Surah at-Taubah (Repentance ) 9 : 107
Translations
Pickthall
Yusuf Ali
Qur'an Dictionary
Explanatory Note
The story of this mosque intended for mischief is prominent in the events of the expedition to Tabūk. This is the reason for making specific mention of the hypocrites who built it. Their case is discussed at length after completing the discussion of the various groups of people in the Muslim society at the time.
In his commentary on the Qur’ān, Ibn Kathīr reports: The reason for the revelation of these verses is that before the Prophet’s arrival in Madinah, there lived in it a man from the tribe of the Khazraj called Abū `Āmir and nicknamed al-Rāhib. He had adopted Christianity and read the Bible. He used to be a man of devotion before the advent of Islam, and he enjoyed a position of great honour among the Khazraj. When the Prophet arrived in Madinah and the Muslims there rushed to his support, Islam began to gather strength. Then the Prophet and his Companions achieved their resounding victory in the Battle of Badr, but Abū `Āmir was in distress at their success and he was now open with his hostility. He then left Madinah secretly and joined the unbelievers in Makkah encouraging them to fight God’s Messenger. They gathered their forces and were joined by other tribes to attack Madinah for the Battle of Uĥud which was a test for the believers and the final outcome was in favour of those who were God-fearing.
This evil man dug large holes in the ground in the area separating the two hosts. The Prophet fell into one of them and received an injury to his face, and his right lower front tooth was broken. There was a cut on his forehead. At the beginning of the battle, Abū `Āmir stepped forward and addressed his clansmen among the Anşār, calling on them to support him. When they recognized him and understood his purpose, they abused him, describing him as an enemy of God. He went back to the Quraysh saying some evil had befallen his people after he had left them.
Before Abū `Āmir left Madinah, the Prophet had called on him to believe in God and he recited the Qur’ān to him, but he stubbornly refused. The Prophet then prayed that he would die in a far away land, without support. That was indeed his end. When the Battle of Uĥud was over and the Muslims were able to overcome its effects, he felt that the Prophet would move from strength to strength. He then fled to join Hercules, the Byzantine Emperor, and tried to persuade him to fight the Prophet. He promised him something to satisfy him and Abū `Āmir stayed in his court. He started to write to a group of hypocrites from his tribe, promising them that he would come at the head of a large army to defeat the Prophet. He asked them to establish an outpost where anyone he would be sending could stay, and where he himself would establish residence when he came. They started to build what ostensibly was a mosque at a place not far away from the Qubā’ Mosque.
The building was completed before the Prophet marched towards Tabūk. The hypocrites who built it came to the Prophet and asked him to come over and pray in their mosque, hoping that they would use that prayer as an endorsement of their action. They told the Prophet that they intended it to be used by the weak and the ill on a rainy night. However, God protected him against praying in such a place. He said to them: “We have embarked on a travel. So let it be until we come back, God willing.” When the Prophet was on his way back from Tabūk, and at a distance of one day’s travel from Madinah, or even less, the Angel Gabriel came down with the true story of this mosque intended for evil and to sow seeds of discord among the believers who used to pray in the Qubā’ Mosque which was founded right from the first day on piety. The Prophet dispatched some of his Companions to pull this other mosque down before he arrived in Madinah.
3. Surah Overview
This Surah comprises three discourses. The first discourse (v. 1-37) was revealed in Dhul-Qa’adah 9 A.H. or thereabout. As the importance of the subject of the discourse required its declaration on the occasion of Hajj the Prophet dispatched Ali to follow Abu Bakr who had already left for Makkah as leader of the Pilgrims to the Ka’bah. He instructed Ali to deliver the discourse before the representatives of the different clans of Arabia so as to inform them of the new policy towards the polytheists.
The second discourse (v. 38-72) was sent down in Rajab 9 A.H. or a little before this when the Prophet was engaged in making preparations for the Campaign of Tabuk. In this discourse the Believers were urged to take active part in Jihad.
The third discourse (v. 73-129) was revealed on his return from the Campaign of Tabuk. There are some pieces in this discourse that were sent down on different occasions during the same period and were afterwards consolidated by the Prophet into the Surah in accordance with inspiration from God. But this caused no interruption in its continuity because they dealt with the same subject and formed part of the same series of events. This discourse warns the hypocrites of their evil deeds and rebukes those Believers who had stayed behind in the Campaign of Tabuk. Then after taking them to task, God pardons those true Believers who had not taken part in the Jihad in the Way of God for one reason or the other.
