9. Surah at-Tawbah
The Quranic Text & Ali’s Version:
لاَ يَسْتَأْذِنُكَ
الَّذِينَ
يُؤْمِنُونَ
بِاللّهِ وَالْيَوْمِ
الآخِرِ...
9: 44. Those who believe in Allah and the Last Day ask thee for no exemption
...أَن يُجَاهِدُواْ بِأَمْوَالِهِمْ وَأَنفُسِهِمْ...
from fighting with their goods and persons.
...وَاللّهُ عَلِيمٌ بِالْمُتَّقِينَ ﴿٤٤﴾
And Allah knoweth well those who do their duty.
إِنَّمَا
يَسْتَأْذِنُكَ
الَّذِينَ لاَ
يُؤْمِنُونَ
بِاللّهِ وَالْيَوْمِ
الآخِرِ...
9: 45. Only those ask thee for exemption who believe not in Allah and the Last Day,
...وَارْتَابَتْ قُلُوبُهُمْ فَهُمْ فِي رَيْبِهِمْ يَتَرَدَّدُونَ ﴿٤٥﴾
and whose hearts are in doubt, so that they are tossed in their doubts to and fro.
C1309. Doubt takes away all stability of conduct, while Faith makes a man firm in action and cool and collected in mind.
وَلَوْ
أَرَادُواْ
الْخُرُوجَ
لأَعَدُّواْ
لَهُ عُدَّةً...
9: 46. If they had intended to come out, they would certainly have made some preparation therefor;
...وَلَـكِن كَرِهَ اللّهُ انبِعَاثَهُمْ فَثَبَّطَهُمْ وَقِيلَ اقْعُدُواْ مَعَ الْقَاعِدِينَ ﴿٤٦﴾
but Allah was averse to their being sent forth; so He made them lag behind and they were told,
"Sit ye among those who sit (inactive)."
لَوْ خَرَجُواْ
فِيكُم مَّا
زَادُوكُمْ
إِلاَّ خَبَالاً...
9: 47. If they had come out with you, they would not have added to your (strength) but only (made for) disorder,
... ولأَوْضَعُواْ خِلاَلَكُمْ يَبْغُونَكُمُ الْفِتْنَةَ...
hurrying to and fro in your midst and sowing sedition among you,
C1310. Khilal has more than one meaning, but I follow the interpretation of Raghib and the majority of accepted Commentators, who take it to mean "in your midst".
...وَفِيكُمْ سَمَّاعُونَ لَهُمْ ...
and there would have been some among you who would have listened to them.
...وَاللّهُ عَلِيمٌ بِالظَّالِمِينَ ﴿٤٧﴾
But Allah knoweth well those who do wrong.
لَقَدِ
ابْتَغَوُاْ
الْفِتْنَةَ
مِن قَبْلُ
وَقَلَّبُواْ
لَكَ الأُمُورَ...
9: 48. Indeed they had plotted sedition before, and upset matters for thee,
...حَتَّى جَاء الْحَقُّ وَظَهَرَ أَمْرُ اللّهِ وَهُمْ كَارِهُونَ ﴿٤٨﴾
until The Truth arrived, and the Decree of Allah became manifest, much to their disgust.
C1311. Evil plotters against Truth are only too glad to get an opportunity of meddling from within with affairs which they want to spoil or upset.
They plot from outside, but they like to get into the inner circle, that their chances of intrigue may be all the greater. They are, however, unwilling to incur any danger or any self-sacrifice. Their whole activities are directed to mischief.
Great wisdom is required in a leader to deal with such a situation, and the best of such leaders must need divine guidance, as was forthcoming in this case.
وَمِنْهُم
مَّن يَقُولُ
ائْذَن لِّي
وَلاَ تَفْتِنِّي ...
9: 49. Among them is (many) a man who says:
"Grant me exemption and draw me not into trial."
C1312. Fitnah, as explained in n. 1198, 8:25, may mean either trial or temptation, or else tumult, turmoil, or sedition.
