Ayah 58:821 This shows that before the revelation of this verse the Holy Prophet (upon whom by Allah's peace) had forbidden the people this practice. Yet when they did not desist, AIIah directly sent down this verse containing His warning and wrath for such people.
22 This was the common practice of the Jews and the hypocrites. According to several traditions, some Jews came before the Holy Prophet (upon be Allah's peace) and said: "As-sam alaika ya abul-Qasim. " That is, they pronounced as-sam `alaika in such a manner as to give the impression that they had said as-salam alaika (peace be on you), which is the Islamic way of greeting. But actually they had said "Sam ", which means death. In response the Holy Prophet said: "wa alaikum. "Hadrat `A'ishah retorted: "May death visit you and the curse of Allah!" The Holy Prophet warned her, saying: " `A'ishah, Allah does not like abusive language," She submitted: "Didn't you hear, O Messenger of Allah what they said?" The Holy Prophet replied: "And didn't you hear what reply I gave? I said: and the same upon you." (Bukhiiri, Muslim, Ibn Jarir Ibn Abi Hatim). Hadrat `Abdullah bin `Abbiis has stated that both the Jews and the hypocrites had adopted this very way of greeting. (Ibn Jarir).
23 That is, they regarded it as a proof of the Holy Prophet's not being a Messenger. They thought that if he had been a true Messenger, they would be punished by a torment as soon as they greeted him in that way. Since there was not torment while they were greeting him day and night like that, he was not a Messenger of Allah.
Ayah 58:924 This shows that najwa (talking secretly together) by itself is not forbidden, but it s being lawful or unlawful depends upon the character of the people who hold secret consultations and upon the circumstances under which such consultations are held, and upon nature of the consultations themselves, If the people whose sincerity, righteousness and purity of character arc well known, arc seen talking secretly together, nobody would have any misgiving that they were planning mischief. On the contrary, the whispering and secret consultations of the people who are notorious for their evil and wicked character, product in every mind. the suspicion that they arc engaged in a new conspiracy. Likewise, if a couple of persons talk for some time together on some matter secretly, it is not objectionable, but if some people have formed themselves into a gang and constantly engaged in a whispering campaign against the Muslim community, this would indeed be a prelude to some mischief. If nothing else, it would at least stir up divisions among the Muslims. Above all, the thing that decides whether najwa (secret counsel) is lawful or unlawful is the nature of the things talked of it. If two men hold a secret counsel in order to bring a dispute the an end, ar to restore a person's right, or to bring a dispute an end, or to restore a person's right, or to promote a good cause, it is no evil, but rather and act of virtue, On the contrary, if the same secret counsel between two men is held with a view to creating mischief, or usurping the rights of . others, or committing a sin, obviously the object itself would be evil and the secret counsel about it evil added w evil.
In this connection, the teaching given by the Holy Prophet (upon whom be Allah's peace) of social etiquette is: "When three men are sitting together, no two of them should whisper to each other, for this would cause anguish to the third. " (Bukhari, Muslim, Musnad Ahmad Thirmidhi Adu Da'ud). In another Hadith, the Holy Prophet said: "Two men should not whisper together, without the leave of the third, for this would cause him anguish. " (Muslim). This objectionable sort of whispering also applies to the cast when two of the three men start talking in a language which is not understood by the third, and even more objectionable would be that during their whispering they should look towards the third person or gesticulate in a manner as to suggest that he is the topic of discussion between them.
Ayah 58:1025 This has been saidso that if a Muslim watches some other people whispering, which causes him the doubt that it is directed against him, he should not feel so offended as to start planning a counter-attack on the basis of mere suspicion, or begin to nourish grief, or malice, or undue concern in his heart. He should understand that no one can harm him except by Allah's leave. This conviction would inspire him with such confidence that he would feel delivered of many a useless worry and imaginary danger and leaving the wicked to themselves would remain engaged in peacefully doing his duty. The believer who has trust in Allah is neither a faint-hearted person, whose peace of mind could be ruined by every doubt and suspicions nor so shallow and mean-minded as would lose his cool when confronted by the evildoers and start behaving in an unjust manner himself.
