Indexed OCR Text

412
Surah Al-Taubah : 9 : 60
The majority of Imams and jurists, who do not consider it permissi-
ble, have a juristic difficulty in doing so. If a slave was bought from Za-
kah funds, and freed, the problem is that the very definition of Sada-
qah does not fit right in his case - because, Sadaqah is a property
given to someone deserving without getting something in return. Now,
should the amount of Zakah be given to the master, then, it is obvious
that he is neither deserving of Zakah, nor the amount of money being
given to him is without an expected return. As for the slave, who is de-
serving of Zakah, the amount was never given to him personally. This
is another matter that the benefit of the amount paid to the master
somehow reached the slave in that he was bought and freed. But, free-
ing does not get to be included under the definition of Sadaqah - and
why would someone surrender the real meaning without any reason
and go by the figurative or general sense of Sadaqah unnecessarily?
This has no justification. Then, it is also obvious that, in the subject
verse, what is being described is nothing but the categories of the re-
cipients of Zakah. Therefore, anything to which the definition of Sada-
qah does not fit simply cannot be meant by fi 'r-riqab. And if, this
amount was to be given to the slave himself, then, the slave does not
have the right to own. The result will be that it will automatically be-
come the property of the master. Then, the matter of releasing or not
releasing the slave will also continue to be in the control of his master.
It is because of this juristic difficulty that the majority of Imams
and jurists hold the view that the Qur'anic expression: u?) ; (fi 'r-
riqab) refers to mukatab slaves only. This also tells us about the stan-
dard rule of conduct in this matter. To give Sadaqah properly, the con-
dition is that its giver makes a deserving person its owner and sees to
it that the amount has passed into his possession - because, until the
deserving person has taken the amount in his possession, as its owner,
Zakah remains unpaid.
The sixth category of recipients: 2, 0] (al-gharimin: and in
[releasing] those in debt) is the plural of gharim which means a person
in debt. It has been mentioned earlier that the fifth and sixth catego-
ries of recipients introduced with the letter fi are ahead of the first four
recipients in their claim of preference. Therefore, giving out to free a
slave or to release a person from debt is more merit worthy than giv-
ing to the poor and the needy in general. However, the condition is

413
Surah Al-Taubah : 9 : 60
that the person in debt does not have enough funds to pay off that debt
- because, lexically, the word: gharim is applied only to such a person
in debt. And some Imams also add a condition that this person should
not have borrowed for something impermissible. If someone goes in
debt for something sinful, such as, to pay for liquor and its likes, or
spends on impermissible customs of marriages and deaths, then, such
a client will not be helped from the head of Zakah so that he is not en-
couraged in his sin and extravagance.
The seventh category of disbursement appears in the words: J&
¿ (fi sabilillah: in the way of Allah). It will be noted that the letter fi
has been repeated here once again. According to Tafsir al-Kashshaf,
the purpose of this repetition is to indicate that this area of expendi-
ture is more merit worthy as compared to those mentioned earlier. It
has two benefits. The first is helping a poor person. The second is
assisting in a religious cause. The reason is that fi sabilillah either
denotes a mujahid who does not have the means to buy necessary
weapons and war supplies, or it means the person who must fulfill the
obligation of Hajj but who does not have the necessary financial
support to complete his due duty. These two duties are purely
religious. They are acts of worship. Therefore, by spending Zakah
funds on them one helps a poor person and supports someone do his
'Ibadah. On the same analogy, Muslim jurists have included students
of the schools of Islamic learning under this category as they too take
it to fulfill what is an act of 'Ibadah in the way of Allah. (Ruh al-Ma'ani
with reference to Zahiriyyah)
The author of Bada'i' has said that one who wishes to undertake an
act of sincere 'Ibadah and needs financial support to do it will be taken
as included in the category of fi sabilillah - subject to the condition that
he does not have enough funds to carry it out. The work of teaching
and transmitting religion along with the establishment of allied
institutions of promotion and publication are some examples. If
someone deserving Zakah elects to take up this work, he may be
helped out with Zakah funds, but this help cannot be extended to a
rich man who owns the nisab.
Details appearing above show that all explanations of fi sabilillah
(in the way of Allah) under different circumstances carry the condition
of poverty and need alongside. The rich man who owns the nisab does

414
Surah Al-Taubah : 9 : 60
not have a share in this head too - except that his present holdings
may be insufficient for the needs of Jihad or Hajj he is going to under-
take. Call him rich because he has property above the nisab. In fact,
such a person has been called rich in Hadith. But, in the final analysis,
he too turns out to be a poor and needy person in terms of the amount
of funds he needs for Jihad or Hajj - and this he does not have with
him! Shaykh ibn Humam has said in Fath al-Qadir: The words used to
describe recipients mentioned in the verse of Sadaqat prove that they
deserve what they do on the basis of poverty and need. The words for
the poor and the needy are obvious by themselves. Other words used
for freeing of slaves, releasing from debt, in the way of Allah and for
the wayfarer also suggest that they receive shares to alleviate their
needs. However, those employed to collect Sadaqat receive their share
in return for the services rendered by them. Therefore, in that, the
rich and the poor are equal. This is similar to what has been briefly
mentioned earlier under the category of 'those in debt.' A person owes
a debt of Rupees ten thousand.1 He has Rupees five thousand with
him. He can be given Zakah up to Rs. Five thousand, because the
funds he has with him will be taken as not with him due to the debt.
A word of Caution
The literal meaning of fi sabilillah is very general and very com-
mon. Anything done for the good pleasure of Allah is included under fi
sabilillah in the light of this popular sense. Unfortunately, there are
people who wish to understand the Qur'an through a literal transla-
tion alone. They would skip the explanations and statements of the
Holy Prophet صلى الله عليه وسلم and ignore the sayings of major commenta-
tors. As a result, they fall into error. One such error shows up when
they look at fi sabilillah and find it spacious enough to accommodate
everything they fancy. Under this head of Zakah, they have included
everything that is considered to be good or religious. Under this um-
brella, they have included the building of mosques, religious schools,
hospitals, inns, even the provision of public services like wells, bridges
and roads. Then, they do not seem to forget the salaries and contin-
gent expenses of the institutions of public service. All these, they in-
clude under fi sabilillah and declare them to be worth receiving Zakah
funds. This is absolutely wrong and very much against the consensus
1. Approximately a little less than $200.

