حزب: 19

(هُوَ الَّذِي أَرْسَلَ رَسُولَهُ بِالْهُدَىٰ) (It is He who has sent His Messenger with guidance): Allah (swt) has sent His messenger, Muhammad, (saws), with guidance; that is, the Quran:

  إنَّ هَٰذَا الْقُرْآنَ يَهْدِي لِلَّتِي هِيَ أَقْوَمُ 

(Indeed, this Qur’an guides to that which is most right) (Al-Israa: 9)

So, the book revealed to the Messenger of Allah, (saws), is the guidance.

(وَدِينِ الْحَقِّ) (and the religion of truth): The true religion is the one that descends from Allah, the Almighty. As for the religions that people have adopted, such as the worship of idols and statues, the worship of the sun and the moon, they are false.

(لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ وَلَوْ كَرِهَ الْمُشْرِكُونَ) (to manifest it over all religion): Someone might say: Muslims are currently lagging behind in civilization, so how this situation cope with Allah’s saying: “to manifest it over all religion“? The answer is that the manifestation here refers to the clarity and conviction of the message, not necessarily to military or economic power.

To illustrate: In America and Europe, there had been significant callings to stop breastfeeding and encourage the use of synthetic milk as a new potential alternative, believing it to be better for infants. After some time, they went back to Islam’s guidance, after discovering that breastfeeding was the best thing for infants. Likewise, the prohibition of alcohol in Islam. They have now discovered the harm of alcohol, leading them to prohibit it in their countries. They don’t prohibit it based on legislation, but for health reasons and societal well-being. Therefore, the manifestation mentioned in the Quran is the prevalence of a convincing argument and conviction. There is no contradiction between the verses of the Quran and true knowledge because the Creator is Allah (swt) and true knowledge does not contradict the Wisdom of Allah (swt). Everything mentioned in the Quran, even if people haven’t discovered it yet, will become evident to them at some time. These include many aspects even to matters related to divorce and marriage. As time passes, it becomes increasingly clear that Islam’s teachings are the correct teachings and Islam’s values are the most-sounded values. This is the manifestation of a convincing argument and conviction.

(يُرِيدُونَ أَن يُطْفِئُوا نُورَ اللَّهِ بِأَفْوَاهِهِمْ) (They want to extinguish the light of Allah with their mouths): Religion is the light of values that guides people in the darkness of life. They cannot extinguish the light of Allah (swt), for there is a distinction between the source of light and the means of illumination. Even in the worldly life, when a person wants to extinguish light, they cannot extinguish the source of light. They may throw a stone at the bulb or cut off the electricity to switch off the light, but in this case they do not extinguish the source of illumination. How about Allah (swt), the true source of Light!!

Therefore, they cannot extinguish the Light of Allah (swt) with their mouths, lies, deceptions, or tricks. Allah (swt) sent His messenger (swt) with guidance, the true religion, and the straight path and he is the last Prophet. Thus, no matter how much the Jews and polytheists conspire against the Prophet Muhammad (saws), they will never be able to extinguish the light of Allah, the Most High. The light of guidance is the straight path brought by all the prophets.

(وَيَأْبَى اللَّهُ إِلَّا أَن يُتِمَّ نُورَهُ وَلَوْ كَرِهَ الْكَافِرُونَ) (but Allah will not allow except that His light should be perfected, although the disbelievers dislike it.): Allah (swt) has already decided the perfection of this light, and the light has indeed been perfected. He, Glorified and Exalted, says:

  الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الْإِسْلَامَ دِينًا  

(This day I have perfected for you your religion and completed My favor upon you and have approved for you Islam as religion) (Al-Maidah: 3)

Thus, the light was perfected with the advent of the greatest messenger (saws), bringing the Quran, a book that contains a healing for the hearts. Allah (swt) referred to it as light:

  قَدْ جَاءَكُم مِّنَ اللَّهِ نُورٌ وَكِتَابٌ مُّبِينٌ 

(There has come to you from Allah a light and a clear Book) (Al-Maidah: 15)

He (swt) also ststed:

  وَنُنَزِّلُ مِنَ الْقُرْآنِ مَا هُوَ شِفَاءٌ وَرَحْمَةٌ لِّلْمُؤْمِنِينَ 

(And We send down of the Quran that which is healing and mercy for the believers) (Al-Isra’: 82)

All the heavenly books have come with guidance and light:

  إِنَّا أَنزَلْنَا التَّوْرَاةَ فِيهَا هُدًى وَنُورٌ 

(Indeed, We sent down the Torah, in which was guidance and light) (Al-Maidah: 44)

  وَقَفَّيْنَا عَلَىٰ آثَارِهِم بِعِيسَى ابْنِ مَرْيَمَ مُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ مِنَ التَّوْرَاةِ ۖ وَآتَيْنَاهُ الْإِنجِيلَ فِيهِ هُدًى وَنُورٌ 

(And We sent, following in their footsteps, Isa (Jesus), the son of Maryam (Mary), confirming that which came before him in the Torah; and We gave him the Gospel, in which was guidance and light) (Al-Maidah: 46)

It is guidance and light, and this light is the light of values.

…أَحْبَارَهُمْ…  (their scholars): They are the religious scholar among the Jews and Christians.

(…وَرُهْبَانَهُمْ…) (and monks): denotes those who devote to worship and abstains from a worldly role in life.

(…أَرْبَابًا مِّن دُونِ اللَّهِ…) (as lords besides Allah,): They take their scholars and monks as lords besides Allah, obeying them in disobedience to Allah. Though they did not fast or pray for their scholars and monks, but when they declared something permissible, they considered it permissible, and when they declared something that Allah made permissible as forbidden, they will also take them as forbidden. That was their form of lordship. Adi ibn Hatim (may Allah be pleased with him) related: “I came to the Prophet (saws) and on my neck was a golden cross. Then I heard him saying: (They have taken their scholars and monks as lords besides Allah.) I said: “Oh Messenger of Allah, they did not worship them.” He (saws) said:

“Certainly, but they (scholars and monks) made lawful for them what Allah had forbidden, and they too considered it lawful; and made unlawful for them what Allah had made lawful, and they took it as unlawful too. That was their worship of them.”[1]

(…لَّا إِلَٰهَ إِلَّا هُوَ ۚ …) (there is no deity except Him.): He is exalted and sanctified from any partners, rivals, or associates. There is no god except Him, and there is no lord besides Him (swt).

We emphasize here that Islam did not command fighting people based on their differing beliefs, but it ordered fighting those who act aggressively among them, as have mentioned before.

[1] Sunan Baihaqi Al-Kubra, The Book of The Manners of the Qadhi, Chapter no. 20, Hadith no. 20137

The Reason for Revelation: Ibn Abbas, (may Allah be pleased with him) narrated that Salam ibn Mishkam, Nu’man ibn Awfa, Sha’s ibn Qays, and Malik ibn al-Sayf came to the Messenger of Allah (saws) and said, “How can we follow you whereas you have abandoned our qiblah (direction of prayer), and you do not claim that ‘Uzair is the son of Allah?” In response to their statement, the verse was revealed: “ “The Jews say, “Ezra is the son of Allah .”

These are doctrinal differences that do not affect the behaviors and mutual affection that Allah (swt) has enjoined between Muslims and Christians, as mentioned in the previous verse

The verses related to the People of the Scripture are understood from both a doctrinal and a behavioral perspective. Islam has established a principle for dealing with the People of the Scripture. Allah (swt) said:

لَتَجِدَنَّ أَشَدَّ النَّاسِ عَدَاوَةً لِّلَّذِينَ آمَنُوا الْيَهُودَ وَالَّذِينَ أَشْرَكُوا ۖ وَلَتَجِدَنَّ أَقْرَبَهُم مَّوَدَّةً لِّلَّذِينَ آمَنُوا الَّذِينَ قَالُوا إِنَّا نَصَارَىٰ ۚ ذَٰلِكَ بِأَنَّ مِنْهُمْ قِسِّيسِينَ وَرُهْبَانًا وَأَنَّهُمْ لَا يَسْتَكْبِرُونَ 

(You will find the nearest of them in affection to the believers those who say, ‘We are Christians.’ That is because among them are priests and monks, and they are not arrogant) (Al-Maidah: 82)

Regarding beliefs, there is undoubtedly a difference between ours and theirs. However, we return to the clear verse that states:

  لَا إِكْرَاهَ فِي الدِّينِ ۖ قَد تَّبَيَّنَ الرُّشْدُ مِنَ الْغَيِّ ۚ 

(There is no compulsion in religion. The right course has become clear from the wrong) (Al-Baqarah:256)

