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Thus the Qur'an 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]" ( 4:142 ); and as "they are oblivious of God, so He is oblivious of them" ( 9:67 ). One should note, in this connection, that the Arabic term munafiq - which, for want of a better word, is rendered as "hypocrite" - applies both to conscious dissemblers bent on deceiving their fellow-men, as well as to people who, out of an inner uncertainty, are deceiving themselves. For a fuller discussion of this term, see note [7] on 29:11 , which probably represents the earliest instance of its use in the Qur'an.
Jamaha = to be ungovernable, to run like a runaway horse, to rush madly and obstinately.
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Since there is no English equivalent for the term sadaqat (sing. sadaqah), I am rendering it here as "offerings given for the sake of God". This comprises everything that a believer freely gives to another person, out of love or compassion, as well as what he is morally or legally obliged to give, without expecting any worldly return: that is, charitable gifts and deeds of every description (which is the primary meaning of sadaqat - e.g., in 2:263 and {264}), as well as the obligatory tax called zakah ("the purifying dues", because its payment purifies, as it were, a person's property from the taint of selfishness). In the context of the above verse, this term refers to the funds thus collected and administered by the Muslim community or state. When these funds are disbursed for the purposes stipulated in verse {60}, they assume once more - this time in relation to the recipients - the aspect of "charitable gifts".
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.
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Lit., "what God has given them, and His Apostle": a typically Qur'anic construction meant to bring out the fact that the real giver is God, and that the Apostle is His instrument. Although this passage relates, primarily, to the hypocrites at Medina and the historical situation obtaining at the time of the expedition to Tabuk, the import of these verses goes beyond the historical occasion of their revelation, describing as it does "the attitude and mentality of hypocrites of all times, and everywhere" (Manar X, 567). Consequently, we may assume that the reference, in this context, to "God's Apostle" is not confined to the person of the Prophet Muhammad but implies, metonymically, the Law of Islam as revealed through him - and, thus, to every government that holds authority by virtue of that Law and rules in accordance with it.
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.
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See note [81] above.
I.e., the officials entrusted with the collection and administration of zakah funds.
These eight categories circumscribe all the purposes for which zakah funds may be expended. By "those whose hearts are to be won over" are apparently meant such non-Muslims as are close to understanding and, perhaps, accepting Islam, and for whose conversion every effort should be made, either directly or indirectly (i.e., by means of the widest possible propagation of the teachings of Islam). As regards the expression fi 'r-riqab ("for the freeing of human beings from bondage"), which relates both to the ransoming of prisoners of war and to the freeing of slaves, see surah {2}, note [146]. The term al-gharimun describes people who are overburdened with debts contracted in good faith, which - through no fault of their own - they are subsequently unable to redeem. The expression "in God's cause" embraces every kind of struggle in righteous causes, both in war and in peace, including expenditure for the propagation of Islam and for all charitable purposes. Regarding the meaning of ibn as-sabil ("wayfarer"), see surah {2}, note [145].
Alms or charitable gifts are to be given to the poor and the needy and those who are employed in their service. That is, charitable funds are not to be diverted to other uses, but the genuine expenses of administering charity are properly chargeable to such funds. Who are the needy? Besides the ordinary indigent, there are certain classes of people whose need is great and should be relieved. Those mentioned here are: (1) men who have been weaned from hostility to Truth, who would probably be persecuted by their former associates, and require assistance until they establish new connections in their new environment: (2) those in bondage, literally and figuratively: captives of war must be redeemed: slaves should be helped to freedom-, those in the bondage of ignorance or superstition or unfavourable environment should be helped to freedom to develop their own gifts: (3) those who are held in the grip of debt should be helped to economic freedom: (4) those who are struggling and striving in Allah's Cause by teaching or fighting or in duties assigned to them by the Islamic State, who are thus unable to earn their ordinary living: and (5) strangers stranded on the way. All these have a claim to charity. They should be relieved by individual or organised effort, but in a responsible way. In this verse, the word sadaqat refers to obligatory charity (zakat). See n. 1318 above.
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I.e., "he believes everything that he hears". Most of the commentators assume that the hypocrites were thus alluding to the Prophet's alleged propensity to believe everything - good or bad - that he was told about other people (cf. Manar X, 600). Since, however, there is no historical evidence of such a "propensity" on his part, it seems to me that what the hypocrites referred to was the Prophet's readiness to listen to what they - in common with many other unbelievers - regarded as mere hallucinatory sounds, and to interpret them "mistakenly" as revelations. This would explain the statement that "they malign the Prophet" - namely, by attributing to him self-deception - and that this saying of theirs "amounts to a denial of the truth" (see verse {74} of this surah). - The verb adha signifies primarily "he molested" or "annoyed [another]", i.e., in a manner not amounting to actual harm (darar). Since in the above context this verb is used in the sense of making a derogatory remark, yu'dhun is best rendered as "they malign".
