SURAH (9) AT-TAWBAH (AYA 81 to 100)

فَرِحَ الْمُخَلَّفُونَ بِمَقْعَدِهِمْ خِلَافَ رَسُولِ اللَّهِ وَكَرِهُوا أَنْ يُجَاهِدُوا بِأَمْوَالِهِمْ وَأَنْفُسِهِمْ فِي سَبِيلِ اللَّهِ وَقَالُوا لَا تَنْفِرُوا فِي الْحَرِّ ۗ قُلْ نَارُ جَهَنَّمَ أَشَدُّ حَرًّا ۚ لَوْ كَانُوا يَفْقَهُونَ {9:81}

[Q9:81] Farihal mukhallafoona bimaq'adihim khilaafa Rasoolil laahi wa karihooo ai yujaahidoo bi amwaalihim wa anfusihim fee sabeelil laahi wa qaaloo la tanfiroo fil harr; qul Naaru jahannama ashaddu harraa; law kaanoo yafqahoon. 
[Q9:81] Those who were left behind were glad on account of their sitting behind ALLAH (SWT)'s Messenger and they were averse from striving in ALLAH (SWT)'s way with their property and their persons, and said: Do not go forth in the heat. Say: The fire of hell is much severe in heat. Would that they understood (it).

[Q9:81] Orang-orang (munafik) yang ditinggalkan (tidak turut berperang) itu, bersukacita disebabkan mereka tinggal di belakang Rasulullah (di Madinah) dan mereka (sememangnya) tidak suka berjihad dengan harta benda dan jiwa mereka pada jalan ALLAH (SwT) (dengan sebab kufurnya) dan mereka pula (menghasut dengan) berkata: Janganlah kamu keluar beramai-ramai (untuk berperang) pada musim panas ini. Katakanlah (wahai Muhammad): Api Neraka Jahannam lebih panas membakar, kalaulah mereka itu orang-orang yang memahami. 

THESE VERSES REFER TO THE HYPOCRITES WHO STAYED IN MADINA AND refused to go with the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) in the expedition of Tabuk.

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(9:81) Those who were allowed to remain behind, were happy that they had not gone with Allah's Messenger, and had stayed at home, for they did not like to do Jihad in the Way of Allah with their possessions and their persons. They said to the people, "Do not go forth in this heat." Say to them, "The Fire of Hell is much hotter than this"; would that they understood this!

فَلْيَضْحَكُوا قَلِيلًا وَلْيَبْكُوا كَثِيرًا جَزَاءً بِمَا كَانُوا يَكْسِبُونَ {9:82}

[Q9:82] Falyadhakoo qaleelanw walyabkoo kaseeran jazaaa'am bimaa kaanoo yaksiboon. 
[Q9:82] Therefore they shall laugh little and weep much as a recompense for what they earned.

[Q9:82] Oleh itu bolehlah mereka ketawa sedikit (di dunia ini) dan mereka akan menangis banyak (di akhirat kelak), sebagai balasan bagi apa yang mereka telah usahakan.

(see commentary for verse 81)

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(9:82) Let them now laugh little and weep much for the recompense of what they have been earning is such (that they should weep).

فَإِنْ رَجَعَكَ اللَّهُ إِلَىٰ طَائِفَةٍ مِنْهُمْ فَاسْتَأْذَنُوكَ لِلْخُرُوجِ فَقُلْ لَنْ تَخْرُجُوا مَعِيَ أَبَدًا وَلَنْ تُقَاتِلُوا مَعِيَ عَدُوًّا ۖ إِنَّكُمْ رَضِيتُمْ بِالْقُعُودِ أَوَّلَ مَرَّةٍ فَاقْعُدُوا مَعَ الْخَالِفِينَ {9:83}

[Q9:83] Fa ir raja'akal laahu ilaa taaa'ifatim minhum fastaaa zanooka lilkhurooji faqul lan takhrujoo ma'iya abadanw a lan tuqaatiloo ma'iya 'aduwwan innakum radeetum bilqu'oodi awwala marratin faq'udoo ma'al khaalifeen. 
[Q9:83] Therefore if ALLAH (SWT) brings you back to a party of them and then they ask your permission to go forth, say: By no means shall you ever go forth with me and by no means shall you fight an enemy with me; surely you chose to sit the first time, therefore sit (now) with those who remain behind.

[Q9:83] Maka jika ALLAH (SwT) mengembalikan engkau kepada segolongan dari mereka (orang-orang yang munafik itu di Madinah), kemudian mereka meminta izin kepadamu untuk keluar (turut berperang), maka katakanlah: Kamu tidak sekali-kali akan keluar bersama-samaku selama-lamanya dan kamu tidak sekali-kali akan memerangi musuh bersama-samaku; sesungguhnya kamu telah bersetuju tinggal pada kali yang pertama, oleh itu duduklah kamu bersama-sama orang-orang yang tinggal. 

(see commentary for verse 81)

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(9:83) Henceforth, if Allah brings you among them and any of them asks your leave to go forth for Jihad. say to them plainly, "Now you shall never be allowed to go forth with me nor to fight an enemy in my company; as you were pleased to stay behind the first time, now you stay at home with those who stay behind".

وَلَا تُصَلِّ عَلَىٰ أَحَدٍ مِنْهُمْ مَاتَ أَبَدًا وَلَا تَقُمْ عَلَىٰ قَبْرِهِ ۖ إِنَّهُمْ كَفَرُوا بِاللَّهِ وَرَسُولِهِ وَمَاتُوا وَهُمْ فَاسِقُونَ {9:84}

[Q9:84] Wa laa tusalli 'alaaa ahadim minhum maata abadanw wa laa taqum 'alaa qabriheee innahum kafaroo billaahi wa Rasoolihee wa maatoo wa hum faasiqoon. 
[Q9:84] And never offer prayer for any one of them who dies and do not stand by his grave; surely they disbelieve in ALLAH (SWT) and His Messenger and they shall die in transgression.

[Q9:84] Dan janganlah engkau sembahyangkan seorang pun yang mati dari orang-orang munafik itu selama-lamanya dan janganlah engkau berada di (tepi) kuburnya, kerana sesungguhnya mereka telah kufur kepada ALLAH (SwT) dan RasulNya dan mereka mati sedang mereka dalam keadaan fasik (derhaka).

THE PROHIBITION IS - **NOT TO PRAY FOR ANY HYPOCRITE OR INFIDEL THAT DIES, **NOR TO STAND AT HIS GRAVE. TO PRAY FOR THE BELIEVERS OR TO STAND AT THEIR GRAVES IS PERMISSIBLE. It was in vogue during the lifetime of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and had never been forbidden.

