nevertheless, if we imagine that there is some place for Him where He is present and observing, then we have limited Him. In other words, He has comprehensive knowledge over everything, even though no place can be conceived for Him. In addition, His angels are present everywhere; they hear and see all words and deeds and record them. For this reason, in the interpretation of this āyat, we hear a ḥadīth from Ḥaḍrat ʿAlī (ʿalayhi al-salām):(إِنَّمَا أَرَادَ بِذَلِكَ اسْتِيلَاءَ أُمَنَائِهِ بِالْقُدْرَةِ الَّتِي رَكَّبَهَا فِيهِمْ عَلَى جَمِيعِ خَلْقِهِ وَإِنَّ فِعْلَهُمْ فِعْلُهُ). “What is meant by this is that God’s trustees, by means of the power He has placed within them, have authority over all His creation; and since their action is His action, this presence has therefore been attributed to Him.” [With reference to: Tafsīr Nūr al-Thaqalayn, vol. 5, p. 257, ḥadīth 20.] Of course, this is one aspect of the matter; but from another perspective, the presence of the very essence of God Himself is being presented. We see in another ḥadīth that a very great scholar of the Christian world asked Amīr al-Muʾminīn ʿAlī (ʿalayhi al-salām): “Where is God?” He said:"هُوَ هَاهُنَا وَهَاهُنَا وَفَوْقُ وَتَحْتُ وَمُحِيطٌ بِنَا وَمَعَنَا وَهُوَ قَوْلُهُ: مَا يَكُونُ مِن نَّجْوَىٰ ثَلَاثَةٍ إِلَّا هُوَ رَابِعُهُمْ..." “He is here and there; He is above and below; He encompasses us and is with us everywhere. This is the meaning concerning which God says: no three persons whisper together except that God is their fourth.” [With reference to: Nūr al-Thaqalayn, vol. 5, p. 259, ḥadīth 23.] In the well-known ḥadīth of Ahlīlajah, it is transmitted from Imam Jaʿfar al-Ṣādiq (ʿalayhi al-salām) that the reason God has been named Samīʿ is that: “Three persons do not engage in najwā except that He is their fourth.” After that, he (ʿalayhi al-salām) said:"يَسْمَعُ دَبِيبَ النَّمْلِ عَلَى الصَّفَا، وَخَفَقَانَ الطَّيْرِ فِي الْهَوَاءِ، لَا يَخْفَىٰ عَلَيْهِ خَافِيَةٌ، وَلَا شَيْءٌ مِمَّا أَدْرَكَهُ الْأَسْمَاعُ وَالْأَبْصَارُ، وَمَا لَا تُدْرِكُهُ الْأَسْمَاعُ وَالْأَبْصَارُ، مَا جَلَّ مِنْ ذَلِكَ وَمَا دَقَّ وَمَا صَغُرَ وَمَا كَبُرَ۔" “He hears the sound of the ant walking upon hard stone, and He hears the beating of the wings of birds in the air. Nothing is hidden from Him; and that which ears and eyes perceive, and that which they do not perceive, the small and the great, all of it is manifest and evident to Him.” [With reference to: Nūr al-Thaqalayn, vol. 5, p. 358, ḥadīth 21.]

See ayat 10 for tafseer.

See ayat 10 for tafseer.

Concerning the first āyat under discussion, two occasions of revelation have been transmitted, each of which relates to one part of the āyat. The first is that a group of Jews and hypocrites would separate themselves from the believers, whisper among themselves, speak into one another’s ears, and sometimes make disturbing gestures toward the believers with their eyes. When the believers saw this scene, they would say: “We think that some disturbing news has arrived concerning our dear ones and relatives who have gone to jihād, and they are speaking about that.” This became a cause of grief and sorrow for the believers. When they repeated this act again and again, the believers complained to the Messenger of God (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam). The Messenger of God commanded that no one should whisper with another person in front of the Muslims. Then the above-mentioned āyat was revealed, and it severely reproached them for this act. [With reference to: Majmaʿ al-Bayān, vol. 9, p. 249.] Ṣaḥīḥ Bukhārī, Ṣaḥīḥ Muslim, and many books of tafsīr have written that a group of Jews came into the presence of the Prophet (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam) and, instead of "السلام علیک", said "السام علیک" or "أبا القاسم". Its meaning is: “May death be upon you,” or “May blame and weariness be upon you.” The Prophet (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam) said in response to them: "وعلیکم" — that is, “the same be upon you.” Ḥaḍrat ʿĀʾishah says: I became aware of this meaning, so I said: عَلَیْکُمُ السَّامُ، وَلَعَنَكُمُ اللَّهُ، وَغَضِبَ عَلَيْكُم۔ That is: “May death befall you; may God curse you; and may wrath descend upon you.” Then the Prophet (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam) said: “Act with gentleness and avoid harshness and abusive speech.” I said: “Did you not hear that they were saying: ‘May death be upon you’?” He said: “Did you not hear that I said in response to them: 'وعلیکم'?” This was the occasion when the above-mentioned āyat was revealed: that “when this group comes to you, they greet you with a greeting with which God has not greeted you.” [With reference to: Tafsīr Marāghī, vol. 28, p. 13.]

The discussion of these āyāt is, in this way, a continuation of the discussions on najwā that appeared in the preceding āyāt. First, He says: “Have you not seen those who were forbidden from whispering? Then they return to that from which they had been forbidden, and they engage in najwā for the purpose of sin, transgression, and disobedience to the Messenger of God (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam).” (أَلَمْ تَرَ إِلَى الَّذِينَ نُهُوا عَنِ النَّجْوَى ثُمَّ يَعُودُونَ لِمَا نُهُوا عَنْهُ وَيَتَنَاجَوْنَ بِالإِثْمِ وَالْعُدْوَانِ وَمَعْصِيَةِ الرَّسُولِ). From this expression it is clearly understood that they had previously been warned to avoid najwā, because it is an act that creates suspicion and anxiety among others. But they not only paid no attention to this command; rather, they selected for their najwā such matters as involved the commission of sin and were against the command of God and His Messenger (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam). The difference between ithm and ʿudwān is as follows: Ithm refers to those sins that have an individual aspect, such as drinking wine. ʿUdwān is used for those matters that involve transgression concerning the rights of others. Maʿṣiyat al-rasūl relates to those commands that the Prophet of Islam himself, as the head of the Islamic government, issued concerning the interests of the Islamic society. For this reason, they included every kind of wrong action in their whisperings, regardless of whether that action related to themselves, to others, or to the Islamic government and the person of the Prophet (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam). The expressions “yaʿūdūn” and “yatanājawn,” which have appeared in the form of the imperfect verb, show that they repeatedly did this, and that their purpose was to create anxiety and doubt in the hearts of the believers. In any case, the above āyat, as a report of the unseen, lifts the veil from the face of their wrong actions and discloses their path of deviation. Continuing this discourse, while pointing to another wrong action of the hypocrites and the Jews, He further says: “And when they come to you, they greet you with a greeting with which God has not greeted you.” (وَإِذَا جَاؤُوكَ حَيَّوْكَ بِمَا لَمْ يُحَيِّكَ بِهِ اللَّهُ). “Ḥayyawka” is from the root “taḥiyyah,” which was originally taken from “ḥayāt” and means praying for safety and life. In this āyat, by “divine greeting” is meant the very expression “al-salām ʿalayk” or “salām Allāh ʿalayk,” a phrase similar to which has repeatedly appeared in Qur’anic āyāt for the prophets and the people of Paradise. Among other āyāt, we see in āyat 181 of Sūrat al-Ṣāffāt: "وَسَلَامٌ عَلَى الْمُرْسَلِينَ۔" “And peace be upon all the messengers of the Lord.” As for the greeting that God did not teach and that was not permissible, it was the phrase "السَّامُ عَلَیْکَ" — meaning: death, or blame and weariness, be upon you. There is also the possibility that this is an indication of the salām of the Age of Jāhiliyyah, as they used to say: "اَنْعِمْ صَبَاحًا" — may your morning be accompanied by comfort — and "اَنْعِمْ مَسَاءً" — may your evening time be accompanied by comfort — without paying attention to God and without seeking safety from Him for the person before them. Although this situation existed in the Age of Jāhiliyyah, its prohibition is not established. Therefore, presenting it in the interpretation of the above āyat is not correct. After that, He further says: “They not only commit major sins, but are so intoxicated with the wine of arrogance that they say in their hearts: if our deeds are evil and God knows them, then why does He not send punishment upon us because of our words?” (وَيَقُولُونَ فِي أَنفُسِهِمْ لَوْلَا يُعَذِّبُنَا اللَّهُ بِمَا نَقُولُ). In this way, they prove their lack of faith in the prophethood of the Prophet, and they also establish their lack of faith in God’s encompassing knowledge. But the Qur’an answers them in a brief sentence in this way: “Hell is sufficient for them, and there is no need for any other punishment; the very Hell into which they will soon enter, and what an evil place it is!” (حَسْبُهُمْ جَهَنَّمُ يَصْلَوْنَهَا فَبِئْسَ الْمَصِيرُ). In any case, this expression does not negate that they may escape worldly punishment; rather, it reveals this reality: that even if there were no other punishment besides the punishment of Hell, that punishment of Hell would be sufficient for them. They will see the punishment of all their deeds gathered together in Hell. Since the believers would sometimes whisper because of necessity and under the influence of their inner desire, in the following āyat He turns the address toward them, with the consideration that they should not become polluted in this act with the same sins as the hypocrites and Jews, and says: “O you who have believed! When you engage in najwā, do not engage in najwā for sin, transgression, and disobedience to the Messenger of God (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam). Let the content of your najwā be pure and contain fear of God. Engage in najwā for good deeds and taqwā.” (يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا تَنَاجَيْتُمْ فَلَا تَتَنَاجَوْا بِالْإِثْمِ وَالْعُدْوَانِ وَمَعْصِيَةِ الرَّسُولِ وَتَنَاجَوْا بِالْبِرِّ وَالتَّقْوَى). “And avoid disobedience to God; to Him you will all return.” (وَاتَّقُوا اللَّهَ الَّذِي إِلَيْهِ تُحْشَرُونَ). From this expression it becomes quite clear that if najwā occurs among believers and does not arouse feelings of suspicion and mistrust, does not create anxiety, and its actual content is based upon counsel toward good acts, then it is permissible. But if najwā occurs among the Jews and hypocrites, whose very purpose is to trouble the pure-hearted believers, then this act is ugly and prohibited, let alone if its actual content is also satanic. Therefore, in the following āyat, which is the last of the āyāt under discussion, He further says: “Najwā is only from Satan.” (إِنَّمَا النَّجْوَى مِنَ الشَّيْطَانِ). “With the purpose that the believers should become anxious and sorrowful.” (لِيَحْزُنَ الَّذِينَ آمَنُوا). But they must know that Satan cannot cause any harm to the believers without the permission of the Lord. (وَلَيْسَ بِضَارِّهِمْ شَيْئًا إِلَّا بِإِذْنِ اللَّهِ). Whatever has effect in the world of existence, its effect is only by the command of God, even the burning of fire and the cutting of a sword are subject to His command. If the Majestic One does not command, then the knife does not cut by the command of Khalīl — Ibrāhīm (ʿalayhi al-salām). Therefore, the believers must place their trust only in God, must not fear anything besides Him, and love must not be directed toward anyone other than Him. (وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ). Through the spirit of trust and faith in God, they can properly overcome difficulties, cause the plans of the followers of Satan to fail, and break apart their conspiracies.