The series of events that have been discussed in this Surah took place after the Peace Treaty of Hudaibiyah. By that time one-third of Arabia had come under the sway of Islam which had established itself as a powerful well organised and civilized Islamic State. There were two important events that followed - the first was the Conquest of Arabia. The Prophet was able to send missions among different clans for the propagation of Islam. The result was that during the short period of two years it became such a great power that it made the old order of ignorance feel helpless before it. So much so that the zealous elements from among the Quraysh were so exasperated that they broke the Treaty in order to encounter Islam in a decisive combat. But the Prophet took prompt action after the breach so as not to allow them any opportunity to gather enough force for this. He made a sudden invasion on Makkah in the month of Ramadan in 8 A.H. and conquered it. Though this conquest broke the backbone of the order of ignorance it made still another attack on Islam in the battlefield of Hunain which proved to be its death-knell. The clans of Hawazin, Thaqif, Naur Jushm and others gathered their entire forces in the battlefield in order to crush the reformative Revolution but they utterly failed in their evil designs. The defeat of ‘ignorance’ at Hunain paved the way for making the whole of Arabia ‘The Abode of Islam’ (Dar-ul-Islam). The result was that hardly a year had passed after the Battle of Hunain when the major portion of Arabia came within the fold of Islam and only a few upholders of the old order remained scattered over some corners of the country.
The second event that contributed towards making Islam a formidable power was the Campaign of Tabuk which was necessitated by the provocative activities of the Christians living within or near the boundaries of the Roman Empire to the north of Arabia. Accordingly the Prophet with an army of thirty thousand marched boldly towards the Roman Empire but the Romans evaded the encounter. The result was that the power of the Prophet and Islam increased manifold and deputations from all corners of Arabia began to wait upon him on his return from Tabuk in order to offer their allegiance to Islam and obedience to him. The Qur’an has described this triumph in Surah 110: an-Nasr (Victory) “When the victory of God has come and the conquest, And you see the people entering into the religion of God in multitudes…”
Campaign to Tabuk
The Campaign to Tabuk was the result of conflict with the Roman Empire that had started even before the conquest of Makkah. One of the missions sent after the Treaty of Hudaibiyah to different parts of Arabia visited the clans which lived in the northern areas adjacent to Syria. The majority of these people were Christians who were under the influence of the Roman Empire. Contrary to all the principles of the commonly accepted international law they killed fifteen members of the delegation near a place known as Zat-u-Talah. Only Ka’ab bin Umair Ghifari, the head of the delegation, succeeded in escaping and reporting the sad incident. Besides this Shurahbil bin Amr, the Christian governor of Busra who was directly under the Roman Caesar had also put to death Haritli bin Umair the ambassador of the Prophet who had been sent to him on a similar mission.
These events convinced the Prophet that a strong action should be taken in order to make the territory adjacent to the Roman Empire safe and secure for the Muslims. Accordingly in the month of Jamadi-ul-Ula 8 A.H. he sent an army of three thousand towards the Syrian border. When this army reached near Ma’an the Muslims learnt that Shurahbil was marching with an army of one hundred thousand to fight-with them and that the Caesar who himself was at Hims had sent another army consisting of one hundred thousand soldiers under his brother Theodore. But in spite of such fearful news the brave small band of the Muslims marched on fearlessly and encountered the big army of Shurahbil at M’utah. The result of the encounter, in which the Muslims were fighting against fearful odds (the ratio of the two armies was 1:33) as very favourable for the enemy utterly failed to defeat them. This proved very helpful for the propagation of Islam. As a result those Arabs who were living in a state of semi-independence in Syria and near Syria and the clans of Najd near Iraq who were under the influence of the Persian Empire turned towards Islam and embraced it in thousands. For example the people of Bani Sulaim (whose chief was Abbas bin Mirdas Sulaimi) Ashja’a Ghatafan Zubyan Fazarah etc. came into the fold of Islam at the same time. Above all Farvah bin ‘Amral Juzami who was the commander of the Arab armies of the Roman Empire embraced Islam during that time and underwent the trial of his Faith in a way that filled the whole territory with wonder. When the Caesar came to know that Farvah had embraced Islam he ordered that he should be arrested and brought to his court. Then the Caesar said to him, ‘You will have to choose between one of two options; either give up your Islam and win your liberty and your former rank, or remain a Muslim and face death.’ He calmly chose Islam and sacrificed his life in the way of the Truth.
