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58: Al-Mujadila - المجادلة
Introduction
This is the second of the ten Madinah Surahs referred to in the Introduction to the last Surah. Its subject matter is the acceptance of a woman's Plea on behalf of herself and her children (see n. 5330 to 58:1 below), and a condemnation of all secret counsels and intrigues in the Muslim brotherhood. The date is somewhat close to that of Surah 33, say between A.H. 5 and A.H. 7. Summary- All false pretences, especially those that degrade a woman's position, are condemned---as well as secret consultation between men and intrigues with falsehood, mischief, and sedition. (58:1-22, and C. 237).
58:1
[ Original ]
قَدْ سَمِعَ اللَّهُ قَوْلَ الَّتِي تُجَادِلُكَ فِي زَوْجِهَا وَتَشْتَكِي إِلَى اللَّهِ وَاللَّهُ يَسْمَعُ تَحَاوُرَكُمَا ۚ إِنَّ اللَّهَ سَمِيعٌ بَصِيرٌ
[ Abdullah Yusuf Ali ]
Allah has indeed heard (and accepted) the statement of the woman who pleads with thee concerning her husband and carries her complaint (in prayer) to Allah. and Allah (always) hears the arguments between both sides among you: for Allah hears and sees (all things).
Tafseer Commentary
5330 The immediate occasion was what happened to Khawlah bint Tha'labah, wife of Aws son of Samit. Though in Islam, he divorced her by an old Pagan custom: the formula was known as Zihar, and consisted of the words "Thou art to me as the back of my mother". This was held by Pagan custom to imply a divorce and freed the husband from any responsibility for conjugal duties, but did not leave the wife free to leave the husband's home, or to contract a second marriage. Such a custom was in any case degrading to a woman. It was particularly hard on Khawlah, for she loved her husband and pleaded that she had little children who she had no resources herself to support and whom under Zihar her husband was not bound to support. She urged her plea to the Prophet and in prayer to Allah. Her just plea was accepted, and this iniquitous custom, based on false words, was abolished. See also n. 3670 to 33:4.
5331 For He is a just God, and will not allow human customs or pretences to trample on the just rights of the weakest of His creatures.
58:2
[ Original ]
الَّذِينَ يُظَاهِرُونَ مِنْكُمْ مِنْ نِسَائِهِمْ مَا هُنَّ أُمَّهَاتِهِمْ ۖ إِنْ أُمَّهَاتُهُمْ إِلَّا اللَّائِي وَلَدْنَهُمْ ۚ وَإِنَّهُمْ لَيَقُولُونَ مُنْكَرًا مِنَ الْقَوْلِ وَزُورًا ۚ وَإِنَّ اللَّهَ لَعَفُوٌّ غَفُورٌ
[ Abdullah Yusuf Ali ]
If any men among you divorce their wives by Zihar (calling them mothers), they cannot be their mothers: None can be their mothers except those who gave them birth. And in fact they use words (both) iniquitous and false: but truly Allah is one that blots out (sins), and forgives (again and again).
Tafseer Commentary
5332 See n. 5330 above.
5333 Such words are false in fact and iniquitous, inasmuch as they are unfair to the wife and unseemly in decent society.
5334 Cf. 4:99 and 22:60. Were it not that Allah in His Mercy makes allowances for our weaknesses and the various grades of motives that actuate us, such conduct would be inexpiable. But He prescribes expiation as in the next verse, because He wishes to blot out what is wrong and give us a chance to reform by His forgiveness.
58:3
[ Original ]
وَالَّذِينَ يُظَاهِرُونَ مِنْ نِسَائِهِمْ ثُمَّ يَعُودُونَ لِمَا قَالُوا فَتَحْرِيرُ رَقَبَةٍ مِنْ قَبْلِ أَنْ يَتَمَاسَّا ۚ ذَٰلِكُمْ تُوعَظُونَ بِهِ ۚ وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ
[ Abdullah Yusuf Ali ]
But those who divorce their wives by Zihar, then wish to go back on the words they uttered,- (It is ordained that such a one) should free a slave before they touch each other: Thus are ye admonished to perform: and Allah is well-acquainted with (all) that ye do.