I.e., to divine revelation.
The assonance of the Arabic words "Y-zuna" and "uzunun" is of course lost in the Translation. But the sense remains. Detractors of the Prophet said. "O! he listens to everybody!" "Yes," is the answer, "he listens for their good: he is a mercy and a blessing to all men of Faith, but specially to you (who are addressed)." The general statement is emphasised for the particular people addressed.
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Lit., "the while God and His Apostle are most entitled that they should seek His pleasure...", etc. As has been pointed out by many of the commentators (and most succinctly by Rashid Rida' in Manar X, 607f.), there is no question of any juxtaposition of God and His Apostle in this phrase. This is made clear by the use of the singular pronoun in an yurduhu ("that they should seek His pleasure"), which is meant to bring out - in the inimitable elliptic form so characteristic of the Qur'an - the idea that God's pleasure is the only worthwhile goal of all human endeavour, and that a believer's duty to surrender to the Prophet's guidance is but an outcome of the fact that he is the bearer of God's message to man. Cf. in this connection, "Whoever pays heed unto the Apostle pays heed unto God thereby" ( 4:80 ), or, "Say [O Prophet]: 'If you love God, follow me, [and] God will love you'" ( 3:31 ).
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This refers to a particular type of hypocrite: namely, to the doubter who, not having any real convictions on this score, leaves the question of God's existence and/or Muhammad's prophethood open (Manar X, 610), but nevertheless, for the sake of worldly advantage, would like to be regarded as a believer. (Since, obviously, not all hypocrites belong to this category, my interpolation of the words "some of" at the beginning of this verse would seem to be justified.) The ambivalent attitude of mind alluded to here implies hypocrisy not merely with regard to one's social environment but also with regard to oneself: an unwillingness - or, rather, fear - on the part of such people to admit to themselves "what is really going on in their hearts" (cf. verses {56-57} and note [80] above), and the dim realization that this ambivalence is only a cover for their desire to escape from all spiritual commitment (cf. 2:9 - "they would deceive God and those who have attained to faith - the while they deceive none but themselves").
Namely, self-knowledge. The accusation of "mocking" refers to their frivolous allusion to the Prophet, "He is all ear" (see verse {61} and note [86] above).
The dissection of the motives of the Hypocrites alarmed them. For it meant that they would fail in their policy of having the best of both worlds and undermining the loyalty of the weaker members of the Muslim community. So they turn it off as a jest. But they are sharply rebuked: "Can you make such solemn matters subjects of playful jokes? Fie upon you! You are found out, and your guile is of no effect."
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Most of the classical commentators assume that this refers to the derisive remarks made by some of the hypocrites about the alleged futility of the expedition to Tabuk. In view of the sequence, however, I am of the opinion that this is a further reference to those who "malign the Prophet by saying, 'He is all ear'" (verse {61}) - i.e., accuse him of self-deception - and thus, by implication, "mock at God and His messages" (see next sentence).
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See note [89] above.
I.e., consciously persevered in hypocrisy (Zamakhshari). The above Qur'anic sentence expresses the doctrine that in His final judgment God will take into account all that is in a sinner's heart, and will not indiscriminately condemn everyone who has been sinning out of weakness or out of an inner inability to resolve his doubts, and not out of a conscious inclination to evil (cf. 4:98 - "excepted shall be the [truly] helpless - be they men or women or children - who cannot bring forth any strength and have not been shown [or "cannot find"] the right way").
i.e., those who will repent.
See last note. Hypocrisy is a half-way house, a state of indecision in the choice between good and evil. Those who definitely range themselves with good obtain forgiveness: those who pass definitely to evil suffer the penalties of evil.
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I.e., their behaviour is - in its effect, at least - the exact opposite of that expected of the believers (cf. 3:104 , {110} and {114}; 9:71 and {112}; and 22:41 ).
It is to be borne in mind that this and the following verses refer to the conscious hypocrites spoken of in the last sentence of the preceding verse, and not to the waverers, whose hypocrisy is an outcome of inner fears and uncertainties.
Literally, "the Hypocrites... are of each other". The forms of hypocrisy may vary, but they are all alike, and they understand each other's hypocrisy. They hold together.
The English phrase "close-fisted" would cover only a part of the meaning. The hand is the symbol of power, help, and assistance. This may be financial, or it may be in other ways. The Hypocrites pretend a great deal, but are of no use or real help to any one.
Cf. vii. 51. and n. 1029. They ignore Allah: and Allah will ignore them.
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"Curse," here as elsewhere, is deprivation of grace and mercy, brought about by the rejection of Allah by the Unbelievers.