The Commentators here take the former meaning, and explain that some Hypocrites claimed exemption from service in the Tabuk expedition in the direction of Syria on the plea that they could not withstand the charms of Syrian women and ought best to stay at home. The answer is:
"But you have already fallen into temptation here by refusing service and disobeying the call."
But perhaps the other meaning of "turmoil" may also be permissible as a secondary echo; in that case they object to be drawn into the turmoil of war, but they are told that they arc already in a moral turmoil in advancing a disingenuous plea.
In using the English word "trial" in the translation, I have also had in my mind the two shades of meaning associated with that word in English.
...أَلاَ
فِي الْفِتْنَةِ
سَقَطُواْ...
Have they not fallen into trial already?
...وَإِنَّ جَهَنَّمَ لَمُحِيطَةٌ بِالْكَافِرِينَ ﴿٤٩﴾
And indeed hell surrounds the unbelievers (on all sides).
إِن تُصِبْكَ حَسَنَةٌ تَسُؤْهُمْ ...
9: 50. If good befalls thee, it grieves them;
...وَإِن تُصِبْكَ مُصِيبَةٌ يَقُولُواْ قَدْ أَخَذْنَا أَمْرَنَا مِن قَبْلُ...
but if a misfortune befalls thee, they say,
"We took indeed our precautions beforehand,"
...وَيَتَوَلَّواْ وَّهُمْ فَرِحُونَ ﴿٥٠﴾
and they turn away rejoicing.
قُل لَّن يُصِيبَنَا
إِلاَّ مَا
كَتَبَ اللّهُ
لَنَا هُوَ
مَوْلاَنَا...
9: 51. Say:
"Nothing will happen to us except what Allah has decreed for us:
He is our Protector":
...وَعَلَى اللّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ ﴿٥١﴾
and on Allah let the believers put their trust.
قُلْ هَلْ تَرَبَّصُونَ
بِنَا إِلاَّ
إِحْدَى
الْحُسْنَيَيْنِ...
9: 52. Say:
"Can you expect for us (any fate) other than one of two glorious things (martyrdom or victory)?
...وَنَحْنُ نَتَرَبَّصُ بِكُمْ أَن يُصِيبَكُمُ اللّهُ بِعَذَابٍ مِّنْ عِندِهِ أَوْ بِأَيْدِينَا...
But we can expect for you either that Allah will send His punishment from Himself, or by our hands.
...فَتَرَبَّصُواْ إِنَّا مَعَكُم مُّتَرَبِّصُونَ ﴿٥٢﴾
So wait (expectant); we too will wait with you."
C1313. The waiting of the Unbelievers and that of the Believers are in different senses.
The Unbelievers wish for disaster to the Believers, but the Believers will either conquer or die as martyrs in the Cause, in either case happy in the issue.
The Believers expect punishment for the Unbelievers for their infidelity, either through their own instrumentality, or in some other way in Allah's Plan, and the Unbelievers would not like it in either case.
Cf. 6:158.
قُلْ
أَنفِقُواْ
طَوْعًا أَوْ
كَرْهًا لَّن
يُتَقَبَّلَ
مِنكُمْ ...
9: 53. Say:
"Spend (for the cause) willingly or unwillingly: not from you will it be accepted:
C1314. The Hypocrites, who secretly plotted against Islam, might sometimes (and they did) make a show of making some contribution to the Cause in order to keep up their pretence.
Their contributions were not acceptable, whether they seemed to give willingly or unwillingly, because rebellion and disobedience were in their hearts. Three reasons are specifically given for their rejection, in the next verse:
1. they did not believe;
2. their prayers were not earnest, but for mere show: and
3. in reality their hearts were not behind the contributions which they offered.
Nothing is acceptable to Allah which does not proceed from a pure and sincere heart.
...إِنَّكُمْ كُنتُمْ قَوْمًا فَاسِقِينَ ﴿٥٣﴾
for ye are indeed a people rebellious and wicked."