No wonder that such events as these made the Caesar realise the nature of the danger that was threatening his Empire from Arabia. Accordingly in 9 A.H. he began to make military preparations to avenge the insult he had suffered at M’utah. The Ghassanid and other Arab chiefs also began to muster armies under him. When the Prophet who always kept himself well-informed even of the minutest things that could affect the Islamic Movement favourably or adversely came to know of these preparations he at once understood their meaning. Therefore without the least hesitation he decided to fight against the great power of the Caesar. He knew that the show of the slightest weakness would result in the utter failure of the Movement which was facing three great dangers at that time. First the dying power of ‘ignorance’ that had almost been crushed in the battlefield of Hunain might revive again. Secondly the Hypocrites of Madinah who were always on the look-out for such an opportunity might make full use of this to do the greatest possible harm to it. For they had already made preparations for this and had through a monk called Abu Amir, sent secret messages of their evil designs to the Christian king of Ghassan and the Caesar himself. Besides this, they had also built a mosque near Madinah for holding secret meetings for this purpose. The third danger was of an attack by the Caesar himself, who had already defeated Persia, the other great power of that period, and filled with awe the adjacent territories. It is obvious that if all these three elements had been given an opportunity of taking a concerted action against the Muslims, Islam would have lost the fight it had almost won. That is why in this case the Prophet made an open declaration for making preparations for the Campaign against the Roman Empire, which was one of the two greatest empires of the world of that period. The declaration was made though all the apparent circumstances were against such a decision: for there was famine in the country and the long awaited crops were about to ripen: the burning heat of the scorching summer season of Arabia was at its height and there was not enough money for preparations in general, and for equipment and conveyance in particular. But in spite of these handicaps, when the Messenger of God realised the urgency of the occasion, he took this step which was to decide whether the Mission of the Truth was going to survive or perish. The very fact that he made an open declaration for making preparations for such a campaign to Syria against the Roman Empire showed how important it was, for this was contrary to his previous practice. Usually he took every precaution not to reveal beforehand the direction to which he was going nor the name of the enemy whom he was going to attack; nay, he did not move out of Madinah even in the direction of the campaign.
All the parties in Arabia fully realised the grave consequences of this critical decision. The remnants of the lovers of the old order of ‘ignorance’ were anxiously waiting for the result of the Campaign, for they had pinned all their hopes on the defeat of Islam by the Romans. The ‘hypocrites’ also considered it to be their last chance of crushing the power of Islam by internal rebellion, if the Muslims suffered a defeat in Syria. They had, therefore, made full use of the Mosque built by them for hatching plots and had employed all their devices to render the Campaign a failure. On the other side, the true Believers also realised fully that the fate of the Movement for which they had been exerting their utmost for the last 22 years was now hanging in the balance. If they showed courage on that critical occasion, the doors of the whole outer world would be thrown open for the Movement to spread. But if they showed weakness or cowardice, then all the work they had done in Arabia would end in smoke. That is why these lovers of Islam began to make enthusiastic preparations for the Campaign. Everyone of them tried to surpass the other in making contributions for the provision of equipment for it. Uthman and Abdur Rahman bin awf presented large sums of money for this purpose. Umar contributed half of the earnings of his life and Abu Bakr the entire earnings of his life. The indigent Companions did not lag behind and presented whatever they could earn by the sweat of their labour and the women parted with their ornaments. Thousands of volunteers, who were filled with the desire of sacrificing their lives for Islam, came to the Prophet and requested that arrangements for weapons and conveyance be made for them so that they should join the expedition. Those who could not be provided with these shed tears of sorrow; the scene was so pathetic that it made the Prophet sad because of his inability to arm them. In short, the occasion became the touchstone for discriminating a true believer from a hypocrite. For, to lag behind in the Campaign meant that the very relationship of a person to Islam was doubtful. Accordingly, whenever a person lagged behind during the journey to Tabuk, the Prophet, on being informed, would spontaneously say, “Leave him alone. If there be any good in him, God will again join him with you, and if there be no good in him, then thank God that He relieved you of his evil company.”
