SURAH (9) AT-TAWBA (AYA 41 to 60)

انْفِرُوا خِفَافًا وَثِقَالًا وَجَاهِدُوا بِأَمْوَالِكُمْ وَأَنْفُسِكُمْ فِي سَبِيلِ اللَّهِ ۚ ذَٰلِكُمْ خَيْرٌ لَكُمْ إِنْ كُنْتُمْ تَعْلَمُونَ {9:41}

[Q9:41] Infiroo khifaafanw wa siqaalanw wa jaahidoo bi amwaalikum wa anfusikum fee sabeelil laah; zaalikum khairul lakum in kuntum ta'lamoon.
[Q9:41] Go forth light and heavy, and strive hard in ALLAH (SWT)'s way with your property and your persons; this is better for you, if you know.

[Q9:41] Pergilah kamu beramai-ramai (untuk berperang pada jalan ALLAH (SwT)), samada dengan keadaan ringan (dan mudah bergerak) ataupun dengan keadaan berat (disebabkan berbagai-bagai tanggungjawab) dan berjihadlah dengan harta benda dan jiwa kamu pada jalan ALLAH (SwT) (untuk membela Islam). Yang demikian amatlah baik bagi kamu, jika kamu mengetahui.

IN THESE VERSES the arts and excuses of the hypocrites (who either watched the battles as unconcerned spectators from a safe distance OR took to flight when, in their opinion, defeat was certain) have been exposed. IF there had been booty in sight OR an easy walk-over, they would gladly have come. All their oaths were false, and by taking the false oaths they destroyed their souls. They planned to stay in Madina to plunder the city and enslave the women and children in the absence of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad). When the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) came to know their plot, he left Ali in Madina as his deputy.

v  In utter frustration the hypocrites spread the vile rumour that Ali was not found suitable to accompany the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) in the battle of Tabuk because he had started disliking Ali. Ali at once went to meet the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) outside the city and informed him about the vilifying whispers of the hypocrites. The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) replied: "O Ali! You are to me as Harun was to Musa, save that prophethood has terminated with me. You are my successor. Your flesh is my flesh, your blood is my blood, you and me are created from one light."

THE EXPEDITION OF TABUK ENDED WITHOUT A FIGHT, BECAUSE THE ENEMY FORCES DID NOT COME TO THE BATTLEFIELD.

Ø  IS IT NOT A WONDER that [*] though Ali was left in the place of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) in his couch on the night of the Holy Apostle’s emigration to Madina AND [*] he was left in the place of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) in charge of the Capital Town and his Ahlul-Bait and in charge of the Mosque and the pulpit YET NONE OF THESE UNIQUE DISTINCTIONS WERE OF ANY AVAIL IN HIS INTEREST WHEN THE QUESTION OF SUCCEEDING THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD), ENGAGED THE MIND OF THE PEOPLE, EVEN BEFORE THE ACTUAL DEPARTURE OF THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) FROM THIS WORLD.

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(9:41) March forth whether you be light or heavy, *43 and exert your utmost in Allah's Way with your possessions and your lives: this is best for you, if you but know it.

*43 The words ".... whether you are light or heavy ..." have a very comprehensive meaning: "When it is enjoined to march forth for Jihad, you must go forth anyhow, whether you like it or not: whether you are in a state of prosperity or indigence: whether you are well-equipped or ill-equipped: whether the circumstances are favourable or adverse: whether you are young and healthy or old and weak." 

لَوْ كَانَ عَرَضًا قَرِيبًا وَسَفَرًا قَاصِدًا لَاتَّبَعُوكَ وَلَٰكِنْ بَعُدَتْ عَلَيْهِمُ الشُّقَّةُ ۚ وَسَيَحْلِفُونَ بِاللَّهِ لَوِ اسْتَطَعْنَا لَخَرَجْنَا مَعَكُمْ يُهْلِكُونَ أَنْفُسَهُمْ وَاللَّهُ يَعْلَمُ إِنَّهُمْ لَكَاذِبُونَ {9:42}

[Q9:42] Law kaana 'aradan qareebanw wa safaran qaasidal lattaba'ooka wa laakim ba'udat 'alaihimush shuqqah; wa sayahlifoona billaahi lawis tata'naa lakharajnaa ma'akum; yuhlikoona anfusahum wal laahu ya'lamu innahum lakaa ziboon.
[Q9:42] Had it been a near advantage and a short journey, they would certainly have followed you, but the tedious journey was too long for them; and they swear by ALLAH (SWT): If we had been able, we would certainly have gone forth with you; they cause their own souls to perish, and ALLAH (SWT) knows that they are most surely 

[Q9:42] Kalau apa yang engkau serukan kepada mereka (wahai Muhammad) sesuatu yang berfaedah yang sudah didapati dan satu perjalanan yang sederhana (tidak begitu jauh), nescaya mereka (yang munafik itu) akan mengikutmu; tetapi tempat yang hendak dituju itu jauh bagi mereka dan mereka akan bersumpah dengan nama ALLAH (SwT) dengan berkata: Kalau kami sanggup, tentulah kami akan pergi bersama kamu. (Dengan sumpah dusta itu) mereka membinasakan diri mereka sendiri, sedang ALLAH (SwT) mengetahui bahawa sesungguhnya mereka itu orang-orang yang berdusta (tentang tidak sanggupnya mengikutmu).

(see commentary for verse 41)

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(9:42) O Prophet, had there been a prospect of immediate gain and an easy journey, most certainly they would have been quite ready to follow you; but the journey seemed too hard to them. *44 Still they will swear by Allah and say, "Had we been able to go forth, we would certainly have marched along with you"; they are incurring destruction on themselves: for Allah knows well that they are liars.

*44 They felt the journey to Tabuk to be hard because they had to fight with the army of the great and powerful Roman Empire: because they had to journey in the scorching heat of the summer season of the desert: because there was a famine in the country and the new harvest on which they had pinned their hopes, was ready for reaping. 

SECTION 7

The Hypocrites

The Hypocrites asking permission to remain behind---Their presence would have been only a liability or weakness---Their spending of wealth not accepted by ALLAH (SWT).

عَفَا اللَّهُ عَنْكَ لِمَ أَذِنْتَ لَهُمْ حَتَّىٰ يَتَبَيَّنَ لَكَ الَّذِينَ صَدَقُوا وَتَعْلَمَ الْكَاذِبِينَ {9:43}

[Q9:43] 'Afal laahu 'anka lima azinta lahum hattaa yatabai yana lakal lazeena sadaqoo wa ta'lamal kaazibeen. 
[Q9:43] ALLAH (SWT) pardon you! Why did you give them leave until those who spoke the truth had become manifest to you and you had known the liars?

[Q9:43] ALLAH (SwT) memaafkanmu (wahai Muhammad), mengapa engkau izinkan mereka (tidak turut berperang) sebelum nyata bagimu orang-orang yang benar dan (sebelum) engkau mengetahui orang-orang yang berdusta?