The story that the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) attended the funeral prayers of Abdullah bin Obayy is doubtful, firstly because he died after the revelation of this verse (al Mizan) and secondly on account of what has been stated in the commentary of verse 80 of this surah. -- Verses 53:2, 3 and 4 of Najm have laid down the indisputable principle--- “he errs not, nor is led astray; nor he speaks of his own inclination; it is but revelation revealed. He followed nothing but the divine guidance.”

·         Abdullah ibne Obai was the chief of the hypocrites of Madinah. When he fell ill, the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) went to enquire about his health.

·         Abdullah requested the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad)

[1] To present him with an old shirt of his for his shroud and

[2] Desired the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) to offer his funeral prayers. Abdullah died.

·         The shirt had already been given away to him and when then he was standing for his funeral prayers the Angel Gabriel appeared and conveyed this verse and the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) stayed away from the prayers.

·         When people criticised about the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) presenting the ring-leader of the hypocrites with his shirt; the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) replied, ‘I knew that it would not benefit him BUT THROUGH it several others would embrace the faith.’

·         Accordingly when the people of the tribe Kharaj heard of the kindness of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) towards one of his arch enemies, about a thousand people embraced Islam.

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(9:84) And in future you should never say funeral prayer for anyone from among them; who dies nor stand at his grave, for they have denied Allah and His Messenger and died the while they were transgressors. *88

*88 This verse was sent down to prevent the Holy Prophet from saying funeral prayers for 'Abdullah bin Ubayy, the ringleader of the hypocrites, who died a short while after the Tabuk Expedition. His son 'Abdullah who was a sincere Muslim called on the Holy Prophet and requested him to give his shirt for his father's shroud. The Holy Prophet very generously granted his request. Then he begged the Holy Prophet to lead his father's funeral prayer. The Holy Prophet agreed to this also but Hadrat 'Umar very respectfully requested him repeatedly not to do so, saying, "O Prophet of AIIah! Will you say funeral prayer for a person who was guilty of such and such crimes and sins"? The Holy Prophet, who was a blessing both for friends and for foes, got ready to say funeral prayer even for that man who was a deadly enemy of Islam. At last when he stood up to lead the funeral prayer, this verse was sent down to prevent him from this by a direct Command from God, in accordance with the changed policy declared in v. 73 which forbade to do anything that might encourage the hypocrites among the Muslims.
The above incident led to the formulation of the regulation that the leaders and prominent people from among the Muslims should neither lead nor offer the funeral prayers of the sinners against Islam or for those notorious for their disobedience to Islam. After this, whenever a request was made to the Holy Prophet for a funeral prayer, he would first enquire about the conduct of the deceased person. If he came to know that he was a bad person, he would say to Iris people, "You may perform his burial just as you like". 

وَلَا تُعْجِبْكَ أَمْوَالُهُمْ وَأَوْلَادُهُمْ ۚ إِنَّمَا يُرِيدُ اللَّهُ أَنْ يُعَذِّبَهُمْ بِهَا فِي الدُّنْيَا وَتَزْهَقَ أَنْفُسُهُمْ وَهُمْ كَافِرُونَ {9:85}

[Q9:85] Wa laa tu'jibka amwaa luhum wa awlaaduhum; innamaa yureedul laahu ai yu'az zibahum bihaa fid dunyaa wa tazhaqa anfusuhum wa hum kaafiroon. 
[Q9:85] And let not their property and their children excite your admiration; ALLAH (SWT) only wishes to chastise them with these in this world and (that) their souls may depart while they are unbelievers.

[Q9:85] Dan janganlah engkau tertarik hati kepada harta benda dan anak-anak mereka, (kerana) sesungguhnya ALLAH (SwT) hanya hendak menyeksa mereka dengannya di dunia dan hendak menjadikan nyawa mereka tercabut sedang mereka dalam keadaan kafir (untuk mendapat azab akhirat pula).

Refer to the commentary of verse 55 of this surah.

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(9:85) And let not the abundance of their possessions and children delude you; for Allah wills only to chastise them by means of their possessions and children in this world and let their souls depart while they are still disbelievers.

وَإِذَا أُنْزِلَتْ سُورَةٌ أَنْ آمِنُوا بِاللَّهِ وَجَاهِدُوا مَعَ رَسُولِهِ اسْتَأْذَنَكَ أُولُو الطَّوْلِ مِنْهُمْ وَقَالُوا ذَرْنَا نَكُنْ مَعَ الْقَاعِدِينَ {9:86}

[Q9:86] Wa izaaa unzilat Sooratun an aaminoo billaahi wa jaahidoo ma'a Rasoolihis taazanaka uluttawli minhum wa qaaloo zarnaa nakum ma'alqaa 'ideen. 
[Q9:86] And whenever a chapter is revealed, saying: Believe in ALLAH (SWT) and strive hard along with His Messenger, those having ampleness of means ask permission of you and say: Leave us (behind), that we may be with those who sit.

[Q9:86] Dan apabila diturunkan satu surah Al-Quran (yang menyuruh mereka): Berimanlah kamu kepada ALLAH (SwT) dan berjihadlah bersama-sama dengan RasulNya, nescaya orang-orang yang kaya di antara mereka meminta izin kepadamu dengan berkata: Biarkanlah kami tinggal bersama-sama orang-orang yang tinggal (tidak turut berperang). 

THE POSSESSORS OF OPULENCE, in their [*] utter cowardice AND [*] extreme impudence, used to stay at home like womenfolk; AND BECAUSE of their [*] habits of cowardice AND [*] hypocrisy THEIR HEARTS WERE SEALED. Refer to the commentary of Baqarah 2:8 to 20.

THE VERSES OF THIS SURAH, THE LAST REVEALED IN MADINA, indicate that the number of the hypocrites was steadily increasing, and continued to multiply during the next two years, PARTICULARLY

1.        After the covenant the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) took from all the Muslims at Ghadir Khum (see commentary of Ma-idah 5:67). IT WAS DUE TO THEIR INFLUENCE AND GROWING POWER.

2.        That even the close companions refused to comply with the order of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) when he asked for pen and paper to write down his final directions. See commentary of Nisa 4:65 for hadith al qartas. 

3.        Ibn Sad says that they also refused to accept Usamah ibn Zayd as their commander when the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) asked all his companions including Abu Bakr and Umar ibn Khattab to go to war under his leadership. The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) said:

"You opposed his father as you are opposing him. In my opinion his father deserved command more than others, and likewise he (Usamah) is more dear to me than others". (Sahih Bukhari vol.2, p.283)

THE HYPOCRITES DID NOT SUDDENLY DISAPPEAR AFTER THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD), AS THE MUSLIM HISTORIANS GIVE IMPRESSION IN THEIR BOOKS, BUT TOOK TOTAL CONTROL IN THEIR HANDS, DEPRIVED ALI AND FATIMAH AND THEIR CHILDREN, THE PROGENY OF THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD), OF THEIR RIGHTS, PERSECUTED THEM AND KILLED THEM DURING THEIR LONG REIGN.