In short, the Prophet marched out towards Syria in Rajab A.H. 9, with thirty thousand fighters for the cause of Islam. The conditions in which the expedition was undertaken may be judged from the fact that the number of camels with them was so small that many of them were obliged to walk on foot and to wait for their turns for several had to ride at a time on each camel. To add to this, there was the burning heat of the desert and the acute shortage of water. But they were richly rewarded for their firm resolve and sincere adherence to the cause and for their perseverance in the face of those great difficulties and obstacles.
When they arrived at Tabuk, they learnt that the Caesar and his allies had withdrawn their troops from the frontier and there was no enemy to fight with. Thus they won a moral victory that increased their prestige manifold and, that too, without shedding a drop of blood. As a result of this, the boundaries of the Islamic State were extended right up to the Roman Empire, and the majority of the Arab clans, who were being used by the Caesar against Arabia, became the allies of the Muslims against the Romans. Above all, this moral victory of Tabuk afforded a golden opportunity to the Muslims to strengthen their hold on Arabia before entering into a long conflict with the Romans. For it broke the back of those who had still been expecting that the old order of ‘ignorance’ might revive in the near future, whether they were the open upholders of polytheism (Shirk) or the hypocrites who were hiding their shirk under the clothing of Islam. The majority of such people were compelled by the force of circumstances to enter into the fold of Islam and, at least, make it possible for their descendants to become true Muslims. After this a mere impotent minority of the upholders of the old order was left in the field, but it could not stand in the way of the Islamic Revolution for the perfection of which God had sent His Messenger.
Problems of the Period
If we keep in view the preceding background we can easily find out the problems that were confronting the Community at that time. They were:
- to make the whole of Arabia a perfect ‘Abode of Islam’ (Dar-ul-Islam).
- to extend the influence of Islam to the adjoining countries.
- to crush the mischiefs of the hypocrites.
- to prepare the Muslims for Jihad against the non-Muslim world.
A clear declaration was made that all the treaties with the polytheists were abolished and that the Muslims would be released from the treaty obligations with them after a respite of four months (v. 1-3). This declaration was necessary for uprooting completely the system of life based on Shirk and to make Arabia exclusively the centre of Islam so that it should not in any way interfere with the spirit of Islam nor become an internal danger for it.
A decree was issued that the guardianship of the Ka’bah, which held central position in all the affairs of Arabia should be wrested from the polytheists and placed permanently in the hands of the Believers (v. 12-18) and that all the customs and practices of the shirk of the era of ‘ignorance’ should be forcibly abolished: that the polytheists should not be allowed even to come near the “House” (v. 28). This was to eradicate every trace of Shirk from the “House” that was dedicated exclusively to the worship of God. In order to enable the Muslims to extend the influence of Islam outside Arabia they were enjoined to crush with sword the non-Muslim powers and to force them to accept the sovereignty of the Islamic State. As the great Roman and Persian Empires were the biggest hindrances in the way a conflict with them was inevitable. The object of Jihad was not to coerce them to accept Islam; they were free to accept or not to accept it, but to prevent them from thrusting forcibly their deviations upon others and the coming generations. The Muslims were enjoined to tolerate their misguidance - only to the extent that they might have the freedom to remain misguided if they chose to be so, provided that they paid the tax (Jizyah) (v. 29) as a sign of their subjugation to the Islamic State. The third important problem was to crush the mischiefs of the hypocrites who had hitherto been tolerated in spite of their flagrant crimes. Now that there was practically no pressure upon them from outside the Muslims were enjoined to treat them openly as disbelievers (v. 73). Accordingly the Prophet set on fire the house of Swailim where the hypocrites used to gather for consultations in order to dissuade the people from joining the expedition to Tabuk. Likewise on his return from Tabuk he ordered to pull down and burn the ‘Mosque’ that had been built to serve as a cover for the hypocrites for hatching plots against the true Believers.