وَمَا
مَنَعَهُمْ
أَن تُقْبَلَ
مِنْهُمْ
نَفَقَاتُهُمْ
إِلاَّ أَنَّهُمْ
كَفَرُواْ
بِاللّهِ
وَبِرَسُولِهِ...
9: 54. The only reasons why their contributions are not accepted are:
- that they reject Allah and His Messenger;
...وَلاَ يَأْتُونَ الصَّلاَةَ إِلاَّ وَهُمْ كُسَالَى...
- that they come to prayer without earnestness;
...وَلاَ يُنفِقُونَ إِلاَّ وَهُمْ كَارِهُونَ ﴿٥٤﴾
- and that they offer contributions unwillingly.
فَلاَ
تُعْجِبْكَ
أَمْوَالُهُمْ
وَلاَ أَوْلاَدُهُمْ...
9: 55. Let not their wealth nor their (following in) sons dazzle thee:
C1315. If they appeared to be prosperous, with their purses and their quivers full (metaphorically), they were not to be envied. In reality their wealth and their sons might themselves be a snare: Cf. 8:28.
On this particular occasion this was proved to the hilt. The wealth of the Pagans filled them with pride, darkened their understanding, and led to their destruction. Their sons and followers adopted the Faith which their fathers had fought against, much to the chagrin of the fathers, whose spiritual death was even worse than their discomfiture in this world.
...إِنَّمَا يُرِيدُ اللّهُ لِيُعَذِّبَهُم بِهَا فِي الْحَيَاةِ الدُّنْيَا...
in reality Allah's plan is to punish them with these things in this life
C1316. Cf. 3:176-178.
...وَتَزْهَقَ أَنفُسُهُمْ وَهُمْ كَافِرُونَ ﴿٥٥﴾
and that their souls may perish in their (very) denial of Allah.
وَيَحْلِفُونَ
بِاللّهِ إِنَّهُمْ
لَمِنكُمْ...
9: 56. They swear by Allah that they are indeed of you;
...وَمَا هُم مِّنكُمْ وَلَـكِنَّهُمْ قَوْمٌ يَفْرَقُونَ ﴿٥٦﴾
but they are not of you; yet they are afraid (to appear in their true colors).
لَوْ
يَجِدُونَ
مَلْجَأً أَوْ
مَغَارَاتٍ
أَوْ مُدَّخَلاً
لَّوَلَّوْاْ
إِلَيْهِ وَهُمْ
يَجْمَحُونَ ﴿٥٧﴾
9: 57. If they could find a place to flee to, or caves, or a place of concealment, they would turn straightway thereto, with an obstinate rush.
C1317. Jamaha: to be ungovernable, to run like a runaway horse, to rush madly and obstinately.
وَمِنْهُم مَّن
يَلْمِزُكَ
فِي الصَّدَقَاتِ...
9: 58. And among them are men who slander thee in the matter of (the distribution of) the alms.
C1318. Sadaqah: aims, that which is given in Allah's name, mainly to the poor and needy, and for the cognate purposes specified in the next verse but one:
Zakah is the regular and obligatory charity in an organized Muslim community, usually 2 1/2 per cent, of merchandise and 10 per cent, on the fruits of the earth. There is a vast body of literature on this subject. The main points may be studied in the Hidaya filfuru of Sheikh Burhan ud din Ali.
As against Zakah the term sadaqah has a much wider connotation, and is inclusive of Zakah as in the verse 60 of this Surah. (R).
...فَإِنْ أُعْطُواْ مِنْهَا رَضُواْ وَإِن لَّمْ يُعْطَوْاْ مِنهَا إِذَا هُمْ يَسْخَطُونَ ﴿٥٨﴾
If they are given part thereof, they are pleased, but if not, behold! they are indignant!
وَلَوْ أَنَّهُمْ
رَضُوْاْ مَا
آتَاهُمُ اللّهُ
وَرَسُولُهُ...