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A reference to the statement, in verse {67}, that conscious hypocrites are intrinsically "all of a kind" (ba'duhum min ba'd).
Sc., "and the same will happen to you unless you repent".
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I.e., Sodom and Gomorrah, the cities of Lot's people (see {7:80-84} and {11:69-83}). References to the chastisement meted out to Noah's people as well as to the 'Ad and Thamud and the folk of Madyan (the Biblical Midian) are found in several places in the Qur'an; see, in particular, {7:59-79} and {85-93}, and the corresponding notes. The reference to "Abraham's people" seems to point to the Babylonians, who rejected the monotheism preached by him, and to the overthrow of their first empire, at about 1100 B.C., by the Assyrians.
The overturned cities of Sodom and Gomorrah.
The story of Noah is told in vii. 59-64: of 'Ad in vii. 65-72; and of Thamud in vii. 73-79; of Abraham in numerous places, but see specially vi. 74-82; of Midianites in vii. 85-93; and of Lot and the Cities of the Plain overthrown for their wickedness, in vii. 80-84.
In the case of Noah and Abraham, the word I have translated as "people of..." is qaum: these prophets were messengers each to his own people or nation, as was also Hud to the 'Ad people and Salih to the Thamud people. The word used for the Midianities is As-hab-i-Madyan, which I have translated "men of Midian" for want of a better word. The Midianites were for the greater part of their history nomads, with pasture grounds but no settled territory or town. The town of Madyan on the Gulf of 'Aqaba refers to much later times when the Midianites as a people had ceased to count. See n. 1053 to vii, 85.
The Cities of Plain, Sodom and Gomorrah, to whom Lot preached in vain to desist from their abominations: vii. 80-84.
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Or: "are the protectors [or "friends and protectors"] of one another". Since, however, the believers are here contrasted with the hypocrites, spoken of in verse {67} as being "all of a kind", it is preferable to render the term wali (of which awliya' is the plural) in its primary meaning of being near" or "close" to one another.
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For an explanation of this rendering of 'adn (akin to the Hebrew 'eden, "delight" or "bliss") see note [45] on 38:50 , where this expression occurs for the first time in the chronological order of Qur'anic revelation.
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I.e., "do not compromise with them in matters of principle". Regarding the meaning of the verb jahada ("he strove hard", i.e., in a righteous cause), see surah {4}, note [122]. The imperative jahid is obviously used here in its spiritual connotation, implying efforts at convincing both the outspoken unbelievers and the waverers, including the various types of hypocrites spoken of in the preceding passages. Although the imperative is addressed in the first instance to the Prophet, it is considered to be morally binding on all believers.
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See the first sentence of verse {61} above, and the corresponding note [86]. The allegation that the Prophet deceived himself in the matter of revelation is, naturally, equivalent to disbelief in the outcome of his revelation, i.e., the Qur'an.
Lit., "which they were unable to attain to". The classical commentators take this as a reference to an abortive plot, on the part of some of the hypocrites, to kill the Prophet during the expedition to Tabuk. However, without contesting the validity of this historical interpretation, I believe that the above allusion has a far deeper meaning - namely, the existential impossibility of one's ever attaining to inner peace without a positive belief that man's life has meaning and purpose, either of which can be glimpsed only through the revelations bestowed on those exceptionally gifted and receptive personalities, the prophets. (An indirect reference to divine revelation as the only source of this kind of cognition appears in 96:5 , that is, in the earliest Qur'anic passage revealed to the Prophet.) Thus, torn between their half-hearted desire to "surrender themselves to God" and their unwillingness to accept the divine guidance offered them by the Prophet, the hypocrites "were aiming at something which was beyond their reach".
I.e., by means of the spiritual guidance contained in the Qur'an and the material welfare resulting from an adherence to its moral and social principles. The above phrase implies that the reluctance of the hypocrites to pay heed to the Prophet was not due to their finding fault with the Faith as such but, rather, to their lack of gratitude for the spiritual and material benefits which they had derived from it. (Because of its historical associations, most of this verse is expressed in the past tense, although its moral import is obviously timeless.)
i.e., some of them tried to assassinate the Prophet (ﷺ) on the way back from Tabûk.
The reference is to a plot made by the Prophet's enemies to kill him when he was returning from Tabuk. The plot failed. It was all the more dastardly in that some of the conspirators were among the men of Madinah who were enriched by the general prosperity that followed the peace and good government established through Islam in Madinah. Trade flourished: justice was firmly administered with an even hand. And the only return that these men could make was a return of evil for good. That was their revenge, because Islam aimed at suppressing selfishness, stood for the rights of the poorest and humblest, and judged worth by righteousness rather than by birth or position.
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