SURAH (9) AT-TAWBAH (AYA 111 to 129)

إِنَّ اللَّهَ اشْتَرَىٰ مِنَ الْمُؤْمِنِينَ أَنْفُسَهُمْ وَأَمْوَالَهُمْ بِأَنَّ لَهُمُ الْجَنَّةَ ۚ يُقَاتِلُونَ فِي سَبِيلِ اللَّهِ فَيَقْتُلُونَ وَيُقْتَلُونَ ۖ وَعْدًا عَلَيْهِ حَقًّا فِي التَّوْرَاةِ وَالْإِنْجِيلِ وَالْقُرْآنِ ۚ وَمَنْ أَوْفَىٰ بِعَهْدِهِ مِنَ اللَّهِ ۚ فَاسْتَبْشِرُوا بِبَيْعِكُمُ الَّذِي بَايَعْتُمْ بِهِ ۚ وَذَٰلِكَ هُوَ الْفَوْزُ الْعَظِيمُ{9:111}

[Q9:111] Innal laahash taraa minal mu'mineena anfusahum wa amwaalahum bi anna lahumul jannah; yuqaatiloona fee sabeelil laahi fa yaqtuloona wa yuqtaloona wa'dan 'alaihi haqqan fit Tawraati wal Injeeli wal Qur-aan; wa man awfaa be'ahdihee minal laah; fastabshiroo bibai'ikumul lazee baaya'tum bih; wa zaalika huwal fawzul 'azeem. 
[Q9:111] Surely ALLAH (SWT) has bought of the believers their persons and their property for this, that they shall have the garden; they fight in ALLAH (SWT)'s way, so they slay and are slain; a promise which is binding on Him in the Taurat and the Injeel and the Qur’an; and who is more faithful to his covenant than ALLAH (SWT)? Rejoice therefore in the pledge which you have made; and that is the mighty achievement.

[Q9:111] Sesungguhnya ALLAH (SwT) telah membeli dari orang-orang yang beriman akan jiwa mereka dan harta benda mereka dengan (balasan) bahawa mereka akan beroleh Syurga, (disebabkan) mereka berjuang pada jalan ALLAH (SwT) maka (di antara) mereka ada yang membunuh dan terbunuh. (Balasan Syurga yang demikian ialah) sebagai janji yang benar yang ditetapkan oleh ALLAH (SwT) di dalam (Kitab-kitab) Taurat dan Injil serta Al-Quran dan siapakah lagi yang lebih menyempurnakan janjinya daripada ALLAH (SwT)? Oleh itu, bergembiralah dengan jualan yang kamu jalankan jual belinya itu dan (ketahuilah bahawa) jual beli (yang seperti itu) ialah kemenangan yang besar.

THE SPIRIT OF SELF-SURRENDER IN A TRUE BELIEVER ALWAYS KEEPS HIM READY to surrender his self and possessions to ALLAH (SWT) without ever having in mind the idea of victory or martyrdom. He fights in ALLAH (SWT)'s cause and carries out His universal will. In return ALLAH (SWT) gives him everlasting bliss, eternal salvation and fulfilment of his highest spiritual hopes.

Ø  For the perfect example of a bargain between man and ALLAH (SWT) refer to the commentary of al Baqarah 2:207, REVEALED WHEN Ali slept on the bed of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) on the night of hijrat.

Ø  The highest example of the entire surrender of selves, children and possessions to ALLAH (SWT) is found nowhere save in Karbala. To know how Imam Husayn and his family and friends and relatives surrendered themselves and their children and possessions to ALLAH (SWT).

IN THE PREVIOUS VERSES THE TREND AND TENDENCY OF THE HYPOCRITES HAS BEEN DESCRIBED. IN THIS VERSE THE QUALITIES OF THE TRUE BELIEVERS ARE MADE KNOWN. NOW THERE IS NO ROOM TO TREAT ALL THE COMPANIONS OF THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) AS SAILING IN THE SAME BOAT, IN THE ARK OF NUH.

**There were two entirely different groups among the companions (sahabah), opposed to each other, in faith and character. As has been pointed out by the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad):

“ONLY THOSE WHO attached themselves with his Ahlul Bayt, likened to the ark of Nuh, and followed them were in safe waters, AND THOSE WHO rejected them were drowned and lost.”

v  "It is in praise of the Ahlul Bayt", Imam Ali bin Husayn al Zayn al Abidin has said, "for their success in many a trial and vicissitude, and for their patient and cheerful endurance of many a hardship that these verses were revealed."

v  Sa-ihuna literally means those who journey in search of something. Fasting is a spiritual journey in search of ALLAH (SWT)'s pleasure. It also applies to those who seek knowledge about ALLAH (SWT) or any godly movement.

For amr bil ma-ruf and nahya anil munkar see commentary of Ali Imran 3:101 to 115.

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(9:111) Indeed Allah has bought from the Believers their persons and their possessions in return for the Gardens; *106 they fight in the Way of Allah, kill and are killed. This promise (of the Gardensis the true pledge of Allah made in the Torah, the Gospel, and the Qur'an, *107 and who is more true in fulfilling his promise than Allah? So rejoice in the bargain you have made with Him; and this is the greatest success.

*106 In this verse that aspect of the Islamic Faith which determines the nature of the relationship between Allah and His servants has been called a transaction. This means that FAITH IS NOT MERELY A METAPHYSICAL CONCEPTION BUT IS, IN FACT, A CONTRACT BY WHICH THE SERVANT SELLS HIS LIFE AND POSSESSIONS TO ALLAH AND IN RETURN FOR THIS ACCEPTS HIS PROMISE THAT HE WOULD GIVE HIM THE GARDEN IN THE LIFE-AFTER-DEATH. In order to comprehend the full implications of this transaction, Iet us first understand its nature.
We should note it well at the outset that, in reality, this transaction is not in regard to the actual selling of the life and possessions of the servant to AIlah in the literal sense, for Allah is in fact the real Owner of man's life and possessions. Allah alone has the right to ownership because He is the Creator of man and of everything he possesses and uses. Therefore there is no question at all of selling and buying in the worldly sense; for man possesses nothing of his own to sell, and Allah has no need to buy anything because everything already belongs to Him. However, there is one thing which has entirely been entrusted to man by Allah, that is, the freedom of will and the freedom of choice, and the transaction concerns that thing.
Of course, it is true that this freedom does not make any change in the real position of man with regard to the right of ownership to his own life and his possessions. They belong to Allah Who has delegated to him only the authority to use or abuse these things as he wills, without any coercion or compulsion from Him. This means that man has been given the freedom to acknowledge or not to acknowledge that Allah is the owner of his life and property. The transaction mentioned in v. 111 is concerning the voluntary surrender of this freedom to Allah's Will. In other words, Allah wills to test man whether he acknowledges the ownership of Allah over his life and property, in spite of that freedom, and considers himself to be their trustee only, or behaves as if he were their owner and so could do whatever he liked with them.
Thus, the terms of this transaction from Allah's side are these: "IF YOU VOLUNTARILY (AND NOT BY COMPULSION OR COERCION) AGREE TO ACKNOWLEDGE THAT YOUR LIFE, YOUR PROPERTY AND EVERYTHING IN THIS WORLD, WHICH IN FACT BELONG TO ME, ARE MINE, AND CONSIDER YOURSELF ONLY AS THEIR TRUSTEE, AND VOLUNTARILY SURRENDER THE FREEDOM I HAVE GIVEN YOU TO BEHAVE, IF YOU SO LIKE, IN A DISHONEST WAY AND YOURSELF BECOME THEIR MASTER AND OWNER, I WILL GIVE YOU, IN RETURN, GARDENS IN THE ETERNAL LIFE OF THE NEXT WORLD". The one who makes this bargain with Allah is a Believer, for Faith is in fact the other name for making this bargain. On the other hand, the one who refuses to make this bargain, or after making it adopts the attitude of the one who has not made the bargain, is a kafir for, technically, kufr is the term applied to the refusal to make this bargain.
The following are the implications of making this transaction:
(1) Allah has put man to two very hard tests in this matter. The first is whether he acknowledges the real Owner as owner, in spite of the freedom of choice given to him, or he refuses this and becomes ungrateful, treacherous and rebellious. The second test is whether he puts his trust in his God or not, and surrenders his freedom and sacrifices his desires and wishes in this present world in return for His promise of the Gardens and eternal bliss in the Next World, even though the world were to proclaim: "A bird in hand is worth two in the bush” . 
(2) This matter helps to draw a CLEAR LINE OF DEMARCATION BETWEEN THE LEGAL CONCEPTION OF THE ISLAMIC FAITH AND THE HIGHER AND SPIRITUAL ONE ACCORDING TO WHICH ALLAH WILL JUDGE ONE IN THE HEREAFTER.  According to its legal conception, the mere verbal profession of the articles of the Faith is a sufficient proof that one is legally a Muslim and after this no Jurist is authorized to declare such a one to be a disbeliever or to expel one from the fold of the Islamic Community, unless there is a definite and clear proof that the one made a false profession of the Faith. But this is not so with Allah: ALLAH CONSIDERS THE FAITH OF ONLY THAT PERSON TO BE TRUE, WHO MAKES THIS BARGAIN WITH HIM AND SELLS HIS FREEDOM OF THOUGHT AND ACTION TO HIM AND GIVES UP HIS ENTIRE CLAIM TO OWNERSHIP IN HIS FAVOUR. That is why a man might profess the articles of the Faith and observe the prescribed obligatory duties, BUT IF he considered himself alone to be the master and owner of his body and soul, his heart and brain and his other faculties, his property and his resources and other things in his possession, and reserved to himself the right of expending them as he willed, he shall be regarded a disbeliever in the sight of Allah, even though he should be regarded a believer in the sight of the world. This is because such a man has not made that bargain with God which is the essence of the Faith according to the Qur'an. The very fact that a man does not expend his life and property in the way Allah approves of, or expends these in the way He disapproves, shows that the one who claimed to profess the Faith either did not sell these to AIIah or after having made the transaction still regarded himself to be their master and owner. 
(3) The above conception of the Islamic Faith draws a clear line of demarcation between the attitude of a Muslim and that of a disbeliever towards life. The Muslim, who sincerely believes in Allah, surrenders himself completely to Allah's Will, and does nothing whatsoever which may show that he is independent in his attitude, except when he temporarily forgets the terms of the bargain he has made with Him. Likewise no community of the Muslims can collectively adopt an independent attitude in political, cultural, economic, social and international matters and still remain Muslim. And if sometimes it temporarily forgets its subordinate position and its voluntary surrender of its freedom, it will give up the attitude of independence and readopt the attitude of surrender, as soon as it becomes aware of its error. In contrast to this, if one adopts the attitude of independence towards Allah and makes decisions about all the affairs of life in accordance with on's own wishes, whims and caprices, one shall be regarded to have adopted the attitude of disbelief, even though one was a `Muslim' or a non-Muslim. 
(4) It should also be noted well that the Will of God to which a man is required to surrender himself is that which is specified by Allah Himself and not the one which the man himself declares to be the will of God. For in the latter case one does not' follow God's Will but one's own will, which is utterly against the terms of the transaction. Only that person (or community) who adopts the attitude that conforms to the teachings of His Book and His Messenger, shall be deemed to have fulfilled the terms of the transaction.
From the above implications of this transaction, it also becomes clear why the fulfilment of the terms by Allah has been deferred to the Ncxt World after the termination of the life of this world. It is obvious that the Garden is not the return for the mere profession that the buyer has sold his life and property to Allah "but it is the actual surrender of these things in the worldly life and their disposal by him as a trustee of Allah according to His Will." Thus, this transaction will be completed only when the life of the buyer comes to an end in this world and it is proved that after making the bargain, he went on fulfilling the terms of the agreement up to his last breath. For then and then alone, he will be entitled to the recompense in accordance with the terms of the transaction.
It will also be worthwhile to understand the context in which this matter has been placed here. In the preceding passage, there was the mention of those people who failed in the test of their Faith and did not make the sacrifice of their time, money, life and interests for the sake of Allah and His Way, in spite of their professions, because of their negligence or lack of sincerity or absolute hypocrisy. Therefore after criticising the attitudes of different persons and sections, they have been told in clear words the implications of the Faith they had accepted: "THIS IS NOT THE MERE VERBAL PROFESSION THAT THERE IS GOD AND HE IS ONE, BUT THE ACCEPTANCE OF THE FACT THAT HE IS THE OWNER AND THE MASTER OF YOUR LIVES AND POSSESSIONS. THEREFORE, IF YOU ARE NOT READY AND WILLING TO SACRIFICE THESE IN OBEDIENCE TO THE COMMAND OF ALLAH, BUT EXPEND THESE AND YOUR ENERGIES AND RESOURCES AGAINST THE WILL OF ALLAH, IT IS A CLEAR PROOF THAT YOU WERE FALSE IN YOUR PROFESSION OF THE FAITH. FOR THE TRUE BELIEVERS ARE THOSE WHO HAVE TRULY SOLD THEIR PERSONS AND POSSESSIONS TO ALLAH, AND CONSIDER HIM TO BE THEIR OWNER AND MASTER, AND EXPEND THEIR ENERGIES AND POSSESSIONS WITHOUT ANY RESERVATIONS, WHERE HE COMMANDS THEM TO EXPEND, AND DO NOT EXPEND THE LEAST OF THESE WHERE HE FORBIDS THEM TO EXPEND." 
*107 Some critics say that the statement "this promise is contained in the Torah and the Gospel" is not confirmed by these Books. Their objection in regard to the Gospel is obviously wrong for even in the existing Gospels there are sayings of Prophet Jesus that confirm this verse. For instance:
"Blessed are they which are persecuted for righteousness' sake: for theirs is the kingdom of heaven." (MAT. 5: 10).
"He that findeth his life shall lose it: and he that loseth his life for my sake shall fmd it." (MAT. 10: 39).
"And every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name's sake, shall receive an hundredfold and shall inherit everlasting life." (MAT. 19: 29).
It is, however, true that the matter of this transaction is not confirmed in its entirety by the existing Torah. For instance, there is a mention of the first part of the bargain at several places in one forth or the other: . . .is not he thy father that hath bought thee? hath he not made thee, and established thee?" (DEUT. 32: 6).
"Hear, O Israel: The Lord our God is one Lord: And thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might. " (DEUT. 6: 4-5).
But as regards the other part of the bargain, that is, the promise of the Gardens, they applied it to the land of Palestine:
"Hear therefore, O Israel, and observe to do it; that it may be well with thee, and that ye may increase mightily, as the Lord God of thy fathers hath promised thee, in the land that floweth with milk and honey." (DEUT. 6: 3).
This is because the Torah does not give any conception of the Life-after-death, the Day of Judgement, Rewards and Punishments in the Here-after, though this creed has always been an inseparable part of the Right Way. This does not, however, mean that the Torah did not originally contain this creed. The fact is that the Jews had become so materialistic during the period of their degeneration that they had no other idea of a reward from God than the well-being and prosperity in this world. Therefore they perverted all the promises made by God in return for man's service and obedience to Him and applied those to the land of Palestine.
In this connection, it should also be noted that the above-mentioned changes became possible because the original Torah had been tampered with in several ways. Some portions were taken away from it and others were added to it. Thus, the Torah in the existing form is not purely the Word of God but also contains the comments, etc., of the Jewish scholars mixed up with it. So much so that at some places it becomes difficult to distinguish the Word of God from the Jewish traditions, their racial prejudices, their superstitions, their ambitions and ,wishes, their legal interpretations, etc., all of which have got mixed with the Word of God. (For further details please see E.N. 2 of AI-i-`Imran). 