415
Surah Al-Taubah : 9: 60
of the Muslim Ummah. This is something already decided clearly and
categorically. There are statements of the noble Sahabah, the direct
disciples of the Holy Prophet صلى الله عليه وسلم. They had learnt and under-
stood the Qur'an from him. Then, there are explanations of this ex-
pression passed on to us from the most learned authorities from
among the Tabi'in. All of them restrict the expression to Hujjaj and
Mujahidīn.
It appears in a Hadith that someone had given a camel as religious
endowment in the way of Allah (fi sabilillah). For it, the Holy Prophet
said: 'Use this camel to carry Hujjaj (Hajj pilgrims) on صلى الله عليه وسلم
their journey.' (Al-Mabsut, Al-Sarakhsi, p. 10, v. 3)
Imams Ibn Jarir and Ibn Kathir are known exegetes who limit
themselves to explaining the Qur'an through Hadith reports only. They
both have particularized fi sabilillah with mujahidin and hujjaj who do
not have the wherewithal necessary for Jihad or Hajj. As for jurists
who have included students in religion or servants of good causes in
this category, they have done so subject to the condition that they
should be poor and needy. And it is obvious that the poor and the
needy are in themselves the first among the recipients of Zakah. Even
if they were not included under the sense of fi sabilillah, still they
would have deserved receiving Zakah. But, no one from among the four
Imams and jurists of Muslim Ummah ever said that expenditures on
institutions of public welfare, building of mosques and religious
schools and the rest of their functional needs are included under the
head of Zakah disbursements. In fact, they have made it very clear
that spending Zakah funds for this purpose is impermissible. Jurists
from different schools of Islamic jurisprudence have written about it in
great details. The names of some of them are being given as follows:
Hanafi jurist Al-Sarakhsī in al-Mabsut [p. 202,v. 2] and Sharh al-Siyar [p.
244, v. 4], Shafii jurist Abu 'Ubayd in Kitab al-Amwal, Maliki jurist
Dardir in Sharh Mukhtaşar al-Khalil [p.161, v. 1] and Al-muwaffaq in
al-MughnÌ.
Other than the clarifications from authorities of Tafsir and jurists
of Islam referred to earlier, a little thought over this matter will help
us understand the problem quickly. Let us think for a moment. If this
field of Zakah was so all-embracing that it could accommodate spend-
ing on every act of worship and virtue, then, the identification of these

416
Surah Al-Taubah : 9: 60
eight recipients in the Qur'an becomes (God forbid) totally redundant.
So does the statement of the Holy Prophet صلى الله عليه وسلم cited earlier
where he said that Allah Ta'ala has not delegated the authority to de-
termine the recipients of Sadaqat even to a prophet, in fact, He has
Himself determined the eight categories of its recipients. This tells us
that the element of universal application visible to an unaware person
from a literal translation of fi sabilillah (in the way of Allah) is not
what Allah means. Instead, it means what stands proved from the
words of the Holy Prophet صلى الله عليه وسلم and the related clarifications of
the Şahabah and the Tabi'in.
The eighth category of Zakah disbursement is: ابن السبيل (ibn al-sabil:
wayfarer). Sabil means way and the word: ¿ | (ibn) is used essentially
for a son. But, in Arab usage, the words: ) (ibn: son), l (ab: father) and
¿! (akh: brother) etc. are also used for things which are deeply related
with someone. It is according to this usage that a wayfarer is referred
to as 'ibn al-sabil' - for the simple reason that a wayfarer is deeply re-
lated to traversing distances and reaching destinations. As a technical
term of Zakah categories, it means a traveler who does not have neces-
sary funds with him, even if he may be a rich person in his home coun-
try. Zakah may be given to such a traveler so that he can satisfy his
needs en route and return home in peace.
At this point, the discussion about the eight categories of recipients
of Sadaqat and Zakah mentioned in verse 60 has reached its comple-
tion. Now, follow some other religious issues which relate to all these
categories equally.
The issue of Tamlik (Transfer of Ownership)
The majority of Muslim jurists agrees that, even in the fixed eight
categories of recipients, the condition for a valid payment of Zakah is
that someone deserving should be given possession of Zakah property
as its owner. If money was spent for the benefit of these very people -
without having made them possess it as its owner - Zakah will remain
unpaid. This is the reason why the four Imams and the majority of
Muslim jurists agree that it is not permissible to spend Zakah funds
either on the construction of mosques, religious schools, hospitals and
orphanages, or on other functional needs related to them. There is no
doubt that the benefit of such projects does reach the poor, and all oth-
ers who qualify as Zakah recipients, but the fact that these things

417
Surah Al-Taubah : 9: 60
have not passed on into their possession as owners makes Zakah in-
valid.
However, in orphanages where meals and clothes are given to or-
phans as being owned by them, then, it is possible to spend Zakah
funds to the extent of this specific expenditure. Similarly, the cost of
the medicine supplied to the poor in need, by making them its owner,
could be charged to the Zakah fund. Likewise, Muslim jurists say that
the coffin of an heirless dead body cannot be provided from Zakah
funds, because the deceased is not capable of becoming an owner. Yes,
it is possible that the amount of Zakah is given to someone poor and
deserving - and he, out of his free will, spends this amount on the cof-
fin of the heirless deceased. In the same manner, if this deceased per-
son is in debt, this debt cannot be paid off from Zakah funds directly.
Yes, if the deceased person's inheritors are poor and deserve Zakah,
then the amount can be given to them with the right to possess and
own it. Once they become the 'owner' of this amount, they can - out of
their choice and free will - vacate the debt of the deceased from this
amount. Correspondingly, as pointed out earlier, the construction of
public works does bring benefits for those who deserve Zakah, but be-
cause they have no right of ownership established into the arrange-
ment, Zakah remains invalid.
As we have said before, all four Mujtahid Imams - Abu Hanifah,
Shafii, Malik and Ahmad ibn Hanbal - as well as the majority of Mus-
lim jurists agree with these rulings. Further clarifications appear in
easily available writings of jurists from the four schools of Islamic ju-
risprudence.
Also added here are a few points not mentioned during the earlier
discussion.
The Shafi'i jurist, Imam Abu 'Ubayd has said in Kitabu 'l-Amwal
that it was not permissible to spend Zakah funds to pay off the debt
owed by a deceased person, or in paying the cost of his funeral, or to
build masajid, or to dig canals for public use. Imam Sufyan al-Thawri
and other Imams concur with the ruling that spending on these under-
takings leaves Zakah unpaid - because, these are not one of those
eight heads of expenditure mentioned in the Qur'an.
Similarly, the Hanbali jurist, Al-muwaffaq has said in al-Mughni