Like verse 48:2 of Fat-h, the companions are addressed here through the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad). The manner, mode and trend of expression is the same as in verse 66:1 of Tahrim or verse 8:68 of Anfal.

THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) HAD THE OPTION OF GIVING PERMISSION (Nur 24:62), and there was no prohibitory order prior to his action. He did not want to expose the hypocrites on his own, UNLESS ALLAH (SWT) condemns them as He does here and in other places. IT INDICATES THE HOLY PROPHET’S (ALLAHUMA SALLI ALAA MUHAMMAD WA ALI MUHAMMAD) ANXIETY FOR NOT EXPOSING THE HYPOCRITES, BUT ALLAH (SWT) IN A CORRECT TONE CONDEMNS THEM.

The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) is addressed BUT actually the blame is directed to the third party concerned.

And ‘Afallahu ank’--- ALLAH (SWT) forgive you— is the same expression as verse 8:68 AND IT SHOW that the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) had the option of giving the permission (refer verse 24:62) AND THERE HAD not been any prohibitory order prior to the HOLY PROPHET’s (ALLAHUMA SALLI ALAA MUHAMMAD WA ALI MUHAMMAD) action.

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(9:43) O Prophet, may Allah forgive you: why did you give them leave to stay behind? (You yourself should not have given them leave), so that it would have become clear to you which of them spoke the truth, and you would have also known which of them were liars. *45

*45 Allah did not approve of the exemption which the Holy Prophet had granted to the hypocrites who had put forward lame excuses. Though he knew it well that they were inventing false excuses, he gave them leave to stay behind because of his inherent kindness. But Allah warned him that such a leniency was not well placed as he gave them an opportunity of hiding their hypocrisy. Had they remained behind without getting an exemption, the false profession of their faith would have been exposed. 

لَا يَسْتَأْذِنُكَ الَّذِينَ يُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ أَنْ يُجَاهِدُوا بِأَمْوَالِهِمْ وَأَنْفُسِهِمْ ۗ وَاللَّهُ عَلِيمٌ بِالْمُتَّقِينَ {9:44}

[Q9:44] Laa yastaazinukal lazeena yu'minoona billaahi wal Yawmil Aakhiri ai yujaa hidoo bi amwaalihim wa anfusihim; wallaahu 'aleemum bilmut taqeen.

[Q9:44] They do not ask leave of you who believe in ALLAH (SWT) and the latter day (to stay away) from striving hard with their property and their persons, and ALLAH (SWT) knows those who guard (against evil).

[Q9:44] Orang-orang yang beriman kepada ALLAH (SwT) dan hari akhirat, tidak akan meminta izin kepadamu untuk (tidak turut) berjihad dengan harta benda dan jiwa mereka dan (ingatlah) ALLAH (SwT) Maha Mengetahui akan orang-orang yang bertakwa.

THE SURE FAITH OF THE TRUE BELIEVERS HAS BEEN COMPARED WITH THE DOUBT OF THE DISBELIEVERS.

µ  Doubt takes away all stability of character and conduct.

µ  Faith makes a man firm in action, and cool and collected in mind.

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(9:44) For; those, who believe in Allah and the Last Day, will never ask you to exempt them from doing Jihad with their possessions and their persons: Allah knows well those who fear Him.

إِنَّمَا يَسْتَأْذِنُكَ الَّذِينَ لَا يُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَارْتَابَتْ قُلُوبُهُمْ فَهُمْ فِي رَيْبِهِمْ يَتَرَدَّدُونَ {9:45}

[Q9:45] Innamaa yastaazinukal lazeena laa yu'minoona billaahi wal Yawmil Aakhiri wartaabat quloobuhum fahum fee raibihim yataraddadoon. 
[Q9:45] They only ask leave of you who do not believe in ALLAH (SWT) and the latter day and their hearts are in doubt, so in their doubt do they waver.

[Q9:45] Sesungguhnya yang akan meminta izin kepadamu hanyalah orang-orang yang tidak beriman kepada ALLAH (SwT) dan hari akhirat dan yang hati mereka (sangat) ragu-ragu. Oleh itu mereka sentiasa bingung teragak-agak dalam keraguannya. 

(see commentary for verse 44)

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(9:45) Those only make such requests, who do not believe in Allah and the Last Day, and whose hearts are filled with doubts, and they are wavering because of their doubts *46.

*46 This verse shows clearly that the conflict between Islam and kufr is the criterion to distinguish between a true Believer and a hypocrite. The one who supports Islam in this conflict with the whole of his heart and expends all of his energies and resources in order to make it victorious and does not hesitate in the least to make any sacrifices for this purpose, is a true Believer. On the contrary, the one who hesitates to support Islam in this conflict and refrains from making sacrifices in its Way, when he confronts the threat of the victory of kufr, is a hypocrite, for such an attitude is itself a proof of the fact that there is no faith in his heart. 

وَلَوْ أَرَادُوا الْخُرُوجَ لَأَعَدُّوا لَهُ عُدَّةً وَلَٰكِنْ كَرِهَ اللَّهُ انْبِعَاثَهُمْ فَثَبَّطَهُمْ وَقِيلَ اقْعُدُوا مَعَ الْقَاعِدِينَ {9:46}

[Q9:46] Wa law araadul khurooja la-'addoo lahoo 'uddatanw wa laakin karihal laahum bi'aasahum fasabbatahum wa qeelaq 'udoo ma'al qaa'ideen. 
[Q9:46] And if they had intended to go forth, they would certainly have provided equipment for it, but ALLAH (SWT) did not like their going forth, so He withheld them, and it was said (to them): Hold back with those who hold back. 

[Q9:46] Dan kalaulah mereka mahu keluar (untuk turut berperang), tentulah mereka menyediakan persiapan untuknya; tetapi ALLAH (SwT) tidak suka pemergian mereka, lalu dilemahkanNya semangat mereka dan dikatakan (oleh Syaitan): TinggALLAH (SwT) kamu bersama-sama orang-orang yang tinggal. 

(see commentary for verse 44)

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(9:46) If they had really intended to march forth, they would surely have made some preparation for it. But Allah was averse to their going forth; *47 and He caused them to hold back, and it was said to them, "Stay behind with those who stay behind."

*47 Allah held them back for He did not like that they should join Jihad unwillingly without any sincere intention for it. As they had no mind to make sacrifices to exalt the cause of Islam, and, therefore, would have taken part in it half-heartedly, to escape the taunts of the Muslims or to create mischief, this would have resulted in a greater evil, as has been stated explicitly in the next verse (48). 

لَوْ خَرَجُوا فِيكُمْ مَا زَادُوكُمْ إِلَّا خَبَالًا وَلَأَوْضَعُوا خِلَالَكُمْ يَبْغُونَكُمُ الْفِتْنَةَ وَفِيكُمْ سَمَّاعُونَ لَهُمْ ۗ وَاللَّهُ عَلِيمٌ بِالظَّالِمِينَ {9:47}

[Q9:47] Law kharajoo feekum maa zaadookum ilaa Khabaalanw wa la awda'oo khilaalakum yabghoona kumul fitnata wa feekum sammaa'oona lahum; wallaahu 'aleemum biz zaalim.
[Q9:47] Had they gone forth with you, they would not have added to you aught save corruption, and they would certainly have hurried about among you seeking (to sow) dissension among you, and among you there are those who hearken for their sake; and ALLAH (SWT) knows the unjust.