التَّائِبُونَ الْعَابِدُونَ الْحَامِدُونَ السَّائِحُونَ الرَّاكِعُونَ السَّاجِدُونَ الْآمِرُونَ بِالْمَعْرُوفِ وَالنَّاهُونَ عَنِ الْمُنْكَرِ وَالْحَافِظُونَ لِحُدُودِ اللَّهِ ۗ وَبَشِّرِ الْمُؤْمِنِينَ {9:112}

[Q9:112] ‘At taaa'iboonal 'aabidoonal haamidoonas saaa'ihoonar raaki'oonas saajidoonal aamiroona bilma'roofi wannaahoona 'anil munkari walhaafizoona lihudoodil laah; wa bashshiril mu'mineen. 
[Q9:112] They who turn (to ALLAH (SWT), who serve (Him), who praise (Him), who fast, who bow down, who prostrate themselves, who enjoin what is good and forbid what is evil, and who keep the limits of ALLAH (SWT); and give good news to the believers.

[Q9:112] (Mereka itu ialah): Orang-orang yang bertaubat, yang beribadat, yang memuji ALLAH (SwT), yang mengembara (untuk menuntut ilmu dan mengembangkan Islam), yang rukuk, yang sujud, yang menyuruh berbuat kebaikan dan yang melarang daripada kejahatan, serta yang menjaga batas-batas hukum ALLAH (SwT) dan gembirakanlah orang-orang yang beriman (yang bersifat demikian).  

(see commentary for verse 111)

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(9:112) Those who turn back to Allah over and over again; *108 those who worship Him, those who sing hymns in His praise, those who move about in the land for His sake, *109 those who bow down and prostrate before Him, those who enjoin virtue and forbid evil and strictly observe the limits prescribed by Allah *110 (are the Believers who make such a bargain with Allah; and O Prophet, give good news to such Believers.

*108 The Arabic word (atta-i-bun) literally means "those who repent". But in the context it occurs it implies "those who possess repentance as their permanent characteristic", that is, they repent over and over again. Moreover, the literal meaning of (taubah) is "to turn to" or "to turn back". Therefore its explanatory translation will be "....those who turn back to Allah over and over again". This is the first and foremost characteristic of a true Believer because even a true Believer is liable to forget the bargain he makes with Allah by which he sells his life and property to Him. As this matter does not concern his sense organs but pertains to his mind and heart, he is liable to forget that these things are not really his property but they belong to Allah. Therefore, even the true believer occasionally forgets the bargain, and behaves in a way as if he were their owner. But as soon as he becomes conscious of this transitory lapse and realizes that he had violated the terms of his agreement, he feels sorry and ashamed of his conduct and turns to his God, begs His pardon and renews the terms of the bargain with Him, and pledges his allegiance to Him after every slip of its violation. This kind of repentance alone is the guarantee that one will always come back to one's Faith: otherwise it is not possible for man because of the inherent human weaknesses, to observe strictly and deliberately the terms of the bargain without ever falling a prey to negligence and error. That is why Allah says in praise of the true Believer that ".....he turns back to Allah over and over again" and not that "he never slips into error after making the bargain of obedience and service to Him". And this is the greatest excellence that man can accomplish. Let us now consider the wisdom of placing this characteristics first in the list of the characteristics of the true Believers. It is to admonish those who had been guilty of crimes after the profession of their Faith, They have been told in v. III that the true Believers are those who sell their lives and property to Allah. After this they are being told that if they sincerely intend to become true Believers they should first of all create in themselves this characteristic and at once turn to Allah without showing any obduracy so that they should not deviate further into error. 
*109 Some commentators are of the opinion that here (Assn `ihun) means ". . . those who observe fast". As this is not the lexical meaning of the word but only its figurative sense, which has been based on an unauthentic tradition attributed to the Holy Prophet, we are of the opinion that there is no need to depart from its lexical meanings, that is,".....move about in the land (for His sake...,... "). For here the Arabic word does not mean merely to "...move about in the land" but "move about in the land for the sake of noble and high aims, e.g. to propagate Islam, to do Jihad, to emigrate from those places where the unbelievers are in power, and to reform the people, to seek True Knowledge, to earn a lawful livelihood and the like". This characteristic of the Believers has been especially mentioned here to reprove those who had not gone forth to Jihad, in spite of their claim that they were "Believers". They have been admonished that a true Believer is the one who goes forth into the land to raise high His Word, and exerts his utmost to fulfil the implications of his Faith, and not the one who stays behind when he is called upon to move about in the land. 
*110 That is those who "strictly observe the limits prescribed by Allah . . . . . " in regard to the Articles of the Faith, worship-morality, social behaviour, culture, economics, politics, judiciary, peace and war- in short, in all the aspects of their individual and collective lives. They neither transgress these limits in order to follow their lusts nor invent laws nor replace the Divine Law by other laws. They establish these limits and prevent their violations. Hence, the true Believers are those who not only strictly observe the limits prescribed by Allah, but also do their very best to establish them and safeguard them so as to prevent their violation to the best of their powers and capabilities. 

مَا كَانَ لِلنَّبِيِّ وَالَّذِينَ آمَنُوا أَنْ يَسْتَغْفِرُوا لِلْمُشْرِكِينَ وَلَوْ كَانُوا أُولِي قُرْبَىٰ مِنْ بَعْدِ مَا تَبَيَّنَ لَهُمْ أَنَّهُمْ أَصْحَابُ الْجَحِيمِ{113}

[Q9:113] Maa kaana lin nabiyyi wallazeena aamanooo ai yastaghfiroo lilmushrikeena wa law kaanoo ulee qurbaa mim ba'di maa tabiyana lahum annahum Ashaabul jaheem. 
[Q9:113] It is not (fit) for the Prophet and those who believe that they should ask forgiveness for the polytheists, even though they should be near relatives, after it has become clear to them that they are inmates of the flaming fire.

[Q9:113] Tidaklah dibenarkan bagi Nabi dan orang-orang yang beriman, meminta ampun bagi orang-orang musyrik, sekalipun orang itu kaum kerabat sendiri, sesudah nyata bagi mereka bahawa orang-orang musyrik itu adalah ahli Neraka. 

ABU TALIB FOLLOWED THE CREED OF IBRAHIM, i.e. ISLAM. Abu Talib died as a Muslim before hijrat AND this verse was revealed in 9 Hijra, THEREFORE all the false traditions reported by the muslim traditionists were fabricated by the enemies of ALI IBNE ABI TALIB to present his father as an unbeliever.

1.        Abd al Muttalib, the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad)'s grandfather, on his deathbed embraced Muhammad for the last time and then entrusted him to Abu Talib, saying: "Take care of this boy, nothing in our kindred is more precious than he."

2.        Abu Talib affectionately brought him up, loved him fondly, made him sleep by his own bed-side and took him with himself wherever he went.

3.        History is a witness that, before Ali, it was Abu Talib who supported and assisted the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and his divine mission under all circumstances. In his sermons and poetry he praised his nephew as the messenger of ALLAH (SWT) and expressed his faith in him and his belief in ALLAH (SWT).