Ayah 58:1126 This has been explained in the Introduction to the Surah above. Some commentators regard this Command as restricted to the assemblies of the Holy Prophet (upon whom be Allah's peace). But as pointed out by Imam Malik, the correct view is that this is a general instruction for the assemblies held by the Muslims. One of the rules of etiquette taught by AIIah and His Messenger to the Muslims is that when they arc sitting in an assembly and some more people arrive, they should have the courtesy to accommodate the new-comers and should squeeze in together as far as possible to make room for them to sit. The new-comers also should have the courtesy not to press in forcibly and make others rise up in order to take their place. In the Hadith Hadrat 'Abdullah bin 'Umar and Hadrat Abu Hurairah have reported that the Holy Prophet said: Nobody should make another person rise up so as to take his place, but you should yourself make room for others. " (Musnad Ahmad Bukhari Muslim). And Hadrat `Abdullah bin `Amr bin 'As reports that the Holy Prophet said: "It is not lawful for a person that he should forcibly press in between two men except by their leave." (Musnad Ahmad, Abu Da 'ud, Tirmidhi).
27 'Abdur Rahman bin Zaid bin Aslam has stated that the people used to prolong their sitting in the Holy Prophet's as semblies and tried to sit till the end. This caused him inconvenience and discomfort as well as hindrance in his daily chores. At this Allah sent down this Command, teaching the people the etiquette: `When you are told to rise up froth the assembly, you should rise up.and disperse." (Ibn Jarir, Ibn Kathir).
28 That is, "You should not think that if in the Holy Prophet's assembly you had to sit a little farther away from him for the sake of making room for others, you would be reduced in rank or if you were asked to rise up and disperse from the assembly, you were disgraced. The real means of exaltation of ranks is faith and knowledge, and not an opportunity to sit nearest to the Holy Prophet (upon whom be Allah's peace) in his assembly and sit the longest. If a person happened to sit nearer to him, it does not mean that he became exalted in rank, for the high ranks belong only to those who have attained to the wealth of knowledge and faith. Likewise, the person who prolonged his sitting with the Holy Prophet only to cause him inconvenience and discomfort, in fact, displayed lack of good manners. His there sitting near him for a long ;time will not exaIt him in rank in any way. Far higher and exalted in rank in the sight of AIlah is he who attained to taste faith and knowledge and imbibed the morals that should belong to a believer.
Ayah 58:1229 according to Hadrat 'Abdullah bin 'Abbas, this Command was sent down because the Muslims had started requesting the Holy Prophet (upon whom be Allah's peace) for private counsel much too frequently; and this put him to great inconvenience. At last, Allah willed to relieve His Prophet of this burden.. (Ibn Jarir). Zaid. bin Aslam says that the Holy Prophet (upon whom be Allah's peace) would never turn down the request of anyone, who wanted to consult him in private. Whoever desired to have private counsel with him, he would oblige him Often it so happened that the people would ask for private counsel in matters in which there was no real need. This was the time when all of Arabia was engaged in war against Madinah. Sometimes after a person had made such a request, Satan would' whisper into the ears of the people the idea that he had brought to the Holy Prophet the news of invasion by such and such tribes, and this would cause numours to spread in Madinah. On the other hand, this would give the hypocrites an opportunity to say that Muhammad (upon whom be Allah's peace) was a credulous person, who listened to and believed in whatever anyone told him. Because of this AIlah imposed the restriction that anyone who wanted to have private counsel with the Prophet should first give away something in charity. (Ibn 'Arabi: Ahkam al-Qur an). Qatadah says that some people talked to the Holy Prophet in private in order to show their superiority to others.
Hadrat 'Ali says when this was enjoined the Holy Prophet asked him, What should be the quantity of the charity? Should it be one dinar? I said: This is more than the people can afford. The Holy Prophet then asked: Should it be half a dinar? I said: This too is too much. Then he asked what it should be. I said . Gold equal to a barley grain. The Holy Prophet remarked: Your advice is for too little! " (Ibn Jarir, Tirmidhi, Musnad Abu ya'/a). In another tradition Hadrat `Ali says: "This is a verse of the Qur'an which no one acted upon except me. As soon as it was enjoined, I offered the charity and consulted the Holy Prophet about a problem. " (Ibn Jarir, Hakim, lbn al-Mundhi, `Abd bin Humaid).
Ayah 58:1330 This second Command was sent down some time after the first Command, and it concelled the injunction of giving something in charity. However, there is a difference of opinion as to how long the injunction remained in force. Qatadah says it remained in force for less than a day and then was abrogated. Muqatil bin Hayyan says that it remained in force for ten days; and this is the longest period of its life mentioned in any tradition.
Ayahs 58:14–1531 The allusion is to the Jews of Madinah whom the hypocrites had taken for friends.
32 That is, they are neither sincere in their connections with the believers, nor with the Jews: their relations with both are based on selfish interests.