9: 59. If only they had been content with what Allah and His Messenger gave them,
...وَقَالُواْ حَسْبُنَا اللّهُ سَيُؤْتِينَا اللّهُ مِن فَضْلِهِ وَرَسُولُهُ...
and had said,
"Sufficient unto us is Allah! Allah and His Messenger will soon give us of His bounty:
...إِنَّا إِلَى اللّهِ رَاغِبُونَ ﴿٥٩﴾
to Allah do we turn our hopes!"
(That would have been the right course.)
C1319. Selfish men think that charitable funds are fair game for raids, but the Islamic standards on this subject are very high. The enforcement of such standards is always unpopular, and even the Holy Prophet was subjected to obloquy and slander for his strictness to principle.
In doubtful cases, claimants who are disappointed should not blame the principles or those who enforce them, but put their trust in Allah, whose bounties are unbounded, and are given to all, whether rich or poor, according to their needs and their deserts. For every one it is excellent advice to say: deserve before you desire.
9: 44
Asad Those who [truly] believe in God and the Last Day do not ask thee for expemtion from struggling with their possessions and their lives ………God has full knowledge as to who is conscious of Him.
Pickthall Those who believe in Allah and the Last Day ask no leave of thee lest they should strive with their wealth and their lives. Allah is Aware of those who keep their duty (unto Him).
Transliteration La_ yasta'zinukal lazina yu'minu_na billa_hi wal yaumil a_khiri ay yuja_hidu_ bi amwa_lihim wa anfusihim, walla_hu 'alimum bil muttaqin(a).
9: 45
Pickthall They alone ask leave of thee who believe not in Allah and the Last Day, and whose hearts feel doubt, so in their doubt they waver.
Transliteration Innama_ yasta'zinukal lazina la_ yu'minu_na billa_hi wal yaumil a_khiri warta_bat qulu_buhum fahum fi raibihim yataraddadu_n(a).
9: 46
Pickthall And if they had wished to go forth they would assuredly have made ready some equipment, but Allah was averse to their being sent forth and held them back and (it was said unto them ) : Sit ye with the sedentary!
Transliteration Wa lau ara_dul khuru_ja la'a'addu_ lahu_ 'uddataw wa la_kin karihalla_humbi'a_sahum fa sabbatahum wa qilaq'udu_ ma'al qa_'idin(a).
9: 47
Asad Had these [hypocrites] set out with you, [O believers,] they would have added nothing to you save the evil of corruption, and would surely have scurried to and fro in your midst, seeking to stir up discord among you, seeing that there are in your midst such as would have lent them ear: but God has full knowledge of the evildoers.
Pickthall Had they gone forth among you they had added to you naught save trouble and had hurried to and fro among you, seeking to cause sedition among you; and among you there are some who would have listened to them. Allah is Aware of evil-doers.
Transliteration Lau kharaju_ fikum ma_ za_du_kum illa_ khaba_law wa la'auda'u_ khila_lakum yabgu_nakumul fitnah(ta), wa fikum samma_'u_na lahum, walla_hu 'alimum biz za_limin(a).
9: 48
Pickthall Aforetime they sought to cause sedition and raised difficulties for thee till the Truth came and the decree of Allah was made manifest, though they were loth.
Transliteration Laqadibtagawul fitnata min qablu wa qallabu_ lakal umu_ra hatta_ ja_'al haqqu wa zahara amrulla_hi wa hum ka_rihu_n(a).
9:49
Pickthall Of them is he who saith: Grant me leave (to stay at home) and tempt me not. Surely it is into temptation that they (thus) have fallen. Lo! hell is all around the disbelievers.
Transliteration Wa minhum may yaqu_lu'zal li wa la_ taftinni, ala_ fil fitnati saqatu_, wa inna jahannama lamuhitatum bil ka_firin(a).
9: 50
Pickthall If good befalleth thee (O Muhammad) it afflicteth them, and if calamity befalleth thee, they say: We took precaution, and they turn away well pleased.
Transliteration In tusibka hasanatun tasu'hum, wa in tusibka musibatuy yaqu_lu_ qad akhazna_ amrana_ min qablu wa yatawallau wa hum farihu_n(a).
9: 51
Pickthall Say: Naught befalleth us save that which Allah hath decreed for us. He is our protecting Friend. In Allah let believers put their trust!