Tafseer Commentary
5335 If Zihar were to be ignored as if the words were never uttered, it would mean that men may foolishly resort to it without penalty. It is therefore recognised in respect of the penalty which the man incurs, but safeguards the woman's rights. She can sue for maintenance for herself and her children, but her husband could not claim his conjugal rights. If it was a hasty act and he repented of it, he could not claim his conjugal rights until after the performance of his penalty as provided below. If she loved him, as in Khawlah's case, she could also herself sue for conjugal rights in the legal sense of the term and compel her husband to perform the penalty and resume marital relations.
58:4
[ Original ]
فَمَنْ لَمْ يَجِدْ فَصِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ مِنْ قَبْلِ أَنْ يَتَمَاسَّا ۖ فَمَنْ لَمْ يَسْتَطِعْ فَإِطْعَامُ سِتِّينَ مِسْكِينًا ۚ ذَٰلِكَ لِتُؤْمِنُوا بِاللَّهِ وَرَسُولِهِ ۚ وَتِلْكَ حُدُودُ اللَّهِ ۗ وَلِلْكَافِرِينَ عَذَابٌ أَلِيمٌ
[ Abdullah Yusuf Ali ]
And if any has not (the wherewithal), he should fast for two months consecutively before they touch each other. But if any is unable to do so, he should feed sixty indigent ones. This, that ye may show your faith in Allah and His Messenger. Those are limits (set by) Allah. For those who reject (Him), there is a grievous Penalty.
Tafseer Commentary
5336 Cf. 4:92. The penalty is: to get a slave his freedom, whether it is your own slave or you purchase his freedom from another; if that is not possible, to fast for two months consecutively (in the manner of the Ramadan fast); if that is not possible, to feed sixty poor. See next note.
5337 There is a great deal of learned argument among the jurists as to the precise requirements of Canon Law under the term "feeding" the indigent. For example, it is laid down that half a Sa' of wheat or a full Sa' of dates or their equivalent in money would fulfil the requirements, a Sa ' being a measure corresponding roughly to about 9 lbs. of wheat in weight. Others hold that a Mudd measure equivalent to about 2 1/4 lbs. would be sufficient. This would certainly be nearer the daily ration of a man. It is better to take the spirit of the text in its plain simplicity, and say that an indigent man should be given enough to eat for two meals a day. The sixty indigent ones fed for a day would be equivalent to a single individual fed for sixty days, or two for thirty days, and so on. But there is no need to go into minutiae in such matters.
5338 These penalties in the alternative are prescribed, that we may show our repentance and Faith and our renunciation of "iniquity and falsehood" (verse 2 above), whatever our circumstances may be.
5339 It would seem that this refers to the spiritual Penalty in the Hereafter for not complying with the small penalty here prescribed. The next verse would then refer to the bigger "humiliating Penalty" for "resistance" to Allah's Law generally.
58:5
[ Original ]
إِنَّ الَّذِينَ يُحَادُّونَ اللَّهَ وَرَسُولَهُ كُبِتُوا كَمَا كُبِتَ الَّذِينَ مِنْ قَبْلِهِمْ ۚ وَقَدْ أَنْزَلْنَا آيَاتٍ بَيِّنَاتٍ ۚ وَلِلْكَافِرِينَ عَذَابٌ مُهِينٌ
[ Abdullah Yusuf Ali ]
Those who resist Allah and His Messenger will be humbled to dust, as were those before them: for We have already sent down Clear Signs. And the Unbelievers (will have) a humiliating Penalty,-
58:6
[ Original ]
يَوْمَ يَبْعَثُهُمُ اللَّهُ جَمِيعًا فَيُنَبِّئُهُمْ بِمَا عَمِلُوا ۚ أَحْصَاهُ اللَّهُ وَنَسُوهُ ۚ وَاللَّهُ عَلَىٰ كُلِّ شَيْءٍ شَهِيدٌ
[ Abdullah Yusuf Ali ]
On the Day that Allah will raise them all up (again) and show them the Truth (and meaning) of their conduct. Allah has reckoned its (value), though they may have forgotten it, for Allah is Witness to all things.