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(9:86) Whenever a Surah was sent down with the revelation, "Believe in Allah and go forth for Jihad with His Messenger" , you might have perceived that even the capable people from among them began to beg you to excuse them from Jihad. saying "Please leave us behind with those who are to stay at home.

رَضُوا بِأَنْ يَكُونُوا مَعَ الْخَوَالِفِ وَطُبِعَ عَلَىٰ قُلُوبِهِمْ فَهُمْ لَا يَفْقَهُونَ {9:87}

[Q9:87] Radoo bi ai yakoonoo ma'al khawaalifi wa tubi'a 'alaa quloobihim fahum laa yafqahoon. 
[Q9:87] They preferred to be with those who remained behind, and a seal is set on their hearts so they do not understand.

[Q9:87] Mereka suka tinggal bersama-sama orang-orang yang ditinggalkan (kerana uzur), dan (dengan sebab itu) hati mereka dimeteraikan atasnya, sehingga mereka tidak dapat memahami sesuatu. 

(see commentary for verse 86)

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(9:87) Those people chose to stay with those who had remained behind and a seal was set upon their hearts: therefore they do not understand anything now. *89

*89 "...they do not understand anything now," for they deliberately and intentionally chose the shameful way of staying at home with women, when they were required to go forth for Jihad, though they were healthy, physically fit and well-to-do, and professed Islam. Therefore, according to the Divine Law of Nature. A seal was set upon their hearts and they were bereft of those noble feelings which make one feel ashamed of adopting such a disgraceful conduct. 

لَٰكِنِ الرَّسُولُ وَالَّذِينَ آمَنُوا مَعَهُ جَاهَدُوا بِأَمْوَالِهِمْ وَأَنْفُسِهِمْ ۚ وَأُولَٰئِكَ لَهُمُ الْخَيْرَاتُ ۖ وَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ {9:88}

[Q9:88] Laakinir Rasoolu wal lazeena aamanoo ma'ahoo jaahadoo bi amwaalihim wa anfusihim; wa ulaaa'ika lahumul khairaatu wa ulaaa'ika humul muflihoon. 
[Q9:88] But the Messenger and those who believe with him strive hard with their property and their persons; and these it is who shall have the good things and these it is who shall be successful.

[Q9:88] (Mereka tetap tinggal) tetapi Rasulullah dan orang-orang yang beriman bersamanya, berjihad dengan harta benda dan jiwa mereka dan mereka itulah orang-orang yang mendapat kebaikan dan mereka itulah juga yang berjaya.

See commentary of al Baqarah 2:2 to 5.

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(9:88) But the Messenger and those who shared his belief did Jihad with their possessions and persons: now all the good things are for them only and they alone are truly successful.

أَعَدَّ اللَّهُ لَهُمْ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا ۚ ذَٰلِكَ الْفَوْزُ الْعَظِيمُ {89}

[Q9:89] A'addal laahu lahum Jannaatin tajree min tahtihal anhaaru khaalideena feehaa; zaalikal fawzul 'azeem. 
[Q9:89] ALLAH (SWT) has prepared for them gardens beneath which rivers flow, to abide in them; that is the great achievement.

[Q9:89] ALLAH (SwT) telah menyediakan untuk mereka Syurga-syurga yang mengalir di bawahnya beberapa sungai, mereka kekal di dalamnya; yang demikian itulah kemenangan yang besar.  

(see commentary for verse 88)

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(9:89) Allah has prepared for them Gardens underneath which canals flow wherein they will abide for ever: this is the great success.

SECTION 12

The Desesrters

The false excuses given by the hypocrites who deserted the Muslims at the time of the trial (of Tabuk)---Those who were to be excuse.

وَجَاءَ الْمُعَذِّرُونَ مِنَ الْأَعْرَابِ لِيُؤْذَنَ لَهُمْ وَقَعَدَ الَّذِينَ كَذَبُوا اللَّهَ وَرَسُولَهُ ۚ سَيُصِيبُ الَّذِينَ كَفَرُوا مِنْهُمْ عَذَابٌ أَلِيمٌ {9:90}

[Q9:90] Wa jaaa'al mu'az ziroona minal A'raabi liyu'zana lahum wa qa'adal lazeena kazabul laaha wa Rasoolah; sayuseebul lazeena kafaroo minhum 'azaabun aleem. 
[Q9:90] And the defaulters from among the dwellers of the desert came that permission may be given to them and they sat (at home) who lied to ALLAH (SWT) and His Messenger; a painful chastisement shall afflict those of them who disbelieved.

[Q9:90] Dan datanglah pula orang-orang yang menyatakan uzurnya dari orang-orang A'rab, memohon supaya mereka diizinkan (tidak turut berperang), sedang orang-orang (munafik di antara mereka) yang mendustakan ALLAH (SwT) dan RasulNya, duduk (mendiamkan diri). (Oleh itu) orang-orang yang kafir di antara mereka, akan dikenakan azab seksa yang tidak terperi sakitnya.

THE DESERT ARABS WERE OF TWO CLASSES. One of them, the weak-spirited, the timid-hearted, came to the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and gave him false excuses for their staying at home, AND the other class, growing large everyday, consisted of hypocrites-see commentary of verse 86 and 87 of this surah.

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(9:90) And many from among the Bedouins *90 also came with their excuses that they, too, might be allowed to remain behind: thus stayed behind those who had made a false compact of Faith with Allah and His Messenger. In the near future those from among the Bedouins who adopted the way of unbelief *91 shall meet with a painful chastisement.

*90 Here the word "Bedouins" refers those Arabs who lived in the desert near Al-Madinah. 
*91 The hypocritical profession of Islam has been called the way of unbelief, because that profession of faith which lacks practical proof, surrender, sincerity and obedience, is, in fact, unbelief. As such persons prefer their own interests and worldly desires to Allah and His Way, they shall be dealt with by Allah as unbelievers and rebels, even if they could not be legally treated as such in this world but were considered Muslims due to their profession of faith. This is because in the life of this world, the Islamic Law treats as unbelievers only such hypocrites as are guilty of open unbelief, rebellion, treachery or infidelity. That is why there are many cases of hypocrisy that do not come under kufr in the Islamic Shari'ah. However, this does not mean that if one escaped the penalty according to the Islamic Code, one will escape punishment According to the Divine Judgement also. 