In order to prepare the Muslims for Jihad against the whole non-Muslim world it was necessary to cure them even of that slight weakness of faith from which they were still suffering. For there could be no greater internal danger to the Islamic Community than the weakness of faith especially where it was going to engage itself single-handed in a conflict with the whole non-Muslim world. That is why those people who had lagged behind in the Campaign to Tabuk or had shown the least negligence were severely taken to task and were considered as hypocrites if they had no plausible excuse for not fulfilling that obligation. Moreover, a clear declaration was made that in future the sole criterion of a Muslim’s faith shall be the exertions he makes for the uplift of the Word of God and the role he plays in the conflict between Islam and disbelief (Kufr). Therefore, if anyone will show any hesitation in sacrificing his life, money, time and energies, his faith shall not be regarded as genuine (v. 81-96). If the above-mentioned important points are kept in view during the study of this Surah, it will facilitate the understanding of its contents. [Ref: Mawdudi]
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11. Tafsir Zone
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Overview (Verses 107 - 110) Finally those who had repented after they had stayed behind are addressed directly: “Say to them: ‘Do as you will. God will see your deeds, and so will His Messenger, and the believers; and in the end you shall be brought before Him who knows all that is beyond the reach of human perception and all that is manifest when He will tell you what you used to do.’” (Verse 105) The Islamic system is based on faith as well as action that gives credence to professed beliefs. The real proof of their repentance is their action which is apparent to all. It is seen by God, His Messenger and the believers. In the hereafter, they are returned to the One whose knowledge encompasses what is manifest and what is thought to be hidden, as well as physical actions and inner feelings. Regretting slips and mistakes and repenting past errors do not represent the end. It is the action that follows such repentance that counts. It may either give credence to such feelings of regret and build new actions on their basis or undermine them and deprive them of their value. Islam is a practical code of living in which feelings and intentions count for little unless they are transformed into real action. A good intention has its place, but the final verdict is not determined on its basis. A good intention is added to the action following it in order to determine its value. This is the import of the ĥadīth in which the Prophet says: “Actions are but by intentions.” So intention on its own is of little value unless it is acted upon. Awaiting God’s Judgement The fourth group of people in the society that lived in Madinah and its surrounding area at the time of the revelation of this sūrah are left to God to judge in their case: “And yet there are others who must await God’s judgement. He will either punish them or turn to them in His mercy. God is All-knowing, Wise.” (Verse 106) This is the fourth group of people who did not join the expedition, and whose cases were deferred for judgement. These were different from the hypocrites, the apologetic, and the repentant who admitted their error. Until the revelation of these verses, nothing had been determined in the case of this group. Their cases were left to God for judgement. Neither they nor anyone else were aware of what decision would be taken. It is reported that this verse speaks specifically about Murārah ibn al-Rabī`, Ka`b ibn Mālik and Hilāl ibn Umayyah. These three did not take part in the expedition out of laziness and in preference for the comforts of life at home to marching in the desert heat. They were treated differently by the Prophet, and their cases will be discussed in full later. Al-Ţabarī reports on the authority of Ibn `Abbās: “After the revelation of the verse which says, “Take a portion of their money as charity, so that you may cleanse and purify them thereby,” the Prophet took money from Abū Lubābah and his companions and gave it away in charity on their behalf. There remained three more who did not chain themselves like Abū Lubābah. They were neither excused nor given any mention. They were in dire trouble and felt the whole earth too tight for them. It is in reference to these that God says: “And yet there are others who must await God’s judgement. He will either punish them or turn to them in His mercy. God is All-knowing, Wise.” (Verse 106) Some people said that these people were ruined as no acceptance of their repentance had been mentioned, while others continued to hope that they would be forgiven by God. Thus, their cases were deferred for judgement by God Himself. Then the later verses were revealed which state: “God has assuredly turned in His mercy to the Prophet, the Muhājirīn and the Anşār, who followed him in the hour of hardship, when the hearts of a group of them had almost faltered. Then again He turned to them in mercy; for He is compassionate towards them, merciful. And [so too] to the three who were left behind.” (Verses 117-118) Thus they were included among those to whom God has turned in His mercy. This report sounds more authentic. Since their cases were deferred for judgement, we prefer to postpone discussion of their cases till we discuss these later verses, God willing. Houses of False Worship It was then at the time of the Prophet that a mosque for mischief