[Q9:47] Kalaulah mereka keluar bersama kamu, tidaklah mereka menambahkan kamu melainkan kerosakan dan tentulah mereka segera menjalankan hasutan di antara kamu, (dengan tujuan) hendak menimbulkan fitnah (kekacauan) dalam kalangan kamu; sedang di antara kamu ada orang yang suka mendengar hasutan mereka dan (ingatlah) ALLAH (SwT) Maha Mengetahui akan orang-orang yang zalim.

A large number of hypocrites were with the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) in the expedition of Tabuk, although most of them stayed at Madina, not only to create disorder and dissatisfaction BUT ALSO to give report of all that was taking place to their comrades in Madina. Even in 9 Hijra a large number of hypocrites were present among the believers and were actively plotting to undermine the divine mission of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad).

They successfully persuaded many a companion to run away from the battlefields -not only in Uhad, in the beginning, BUT also in Hunayn, almost in the end, BUT HISTORY written by their associates and followers do not mention them at all after the departure of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) from this world.

There were hypocrites who stayed in Madina and refused to go with the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) in the expedition of Tabuk. After the battle of Hunayn they were plotting to kill him at the first available opportunity.

v  At the time when he was passing through a low land, while returning from the Tabuk expedition, twelve hypocrites tried to carry out their plot but failed, because in that very moment when they were about to strike, a lightning flashed and they ran away.

v  THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) DISCLOSED THEIR NAMES TO HUDHAYFA AND ASKED HIM TO KEEP THEM AS A SECRET.

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(9:47) Had they gone forth with you, they would have added nothing but mischief to you and they would have made strenuous efforts to sow discord among your ranks; yet there are among you some who listen to them but Allah knows these mischief-makers full well.

لَقَدِ ابْتَغَوُا الْفِتْنَةَ مِنْ قَبْلُ وَقَلَّبُوا لَكَ الْأُمُورَ حَتَّىٰ جَاءَ الْحَقُّ وَظَهَرَ أَمْرُ اللَّهِ وَهُمْ كَارِهُونَ {9:48}

[Q9:48] Laqadib taghawul fitnata min qablu wa qallaboo lakal umoora hattaa jaaa'al haqqu wa zahara amrul laahi wa hum kaarihoon. 
[Q9:48] Certainly they sought (to sow) dissension before, and they meditated plots against you until the truth came, and ALLAH (SWT)'s commandment prevailed although they were averse (from it).

[Q9:48] Sesungguhnya mereka telah lakukan fitnah semenjak dahulu lagi dan mereka merancangkan terhadapmu (wahai Muhammad) berbagai tipu daya, sehingga datanglah kebenaran, dan nyatalah (kemenangan) agama ALLAH (SwT) (Islam), sedang mereka tidak suka kepadanya. 

In (1) Ohud they ran away and in (2) Khandaq they wanted to create chaos and confusion among the Muslims’ ranks shouting ‘O’ people if Yathrib there is no concern for you with them (the Muslims)’.

Ü  To know as to who were those who ran away at Ohud and the other battle-fields one may refer to any detail Muslim history.

(see commentary for verse 47)

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(9:48) Even before this, these people had striven to stir up mischief and turn by turn they practised all sorts of devices to make you unsuccessful, until the Truth prevailed and Allah's design was fulfilled, though they were averse to it.

وَمِنْهُمْ مَنْ يَقُولُ ائْذَنْ لِي وَلَا تَفْتِنِّي ۚ أَلَا فِي الْفِتْنَةِ سَقَطُوا ۗ وَإِنَّ جَهَنَّمَ لَمُحِيطَةٌ بِالْكَافِرِينَ {9:49}

[Q9:49] Wa minhum mai yaqoolu' zal lee wa laa taftinneee; alaa fil fitnati saqatoo; wa inna Jahannama lamuheetatum bil kaafireen. 
[Q9:49] And among them there is he who says: Allow me and do not try me. Surely into trial have they already tumbled down, and most surely hell encompasses the unbelievers.

[Q9:49] Dan di antara mereka (yang munafik itu) ada yang berkata: Izinkanlah aku (supaya tidak pergi berperang) dan janganlah engkau menjadikan daku dipengaruhi oleh fitnah. Ketahuilah, mereka telah pun tercebur ke dalam fitnah (dengan dalihan yang dusta itu) dan sesungguhnya azab Jahannam meliputi orang-orang yang kafir. 

(see commentary for verse 47)

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(9:49) There is such a one among them, who says, "Give me leave to stay behind and do not expose me to temptations." *48 ---Note it well that such people have already succumbed to temptations *49 and Hell has encircled these disbelivers. *50

*48 Some of the hypocrites, who were requesting the Holy Prophet to give them leave to stay behind on one pretext or the other, were so impudent that they were inventing excuses of a religious or moral nature for refraining from jihad in the Way of Allah. One of these was Jad-bin-Qais, who, according to traditions came to the Holy Prophet and said. "I am a lover of beauty and my people know that I am very weak in regard to women: therefore I am afraid to go forth lest the beauty of the Roman women should beguile me into sin. Therefore ".... do not expose me to temptations."
*49 Though they wanted exemption, they had already fallen a prey to the temptations of telling lies, of double dealings and hypocrisy. They deluded themselves that they would be considered pious people, if they would put forward the fear of temptations to avoid Jihad, when, in fact; they had already fallen into the greatest possible temptation of refraining from Jihad in the conflict between Islam and kufr. 
*50 That is, "Such a show of piety has not taken them away from Hell; nay, on the other hand, the same thing has caused them to be entangled in the clutches of Hell. " 

إِنْ تُصِبْكَ حَسَنَةٌ تَسُؤْهُمْ ۖ وَإِنْ تُصِبْكَ مُصِيبَةٌ يَقُولُوا قَدْ أَخَذْنَا أَمْرَنَا مِنْ قَبْلُ وَيَتَوَلَّوْا وَهُمْ فَرِحُونَ {9:50}

[Q9:50] in tusibka hasanatun tasu'hum; wa in tusibka museebatuny yaqooloo qad akhaznaaa amranaa min qablu wa yatawallaw wa hum farihoon. 
[Q9:50] If good befalls you, it grieves them, and if hardship afflicts you, they say: Indeed we had taken care of our affair before; and they turn back and are glad.

[Q9:50] Jika engkau (wahai Muhammad) beroleh sesuatu kebaikan, (maka) kebaikan itu menyebabkan mereka sakit hati dan jika engkau ditimpa sesuatu bencana, mereka berkata: Sesungguhnya kami telahpun mengambil keputusan (tidak turut berperang) sebelum itu dan mereka berpaling (meninggalkanmu) sambil mereka bergembira. 