لَيْسَ عَلَى الضُّعَفَاءِ وَلَا عَلَى الْمَرْضَىٰ وَلَا عَلَى الَّذِينَ لَا يَجِدُونَ مَا يُنْفِقُونَ حَرَجٌ إِذَا نَصَحُوا لِلَّهِ وَرَسُولِهِ ۚ مَا عَلَى الْمُحْسِنِينَ مِنْ سَبِيلٍ ۚ وَاللَّهُ غَفُورٌ رَحِيمٌ {9:91}

[Q9:91] Laisa 'alad du'aaaa'i wa laa 'alal mardaa wa laa 'alal lazeena laa yajidoona maa yunfiqoona harajun izaa nasahoo lillaahi wa Rasoolih; maa 'alal muhsineena min sabeel; wallaahu Ghafoorur Raheem. 
[Q9:91] It shall be no crime in the weak, nor in the sick, nor in those who do not find what they should spend (to stay behind), so long as they are sincere to ALLAH (SWT) and His Messenger; there is no way (to blame) against the doers of good; and ALLAH (SWT) is Forgiving, Merciful;

[Q9:91] Orang-orang yang lemah dan orang-orang yang sakit dan juga orang-orang yang tidak mempunyai sesuatu yang akan dibelanjakan, tidaklah menanggung dosa (kerana tidak turut berperang) apabila mereka berlaku ikhlas kepada ALLAH (SwT) dan RasulNya. Tidak ada jalan sedikitpun bagi menyalahkan orang-orang yang berusaha memperbaiki amalannya dan ALLAH (SwT) Maha Pengampun, lagi Maha Mengasihani. 

Those who can rightly be exempted from going to war are described in these verses.

v  There were seven men of the ansar who came to the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and told him that they did not have suitable provisions for going with him on the expedition of Tabuk. On hearing from the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) that there was nothing left with him after providing others, they went away weeping.

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(9:91) There is no harm if the weak, the sick and those that have no means of providing for Jihad stay behind, provided they are sincerely faithful to Allah and His Messenger. *92 There is no cause of blame against such righteous people: and Allah is Forgiving and Compassionate.

*92 This implies that even those people who are otherwise excusable because of disability, sickness or indigence will be pardoned only if they are sincerely and truly faithful to Allah and His Messenger. Without this fidelity, no one shall be pardoned merely because he was sick or indigent at the time when he was called upon to go forth for Jihad. For Allah does not judge merely by appearances and treat alike and forgive all those who present "medical certificates" of their disability because of sickness, old age or some other physical defect. ON THE DAY OF JUDGEMENT, HE WILL EXAMINE MINUTELY THE HEART OF EACH AND EVERYONE, AND TAKE INTO ACCOUNT HIS WHOLE CONDUCT, OPEN AND HIDDEN, AND WILL CONSIDER WHETHER HIS EXCUSE WAS OF A FAITHFUL SERVANT OR OF A TRAITOR AND REBEL. It is obvious that each and every case, in spite of apparent similarity, requires a separate and different judgement. For instance, let us take the case of two men who suddenly fell ill on the eve of Jihad. One of them thanked his lucky stars for the timely disease, as if to say, "How lucky it is that I have fallen ill on the opportune moment! Otherwise, this calamity of Jihad could not have been avoided and I would have had to suffer it anyhow." On the contrary, the other man was filled with sorrow at his illness, and he cried in anguish, "Ah! What a bad luck! I have been attacked by this sudden disease at the time when I ought to have been in the battle-field instead of lying down here in bed!" One of them made his illness not only an excuse for exemption from Jihad but also tried to dissuade others from it. On the contrary, the other one, though lying in the sick-bed, went on urging his own dear relatives, friends and others to go forth to Jihad; nay, he entreated even those who were attending him, saying, "Leave me in the care of the Real Master, and go forth to Jihad. I am sure that the arrangements for my nursing will be made somehow or other: therefore you should not waste your precious chance for my sake but go forth and serve the Right Way." But the other, who stayed at home, spent all this time in spreading discontent and bad news and in damaging war efforts and in disrupting the affairs of the families of the fighters. The other man in similar circumstances did his very best to make the home front as strong as he could. Though these two men had similar excuses for exemption, they cannot be considered as equal in the sight of Allah: the second one only may expect Allah's pardon, and not the first man who was a traitor and rebel against Allah, though he might have had a genuine excuse for exemption. 

وَلَا عَلَى الَّذِينَ إِذَا مَا أَتَوْكَ لِتَحْمِلَهُمْ قُلْتَ لَا أَجِدُ مَا أَحْمِلُكُمْ عَلَيْهِ تَوَلَّوْا وَأَعْيُنُهُمْ تَفِيضُ مِنَ الدَّمْعِ حَزَنًا أَلَّا يَجِدُوا مَا يُنْفِقُونَ {9:92}

[Q9:92] Wa laa 'alal lazeena izaa maaa atawka litahmilahum qulta laaa ajidu maaa ahmilukum 'alaihi tawallaw wa a'yunuhum tafeedu minaddam'i hazanan allaa yajidoo maa yunfiqoon. 
[Q9:92] Nor in those who when they came to you that you might carry them, you said: I cannot find that on which to carry you; they went back while their eyes overflowed with tears on account of grief for not finding that which they should spend.

[Q9:92] Dan tidak juga berdosa orang-orang yang ketika mereka datang kepadamu (memohon) supaya engkau memberi kenderaan kepada mereka, engkau berkata: Tidak ada padaku kenderaan yang hendak kuberikan untuk membawa kamu, mereka kembali sedang mata mereka mengalirkan airmata yang bercucuran, kerana sedih bahawa mereka tidak mempunyai sesuatupun yang hendak mereka belanjakan (untuk pergi berjihad pada jalan ALLAH (SwT)). 