418
Surah Al-Taubah : 9 : 60
that spending Zakah funds on any undertaking of public service - oth-
er than the areas of spending mentioned in the Qur'an - is not permis-
sible. Building mosques, bridges, and drinking water facilities or re-
pairing public roads, supplying coffins for the deceased, feeding guests
and other undertakings of this nature are apparent examples. No
doubt, they are reward worthy deeds, but are not included under the
specified expenditures of Sadaqat (zakah).
The well-recognized author of Bada'i', while discussing the condi-
tion of 'tamlik' (the act of transferring the possession and ownership to
the recipient) as basic to making the payment of Zakah proper and val-
id, has also provided textual proof for it. In the Qur'an, he points out,
Zakah and obligatory Sadaqat have been generally mentioned with the
word: . bal ('ita' meaning giving in the sense of granting, offering). Listed
أَقَامُوا الصَّلوةَ وَ أَتَرًا :here are some examples of the use of this word
آقِيمُوا الصَّلوَةَ وَاتُوا ;(22:41 ;9:5,11 ;2:277 - Establish Salah and give Zakah) الزّكواةَ
EŞı (Establish Şalah and give Zakah - 2:43,83,110; 4:77; 22:78; 24:56; 73:20);
;21:73 - establishment of Salah and giving of Zakah) إِقَامِ الصَّلاةِ وَإِيْتَاءِ الزَّكْوةِ
24:37) and als askist (give its due [Zakah] on the day of its harvest -
6:141). So, lexically this word is used in the sense of giving as gift.
Imam Raghib al-Isfahanī says in Mufradat al-Qur'an 2, uzýneyi
-The word al-'ita' [giving] means giving as gift; pre) الصّدَقَةِ فِى الْقُرْآنِ بِالْإِيْنَاءِ
senting and the giving of the obligatory Sadaqah has been particularly
associated with this word in the Qur'an). Thus, the real sense of pre-
senting something to someone as gift could be no other but that the re-
cipient has been made its owner.
Firstly, the use of the word al-'ita' in that sense is not restricted to
Zakah and Sadaqat only. It has actually been used in the Qur'an in the
very sense of making someone an owner of what is given, for instance:
Este : '(give women their dowers - 4:4). It is obvious that the pay-
ment of dower is recognized as valid only when the husband has
passed on the amount of dower into the possession and ownership of
his wife.
Secondly, Zakah has been expressed by the alternate word: Sada-
qah in the Holy Qur'an: إنما الصدقت للفقراء (The Sadaqat [prescribed alms]
are only for the poor - 60). This is a subtle explanation because Sada-
qah, in the real sense, means to let a poor person possess, own (and
spend it at will).

419
Surah Al-Taubah : 9 : 60
It should be borne in mind that feeding someone out of mercy or
spending in public welfare projects is not called Sadaqah in the real
sense. Shaykh ibn al-Humam says in Fath al-Qadir: 'Making a poor
person the owner of what is being given is Sadaqah in the real sense.'
Similarly, Imam Abu Bakr al-Jaşşaş has said in Ahkam al-Qur'an: 'The
word: J. (Sadaqah) is another name for Tamlik (transfer of owner-
ship).' (Jaşşaş, p. 152, v. 2)
Some Important points about the Proper Payment of Zakah
One point arises out of a Sahih Hadith where the Holy Prophet
had given instructions about the collection of Sadaqat to Sayyidna
Mu adh ibn Jabal by saying : ◌ْخُذُّهَا مِنْ آغْنِيَائِهِمْ وَرُدَّهَا فِى فُقَرَائِهِم :'Take it (Sadaqat)
from the rich among them (Muslims) and disburse it back to the poor
among them.' Based on this, Muslim jurists have said that the Zakah
of a city or township should not be sent to another city or township
without the need to do so. Instead of that, poor people living in the
same city or township are more deserving of it. Of course, if the near
relatives of a person are poor, and live in another city, then, he can
send his Zakah to them - because, the Holy Prophet صلى الله عليه وسلم has
given the glad tidings of a two-fold reward in that situation.
Likewise, if the state of poverty and hunger prevailing in another
township appears to be more acute than the condition in one's own city
of residence, then, it can be sent there as well - because, the purpose
of giving Sadaqat is to remove the need of poor people. This was the
reason why Sayyidna Mu'adh used to accept clothes as part of the Sad-
aqat paid in Yaman so that he could send these for the poor emigrants
of Madinah. (al-Qurțubi with reference to Darquțnī)
If a person lives in a certain city while his property is located in
another, then, the city where he lives in person shall be taken into
consideration, because this is the person addressed for the payment of
Zakah. (Qurțubī)
Rulings:
1. For payment of Zakah due against a certain property, it is also
permissible to take out the fortieth part of that particular property
and give it to those deserving - such as, cloth, crockery, furniture and
things like that stocked for commercial sales. Similarly, one can also
determine the amount of Zakah by calculating the total value of the
property and distribute it over those deserving. Doing that stands