4.        When Abu Talib saw his son, Ali, praying with the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) to worship ALLAH (SWT), he gladly approved the act of devotion performed by his son and advised him to follow the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), help and support him in his mission.

5.        When the verse "warn your relatives" (Shu-ara 26:214) was revealed, the dawat dhil ashira was arranged by the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) in the house of Abu Talib. Abu Lahab, his other uncle tried his best to stop the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) from delivering his speech BUT Abu Talib put his hands on Abu Lahab's shoulders and made him listen to the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad)'s message, the message of Islam.

He not only supported him in all his activities against the idolworshippers but also suffered untold hardships along with him when the pagans of Makka began the historic boycott of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad).

6.        They went in a body to Abu Talib, and adopting a threatening tone demanded of him to make his nephew desist from attacks on their gods. The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) was present. He refused to do so. The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) thought that his uncle, for fear of family feud, wanted to withdraw his protection, so he said to him that he solely depended on ALLAH (SWT), and turned to go away.

7.        Here it is reported by Abul Fida, Habib al Siyar and Asni-al Matalib that Abu Talib called him back and told him that he would stand by him against all his enemies and would protect him (in his mission) till his own death; BECAUSE Abu Talib believed in his nephew's convictions, AND HE ACCORDINGLY made the Makkans understand that his nephew was really a messenger from ALLAH (SWT); AND THEREFORE THEY SHOULD take him as their spiritual leader and guide.

Tabari and Ibn Hisham write that urged by Abu Sufyan, the heads of the different families of idolworshippers decided to break off all connections with the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and his relatives.

8.        In the seventh year of bi-that a covenant was written-not to have any sort of intercourse with the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and his kinsmen, neither to sell to nor to buy anything from, nor to contract matrimonial alliance with them-AND signed and sealed and was kept in the Ka-bah. Abu Talib then took the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and the Banu Hashim to his quarters known as Shib abi Talib. This fortress was also beleaguered occasionally by the idolworshippers of Makka, to enforce the boycott in all its rigour. Abu Talib feared even night attacks and was on his guard for the safety of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), and often changed his bed-site as a precaution against sudden violence. This state of affairs lasted for about three years.

9.        Finally the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) told Abu Talib that ALLAH (SWT) had shown His disapproval of the covenant against him, and had sent worms to eat out every word of the document placed in the Ka-bah, excepting His own name written thereon. Abu Talib, believing his nephew as the receiver of revelations from ALLAH (SWT), unhesitatingly went to the idolworshippers and told them what the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) had spoken; AND ADDED THAT IF what he was telling was found true, they would be bound to withdraw their boycott and lay aside their enmity towards the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and his kinsmen; IF PROVED FALSE, he would withdraw his protection.

10.     They all agreed and at once went to inspect the document. Only the name of ALLAH (SWT) was there and nothing more. They said that it was an enchantment of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), BUT, AT THE PERSISTENCE of Abu Talib the boycott was withdrawn. It is clear that only a believing man could do what Abu Talib did.

In the tenth year of bi-that, some months after the withdrawal of the interdict Abu Talib died at the age of 87 years. Abu Talib's attitude towards the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) as well as some of his preserved verses prove, says Abul Fida, that he believed in the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) as the true messenger of ALLAH (SWT) and in his religion, Islam. He died actually in the faith with the kalimah on his lips. Some of his well-known verses are noted below:

(i) I believe that Muhunmad's faith is the best of all the religions of the universe.

(ii) Do you not see that we have found Muhammad, a prophet like Musa; he is already predicted in previous scriptures.

(iii) To exalt him He (ALLAH (SWT) derived his name from His own; He as the highest is called Mahmud while He named him Muhammad.

The status of Abu Talib in Islam was the same as that of "Mumin min ali Firawn" (a believer from among the people of Firawn) mentioned in verses 40:28 to 45 of al Mumin who had concealed his faith to protect Musa -an instructive parallelism between Muhammad and Musa.

THE ENEMIES OF ALI FABRICATED FALSE TRADITIONS TO GIVE THE IMPRESSION THAT HIS FATHER HAD NOT EMBRACED ISLAM. IN A MALICIOUS, NEVERTHELESS STUPID, way they had tried their best to take revenge from Ali for having killed in various battles their fathers, the idolworshippers and hypocrites of Makka and Madina.

o    Anyone who persisted on infidelity till his death, NEITHER the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) nor anybody has the right to ask for their pardon, no matter how close a relative the condemned one may be, AND THIS is a warning to those believers whose relatives passed away in hostility to Islam, not to ask the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) for any intercession for them.

BUT SOME PRO-OMAYYAD TRADITIONISTS AND JURISTS AT THE INSTIGATION OF THEIR RULERS, FABRICATED TRADITIONS IN CONNECTION WITH THIS PASSAGE AND SIMILAR ONE VERSE 60:4 SAYING THAT THE REFERENCE IS TO SEEKING FORGIVENESS FOR ABU TALIB, IT IS NOTHING BUT A REVENGEFUL ATTITUDE TOWARDS ABU TALIB AND HIS SON ALI WHO STOOD FIRM IN SUPPORTING ISLAM FROM ITS VERY BEGINNING AGAINST THE BULK OF THE QURAISHITES WHO OPPOSED ISLAM TO THE END.

(FIRST) Abu Talib was the firmest of the believers who on several occasions expressed uniform faith in the Holy Prophet’s (ALLAHuma sali ala Muhammad wa ala ali Muhammad) mission, in prose and poetry and encouraged all his relatives to join the movement BUT HE APPARENTLY remained outside the party so that he would be able to defend the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and his movement better.

(SECOND) if there was any question of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) seeking any forgiveness for Abu Talib it should have been at his death which was a year before the Holy Prophet’s (ALLAHuma sali ala Muhammad wa ala ali Muhammad) migration AND NOT AT the close of the Madinite period.  

·         IT IS BIGOTRY TO DECLARE A MUSLIM A KAFIR AND KAFIR A MUSLIM.

Abu Talib did not openly join the movement as a declared member of it, giving vent to his faith and his move of his was also a great sacrifice on his part for what he did was only in the interest of Islam FOR, BY NOT declaring openly and remaining just apparently detached from the movement, HE COULD protect both the the Apostle of ALLAH (SWT) and the faith Islam --- the Quraish well aware of Abu Talib’s stand and they were satisfied with him so long as he openly declared as a member of the movement AND ONLY IN CONSIDERATION FOR THIS that they abstained from any hurt to the person of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) lest Abu Talib’s be annoyed and he may join the movement openly. ***THIS WAS THE REASON that they dared to plot to murder the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) ONLY AFTER HIS DEPARTURE of Abu Talib which situation necessitated the ‘Hijrah’ or the Migration from Makka.

TRADITIONS RECORD THAT ALLAH (SWT) revealed to the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) that after the death of Abu Talib he had lost his Protector in Makka and that he should leave the city at once and migrated to Madinah. IN FACT, the status of Abu Talib in Islam was the same as that of ‘Mumin min ali Firawn’ (verse 40:28 to 45) who concealed his faith to protect Moses and his faith against Pharaoh as did Abu Talib to protect the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and Islam against the Quraish.

THIS GODLY ATTITUDE OF ABU TALIB gave the chance to the opponents of Ali to fabricate traditions to distort facts and give the impression that the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) was very anxious to see Abu Talib in his fold AND THAT Abu Talib remained out of it till his end. ALL THESE TRADITIONS are wishful fabrications for political reasons. They aim to blackmail Abu Talib as a sort of revenge against Ali. But a Persian proverb says: - ‘THE OCEAN GETS NOT DIRTY BY THE LICK OF A DOG.’

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(9:113) It does not behove the Prophet and those who have believed to pray for the forgiveness of the mushriks, even though they be near kinsmen, when it has become clear to them that they deserve Hell. *111

*111 "It does not behove . . . to pray for the mushriks . . . " implies two things. First, we love them and sympathise with them. Secondly, we consider their crime to be pardonable. There is no harm to cherish these things for the one who is loyal, though a sinner, but it is absolutely wrong in principle to love and sympathise with a person who is an open rebel and to consider his case as pardonable as it renders our own loyalty doubtful. Besides, it adds to the intensity of the crime, if we pray for the forgiveness of a mushrik, who is our near relative. For it means that we consider our relationships to be more valuable than the fulfilment of the implications of our loyalty to Allah and that our love with Allah and His Way is not wholly unalloyed and that we desire that Allah should also be influenced by the love we have with His rebels and pardon our criminal kinsmen, even though He should throw the other criminals into the fire of Hell. OBVIOUSLY, all such things are wrong and are against loyalty and sincerity and the Faith demands that our love with Allah and His Way should be absolutely unalloyed and that His friend should be our friend and His enemy our enemy. That is why Allah has not said, "Do not pray for the forgiveness of the mushriks ", but has instead warned, lt does not behove the Prophet and those who have believed to pray for the forgiveness of the mushriks", which implies this: "The right thing for you is that you yourselves should regard it as improper to Show sympathy with Our rebels and consider their crime as pardonable: nay, you should not wait for any Command from Us about this".
In this connection, it should also be noted well that it is forbidden to show sympathy with the mushriks only in matters of Faith. As regards the human relationships that demand the observance of the rights of one's own relatives, of showing love, sympathy and kindness, and cherishing fellow-feelings with them it is not forbidden at all but it is considered to be a virtue. We must fulfil the worldly rights of a relative whether he be a believer or a disbeliever: we should help him in affliction and give support to the needy ones and the orphans and show all possible 'sympathy with a sick or wounded person, irrespective of whether he is a Muslim or a non-Muslim.

وَمَا كَانَ اسْتِغْفَارُ إِبْرَاهِيمَ لِأَبِيهِ إِلَّا عَنْ مَوْعِدَةٍ وَعَدَهَا إِيَّاهُ فَلَمَّا تَبَيَّنَ لَهُ أَنَّهُ عَدُوٌّ لِلَّهِ تَبَرَّأَ مِنْهُ ۚ إِنَّ إِبْرَاهِيمَ لَأَوَّاهٌ حَلِيمٌ{9:114}

[Q9:114] Wa maa kaanas tighfaaru ibraaheema li abeehi illaa 'ammaw 'idatinw wa 'adahaaa iyyaahu falammaa tabaiyana lahooo annahoo 'aduwwul lillaahi tabarra a minh; inna Ibraaheema la awwaahum haleem. 
[Q9:114] And Ibrahim asking forgiveness for his sire was only owing to a promise which he had made to him; but when it became clear to him that he was an enemy of ALLAH (SWT), he declared himself to be clear of him; most surely Ibrahim was very tender-hearted forbearing.

[Q9:114] Dan bukanlah istighfar Nabi Ibrahim bagi bapanya (dibuat) melainkan kerana adanya janji yang dijanjikan kepadanya dan apabila ternyata kepada Nabi Ibrahim bahawa bapanya musuh bagi ALLAH (SwT), dia pun berlepas diri daripadanya. Sesungguhnya Nabi Ibrahim itu lembut hati lagi penyabar.

Refer to the commentary of Anam 6:75 to 84.