(see commentary for verse 91)

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(9:92) Likewise there can be no ground for criticising those people who came to you in person and requested you to provide them with mounts. For when you said to them, "I am unable to provide you with mounts, they returned with heavy hearts, their eyes overflowing with tears: they were filled with sorrow that they had no means of going forth for Jihad at their own expense. *93

*93 Such people as felt a strong urge for Jihad but could not join it because of some really genuine excuse, will be counted by Allah among those who actually took part in it, even though they could not join it in person and do anything practically for it. This is because they were sincerely grieved at their absence from Jihad for no fault of theirs, just as a man of the world would be grieved if he were deprived of some lucrative business or of some high profit. AIlah considers such a one as on duty, because his heart was serving in the Way of Allah, though he had been deprived of active service on account of some genuine excuse. The Holy Prophet, while returning from Tabuk, stated the same thing like this: "There are some people at Al-Madinah (at this time) who have been travelling and marching all along with you through every valley. Naturally the Companions to whom he was speaking were wonder struck at this. So they asked, "While staying at Al-Madinah?" He replied, "Yes! While staying at AIMadinah! This is because they were compelled by the circumstances to stay behind at AI-Madinah: otherwise they would certainly have accompanied you. " 

إِنَّمَا السَّبِيلُ عَلَى الَّذِينَ يَسْتَأْذِنُونَكَ وَهُمْ أَغْنِيَاءُ ۚ رَضُوا بِأَنْ يَكُونُوا مَعَ الْخَوَالِفِ وَطَبَعَ اللَّهُ عَلَىٰ قُلُوبِهِمْ فَهُمْ لَا يَعْلَمُونَ{9:93}

[Q9:93] Innamas sabeelu 'alal lazeena yastaazinoonaka wa hum aghniyaaa'; radoo biany-yakoonoo ma'al khawaalifi wa taba'al laahu 'alaa quloobihim fahum laa ya'lamoon. 
[Q9:93] The way (to blame) is only against those who ask permission of you though they are rich; they have chosen to be with those who remained behind, and ALLAH (SWT) has set a seal upon their hearts so they do not know.

[Q9:93] Sesungguhnya jalan (untuk menyalahkan dan mengenakan seksa) hanyalah terhadap orang-orang yang meminta izin kepadamu sedang mereka kaya dan mampu. Mereka suka tinggal bersama-sama orang yang ditinggalkan (kerana uzur) dan (dengan sebab itu) ALLAH (SwT) meteraikan atas hati mereka, sehingga mereka tidak dapat mengetahui (perkara yang baik).

Refer to the commentary of verses 86 and 87 of this surah. These verses also refer to the hypocrites.

The true state of matters concerning the hypocrites was known to ALLAH (SWT) who knows what is hidden and what is manifest as has also been stated in verse 62:8 of al Jumu-ah.

ß  Verse 94 of this Surah clearly asserts that the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) witnesses the deeds of all people in all ages as ALLAH (SWT) does. Refer to the commentary of al Baqarah 2:143 and also verse 105 of this surah and

ß  Verse 22:78 of al Hajj also states that the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) always received information from ALLAH (SWT) through revelation and not through any human agency.

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(9:93) However, the conduct of those who are well-to-do and still ask for exemption from Jihad, is indeed very objectionable. As such people chose to stay behind with women, Allah set a seal upon their hearts: therefore now they do not know anything (about the consequences they shall incur in Allah's court).

يَعْتَذِرُونَ إِلَيْكُمْ إِذَا رَجَعْتُمْ إِلَيْهِمْ ۚ قُلْ لَا تَعْتَذِرُوا لَنْ نُؤْمِنَ لَكُمْ قَدْ نَبَّأَنَا اللَّهُ مِنْ أَخْبَارِكُمْ ۚ وَسَيَرَى اللَّهُ عَمَلَكُمْ وَرَسُولُهُ ثُمَّ تُرَدُّونَ إِلَىٰ عَالِمِ الْغَيْبِ وَالشَّهَادَةِ فَيُنَبِّئُكُمْ بِمَا كُنْتُمْ تَعْمَلُونَ {9:94}

[Q9:94] ya'taziroona ilaikum izaa raja'tum ilaihim; qul laa ta'taziroo lan nu'mina lakum qad nabba annal laahu min akhbaarikum; wa sa yaral laahu 'amalakum wa Rasooluhoo suma turaddoona ilaa 'Aalimil Ghaibi washshahaadati fa yunabbi'ukum bimaa kuntum ta'maloon. 
[Q9:94] They will excuse themselves to you when you go back to them. Say: Urge no excuse, by no means will we believe you; indeed ALLAH (SWT) has informed us of matters relating to you; and now ALLAH (SWT) and His Messenger will see your doings, then you shall be brought back to the Knower of the unseen and the seen, then He will inform you of what you did.

[Q9:94] Mereka akan menyatakan uzur kepada kamu, apabila kamu kembali kepada mereka (dari medan perang). Katakanlah (wahai Muhammad): Janganlah kamu menyatakan uzur lagi, kami tidak sekali-kali akan percaya kepada kamu. Kerana sesungguhnya ALLAH (SwT) telah menerangkan kepada kami akan berita-berita perihal kamu dan ALLAH (SwT) serta RasulNya akan melihat amal kamu (samada kamu kembali beriman atau tetap kufur); kemudian kamu akan dikembalikan kepada (ALLAH (SwT)) Yang Mengetahui perkara-perkara yang ghaib dan yang nyata (untuk menerima balasan), lalu Dia menyatakan kepada kamu apa yang kamu telah kerjakan. 

THE MATTER OF THE ACTIONS OF MEN BEING REFERRED IN THE ULTIMATE, TO ALLAH (SWT) THE KNOWER OF THE HIDDEN AND THE MANIFEST IS MENTION IN VERSE 62:8 OF AL JUMU-AH. This also is about the hypocrites who had stayed behind giving false excuses for their not joining the Tabuk expedition.

±  When the Muslims returned from the expedition, they came with all sorts of false excuses and Abdullah ibne Obai and Abdullah bin Abi Sarh, when the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) returned from Tabuk, came and took an oath that they would never again defy ALLAH (SWT) and Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad).

(see commentary for verse 93)

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(9:94) When you return to them, they will apologise to you, offering many sorts of excuses: but say to them plainly, "Make no excuses: we will not believe in anything you say for Allah has revealed to us the whole truth about you. Now Allah and His Messenger will keep a watch over your conduct: then you shall return to Him Who knows all that is visible and hidden, and He will tell you all that you have been doing. "

سَيَحْلِفُونَ بِاللَّهِ لَكُمْ إِذَا انْقَلَبْتُمْ إِلَيْهِمْ لِتُعْرِضُوا عَنْهُمْ ۖ فَأَعْرِضُوا عَنْهُمْ ۖ إِنَّهُمْ رِجْسٌ ۖ وَمَأْوَاهُمْ جَهَنَّمُ جَزَاءً بِمَا كَانُوا يَكْسِبُونَ {9:95}

[Q9:95] Sa yahlifoona billaahi lakum izanqalabtum ilaihim litu'ridoo 'anhum fa a'ridoo 'anhum innahum rijsunw wa maawaahum jahannamu jazaaa 'ambimaa kaanoo yaksiboon. 
[Q9:95] They will swear to you by ALLAH (SWT) when you return to them so that you may turn aside from them; so do turn aside from them; surely they are unclean and their abode is hell; a recompense for what they earned.