(see commentary for verse 47)

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(9:50) If a good thing comes to you, it grieves them; but if a disaster befalls you, they turn away rejoicing and saying, "It is good that we took our precautionary measures beforehand to set our affairs aright."

قُلْ لَنْ يُصِيبَنَا إِلَّا مَا كَتَبَ اللَّهُ لَنَا هُوَ مَوْلَانَا ۚ وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ {9:51}

[Q9:51] Qul lany-yuseebanaaa illaa maa katabal laahu lanaa Huwa mawlaanaa; wa 'alal laahi falyatawak kalimu'minoon. 
[Q9:51] Say: Nothing will afflict us save what ALLAH (SWT) has ordained for us; He is our Patron; and on ALLAH (SWT) let the believers rely.

[Q9:51] Katakanlah (wahai Muhammad): Tidak sekali-kali akan menimpa kami sesuatu pun melainkan apa yang telah ditetapkan ALLAH (SwT) bagi kami. Dialah Pelindung yang menyelamatkan kami dan (dengan kepercayaan itu) maka kepada ALLAH (SwT) jualah hendaknya orang-orang yang beriman bertawakal.

A TRUE BELIEVER BRAVELY FACES THE CONSEQUENCES OF MISFORTUNE, AND OFFERS THANKS WHEN HE RECEIVES BLESSINGS AND BOUNTIES. IN ALL EVENTS HE RELIES UPON ALLAH (SWT).

Ì  For the best example of total dependence on ALLAH (SWT) study the events of Karbala in the "King of Martyrs".

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(9:51) Say to them, "Nothing (good or bad can befall us except that which Allah has destined for us: Allah is our Guardian and the Believers should put their trust in Him alone." *51

*51 In this passage a demarcation has been made between the attitudes of a man of the world and of a man of God. Whatever the man of the world does, he does it to please his own self. He exults if he attains some worldly ends but feels utterly dejected if he fails to attain them. Besides, he depends entirely on his material resources for his success and feels encouraged if these are favourable, but loses heart if these are unfavorable.
In contrast to the man of the world, whatever the man of God does, he does it to please Him and trusts in Him and not in his own powers nor in material resources. Therefore he is neither exultant over his success in the cause of AIlah nor loses heart by failure, for he believes that it is the Will of God that is working in both the cases. Therefore he is neither disheartened by disasters nor is filled with conceit by successes. This is because he believes that both prosperity and adversity are from AIlah and are nothing but a trial from Him. Therefore his only worry is to do his best to come out successful in His test. Besides, as there are no worldly ends before him, he does not measure his success or failure by the achievement or failure of his ends. On the other hand, the only object before him is to sacrifice his life and wealth in the Way of Allah, and he measures the success or failure of his efforts by the standard he achieves in the performance of this duty. Therefore if he is satisfied that he has done his best to perform this duty, he believes that he has come out successful by the grace of God, though he might not have been able to accomplish anything from the worldly point of view; for he believes that his Allah in Whose cause he has expended his life and wealth will not Iet go waste the reward of his efforts. As he dces not depend on the material resources only, he is neither grieved if they are unfavourable, nor feels exultant when these are favourable. His entire trust is in God Who is the controller of all the resources; therefore he goes on doing his duty even under the most unfavourable circumstances with the same courage and perseverance that is shown by the worldly people infavourable circumstances alone. That is why Allah asked the Holy Prophet to say to the hypocrites, "There is a basic difference between you and us in regard to the conduct of affairs. We believe that both the good and the bad are from Allah: therefore the apparent result does not make us happy or sad. Moreover, we depend on Allah in our affairs and you depend on material resources: so we are content and happy in all circumstances." 

قُلْ هَلْ تَرَبَّصُونَ بِنَا إِلَّا إِحْدَى الْحُسْنَيَيْنِ ۖ وَنَحْنُ نَتَرَبَّصُ بِكُمْ أَنْ يُصِيبَكُمُ اللَّهُ بِعَذَابٍ مِنْ عِنْدِهِ أَوْ بِأَيْدِينَا ۖ فَتَرَبَّصُوا إِنَّا مَعَكُمْ مُتَرَبِّصُونَ {9:52}

[Q9:52] Qul hal tarabbasoona binaaa illaaa ihdal husnayayni wa nahnu natrabbasu bikum ai yus eebakumul laahu bi'azaa bim min 'indiheee aw biaidee naa fatarabbasooo innaa ma'akum mutarabbisoon. 
[Q9:52] Say: Do you await for us but one of two most excellent things? And we await for you that ALLAH (SWT) will afflict you with punishment from Himself or by our hands. So wait; we too will wait with you.

[Q9:52] Katakanlah: (Sebenarnya) tidak ada yang kamu tunggu-tunggu untuk kami melainkan salah satu dari dua perkara yang sebaik-baiknya (iaitu kemenangan atau mati syahid) dan kami menunggu-nunggu pula untuk kamu bahawa ALLAH (SwT) akan menimpakan kamu dengan azab dari sisiNya atau dengan perantaraan tangan kami. Oleh itu tunggulah, sesungguhnya kami juga menunggu bersama-sama kamu. 

"Two glorious things" are VICTORY or MARTYRDOM.

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(9:52) Say to them, "What can be the thing you await for us other than one of the two best things? *52 But what we await for you is whether Allah Himself inflicts His chastisement on you or at our hands; well, now await, and we, too await with you".

*52 This is the answer to those who, as usual, were not taking any part in the conflict between Islam and kufr, but were very "wisely" watching it from a distance to see whether the Holy Prophet and his Companions would return victorious from Tabuk or would be totally destroyed by the powerful Roman army. They were told that either of the two results they were awaiting, would be good for the Muslims. For it was obvious that it would be a good thing if they won victory. But even if they were killed in the Way of Allah, it would be a success froth their point of view, though not in the sight of the world, as the Muslims' standard of measurement is different from that of the hypocrites and the like. A Believer considers it his success if he sacrifices his life and wealth in the Way of AIIah, irrespective of whether he succeeds in conquering some country or in establishing a government or not. According to him the criterion of success or failure is whether he has extended or not alI the powers of his body and soul, his head and his heart to elevate the Word of Allah, though from the worldly point of view the result of his efforts might be nothing at all. 

قُلْ أَنْفِقُوا طَوْعًا أَوْ كَرْهًا لَنْ يُتَقَبَّلَ مِنْكُمْ ۖ إِنَّكُمْ كُنْتُمْ قَوْمًا فَاسِقِينَ {9:53}

[Q9:53] Qul anfiqoo taw'an aw karhal lany yutaqabbala min kum innakum kuntum qawman faasiqeen. 
[Q9:53] Say: Spend willingly or unwillingly, it shall not be accepted from you; surely you are a transgressing people.

[Q9:53] Katakanlah: Dermakanlah harta kamu samada dengan sukarela atau kerana terpaksa, tidak sekali-kali akan diterima daripada kamu, (kerana) sesungguhnya kamu adalah orang-orang yang fasik.