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(9:114) As regards the prayer of Abraham for his father, it was only to fulfil a promise he had made to him, *112 but when he realized that he was an enemy of Allah, he disowned him. The fact is that Abraham was a tender-hearted, Godfearing and forbearing man. *113

*112 The reference is to what Prophet Abraham said when he broke off all connections with his father: 
(1).....Peace be upon you. I will pray to my Lord to forgive you: for He is very kind to me". (XIX: 47). 
(2) "And forgive my father: indeed he is of those who have gone astray. And disgrace me not on the Day, when mankind shall be brought back to life; when neither riches nor children shall avail anyone, and none shall obtain salvation except the one who comes before his Lord with a sound and pure heart". (XXVI: 86-89).
(3). . . . .I will pray for your forgiveness, but I have no power to rescue you from Allah . . . . . " (LX: 4).
In the first place it should be noted that even the wording and the tone of the prayer for his father were very guarded, but when Prophet Abraham realized that the person for whom he was praying was an open rebel against Allah and a bitter enemy of His Way, he refrained himself from saying even such a guarded prayer for him and declared in clear words that he would have nothing to do with him in future, even though the rebel was his father who had brought him up with love and care. 
*113 The words- .yi (swab) and (hatim) which the Qur'an uses for Prophet Abraham are very comprehensive in meaning. Avvah is the one who is lamenting, humble, weeping, grief-stricken and Godfearing. And hatim is the one who can keep control over himself under all circumstances, and is neither beside himself in anger and enmity nor transgresses the proper limits in his affections, friendships and relationships. Here both the words have been used in their comprehensive senses. Prophet Abraham prayed for his father because he was tender-hearted and lamented for him that he would become the fuel for the fire of Hell. As he had full control over himself, and was very forbearing, he prayed even for that father who had persecuted him cruelly in order to hinder him from the Way of Islam. Lastly, he was Godfearing and did not want to go beyond the limits in his love for his father; so he broke off all his relations with his father when he realized that he was an enemy of Allah. 

وَمَا كَانَ اللَّهُ لِيُضِلَّ قَوْمًا بَعْدَ إِذْ هَدَاهُمْ حَتَّىٰ يُبَيِّنَ لَهُمْ مَا يَتَّقُونَ ۚ إِنَّ اللَّهَ بِكُلِّ شَيْءٍ عَلِيمٌ {9:115}

[Q9:115] Wa maa kaanal laahu liyudilla qawmam ba'da iz hadaahum hatta yubaiyina lahum maa yattaqoon; innal laaha bikulli shai'in 'Aleem. 
[Q9:115] It is not (attributable to) ALLAH (SWT) that He should lead a people astray after He has guided them; He even makes clear to them what they should guard against; surely ALLAH (SWT) knows all things.

[Q9:115] Dan ALLAH (SwT) tidak sekali-kali menjadikan sesuatu kaum itu sesat sesudah Dia memberi hidayat petunjuk kepada mereka, sebelum Dia menerangkan kepada mereka apa yang mereka wajib memelihara dan melindungi diri daripadanya; sesungguhnya ALLAH (SwT) Maha Mengetahui akan tiap-tiap sesuatu.  

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(9:115) It is not the way of Allah to let people go astray after He has given them guidance, until He makes plain to them all that they should avoid *114 : surely Allah has the knowledge of everything.

*114 "He makes plain to the people. . . ." beforehand that they should avoid such and such thoughts, deeds and ways. But if they take no heed, and persist in wrong thinking and wrongdoing, Allah withholds His guidance from them and lets them follow the wrong way they themselves choose to follow.
THIS IS THE GENERAL FORMULA THAT HELPS UNDERSTAND THOSE PASSAGES OF THE QUR'AN IN WHICH ALLAH ASCRIBES TO HIMSELF THE GUIDANCE AND THE DEVIATION OF THE PEOPLE. ALLAH'S GUIDANCE IS THAT HE MAKES PLAIN TO THEM THE RIGHT WAY THROUGH HIS PROPHETS AND BOOKS. THEN HE ENABLES THOSE WHO HAVE THE INTENTION, TO FOLLOW THE RIGHT WAY. ON THE OTHER HAND, HE DOES NOT FORCE AND COMPEL THEM TO FOLLOW THE RIGHT WAY, IF THEY THEMSELVES INTEND TO PERSIST IN THE WRONG WAYS IN SPITE OF THE FACT THAT THE RIGHT WAY HAS BEEN MADE QUITE CLEAR TO THEM; HE RATHER ENABLES THEM TO FOLLOW THE WAY THEY THEMSELVES INTEND TO FOLLOW.
As regards the context in which this occurs here, it is plain that it is meant to warn those people who have been mentioned in the preceding passage, and to introduce those who are going to be mentioned in the succeeding passage.

إِنَّ اللَّهَ لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ ۖ يُحْيِي وَيُمِيتُ ۚ وَمَا لَكُمْ مِنْ دُونِ اللَّهِ مِنْ وَلِيٍّ وَلَا نَصِيرٍ {9:116}

[Q9:116] Innal laaha lahoo mulkus samaawaati wal ardi yuhyee wa yumeet; wa maa lakum min doonil laahi minw waliyyinw wa laa naseer. 
[Q9:116] Surely ALLAH (SWT)'s is the kingdom of the heavens and the earth; He brings to life and causes to die; and there is not for you besides ALLAH (SWT) any Guardian or Helper.

[Q9:116] Sesungguhnya ALLAH (SwT) jualah Yang Menguasai segala alam langit dan bumi; Dia menghidupkan dan mematikan dan tidaklah ada bagi kamu selain dari ALLAH (SwT) sesiapa pun yang menjadi pelindung dan juga yang menjadi penolong. 

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(9:116) And it is also the fact that the kingdom of the heavens and the earth belongs to Him: he ordains life and death: and you have neither any helper nor protector to rescue yourself from Him.

لَقَدْ تَابَ اللَّهُ عَلَى النَّبِيِّ وَالْمُهَاجِرِينَ وَالْأَنْصَارِ الَّذِينَ اتَّبَعُوهُ فِي سَاعَةِ الْعُسْرَةِ مِنْ بَعْدِ مَا كَادَ يَزِيغُ قُلُوبُ فَرِيقٍ مِنْهُمْ ثُمَّ تَابَ عَلَيْهِمْ ۚ إِنَّهُ بِهِمْ رَءُوفٌ رَحِيمٌ {9:117}

[Q9:117] Laqat taabal laahu 'alan nabiyyi wal Muhaajireena wal Ansaaril lazeenat taba'oohu fee saa'atil 'usrati mim ba'di maa kaada yazeeghu quloobu fareeqim minhum summma taaba 'alaihim; innahoo bihim Ra'oofur Raheem. 
[Q9:117] Certainly ALLAH (SWT) has turned (mercifully) to the Prophet and those who fled (their homes) and the helpers who followed him in the hour of straitness after the hearts of a part of them were about to deviate, then He turned to them (mercifully); surely to them He is Compassionate, Merciful.

[Q9:117] Sesungguhnya ALLAH (SwT) telah menerima taubat Nabi dan orang-orang Muhajirin dan Ansar yang mengikutnya (berjuang) dalam masa kesukaran, sesudah hampir-hampir terpesong hati segolongan dari mereka (daripada menurut Nabi untuk berjuang); kemudian ALLAH (SwT) menerima taubat mereka; sesungguhnya ALLAH (SwT) Amat Belas, lagi Maha Mengasihani terhadap mereka. 

Taba means to return penitently to ALLAH (SWT) -IT REFERS to man when he stops sinning, turns repentant to ALLAH (SWT) and adopts piety; AND IT refers to ALLAH (SWT) when He admits the penitent to His mercy.

v  Likewise ghafara means to forgive when it refers to sinners, BUT when it is used for the sinless OR the innocent it means to bestow more blessings and rewards.

The mahajirs and the ansar who followed the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) in the expedition of Tabuk, known as the "hour of distress" have been referred to in this verse as those whom ALLAH (SWT) has admitted to His mercy.

In addition to the 1. Excessive heat and 2. Long journey, 3. Provisions and water were so scarce that two men had to share a date between them. Some wavered for a short time BECAUSE OF ANTICIPATED HARDSHIPS of the journey, long-continued drought and overpowering heat, BUT FINALLY ALLAH (SWT)'s grace gave them strength to conquer even that incipient weakness.

õ  FROM THE BEGINNING TO THE END THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD)'S MISSION WAS A TRIAL FOR THE BELIEVERS.

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(9:117) Allah forgave the Prophet and those muhajirin and Ansar who stood by him in the hour of distress, *115 though the hearts of some of them had well-nigh swerved aside *116 : (But when they did not follow that crooked way, and stood by the Prophet Allah forgave them: *117 surely Allah is Gentle and Compassionate to these people.

*115 Allah forgave the Prophet and his Companions for those inadvertent lapses that had been made in connection with the Tabuk expedition, in view of their excellent services. The inadvertent lapse made by the Holy Prophet was that he had given leave to stay behind to those people who were able to take part in the Jihad. (v. 43). 
*116 This refers to those sincere Companions who were at first somewhat unwilling to go to war on that critical occasion, but at last overcame their weakness, for they had true Faith in their hearts and loved the Right Way.
*117 That is, Allah will not take them to account for their wrong inclinations for He dces not punish a man for that weakness which he himself has overcome and corrected. 

وَعَلَى الثَّلَاثَةِ الَّذِينَ خُلِّفُوا حَتَّىٰ إِذَا ضَاقَتْ عَلَيْهِمُ الْأَرْضُ بِمَا رَحُبَتْ وَضَاقَتْ عَلَيْهِمْ أَنْفُسُهُمْ وَظَنُّوا أَنْ لَا مَلْجَأَ مِنَ اللَّهِ إِلَّا إِلَيْهِ ثُمَّ تَابَ عَلَيْهِمْ لِيَتُوبُوا ۚ إِنَّ اللَّهَ هُوَ التَّوَّابُ الرَّحِيمُ {9:118}

[Q9:118] Wa 'alas salaasatil lazeena khullifoo hattaaa izaa daaqat 'alaihimul ardu bimaa rahubat wa daaqat 'alaihim anfusuhum wa zannnooo al laa malja-a minal laahi illaaa ilaihi summa taaba 'alaihim liyatooboo; innal laaha Huwat Tawwaabur Raheem. 
[Q9:118] And to the three who were left behind, until the earth became strait to them notwithstanding its spaciousness and their souls were also straitened to them; and they knew it for certain that there was no refuge from ALLAH (SWT) but in Him; then He turned to them (mercifully) that they might turn (to Him); surely ALLAH (SWT) is the Oft-returning (to mercy), the Merciful.

[Q9:118] Dan (ALLAH (SwT) menerima pula taubat) tiga orang yang ditangguhkan (penerimaan taubat mereka) hingga apabila bumi yang luas ini (terasa) sempit kepada mereka (kerana mereka dipulaukan) dan hati mereka pula menjadi sempit (kerana menanggung dukacita), serta mereka yakin bahawa tidak ada tempat untuk mereka lari dari (kemurkaan) ALLAH (SwT) melainkan (kembali bertaubat) kepadaNya; kemudian ALLAH (SwT) (memberi taufiq serta) menerima taubat mereka supaya mereka kekal bertaubat. Sesungguhnya ALLAH (SwT) Dialah Penerima taubat lagi Maha Mengasihani.

THE REFERENCE IS TO THREE ANSAR, named Ka-ab ibn Malik, Hilal ibn Umayyah and Mirara ibn Rabi, who did not accompany the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) on the expedition of Tabuk. In view of the verses which condemned such type of persons, they went to the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) on his return and asked for his forgiveness, BUT WERE EXCLUDED from the brotherhood of the true believers and the life of the Muslim community. They were asked to wait for ALLAH (SWT)'s revelation.