[Q9:95] Mereka akan bersumpah dengan nama ALLAH (SwT) kepada kamu apabila kamu kembali kepada mereka (dari medan perang), supaya kamu berpaling dari mereka (tidak menempelak mereka); oleh itu berpalinglah dari mereka kerana sesungguhnya mereka itu kotor (disebabkan mereka telah sebati dengan kufur) dan tempat kembali mereka pula ialah Neraka Jahannam, sebagai balasan bagi apa yang mereka telah usahakan.

THE HYPOCRITES, because of their hard-heartedness and ignorance, were wicked and abominable. Refer to the commentary of verses 86 and 87 of this surah.

THE BELIEVERS HAVE BEEN ASKED NOT TO ACCEPT THEIR FALSE OATHS AS TRUE AND BE KIND TO THEM, BECAUSE ALLAH (SWT) is not pleased with those who disobey.

ß  THE Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) said: “he who seeketh the pleasure of ALLAH (SwT) in the description of the pleasure of man, is a true believer and has his reward, and he who seeks the pleasure of man at the cost of the displeasure of ALLAH (SwT), is an outcast of the faith.’

(viz., conducting or [1] attending entertainments with music, [2] dance, [3] taking false oaths and [4] teasing men etc., which ARE FORBIDDEN BY ISLAM)

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(9:95) On your return they will take solemn oaths by Allah to reassure you, so that you may turn away from them. So turn away from them *94 because they are a filth and their real abode is Hell which shall be the recompense of what they have earned.

*94 The Arabic words and are of the same root but have different senses in the two sentences in which they occur. In the first sentence it means, "... so that you may turn away from them and forbear them and may not take them to task ...." In the second sentence it means, "... so turn away from them and break off all connections with them and have nothing to do with them, as if you had broken off completely with them,, and they with you" .

يَحْلِفُونَ لَكُمْ لِتَرْضَوْا عَنْهُمْ ۖ فَإِنْ تَرْضَوْا عَنْهُمْ فَإِنَّ اللَّهَ لَا يَرْضَىٰ عَنِ الْقَوْمِ الْفَاسِقِينَ {9:96}

[Q9:96] Yahlifoona lakum litardaw 'anhum fa in tardaw 'anhum fa innal laaha laa yardaa 'anil qawmil faasiqeen. 
[Q9:96] They will swear to you that you may be pleased with them; but if you are pleased with them, yet surely ALLAH (SWT) is not pleased with the transgressing people. 

[Q9:96] Mereka bersumpah kepada kamu supaya kamu reda akan mereka; oleh itu jika kamu reda akan mereka, maka sesungguhnya ALLAH (SwT) tidak reda akan kaum yang fasik. 

(see commentary for verse 95)

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(9:96) They will take solemn oaths before you to satisfy you, but even if you accept their excuses. Allah will never accept the excuses of the evil-doers.

الْأَعْرَابُ أَشَدُّ كُفْرًا وَنِفَاقًا وَأَجْدَرُ أَلَّا يَعْلَمُوا حُدُودَ مَا أَنْزَلَ اللَّهُ عَلَىٰ رَسُولِهِ ۗ وَاللَّهُ عَلِيمٌ حَكِيمٌ {9:97}

[Q9:97] Al A'raabu ashaddu kufranw wa nifaaqanw wa ajdaru allaa ya'lamoo hudooda maaa anzalal laahu 'alaa Rasoolih; wallaahu 'Aleemun Hakeem. 
[Q9:97] The dwellers of the desert are very hard in unbelief and hypocrisy, and more disposed not to know the limits of what ALLAH (SWT) has revealed to His Messenger; and ALLAH (SWT) is Knowing, Wise.

[Q9:97] Orang-orang A'rab lebih keras kufurnya dan sikap munafiknya dan sangatlah patut mereka tidak mengetahui batas-batas (dan hukum-hukum Syarak) yang diturunkan oleh ALLAH (SwT) kepada RasulNya dan (ingatlah) ALLAH (SwT) Maha Mengetahui, lagi Maha Bijaksana.  

(see commentary for verse 95)

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(9:97) 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: *95 and Allah is All-Knowing, All-Wise.

*95 As has already been stated in E.N. 90, the "Bedouins" here refers to those rustic Arabs of the desert who had settled in the suburbs of Al-Madinah.
The background which may help one to comprehend the meanings of the verse is this. Though these people had outwardly embraced Islam, they had not done so from conviction. When they saw the rising of the organized power of Islam in Al-Madinah, they were so overawed by it that they could not ignore it. So at first they adopted the attitude of the opportunists towards the conflict between Islam and kufr. But when the power of the Islamic Government spread over the major portions of Hijaz and Najd, and the power of its enemy clans began to decline, they thought it expedient to enter the fold of Islam. But there were very few among them who had sincerely accepted Islam from the conviction that it was the Right Way. That is why they did not make any sincere efforts to fulfil the implications of the true Faith, and observe the obligatory duties imposed by Islam. On the contrary, the majority of them had accepted Islam just because it was the best policy for them. They merely desired to take advantages of being "Muslims" in order to gain those benefits to which they were entitled as members of the ruling party, without performing those duties which became obligatory on them by the very acceptance of Islam. Therefore they were utterly averse to saying the prescribed Prayers, observing the Fast, paying the Zakat dues from their datepalm gardens and their herds of cattle. Moreover, they smarted under the discipline of the Islamic State and resented being subdued by any power for the first time in history. Above all, it was against their very nature to make sacrifices of their lives and wealth in the Way of Allah, as was being demanded by Islam, for they were accustomed to fight only for plunder and spoils. That is why they always invented one excuse or the other for exemption from the restrictions and obligations that were being imposed on them. For they had no interest in the Truth or the welfare of humanity; their only concern was their camels and their goats, that is, the narrow world around their tents. As regards anything higher than these, the only thing which they could believe in was irrational reverence for those who would guarantee their worldly welfare and protect them from calamities and give them amulets to safeguard them against haram and evil, and say prayers for them as a recompense for their offerings to them. But they were not prepared to accept any faith or belief that would bring under its moral and legal discipline every aspect of their cultural, social and economic life, and demand from them the sacrifices of lives and wealth for the cause of a universal reform.
In this verse, the above-mentioned mental and moral condition of the Bedouins has been described like this: "These Bedouins are more hypocritical than the urban Arabs and are more stubborn and obdurate in their denial of the Truth. This is because the urban people make use of the opportunities of meeting the learned and pious people and thus learn the laws and regulations of the Way. On the other hand, in all probability, the Bedouins will learn little about the Divine Way, because they get few opportunities for this. Moreover, they lead lives of "economic animals" rather than of human beings having moral and spiritual values; therefore they do not think of higher things than their animal urges.
It should also be noted that the main cause of the subsequent storm of rebellion and apostasy during the caliphate of Hadrat Abu Bakr two years after the revelation of these verses (97-99) was the same that has been mentioned therein. 