This act, from the perspective of Islamic jurisprudence, has different rulings according to the difference of conditions, and, according to the technical terminology, it is divided among all five rulings. That is, sometimes it is ḥarām, and that is in the case where it causes harm to a Muslim and destroys his dignity, as was indicated in the above-mentioned āyāt. Since its purpose is to grieve the believers, such najwā is satanic. In contrast, it sometimes becomes obligatory, and that is in the case where an issue is under discussion whose concealment is necessary, whose disclosure is dangerous, and which would destroy the rights of Muslims. This same najwā sometimes becomes recommended, and that is in the case where a person adopts it in good, virtuous, and taqwā-related matters. In the same way, the rulings of reprehensibility and permissibility also apply to it. In principle, the matter is that, unless an extremely important objective is in view, engaging in najwā is not a commendable act and is contrary to the etiquette of gatherings, because it is an act through which distrust and disregard are expressed. For this reason, we read in a ḥadīth of the Prophet of Islam (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam): إِذَا كُنتُمْ ثَلَاثَةً فَلَا يَتَنَاجَ اثْنَانِ دُونَ صَاحِبِهِمَا فَإِنَّ ذَلِكَ يُحْزِنُهُ۔ “When you are three persons in one place, two persons should not whisper apart from the third, because this grieves the third person.” [With reference to: Tafsīr Majmaʿ al-Bayān, under the āyāt under discussion; al-Durr al-Manthūr, vol. 6, p. 184; Uṣūl Kāfī, vol. 2, p. 483, chapter on al-Munājāt, ḥadīth 1, 2.] In another ḥadīth, Abū Saʿīd Khudrī narrates: he says that one night, for the execution of the commands of the Prophet (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam) and with a necessary objective in view, we were proceeding toward the sacred house of the Prophet of Islam (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam). Many people had gathered and were speaking softly. Then the Prophet of Islam (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam) came out and said: "مَا هَذِهِ النَّجْوَىٰ؟ أَلَمْ تُنْهَوْا عَنِ النَّجْوَىٰ"؟ “What is this whispering? Were you not prohibited from najwā?” [With reference to: al-Durr al-Manthūr, vol. 6, p. 184.] It is also known from several other narrations that Satan uses every means to grieve the believers — not only najwā, but he even makes certain scenes appear before their eyes in the state of sleep, so that they may become a cause of grief and sorrow for them. For this reason, it has been commanded that, in such situations, believers should seek refuge in the pure essence of God and, by placing trust in Him, they can remove this kind of satanic predicament from themselves. [With reference to: Tafsīr Nūr al-Thaqalayn, vol. 5, pp. 261–262, ḥadīth 31–32.]

Generally, when entering gatherings and assemblies, people say things to one another that express respect and affection, and they call this taḥiyyah. From the above-mentioned āyāt, it becomes clear that salām too must carry the pleasure of God, just as all manners and customs of social conduct must be so. In salām, besides respect and honor for the other person, the remembrance of God must also be reflected, just as, when offering salām, we ask God for the safety and well-being of the person before us. In Tafsīr ʿAlī ibn Ibrāhīm, under the āyāt under discussion, it is stated that a group of the Companions of the Prophet (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam), when they came to the Prophet (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam), came saying "أنعم صباحًا" and "أنعم مساءً". “May your morning be accompanied by comfort, and may your evening time be accompanied by comfort.” This was the salām of the Age of Jāhiliyyah. The Qur’an forbade this, and the Messenger of God (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam) said to them:“God has commanded us a better salām than this; it is the salām of the people of Paradise: 'السلام علیکم'.” [With reference to: Tafsīr Nūr al-Thaqalayn, ḥadīth 30.] The distinction of the Islamic salām is that: 1. It contains the remembrance of God. 2. It presents every kind of safety and well-being, whether that be the safety of religion and faith or of body and soul. The purpose of salām is not merely the wish for comfort and ease. [With reference to: In the book Bulūgh al-Arab fī Maʿrifat Aḥwāl al-ʿArab, there is a detailed discussion of the salām of the Arabs in the Age of Jāhiliyyah and the interpretation of the phrase "أنعم صباحًا و مساءً", vol. 2, p. 192.] Concerning salām and its etiquettes, we have already presented a detailed discussion under āyat 86 of Sūrat al-Nisāʾ. See Tafsīr Namūnah, vol. 4, p. 41 onward.

Ṭabarsī has written in Majmaʿ al-Bayān, Ālūsī in Rūḥ al-Maʿānī, and a group of other exegetes have also written, that one Friday the Prophet of Islam (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam) was seated on the Ṣuffah — a large platform near the Prophet’s Mosque — and a group was present before him, while the space was restricted. It was the habit of the Prophet of Islam (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam) to show greater respect to the warriors of Badr, whether they were Muhājirūn or Anṣār. During this time, a group of the Badriyyūn arrived. At that moment, other people were sitting around him (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam), and there was no empty space. When they came before the Prophet of Islam (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam), they offered salām. The Prophet of Islam (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam) returned the salām, but they remained standing and waited for those present to make room for them; however, no one rose from his place. This displeased the Prophet of Islam (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam). He turned toward some of the people seated around him and said: So-and-so and so-and-so should stand. In this way, he (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam) caused several individuals to rise so that the newcomers could sit. This was a kind of lesson in etiquette and respect concerning those who had precedence in faith and jihād. However, this matter displeased those few individuals who had risen from their places. Signs of displeasure were visible on their faces. The hypocrites, who took advantage of every opportunity, began to say: “The Prophet (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam) did not act with justice. Those who were sitting around him (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam) with devotion were made to rise for the sake of those who entered the gathering later.” On this occasion, the above-mentioned āyat was revealed and explained to them part of the etiquette of sitting in gatherings. [With reference to: Rūḥ al-Maʿānī, vol. 18, p. 25; Majmaʿ al-Bayān, vol. 9, p. 253. Other exegetes, including Rāzī, Qurtubī, Suyūṭī, and Fī Ẓilāl, have also transmitted the same meaning under the āyat under discussion, with slight differences.]