·         THEY WEPT AND PRAYED FOR PARDON. AFTER 50 DAYS THIS VERSE WAS REVEALED…. THEY WERE PARDON.

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(9:118) And Allah has forgiven the Three whose case had been put off. *118 When the earth with all its vastness seemed to have become narrow for them, and their own souls were a burden on them, and they realized that there was no refuge for them except in the mercy of Allah Himself, Allah turned to them with kindness so that they should turn to Him. Surely, He is Forgiving and Compassionate. *119

*118 These Three were among those who came to the Holy Prophet to present their excuses for staying behind. More than eighty of them were hypocrites, who put forward lame excuses and the Holy Prophet accepted these and let them go. Then came the turn of these Three, who were true Believers, and they confessed their fault plainly. Therefore the Holy Prophet postponed the decision of their case and ordered the Muslims not to have any social relations with them till the decision of their cast came from Allah. This verse was sent down to decide their case.
In this connection it should be kept in mind that the case of these Three was different from the case of the seven mentioned in E.N. 99. They had inflicted the punishment on themselves before they were called to account for their fault. 
*119 The Three whose condition has been described in this verse, were Ka`ab bin Malik, Hilal bin Umayyah and Murarah bin Rubai. They were sincere Believers, as has been stated above, and had made many sacrifices and given proofs of their sincerity before this. The last two had taken part in the battle of Badr also, and therefore their Faith was above every kind of suspicion. Though Ka'ab had not taken part in the battle of Badr, he had accompanied the Holy Prophet in every other expedition. But in spite of all these services, they were severely punished for the negligence they had shown on the critical occasion of the Tabuk Expedition, when all the able-bodied Muslims were commanded to go forth to Jihad.
When the Holy Prophet came back from Tabuk, he ordered the Muslims to break away completely from them; so much so that they should not even respond to their greetings. After forty days of this boycott their wives also were ordered to have nothing to do with them. In short, they were reduced at AI-Madinah to the same sad plight which has been described in this verse. At last, after a boycott of fifty days, this verse was sent down to announce their forgiveness.
The story of the above-mentioned boycott has been described in detail by Ka`ab bin Malik, who was one of the Three. When he became old and blind, he himself told his story to his son, ' Abdullah, who used to accompany him everywhere. As this story is an excellent lesson for all, it is given below in Ka`ab's own words:
"When the Holy Prophet urged upon the people to get ready for Jihad, I made up my mind to make preparations for this. But when I went home, I became negligent, saying to myself, `There is no hurry: when the time comes I will readily make preparations and start forthwith'. In this way I went on putting off my preparations till the time came when the army was going to start on the Expedition. As I had made no preparations for the journey, I said to myself, `It does not matter: I will be able to join the army in a couple of days during the journey'. But again the same negligence prevented me from putting my intention into practice. At last no occasion was left for me to join the army. To add to my misery my conscience pricked me over and over again that the people with whom I had stayed behind in AI-Madinah were either the hypocrites or those Muslims who were old or otherwise unfit for Jihad.
"When the Holy Prophet came back from Tabuk, he, as usual, said two rak'ats of prayer in the Mosque. Then he sat there to meet the people. At first, the hypocrites, whose number was a little more than eighty, came to him and offered lame excuses on solemn oaths. The Holy Prophet listened to the false story of each of them and accepted their apparent excuses and left the decision about their hearts to Allah, saying, `May Allah forgive you'. Then it was my turn to put forward my excuse. I went forward and uttered my salutations. He smiled and said, `Well, what kept you behind?' (I hesitated for a moment.) By God, I would have invented one excuse or the other to satisfy any man of the world, for I am well versed in the art of conversation. But here was the Holy Prophet who was demanding an explanation from me. I believed that even if I succeeded in satisfying him by making a false excuse, Allah will inform him of the truth of the case and I shall again incur his displeasure. On the other hand, if I told the truth, I expected that Allah would forgive me, even though I were to incur his displeasure for the time being. So I replied, `Sir, I have no excuse for staying behind. I was in every way able to go forth (to Tabuk)'. At this the Holy Prophet remarked, `This is the man who has told the truth'. Then turning to me, he said, `Go and wait till Allah decides your case'
"I rose from there and took my seat among the people of my own clan. They at once began to tease and reprove me because I had made no excuse. At this, I was tempted to go and make some false excuse. But when I came to know that there were also two good people (Murarah bin Rubai and Hilal bin Umayyah), who had told the same thing that I had, I felt satisfied and stuck to the truth.
"After this the Holy Prophet issued a general order that no one should have any kind of talk with us. The other two confined themselves to their houses but I used to go out of my house and say my prayers in congregation and walk through the bazaars. As nobody spoke to me, it appeared to me that I was a foreigner in some strange city where I had no acquaintances. When I attended the mosque, I would utter the usual salutations and wait in vain for a response from the Holy Prophet. I would turn stealthy looks at him to read his thoughts in regard to me, but he would turn his eyes away from me, though he had been looking at me while I was engaged in prayer. As this condition became intolerable for me, one day I went to see Abu Qatadah who was a cousin of mine and a friend from childhood. I climbed over the wall of his garden and uttered my salutations, but even he did not make any response to it. Then I said, `O Abu Qatadah! I ask you to tell me on oath whether I love or do not love Allah and His Messenger'. But he remained silent. Again I repeated the question but he kept silent. I asked him on oath to answer my question. Then he merely replied, `Allah and His Messenger know best'. At this my eyes were filled with tears, and I came back.
"Another incident happened during, those days. Once I was passing through the bazaar, when a Syrian came to me and gave me a letter wrapped in silk. This was from the king of Ghassan and read like this: `We have come to know that your Leader is persecuting you these days. As you are not an ignoble person, we will not leave you to rot there. Therefore come to us and we will honour you (as you deserve)' I said to myself, `Here is another hard trial for me'. Then I threw the letter into the burning oven.
"The boycott continued for forty days, when a man brought this message from the Holy Prophet that I should separate from my wife. I asked whether I should divorce her but was told that I should only separate from her. Accordingly I said to my wife, 'Go to your parental home and wait till a decision comes from Allah.'
"On the fiftieth day, when after the morning prayers, I was sitting in a state of utter despair on the top of my house, all of a sudden some one cried aloud, `O Ka`ab bin Malik! Please accept my congratulations.' Hearing this, I fell prostrate to the ground before Allah, for I understood that the Command of my forgiveness had come. After, this, people began to pour in, each trying to forestall the other in congratulating me on the acceptance of my repentance. I rose and went directly to the Mosque. I noticed that the face of the Holy Prophet was glowing with happiness and in response to my salutations, he said, `I congratulate you on this: it is the best day of your life.' I said, `Is this forgiveness from you or from Allah?' He replied, `It is from Allah.' Then he recited these verses (117-118). I asked, `O Messenger of Allah! Does my repentance require that I should give the whole of my property in charity?' He replied, `Keep a part of it, for it will be better for you.' Accordingly, I kept my property at Khaibar for myself and gave all the rest in charity. Then I solemnly pledged that I would stick to the truth throughout the rest of my life, for Allah had forgiven me in return for the truth I had told. That is why I have never uttered a word against reality intentionally up to this time and hope and expect that Allah will protect me from lies in future as well."
This story contains many lessons, and every Believer should impress these on his mind and heart. 
The first and foremost lesson we learn from this story is that the matter of the conflict between Islam and kufr is so important and delicate that we should take the greatest possible care to be on our guard in regard to this. Not to mention the case of one who takes active part on the side of kufr, if a Muslim shows the least negligence even inadvertently in taking part on the side of Islam once in his life; and that, too, not with any evil intention, he is liable to lose all the lifelong services and devotions rendered by him in the cause of Islam. That was why such a severe action was taken even against those worthy people who had done great deeds of valour in the battles of Badr, Uhd, Ahzab and Hunain, and whose sincerity and Faith were absolutely above suspicion.
The second thing, which is as important as the first, is that one should never consider lightly any negligence in the performance of a duty, for this often misleads one to commit an offence that is counted among heinous sins. The fact that one did not commit the offence with any evil intention cannot save one from punishment. 
Lastly, this story presents the true spirit of the society that had been evolved out under the leadership of the Holy Prophet. On the one side there were the hypocrites whose treacherous deeds were quite well known to all. They offered lame excuses which were accepted without demur for nothing better could be expected from them. On the other side, let us take the case of Ka`ab bin Malik, who was a tried Believer, and whose sacrifices were above every kind of suspicion. He did not invent any false story to justify himself but confessed his fault quite plainly and clearly. But in contrast to the hypocrites, a severe chastisement was inflicted on him, not because there was any suspicion about his Faith but because a sincere Believer like him had behaved in a way in which only a hypocrite could behave. Thus the chastisement was meant to remind them: "You are the salt of the earth. But if you, too, become tasteless, wherefrom will then salt be obtained?"
There is another noteworthy side of the matter. THE PART PLAYED BY THE LEADER AND THE FOLLOWER AND THE MUSLIM SOCIETY IN THIS INCIDENT IS UNIQUE. THE LEADER INFLICTS THE MOST SEVERE PUNISHMENT BUT WITH THE FEELINGS OF AFFECTION AND WITHOUT ANY TINGE OF ANGER OR HATRED IN IT. IT IS LIKE THE PUNISHMENT WHICH A FATHER GIVES TO HIS SON, IT IS ALWAYS UNDERSTOOD THAT THE PUNISHMENT IS GIVEN FOR THE GOOD OF THE SON, WHO KNOWS THAT AS SOON AS HE MENDS HIS WAYS, HE WILL REGAIN THE FATHERLY LOVE. AND THE FOLLOWER SETS AN EXCELLENT EXAMPLE OF OBEDIENCE UNDER VERY TRYING CIRCUMSTANCES. HE SUFFERS HARD FROM THE SEVERITY OF THE CHASTISEMENT BUT NEVER THINKS OF REBELLING AGAINST THE LEADER BECAUSE OF ANY FALSE PERSONAL OR CLANNISH PRIDE; NAY, HE DOES NOT CHERISH IN HIS HEART ANY COMPLAINT AGAINST HIS BELOVED LEADER, BUT BEGINS TO LOVE HIM EVEN MORE THAN BEFORE. DURING THIS SADDEST PERIOD OF HIS LIFE THE ONLY THING HE YEARNS FOR IS A LOOK OF AFFECTION FROM HIS LEADER. FOR HE IS LIKE A FAMINE-STRICKEN FARMER WHOSE ONLY HOPE IS THE PIECE OF CLOUD WHICH HE SEES FLOATING IN THE SKY. 
Now let us have a glimpse of the Muslim society, which displayed the greatest discipline and the highest moral spirit that had ever been shown by any society. No sooner does the Leader order the boycott than the whole community becomes a stranger to the follower not only in public but also in private. So much so that his nearest relatives and closest friends do not even speak to him; nay, his own wife leaves him alone. He implores them on oath to tell him if they suspected his sincerity, but even his lifelong companions make a point-blank refusal, saying that he should ask Allah and His Messenger for that testimony. But in spite of the show of this strict discipline, the moral spirit of the community is so high and so pure that not a single person tries to take advantage of the position of the fallen brother by adding insult to his injury; nay, every one feels sorry for his brother in disgrace, and is impsent to embrace him as soon as he is forgiven. That is why the people run in haste to tell him the good news to build.
THE ABOVE IS THE MODEL OF THE RIGHTEOUS COMMUNITY THAT THE QUR'AN AIMS
This background makes it plain why Allah not only forgave them but also manifested His Kindness; Gentleness and Compassion in His Forgiveness to these people. It was because of their sincerity which they proved during the fifty days of their chastisement. Had they shown arrogance after the commission of their offence and retaliated by taking angry and hostile actions as does every selfworshipper whose pride is wounded: had they behaved during their boycott in a manner as if they would break away from the community but never bow down before it: had they passed this period in spreading dissatisfaction in the community and gathering around them all the disgruntled people in order to organize a strong "opposition" against the Leader, then they would have most certainly been expelled from the community, as if to say, "Go you now and worship the idol of your self, for henceforth you will never be given any opportunity for exerting to raise the Word of Allah". But these Three did not adopt this way though it was open to them. On the contrary, they took a different way, as has been seen, and proved that God-worship had destroyed every idol that might have remained hidden in their hearts: that they had dedicated themselves entirely to the exertion in the Way of Allah: that while joining the Islamic community they had burnt their boats to make it impossible for themselves to go back anywhere: that they would put up with every kind of treatment but would remain in the community and die as a member of it and would scornfully reject any offer of an honorable place outside it; and would rather bear disgrace in it. That was why they were again taken in the community with the same honour as before. This is the explanation of the kind words of forgiveness: "Allah turned to them with kindness so that they should turn to Him." In these concise words, the Qur'an has depicted the true picture of the matter. The Master had at first turned away His attention from His Three servants but when He saw that they had not left His door but had remained there with broken hearts, He again turned to them in appreciation of their fidelity so as to bring them back into the fold. 