420
Surah Al-Taubah : 9 : 60
proved on the authority of Sahih Ahadith. (Qurtubi) And some leading
jurists recommend that, in our time, giving the equivalent in cash is
much better, because the needs of poor people vary in nature and
number. Cash can be used for whatever is necessary.
2. If one's near relatives are poor and deserve Zakah, giving Zakah
and Sadaqat to them is much better. It brings two rewards, one for the
Sadaqah itself and the other for taking care of a near relative (silah
al-rahim). In this case, it is simply not necessary that the recipients be
told that they were being given Sadaqah or Zakah. It may as well be
given as some gift or favor so that the nice person who takes it does
not feel humiliated.
3. There is a religious problem that bothers people frequently. For
example, there is a person who, by his word or deed gives the impres-
sion of being needy, and asks for help from Sadaqat etc. Now, is it nec-
essary for people who give Sadaqah to first investigate his real back-
ground and give him nothing of it when approached? According to
relevant reports from Hadith and the statements of Muslim jurists,
this is not necessary. Instead, if there is an overwhelming likelihood,
as gathered from the obvious state he is in, suggesting that the person
in question is really poor and needy, then, Zakah can be given to him.
It appears in Hadith that some people came to the Holy Prophet A.
pu tle in a very broken-down condition. He asked people to collect Sad-
aqat for them. The reasonably good collection thus made was given to
them. He did not consider it necessary to investigate into their inward
background. (Qurțubi)
4. But, in Ahkam al-Qur'an, Al-Qurtubi says that one in debt is also
one of the recipients of Zakah. If a person says that he owes so much in
debt and that he should be given Zakah money to pay it back, then, he
should be asked to prove that debt. (Qurtubi) If so, it is fairly evident
that such investigation is not difficult to make in the cases of fi
sabilillah (in the way of Allah) and ibn al-sabil (wayfarer) as well. In-
vestigations should be made as necessary when spending on these
heads.
5. Giving Zakah money to one's relatives is more reward-worthy,
but husband and wife cannot give to each other, nor can parents and
children do so. The reason is that giving to them amounts to keeping it
in one's own pocket. Since their expenditures are generally combined,

421
Surah Al-Taubah : 9 : 61 - 66
a husband giving Zakah money to his wife or the wife to her husband
does not mean much. In reality, the whole remains in their use. The
same holds good for parents and children and the same rule operates
in the case of the children of children, the grandfather and the great-
grandfather - in that giving Zakah to them is not permissible.
6. If a person gave Zakah to another person taking him to be, in his
estimation, deserving and legally qualified to receive Zakah, but found
out later that he was either his own slave or a kafir, then, Zakah will
remain unpaid. It should be given again because the ownership of a
slave is nothing but the ownership of the master. Here, he is still
owned by him, therefore, Zakah remains unpaid. As for the kafir
(disbeliever), he is no recipient of Zakah.
7. In addition to that, if it is proved later that the person who was
given Zakah was rich, or a Hashimite Sayyid, that is, a lineal descen-
dant of the Holy Prophet صلى الله عليه وسلم, or a father, or son, or wife, or
husband, then, it is not necessary to repay the Zakah. The reason is
that the amount of Zakah has gone out of his ownership and has al-
ready reached its place of reward with Allah. As for the error in deter-
mining the right recipient due to some misunderstanding, it should be
taken as forgiven. (al-Durr al-Mukhtar) The explanation of the verse of
Sadaqat and the details of necessary issues related to it end here.
Verses 61 - 66
وَمِنْهُمْ الَّذِيْنَ يُؤْذُوْنَ النَّبِتَ وَيَقُولُونَ هُوَاْذُنٌ * قُلُ أُذْنُ خَيْرٍ
لَّكُمْ يُؤْمِنُ بِاللهِ وَيُؤُمِنُ لِلْمُؤْمِنِيْنَ وَرَحْمَةٌ لِلَّذِيْنَ امَنُوْا
مِنْكُمُ﴿ وَالَّذِيْنَ يُؤْذُونَ رَسُولَ اللَّهِ لَهُمْ عَذَابٌ اَلِيُمُّ ﴿٦١)
يَحْلِفُونَ بِاللّهِ لَكُمُ لِيُرُضُوْكُمْ وَاللّهُ وَرَسُوْلُةٌ أَحَقُّ أَنْ يُرْضُوْهُ
إِنْ كَانُوا مُؤْمِنِيْنَ ﴿١٢﴾ آلَمْ يَعْلَمُوا أَنّهُ مَنُ تُّحَادِدِ اللّهَ
وَرَسُوْلَةُ فَأَنَّ لَهُ نَارَ جَهَنَّمَ خَالِدًا فِيْهَاءُ ذُلِكَ الْخِزْىُ الْعَظِيْمُ
﴿٦٣) يَحْذَرُ الْفِقُوْنَ آَنْ تُنَّلَ عَلَيْهِمْ سُؤْرَةٌ تُنَبِّئُهُمْ بِمَا فِى
قُلُوُبِهِمْ، قُلِ اسْتَهْزِ مُوْامِنَّ اللّهُ مُخْرِجُ مَّا تَحْذَرُونَ ﴿٦٤﴾ وَلَبِنُ