Tafseer Commentary
5340 This phrase, "Allah will tell them the truth of their deeds (or their doings or their conduct)" occurs frequendy. See 5:48, n. 762; 5:105, n. 811; 6:60; 9:94; etc. In this life there is a certain mist or illusion in our spiritual sight. We see things from different angles and dispute about them; we hide real motives, and pretend to virtues which we do not possess; others may attribute such virtues to us, and we may come to believe it ourselves; we conceive likes and hatreds on insufficient grounds; we forget what we should remember, and remember what we should forget. Our vision is narrow, and our values are false. On the Day of Account all this will be remedied. Not only will true values be restored, but we shall ourselves see the inwardness of things in our own lives, which we never saw before.
58:7
[ Original ]
أَلَمْ تَرَ أَنَّ اللَّهَ يَعْلَمُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۖ مَا يَكُونُ مِنْ نَجْوَىٰ ثَلَاثَةٍ إِلَّا هُوَ رَابِعُهُمْ وَلَا خَمْسَةٍ إِلَّا هُوَ سَادِسُهُمْ وَلَا أَدْنَىٰ مِنْ ذَٰلِكَ وَلَا أَكْثَرَ إِلَّا هُوَ مَعَهُمْ أَيْنَ مَا كَانُوا ۖ ثُمَّ يُنَبِّئُهُمْ بِمَا عَمِلُوا يَوْمَ الْقِيَامَةِ ۚ إِنَّ اللَّهَ بِكُلِّ شَيْءٍ عَلِيمٌ
[ Abdullah Yusuf Ali ]
Seest thou not that Allah doth know (all) that is in the heavens and on earth? There is not a secret consultation between three, but He makes the fourth among them, - Nor between five but He makes the sixth,- nor between fewer nor more, but He is in their midst, wheresoever they be: In the end will He tell them the truth of their conduct, on the Day of Judgment. For Allah has full knowledge of all things.
Tafseer Commentary
5341 Secrecy is a relative and limited term among ourselves. There is nothing hidden or unknown to Allah. Usually secrecy implies fear or distrust, plotting or wrongdoing. But all is open before Allah's sight.
58:8
[ Original ]
أَلَمْ تَرَ إِلَى الَّذِينَ نُهُوا عَنِ النَّجْوَىٰ ثُمَّ يَعُودُونَ لِمَا نُهُوا عَنْهُ وَيَتَنَاجَوْنَ بِالْإِثْمِ وَالْعُدْوَانِ وَمَعْصِيَتِ الرَّسُولِ وَإِذَا جَاءُوكَ حَيَّوْكَ بِمَا لَمْ يُحَيِّكَ بِهِ اللَّهُ وَيَقُولُونَ فِي أَنْفُسِهِمْ لَوْلَا يُعَذِّبُنَا اللَّهُ بِمَا نَقُولُ ۚ حَسْبُهُمْ جَهَنَّمُ يَصْلَوْنَهَا ۖ فَبِئْسَ الْمَصِيرُ
[ Abdullah Yusuf Ali ]
Turnest thou not thy sight towards those who were forbidden secret counsels yet revert to that which they were forbidden (to do)? And they hold secret counsels among themselves for iniquity and hostility, and disobedience to the Messenger. And when they come to thee, they salute thee, not as Allah salutes thee, (but in crooked ways): And they say to themselves, "Why does not Allah punish us for our words?" Enough for them is Hell: In it will they burn, and evil is that destination!
Tafseer Commentary
5342 When the Muslim Brotherhood was acquiring strength in Madinah, and the forces of disruption were being discomfited in open fight against the Messenger of Righteousness, the wicked resorted to duplicity and secret intrigues, in which the ringleaders were the disaffected Jews and the Hypocrites, whose machinations have been frequently referred to in the Qur'an. E.g., see 2:8-16; and 4:142-145.