After the ruling that appeared in the preceding āyāt concerning abandoning whispering in gatherings and limiting it to specific occasions, this āyat explains another etiquette of gatherings and says: “O you who have believed! When it is said to you, ‘Make room in the gatherings and give place to newcomers,’ then obey it.” (يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا قِيلَ لَكُمْ تَفَسَّحُوا فِي الْمَجَالِسِ فَافْسَحُوا) [With reference to: One of these is from the form tafaʿʿul, and the other is from the simple triliteral form. Perhaps the reason is that the first expression carries the sense of effort, while the second is free of that sense; that is, when the speaker says, with effort, “Make room for new people,” they should make room without any difficulty. Reflect.] If you do this, God will enlarge your place in Paradise, and in this world too He will grant expansion in your heart, soul, and sustenance. (يَفْسَحِ اللَّهُ لَكُمْ). “Tafassaḥū” is from the root “fasḥ” — on the pattern of “qufl” — and means a spacious place. On this basis, “tafsah” means to give expansion, and it should be counted among the etiquette of gatherings. When a new person enters a gathering, those present should draw closer together and give him a place, so that he does not become distressed or ashamed. This matter is among the means of strengthening the bonds of affection and friendship. The Noble Qur’an, which is the great heavenly book and has the status of the fundamental law of the Muslims, has not overlooked even many details of ethical matters and the social life of Muslims. It has also pointed to these details under important and fundamental laws, so that Muslims should not imagine that merely observing general principles is sufficient. (يَفْسَحِ اللَّهُ لَكُمْ). A group of exegetes has interpreted the sentence “God will grant you expansion” as meaning that the gatherings of Paradise will be expanded. This is the reward that God will give to those people who observe the etiquette of gatherings in this world. Since the āyat is absolute and contains no restriction or condition, its meaning is broad and covers every kind of expansion from God. This expansion may be in Paradise or in this world, in spirit and thought or in lifespan and life, in wealth and property or in sustenance. It encompasses all of these. It is not far from the grace of God that, in return for such a small act, He should bestow such a great reward. For the measure of reward does not depend on our deeds, but upon the generosity of God. And since sometimes the condition of a gathering is such that no space is created for others unless some people rise, or if space is created, it is not according to their need, the āyat continues and further says: “When it is said to you, ‘Rise up,’ then rise up.” (وَإِذَا قِيلَ انْشُزُوا فَانْشُزُوا) [Explanatory note: “Inshuzū” is from the root “nashz” — on the pattern of “naṣr” — which means elevated ground. Therefore, this word is also used in the meaning of rising. A nāshizah is a woman who considers herself superior to her husband and does not obey him. These words are sometimes also used in the meaning of bringing to life, because this causes someone to rise from his place.] Do not make excuses, and when you rise, do not be distressed. For sometimes those who have newly arrived have a greater right than you to sit, because of greater fatigue, weakness, particular respect, or some other important reason. Therefore, those present should act with self-sacrifice and follow this Islamic etiquette. As we read concerning the occasion of revelation, the Prophet (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam) commanded a group who were sitting near him to give their places to those newcomers who were among the warriors of Badr and who possessed superiority over others in knowledge and merit. Some exegetes, on the basis that “inshuzū” — “rise up” — is absolute here, have interpreted it according to more extensive meanings, which include rising from a gathering. It also covers the meanings of rising for jihād, becoming prepared for prayer, and other good matters. But by paying attention to the preceding sentence, which contains the restriction “fī al-majālis”, it appears that this sentence is also bound by the same condition; its repetition has been avoided because the contextual indication is present. After that, while explaining the reward for this command, He further says: “If you do this, God will grant great ranks to those among you who believe and those who have been given knowledge.” (يَرْفَعِ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ وَالَّذِينَ أُوتُوا الْعِلْمَ دَرَجَاتٍ) [Explanatory note: In the above āyat, “yarfaʿ” is jussive because of the imperative form that has preceded it, and in reality it carries the meaning of a condition, while “yarfaʿ” is its apodosis.] This is an indication that obedience to these laws is proof of faith and knowledge. It is also an indication that if the Noble Prophet (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam) commanded certain individuals to stand from their places and give room to the newly arrived persons, this was a desired preliminary whose command was from God. It was on account of honoring those who had precedence in faith and knowledge. The expression “darajāt” — in an indefinite form and in the plural — points to great and lofty ranks that God grants to those individuals who possess both knowledge and faith. In reality, those who give space beside themselves to newly arrived people attain one rank; and those who act with self-sacrifice and give them their own place, while also possessing knowledge and recognition, receive many ranks. And since one group puts these etiquettes into practice with sincerity of heart, the āyat ends by further saying: “God is aware of what you do.” (وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ).

Although this āyat was revealed concerning a specific situation, nevertheless it also has a general meaning. It shows that the things that raise a person’s rank in the presence of God are two: first, faith; and second, knowledge. We know that the martyr has the highest station in Islam; nevertheless, a ḥadīth is transmitted from the Prophet of Islam (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam): فضل العالم علی الشہید درجة، وفضل الشہید علی العابد درجة... وفضل العالم علیٰ سائر الناس کفضلی علیٰ أدناھم۔ “The scholar is one degree above the martyr, and the martyr is one degree above the worshipper ... and the superiority of the scholar over the rest of the people is like my superiority over the lowest of them.” [With reference to: Majmaʿ al-Bayān, vol. 9, p. 253.] In another ḥadīth transmitted from Ḥaḍrat ʿAlī (ʿalayhi al-salām): من جائتہ منیتہ وھو یطلب العلم فبینہ وبین الأنبیاء درجة۔ “Whoever dies while seeking knowledge, between him and the prophets there is only the distance of one degree.” [With reference to: Majmaʿ al-Bayān, vol. 9, p. 253.] We know that on moonlit nights, especially on the fourteenth night of the month when the moon is full, the stars become dim in the light of the moon. What is noteworthy is that, in comparing the scholar and the worshipper, another ḥadīth is transmitted from the Prophet of Islam (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam): فضل العالم علی العابد کفضل القمر لیلة البدر علی سائر الکواکب۔ “The superiority and excellence of the scholar over the worshipper is like the superiority of the moon on the night of the full moon over all the other stars.” [With reference to: Jawāmiʿ al-Jāmiʿ, according to the transmission of Nūr al-Thaqalayn, vol. 5, p. 264; Qurtubī, vol. 9, pp. 74–75.] The noteworthy point is that the worshipper performs worship, which is the purpose of human creation; but the spirit of worship is recognition of God. Therefore, the scholar has an immense superiority over the worshipper. Since the above narrations speak of the superiority and excellence of the scholar in comparison with the worshipper, what is meant is a great distance between the two. Therefore, in another ḥadīth, concerning the difference between the two, instead of one degree, a difference of one hundred degrees has been stated; the distance of each degree from the next is equal to the running of a swift horse for seventy years. [With reference to: Jawāmiʿ al-Jāmiʿ, according to the transmission of Nūr al-Thaqalayn, vol. 5, p. 264; Qurtubī, vol. 9, pp. 74–75.] It is also clear that intercession on the Day of Resurrection is not for everyone; rather, it is the station of those brought near to the court of God. But we find a ḥadīth from the Prophet of Islam (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam): یشفع یوم القیامة ثلاثة: الأنبیاء، ثم العلماء، ثم الشہداء۔ “Three groups will intercede on the Day of Resurrection: the prophets, then the scholars, and then the martyrs.” [With reference to: Rūḥ al-Maʿānī, vol. 28, p. 26; Qurtubī, vol. 9, p. 6470.] In reality, walking upon the path of God, attaining the pleasure of God, and obtaining the success of nearness to Him depend upon two factors: first, faith and action; and second, awareness and taqwā. Neither of these, without the other, is sufficient for guidance and success.

In the Noble Qur’an, alongside important issues, reference has repeatedly been made to the Islamic etiquette of gatherings. For example: The etiquette of offering salām; the etiquette of invitation to meals; the etiquette of speaking with the Prophet (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam); the etiquette of making room in a gathering for newcomers; and, in particular, the etiquette of making room in a gathering for persons possessing merit and those who preceded others in faith. [Explanatory note: These rulings have appeared respectively in the following āyāt: the etiquette of offering salām: Sūrat al-Nisāʾ, āyat 86; the etiquette of invitation to meals: Sūrat al-Aḥzāb, āyat 53; the etiquette of speaking with the Prophet (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam): Sūrat al-Ḥujurāt, āyat 2; and the etiquette of making room in a gathering: in the āyat under discussion.] From this it becomes quite clear that the Qur’an acknowledges the importance of every subject according to its proper place. Islam by no means permits the etiquette of human social relations to be trampled upon because of the indifference of some individuals. In the books of ḥadīth, hundreds of narrations have been transmitted from the Prophet of Islam (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam) and the Imams Maʿṣūmīn (ʿalayhim al-salām) concerning the etiquette of social relations with others. The late Shaykh Ḥurr ʿĀmilī has collected them in Wasāʾil, vol. 8, chapter 166. The details contained in these narrations show the extent to which Islam is precise and strict in this regard. In these narrations, there are instructions concerning sitting, speaking, smiling, joking, feeding others, writing letters, and even looking toward friends. We shall suffice with presenting one ḥadīth from Ḥaḍrat ʿAlī (ʿalayhi al-salām): لیجتمع فی قلبک الافتقار الی الناس والاستغناء عنہم، یکون افتقارک الیہم فی لین کلامک وحسن سیرتک، ویکون استغناؤک عنہم نزاہة عرضک وبقاء عزک۔ “Let there be gathered in your heart both needfulness and dependence toward people, and independence and lack of need from them. Your needfulness and dependence toward them should appear through the softness of your speech and the excellence of your conduct; and your independence and lack of need from them should be manifested through preserving your honor and maintaining your dignity.” [With reference to: Wasāʾil al-Shīʿah, vol. 8, p. 401.]

See ayat 13 for tafseer.