422
Surah Al-Taubah : 9 : 61 - 66
سَالْتَهُمْ لَيَقُوْلُنَّ إِنَّا كُنَّا نَخُوْضُ وَتَلْعَبُ ﴿ قُلْ آَبِاللّهِ وَايْتِهِ
وَرَسُوُلِهْ كُنْتُمْ تَسْتَهُزِ ءُوْنَ ﴿٦٥) لَا تَعْتَذِرُوا قَدْ كَفَرْتُمْ بَعْدَ
إِبْمَانِكُمْ ﴿ إِنْ تَعْفُ عَنْ طَائِفَةٍ مِنْكُمْ نُعَذِّبُ طَائِفَةٌ بِأَنَّهُمْ
كَانُوا مُجُرِمِيْنَ ﴿٦٦﴾
And among them there are those who hurt the Prophet
and say, "He is just an ear" (hearing and believing
everything). Say, "He is a good ear for you who believes
in Allah and trusts the believers and is a mercy for
those of you who have (truly) believed." And those who
hurt the Messenger of Allah, for them there is a painful
punishment. [61]
They swear by Allah to you, (O believers) so that they
may please you, whereas Allah - as well as His Messen-
ger - has greater right that they should please Him, if
they are (true) believers. [62]
Have they not come to know that whoever opposes Al-
lah and His Messenger, definite for him is the fire of Ja-
hannam wherein he will remain forever. That is the ex-
treme disgrace. [63]
The hypocrites are afraid that a Surah (a chapter of the
Holy Qur'an) may be sent about them which tells them
what is there in their hearts. Say, "Go on mocking. Al-
lah is surely to bring out what you are afraid of." [64]
And if you ask them, they will say, "We were just chat-
ting and having fun." Say, "Is it Allah and His verses
and His Messenger that you were making fun of?" [65]
Make no excuses. You became disbelievers after you
professed Faith. If We forgive some of you, We shall
punish some others, because they were guilty. [66]
Commentary
The present verses, like the previous ones, chastise hypocrites for
their absurd objections, hostility to the Holy Prophet صلى الله عليه وسلم and
their feigned professions of Faith on false oaths.
The first verse (61) mentions the painful comment made by the
hypocrites against the Holy Prophet صلى الله عليه وسلم.They thought, since

423
Surah Al-Taubah : 9 : 67 - 70
he hears and believes everything, they had nothing to worry about. In
the event, their conspiracy was exposed, they would simply tell him on
oath that they had nothing to do with it. Allah Almighty corrected
them by saying that His Messenger preferred silence against baseless
hostilities because of his high morals. He did not believe in what they
said. He himself knew reality as it was. He simply avoided refuting
them on their faces because of his inherent gentleness of nature.
Announced in verse 64:َإِنَّ اللَّهَ مُخُرِجٌ مَّاتَحُذَرُون (Allah is surely to bring out
what you are afraid of) is the news that Allah will expose their con-
spiracy and mischief. One such event came to pass while returning
from the battle of Tabuk when some hypocrites had conspired to kill
the Messenger of Allah. Allah Almighty informed him about the plan
through angel Jibra'il helping him to bypass the spot where the hypo-
crites were sitting in ambush. (Mazharī with reference to al-Baghawi)
And Sayyidna Ibn 'Abbas رضى الله عنه says that Allah Ta'ala had in-
formed the Holy Prophet صلى الله عليه وسلم about the names of seventy
hypocrites complete with their parentage and addresses. But, being
the universal mercy, he did not disclose these before his people.
(Mazharī)
Verses 67 - 70
المُفِقُونَ وَالْمُنْفِقْتُ بَعْضُهُمْ مِنْ بَعْضِ يَأْ مُرُوْنَ بِالْمُنْكَرِ
وَيَنْهَوْنَ عَنِ الْمُعْرُوفِ وَيَقْبِضُوْنَ آَيْدِيَهُمّْ نَسُوا اللَّهَ فَنَسِيَهُمْ﴾
إِنَّ الْفِقِيْنَ هُمُ الْفُسِقُونَ ﴿٦٧﴾ وَعَدَ اللّهُ الُْفِقِيْنَ وَالْنُفِقُتِ
وَالْكُفَّارَ نَارَ جَهَنَّمَ خْلِيْنَ فِيْهَاءُ هِىَ حَسْبُهُمْ وَلَعَنَهُمُ اللَّهُ
وَلَهُمْ عَذَابٌ تُقِيْمٌ ﴿٨ٌ﴾ كَالَّذِيْنَ مِنْ قَبْلِكُمْ كَانُوْاَ آَشَدَّ مِنْكُمُ
قُوَّةً وَأَكْثَرَ أَمْوَالًا وَأَوْلَادًا؛ فَاسْتَمْتَعُوْا بِخَلَاقِهِمْ فَاسْتَمْتَعْتُمْ
بِخَلَاقِكُمْ كَمَا اسْتَمْتَعَ الَّذِيْنَ مِنْ قَبْلِكُمْ بِخَلَاقِهِمْ وَخُضُمْ
كَالَّذِى خَاضُوْا أُولَئِكَ حَبِطَتْ آَعْمَالُهُمْ فِى الدُّنْيَا وَالْآخِرَةِ ؟
وَأُوْلِكَ هُمُ الْخِرُونَ ﴿٦٩﴾ آلَمْ يَأْتِهِمْ نَبَأُ الَّذِيْنَ مِنْ قَبْلِهِمْ
قَوْمِ نُوحٍ وَعَادٍ وَ ثَمُوُدَ ﴿ وَقَوْمٍ إِبْرُ هِيُمَ وَأَصُحْبٍ مَدُيَنَ

424
Surah Al-Taubah : 9 : 67 - 70
وَالْمُؤْتَفِكُتِ * آتَتُهُمْ رُسُلُهُمْ بِالْبَيِّئْتِْ قَمَا كَانَ اللّهُ لِيَظْلِمَهُمْ
وَلكِنُ كَانُوًّا أَنْفُسَهُمْ يَظْلِمُوْنَ ﴿ ٧﴾
The hypocrites, male and female, are all alike. They bid
vice and forbid virtue and withhold their hands. They
forgot Allah, so He forgot them. Surely, the hypocrites
are the sinners. [67]
Allah has promised the fire of Jahannam to the hypo-
crites, men and women, and to the disbelievers who
shall live there forever. It is adequate for them. And Al-
lah has put His curse on them, and for them there is a
lasting punishment. [68]
(You are) like those before you. They were stronger
than you in power, and richer in wealth and children.
So, they enjoyed their share, then you enjoyed your
share like those before you enjoyed their share. So, you
indulged as they indulged. They are the ones whose
deeds have gone waste in this world and in the Here-
after, and they are the losers. [69]
Has there not reached them the news of those before
them, the people of Nuh (Noah) and 'Ad and Thamud
and the people of Ibrahim and the people of Madyan,
and (the news) of the towns overturned? Their
messengers came to them with clear signs; so, Allah
was not to wrong them, but they have been doing
wrong to their own selves. [70]
Commentary
The first verse begins with a profile of the hypocrites. One of the
expressions used there: 15;au (and they withhold their hands) has
been explained in Tafsir al-Qurtubi as abandonment of Jihad and non-
compliance of obligatory rights and duties. Then, the sentence that fol-
lows: - u 12 literally means 'they forgot Allah, so He forgot them.'
But, Allah Ta'ala is free of forgetfulness. So, the sense at this place is:
'those people had abandoned the commandments of Allah, as if they
had forgotten it, therefore, Allah too abandoned their prospects of bet-
ter life in the Hereafter, to the extent that there remained just no
trace of any good, or reward, in their name.'
Let us now consider the statement: ◌ْكَالَّذِينَ مِنْ قَبْلِكُم ((You are) like those
before you' in verse 69. According to one exegetical explanation, this is