5343 The salutation of Allah was (and is) "Peace!" But the enemies, who had not the courage to fight openly often twisted the words, and by using a word like Sam, which meant "Death!" or "Destruction!" instead of Salam! (Peace!), they thought they were secretly venting their spite and yet apparendy using a polite form of salutation. Cf. 2:104, and n. 107, where another similar trick is exposed.
5344 The enemies derisively enjoyed their trick (see last note) according to their own perverted mentality. They asked blasphemously, "Why does not Allah punish us?" The answer is given; there is a Punishment, far greater than they imagine; it will come in good time; it will be the final Punishment after Judgement: it is delayed in order to give them a chance of repentance and reformation.
58:9
[ Original ]
يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا تَنَاجَيْتُمْ فَلَا تَتَنَاجَوْا بِالْإِثْمِ وَالْعُدْوَانِ وَمَعْصِيَتِ الرَّسُولِ وَتَنَاجَوْا بِالْبِرِّ وَالتَّقْوَىٰ ۖ وَاتَّقُوا اللَّهَ الَّذِي إِلَيْهِ تُحْشَرُونَ
[ Abdullah Yusuf Ali ]
O ye who believe! When ye hold secret counsel, do it not for iniquity and hostility, and disobedience to the Prophet; but do it for righteousness and selfrestraint; and fear Allah, to Whom ye shall be brought back.
Tafseer Commentary
5345 Ordinarily secrecy implies deeds of darkness, something which men have to hide; see the next verse. But there are good deeds which may be concerted and done in secret: e.g., charity, or the prevention of mischief, or the defeat of the dark plots of evil. The determining factor is the motive. Is the man doing some wrong or venting his spite, or trying to disobey a lawful command? Or is he doing some good, which out of modesty or self-renunciation he does not want known, or is he in a righteous cause defeating the machinations of Evil, which may involve great sacrifice of himself?
58:10
[ Original ]
إِنَّمَا النَّجْوَىٰ مِنَ الشَّيْطَانِ لِيَحْزُنَ الَّذِينَ آمَنُوا وَلَيْسَ بِضَارِّهِمْ شَيْئًا إِلَّا بِإِذْنِ اللَّهِ ۚ وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ
[ Abdullah Yusuf Ali ]
Secret counsels are only (inspired) by the Evil One, in order that he may cause grief to the Believers; but he cannot harm them in the least, except as Allah permits; and on Allah let the Believers put their trust.
Tafseer Commentary
5346 Evil can harm no one who is good, except insofar as (1) there is some question of trial in Allah's Universal Plan, or (2) what appears to be harm may be real good. Nothing happens without Allah's will and permission. And we must always trust Him, and not our cleverness or any adventitious circumstances that draw us the least bit from the path of rectitude.
58:11
[ Original ]
يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا قِيلَ لَكُمْ تَفَسَّحُوا فِي الْمَجَالِسِ فَافْسَحُوا يَفْسَحِ اللَّهُ لَكُمْ ۖ وَإِذَا قِيلَ انْشُزُوا فَانْشُزُوا يَرْفَعِ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ وَالَّذِينَ أُوتُوا الْعِلْمَ دَرَجَاتٍ ۚ وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ
[ Abdullah Yusuf Ali ]
O ye who believe! When ye are told to make room in the assemblies, (spread out and) make room: (ample) room will Allah provide for you. And when ye are told to rise up, rise up Allah will rise up, to (suitable) ranks (and degrees), those of you who believe and who have been granted (mystic) Knowledge. And Allah is well- acquainted with all ye do.
Tafseer Commentary
5347 Even when a great man or a Leader comes into an Assembly, we are not to press forward without discipline, as it causes inconvenience to him and detriment to public business. Nor are we to shut out other people who have equal rights to be in the Assembly. We must spread out, for Allah's earth is spacious, and so are our opportunities.