The late Ṭabarsī, in Majmaʿ al-Bayān, and a group of other exegetes have written concerning the occasion of revelation of these āyāt that a group of wealthy people used to come to the gathering of the Prophet (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam) and engage in najwā with him. This act, besides causing the valuable time of the Prophet (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam) to be spent improperly, also caused distress to the poor and created a kind of distinction for the wealthy. For this occasion, the Lord of the world revealed the above-mentioned āyāt and commanded them that before engaging in najwā with the Prophet (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam), they should give charity to the needy. When the wealthy saw this, they began to avoid najwā. Thereupon the second āyat was revealed, reproached them, abrogated the first ruling, and gave everyone permission to engage in najwā — but only such najwā as would be in the matter of obedience to the Lord. [With reference to: Majmaʿ al-Bayān, vol. 9, p. 252, and many tafsīrs under the āyāt under discussion.] Some exegetes have stated explicitly that the purpose of the group engaging in najwā was that, through this, they might gain superiority over others. The Prophet of Islam (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam), in view of his noble character, despite being displeased with this matter, did not prohibit those people from this whispering, until the Qur’an prohibited them from this act. [With reference to: Rūḥ al-Maʿānī, vol. 28, p. 27.]

In one part of the preceding āyāt, the discussion concerned najwā. The āyāt under discussion continue and complete that same meaning. First, He says: “O you who have believed! When you wish to engage in najwā with the Messenger of God (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam), then give charity in the path of God before your najwā.” (یا أَیُّہَا الَّذینَ آمَنُوا ِذا ناجَیْتُمُ الرَّسُولَ فَقَدِّمُوا بَیْنَ یَدَیْ نَجْواکُمْ صَدَقَةً). As we have already said concerning the occasion of revelation, this command was because a group of people, especially the wealthy, would engage in najwā with the Prophet (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam) and keep him occupied. This was an act that caused sorrow and grief for others and became a means of distinction for those who engaged in najwā. In addition, it caused the valuable time of the Prophet of Islam (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam) to be wasted. Therefore, the above command was revealed. This command was a test for them, a means of help for the needy, and an effective way of reducing the mentioned difficulties. After that, He further says: “This is better for you and purer.” (ذلِکَ خَیْر لَکُمْ وَ أَطْہَرُ). Charity was good for the wealthy because it brought reward, and for the needy because it was a means of assistance for them. As for its being “purer,” that was because it washed away love of wealth from the hearts of the wealthy and removed resentment and anxiety from the hearts of the needy. When najwā could no longer be free and was made conditional upon the payment of charity, it naturally decreased, as indeed it did. Thus, this became a kind of purification for the intellectual and social environment of the Muslims. But if the obligation of charity before najwā had been general, the poor would have been unable to present important issues or their needs before the Prophet (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam). Therefore, at the end of the āyat, withdrawing the command of charity from this group, He says: “And if you do not possess the means, then God is Forgiving, Merciful.” (فَإِنْ لَمْ تَجِدُوا فَإِنَّ اللَّہَ غَفُورٌ رَحِیمٌ). In this way, for those who were financially able, giving charity before najwā was obligatory; and those whose financial condition was not good could engage in najwā without charity. What is noteworthy is that the above command produced a remarkable effect and presented an excellent test. All except one person refrained from giving charity and engaging in najwā, and that one person was Ḥaḍrat ʿAlī (ʿalayhi al-salām). This was the point at which what needed to be clarified and made manifest became clear. What Muslims needed to understand from this command and learn from it, they understood and learned. Therefore, the following āyat was revealed, abrogated this command, and presented this ruling: “Did you become afraid that you would become poor, because of which you avoided giving charity before najwā?” (أَ أَشْفَقْتُمْ أَنْ تُقَدِّمُوا بَیْنَ یَدَیْ نَجْواکُمْ صَدَقَاتٍ). It appears that the love of wealth was more attractive in your hearts than attachment to engaging in najwā with the Prophet (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam). It also became clear that, in these whisperings, generally the issues of life were not the subject of discussion; otherwise, what prevented people from giving charity before engaging in najwā and then engaging in najwā? Especially when no amount had been fixed for charity, and they could have solved this difficulty with a small sum. Then He further says: “Now that you did not do this, and you yourselves have recognized your shortcoming, and God has also pardoned you and accepted your repentance, then establish prayer, give zakāh, obey God and His Messenger (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam), and know that God is aware of whatever you do.” (فَإِذْ لَمْ تَفْعَلُوا وَ تَابَ اللَّہُ عَلَیْکُمْ فَأَقِیمُوا الصَّلَاةَ وَ آتُوا الزَّکَاةَ وَ أَطِیعُوا اللَّہَ وَ رَسُولَہُ وَ اللَّہُ خَبِیرٌ بِمَا تَعْمَلُونَ). The expression “repentance” shows that in the previous instances of najwā they had committed sin, whether because of ostentation, or because of causing harm to the Prophet, or by causing distress to poor believers. Although this āyat does not explicitly discuss the permissibility of najwā, the wording of the āyat indicates that the first command had been lifted. As for establishing prayer, giving zakāh, and obeying God and the Prophet (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam), this is because of the importance of these matters. It also indicates that if you engage in najwā thereafter, it should be for the attainment of these great objectives and in the path of obedience to God and the Messenger (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam).

Most Shīʿah and Ahl al-Sunnah exegetes have written that the only person who acted upon this āyat was Amīr al-Muʾminīn Ḥaḍrat ʿAlī (ʿalayhi al-salām), just as Ṭabarsī transmits in a narration from that noble person himself that he (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam) said: "آیةٌ من کتابِ اللہِ لم یعملْ بھا أحدٌ قبلِی ولا یعملُ بھا أحدٌ بعدِی، کان لِی دینارٌ فصرفتُہ بعشرةِ دراہم، فکنتُ إذا جئتُ إلی النبی تصدَّقتُ بدرھمٍ۔" “There is an āyat in the Book of Allah upon which no one acted before me, and no one will act upon it after me. I had one dīnār, which I exchanged for ten dirhams. Whenever I wished to engage in najwā with the Messenger of God (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam), I would give one dirham in charity.” [With reference to: Ṭabarsī, vol. 28, p. 15.] Fakhr Rāzī has also transmitted this ḥadīth — that the only person who acted upon the above-mentioned āyat was Ḥaḍrat ʿAlī (ʿalayhi al-salām) — from Ibn ʿAbbās through a group of traditionists. [With reference to: Tafsīr al-Bayān fī Tafsīr al-Qurʾān, vol. 1, p. 375. Sayyid Quṭb has also transmitted this same narration in Fī Ẓilāl al-Qurʾān, vol. 8, p. 21.] In al-Durr al-Manthūr as well, several narrations with this same meaning have appeared under the above-mentioned āyat. [With reference to: al-Durr al-Manthūr, vol. 6, p. 185.] In Tafsīr Rūḥ al-Bayān, it is transmitted from ʿAbd Allāh ibn ʿUmar ibn al-Khaṭṭāb: "کان لعلی ثلاثٌ لو کانت لی واحدةٌ منھنَّ کانت أحبَّ إلیَّ من حمر النعم، تزویجُہ فاطمۃ، وإعطاؤُہ الرایۃَ یومَ خیبر، وآیةُ النجویٰ۔" “Ḥaḍrat ʿAlī (ʿalayhi al-salām) possesses three merits such that, if even one of them had belonged to me, it would have been better for me than red-haired camels.” This expression is used among the Arabs to indicate precious wealth, and it is used proverbially when describing something as extremely valuable. The first merit is that the Prophet (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam) married Ḥaḍrat Fāṭimah (salām Allāh ʿalayhā) to him; the second merit is that the standard was given to him on the day of Khaybar; and the third is Āyat al-Najwā. [With reference to: Tafsīr Rūḥ al-Bayān, vol. 9, p. 406. This ḥadīth has been transmitted by Ṭabarsī in Majmaʿ al-Bayān, by Zamakhsharī in Kashshāf, and by Qurtubī in Tafsīr Jāmiʿ under the āyāt under discussion.] The establishment of this great merit for Ḥaḍrat ʿAlī (ʿalayhi al-salām) has appeared in most books of tafsīr and ḥadīth, and it is so well-known and widely recognized that it requires no further explanation.

Why was the legislation of the obligation of charity made before engaging in najwā with the Prophet (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam), and then why was it abrogated after a short period? The answer to this question can be clearly understood from the indications present in the above-mentioned āyat and its occasion of revelation. The purpose was to test those who made loud claims and, through this method, expressed a special attachment to the Prophet (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam). Thus it became clear that this attachment and expression of love was only verbal, so long as najwā was free; but when a little wealth had to be spent, the fervor of expressing love also cooled. Apart from this, this ruling had a lasting effect upon the Muslims and made it clear to them that, unless there is necessity, the valuable time of the Prophet (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam) and other great Islamic leaders should not be wasted in najwā and whispering, nor should one become a cause of inconvenience for other people. In reality, this was an act of bringing future whisperings under control. On this basis, the mentioned ruling had a temporary and time-bound aspect from the beginning; but when its purpose was fulfilled, it was abrogated, because keeping it in place would also have created difficulty. Sometimes necessary issues arise in which it becomes necessary to present them before the Prophet (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam) with specific features. Therefore, if the ruling of charity had remained in force, in most cases the demands of these necessities would not have been fulfilled, and in this way harm would have come to the Islamic society. In the cases of abrogation, in general, the ruling always had a limited and temporary aspect from the beginning, even though people were sometimes not aware of this meaning and understood it as a ruling meant to remain forever.