425
Surah Al-Taubah : 9 : 71 - 73
addressed to hypocrites while according to the other explanation, the
address is to Muslims. The addition of 'you are' in parenthesis points
out in this direction. Thus, it means that 'you too are like people before
you. They went for worldly enjoyments and forgot all about the life to
come. The result was that they sank into all sorts of sins. So shall you
be.'
Explaining this verse, Sayyidna Abu Hurairah as JI +, narrates a
Hadith in which the Holy Prophet صلى الله عليه وسلم has been reported to
have said that 'you too will take to the ways taken by communities be-
fore you. You will imitate them in toto as dittos and clones to the limit
that should you see one of them entering into the hole of a lizard
(iguana), you will follow him there too.' After having narrated this far,
Sayyidna Abu Hurairah a Ml +, said that should anyone wish to as-
certain the thematic authenticity of this Hadith, let him read this
verse of the Qur'an :ُكَالَّذِينَ مِنْ قَبْلِكُم '(You are) like those before you - 69.'
مَا أَشْبَهَ : said رضى الله عنه On hearing this, Sayyidna 'Abdullah ibn 'Abbas
isQL mu that is, 'how similar is this night (in our time) to the last
night (way back) - they are the people of Bani Isra'il and we have been
likened to them.' (Qurțubi)
The aim of the Hadith is fairly evident. It warns that Muslims too
will start following the ways of the Jews and Christians by latter
times. This statement appears only after a punishment has been an-
nounced for the hypocrites. It serves as an indicator that good Mus-
lims would not do that. Only those among them, who are weak in
'Iman may do so because they are still infected with the germs of hy-
pocrisy. All good men and women of the Muslim community have been
instructed in this verse that they should themselves abstain from such
ways as well as help others do the same.
Verses 71 - 73
وَالْمُؤْمِنُوْنَ وَالْمُؤُمِنْتُ بَعْضُهُمْ أَوْلِيَاءُ بَعْضِعُ بَأْ مُرُوْنَ بِالْعُرُّوْفِ
وَيَنْهَوْنَ عَنِ الُْكَرِّ وَيُقِيْمُوْنَ الصَّلَوةَ وَيُؤْتُوُنَ الَّكُوةَ
وَيُطِيُعُوَّنَ اللَّهُ وَرَسُوْلَهُ، أُوْلِكَ سَيَرْحَمُهُمُ اللَّهُ إِنَّ اللّهُ عَزْيٌ
حَكِيْمٌ ﴿٧١﴾ وَعَدَ اللَّهُ الْمُؤْمِنِيْنَ وَالْمُؤْمِنْتِ جَتْتٍ تَجْرِىُ مِنْ

426
Surah Al-Taubah : 9 : 71 - 73
تَحْتِهَا الْآَنْهُ خْلِدِيْنَ فِيْهَا وَمَسْكِنَ طَيِّبَةً فِىٌ جَثْتِ عَدْنِء
وَرِضْوَانٌ مِنَ اللَّهِ أَكْبُرْهِ ذَلِكَ هُوَالْفَوْزُ الْعَظِيُمُ ﴿٢﴾ يَآَيُّهَا
التَّبِىُّ جَاهِدِ الْكُفَّارَ وَ الْنُفِقِيْنَ وَاغْلُظُ عَلَيْهِمْ ، وَمَأُوهُمْ
جَهَتَّمُ وَ بِئْسَ الْمَصِيْرُ ﴿٧٣)
The believers, male and female, are friends to each oth-
er. They bid virtue and forbid vice and establish Salah
and pay Zakah and obey Allah and His Messenger.
Them Allah will bless with mercy. Surely, Allah is Pow-
erful, Wise. [71]
Allah has promised to the believers, male and female,
gardens beneath which rivers flow where they shall
live forever and good homes in gardens of eternity. And
Allah's pleasure is the greatest. That is the supreme
success. [72]
O Prophet, carry out Jihad against the disbelievers and
hypocrites and be strict with them. And their abode is
Jahannam, and it is an evil terminus. [73]
Commentary
Previous verses mentioned hypocrites - their conspiracies, hostili-
ties, and the punishment waiting for them. The characteristic style of
the Qur'an required that true believers should also be mentioned at
this place giving a view of their life style, rewards and ranks. The
verses cited above do just that.
It is interesting that the text, while making a comparison between
hypocrites and true believers on this occasion, has this to say: es
Jak (they are all alike - 67). However, what it has to say about true be-
lievers is: u; &x (the believers are friends to each other - 71).
This releases a hint about the nature of their mutual relationships.
Hypocrites base it on functional cooperation between kinsfolk or on
self-interest. Such bonds do not last long, nor do they bring the kind of
spiritual benefits that are the hallmarks of a heart-to-heart friendship.
Juxtaposed against hypocrites there are the true believers. They are
sincere friends and wish well of each other. (Qurtubi)
Moreover, since this friendship and concern for each other is for Al-