SECTION 15

To be always with the Truthful ones

The Believers to be always with the Truthful ones---No good work will go in vain---Some of the Belivers to study religion in details to instruct the others.

يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَكُونُوا مَعَ الصَّادِقِينَ {9:119}

[Q9:119] Yaaa aiyuhal lazeena aamanut taqul laaha wa koonoo ma'as saadiqeen.
[Q9:119] O you who believe! Be careful of (your duty to) ALLAH (SWT) and be with the true ones.

[Q9:119] Wahai orang-orang yang beriman! Bertakwalah kamu kepada ALLAH (SwT) dan hendaklah kamu berada bersama-sama orang-orang yang benar.

AI Baqarah 2:2 and Ali Imran 3:138 CLEARLY SAY THAT THE QUR’AN IS A GUIDANCE FOR THE PIOUS, BUT FOR ALL OTHERS IT IS A NARRATION. Verse 2:177 of al Baqarah (see commentary) AND

v  Verse 49:15 of al Hujurat describe the genuinely truthful with whom people have been commanded to remain attached.

v  In the light of the commentary of al Baqarah 2:177 and al Hujurat 49:15 WE COME TO THE CONCLUSION THAT THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) AND HIS AHLUL BAYT ARE THE GENUINELY TRUTHFUL.

By "the truthful" is meant *the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and *his Ahlul Bayt. The authentic books concur in reporting that this verse refers to the Ahlul Bayt. See Hafiz Abu Nu-aym; Muwaffaq ibn Ahmad; and Ibn Hajar in his Saw-iq al Muhriqah, chap. 11, p. 90.

Fakhruddin al Razi in his Tafsir vol. 16, p. 220 and 221 accepts that only the sinless (ma-sumin) can be the truthful mentioned in this verse, but in order to include his heroes he says that all those who follow the right path are also the truthful.

It cannot be, BECAUSE ALLAH (SWT) HIMSELF HAS THOROUGHLY PURIFIED SOME OF HIS CHOSEN SERVANTS (Ahzab 33:33) so that other believers may remain attached with them as has been commanded in this verse. ***IF ALL THOSE WHO FOLLOW THE RIGHT PATH ARE THE TRUTHFUL THEN WHO WILL REMAIN ATTACHED WITH WHOM?

POLYTHEISM IS THE WORST FALSEHOOD. Refer to the commentary of al Baqarah 2:124 to know that whoso has worshipped a ghayrallah (other then ALLAH (SWT) at any time in his life cannot inherit the imamah bestowed on Ibrahim.

Ì  ALLAH (SWT) had promised to bestow wilayah or imamah on those descendants of Ibrahim who, like Ali ibne Abi Talib, had never worshipped any ghayrallah -a karramallahu wajhahu, AND ONLY Ali is known as the karramallahu wajhahu, the genuine truthful - and the Imams among the thoroughly purified Ahlul Bayt of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad). NO ONE, THEREFORE, EXCEPT THOSE MENTIONED IN AHZAB 33:33 AND ALI IMRAN 3:61, IS THE TRUTHFUL.

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(9:119) O Believers, fear Allah and be with those who are Truthful.

مَا كَانَ لِأَهْلِ الْمَدِينَةِ وَمَنْ حَوْلَهُمْ مِنَ الْأَعْرَابِ أَنْ يَتَخَلَّفُوا عَنْ رَسُولِ اللَّهِ وَلَا يَرْغَبُوا بِأَنْفُسِهِمْ عَنْ نَفْسِهِ ۚ ذَٰلِكَ بِأَنَّهُمْ لَا يُصِيبُهُمْ ظَمَأٌ وَلَا نَصَبٌ وَلَا مَخْمَصَةٌ فِي سَبِيلِ اللَّهِ وَلَا يَطَئُونَ مَوْطِئًا يَغِيظُ الْكُفَّارَ وَلَا يَنَالُونَ مِنْ عَدُوٍّ نَيْلًا إِلَّا كُتِبَ لَهُمْ بِهِ عَمَلٌ صَالِحٌ ۚ إِنَّ اللَّهَ لَا يُضِيعُ أَجْرَ الْمُحْسِنِينَ {9:120}

[Q9:120] Maa kaana li ahlil Madeenati wa man hawlahum minal A'raabi ai yatakhallafoo 'ar-Rasoolil laahi wa laa yarghaboo bi anfusihim 'an nafsih; zaalika bi annahum laa yuseebuhum zama unw wa laa nasabunw wa laa makhmasatun fee sabeelil laahi wa laa yata'oona mawti'ai yagheezul kuffaara wa laa yanaaloona min 'aduwwin nailan illaa kutiba lahum bihee 'amalun saalih; innal laaha laa yudee'u ajral muhsieen. 
[Q9:120] It did not beseem the people of Medina and those round about them of the dwellers of the desert to remain behind the Messenger of ALLAH (SWT), nor should they desire (anything) for themselves in preference to him; this is because there afflicts them not thirst or fatigue or hunger in ALLAH (SWT)'s way, nor do they tread a path which enrages the unbelievers, nor do they attain from the enemy what they attain, but a good work is written down to them on account of it; surely ALLAH (SWT) does not waste the reward of the doers of good;

[Q9:120] Tidaklah patut bagi penduduk Madinah dan orang-orang yang di sekeliling mereka dari orang-orang "A'rab" ketinggalan daripada (turut berperang bersama) Rasulullah; dan tidaklah patut mereka mengasihi diri mereka sendiri dengan tidak menghiraukan Rasulullah. Yang demikian kerana sesungguhnya (tiap-tiap kali) mereka merasai dahaga dan merasai penat lelah dan juga merasai lapar (dalam perjuangan) pada jalan ALLAH (SwT) dan (tiap-tiap kali) mereka menjejak sesuatu tempat yang menimbulkan kemarahan orang-orang kafir dan juga (tiap-tiap kali) mereka menderita sesuatu yang mencederakan dari pihak musuh melainkan semuanya itu ditulis bagi mereka: (pahala) amal yang soleh. Sesungguhnya ALLAH (SwT) tidak menghilangkan pahala orang-orang yang berusaha memperbaiki amalannya.

AGAIN, THE REFERENCE IS THAT OF TABUK, BUT THE LESSON IS GENERAL. [1] The Muslims must not hold their own interests OR [2] lives dearer than the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), [3] nor desert him in the hour of danger.

Ø  Refer to the commentary of Ali Imran 3:121 to 128, 140 to 142, 144, 151 to 156, 159 and 166 to 168 and Anfal 8:16 and verses 25 and 26 of this surah to know about those who deserted the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) in the battlefields.

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(9:120) It did not behove the people of Al-Madinah and the Bedouins, dwelling around, to abandon Allah's Messenger and stay at home in order to safeguard their own interests, in utter disregard of him. For, every hardship like thirst, hunger and any other physical ordeal they suffer in the Way of Allah, and every step they take on that Way which enrages the unbelievers, and every act of wreaking vengeance upon the enemies of the truth, is credited in their favour with a good deed for each: surely Allah does not let go unrewarded any deed of the righteous people.

وَلَا يُنْفِقُونَ نَفَقَةً صَغِيرَةً وَلَا كَبِيرَةً وَلَا يَقْطَعُونَ وَادِيًا إِلَّا كُتِبَ لَهُمْ لِيَجْزِيَهُمُ اللَّهُ أَحْسَنَ مَا كَانُوا يَعْمَلُونَ {9:121}

[Q9:121] Wa laa yunfiqoona nafa qatan sagheeratanw wa laa kabeeratanw wa laa yaqta'oona waadiyan illaa kutiba lahum liyajziyahumul laahu ahsana maa kaanoo ya'maloon. 

[Q9:121] Nor do they spend anything that may be spent, small or great, nor do they traverse a valley, but it is written down to their credit, that ALLAH (SWT) may reward them with the best of what they have done.
[Q9:121] Dan tidak pula mereka membelanjakan sesuatu perbelanjaan yang kecil atau yang besar dan tidak mereka melintas sesuatu lembah, melainkan ditulis pahala bagi mereka, supaya ALLAH (SwT) membalas dengan balasan yang lebih baik dari apa yang mereka telah kerjakan. 

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(9:121) Likewise, whatever they spend (in the Way of Allah), be it little or much, and whichever valley they traverse (for Jihad), is credited to their account so that Allah may reward them for the good deeds they did.

وَمَا كَانَ الْمُؤْمِنُونَ لِيَنْفِرُوا كَافَّةً ۚ فَلَوْلَا نَفَرَ مِنْ كُلِّ فِرْقَةٍ مِنْهُمْ طَائِفَةٌ لِيَتَفَقَّهُوا فِي الدِّينِ وَلِيُنْذِرُوا قَوْمَهُمْ إِذَا رَجَعُوا إِلَيْهِمْ لَعَلَّهُمْ يَحْذَرُونَ {9:122}

[Q9:122] Wa maa kaanal mu'minoona liyanfiroo kaaaffah; falaw laa nafara min kulli firqatim minhum taaa'ifatul liyatafaqqahoo fiddeeni wa liyunziroo qawmahum izaa raja'ooo ilaihim la'allahum yahzaroon. 
[Q9:122] And it does not beseem the believers that they should go forth all together; why should not then a company from every party from among them go forth that they may apply themselves to obtain understanding in religion, and that they may warn their people when they come back to them that they may be cautious?

[Q9:122] Dan tidaklah (betul dan elok) orang-orang yang beriman keluar semuanya (pergi berperang); oleh itu, hendaklah keluar sebahagian sahaja dari tiap-tiap puak di antara mereka, supaya orang-orang (yang tinggal) itu mempelajari secara mendalam ilmu yang dituntut di dalam agama dan supaya mereka dapat mengajar kaumnya (yang keluar berjuang) apabila orang-orang itu kembali kepada mereka; mudah-mudahan mereka dapat berjaga-jaga (dari melakukan larangan ALLAH (SwT)).