5348 Rising up is a mark of respect. Just as those who obey soon become worthy of command, so those who honour where honour is due, become themselves worthy of honour, in various degrees according to their capacities. "Rise up" may also here imply: 'when the Assembly is dismissed, do not loiter about'.
5349 Faith makes all people equal in the Kingdom of Allah , as regards the essentials of citizenship in the Kingdom. But there is leadership, and rank and degree, joined with greater or less responsibility, and that depends on true knowledge and insight. (R).
58:12
[ Original ]
يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا نَاجَيْتُمُ الرَّسُولَ فَقَدِّمُوا بَيْنَ يَدَيْ نَجْوَاكُمْ صَدَقَةً ۚ ذَٰلِكَ خَيْرٌ لَكُمْ وَأَطْهَرُ ۚ فَإِنْ لَمْ تَجِدُوا فَإِنَّ اللَّهَ غَفُورٌ رَحِيمٌ
[ Abdullah Yusuf Ali ]
O ye who believe! When ye consult the Messenger in private, spend something in charity before your private consultation. That will be best for you, and most conducive to purity (of conduct). But if ye find not (the wherewithal), Allah is Oft- Forgiving, Most Merciful.
Tafseer Commentary
5350 In the Kingdom of Allah all instruction or consultation is open and free. But human nature is weak. And people want special instruction or private consultation with the Teacher from one of several motives: (1) they may have, or think they have, a special case, which they are not willing to disclose to their brethren in general; (2) they may have some sense of delicacy or dignity, which can only be satisfied by a private interview; (3) they may even be selfish enough to want to monopolise the Teacher's time. These motives are, in an ascending order, worth discouraging; and yet, considering the weakness of human nature, they cannot be reprobated to the extent of shutting out their victims from chances of improvement. It is therefore recommended that they spend something in charity for the good of their poorer brethren before they indulge in such weaknesses.
5351 The charity is a sort of expiation for their pardonable weakness. Having made some monetary sacrifice for their poorer brethren they could face them with less shame, and the charity would direct their attention to the need for purifying their motives and conduct At the same time, this special charity is not made obligatory, lest such persons should be shut out altogether from chances of the higher teaching on account of their pardonable foibles.
58:13
[ Original ]
أَأَشْفَقْتُمْ أَنْ تُقَدِّمُوا بَيْنَ يَدَيْ نَجْوَاكُمْ صَدَقَاتٍ ۚ فَإِذْ لَمْ تَفْعَلُوا وَتَابَ اللَّهُ عَلَيْكُمْ فَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ وَأَطِيعُوا اللَّهَ وَرَسُولَهُ ۚ وَاللَّهُ خَبِيرٌ بِمَا تَعْمَلُونَ
[ Abdullah Yusuf Ali ]
Is it that ye are afraid of spending sums in charity before your private consultation (with him)? If, then, ye do not so, and Allah forgives you, then (at least) establish regular prayer; practise regular charity; and obey Allah and His Messenger. And Allah is well-acquainted with all that ye do.
Tafseer Commentary
5352 Note the plural here, Sadaqat, instead of the singular, Sadaqah in verse 12 above. While people with the foibles described in n. 5350 may be willing to spend "something" (small) in charity for a special consultation occasionally, they may be frightened of spending large sums when their needs for consultation may be numerous. What is to be done then? Are they to be shut out altogether? No. They are asked to be punctilious in the discharge of their normal duties of at least normal regular prayers and regular charity, "if Allah forgives you", i.e., if Allah's Messenger relieves them of further special contributions such as those noted in verse 12. This condition, "if Allah forgives you", provides the safeguard against the abuse of the privilege. The messenger would know in each case what is best for the individual and for the community.
5353 Zakah, which I have translated "regular charity", was instituted about A.H. 2.
58:14
[ Original ]
أَلَمْ تَرَ إِلَى الَّذِينَ تَوَلَّوْا قَوْمًا غَضِبَ اللَّهُ عَلَيْهِمْ مَا هُمْ مِنْكُمْ وَلَا مِنْهُمْ وَيَحْلِفُونَ عَلَى الْكَذِبِ وَهُمْ يَعْلَمُونَ
[ Abdullah Yusuf Ali ]
Turnest thou not thy attention to those who turn (in friendship) to such as have the Wrath of Allah upon them? They are neither of you nor of them, and they swear to falsehood knowingly.