Transliteration Qul lay yusibana_ illa_ ma_ kataballa_hu lana_, huwa maula_na_ wa 'alalla_hi falyatawakkalil mu'minu_n(a).
9: 52
Pickthall Say: Can ye await for us aught save one of two good things (death or victory in Allah's way)? while we await for you that Allah will afflict you with a doom from Him or at our hands. Await then! Lo! we are awaiting with you.
Transliteration Qul hal tarabbasu_na bina_ illa_ ihdal husnayain(i), wa nahnu natarabbasu bikum ay yusibakumulla_hu bi 'aza_bim min 'indihi au bi aidina_, fatarabbasu_ inna_ ma'akum mutarabbisu_n(a).
9: 53
Pickthall Say: Pay (your contribution), willingly or unwillingly, it will not be accepted from you. Lo! ye were ever froward folk.
Transliteration Qul anfiqu_ tau'an au karhal lay yutaqabbala minkum, innakum kuntum qauman fa_siqin(a).
9: 54
Pickthall And naught preventeth that their contributions should be accepted from them save that they have disbelieved in Allah and in His messenger, and they come not to worship save as idlers, and pay not (their contribution) save reluctantly.
Transliteration Wa ma_ mana'ahum an tuqbala minhum nafaqa_tuhum illa_ annahum kafaru_ billa_hi wa bi rasu_lihi wa la_ ya'tu_nas sala_ta illa_ wa hum kusa_la_ wa la_ yunfiqu_na illa_ wa hum ka_rihu_n(a).
9:55
Pickthall So let not their riches nor their children please thee (O Muhammad). Allah thereby intendeth but to punish them in the life of the world and that their souls shall pass away while they are disbelievers
Transliteration Fala_ tu'jibka amwa_luhum wa la_ aula_duhum, innama_ yuridulla_hu liyu'azzibahum biha_ fil haya_tid dunya_ wa tazhaqa anfusuhum wa hum ka_firu_n(a).
9: 56
Pickthall And they swear by Allah that they are in truth of you, when they are not of you, but they are folk who are afraid.
Transliteration Wa yahlifu_na billa_hi innahum laminkum, wa ma_ hum minkum wa la_kinnahum qaumuy yafraqu_n(a).
9: 57
Asad If they could but find a place of refuge, or any cavern, or a crevice [in the earth], they would turn towards it in headlong haste [note80].
Pickthall Had they but found a refuge, or caverns, or a place to enter, they surely had resorted thither swift as runaways.
Transliteration Lau uajidu_na malja'an au maga_ra_tin au muddakhalal lawallau ilaihi wa hum yajmahu_n(a).
[[ Asad’s note 80 – Thus the Quran shows that the innermost cause of all hypocrisy is fear – fear of a moral commitment and, at the same time, fear of an open breach with one’s social environment. In their overriding, immoral desire for social conformity, “the hypocrites seek to deceive God – the while it is He who causes them to be deceived [by themselves]”……………]]
9: 58
Pickthall And of them is he who defameth thee in the matter of the alms. If they are given thereof they are content, and if they are not given thereof, behold! they are enraged.
Transliteration Wa minhum may yalmizuka fis sadaqa_t(i), fa in u'tu_ minha_ radu_ wa illam yu'tau minha_ iza_ hum yaskhatu_n(a).
9: 59
Pickthall (How much more seemly) had they been content with that which Allah and His messenger had given them and had said: Allah sufficeth us. Allah will give us of His bounty, and (also) His messenger. Unto Allah we are suppliants.
Transliteration Wa lau annahum radu_ ma_ a_ta_humulla_hu wa rasu_luh(u_), wa qa_lu_ hasbunalla_hu sayu'tinalla_hu min fadlihi wa rasu_luhu_ inna_ ilalla_hi ra_gibu_n(a).