33 "A falsehood": that they have believed in and have accepted Muhammad (upon whom be Allah's peace and blessings) as their guide and leader and are faithful to Islam and the Muslims
Ayahs 58:16–1734 That is on the one hand, they swear oaths to their faith and fidelity to make the Muslims believe that they belong to them, and on the other, they sow doubts and suspicions against Islam and the followers of Islam and the Prophet of Islam in the hearts of the people, so that they should turn away from Islam in disgust taking their word to be a true inside picture of Islam, coming from the 'Muslims" them selves.
Ayahs 58:18–2035 That is, "Not being content with swearing oaths before the people in this world, they will swear false oaths also.before AIIah Himself in the Hereafter, for falsehood and fraud has become second nature with them, which they wilt not give up even after death."
Ayah 58:2136 For explanation, see E.N. 93 of Surah As-Saaffat.
Ayah 58:2237 Two things have been stated in this verse: first, a matter of principle, and the second, a statement of fact. The matter of principle is that faith in the true Religion and love of the opponents of the Religion are contradictory things, which cannot conceivably co-exist in one and the same place. It is absolutely impossible that love of the Faith and love of the enemies of Allah and His Messenger should co-exist in one and the same heart, just as a person's love for himself and his love for his enemy cannot co-exist in his heart simultaneously This is as if to say: 'lf you sec a person who professes the Faith as well as keeps relations of love with the opponents of Islam, you should never be involved in the misunderstanding that he might perhaps be true in his profession in spite of his this attitude and conduct. Likewise, the people who have established relations with Islam and the opponents of Islam simultaneously, should themselves also consider their position well and see what they actually are. Are they believers or hypocrites? And what actually they want to be to they want to live as believers or as hypocrites? If they have any righteousness left in them. and any feeling that from the. moral viewpoint hypocrisy is the meanest and most abject attitude for man, they should give up their attempt to ride in two boats simultaneously. Faith wants them to be decisive. If they want to remain believers, they should sever and sacrifice all those connections that clash with their relationship with Islam; if they hold another relation dearer to themselves than the relationship with Islam, then they should better give up their false profession of Islam.
Here, Allah has not just stated the principle but has also presented the actual fact as a model before those who professed the Faith. The true believers had in actual fact severed all connections that clashed with their relationship with Allah's Religion. This had been witnessed by entire Arabia in the' battles of Badr and Uhud. The emigrants from Makkah had fought against their own tribe and closest kinsmen only for the sake of Allah and His Religion. Hadrat Abu `Ubaidah killed his father, 'Abdullah bin al-jarrah. Hadrat Mus`ab bin `Umair killed his brother, 'Ubaid bin `Umair; Hadrat Umar killed his maternal uncle, 'As bin Hisham bin Mughirah; Hadrat 'Abu Bakr became ready to fight his son 'Abdur Rahman Hadrat 'Ali, Hadrat Hamzah and Hadrat 'Ubaidah bin al-Harith killed 'Utbah, Shaibah and Walid bin `Utbah, who were their close kinsmen. About the _prisoners of war captured at Badr, Hadrat 'Umar gave the opinion that they should aII be put to the sword, and proposed that a relative should kill a relative. In the same battle of Badr when Hadrat Mus'ab bin 'Umair saw that an Ansari Muslim had captured his real brother, Abu 'Aziz bin `Umair, and was tying him, he shouted out to him, saying: "Tic him tight: his mother is a rich woman she will pay you a large ransom." Abu 'Aziz said: `You are a brother and say this?' Hadrat Mus'ab replied: "Not you, but this Ansari; Muslim is my brother now, who has captured you. " In the same battle of Badr Abul ' As. , the son-in-law ofthe Holy Prophet (upon whom he Allah's peace), was taken a prisoner and was shown no special favour any different from the other prisoners on account of his relationship with the Holy Prophet. Thus. the world was made a witness to the actual tact and shown the character of the sincere Muslims and their profound relationship with AIIah and His Messenger. Dailami has related this invocation of the Holy Prophet (upon whom be Allah's peace) on the authority of Hadrat Mu'adh: "Alla-humma la taj al li-fajir-in (and according to another tradition, il-fasiq-in) 'alayya yadan wa la ni mata fa -yuwadda-hu qalbi fa-inni wajad-tu fima uhitu ilayya la tajidu qaum-an yu minuna billahi wal-yaum il-akhir-i yuwaaddiuaa man haadd-Allahs wa Rasulahu: "O God, Iet not the wicked (and according to another tradition, the sinful) do me a favour because of which I may have love for him in my heart, for in the Revelation sent down by You, I have also found this: 'You will never find any people who believe in AIIah and the Last Day loving those who oppose Allah and His Messenger'."