FIGHTING IS INEVITABLE, AND WHERE A CALL IS MADE by the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) OR a righteous Imam from among his Ahlul Bayt, IT SHOULD BE OBEYED. The students and teachers are soldiers of the jihad in their spirit of obedience and discipline.

v  A suitable group from among the believers should devote themselves to theoretical and practical studies in religion (the din of ALLAH (SWT) is a complete and perfect code of life-no economic, political, social or natural branch of knowledge is outside its scope).

Imam Ali said:

"O people strive hard more to discover and collect knowledge than to make money and amass wealth. A community which  learns and has command over the true knowledge of the religion of ALLAH (SWT) (the laws governing the universal plan of creation) and applies it to regulate individual and collective life, becomes truly great."

The knowledge referred to here is the knowledge of the faith and spreading it--- which means PROPAGATION OF THE RELIGIOUS KNOWLEDGE. IT IS A DUTY MADE INCUMBENT NOT ONLY UPON EVERY INDIVIDUAL MUSLIM BUT ALSO UPON THE PEOPLE AS A WHOLE. MUSLIMS NEED TO REMEMBER THIS AND TO ACT FAITHFULLY ON IT. The acquisition of the knowledge of the faith must be for the knowledge’s sake and the propagation of it must be to please ALLAH (SWT) and not any other purposes viz., merely to swell the ranks for any purpose of political power or any economic properity.

AN EXCEPTION AND EXEMPTION FROM THE ORDER FOR MASS-consription mentioned in verse 120 FOR A GROUP TO GO IN FOR RELIGIOUS STUDIES, in the same way that every Muslim should be ready for ‘Jihad’--- FIGHT AGAINST THE ENEMIES OF THE FAITH--- and a sufficient group should always be well-armed, and ready for eventuality in it, it is enjoined on the believers that a suffient number, or considerable number of individuals from each group, should go for religious studies to get well versed in all aspects of the religion, theoretical and practical, so that they may enlighten the people with the teaching of Islam. THIS IMPLIES THAT THOSE NOT QUALIFIED SHOULD NOT TAKE UP THE PREACHING OF THE FAITH AND THOSE QUALIFIED SHOULD NOT REFRAIN FROM DOING IT AND THAT RELIGIOUS STUDIES is ‘Wajib-e-Kifai’.

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(9:122) And it was not required that all the believers should leave their homes, but why did not some people from every habitation leave their homes in order to understand the Way of Islam and to warn their people when they returned to them, so that they should refrain from un-Islamic conduct? *120

*120 In order to comprehend the meaning of this verse, v. 97 with which it is connected, should be kept in view:
"These Bedouins are most stubborn in unbelief and hypocrisy, and, in all probability, will remain ignorant of the laws of the Way which Allah has sent down to His Messenger."
In v. 97, the Qur'an merely diagnosed the disease and pointed out its symptoms. The Bedouins were suffering from the disease of hypocrisy because of their ignorance of the laws of the Way of Allah. This was so because they had not had any connections with the Centre of that knowledge. Here in this concluding portion of the Surah, the remedy of that disease has been prescribed so that they should have an understanding of Islam and its implications. It is not necessary that for this purpose all of them should leave their homes and come to AI-Madinah to learn that knowledge, but some of them should come from each habitation, clan and region to the Centres of the Knowledge (AI-Madinah, Makkah and the like) and understand Islam. Then they should go back to their own habitations and create its understanding among the common people.
This was a very important instruction that was given at the opportune moment to strengthen the Islamic Movement for, at that time, the people were entering into the fold of Islam in large numbers without its proper understanding. Obviously, this instruction was not needed in the initial stages of the Movement, for at that tune everyone who embraced Islam did so with its full understanding. No one would think of becoming a Muslim without this as this was an invitation to persecution. When the Movement became successful and won power in the land, the clans and the habitations began to enter en bloc into the fold of Islam. Naturally very few of them understood the full implications of the Faith before accepting it, but the majority of them were being carried into the fold, as it were, by the strong current that had been generated by the Movement. Outwardly this immense increase in numbers appeared to be a source of strength to Islam, but in reality such people as had no true understanding of Islam and were, therefore, not prepared to fulfil its moral obligations, were not only useless for the Islamic System but were actually harmful to it. This side of the matter became quite apparent during the preparations for the Tabuk expedition. That is why Allah sent down the instruction that necessary steps should be taken for the integration of the Islamic Community so that it may keep pace with the immense increase in its number. Therefore some people should be brought out from every habitation and taught and trained in the requirements of Islam and these in their turn should teach and train their own people so that the whole Muslim population should understand Islam and obtain the knowledge of the limits prescribed by Allah.
In this connection, it should also be clearly understood that the Command about mass education given in this verse is not merely about literacy but it had the definite aim of imparting the understanding of the Way of Islam among the masses and enabling them to refrain from un-lslamic Ways. This is the real and permanent aim of education that has been set before the Muslims by Allah Himself. Therefore every system of their education shall be judged by this criterion and shall be regarded Islamic only to the extent it fulfils this aim. It does not, however, mean that Islam is against the spreading of literacy and teaching of the purely mundane subjects to the masses, but it simply means that the primary aim of the Islamic Education shoud be the achievement of the objective which has been mentioned above in italics. Without this, it does not consider any education to be education at all, even if it were to produce Einsteins and Freuds of the age.
It will be worthwhile to consider the true significance of the words used in the context, for they created a strange misunderstanding among the people of the later period, and produced lasting poisonous effects on the religious education of the Muslims, nay, on their whole religious life in general. It is obvious that Allah used these words in order to lay down the objective of education before the Muslims, which was this: to understand the Islamic Way of life and have an insight into its system: to be familiar with its true nature and spirit so as to be able to judge and differentiate between the Islamic and the un-Islamic ways of thought and conduct in every aspect of life. But later on when the knowledge of the Muslim Law was given the technical name of (fiqh), it gradually developed into the science of the details of external form (as opposed to the spiritual aspect of the Islamic Law). As the word (fiqh) is of the same root as used in this verse, a misunderstanding was created that this Command of the Qur'an was about acquiring the knowledge of fiqh in the above-mentioned sense. It is true that this knowledge is of great importance in the Islamic System of life, but it is not all that is required by the Qur'an but only a part of the objective. It is not possible to recount here all the damages that the Muslim Community has suffered because of this misunderstanding, but suffice it to say that this is the thing, which is responsible for reducing the religious education of the Muslims to the knowledge and interpretation of the external form of Islam without paying any attention to the spirit of Islam. This inevitably resulted in making lifeless formalism the ultimate goal of the life of the Muslims. 

SECTION 16

Effects of the Guidance Revealed

Muslims to be firm in the belief and steadfast in their stand against the enemy ALLAH is sufficient for those who depend upon Him.

يَا أَيُّهَا الَّذِينَ آمَنُوا قَاتِلُوا الَّذِينَ يَلُونَكُمْ مِنَ الْكُفَّارِ وَلْيَجِدُوا فِيكُمْ غِلْظَةً ۚ وَاعْلَمُوا أَنَّ اللَّهَ مَعَ الْمُتَّقِينَ {9:123}

[Q9:123] Yaaa aiyuhal lazeena aamanoo qaatilul lazeena yaloonakum minal kuffaari walyajidoo feekum ghilzah; wa'lamooo annal laaha ma'al muttaqeen. 
[Q9:123] O you who believe! Fight those of the unbelievers who are near to you and let them find in you hardness; and know that ALLAH (SWT) is with those who guard (against evil).

[Q9:123] Wahai orang-orang yang beriman! Perangilah orang-orang kafir musyrik yang berdekatan dengan kamu dan biarlah mereka merasai sikap kekerasan (serta ketabahan hati) yang ada pada kamu dan ketahuilah sesungguhnya ALLAH (SwT) berserta orang-orang yang bertakwa (dengan memberikan pertolonganNya). 

When conflict becomes inevitable, THE FIRST THING IS TO CLEAR OUR SURROUNDINGS OF ALL EVIL AND DESTROY ITS POWER BASE. The last portion of this verse refers to taqwa -to safeguard oneself against evil with full awareness of ALLAH (SWT)'s laws.

Ø  Generally it applies to all the pious believers BUT IN VIEW of that which has been stated in the commentary of al Baqarah 2:2 and 177 and Ali Imran 3:138 and verse 119 of this surah A PARTICULAR GROUP OF MUTTAQIN HAS BEEN SINGLED OUT IN THIS VERSE.

Ø  THE QUR’AN IS A GUIDANCE ONLY FOR THE PIOUS, AND FOR OTHERS IT IS A NARRATION as has been said in verse 2 of al Baqarah and 138 of Ali Imran.

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(9:123) O Believers, fight with these disbelievers who are near you, *121 and they should find you firm and stern: *122 and know that Allah is with the Godfearing. *123

*121 From the apparent wording of this verse, it may be inferred that only those Muslims have at first been held responsible to fight with those enemies of Islam who live near their territory. But if we read this verse along with the succeeding passage, it becomes clear that here "disblievers who are near you refers to those hypocrites who were doing great harm to to Islamic Society by mixing up with the sincere Muslims. This very thing was stated in v. 73 at the beginning of this discourse. The Command has been repeated at its end in order to impress on the Muslims the importance of the matter and to urge them to do Jihad and crush these internal enemies, without paying the Least regard to the racial, family and social relations that had been proving a binding force with them. The only difference between the two Commands is that in v. 73, the Muslims were asked to do Jihad with them, while in this verse stronger words, "fight with them" , have been used, which were meant to impress on them that they should crush the hypocrites thoroughly and completely. Another difference in the wordings is that in v. 73, two different words, "disbelievers and hypocrites", have been used, while in this verse only one word, "disbelievers", has been used so that the hypocrites should forfeit all their claims as Muslims, for there was room for this concession in the word "hypocrite" 
*122 This is meant to impress that they should not, in future, show the lenient treatment they had been meting out to them up to that time. This has already been commanded in v. 73: "be firm and stern with them".
*123 This warning has two-fold meanings and both are implied here. First, "If you show any kind of leniency towards them because of your personal or family or economic connections with them, you should know that such a thing shall be against the fear of God', for the fear of God and friendly relations with the enemies of Allah are contradictory things. Therefore, you should give these up, if you desire to obtain Allah's help". Secondly, "You should scrupulously observe the moral and humane limits in doing Jihad, and in fighting with them. For you should always keep yourselves within the prescribed limits in everything. If you transgress these in any way, you should know that Allah will forsake you for He helps only those who are Godfearing.

وَإِذَا مَا أُنْزِلَتْ سُورَةٌ فَمِنْهُمْ مَنْ يَقُولُ أَيُّكُمْ زَادَتْهُ هَٰذِهِ إِيمَانًا ۚ فَأَمَّا الَّذِينَ آمَنُوا فَزَادَتْهُمْ إِيمَانًا وَهُمْ يَسْتَبْشِرُونَ {9:124}

[Q9:124] Wa izaa maaa unzilat Sooratun faminhum mai yaqoolu aiyukum zaadat hu haazihee eemaanaa; fa ammal lazeena aamanoo fazaadat hum eemaananw wa hum yastabshiroun. 
[Q9:124] And whenever a chapter is revealed, there are some of them who say: Which of you has it strengthened in faith? Then as for those who believe, it strengthens them in faith and they rejoice.