[[ Ali’s notes
1309 Doubt takes away all stability of conduct, while Faith makes a man firm in action and cool and collected in mind. (9.45)
1310 Khilal has more than one meaning, but I follow the interpretation of Ragib and the majority of accepted Commentators, who take it to mean "in your midst". (9.47)
1311 Evil plotters against Truth are only too glad to get an opportunity of meddling from within with affairs which they want to spoil or upset. They plot from outside, but they like to get into the inner circle, that their chances of intrigue may be all the greater. They are, however, unwilling to incur any danger or any self-sacrifice. Their whole activities are directed to mischief. Great wisdom is required in a leader to deal with such a situation, and the best of such leaders must need divine guidance, as was forthcoming in this case. (9.48)
1312 Fitnat, as explained in n. 1198, viii. 25, may mean either trial or temptation, or else tumult, turmoil, or sedition. The Commentators here take the former meaning, and explain that some Hypocrites claimed exemption from service in the Tabuk expedition in the direction of Syria on the plea that they could not withstand the charms of Syrian women and ought best to stay at home. The answer is: "But you have already fallen into temptation here by refusing service and disobeying the call." But perhaps the other meaning of "turmoil" may also be permissible as a secondary echo; in that case they object to be drawn into the turmoil of war, but they are told that they are already in a moral turmoil in advancing a disingenuous plea. In using the English word "trial" in the translation, I have also had in my mind the two shades of meaning associated with that word in English. (9.49)
1313 The waiting of the Unbelievers and that of the Believers are in different senses. The Unbelievers wish for disaster to the Believers, but the Believers will either conquer or die as martyrs in the Cause, in either case happy in the issue. The Believers expect punishment for the Unbelievers for their infidelity, either through their own instrumentality, or in some other way in Allah's Plan, and the Unbelievers would not like it in either case. Cf. vi. 158. (9.52)
1314 The Hypocrites, who secretly plotted against Islam, might sometimes (and they did) make a show of making some contribution to the Cause in order to keep up their pretence. Their contributions were not acceptable, whether they seemed to give willingly or unwillingly, because rebellion and disobedience were in their hearts. Three reasons are specifically given for their rejection, in the next verse: (1) they did not believe; (2) their prayers were not earnest, but for mere show: and (3) in reality their hearts were not behind the contributions which they offered. Nothing is acceptable to Allah which does not proceed from a pure and sincere heart. (9.53)
1315 If they appeared to be prosperous, with their purses and their quivers full (metaphorically), they were not to be envied. In reality their wealth and their sons might themselves be a snare: Cf. viii. 28. On this particular occasion this was proved to the hilt. The wealth of the Pagans filled them with pride, darkened their understanding, and led to their destruction. Their sons and followers adopted the Faith which their fathers had fought against, much to the chagrin of the fathers, whose spiritual death was even worse than their discomfiture in this world. (9.55)
1316 Cf. iii. 176-178. (9.55)
1317 Jamaha = to be ungovernable, to run like a runaway horse, to rush madly and obstinately. (9.57)
1318 Sadaqa = alms, that which is given in Allah's name, mainly to the poor and needy, and for the cognate purposes specified in the next verse but one: Zakat is the regular and obligatory charity in an organised Muslim community, usually 2 1/2 per cent, of merchandise and 10 per cent, on the fruits of the earth. There is a vast body of literature on this subject. The main points may be studied in the Hidaya tilfuru of Shaikh Burhanud-din 'All. As against zakat the term sadaqah has a much wider connotation, and is inclusive of zakat as in the verse 60 of this Sura. (9.58)
1319 Selfish men think that charitable funds are fair game for raids, but the Islamic standards on this subject are very high. The enforcement of such standards is always unpopular, and even the Holy Prophet was subjected to obloquy and slander for his strictness to principle. In doubtful cases, claimants who are disappointed should not blame the principles or those who enforce them, but put their trust in Allah, whose bounties are unbounded, and are given to all, whether rich or poor, according to their needs and their deserts. For every one it is excellent advice to say: deserve before you desire. (9.59) ]]
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24. [an-Nur, Medina 102]
Asad’s Version:
(24:47) For, [many are] they [who] say, "We believe in God and in the Apostle, and we pay heed!" - but then, some of them turn away after this [assertion]: and these are by no means [true] believers.