Tafseer Commentary
5354 This refers to the Hypocrites of Madinah who pretended to be in Islam but intrigued with the Jews. See references as given in n. 5342 above.
5355 By this time the Jews of Madinah and the Jewish tribes around had become actively hostile to Islam, and were being sharply called to account for their treachery.
5356 They knew that as Muslims their duty was to refrain from the intrigues of the enemies of Islam and to assist Islam against them.
58:15
[ Original ]
أَعَدَّ اللَّهُ لَهُمْ عَذَابًا شَدِيدًا ۖ إِنَّهُمْ سَاءَ مَا كَانُوا يَعْمَلُونَ
[ Abdullah Yusuf Ali ]
Allah has prepared for them a severe Penalty: evil indeed are their deeds.
58:16
[ Original ]
اتَّخَذُوا أَيْمَانَهُمْ جُنَّةً فَصَدُّوا عَنْ سَبِيلِ اللَّهِ فَلَهُمْ عَذَابٌ مُهِينٌ
[ Abdullah Yusuf Ali ]
They have made their oaths a screen (for their misdeeds): thus they obstruct (men) from the Path of Allah. therefore shall they have a humiliating Penalty.
Tafseer Commentary
5357 A false man, by swearing that he is true, makes his falsehood all the more heinous. He stands in the way of other people accepting Truth. He gives a handle to the cynics and the sceptics.
58:17
[ Original ]
لَنْ تُغْنِيَ عَنْهُمْ أَمْوَالُهُمْ وَلَا أَوْلَادُهُمْ مِنَ اللَّهِ شَيْئًا ۚ أُولَٰئِكَ أَصْحَابُ النَّارِ ۖ هُمْ فِيهَا خَالِدُونَ
[ Abdullah Yusuf Ali ]
Of no profit whatever to them, against Allah, will be their riches nor their sons: they will be Companions of the Fire, to dwell therein (for aye)!
Tafseer Commentary
5358 They may arrogantly boast of riches and alliances and followers in manpower. But what are such worldly advantages before the Throne of the Disposer of all events? They must come to utter misery.
58:18
[ Original ]
يَوْمَ يَبْعَثُهُمُ اللَّهُ جَمِيعًا فَيَحْلِفُونَ لَهُ كَمَا يَحْلِفُونَ لَكُمْ ۖ وَيَحْسَبُونَ أَنَّهُمْ عَلَىٰ شَيْءٍ ۚ أَلَا إِنَّهُمْ هُمُ الْكَاذِبُونَ
[ Abdullah Yusuf Ali ]
One day will Allah raise them all up (for Judgment): then will they swear to Him as they swear to you: And they think that they have something (to stand upon). No, indeed! they are but liars!
Tafseer Commentary
5359 When Judgement is established, and before they realise the Truth, they may think {as now) that some oaths or excuses will save them. But they have not nowmuch less will they have then-any footing to stand upon. Falsehood is falsehood, and must perish. They must learn the worthlessness of their falsehood.
58:19
[ Original ]
اسْتَحْوَذَ عَلَيْهِمُ الشَّيْطَانُ فَأَنْسَاهُمْ ذِكْرَ اللَّهِ ۚ أُولَٰئِكَ حِزْبُ الشَّيْطَانِ ۚ أَلَا إِنَّ حِزْبَ الشَّيْطَانِ هُمُ الْخَاسِرُونَ
[ Abdullah Yusuf Ali ]
The Evil One has got the better of them: so he has made them lose the remembrance of Allah. They are the Party of the Evil One. Truly, it is the Party of the Evil One that will perish!