[Q9:124] Dan apabila diturunkan sesuatu surah (dari Al-Quran) maka di antara mereka (yang munafik) ada yang bertanya (secara mengejek): Siapakah di antara kamu yang imannya bertambah disebabkan oleh surah ini? Adapun orang-orang yang beriman, maka surah itu menambahkan iman mereka, sedang mereka bergembira (dengan turunnya). 

Refer to the commentary of al Fatihah 1:5 (action and reaction) and al Baqarah 2:8 to 20 for those in whose hearts is a disease.

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(9:124) Whenever a new Surah is revealed, some of them ask the Muslims (in jest), "Say, whose Faith from among you has increased?" (The answer is thatmost surely (every Surahincreases the Faith of those who have sincerely believed and they rejoice.

وَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ فَزَادَتْهُمْ رِجْسًا إِلَىٰ رِجْسِهِمْ وَمَاتُوا وَهُمْ كَافِرُونَ {9:125}

[Q9:125] Wa ammal lazeena fee quloobihim maradun fazaadat hum rijsan ilaa rijsihim wa maatoo wa hum kaafiroun. 
[Q9:125] And as for those in whose hearts is a disease, it adds uncleanness to their uncleanness and they die while they are unbelievers.

[Q9:125] Adapun orang-orang yang ada penyakit (kufur) dalam hati mereka maka surah Al-Quran itu menambahkan kekotoran (kufur) kepada kekotoran (kufur) yang ada pada mereka; dan mereka mati, sedang mereka berkeadaan kafir. 

(see commentary for verse 124)

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(9:125) but it has added more filth to the existing filth *124 of those whose hearts are suffering from the disease (of hypocrisyand they shall remain disbelievers up to their death.

*124 As regards the increase and decrease in Faith. Disbelief and hypocrisy, please refer to E.N.2 of Surah Al-Anfal. 

أَوَلَا يَرَوْنَ أَنَّهُمْ يُفْتَنُونَ فِي كُلِّ عَامٍ مَرَّةً أَوْ مَرَّتَيْنِ ثُمَّ لَا يَتُوبُونَ وَلَا هُمْ يَذَّكَّرُونَ {9:126}

[Q9:126] Awalaa yarawna annahum yuftanoona fee kulli 'aamim marratan aw marrataini summa laa yatooboona wa laa hum yazzakkkaroon. 
[Q9:126] Do they not see that they are tried once or twice in every year, yet they do not turn (to ALLAH (SWT) nor do they mind.

[Q9:126] Dan (patutkah) mereka (berdegil) tidak mahu memperhatikan, bahawa mereka dicuba (dengan berbagai-bagai bencana) pada tiap-tiap tahun, sekali atau dua kali; kemudian mereka tidak juga bertaubat dan tidak pula mereka mahu beringat (dan insaf)? 

(see commentary for verse 124)

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(9:126) Do these people not see that they are tried once or twice every year? *125 Yet, still they do not repent or learn a lesson from this.

*125 That is, during the course of every year such circumstances are created as put to test once or twice their claim to the Faith, and these disclose that their profession of Islam was like a counterfeit coin. For instance, some time their Faith is tested by (a) a Commandment of the Qur'an which lays some new restriction on their lust, or by (b) a demand of the Faith that hits hard at their selfinterests, or by (c) an internal dispute which discloses their preference for worldly interests and for their personal, family and clannish relations to Allah, His Messenger and the Faith, or by (d) a war that requires the sacrifice of their lives, wealth, time and energies. All these tests help bring to the open that filth of hypocrisy that lay hidden in their hearts under the garb of the profession of Islam. Besides, these things increase that filth which had already gathered in their hearts because of their deviations from the implications of the Faith

وَإِذَا مَا أُنْزِلَتْ سُورَةٌ نَظَرَ بَعْضُهُمْ إِلَىٰ بَعْضٍ هَلْ يَرَاكُمْ مِنْ أَحَدٍ ثُمَّ انْصَرَفُوا ۚ صَرَفَ اللَّهُ قُلُوبَهُمْ بِأَنَّهُمْ قَوْمٌ لَا يَفْقَهُونَ{9:127}

[Q9:127] Wa izaa maaa unzilat Sooratun nazara ba'duhum ilaa ba'din hal yaraakum min ahadin summman sarafoo; sarafal laahu quloobahum bi annahum qawmul laa yafqahoon. 
[Q9:127] And whenever a chapter is revealed, they cast glances at one another: Does anyone see you? Then they turn away: ALLAH (SWT) has turned away their hearts because they are a people who do not understand.

[Q9:127] Dan apabila diturunkan satu surah dari Al-Quran (mendedahkan keburukan orang-orang munafik itu) setengah mereka memandang kepada setengahnya yang lain sambil berkata: Adakah sesiapa nampak kamu (kalau kita undur dari sini)? Kemudian mereka berpaling pergi (dengan meninggalkan majlis Nabi); ALLAH (SwT) memalingkan hati mereka (daripada iman), disebabkan mereka kaum yang tidak (mahu) mengerti.  

(see commentary for verse 124)

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(9:127) When a Surah is sent down, they cast looks at one another, asking, "Is anyone watching you?" Then they silently slip away: *126 Allah has turned away their hearts for they are a people who do not understand. *127

*126 This happened when the hypocrites had to attend a meeting that was specially hold for the recital of some new surah. The Holy Prophet used to recite as an address every new surah before the assembly. The true believers would listen to it very attentively and respectfully. But the hypocrites, who had to attend the meeting to show that they were "Muslims', would sit listlessly in the meeting for they had no interest in the recital. But when they would be assured that their "attendance" had been marked, they would look for an opportune moment to slip away without being seen and noticed. 
*127 "Allah has turned away their hearts from the Qur'an, because they do not understand that it is in their own interest to listen to the Qur'an and to act upon its teachings. These foolish people do not realize that by ignoring the Qur'an and the Holy Prophet, they in fact, deprive themselves of a great blessing. As they are deeply engaged in their own narrow interests, they do not see that the great knowledge of the Qur'an and the right guidance of the Holy Prophet has the potentiality of making them the leaders of this world, and of bringing salvation to them in the Next World. As a result of their folly and neglect of the great blessing, Allah has, in accordance with His Law, deprived them of the capacity of making use of this blessing and "turned away their hearts" from it. That is why these unfortunate, people do not even feel the great loss they are suffering, while the blessed people are taking full advantage of this great fountainhead of power and strength and are preparing themsleves for achieving the greatest success that human beings could ever achieve. 

لَقَدْ جَاءَكُمْ رَسُولٌ مِنْ أَنْفُسِكُمْ عَزِيزٌ عَلَيْهِ مَا عَنِتُّمْ حَرِيصٌ عَلَيْكُمْ بِالْمُؤْمِنِينَ رَءُوفٌ رَحِيمٌ {9:128}

[Q9:128] Laqad jaaa'akum Rasoolum min anfusikum 'azeezun 'alaihi maa 'anittum hareesun 'alaikum bilmu'mineena ra'oofur raheem. 
[Q9:128] Certainly a Messenger has come to you from among yourselves; grievous to him is your falling into distress, excessively solicitous respecting you; to the believers (he is) compassionate.

[Q9:128] Sesungguhnya telah datang kepada kamu seorang Rasul dari golongan kamu sendiri (iaitu Nabi Muhammad s.a.w) yang menjadi sangat berat kepadanya sebarang kesusahan yang ditanggung oleh kamu, yang sangat tamak (inginkan) kebaikan bagi kamu dan dia pula menumpahkan perasaan belas serta kasih sayangnya kepada orang-orang yang beriman.

THE "MERCY UNTO THE WORLDS" IS GRIEVED WHEN ANY ONE AMONG HIS FOLLOWERS RUSHES HEADLONG TOWARDS RUIN (DISBELIEF). HE IS MOST KIND AND MERCIFUL TO THE BELIEVERS, so the believers should also be always mindful not to grieve him by their disobedience to his teachings AND by not paying attention to his instructions.

WHETHER THE MUSLIMS FOLLOW HIS COMMANDS OR TURN AWAY (as most of them did) ALLAH (SWT) IS SUFFICIENT FOR HIM. ALLAH (SWT) IS ALL IN ALL. His grandeur is figured by a lofty throne. See commentary of al Baqarah 2:255. 

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(9:128) Listen! A Messenger has come to you, who is from among you He grieves at your (spiritualloss: he is greedily anxious for your (truesuccess: he is gentle and compassionate for the Believers:

فَإِنْ تَوَلَّوْا فَقُلْ حَسْبِيَ اللَّهُ لَا إِلَٰهَ إِلَّا هُوَ ۖ عَلَيْهِ تَوَكَّلْتُ ۖ وَهُوَ رَبُّ الْعَرْشِ الْعَظِيمِ {9:129}

[Q9:129] Fa in tawallaw faqul lhasbiyal laahu laaa ilaaha illaa Huwa 'alaihi tawakkkaltu wa Huwa Rabbul 'Arshil 'Azee. 
[Q9:129] But if they turn back, say: ALLAH (SWT) is sufficient for me, there is no god but He; on Him do I rely, and He is the Lord of mighty power.

[Q9:129] Kemudian jika mereka berpaling ingkar, maka katakanlah (wahai Muhammad): Cukuplah bagiku ALLAH (SwT) (yang menolong dan memeliharaku), tiada Tuhan (yang berhak disembah) melainkan Dia; kepadaNya aku berserah diri dan Dialah yang mempunyai Arasy yang besar.

A PROFOUND STUDY OF THIS CHAPTER shows that Qur’an has taken the severest stand against the hypocrites whose insincerity towards Islam was manifested at the close of the ministry of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) in the various forms AND THE IDEA WAS THAT THE TRUE BELIEVERS SHOULD BE ON GUARD NOT TO BE DECEIVED BY THE LIP-SERVICE OF THE HYPOCRITES PROFESSING THE FAITH. But it is surprising that immediately with the departure of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) this group of hypocrites disappeared from the scene of the history of Islam AND GAVE THEIR PLACE TO THE STARS OF GUIDANCE ‘NAJOOME-HIDAYAT’ WHO AS THE CUSTODIANS OR THE MONOPOLISTS OF THE RELIGION OF ALLAH (SWT), THE MUSLIMS RECOGNISED THEM AS HAVING FULL AUTHORITY TO USE THEIR DISCRETION, ‘IJTEHAD’, EVEN IN PREFERENCE TO THE VERDICT OF THE OF THE BOOK (QUR’AN) AND SUNNAT (TRADITIONS) OF THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD). For instance:

(1)     The dropping of the punishment of Malik-ibne Nowairah.

(2)     Confiscation of ‘Fai’, ‘Fadak’---as ‘Sadaqa’.

(3)     Declaring ‘Aale Muhammad’, the mentioned of the family of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) to have their share in Sadaqa which the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) prohibited.

(4)     Appointing Zaid ibne Thabit to collect Qur’an, while the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) had ordered the people to take Qur’an from Ali. 

(5)     Raiding the abode of the Holy Lady Fatema.

(6)     Abrogation of ‘Muta’.

(7)     Vilading three (3) divorces in one session.

(8)     Exceeding the prescribed limits of the ‘Had’ or punishment in the case of drunkards, etc.

(9)     And many other things recorded in the life histories of early rulers---the Kaliphs.

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