There is no doubt that Ḥaḍrat ʿAlī (ʿalayhi al-salām) was not included among the wealthy Companions of the Prophet (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam). His life was simple and ascetic. Nevertheless, out of respect for this divine command, during this brief period, he gave charity several times and presented necessary matters before the Prophet (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam) through najwā. And, as we have said, this issue is established and accepted among the exegetes and the scholars of ḥadīth. Yet some people, despite accepting this reality, insist upon denying that it constitutes a superiority for him. Among other things, they say that if the eminent Companions did not take this step, it was because they did not feel the need for it, or they did not have sufficient time, or they thought that perhaps it might become a cause of hardship and distress for the poor and fear for the wealthy. Therefore, this action is not a cause of any merit for Ḥaḍrat ʿAlī karrama Allāhu wajhah, nor does it remove merit from others. [With reference to: Tafsīr Fakhr Rāzī and Rūḥ al-Bayān, see under the āyāt under discussion.] But they have not reflected upon the text of the second āyat, in which God says by way of reproach: (أَ أَشْفَقْتُمْ أَنْ تُقَدِّمُوا بَیْنَ یَدَیْ نَجْوَاکُمْ صَدَقَاتٍ). “Did you become afraid of poverty and want, and did you act with stinginess, that you did not give charity for najwā?” To the extent that, at the end of the āyat, the mention of repentance appears, which clearly indicates this meaning: that taking the step of giving charity and engaging in najwā with the Prophet (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam) was a commendable act; otherwise, there would have been no need for repentance and reproach. There is no doubt that before this event, a group of well-known individuals among the Companions of the Prophet (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam) used to engage in najwā with the Prophet (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam), because ordinary and remote individuals rarely took such an action. But these same famous Companions abandoned najwā after the ruling of charity. The only person who respected it and gave it practical form was Ḥaḍrat ʿAlī karrama Allāhu wajhah. What objection would there be if, in view of the clear āyāt and narrations that are recorded in various Islamic books in this regard, we accept them and do not ignore a reality on the basis of weak and groundless possibilities; and if we become in agreement with ʿAbd Allāh ibn ʿUmar, who regards this merit — together with marriage to Ḥaḍrat Fāṭimah (ʿalayhā al-salām) and the commandership on the day of the conquest of Khaybar — as superior and better than ḥumr al-naʿam?

Concerning the above-mentioned ruling — that is, the obligation of giving charity before engaging in najwā with the Messenger of God (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam) — different views have been transmitted regarding how long it remained in force and when it was abrogated. Some consider it to have been limited to only one hour; some to one night; and some hold that this period was ten days. The correct view is the third one, because one hour or one night is by no means sufficient for this kind of test-ruling, since they could have offered the excuse that, within such a short period, no occasion for najwā arose. But a period of ten days could make the realities clear and provide grounds for blame and reproach against those who failed to comply with this ruling. As for the amount of charity, it has not been specified in the āyat, and no specific amount is obtained from a study of the Islamic narrations either. Of course, from the conduct of Ḥaḍrat ʿAlī karrama Allāhu wajhah, it becomes clear that even one dirham was sufficient for this act.

See ayat 19 for tafseer.

See ayat 19 for tafseer.

See ayat 19 for tafseer.

See ayat 19 for tafseer.

See ayat 19 for tafseer.

These āyāt expose some of the conspiracies of the hypocrites and introduce them to the Muslims through their signs. The fact that this matter becomes the subject of discourse after the āyāt of najwā may perhaps be due to the suitability that, among those who engaged in najwā with the Prophet (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam), there were also some hypocritical individuals who used this as a means of covering their conspiracies and of displaying closeness to the Prophet (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam). This very matter caused the Qur’an to present it in the form of a general principle. First, the Lord of the world says: “Have you not seen those people who establish relations of friendship with a people upon whom God has become angry?” "أَلَمْ تَرَ إِلَی الَّذِينَ تَوَلَّوْا قَوْمًا غَضِبَ اللَّهُ عَلَيْهِمْ۔" This people who are “maghḍūb ʿalayhim” was clearly the Jews, who have been introduced with this same title in āyat 60 of Sūrat al-Māʾidah. There, concerning the Jews, the Lord of the world says: "قُلْ هَلْ أُنَبِّئُكُمْ بِشَرٍّ مِّنْ ذَٰلِكَ مَثُوبَةً عِندَ اللَّهِ مَن لَّعَنَهُ اللَّهُ وَغَضِبَ عَلَيْهِ۔" “Say: Shall I inform you of those whose condition and quality are worse than this? They are those whom God has cursed and has made the object of His wrath.” After that, He further says: “They are neither from among you nor from among them,” "مَا هُمْ مِنكُمْ وَلَا مِنْهُمْ۔" They are neither your helpers in difficulties and distress, nor are they their close intimate friends. Rather, they are hypocrites who change direction every day and appear every day in a new form. This expression is not inconsistent with āyat 51 of Sūrat al-Māʾidah, which says: "وَمَن يَتَوَلَّهُم مِّنكُمْ فَإِنَّهُ مِنْهُمْ۔" “Whoever among you establishes friendship and affection with them is indeed one of them.” This is because they will be counted among your enemies, even though they may not truly be counted as part of them. Continuing this discourse, He further says: “They swear oaths to prove their loyalty to you, but false oaths, while they themselves know it.” "وَيَحْلِفُونَ عَلَى الْكَذِبِ وَهُمْ يَعْلَمُونَ۔" These are the ways of the hypocrites. They always take refuge in false oaths in order to hide their ugly and hateful faces, while their conduct is the best introduction to them. Then, pointing to the punishment that will descend upon these obstinate hypocrites, He says: “God has prepared for them a severe punishment,” "أَعَدَّ اللَّهُ لَهُمْ عَذَابًا شَدِيدًا۔" And there is no doubt that this punishment is just, because they perform evil deeds: "إِنَّهُمْ سَاءَ مَا كَانُوا يَعْمَلُونَ۔" After that, in order to explain further the signs of these hypocrites, He says: “They have made their oaths a shield, so that they may keep people away from the path of God,” "اتَّخَذُوا أَيْمَانَهُمْ جُنَّةً فَصَدُّوا عَن سَبِيلِ اللَّهِ۔" [Explanatory note: “Junnah” is originally from the root “jinn” — on the pattern of “fann” — which means to conceal something. Since a shield conceals a person against the blows of the enemy, it is called junnah, mijann, and mijannah.] They swear that “we are Muslims and that we have no aim except reform,” whereas behind the veil of this kind of oath, they are occupied with all kinds of corruption, destructive activity, and conspiracies. In reality, they use the sacred name of God as a means of preventing people from the path of God. Yes, taking false oaths is a sign of the hypocrites, which, besides here, has also appeared in Sūrat al-Munāfiqūn in the description of their qualities: “Sūrat al-Munāfiqūn, āyat 2.” At the end of the āyat, He further says: “Therefore, for them there is a humiliating punishment,” "فَلَهُمْ عَذَابٌ مُّهِينٌ۔" They wanted, through these false oaths, to provide themselves with the means of honor, but God will afflict them with a humiliating and degrading punishment. He had already said: “For