Tafseer Commentary
5360 Man's original nature as created by Allah is good ( 30:30, and n. 3541 ). It is because man, in spite of the warnings he has received, allows Evil to get the mastery over him, that man forgets Allah and the divine qualities which Allah gave him. The result of the perversion is that man becomes a partisan of Evil, and as such dooms himself to perdition (see also n. 3556).
58:20
[ Original ]
إِنَّ الَّذِينَ يُحَادُّونَ اللَّهَ وَرَسُولَهُ أُولَٰئِكَ فِي الْأَذَلِّينَ
[ Abdullah Yusuf Ali ]
Those who resist Allah and His Messenger will be among those most humiliated.
Tafseer Commentary
5361 There are various degrees of humiliation in the final state in the spiritual world. But the worst is the humiliation of being numbered among those who ignominiously attempted to resist the Irresistible.
58:21
[ Original ]
كَتَبَ اللَّهُ لَأَغْلِبَنَّ أَنَا وَرُسُلِي ۚ إِنَّ اللَّهَ قَوِيٌّ عَزِيزٌ
[ Abdullah Yusuf Ali ]
Allah has decreed: "It is I and My messengers who must prevail": For Allah is One full of strength, able to enforce His Will.
Tafseer Commentary
5362 For the meaning of 'Aziz, see n. 2818 to 22:40.
58:22
[ Original ]
لَا تَجِدُ قَوْمًا يُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ يُوَادُّونَ مَنْ حَادَّ اللَّهَ وَرَسُولَهُ وَلَوْ كَانُوا آبَاءَهُمْ أَوْ أَبْنَاءَهُمْ أَوْ إِخْوَانَهُمْ أَوْ عَشِيرَتَهُمْ ۚ أُولَٰئِكَ كَتَبَ فِي قُلُوبِهِمُ الْإِيمَانَ وَأَيَّدَهُمْ بِرُوحٍ مِنْهُ ۖ وَيُدْخِلُهُمْ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا ۚ رَضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ ۚ أُولَٰئِكَ حِزْبُ اللَّهِ ۚ أَلَا إِنَّ حِزْبَ اللَّهِ هُمُ الْمُفْلِحُونَ
[ Abdullah Yusuf Ali ]
Thou wilt not find any people who believe in Allah and the Last Day, loving those who resist Allah and His Messenger, even though they were their fathers or their sons, or their brothers, or their kindred. For such He has written Faith in their hearts, and strengthened them with a spirit from Himself. And He will admit them to Gardens beneath which Rivers flow, to dwell therein (for ever). Allah will be well pleased with them, and they with Him. They are the Party of Allah. Truly it is the Party of Allah that will achieve Felicity.
Tafseer Commentary
5363 If anyone believes in Allah and His goodness and justice, and in the Hereafter, in which all true values will be restored he will never love evil or wrongdoing or rebellion against Allah, even if these things are found in his nearest kith and kin.
5364 Faith in Allah is indelibly written on the tablets of their hearts and they can never be false to Allah.
5365 Cf. 2:87 and 2:253, where it is said that Allah strengthened the Prophet Jesus with the Holy Spirit. Here we learn that all good and righteous men are strengthened by Allah with the Holy Spirit. If anything, the phrase used here is stronger, "a spirit from Himself'. Whenever anyone offers his heart in faith and purity to Allah, Allah accepts it, engraves that Faith on the seeker's heart, and further fortifies him with the divine spirit, which we can no more define adequately than we can define in human language the nature and attributes of Allah.
5366 Again we have the doctrine of Allah's Good Pleasure as the highest goal of man, the spiriuial heaven which he achieves by a life of purity and faith. He not only attains Allah's Good Pleasure as the crown of his felicity, but his own nature is so far transformed to the pattern of Allah's original creation that his own good pleasure is in nothing but in Allah's Good Pleasure. The mutual good pleasure shows the heights to which man can attain. (R).
5367 This is in antithesis to the Party of the Evil One, mentioned in verse 19 above. That Party of Evil will perish, but while it has its run in the scheme of the present world, the Party of Truth and Reality may be Figuratively called the Party of Allah, even though all Creation is Allah's in another sense.
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