making was built by the hypocrites, intended to scheme against Islam and to undermine the position of the Muslims. Its purpose was to promote unbelief and to provide a cover for those who plotted against the Muslim community, co-operating with the enemies of Islam while pretending to be believers. The same types of mosque are still being established in a great variety of forms, making use of advanced evil. These may take the form of an activity which ostensibly seeks to promote Islam, but works in reality to obliterate or disform it or to deprive it of its true character. They may also establish regimes or social orders which raise a false religious banner, when in reality they undermine Islam. They can also take the form of organizations, books and research which take on a religious guise in order to pacify those who feel ill at ease as they see Islam being attacked by its enemies. These organizations and books try to quieten their worries, reassuring them that Islam is still in a healthy position. Because there are so many masks and disguised places of mischief, it is important that they should be known and identified. They should be made to appear in their true colours, and their reality laid bare. If we do this, we will only be doing what was done to this mosque once its true nature was unmasked so clearly and powerfully: “And there are those who have established a house of worship out of mischievous motives, to promote unbelief and disunity among the believers, and to provide an outpost for those who have already been warring against God and His Messenger. They will certainly swear: ‘We have only the best of intentions.’ God bears witness that they certainly are liars. Never set a foot there. Only a house of worship that from the very first day has been founded on piety is worthy of you standing to pray there. In it are men who love to grow in purity, for it God loves those who purify themselves. Who is better: a man who founds his building [motivated by a sense of] being God-fearing and seeking His goodly acceptance, or one who founds his building on the edge of a crumbling precipice, so that it tumbles with him in the fire of hell? God does not guide the wrongdoers. The structure which they have built will continue to be a source of disquiet in their hearts, until their hearts are torn to pieces. God is All-knowing, Wise.” (Verses 107-110) The inimitable Qur’ānic style draws here a very vivid picture showing the end which awaits every deceptive structure built close to a real mosque or centre of piety, and intended to play the same role as that of the first such mosque built by the hypocrites of Madinah. It reassures the true advocates of faith who are keen to purge themselves of the evil designs of the enemies of Islam: “Who is better: a man who founds his building [motivated by a sense of] being God-fearing and seeking His goodly acceptance, or one who founds his building on the edge of a crumbling precipice, so that it tumbles with him in the Fire of Hell? God does not guide the wrongdoers.” (Verse 109) Let us pause for a moment to look at the solid foundations of a building established on fear of God. It is firm, solid and well established. Let us then look at the other side and see the swift and violent movement which shakes the deceptive structure. It is founded on the edge of a precipice which is crumbling, about to collapse. We see it now shaking, sliding and falling into a deep precipice. And that precipice is the fire of hell. For God provides no guidance for the unbelievers who have built this edifice to use it as a place of scheming against Islam and the Muslims. This remarkably vivid scene which is full of movement is painted and brought alive with just a few words, which reassure the advocates of the truth that the scheming of the hypocrites and the unbelievers will come to nought. Thus those who build their structure on a proper foundation of fear of God will be able to face up to others who scheme against this religion of Islam. The sūrah paints another remarkable scene showing the effects on the evil builders of their deceptive structure: “The structure which they have built will continue to be a source of disquiet in their hearts, until their hearts are torn to pieces. God is All-knowing, Wise.” (Verse 110) The edge has crumbled and the ill-intended structure built on it has collapsed and fallen into the precipice, into the fire of hell, and good riddance!
The image of a collapsing building is complementary to that of doubt, instability and worry. The first depicts a physical picture and the other a mental one. Both are held side by side in the remarkable scene painted by the inimitable Qur’ānic style. They also complement each other in practical human situations in every age. The deviant schemer will always be shaken, confused, unstable, worried lest his reality is unmasked. This is perhaps the secret of the surpassing excellence of the Qur’ān. It depicts feelings with artistic beauty and remarkable complementarity and contrast. At the same time it maintains simplicity and clarity of expression and vividness in its imagery. Beyond all this there is a definite purpose served by the unmasking of the true nature of the mosque built by the hypocrites, and by the classifying of the community into those levels of belief. Thus the path is charted for the Islamic movement and its field of operation is clearly drawn. As it was revealed, the Qur’ān was providing leadership, direction and education for the Muslim community, and preparing it to undertake its great task. The Qur’ān will not be properly understood unless it is taken within its great field of operation. It will only be understood by people who undertake to move with it along its clear path. |