them there is a severe punishment” — in āyat 15 of this same sūrah — because they hurt the hearts of true believers. What appears is that both refer to the punishment of the Hereafter; and since they have been described with two different qualities, there is no repetition. This is because the description of punishment with these two qualities in the Noble Qur’an generally appears concerning the punishments of the Hereafter. Although some exegetes have proposed the possibility that the first punishment relates to this world or the grave, and the second punishment relates to the Hereafter. Since the hypocrites generally relied upon their wealth and children — economic and human power — for solving difficulties, the Qur’an says in the following āyat: “Their wealth and children will not protect them in any way from the punishment of God”: "لَنْ تُغْنِيَ عَنْهُمْ أَمْوَالُهُمْ وَلَا أَوْلَادُهُم مِّنَ اللَّهِ شَيْئًا۔" [Explanatory note: Some exegetes have considered the word “ʿadhāb” to be implied here and have said that the meaning is “min ʿadhāb Allāh” — from the punishment of God — as in Qurtubī, Rūḥ al-Bayān, and Kashshāf. But there is also the possibility that nothing is implied in the āyat, and that by “min Allāh” the meaning is that they will not find any refuge other than God.] Rather, these very possessions will become a collar of curse around their necks and will become the cause of painful punishment for them, as we read in āyat 180 of Sūrat Āl ʿImrān: "سَیُطَوَّقُونَ مَا بَخِلُوا بِهِ يَوْمَ الْقِیَامَةِ۔" Likewise, their misguided children will become a cause of punishment for them. There is no refuge except the mercy of God, and everything other than it will become useless, as we read in āyat 166 of Sūrat al-Baqarah: "وَتَقَطَّعَتْ بِهِمُ الْأَسْبَابُ۔" “Their hand will be cut off from every kind of means and causes.” Then, at the end of the āyat, He threatens with this sentence: “They are the people of the Fire; they will remain therein forever,” "أُوْلَئِكَ أَصْحَابُ النَّارِ هُمْ فِيهَا خَالِدُونَ۔" In this way, the punishment descending upon them is sometimes made the cause of threat by being called “severe,” sometimes by being called muhīn — humiliating and degrading — and sometimes its eternity becomes the cause of threat. Each of these corresponds appropriately to the deeds of the hypocrites. What is astonishing is that these hypocrites will not abandon their hypocrisy even on the Day of Resurrection, as has come in the following āyat: “Remember the day on which God will raise all of them and will place their deeds before them, and will question them in His court of justice; but they will swear false oaths even before God, just as they swear oaths before you,” "يَوْمَ يَبْعَثُهُمُ اللَّهُ جَمِيعًا فَيَحْلِفُونَ لَهُ كَمَا يَحْلِفُونَ لَكُمْ۔" [Explanatory note: “Yawm” is a ظرف and is connected to an omitted “udhkur”, or to what precedes it, namely “lahum ʿadhābun muhīn”, or to “ulāʾika aṣḥāb al-nār”. But the first possibility is more appropriate.] The Resurrection is the place where the deeds and intentions of human beings in this world become manifest. Since the hypocrites will take these very feelings with them into the grave and barzakh, they will also become manifest in the field of the Resurrection. Despite knowing that God is "عَلَّامُ الْغُيُوبِ" — the Knower of all unseen things — and that nothing is hidden from Him, they will still swear false oaths because of their old habits. This does not conflict with their confession of sins at some stations of that divine court of justice, because in the different stages and stations of the Resurrection, there is a separate order at every place. After that, He further says: “They think that through these false oaths they can obtain some benefit for themselves or remove some harm,” "وَيَحْسَبُونَ أَنَّهُمْ عَلَى شَيْءٍ۔" This has no status beyond an illusion. But because in this world they had made it their habit to remove dangers and harmful matters from themselves, and to obtain benefit, through false oaths, these ugly, low, and firmly established habits will show their effect there as well. Finally, He ends the āyat with this sentence: “Know that they indeed are the liars,” "أَلَا إِنَّهُمْ هُمُ الْكَاذِبُونَ۔" This declaration may relate to this world, or to the Resurrection, or to both. Thus, the proclamation of their disgrace is resounding everywhere, and it is being announced everywhere. In the final āyat under discussion, the true history of these dark-hearted hypocrites is described in this way: “Satan has taken control over them and drives them rapidly, and for this reason he has taken the remembrance of God out of their hearts,” "اسْتَحْوَذَ عَلَيْهِمُ الشَّيْطَانُ فَأَنسَاهُمْ ذِكْرَ اللَّهِ۔" On this basis, they are “Ḥizb al-Shayṭān” — the party of Satan: "أُوْلَئِكَ حِزْبُ الشَّيْطَانِ۔" “Be aware that the party of Satan are the ones who suffer loss!” "أَلَا إِنَّ حِزْبَ الشَّيْطَانِ هُمُ الْخَاسِرُونَ۔" “Istaḥwadha” is from the root “ḥawdh” — on the pattern of “mawz” — which means the rear part of the thigh of a camel. Since the camel-driver strikes the rear part of the thighs of camels when driving them, this word came to be used for gaining control and driving rapidly. Yes, lying and arrogant hypocrites, despite wealth, property, rank, and position, have no fate other than being in the grip of Satan and under the control of his desires, and they completely forget God. Not only do they turn away from God, but they also become counted among the agents, helpers, supporters, and army of Satan, and become misleaders of others. Ḥaḍrat Amīr al-Muʾminīn ʿAlī (ʿalayhi al-salām), concerning the beginning of the occurrence of trials and disputes, says: "اَیْهَا النَّاسُ إِنَّمَا بَدَأَ وُقُوعُ الْفِتَنِ أَهْوَاءٌ تَتَّبَعُ وَ أَحْكَامٌ تُبْتَدَعُ یُخَالفُ فِیهَا كِتَابُ اللَّہِ یَتَوَلَّى فِیهَا رِجَالٌ رِجَالًا فَلَوْ أَنَّ الْبَاطِلَ خَلَصَ لَمْ یَخْفَ عَلَی ذِی حِجًى وَلَوْ أَنَّ الْحَقَّ خَلَصَ لَمْ یَكُنْ فِیهِ اخْتِلَافٌ وَلَكِنْ یُؤْخَذُ مِنْ هَذَا ضِغْثٌ وَ مِنْ هَذَا ضِغْثٌ فَیُمَزَّجَانِ فَیَجِیئَانِ مَعًا فَهُنَاكَ اسْتَحْوَذَ الشَّیْطَانُ عَلَى أَوْلِیَائِهِ وَ نَجَا الَّذِینَ سَبَقَتْ لَهُمْ مِنَ اللَّهِ الْحُسْنَى۔" “O people! The beginning of the occurrence of trials is false opinions that are followed, and innovations that are established against the command of God. A group of people, out of friendship with another group, follows them in these matters. If falsehood appeared in its pure form, it would not remain hidden from the gaze of any possessor of intellect; and if truth were pure and clear from the mixture of falsehood, no disagreement would arise. But a portion is taken from this, and a portion from that, and they are mixed together; then they come together. This is the place where Satan gains control over his friends, and those for whom divine success has already been granted are saved.” [With reference to: Uṣūl Kāfī, according to the transmission of Tafsīr Nūr al-Thaqalayn, vol. 5, p. 267.] This same interpretation is seen in the words of Imam Ḥusayn (ʿalayhi al-salām) at Karbalā. When he saw the ranks of the people of Kūfah before him like a dark night and a roaring flood, he said: “You are very evil people, for you profess obedience to God and faith in the Prophet (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam), but now you have come in order to kill the children of the Prophet (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam).” "لَقَدِ اسْتَحْوَذَ عَلَيْكُمُ الشَّيْطَانُ فَأَنْسَاكُمْ ذِكْرَ اللَّهِ الْعَظِيمِ۔" “Satan has gained control over you, and he has taken the remembrance of the Great God out of your hearts.” After that, he (ʿalayhi al-salām) said: “May God annihilate you and what you desire. انا للہ و انا الیہ راجعون۔” Concerning Ḥizb al-Shayṭān and Ḥizb Allāh, God willing, we shall discuss in detail under the forthcoming āyāt. [With reference to: Tafsīr Nūr al-Thaqalayn, vol. 5, p. 266.]