-(24:48) And [so it is that] whenever they are summoned unto God and His Apostle in order that [the divine writ] might judge between them, 65 lo! some of them turn away; (24:49) but if the truth happens to be to their liking, they are quite willing to accept it! "
24:50 Is there disease in their hearts? Or have they begun to doubt [that this is a divine writ]? Or do they fear that God and His Apostle might deal unjustly with them? 67 Nay, it is [but] they, they who are doing wrong [to themselves]!
(24:51) The only response of believers, whenever they are summoned unto God and His Apostle in order that [the divine writ] might judge between them, can be no other than, 68 "We have heard, and we pay heed!" - and it is they, they who shall attain to a happy state:
(24:52) for, they who pay heed unto God and His Apostle, and stand in awe of God and are conscious of Him, it is they, they who shall triumph [in the end] !
24:53 Now [as for those half-hearted ones,] they do swear by God with their most solemn oaths that if thou [O Apostle] shouldst ever bid them to do so, they would most certainly go forth [and sacrifice themselves]. 6 ' Say: "Swear not! Reasonable compliance [with God's message is all that is required of you]. 70 Verily, God is aware of all that you do! "
[[Asad’s notes-
63 See note 39 on 21 :30. The term dabbah denotes every corporeal being endowed with both life and spontaneous movement; hence, in its widest sense, it comprises the entire animal world, including man.
64 Or: "God guides whomever He wills onto a straight way". The rendering adopted by me in this instance seems preferable in view of the preceding, intensive stress on the evidence, forthcoming from all nature, of God's creative, planning activity and the appeal to "all who have eyes to see" to let themselves be guided by this overwhelming evidence.
65 I.e., in order that the divine writ - which is implied in the preceding expression "God and His Apostle" might determine their ethical values and, consequently, their social behaviour.
66 Lit., "if the truth happens to be with them, they come to it willingly" : cf 4:60-61 and the corresponding notes, especially note 80.
67 I.e., by depriving them of what they choose to regard as "legitimate" liberties and enjoyments,
or by supposedly preventing them from "keeping up with the times". As in verses 47 and 48 (as well as in verse 51 below) the expression "God and His Apostle" is here a synonym for the divine writ revealed to the Apostle.
68 Lit., "The only saying of the believers is that they say" - i.e., without any mental reservation. The term qawi (lit., "saying") has here the sense of a genuine spiritual "response" in contrast to the mere lip-service alluded to in verse 47 above.
69 This is an allusion to the ephemeral, self-deceiving enthusiasms of the half-hearted and their supposed readiness for "self-sacrifice", contrasting with their obvious reluctance to live up to the message of the Qur'an in their day-to-day concerns.
70 This elliptic phrase alludes to the principle - repeatedly stressed in the Qur'an - that God does not burden man with more than he can easily bear.
The Quranic Text & Ali’s Version:
وَيَقُولُونَ
...
24: 47. They say,
C3024. The Hypocrites, far from profiting from Allah's Light and Revelation, or declaring their open hostility, play fast and loose according to their selfish worldly aims.
... آمَنَّا بِاللَّهِ وَبِالرَّسُولِ وَأَطَعْنَا...
"We believe in Allah and in the Messenger, and we obey":
...ثُمَّ يَتَوَلَّى فَرِيقٌ مِّنْهُم مِّن بَعْدِ ذَلِكَ...
but even after that, some of them turn away:
...وَمَا أُوْلَئِكَ بِالْمُؤْمِنِينَ ﴿٤٧﴾
they are not (really) Believers.
وَإِذَا
دُعُوا إِلَى
اللَّهِ وَرَسُولِهِ
لِيَحْكُمَ
بَيْنَهُمْ
إِذَا فَرِيقٌ
مِّنْهُم مُّعْرِضُونَ
﴿٤٨﴾
24: 48. When they are summoned to Allah and His Messenger, in order that He may judge between them,
behold some of them decline (to come).