The hypocrites, who used to plot secretly against the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and his mission, sometimes made a show of spending in the cause of ALLAH (SWT), BUT their reluctant spending was not accepted BECAUSE [*] they did not believe and [*] their prayers were not earnest---NOTHING IS ACCEPTABLE TO ALLAH (SWT) WHICH DOES NOT PROCEED FROM A **PURE, **BELIEVING AND **SINCERE HEART.

THIS CLEARLY INDICATES THAT QUANTITY IN CHARITY HAS NO VALUE IN VIEW OF ALLAH (SWT). WHAT IS COUNTED IS THE PURITY OF MOTIVE AND INTENTION.

‘Willingly’, here does not mean the willingness for the sake of ALLAH (SWT), IT MEANS, and THOSE WHO ARE READY TO SPEND BUT IN UNGODLY MANNER AND THE OTHERS DO NOT LIKE TO SPEND AT ALL. See next verse i.e., verse 54.

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(9:53) Say, "You may expend your possessions willingly or unwillingly: *53 they shall not be accepted in any case, because you are a wicked people."

*53 V. 53 is a sharp retort to those hypocrites who desired exemption froth Jihad but, at the same time, wanted to make some monetary contributions in order to avoid the exposure of their hypocrisy, They said, "Please grant us leave from military service because we are unable to do this, but we are ready to make monetary contributions towards it." To this AIlah retorted, saying, "Whatever you may contribute, it shall not be accepted". 

وَمَا مَنَعَهُمْ أَنْ تُقْبَلَ مِنْهُمْ نَفَقَاتُهُمْ إِلَّا أَنَّهُمْ كَفَرُوا بِاللَّهِ وَبِرَسُولِهِ وَلَا يَأْتُونَ الصَّلَاةَ إِلَّا وَهُمْ كُسَالَىٰ وَلَا يُنْفِقُونَ إِلَّا وَهُمْ كَارِهُونَ {9:54}

[Q9:54] Wa maa mana'ahum an tuqbala minhum nafaqaatuhum illaaa annnahum kafaroo billaahi wa bi Rasoolihee wa laa yaatoonas Salaata illaa wa hum kusaalaa wa laa yunfiqoona illaa wa hum kaarihoon. 
[Q9:54] And nothing hinders their spendings being accepted from them, except that they disbelieve in ALLAH (SWT) and in His Messenger and they do not come to prayer but while they are sluggish, and they do not spend but while they are unwilling.

[Q9:54] Dan tidak ada yang menghalangi mereka, untuk diterima derma-derma mereka melainkan kerana mereka kufur kepada ALLAH (SwT) dan RasulNya dan (kerana) mereka tidak mengerjakan sembahyang melainkan dengan keadaan malas dan mereka pula tidak mendermakan hartanya melainkan dengan perasaan benci.  

(see commentary for verse 53)

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(9:54) The reason why their expendings shall not be accepted is no other than that they have not believed in Allah and His Messenger: and they come to offer their Salat but reluctantly, and they expend in the Way of Allah with unwilling hearts.

فَلَا تُعْجِبْكَ أَمْوَالُهُمْ وَلَا أَوْلَادُهُمْ ۚ إِنَّمَا يُرِيدُ اللَّهُ لِيُعَذِّبَهُمْ بِهَا فِي الْحَيَاةِ الدُّنْيَا وَتَزْهَقَ أَنْفُسُهُمْ وَهُمْ كَافِرُونَ {9:55}

[Q9:55] Falaa tu'jibka amwaaluhum wa laaa awlaaduhum; innamaa yureedul laahu liyu'az zibahum bihaa fil hayaatid dunyaa wa tazhaqa anfusuhum wa hum kaafioon.
[Q9:55] Let not then their property and their children excite your admiration; ALLAH (SWT) only wishes to chastise them with these in this world's life and (that) their souls may depart while they are unbelievers.

[Q9:55] Oleh itu, janganlah engkau tertarik hati kepada harta benda dan anak-anak mereka, (kerana) sesungguhnya ALLAH (SwT) hanya hendak menyeksa mereka dengan harta benda dan anak-anak itu dalam kehidupan dunia dan hendak menjadikan nyawa mereka tercabut sedang mereka berkeadaan kafir (untuk mendapat azab akhirat pula).

THE WEALTH AND THE CHILDREN OF THE HYPOCRITES, IN REALITY, WERE A SNARE, SO THE BELIEVERS WERE ADVISED NOT TO ENVY THEM.

r  Their wealth filled them with pride, obscured their understanding and led them to their destruction. Their children either perished like themselves OR adopted the true faith which they had fought against.

Material gains and children without spiritual purification (essential for true belief and obedience to ALLAH (SWT)'s laws and the teachings of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) which are the only means for achieving deliverance and obtaining eternal happiness in the life of the hereafter) become a source of torment and agony.

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(9:55) So let not their great wealth and the large number of their children delude you; for Allah wills to chastise them by means of these very things in this worldly lifes *54 and that they would die in a state of unbelief. *55

*54 "Allah wills to chastise them by means of these things in this world", because of their great love for their children and wealth as these misled them to adopt the hypocritical attitude which, in turn, degraded them in the Muslim society. Consequently, in the Islamic System they would lose the respect, tire reputation and the prestige they enjoyed in the pre-lslamic society. On the contrary, even the Muslim slaves and the sons of slaves, the farmers and the shepherds, who proved the sincerity of their Faith would win honour in the new system, and the big hereditary chiefs, who refrained from this because of their love of the world, would lose their fame, honour and prestige.
In order to illustrate the above we cite an incident that happened during the Caliphate of Hadrat `Umar. Once some big chiefs of the Quraish including Suhail-bin-`Amr and Harith-bin-Hisham, went to see Caliph Umar and took their seats near him. Soon after this some humble people from among the Muhajirin and the Ansar came there. The Caliph asked those chiefs to make room for them, and seated these humble people near his own seat. This went on for some time till these chiefs reached the remotest corner in the assembly. When they carne out, Harith-bin-Hisham said to his companions, "You have noticed what a humiliating treatment has been meted out to us today!" Suhail-bin-`Amr replied, "It is no fault of `Umar but it is our own fault. When we were invited to Islam, we turned away from it, but these humble people accepted it and made sacrifices for it." Then both of them returned to the meeting and said "Today we have noticed your treatment and we feel that it is all due to our own shortcomings, but tell us if there is a way for us to make atonements for our past failures". The Caliph did not make any reply but merely pointed towards the Roman territory, which meant that the only way of regaining their prestige was to expend their lives and wealths in doing Jihad there. 
*55 "They would die in a state of unbelief" because of their hypocrisy, which would not let them attain sincere Faith till they die. Thus after ruining their moral and spiritual lives in this world, they would leave it in the state of unbelief, which will ruin their lives in the Hereafter in a far worse way. 

وَيَحْلِفُونَ بِاللَّهِ إِنَّهُمْ لَمِنْكُمْ وَمَا هُمْ مِنْكُمْ وَلَٰكِنَّهُمْ قَوْمٌ يَفْرَقُونَ {9:56}

[Q9:56] Wa yahlifoona billaahi innnahum laminkum wa maa hum minkum wa laakinnahum qawmuny yafraqoon. 
[Q9:56] And they swear by ALLAH (SWT) that they are most surely of you, and they are not of you, but they are a people who are afraid (of you).