وَمِنَ الْأَعْرَابِ مَنْ يَتَّخِذُ مَا يُنْفِقُ مَغْرَمًا وَيَتَرَبَّصُ بِكُمُ الدَّوَائِرَ ۚ عَلَيْهِمْ دَائِرَةُ السَّوْءِ ۗ وَاللَّهُ سَمِيعٌ عَلِيمٌ {9:98}

[Q9:98] Wa minal A'raabi mai yattakhizu maa yunfiqu maghramanw wa yatarabbasu bikumud dawaaa'ir; alaihim daaa'iratus saw'; wallaahu Samee'un 'Aleem. 
[Q9:98] And of the dwellers of the desert are those who take what they spend to be a fine, and they wait (the befalling of) calamities to you; on them (will be) the evil calamity; and ALLAH (SWT) is Hearing, Knowing.

[Q9:98] Dan sebahagian dari orang-orang A'rab (yang munafik) itu memandang apa yang mereka belanjakan (dermakan pada jalan ALLAH (SwT)) sebagai satu bayaran yang memberatkan, sambil menunggu peredaran zaman (yang membawa bala bencana) menimpa kamu; atas merekalah (tertimpanya bala bencana yang dibawa oleh) peredaran zaman yang buruk itu dan (ingatlah), ALLAH (SwT) Maha Mendengar lagi Maha Mengetahui.  

The tribes of the Sahara viz., Banu Tameem, Bani Asad and Bani Ghatfan who did not pay even the ‘Zakat’ or the poor-rate and WHATEVER they gave away it was only for a show were very stubborn and arrogant in their infidelity. This is about those of the Sahara who believes and did good for the sake of good and to earn the pleasure of ALLAH (SWT).

(see commentary for verse 95)

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(9:98) There are such among the Bedouins, who regard what they expend in the Way as a penalty *96 and await some change of fortune to turn against you (so that they should be able to overthrow the government you have imposed on them,whereas they themselves have been encircled by a vicious circle; and Allah hears everything and knows everything.

*96 This means that they regarded the payment of Zakat dues as a fine and the expenditure on hospitality, an Islamic duty, a penalty. Likewise, if they had to make any contributions towards Jihad, they did so to show that they were loyal to the Islamic State and not because they wanted to please Allah by giving sincere monetary help for His cause. 

وَمِنَ الْأَعْرَابِ مَنْ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَيَتَّخِذُ مَا يُنْفِقُ قُرُبَاتٍ عِنْدَ اللَّهِ وَصَلَوَاتِ الرَّسُولِ ۚ أَلَا إِنَّهَا قُرْبَةٌ لَهُمْ ۚ سَيُدْخِلُهُمُ اللَّهُ فِي رَحْمَتِهِ ۗ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ {9:99}

[Q9:99] Wa minal A'raabi mai yu'minu billaahi wal yawmil Aakhiri wa yattakhizu maa yunfiqu qurubaatin 'indal laahi wa salawaatir Rasool; alaaa innahaa qurbatul lahum; sayudkhiluhumul laahu fee rahmatih; innal laaha Ghafoorur Raheem. 
[Q9:99] And of the dwellers of the desert are those who believe in ALLAH (SWT) and the latter day and take what they spend to be (means of) the nearness of ALLAH (SWT) and the Messenger's prayers; surely it shall be means of nearness for them; ALLAH (SWT) will make them enter into His mercy; surely ALLAH (SWT) is Forgiving, Merciful.

[Q9:99] Dan sebahagian dari orang-orang A'rab itu ada yang beriman kepada ALLAH (SwT) dan hari akhirat dan memandang apa yang mereka dermakan (pada jalan ALLAH (SwT) itu) sebagai amal-amal bakti (yang mendampingkan) di sisi ALLAH (SwT) dan sebagai (satu jalan untuk mendapat) doa dari Rasulullah (yang membawa rahmat kepada mereka). Ketahuilah, sesungguhnya apa yang mereka dermakan itu adalah menjadi amal bakti bagi mereka (yang mendampingkan mereka kepada ALLAH (SwT)); ALLAH (SwT) akan masukkan mereka ke dalam rahmatNya; sesungguhnya ALLAH (SwT) Maha Pengampun, lagi Maha Mengasihani. 

NOW THE REFERENCE is to the believing among the wandering Arabs of the desert.

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(9:99) But among these Bedouins there are some, who believe in Allah and the Last Day and regard what they expend in the Way as a means of bringing themselves nearer to Allah and of seeking the Messenger's prayers for Allah's blessing; yes, this is indeed a means of bringing them nearer to Allah, and Allah will certainly admit them to His blessing; indeed Allah is Forgiving and Compassionate.

SECTION 13

The Hypocrites among the people of the Desesrt

The example of the Muhajirs the Emigrants and the Ansars the Supporters---Warning against the Hypocrites in and about Madina---The Mosque built for mischief.

وَالسَّابِقُونَ الْأَوَّلُونَ مِنَ الْمُهَاجِرِينَ وَالْأَنْصَارِ وَالَّذِينَ اتَّبَعُوهُمْ بِإِحْسَانٍ رَضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ وَأَعَدَّ لَهُمْ جَنَّاتٍ تَجْرِي تَحْتَهَا الْأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا ۚ ذَٰلِكَ الْفَوْزُ الْعَظِيمُ {9:100}

[Q9:100] Was saabiqoonal awwa loona minal Muhaajireena wal Ansaari wallazeenat taba'oo hum bi ihsaanir radiyal laahu 'anhum wa radoo 'anhu wa a'adda lahum jannnaatin tajree tahtahal anhaaru khaalideena feehaaa abadaa; zaalikal fawzul 'azeem. 
[Q9:100] And (as for) the foremost, the first of the Muhajirs and the Ansars, and those who followed them in goodness, ALLAH (SWT) is well pleased with them and they are well pleased with Him, and He has prepared for them gardens beneath which rivers flow, to abide in them for ever; that is the mighty achievement.

[Q9:100] Dan orang-orang yang terdahulu yang mula-mula (berhijrah dan memberi bantuan) dari orang-orang "Muhajirin" dan "Ansar" dan orang-orang yang menurut (jejak langkah) mereka dengan kebaikan (iman dan taat), ALLAH (SwT) reda akan mereka dan mereka pula reda akan Dia, serta Dia menyediakan untuk mereka Syurga-syurga yang mengalir di bawahnya beberapa sungai, mereka kekal di dalamnya selama-lamanya; itulah kemenangan yang besar. 