427
Surah Al-Taubah : 9 : 71 - 73
lah alone, it is always constant. It remains the same under all condi-
tions, open or secret, present or absent. And it is lasting. This is the
mark of a true believer. It is in the very nature of 'Iman (faith) and Al-
'Amal aş-Salih (good deed) that they generate mutual love and friend-
ship. The Holy Qur'an confirms it when it says:19:96) سَيَجُعَلُ لَهُمْ الرَّحُعُ ودًا). It
means that among those who have believed and taken to consistent
good conduct in life, Allah Ta'ala creates friendship that is deeply root-
ed into their hearts. What has happened to us in our time? May be we
are short on the faith in our hearts and the concern for good in our
conduct. That is why mutual relationships among Muslims do not
seem to be what the Qur'an would like them to be. Unfortunately,
these are subservient to worldly needs and interests - and are not for
the sake of Allah alone, as they should be.
In the last verse (73) :ْجَاهِدِ الْكُفَّارَ وَالْنُفِقِيْنَ وَاغْلُظُ عَلَيْهِم (carry out Jihad against
the disbelievers and hypocrites and be strict with them), the Holy
Prophet صلى الله عليه وسلم has been commanded to wage Jihad against dis-
believers and hypocrites both and to be strict in their case. The need to
fight against belligerent disbelievers is self-evident. But, the meaning
of carrying out Jihad against the hypocrites is explained by the very
conduct of the Holy Prophet صلى الله عليه وسلم . It proves that Jihad against
them signifies vocal Jihad through which they should be induced to
understand the veracity of Islam, start to feel for it and thus become
sincere in their adherence to Islam. (Qurtubi and Mazhari) Please bear in
mind that the real meaning of the word: hl (ghilaz) used in: hall, (and
be strict with them) is that one should not show any leniency or grant
any concessions in taking a course of action which the person ad-
dressed deserves. This word is used as an antonym to ui, (ra'fah) which
means mercy and kindheartedness.
In his comments, Imam al-Qurtubi has said that the use of the
word: ghilzah (strictness) at this place means that leniency should not
be shown and concessions should not be granted when the injunctions
of Shari'ah are enforced on them. This approach has nothing to do with
being vocally strict - because, that is against the favored practice of
the blessed prophets. They are never harsh in speech, nor do they
curse and swear. In Hadith, the Holy Prophet صلى اللّه عليه وسلم is reported
to have said : إِذَا زَنَتُ أَمَهُ أَحَدِكُمْ فَلْيَجِلْدُهَا الْحَدٌّ وَلَا مُغَرِّبُ عَلَيْهَا (If a bondwoman of any-
one among you commits fornication, just enforce the Islamic legal pun-

428
Surah Al-Taubah : 9 : 74 - 78
ishment for it on her - but, do not denounce her verbally) (Qurtubi)
Alluding to the persona of the Holy Prophet صلى الله عليه وسلم - the im-
age he exuded in his presence before people - Allah Ta'ala has Himself
said : ◌َوَلَوْكُنْتَ فَظًّا غَلِيْظَ الْقَلْبِ لَا نُفَضُّوا مِنْ حَوْلِك (and had you been rough and hard-
hearted, they would have dispersed from around you - 3:159). Then,
there is no evidence even from the actual dealings of the Holy Prophet
-that he ever demonstrated any harsh attitude in conver صلى الله عليه وسلم
sation or address before disbelievers and hypocrites.
A warning signal
It is certainly a matter of regret that the attitude of harshness in
address and conversation was something Islam never took to even
against Kuffar, the rigid and hostile disbelievers. But, contemporary
Muslims would not bat an eye and use it against other Muslims - not
to say much about many of those who would congratulate themselves
for having done this as some service to their religion. Innalillah ...
Verses 74 - 78
يَحْلِفُونَ بِاللهِ مَا قَالُوا، وَلَقَدْ قَالُوا كَلِمَةَ الْكُفِرِ وَكَفَرُوا بَعْدَ
◌ِسْلَامِهِمْ وَهَمُوْا بِمَا لَمْ يَنَالُوا، وَمَا نَقَمُوْا إِلَّ أَنْ آَنْتُهُمُ اللّهُ
وَرَسُوْلُهُ مِنْ فَضْلِهٍ، فَإِنْ يَهُوُجُوايَكُ خَيْرَّالَّهُمْ وَإِنْ يَتَوَلَّوْا
يُعَذِّبْهُمُ اللهُ عَذَابًا آَلِيمًا فِى الدُّنْيَا وَالْآخِرَةِ وَمَا لَهُمْ فِى
الْأَرْضِ مِنْ وَلٍِ قَلَا نَصِيْرٍ ﴿٧٤﴾ وَمِنْهُمُ مَّنُ عُهَدَ اللّهَ
لَبِنْءَ اثْنَا مِنْ فَضْلِهِ لَنَصَّدَّقَنَّ وَلَنَكُوُّنَنَّ مِنَ الصُّلِحِيْنَ ﴿٧٥﴾
فَلَمَّا اتُهُمْ مِنُ فَضْلِهٍ بَخِلُوا بِهِ وَتَوَلَّوْا ◌َهُمْ تُعْرِضُوْنَ ﴿٧٦)
فَأَعْقَبَهُمْ نِفَاقًا فِى قُلُؤْ بِهِمْ إِلَى يَوْمٍ يَلْقَوْنَهُ بَِّ آَخْلَقُوا اللَّهَ مَا
وَعَدُوْهُ وَبِمَا كَانُوا يَكْذِبُونَ ﴿٧٧) أَلَمْ يَعْلَهُوْا أَنَّ اللَّهَ يَعْلَمُ
سَِهُمُ وَتَجُوبُهُمْ وَأَنَّ اللَّهَ عَلَّمُ الْغُبِ ﴿٧٨﴾
They swear by Allah that they said nothing while, in-
deed, they had said the word of infidelity and had dis-
believed after having accepted Islam, and had intended
what they could not achieve. And they showed resent-