[Q9:56] Dan mereka (yang munafik itu) bersumpah dengan nama ALLAH (SwT) bahawa sesungguhnya mereka dari golongan kamu, padahal mereka bukanlah dari golongan kamu, tetapi mereka ialah suatu kaum yang pengecut. 

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(9:56) They swear by Allah that they are Believers like you, whereas they are not at all of you. In fact, they are people who are afraid of you:

لَوْ يَجِدُونَ مَلْجَأً أَوْ مَغَارَاتٍ أَوْ مُدَّخَلًا لَوَلَّوْا إِلَيْهِ وَهُمْ يَجْمَحُونَ {9:57}

[Q9:57] Law yajidoona malja'an aw maghaaraatin aw mudda khalal lawallaw ilaihi wa hum yajmahoon. 
[Q9:57] If they could find a refuge or cave or a place to enter into, they would certainly have turned thereto, running away in all haste.

[Q9:57] Kalau mereka dapat tempat perlindungan atau gua-gua atau lubang-lubang dalam tanah, nescaya mereka segera menuju ke arahnya serta melompat masuk ke dalamnya.

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(9:57) if they could find a place of refuge or a cave or a hiding place to lode therein, they would run in frantic haste to take refuge in it. *56

*56 This was the condition of the hypocrites of AI-Madinah, the majority of whore were rich and old. We find from a list of the hypocrites, cited by Ibn Kathir in Al-Badayah-wan-Nihayah that only one of them was young and none was poor. These people had large properties and flourishing businesses in AlMadinah. They were worldly-wise and their wide experience had taught them expediency, but their sense of self-interest had put them into a dilemma. When Islam reached Al-Madinah and a large majority of the population embraced it sincerely and enthusiastically, they found themselves in a very perplexing situation. They could not reject it outright for the majority of their own people, nay, their own sons and daughters, were filled with enthusiasm for Islam. If they had remained unbelievers, they would have lost their high position, their prestige and reputation and run the risk of a rebellion by the Muslims of their own household. On the other hand, if they sincerely embraced Islam, they would incur the danger of war, not only with the whole of Arabia but also with the adjoining nations and empires. Above all, self-interest had so blinded them that, in resolving the dilemma, they would not consider the problem from the point of view of truth and righteousness which by themselves are worthy of every sacrifice. THEREFORE THEY DECIDED THAT THE BEST THING FOR THEM WAS TO PROFESS ISLAM OUTWARDLY IN ORDER TO MAKE THEIR POSITIONS, PROPERTIES AND BUSINESSES SECURE, BUT TO ADOPT A HYPOCRITICAL ATTITUDE TOWARDS IT SO THAT THEY MIGHT BE ABLE TO AVOID THE LOSSES AND PERILS INHERENT IN THE SINCERE ACCEPTANCE OF ISLAM. 
This verse (57) depicts the dilemma of the hypocrites, as if to say, "In reality these people are not Muslims, though they swear that they are Muslims like you; they profess Islam simply because they are afraid of losses they might incur, if they reject it outright. Then they dare not stay at AI-Madinah as non-Muslims for they would lose the high positions they enjoyed and might even have to cut off their connection with their wives and children; and if they decided to emigrate from AI-Madinah, they would have to abandon their properties and business. But they are not prepared for these sacrifices for they have no sincere attachment even to kufr. Therefore they are compelled against their beliefs by the force of circumstances to remain in AI-Madinah: they offer their Salat but regard this as forced labour: they pay the Zakat dues but as a penalty, for they are in their heart of hearts averse to these things. To add to their `calamities' they are asked every now and then to make sacrifices of their lives and their wealth and to go forth for Jihad and to fight with one enemy or the other. They are so much afraid of these `calamities' that, in order to escape from them, they would run in frantic haste to take refuge in any hole, if they hoped that it would provide immunity against these 'calamities'. " 

وَمِنْهُمْ مَنْ يَلْمِزُكَ فِي الصَّدَقَاتِ فَإِنْ أُعْطُوا مِنْهَا رَضُوا وَإِنْ لَمْ يُعْطَوْا مِنْهَا إِذَا هُمْ يَسْخَطُونَ {9:58}

[Q9:58] Wa minhum mai yalmizuka fis sadaqaati fa-in u'too minhaa radoo wa illam yu'taw minhaaa izaa hum yaskhatoon. 
[Q9:58] And of them there are those who blame you with respect to the alms; so if they are given from it they are pleased, and if they are not given from it, lo! They are full of rage.

[Q9:58] Dan di antara mereka ada yang mencelamu (wahai Muhammad) mengenai (pembahagian) sedekah-sedekah (zakat); oleh itu jika mereka diberikan sebahagian daripadanya (menurut kehendak mereka), mereka suka (dan memandangnya adil) dan jika mereka tidak diberikan dari zakat itu (menurut kehendaknya), (maka) dengan serta merta mereka marah.

On the authority of Bukhari, Nisa-i and other traditionists, it has been reported in Tafsir Durr al Manthur that:

while the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) was distributing some spoils of war a man from the Banu Tamim, Dhul Khuyasarah, came and said: "O Messenger of ALLAH (SWT), please do justice." The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) replied: "Woe to you. Who would do justice if I am doing injustice?" Umar bin Khattab said: "O Messenger of ALLAH (SWT), give me permission to kill him." The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) said: "Leave him alone. There are men like him among you whose observance of prayers and fasting will make you feel small, BUT one day they will go out of the faith as an arrow leaves the bow. They are called mariqin. There will be discord among the Muslims and these men will revolt under the leadership of a man with one breast like a woman."

Abu Sayeed Khudhri says: "When Ali killed such people in the battle of Naharwan, I was with him. I saw the slain body of the man described by the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) lying on the ground."

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(9:58) O Prophet, there are some among them who find fault with you concerning the distribution of Sadaqat (Zakat collections); if something is given to them thereof, they are well pleased and if they are not given anything thereof they become angry. *57

*57 THE PEOPLE REFERRED TO WERE THE HYPOCRITES, WHO FELT DEPRESSED ON EVERY OCCASION OF THE DISTRIBUTION OF THE ZAKAT COLLECTIONS, FOR THEY THOUGHT THAT THEY WERE NOT BEING GIVEN THEIR DUE SHARE. Then they would taunt the Holy Prophet with making unfair distributions. This happened when the payment of Zakat was made an obligatory duty on all those Muslims whose possessions exceeded the prescribed limits. They were required to contribute from their agricultural products, animals, commercial commodities, minerals dug out of mines and the gold and silver they possessed, at different rates, varying from 2 1/2% to 20%,and all these were collected and spent in a systematic way from a central place.
As a result of this so much wealth flowed into the hands of a single person, the Holy Prophet, that it had no parallel in the whole territory of Arabia. Naturally the materialists looked at these things with greedy eyes and wanted to grab as much as possible out of this wealth. But their greed could not be satisfied, for the Holy Prophet, who had made the use of Zakat Fund unlawful for his own person and for his own relatives, could not be expected to give anything out of it to anyone who did not deserve it. It is thus obvious that they found fault with the Holy Prophet not because he was unfair in the distribution of the Zakat collections but because he did not allow the hypocrites to grab anything from these without any right to them. They, however, very cunningly hid their real grievance, and accused the Holy Prophet of showing partiality and injustice in the distribution of the Zakat collection 