وَإِن
يَكُن لَّهُمُ
الْحَقُّ يَأْتُوا
إِلَيْهِ مُذْعِنِينَ
﴿٤٩﴾
24: 49. But if the right is on their side, they come to him with all submission.
C3025. The Hypocrites only wanted to go to the judge who they thought was likely to give judgment in their favour.
If their case was incontestable, and justice was on their side, they readily came to the Prophet, knowing that he was just and would judge in their favour, even against his own adherents. But if they had done wrong, an impartial judge was not to their taste. They would rather go to some one who would tip the balance in their favour!
This form of selfishness and iniquity was not confined to the Hypocrites of Madinah. It is common in all ages, and should be suppressed.
أَفِي
قُلُوبِهِم
مَّرَضٌ ...
24: 50. Is it that there is a disease in their hearts?
... أَمِ ارْتَابُوا ...
Or do they doubt,
... أَمْ يَخَافُونَ أَن يَحِيفَ اللَّهُ عَلَيْهِمْ وَرَسُولُهُ...
or are they in fear, that Allah and His Messenger will deal unjustly with them?
...بَلْ أُوْلَئِكَ هُمُ الظَّالِمُونَ ﴿٥٠﴾
Nay,
it is they themselves who do wrong.
C3026. The real fact is that their conscience smites them. They know their own iniquity, and do not wish to go before a just judge who would be open to no influence and would be sure to give a righteous decree.
إِنَّمَا
كَانَ
قَوْلَ الْمُؤْمِنِينَ
إِذَا دُعُوا
إِلَى اللَّهِ
وَرَسُولِهِ
لِيَحْكُمَ
بَيْنَهُمْ...
24: 51. The answer of the Believers, when summoned to Allah and His Messenger, in order that He may judge between them, is no other than this:
...أَن يَقُولُوا سَمِعْنَا وَأَطَعْنَا...
they say, "We hear and we obey":
C3027. Cf. 2:285.
Contrast with it the attitude of the Unbelievers or Hypocrites, who say aloud, "we hear", but intend in their hearts to disobey (2:93).
...وَأُوْلَئِكَ هُمُ الْمُفْلِحُونَ ﴿٥١﴾
it is such as these that will attain felicity.
C3028. True happiness, whether here or in the Hereafter, is not to be attained by fraud or duplicity: it is the privilege of those who listen attentively to good counsel and carry it out in their lives.
وَمَن
يُطِعِ
اللَّهَ وَرَسُولَهُ
وَيَخْشَ اللَّهَ
وَيَتَّقْهِ...
24: 52. It is such as obey Allah and His Messenger, and fear Allah and do right,
...فَأُوْلَئِكَ هُمُ الْفَائِزُونَ ﴿٥٢﴾
that will win (in the end).
وَأَقْسَمُوا
بِاللَّهِ
جَهْدَ أَيْمَانِهِمْ
لَئِنْ أَمَرْتَهُمْ
لَيَخْرُجُنَّ...
24: 53. They swear their strongest oaths by Allah that, if only thou wouldst command them, they would leave (their homes).
C3029. Some people, especially hypocrites, give hyperbolic assurances, as did the Madinah Hypocrites to the holy Prophet, that they would do any bidding, even to the forsaking of their hearths and homes.
To this they are ready to swear their strongest oaths, which mean nothing. They are asked to spare their oaths, and quietly do at least such unheroic duties as they are asked to do in every-day life.
Idle words are not of the least value. Allah will judge by your actions, and He knows all, whether it is open or secret.
...قُل لَّا تُقْسِمُوا طَاعَةٌ مَّعْرُوفَةٌ...
Say:
"Swear ye not;
obedience is (more) reasonable:
...إِنَّ اللَّهَ خَبِيرٌ بِمَا تَعْمَلُونَ ﴿٥٣﴾
verily, Allah is well-acquainted with all that ye do."
قُلْ
أَطِيعُوا
اللَّهَ وَأَطِيعُوا
الرَّسُولَ...
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