THIS VERSE CLEARLY PROCLAIMS THE EQUALITY OF MUHAJIRS AND ANSAR IN GENERAL SENSE. THE PREFERENCE GIVEN TO ONE INDIVIDUAL OVER ANOTHER BY ALLAH (SWT) OR THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) WAS DUE TO THE DEGREE OF SUBMISSION TO ALLAH (SWT) AND TAQWA (PIETY).

Ø  So the argument put forward by Umar bin Khattab at the time of deciding the issue of taking hold of the reins of power in the conference hall of Saqifa bani Sa-ada by reciting this verse without wa after ansar to establish the superiority of muhajirs over ansar (if wa is dropped it means the ansar should obey or follow the muhajirs) **was unislamic or contrary to the teachings of the Qur’an.

[It is mentioned in Sahih Bukhari that when Obay ibn Ka-ab pointed out this omission Umar replied that he always thought this verse to be a proof of the muhajir's superiority over the ansar.]

THIS VERSE and other verses like it in praise of the companions of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), whether muhajirs or ansar, ARE APPLICABLE ONLY TO THOSE WHO WERE SINCERE IN FAITH. THE HYPOCRITES, who were also "companions" (sahabah) as per its definition laid down by the Muslim scholars, cannot be accepted as those praised by the Qur’an. SO TO SAY THAT ALL THE COMPANIONS, EVEN THE DESERTERS, WERE TRUE BELIEVERS IS ILLOGICAL AND CONTRARY TO HISTORICAL FACTS.

v  ALL THE COMMENTATORS UNANIMOUSLY AGREE that "the first of the foremost" among women was Khadijah, wife of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), and among men was Ali ibne Abi Talib.

v  Hakim Nayshapuri, in his Mustadrak Alal Sahihayn, writes on page 22 of kitab al Ma-rafat:

"There is no difference of opinion among the historians that Ali ibne Abi Talib was the first Muslim."

Ibn Abd al Bar, Qartabi, Suyuti, Tabarani, Bayhaqi and others also have confirmed it.

Please refer to the event of dawat dhil ashirah. Among others refer to Tarikh Tabari vol. 2, page 63, for authenticity of the tradition, according to which Ali was the first Muslim, and his faith was not only accepted by the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) BUT ALSO he was declared by him, whose words were always revelation revealed (Najm 53:4), to be his brother, lieutenant and successor ---AND ON THAT DAY obedience to him was made obligatory by the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) for all the believers. WHOSOEVER RAISES THE ISSUE OF HIS AGE either does not know that whomsoever ALLAH (SWT) wills He makes him His representative EVEN IF he is a baby in the cradle (Ali Imran 3:46 -Isa was a messenger of ALLAH (SWT) in the cradle just as he was a messenger of ALLAH (SWT) in maturity), or with ulterior motives, wants to introduce some one else as the first Muslim.

Ø  The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) said:

"Ali prayed with me seven years before the other Muslims. He is the siddiq al akbar (the greatest truthful) and the faruq al azam (the greatest distinguisher of truth from falsehood). Whoso claims either of these titles is a liar."

REASONS TO BE CONSIDERED:

1.        The commentators say that this verse refers, as regards the ‘Muhajirs’ are concerned to all those Muslims who prayed turning towards the two ‘Qiblah’, i.e., the Mosque in Jerusalem and the Ka’bah, i.e., before the change of Qiblah which only took place sixteen (16) months after the emigration to Madinah.

2.        Some say that it includes all those who participated in the ‘Bai’-atvi-Ridhwan’, i.e., the pledge taken at Hudaibiah which only took place in the sixth (6) year after the emigration.

3.        Some favourites of the companions of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) imagine a wholesale application of this verse to all the companion amongs whom are those who deserted the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) in dangerous situations in every battle, particularly at Ohad and Hunain. HOWEVER, the wording of the verse is quite clear as stated above that Ali ibne Abi Talib and Lady Khadijah were the first and foremost believers in the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and the verse applies to those two holy ones first. Let it apply to the others if there are any others who are rightfully entitled to it. There is a lot of purposeful conjecture and wishful thinking on the part of the favourites of the various groups of the other followers of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad)

4.        It is a matter of surprise that one of the commentators who has taken extraordinary pains in interpreting the Qur’anic verses in his own way, availing of the grammatical and lexiconic details wherever it suited his purpose, has consistently avoided even the mentioned of Ali and the other members of the Holy Ahlul Bait when there is such a reference to their unique excellence compared to the others. Consistent with his practice he has not given even a remote reference to the unique position of Ali ibne Abi Talib as the first and the foremost believer in the Truth through all the leading works commentary of the Sunni School have made a special mentioned of this fact.

**AS REGARDS THE ‘ANSAR’, it applies first to those of the people of Madinah WHO EVEN BEFORE the emigration, believed in the truthfulness of what the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) preached, came over to Makka and invited him to their place ‘Yathrib’ (later known as Madinatun-Nabi) with the promise of helping him, which promise they faithfully carried out.

**The advocates of the camp hostile to Ali, [1] say that Ali was only a small boy when he embraced the Truth, hence Ali’s faith could not be compared to that of the others BUT they forget that the Holy Qur’an itself announces the faith in ALLAH (SWT) of small babies in the cradle like that of Jesus who, when still a just born babe claimed to be the Apostle of ALLAH (SWT) and the bearer of a Heavenly Code, the Evangel. Secondly, [2] if the faith of Ali was, in fact, so unrealiable, the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) would never have referred to it as one of the exclusive distinctions of Ali as follows:

Ø  It is said that the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) said: “Ali prayed with me, seven years before every other Muslim and he is the ‘Siddiqul-Akhbar’ (The Greatest of the Truthful) and the ‘Farooqul-Azam’ (The Greatest of the distinguishers of the Truth and Falsehood) and he who claims this for himself after this is a liar.”

Ø  People heard Ali declaring from the pulpit in the Mosque at Kufa-- “The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) had said that I am the ‘Siddiqul-Akhbar’ and the ‘Farooqul-Azam’. Whoever else that claims this to be, is a liar.”

FOR ANOTHER REFERENCE TO THE HIGH POSITION OF THE FOREMOST IN THE BELIEF SEE NOTES ON verse 56:10.

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(9:100) Allah was pleased with those Muhajirs and Ansar who were the first to respond to the invitation to the Faith, and with those also who followed them in their righteous conduct, and they, too, were pleased with (the reward fromAllah; He has got ready for them gardens underneath which canals flow and they will abide therein for ever; this is the greatest success.