Ibn Kathir (English)
Sayyid Qutb
Sha'rawi
Al Jalalain
Mawdudi
الطبري - جامع البيان
ابن كثير - تفسير القرآن العظيم
القرطبي - الجامع لأحكام
البغوي - معالم التنزيل
ابن أبي حاتم الرازي - تفسير القرآن
ابن عاشور - التحرير والتنوير
ابن القيم - تفسير ابن قيّم
السيوطي - الدر المنثور
الشنقيطي - أضواء البيان
ابن الجوزي - زاد المسير
الآلوسي - روح المعاني
ابن عطية - المحرر الوجيز
الرازي - مفاتيح الغيب
أبو السعود - إرشاد العقل السليم
الزمخشري - الكشاف
البقاعي - نظم الدرر
الهداية إلى بلوغ النهاية — مكي ابن أبي طالب
القاسمي - محاسن التأويل
الماوردي - النكت والعيون
السعدي - تيسير الكريم الرحمن
عبد الرحمن الثعالبي - الجواهر الحسان
السمرقندي - بحر العلوم
أبو إسحاق الثعلبي - الكشف والبيان
الشوكاني - فتح القدير
النيسابوري - التفسير البسيط
أبو حيان - البحر المحيط
البيضاوي - أنوار التنزيل
النسفي - مدارك التنزيل
ابن جُزَيّ - التسهيل لعلوم التنزيل
علي الواحدي النيسابوري - الوجيز
السيوطي - تفسير الجلالين
المختصر في التفسير — مركز تفسير
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Overview (Verses 107 - 110) Finally those who had repented after they had stayed behind are addressed directly: “Say to them: ‘Do as you will. God will see your deeds, and so will His Messenger, and the believers; and in the end you shall be brought before Him who knows all that is beyond the reach of human perception and all that is manifest when He will tell you what you used to do.’” (Verse 105) The Islamic system is based on faith as well as action that gives credence to professed beliefs. The real proof of their repentance is their action which is apparent to all. It is seen by God, His Messenger and the believers. In the hereafter, they are returned to the One whose knowledge encompasses what is manifest and what is thought to be hidden, as well as physical actions and inner feelings. Regretting slips and mistakes and repenting past errors do not represent the end. It is the action that follows such repentance that counts. It may either give credence to such feelings of regret and build new actions on their basis or undermine them and deprive them of their value. Islam is a practical code of living in which feelings and intentions count for little unless they are transformed into real action. A good intention has its place, but the final verdict is not determined on its basis. A good intention is added to the action following it in order to determine its value. This is the import of the ĥadīth in which the Prophet says: “Actions are but by intentions.” So intention on its own is of little value unless it is acted upon. Awaiting God’s Judgement The fourth group of people in the society that lived in Madinah and its surrounding area at the time of the revelation of this sūrah are left to God to judge in their case: “And yet there are others who must await God’s judgement. He will either punish them or turn to them in His mercy. God is All-knowing, Wise.” (Verse 106) This is the fourth group of people who did not join the expedition, and whose cases were deferred for judgement. These were different from the hypocrites, the apologetic, and the repentant who admitted their error. Until the revelation of these verses, nothing had been determined in the case of this group. Their cases were left to God for judgement. Neither they nor anyone else were aware of what decision would be taken. It is reported that this verse speaks specifically about Murārah ibn al-Rabī`, Ka`b ibn Mālik and Hilāl ibn Umayyah. These three did not take part in the expedition out of laziness and in preference for the comforts of life at home to marching in the desert heat. They were treated differently by the Prophet, and their cases will be discussed in full later. Al-Ţabarī reports on the authority of Ibn `Abbās: “After the revelation of the verse which says, “Take a portion of their money as charity, so that you may cleanse and purify them thereby,” the Prophet took money from Abū Lubābah and his companions and gave it away in charity on their behalf. There remained three more who did not chain themselves like Abū Lubābah. They were neither excused nor given any mention. They were in dire trouble and felt the whole earth too tight for them. It is in reference to these that God says: “And yet there are others who must await God’s judgement. He will either punish them or turn to them in His mercy. God is All-knowing, Wise.” (Verse 106) Some people said that these people were ruined as no acceptance of their repentance had been mentioned, while others continued to hope that they would be forgiven by God. Thus, their cases were deferred for judgement by God Himself. Then the later verses were revealed which state: “God has assuredly turned in His mercy to the Prophet, the Muhājirīn and the Anşār, who followed him in the hour of hardship, when the hearts of a group of them had almost faltered. Then again He turned to them in mercy; for He is compassionate towards them, merciful. And [so too] to the three who were left behind.” (Verses 117-118) Thus they were included among those to whom God has turned in His mercy. This report sounds more authentic. Since their cases were deferred for judgement, we prefer to postpone discussion of their cases till we discuss these later verses, God willing. Houses of False Worship It was then at the time of the Prophet that a mosque for mischief making was built by the hypocrites, intended to scheme against Islam and to undermine the position of the Muslims. Its purpose was to promote unbelief and to