وَلَوْ أَنَّهُمْ رَضُوا مَا آتَاهُمُ اللَّهُ وَرَسُولُهُ وَقَالُوا حَسْبُنَا اللَّهُ سَيُؤْتِينَا اللَّهُ مِنْ فَضْلِهِ وَرَسُولُهُ إِنَّا إِلَى اللَّهِ رَاغِبُونَ {9:59}

[Q9:59] Wa law annahum radoo maaa aataahumul laahu wa Rasooluhoo wa qaaloo hasbunal laahu wayu'teenallaahu min fadlihee wa Rasooluhooo innaaa ilallaahi raaghiboon. 
[Q9:59] And if they were content with what ALLAH (SWT) and His Messenger gave them, and had said: ALLAH (SWT) is sufficient for us; ALLAH (SWT) will soon give us (more) out of His grace and His Messenger too; surely to ALLAH (SWT) do we make our petition.

[Q9:59] Dan (amatlah baiknya) kalau mereka berpuas hati dengan apa yang diberikan oleh ALLAH (SwT) dan RasulNya kepada mereka, sambil mereka berkata: Cukuplah ALLAH (SwT) bagi kami; ALLAH (SwT) akan memberi kepada kami dari limpah kurniaNya, demikian juga RasulNya; sesungguhnya kami sentiasa berharap kepada ALLAH (SwT). 

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(9:59) Would that they were contents *58 with what Allah and His Messenger had given them and would say, "Allah suffices us: He will provide for us in abundance out of His own bounty, *59 and His Messenger will also be kindly disposed towards us. Indeed we look to Allah alone." *60

*58 That is, it would have been much better for them if they had been content with their share of the spoils which the Holy Prophet gave them and what they earned by the grace of Allah and with the prosperity AIIah had bestowed on them. 
*59 It would have been good for. them to adopt this attitude: "Allah suffices us....bounty," for they ought to have known that they would receive their due shares besides the Zakat collections out of the wealth that would come to the State treasury, just as they were receiving their shares previously. 
*60 "We look to Allah alone" means "We give ow attention to Allah and His grace and not to the world and its worthless riches and we desire to do His Will: we direct ow expectations and hopes to Him and we are content with what He bestows on us." 

SECTION 8

The Hypocrites

The punishments of hurting the Apostle of ALLAH---Hypocrites’ vain attempt to please the belivers---Their lame excuses and their punishment.

إِنَّمَا الصَّدَقَاتُ لِلْفُقَرَاءِ وَالْمَسَاكِينِ وَالْعَامِلِينَ عَلَيْهَا وَالْمُؤَلَّفَةِ قُلُوبُهُمْ وَفِي الرِّقَابِ وَالْغَارِمِينَ وَفِي سَبِيلِ اللَّهِ وَابْنِ السَّبِيلِ ۖ فَرِيضَةً مِنَ اللَّهِ ۗ وَاللَّهُ عَلِيمٌ حَكِيمٌ {9:60}

[Q9:60] Innamas sadaqaatu lilfuqaraaa'i walmasaakeeni wal 'aamileena 'alaihaa wal mu'al lafati quloobuhum wa fir riqaabi walghaarimeena wa fee sabeelil laahi wabnis sabeeli fareedatam minal laah; wal laahu 'Aleemun Hakeem. 
[Q9:60] Alms are only for the poor and the needy, and the officials (appointed) over them, and those whose hearts are made to incline (to truth) and the (ransoming of) captives and those in debts and in the way of ALLAH (SWT) and the wayfarer; an ordinance from ALLAH (SWT); and ALLAH (SWT) is knowing, Wise.

[Q9:60] Sesungguhnya sedekah-sedekah (zakat) itu hanyalah untuk orang-orang fakir, dan orang-orang miskin dan amil-amil yang mengurusnya dan orang-orang muallaf yang dijinakkan hatinya dan untuk hamba-hamba yang hendak memerdekakan dirinya, dan orang-orang yang berhutang dan untuk (dibelanjakan pada) jalan ALLAH (SwT), dan orang-orang musafir (yang keputusan) dalam perjalanan. (Ketetapan hukum yang demikian itu ialah) sebagai satu ketetapan (yang datangnya) dari ALLAH (SwT). Dan (ingatlah) ALLAH (SwT) Maha Mengetahui, lagi Maha Bijaksana. 

Please refer to the commentary of al Baqarah 2:273.

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(9:60) As a matter of fact, Zakat collections are only for the needy *61 and the indigent, *62 and for those who are employed to collect them *63 and for those whose hearts are to be won over *64 and for the ransoming of slaves *65 and for helping the debtors *66 and for the way of Allah *67 and for the hospitality of the wayfarers. *68. These is an obligatory duty from Allah: and Allah is All-Knowing, All-Wise.