See ayat 22 for tafseer.

See ayat 22 for tafseer.

In the preceding āyāt, the discussion concerned the hypocrites and the enemies of God, and some of their qualities and signs. Continuing this discussion, these āyāt, which are the final āyāt of Sūrat al-Mujādilah, present some further signs of them and make clear their definite fate, which is defeat and ruin. First, He says: “Those who oppose God and His Messenger (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam) are among the most abased people” (إِنَّ الَّذِينَ يُحَادُّونَ اللَّهَ وَرَسُولَهُ أُو۟لَـٰٓئِكَ فِى الْأَذَلِّين). [Explanatory note: “Yuḥāddūn” is from the root “muḥāddah,” meaning armed or unarmed struggle, or meaning prevention. We have explained this under āyat 5 of this sūrah.] The following āyat is, in reality, the proof of these meanings. He says: “God had decreed in this manner that I and My messengers shall surely prevail” (كَتَبَ اللَّهُ لَآ غْلِبَنَّ أَنَا وَرُسُلِى). “Why should it not be so? For God is strong and invincible” (إِنَّ اللَّهَ قَوِىٌّ عَزِيزٌ). To the extent that God is possessed of power, His enemies are weak and abased; and if we see that in the preceding āyat the expression (أَذَلِّين) has appeared, it was for this very reason. The expression “kataba” — “He wrote” — is an emphasis upon the definitiveness of this victory, and the sentence “لَآ غْلِبَنَّ,” with the lām of emphasis and the emphatic nūn, is proof of the confirmed nature of this victory, in such a way that no room remains for any kind of doubt or hesitation. This resembles what has come in āyāt 171 to 173 of Sūrat al-Ṣāffāt: (وَلَقَدْ سَبَقَتْ كَلِمَتُنا لِعِبَادِنَا ٱلْمُرْسَلِينَ إِنَّهُمْ لَهُمُ ٱلْمَنصُورُونَ وَإِنَّ جُنْدَنَا لَهُمُ ٱلْغَالِبُونَ). “Our definite promise has already become established concerning Our sent servants: that they shall be helped, and that Our army is victorious in all fields.” Over the long course of history, the victory of God’s prophets and His sent ones has appeared in different forms: in the form of various punishments, such as the flood of Nūḥ (ʿalayhi al-salām), the thunderbolt of ʿĀd and Thamūd, the earthquake that destroyed and ruined the people of Lūṭ (ʿalayhi al-salām), and similar matters; and in various battles, such as the Battle of Badr and Ḥunayn, the conquest of Makkah, and the remaining battles of the Prophet of Islam (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam). More important than all of these was their logical victory over satanic schools of thought and the enemies of truth and justice. Here the answer becomes clear to those who say: if this promise was definite, then why were many prophets and messengers, the Imams Maʿṣūmīn (ʿalayhim al-salām), and true believers martyred by their enemies, and why were they never victorious? In reality, those who raise this objection have not properly understood the meaning of victory. For example, is it possible to imagine that Imam Ḥusayn (ʿalayhi al-salām) was defeated in Karbalā because he himself, and all his helpers and supporters, were martyred? Yet we know that he reached his real objective. His objective was that the Banū Umayyah should be disgraced, that the foundation of the school of freedom should be laid, and that the lesson of freedom should be given to the people of the whole world. He certainly achieved this objective, and even today, as the master of the martyrs of the world and the complete leader of the world of humanity, he successfully rules over the hearts of a vast class of human beings. [Explanatory note: For further explanation in this regard, see vol. 10 of this tafsīr, under the interpretation of āyat 171 of Sūrat al-Ṣāffāt.] It is also necessary to recall that this same ruling — that is, victory according to the divine promise — is also established concerning the followers of the prophets and awliyāʾ. That is, their victory too has been guaranteed by God, as we read in āyat 51 of Sūrat al-Muʾmin: (إِنَّا لَنَنصُرُ رُسُلَنَا وَالَّذِينَ آمَنُوا۟ فِى الْحَيَاةِ الدُّنْيَا وَيَوْمَ يَقُومُ ٱلْأَشْهَادُ). We shall certainly help Our messengers and those who believe in the life of this world and on the day when the witnesses rise — the Day of Resurrection. Certainly, whoever God helps is victorious. However, it must not be forgotten that this definite promise of God is not without restriction and condition. Its condition is faith and the effects of faith. Its condition is that the servant must not allow weakness and feebleness to arise within himself, must not fear difficulties, and must not grieve, as He has said in āyat 139 of Āl ʿImrān:(وَلَا تَهِنُوا۟ وَلَا تَحْزَنُوا۟ وَأَنتُمْ ٱلْأَعْلَوْنَ إِن كُنتُمْ مُؤْمِنِينَ). Its second condition is that one begin change from one’s own self, because God does not change the blessings of any people or nation until they themselves produce change within themselves: (ذَٰلِكَ بِأَنَّ اللَّهَ لَمْ يُغَيِّرْ نِعْمَةًۭ أَنْعَمَهَا عَلَىٰ قَوْمٍۢ حَتَّىٰ يُغَيِّرُوا۟ مَا بِأَنفُسِهِمْ) (al-Anfāl 53). They must hold firmly to the rope of God. They must keep their ranks united and gather their forces together, purify their intentions, and remain assured that no matter how powerful the enemy may be, and no matter how weak they may appear and how few they may be in number, in the end, through jihād, effort, and trust in God, they will be victorious. A group of exegetes has mentioned an occasion of revelation for the above āyāt. It is that when a group of Muslims saw the conquest of some settlements of the Ḥijāz, they said that God would soon also grant them the conquest of Rome and Iran. At this, the hypocrites said: Do you suppose that Iran and Rome are also like these settlements that you have conquered? Then the above āyat was revealed and promised them this victory. The final āyat under discussion, which is the last āyat of Sūrat al-Mujādilah and one of the most crushing āyāt of the Qur’an, informs the believers that it is not possible for “love of God” and “love of the enemies of God” to be gathered in one heart. Therefore, they must choose one of the two. If they are truly believers, they must avoid friendship with the enemies of God; otherwise, they should not claim to be Muslims. The Lord of the world says: “You will not find any group who believe in God and the Last Day showing friendship to those who oppose God and His Messenger (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam), even if they are their fathers, their sons, their brothers, or their kinsmen” (لَا تَجِدُ قَوْمًا یُؤْمِنُونَ بِاللَّهِ وَالْیَوْمِ الْآخِرِ یُوَادُّونَ مَنْ حَادَّ اللَّهَ وَرَسُولَهُ وَلَوْ كَانُوا آبَاءَهُمْ أَوْ أَبْنَاءَهُمْ أَوْ إِخْوَانَهُمْ أَوْ عَشِیرَتَهُمْ). Yes, two contradictory loves cannot be gathered in one heart; and those who possess two contradictory loves are either weak in faith or hypocrites. For this reason, in the divine battles, we see that a group of the relatives and close kin of Muslims stood in the opposing ranks. But since they had severed their relationship with God and had attached themselves to the rank of the enemies of the Exalted Truth, the Muslims fought them, to the extent that they put many of them to death. Love of fathers, children, and relatives is a very good thing and a sign that the human impulse of generosity is alive. But when this love comes into opposition with the love of God, it loses its worth and value. Of course, the centers of a person’s love are not limited to these four groups mentioned in the above āyat. These are the closest people to a person, and by keeping their example in view, the state of others also becomes clear. For this reason, in the āyat under discussion, the discussion of wife, husband, wealth, trade, and homes, which can also be centers of love, has not appeared, whereas in āyat 24 of Sūrat al-Tawbah all these matters have been taken into consideration. God says: (قُلْ إِن كَانَ آبَاؤُكُمْ وَأَبْنَاؤُكُمْ وَإِخْوَانُكُمْ وَأَزْوَاجُكُمْ وَعَشِیرَتُكُمْ وَأَمْوَالٌ اقْتَرَفْتُمُوهَا وَتِجَارَةٌ تَخْشَوْنَ كَسَادَهَا وَمَسَاكِنُ تَرْضَوْنَهَا أَحَبَّ إِلَیْكُم مِّنَ اللَّهِ وَرَسُولِهِ وَجِهَادٍ فِی سَبِیلِهِ فَتَرَبَّصُوا حَتَّىٰ یَأْتِیَ اللَّهُ بِأَمْرِهِ وَاللَّهُ لَا یَهْدِی الْقَوْمَ الْفَاسِقِینَ). “Say: if your fathers, your children, your brothers, your tribe, the wealth that has come into your hands, the trade whose loss you fear, and the houses to which you are attached in your hearts are more beloved to you than God, His prophets, and jihād in His way, then wait until God brings His punishment upon you; and God does not guide the disobedient people.” A second possible reason why the other matters are not mentioned in the āyat under discussion is the occasions of revelation that have been reported for the āyat. Among the other occasions of revelation is that Ḥāṭib ibn Abī Baltaʿah wrote a letter to the people of Makkah and warned them that it was possible that the Messenger of God (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam) would set out for the conquest of Makkah. When this matter was exposed, Ḥāṭib offered the excuse that his relatives and close kin were in Makkah, caught in the grip of the unbelievers, and that he had wished to do a service for the people of Makkah so that his relatives would remain safe. [With reference to: Majmaʿ al-Bayān, vol. 9, p. 255.] Some have also said that this āyat was revealed concerning ʿAbd Allāh ibn Ubayy, whose son was a believer. One day, he saw that the Prophet of Islam (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam) was drinking water, so he said: Leave a little water in this vessel so that I may give it to my father to drink; perhaps God will purify his heart. In brief, when he took to his father the water that remained from what the Prophet of Islam (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam) had drunk, he refused to drink the water, and not only that, he uttered a very insulting sentence concerning the Prophet of Islam (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam). His son came into the presence of the Prophet of Islam (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam) and sought permission to kill his father. The Prophet (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam) did not grant permission and said: “Show consideration toward him, but remain inwardly disassociated from his deeds.” After this, the Lord of the world presents the great reward of the group whose hearts are completely under the control of the love of God, and He mentions five matters, some of which are in the form of assistance and divine success, and some in the form of result and final outcome. Concerning the first and second parts, He says: “They are those upon whose hearts God has inscribed the line of faith, and whom He has strengthened with a spirit from Himself” (أُو۟لَـٰئِكَ كَتَبَ فِى قُلُوبِهِمُ ٱلْإِيمَـٰنَ وَأَيَّدَهُم بِرُوحٍۢ مِّنْهُ). It is clear that this assistance and divine grace do not conflict with the spirit of man’s freedom of will and choice, because the first step — namely, abandoning love for the enemies of God — was taken by them themselves. After that, assistance from God came to them in the form of the establishment of faith. What is this divine spirit by which God supports the believers? Is it the strengthening of the foundations of faith, or rational proofs, or the Qur’an, or that great angel of God whose name is Rūḥ? Various interpretations and possibilities have been stated in this regard, and the combination of all of them is also possible. In summary, this spirit is a kind of new spiritual life that God bestows upon the believers. In the third stage, He says: “God will admit them into gardens of Paradise beneath whose trees and palaces rivers flow, and they will remain therein forever” (وَيُدْخِلُهُمْ جَنَّـٰتٍۢ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَـٰرُ خَـٰلِدِينَ فِيهَا). In the fourth stage, He adds: “God is pleased and happy with them, and they are pleased and happy with God” (رَضِىَ ٱللَّهُ عَنْهُمْ وَرَضُوا۟ عَنْهُ). In contrast to the material rewards of the Resurrection — namely, ḥūr and palaces — this is the greatest spiritual reward that will be given to this group of believers. This group will feel that God is pleased with them. This pleasure of their object of worship — that He has accepted them, honored them with His favor, and seated them upon the carpet of His nearness — is the most delightful feeling they will obtain; and its result is their complete satisfaction with God. Yes, no blessing is equal to this twofold blessing, and it is the key to the other blessings. For when God is pleased with someone, whatever he asks, God will grant him. The reason is that He is both generous and powerful. Is this not an excellent expression? He says: “God is pleased with them, and they are pleased with God.” That is, their station has become so high that their name has been placed alongside the name of God, and their pleasure beside the pleasure of God. In the final stage, in the form of a general announcement that conveys another blessing, He says: “They are the party of Allah; and know that the party of Allah are the successful ones” (أُو۟لَـٰئِكَ حِزْبُ ٱللَّهِ ۚ أَلَا إِنَّ حِزْبَ ٱللَّهِ هُمُ ٱلْمُفْلِحُونَ). Not only will they obtain success in the other world and all kinds of material and spiritual blessings on the Day of Resurrection, but, as has also appeared in the preceding āyāt, in this world too they will, through the grace of Allah, achieve victory over the enemies; and at the end of this world, the government of truth and justice will be in their possession.