429
Surah Al-Taubah : 9 : 74 - 78
ment against nothing but that Allah and His Messenger
have made them rich with His grace. So, if they repent,
it will be good for them, and if they turn away, Allah
shall punish them with a painful punishment in this
world and the Hereafter, and for them there is neither
a friend on the Earth, nor a helper. [74]
And among them there are those who made a pledge
with Allah: "If He gives us (wealth) out of His grace,
then, surely we shall give alms and shall be among the
righteous." [75]
But when He gave them (wealth) of His grace, they be-
came stingy about it, and went back turning their faces
away. [76]
So Allah, in turn, put hypocrisy in their hearts till the
day they shall meet Him, because they broke their
promise with Allah and because they have been telling
lies. [77] Did they not know that Allah knows what they
conceal and what they whisper and that Allah is the
well-aware of all the unseen. [78]
Commentary
In the first verse: Ju Spil's (They swear by Allah -74), the text re-
verts to the hypocrites who keep uttering words of infidelity in their
gatherings but, should Muslims come to know about that, they would
promptly declare on oath that they had nothing to do with it. Giving
the background in which this verse was revealed, Al-Baghawi reports
that the Holy Prophet صلى الله عليه وسلم gave an address on the occasion of
the battle of Tabuk. He talked about the sorry state of affairs the hypo-
crites were in and warned them of their sad end. Also present there
was Jullas, a hypocrite. When he returned to his people, he said 'if
whatever Muhammad says is true, then, we are worse than donkeys.'
By chance, a Sahabi whose name was 'Amir ibn Qays heard the com-
ment. He told him that 'there is no doubt about what the Holy Prophet
-has said for it is true and you are really worse than don صلى الله عليه وسلم
keys.'
When the Holy Prophet صلى الله عليه وسلم returned to Madinah back
from his trip to Tabuk, 'Amir ibn Qays told him about this event. But,
Jullas flatly disowned what he had said. On top of that, he charged
'Amir ibn Qays of having accused him falsely. The Holy Prophet Al .
que ordered both of them to stand close to the Mimbar of the Nabiyy

430
Surah Al-Taubah : 9 : 74 - 78
(the stepped platform used to deliver khutbah in the masjid originally
occupied by the Holy Prophet صلى الله عليه وسلم and traditionally regarded
as a symbol of his message) and take an oath. Jullas was quick to take
a false oath to the effect that he never said that and that 'Amir was ly-
ing. When it was 'Amir's turn, he took his oath. Then, he raised his
hands of prayer before Allah saying, 'O Allah, let Your Messenger
know about the reality of this matter through a revelation to him.' The
Holy Prophet صلى اللّه عليه وسلم said 'Amin (amen) following his prayer and
so did all Muslims present there. These people had yet to move from
there when came Angel Jibra'il with the revelation which included this
verse.
When Jullas heard this verse, he stood up immediately and started
saying, 'ya rasulallah, now I confess that I was the one in the wrong
and that which was said by 'Amir was the truth. But, this very verse
has also given me the right of making Taubah (repentance). Hence, I
seek forgiveness from Allah and repent for what I did earlier.' The
Holy Prophet صلى الله عليه وسلم accepted his Taubah after which he stayed
firm in it and things turned towards the better in his life. (Mazhari)
Some commentators have referred to similar events as the back-
ground of the revelation of this verse - especially as this verse includes
the sentence: pursu per; (and had intended what they could not
achieve -74). This sentence seems to suggest that the verse is connect-
ed with some event when the hypocrites had hatched some conspiracy
against the Holy Prophet صلى الله عليه وسلم and his Muslim followers in
which they could not succeed. For example, there is a fairly well
known incident that came to pass during the return from this very
battle of Tabuk. Twelve men from among the hypocrites sat in ambush
behind a mountain pass with the intention of taking the Holy Prophet
by surprise and kill him. Angel Jibra'il informed him of صلى الله عليه وسلم
their intention. He took a different route and their conspiracy went to
dust.
For that matter, several other events of this nature are also on
record. But, there is no element of contradiction or improbability in
the likelihood that all those events are being referred to through this
verse.
The second verse: 21de gs :22., (And among them there are those
who made a pledge with Allah - 75) is also connected with a particular

431
Surah Al-Taubah : 9 : 74 - 78
event which has been reported by Ibn Jarir, Ibn Abi Hatim, Ibn
Marduwayh, Al-Tabarani and Al-Baihaqi on the authority of a
narration from Sayyidna Abu Umamah Bahili Le JI »,. According to
this report, a person called Tha'labah ibn Hatib al-Ansari presented
himself before the Holy Prophet صلى الله عليه وسلم and requested him to
pray that he becomes rich. He said, 'Is it that you do not like my way?
By the Being that holds my life in his His hands, if I had wished,
mountains of Madinah would have turned into solid gold following
behind me on my walkways. But, I do not like being that wealthy.' The
man went away. But, he returned later and repeated his request for
the same prayer with the pledge that, should he get the wealth prayed
for, he would give every deserving person his share from it. The Holy
Prophet صلى الله عليه وسلم made the prayer. The effect of the prayer showed
up in an unprecedented increase in the number of goats he owned.
When the number increased further, the space in Madinah became too
small for him. So, he moved out into the outskirts from where he used
to come to Madinah where he offered the Salah of Zuhr and 'Asr with
the Holy Prophet صلى الله عليه وسلم. As for the rest of the prayers, he used
to perform these in the wilderness where his herd of goats, his prized
possession, was located.
Then, this very flock of goats became so large that even that area
on the outskirts became insufficient. He moved farther away from Ma-
dinah coming there only on Fridays for the Jumu'ah Salah. As for the
five daily prayers, he did them where he was stationed. Then came
further increases in his wealth and he had to leave that spot too, only
to go far away from Madinah where he sat deprived of his Jumu'ah
and Jama'ah both.
صلى الله عليه وسلم After the passage of some time, the Holy Prophet
asked people about him. They told him that his 'wealth' had increased
to such proportions that he had to go far away from Madinah and that
is why he is not seen in the city. On hearing this, the Holy Prophet L.
.Alas for Thalabah) three times) وَيُحَ ثَعُلَبَة : said اللّه عليه وسلم
By chance, it was the time when came the revelation of the verse of
Sadaqat (60) where the Holy Prophet صلى اللّه عليه وسلم has been commanded
to collect Sadaqat from Muslims - (ًخُذُ مِنْ أَمْوَالِهِمْ صَدَقَة) .He had the whole
law of Sadaqat committed to writing, appointed two persons as the col-
lectors of Sadaqah and sent them to collect the Sadaqat due on live-