*61 According to the Arabic usage (fuqara: the needy) are all those people who depend on others for the necessities of life. The Arabic word fuqara' is a general word for all those who are needy because of some physical defects, or old age, or temporarily, and can become self-supporting if they are helped. e.g. orphans, widows, the unemployed, etc. , etc.
*62 According to the Arabic usage( masakin) are those indigent people who are in greater distress than the needy people usually are. The Holy Prophet especially enjoined the Muslims to help such people as are unable to find the necessary means to satisfy their wants and are in very straitened circumstances, but are so self-respecting that they would not beg for anything nor would others judge from their outward appearance that they were deserving people. According to a Tradition "Miskin is one who cannot make both ends meet, though his appearance does not show that he needs help nor does he beg for help." In short, he is a self-respecting man who has become needy. 
*63 "....who are employed to collect them...." are those who collect Zakat dues, supervise the collections and keep accounts, and help in their distribution, irrespective of the fact whether or not they are needy or indigent; their remunerations shall be paid out of the Zakat Funds. In this connection it should be noted well that the Holy Prophet had declared the Zakat Funds to be unlawful for himself and for the members of his own family (Bani Hashim). Accordingly, he never received any remuneration for collecting or distributing Zakat Funds. As regards the other members of Bani Hashim, they were allowed to do this service without receiving any remuneration, but otherwise it is unlawful for them. On the contrary, the payment of the Zakat dues was obligatory on Bani Hashim if their possessions warranted this under the prescribed limits, but under no circumstances whatsoever were they allowed to accept anything out of zakat collected from others.
There is, however, a difference of opinion as to whether they should accept anything out of the collections made from their own family or not. Imam Abu Yusuf opines that they are allowed to accept these when they are needy or poor or wayfarers, but the majority of the Jurists regard this also unlawful. 
*64 A portion of Zakat Funds may also be given to win over to Islam those who might be engaged in anti-lslamic activities or to those in the camp of the unbelievers who might be brought to help the Muslims or to those newly converted Muslims, who might be inclined to revert to kufr if no monetary help was extended to them. It is permissible to award pensions to them or give them lump sums of money to make them helpers of Islam or submissive to it or at least to render them into harmless enemies. A portion of the spoils or other incomes may be spent on them and, if need be, also a portion of Zakat Funds. In such cases, the condition of being needy or indigent or on a journey etc., is also waived; nay, they might be even rich people or chiefs who are otherwise not eligible for anything from Zakat Funds.
All are agreed that during the time of the Holy Prophet, Pensions and Gifts were given under the head of 'winning over people', but there is a difference of opinion whether this head of expenditure was abolished or not after his death. Imam Abu Hanifah and his followers are of the opinion that it was abolished during the Caliphate of Hadrat `Umar, and `now it is not lawful to spend anything under this head'. Imam Shafi`i is of the opinion that something tray be given to the sinful Muslims under this head from Zakat Funds but not to unbelievers, while other Jurists arc of the opinion that expenses under this head are lawful even now, if a need arises for them.
The Hanafis base their opinion on an incident that happened after the death of the Holy Prophet. `Uyainah bin Hisan and Aqra`a bin Habis came to Hadrat Abu Bakr and asked him to allot to them a certain piece of land. So he gave them a written order for this. They took it to some other highly placed Companions for further confirmation and some of them endorsed this order. But when they took it to Hadrat `Umar, he tore the paper into pieces before their very eyes, saying, "It is true that the Holy Prophet used to give something to win over your hearts because Islam was weak at that time, but now Allah has made Islam so strong that it does not stand in need of people like you." At this they went to Hadrat Abu Bakr and complained to him about it and taunted him, saying, and “Are you the Caliph or `Umar? But he took no notice of this nor did any of the Companions differ with Hadrat `Umar's opinion. The Hanafis conclude from this incident that when the number and power of Muslims increased by the grace of Allah and they no longer stood in need of any support from such people; the reason for which expenses under this head were permitted in the first instance remained no longer there. Therefore the Companions unanimously abolished expenditure under this head.
Imam Shafi'i says that there is nothing to prove that the Holy Prophet ever spent anything out of Zakat Funds under this head. All the incidents mentioned in the traditions show that whatever he spent for the purpose of winning over hearts to Islam, was spent out of the spoils of war and not out of Zakat funds.
In my opinion there is nothing to show that the expenses for winning over hearts have been made unlawful for ever up to the Last Day. There is no doubt that the action taken by Hadrat `Umar was absolutely right, for if and when the Islamic State does not consider it necessary to spend anything under this head, Islam does not make it obligatory to spend something for `winning hearts'. On the other hand, if need for this arises at any time, it is authorized to incur expenses under this head for Allah has kept a provision for this. Hadrat `Umar and the other Companions agreed only on this that there was no need to give anything for this purpose at that time because the circumstances did not warrant it. But there is no reason to conclude from this that the Companions disallowed for ever the expenses that were permitted by the Qur'an under certain circumstances for the good of Islam.
As regards the opinion of Imam Shafi`i, it appears to be correct in so far as it is not lawful to spend anything under this head out of Zakat Funds, if these expenses can be met out of other funds. But if it is necessitated that something should be spent under this head out of Zakat Funds, there is no reason why a differentiation should be made in this regard between sinful Muslims and unbelievers. For the Qur'an has not allocated the share because of the faith of the prospective recipients but because Islam required to win their hearts for its own good and because this could not be achieved except by giving them a portion of wealth. Therefore the Qur'an allows the Amir of the Believers to spend a part of the Zakat Funds to achieve this end, if, when and where the required conditions exist. The fact that the Holy Prophet did not spend anything from the Zakat Funds on unbelievers for this purpose does not mean that it is unlawful to do so, for he did not spend from this fund because there was enough money in other funds for this purpose. Had it been unlawful to spend anything from Zakat Funds on unbelievers, he would have explicitly forbidden it.
*65 A portion of Zakat Funds may be spent for the ransoming of slaves in two ways. First, help may be given to a slave for the payment of the ransom money, if he enters into an agreement with his master that he will set him fret, if the slave pays him a certain amount of money. The second way is that the Islamic government may itself pay the price of Iris freedom and set him at liberty. There is a consensus of opinion about the first way, but there is difference of opinion about the second way. Hadrat 'Ali, Said bin Jubair, Laith-Thauri, Ibrahim Nakh`i, Sha'abi; and Muhammad bin Sirin, Hanafis and Shafi'' is consider this as unlawful while Ibn, 'Abbas, Hasan Basri, Malik, Ahmad and Abu Thaur consider this as lawful expenditure from this Fund.
*66 Help may be given out of Zakat Funds to such debtors as would be reduced to a state of poverty, if they paid off all their debts out of their own possessions, irrespective of the fact whether they are earning any money or not, whether they are indigent in the general sense or well off. According to some Jurists, the only exceptions to this are those debtors who are spendthrifts or involve themselves in debts by spending money on wicked deeds. Help may be given to them only if and when they repeat.
*67 "The Way of Allah" is a general term which unplies all those good works which please Allah. That is why some Jurists are of the opinion that Zakat Funds may be spent on every kind of good work. But the fact is, and the majority of the earliest Muslim scholars have opined, that here the 'Way of Allah' stands for Jihad in the Way of Allah, that is, the struggle to eradicate the systems based on kufr and to establish the Islamic system in their stead. Therefore the Zakat Fund may be utilised to meet the expenses of the journeys the people make, or for procuring means of conveyance, equipment, weapons and other articles needed for Jihad, irrespective of the fact whether they are so well off or not as to need any help fur personal requirements. Likewise help of a temporary or permanent nature may also be given to those people who devote the whole of their time and energies, temporarily or permanently, for this work
It should also be noted that there has arisen a misunderstanding regarding the "Way of AIIah," for the early scholars usually use for Jihad the Arabic word as (ghazvah) which is synonymous with "fight". They, therefore, are of the opinion that Zakat Fund may only be used for the purpose of fighting. But Jihad in the Way of Allah is a much more comprehensive term than mere fighting in the Way of Allah. Jihad applies to all those efforts that are made to degrade the word of kufr and to exalt the Word of Allah and to establish the Islamic System of life, whether by propagating the Message of Allah in the initial stage or by fighting in the final stage of the struggle. 
*68 Help from Zakat Fund may be given to a wayfarer on a journey even though he might be quite well off at home.
Some of the Jurists are of the opinion that according to this verse only that wayfarer who does not undertake a journey for a sinful purpose may be helped out of Zakat Funds. But no such condition has been laid down in the Qur'an or the Hadith to this effect. Besides this, we learn from the fundamental principles of Islam that the sins of a needy person would in no way prevent us from helping him As a matter of fact such a help may prove very useful in reforming sinful and depraved persons. For if they get a support in the tithe of need, it may reasonably be expected that they would turn towards purifying their souls.