In two āyāt of the Noble Qur’an, reference has been made to Ḥizb Allāh — the āyat under discussion and āyat 56 of Sūrat al-Māʾidah — and in one āyat, reference has been made to Ḥizb al-Shayṭān. Both occasions on which Ḥizb Allāh is discussed depend upon ḥubb fī Allāh and bughḍ fī Allāh, that is, love for the sake of Allah and enmity for the sake of Allah, and upon the issue of the walāyah of the awliyāʾ of truth. In Sūrat al-Māʾidah, the issue of walāyah and the obligation of obedience to God and the Messenger (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam) is discussed, in which it is mentioned that Ḥaḍrat ʿAlī (ʿalayhi al-salām) gave zakāh while in the state of rukūʿ: "وَمَنْ يَتَوَلَّ اللَّهَ وَرَسُولَهُ وَالَّذِينَ آمَنُوا فَإِنَّ حِزْبَ اللَّهِ هُمُ الْغَالِبُونَ۔" “And whoever takes Allah, His Messenger, and the believers as wali, then indeed Ḥizb Allāh are the ones who will prevail.” In the āyat under discussion as well, emphasis is placed on severing relations with the enemies of God. Therefore, the line of Ḥizb Allāh is the very line of walāyah, which is the line of dissociation from the enemies of God, the Prophet (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam), and his awṣiyāʾ. In contrast, when introducing Ḥizb al-Shayṭān, to which reference has been made in the preceding āyāt of this sūrah, the clearest signs mentioned for it are hypocrisy, enmity toward the truth, forgetfulness of the remembrance of God, falsehood, and deception. What is noteworthy is that in one place He says: "فَإِنَّ حِزْبَ اللَّهِ هُمُ الْغَالِبُونَ۔" “Indeed, Ḥizb Allāh are the ones who will prevail.” And in another place He says: "أَلَا إِنَّ حِزْبَ الشَّيْطَانِ هُمُ المفلحون۔" “Beware! Indeed, Ḥizb al-Shayṭān are the losers.” By paying attention to the fact that falāḥ is also accompanied by victory over the enemy and predominance over them, it becomes clear that the meanings of the two āyāt appear in a connected form with this matter: that falāḥ and salvation have a deeper meaning than predominance and victory, because they also specify attainment of the goal. In contrast, the mention of Ḥizb al-Shayṭān is made with reference to its defeat, its loss, and its failure in its objectives. The issue of walāyah — walāyah in its particular meaning, and ḥubb fī Allāh and bughḍ fī Allāh in their general meanings — is an issue that receives great emphasis in Islamic narrations. This is to the extent that Ḥaḍrat Salmān al-Fārsī (raḍiya Allāhu ʿanhu) says to Amīr al-Muʾminīn (ʿalayhi al-salām) that whenever I went into the presence of the Prophet (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam), he placed his hand on my shoulder and, pointing toward you, said: “That Salmān, this person and his group are successful,” "یا ابالحسن ما اطلعت علی رسول اللہ الاضرب بین کتفی وقال یا سلمان ھذا و حزبہ ھم المفلحون۔" [Explanatory note: This ḥadīth has been transmitted in Tafsīr Burhān from the books of the Ahl al-Sunnah. Burhān, vol. 4, p. 321.] In another case, that is, concerning general walāyah, we find a ḥadīth from the Prophet of Islam (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam):"ود المؤمنون للمؤمنین فی اللہ من اعظم شعب الایمان۔" “The goodwill of believers toward believers for the sake of Allah is among the greatest branches of faith.” [With reference to: Uṣūl Kāfī, vol. 2, chapter on Ḥubb fī Allāh, ḥadīth 3.] In another ḥadīth it has come that God revealed to Ḥaḍrat Mūsā (ʿalayhi al-salām): Have you performed any deed for My sake as well? He said: Yes, I have prayed for You, fasted, spent in charity, and continued to remember You. He said: “Prayer was a sign of truth for you; fasting was a shield against the fire of Hell; spending was shade for the Gathering; and remembrance was light. O Mūsā, what deed have you performed for Me?” He said: O God, You Yourself guide me in this matter. He said:"ھل والیت لی ولیا وھل عادیت لی عدوا قط فعلم موسیٰ ان فضل الاعمال الحب فی اللہ والبغض فی اللہ" Have you ever loved anyone for My sake, and have you ever held enmity toward anyone for My sake? This was the point at which Ḥaḍrat Mūsā (ʿalayhi al-salām) understood that the most excellent deed is ḥubb fī Allāh and bughḍ fī Allāh: friendship for the sake of Allah and enmity for the sake of Allah. [With reference to: Safīnat al-Biḥār, vol. 1, p. 201.] In a ḥadīth transmitted from Imam Jaʿfar al-Ṣādiq (ʿalayhi al-salām), he said:"لا یمحض رجل الایمان باللہ حتی یکون اللہ احب الیہ من نفسہ وابیہ وامہ وولدہ واہلہ ومالہ ومن الناس کلھم۔" No person’s faith in Allah becomes complete until God is more beloved to him than his own self, his father, his mother, his children, his household, and his wealth, and until He is the most beloved of all human beings. [With reference to: Safīnat al-Biḥār, vol. 1, p. 201.] Under this heading, there are very many narrations both in the positive direction, that is, friendship with the friends of God, and in the negative direction, that is, enmity toward the enemies of the friends of God. It is better that we end this discussion with a meaningful ḥadīth of Imam Muḥammad Bāqir (ʿalayhi al-salām). He said:"إذا أردتَ أنْ تَعْلَمَ أنَّ فيكَ خَيْرًا، فانْظُرْ إلى قَلْبِكَ، فإنْ كانَ يُحِبُّ أهلَ طاعَةِ اللهِ، وَيُبْغِضُ أهلَ مَعْصِيَتِهِ، فَفِيكَ خَيْرٌ، وَاللهُ يُحِبُّكَ. وإنْ كانَ يُبْغِضُ أهلَ طاعَةِ اللهِ، وَيُحِبُّ أهلَ مَعْصِيَتِهِ، فَلَيْسَ فِيكَ خَيْرٌ، وَاللهُ يُبْغِضُكَ، وَالمَرْءُ مَعَ مَنْ أَحَبَّ۔" “If you wish to know whether there is good in you, then look into your heart. If it loves those who obey Allah and detests those who disobey Him, then there is good in you and Allah loves you. But if it detests those who obey Allah and loves those who disobey Him, then there is no good in you and Allah detests you; and a person is always with the one whom he loves.” [With reference to: Safīnat al-Biḥār, vol. 1, p. 201.]

As we have seen in the above-mentioned āyāt, God has appointed five great rewards for those who give precedence to His love over everything else, subordinate every attachment to attachment to Him, regard His friends as friends and His enemies as enemies. Of these rewards, He grants three in this very world and will grant two on the Day of Resurrection. The first blessing of this world is the placing of faith in their hearts. God inscribes the imprint of faith upon their hearts in such a way that the hand of events and the storms of life cannot erase it. Apart from this, He strengthens them with a new spirit. The third is that He counts them among His party and grants them victory over the enemies. In the Hereafter, He places eternal Paradise, with all its blessings, at their disposal. In addition to this, He announces His absolute pleasure and satisfaction. In a ḥadīth transmitted from Imam Jaʿfar al-Ṣādiq (ʿalayhi al-salām), it is narrated: "مامن مؤمن إلا ولقلبه إذنان في جوفه، إذن ينفث فيها الوسواس الخناس، وإذن ينفث فيها الملك، فيؤيد الله المؤمن بالملك فذالک قوله، وايدهم بروح منه۔" Every believer has two ears in his heart: one into which al-waswās al-khannās blows, and another ear into which the angel blows. God strengthens the believer through the angel, and this is what He has said concerning: "وَ اَیَّدَهُمْ بِرُوْحٍ مِّنْهُؕ۔" [With reference to: Kāfī, according to the transmission of Tafsīr al-Mīzān, vol. 19, p. 288.] In another ḥadīth, transmitted from Imam Muḥammad Bāqir (ʿalayhi al-salām) concerning the interpretation of the words of the Prophet of Islam (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam), he (ʿalayhi al-salām) said: "إذا زنَى الرجل فارقَه روح الإيمان۔" When a person commits zinā, the spirit of faith separates from him at that time. This spirit of faith is the very one concerning which God has said in the Qur’an: "وَ اَیَّدَهُمْ بِرُوْحٍ مِّنْهُؕ۔" [With reference to: Kāfī, according to the transmission of Tafsīr al-Mīzān, vol. 19, p. 288.] The above ḥadīth clarifies the breadth of the spirit of faith, the higher rank of the human spirit, and the inclusion of the angel. These āyāt also state the reality that, while this rank of the spirit of faith exists, a person does not commit wine-drinking or other sins of this kind. O God, if You grant us the spirit of faith, it will be Your immense favor upon Your weak and feeble servants. After that, they will have no grief. O Lord, grant us success in loving Your friends and being enemies to Your enemies, and protect us from friendship with Your enemies and enmity toward Your friends. O Lord God, You have promised victory to the true believers and have counted them as Ḥizb Allāh. Grant us permission to enter this party, and include us in Your victory. Āmīn, Yā Rabb al-ʿĀlamīn.