provide a cover for those who plotted against the Muslim community, co-operating with the enemies of Islam while pretending to be believers. The same types of mosque are still being established in a great variety of forms, making use of advanced evil. These may take the form of an activity which ostensibly seeks to promote Islam, but works in reality to obliterate or disform it or to deprive it of its true character. They may also establish regimes or social orders which raise a false religious banner, when in reality they undermine Islam. They can also take the form of organizations, books and research which take on a religious guise in order to pacify those who feel ill at ease as they see Islam being attacked by its enemies. These organizations and books try to quieten their worries, reassuring them that Islam is still in a healthy position. Because there are so many masks and disguised places of mischief, it is important that they should be known and identified. They should be made to appear in their true colours, and their reality laid bare. If we do this, we will only be doing what was done to this mosque once its true nature was unmasked so clearly and powerfully: “And there are those who have established a house of worship out of mischievous motives, to promote unbelief and disunity among the believers, and to provide an outpost for those who have already been warring against God and His Messenger. They will certainly swear: ‘We have only the best of intentions.’ God bears witness that they certainly are liars. Never set a foot there. Only a house of worship that from the very first day has been founded on piety is worthy of you standing to pray there. In it are men who love to grow in purity, for it God loves those who purify themselves. Who is better: a man who founds his building [motivated by a sense of] being God-fearing and seeking His goodly acceptance, or one who founds his building on the edge of a crumbling precipice, so that it tumbles with him in the fire of hell? God does not guide the wrongdoers. The structure which they have built will continue to be a source of disquiet in their hearts, until their hearts are torn to pieces. God is All-knowing, Wise.” (Verses 107-110) The inimitable Qur’ānic style draws here a very vivid picture showing the end which awaits every deceptive structure built close to a real mosque or centre of piety, and intended to play the same role as that of the first such mosque built by the hypocrites of Madinah. It reassures the true advocates of faith who are keen to purge themselves of the evil designs of the enemies of Islam: “Who is better: a man who founds his building [motivated by a sense of] being God-fearing and seeking His goodly acceptance, or one who founds his building on the edge of a crumbling precipice, so that it tumbles with him in the Fire of Hell? God does not guide the wrongdoers.” (Verse 109) Let us pause for a moment to look at the solid foundations of a building established on fear of God. It is firm, solid and well established. Let us then look at the other side and see the swift and violent movement which shakes the deceptive structure. It is founded on the edge of a precipice which is crumbling, about to collapse. We see it now shaking, sliding and falling into a deep precipice. And that precipice is the fire of hell. For God provides no guidance for the unbelievers who have built this edifice to use it as a place of scheming against Islam and the Muslims. This remarkably vivid scene which is full of movement is painted and brought alive with just a few words, which reassure the advocates of the truth that the scheming of the hypocrites and the unbelievers will come to nought. Thus those who build their structure on a proper foundation of fear of God will be able to face up to others who scheme against this religion of Islam. The sūrah paints another remarkable scene showing the effects on the evil builders of their deceptive structure: “The structure which they have built will continue to be a source of disquiet in their hearts, until their hearts are torn to pieces. God is All-knowing, Wise.” (Verse 110) The edge has crumbled and the ill-intended structure built on it has collapsed and fallen into the precipice, into the fire of hell, and good riddance!
The image of a collapsing building is complementary to that of doubt, instability and worry. The first depicts a physical picture and the other a mental one. Both are held side by side in the remarkable scene painted by the inimitable Qur’ānic style. They also complement each other in practical human situations in every age. The deviant schemer will always be shaken, confused, unstable, worried lest his reality is unmasked. This is perhaps the secret of the surpassing excellence of the Qur’ān. It depicts feelings with artistic beauty and remarkable complementarity and contrast. At the same time it maintains simplicity and clarity of expression and vividness in its imagery. Beyond all this there is a definite purpose served by the unmasking of the true nature of the mosque built by the hypocrites, and by the classifying of the community into those levels of belief. Thus the path is charted for the Islamic movement and its field of operation is clearly drawn. As it was revealed, the Qur’ān was providing leadership, direction and education for the Muslim community, and preparing it to undertake its great task. The Qur’ān will not be properly understood unless it is taken within its great field of operation. It will only be understood by people who undertake to move with it along its clear path. |