Verify, in the Holy Quran and the teachings of the Prophet (saws), Islam did not force the People of the Book to convert to Islam, rather allowed them to remain in their faith. Islam permitted marriage to their women and the consumption of their food. The call to Islam is not based on compulsion or coercion, So Allah (swt), addressed His noble Messenger (saws), saying:

  ادْعُ إِلَىٰ سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ ۖ وَجَادِلْهُم بِالَّتِي هِيَ أَحْسَنُ ۚ إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَن ضَلَّ عَن سَبِيلِهِ ۖ وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ 

(Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best. Indeed, your Lord is most knowing of who has strayed from His way, and He is most knowing of the [rightly] guided) (An-Nahl: 125)

The invitation to Islam is to be extended with wisdom and good advice, not through killing or coercion. However, when the Quran states, “Fight,” it is in response to an aggressor who engages in combat, and you must repel his aggression.

(…حَتَّىٰ يُعْطُوا الْجِزْيَةَ…) (until they give the jizyah…): Concerning the word “jizya,” which is a small amount of money in exchange for the Islamic State guaranteeing for non-Muslims what they need in their social and economic lives. The amount paid for the jizya was not exorbitant, and men could afford to pay it. During the time of the Prophet (saws), it did not exceed one Dinar per person annually. You may call it a jizya, tax, or charity, as demonstrated by Umar with the Christians of Banu Taghlib. This practice is a significant testament to the freedom of belief in Islam. Anyone who wishes can embrace Islam, and anyone who wishes can remain in their religion. Those who choose to stay within the Islamic State, which will guarantee their protection and care, may do so in exchange for a modest amount, which is the jizya. Allah (swt), in His Book, and His Prophet (saws) in his Sunnah, commanded kindness towards the people of the jizya and good treatment of them.

The Quran encourages righteousness and fairness towards the peaceful People of the Scripture who do not engage in aggression against Muslims, stating:

  لَّا يَنْهَاكُمُ اللَّهُ عَنِ الَّذِينَ لَمْ يُقَاتِلُوكُمْ فِي الدِّينِ وَلَمْ يُخْرِجُوكُم مِّن دِيَارِكُمْ أَن تَبَرُّوهُمْ وَتُقْسِطُوا إِلَيْهِمْ ۚ إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ 

(Allah does not forbid you, with regards to those who do not fight you because of religion and do not expel you from your homes – from being righteous toward them and acting justly toward them. Indeed, Allah loves those who act justly) (Al-Mumtahanah: 8)

The Prophet (saws) said:

“If anyone wrongs a man with whom a covenant has been made, or curtails any right of his, or imposes on him more than he can bear, or takes anything from him without his ready agreement, I shall be his adversary on the day of resurrection.”[1]

Jizyah is only taken from them when they have the financial capability to pay it.

When the Muslims were unable to fulfill the rights towards the Ahlu Dzimmah (Non-Muslims under their protection) and could not protect them from their enemies, they returned to them that they had taken as jizyah due to the failure to fulfill its condition, which is to provide protection.

It was narrated by Makhul that Abu Ubaidah received consequent  news about the gathering of the Roman forces, and the situation became difficult for him and for the Muslims. Abu Ubaidah wrote to each governor in the cities whose inhabitants had made peace agreements with them, ordering them to return the jizyah and kharaj they had collected from them. He instructed the governor to convey them a message that they were returning their money because they had received information about the gathered Roman forces, and that these inhabitants had laid down the condition that the Muslims would protect them, but the Muslims were unable to do so. They returned what they had taken and maintained their commitment, and if Allah granted them victory, they would fulfill the contract with them.

The Muslims, under the guidance of their religion, continued their civilized contributions by moving from being recipients of jizyah to becoming providers of financial assistance and guarantees for the poor among the Ahlu Dzimmah (Non-Muslims under their protection). Umar ibn al-Khattab (may Allah be pleased with him), witnessed an elderly man from the jizyah-paying community begging people for help. Umar remarked, “We have not been fair to you, we consumed your youth, then we take jizyah from you!.” Consequently, he instructed his officials not to collect jizyah from elderly individuals. One of Umar’s directives was to lighten the burden for those who couldn’t afford to pay jizyah and to provide assistance to those in need.

[1] Sunan Abi Dawud: The Book of Kharaj, Chapter no. 33, Hadith no. 3052

(…نَجَسٌ…) (unclean): Something malicious for the corruption of their inner selves.

(…فَلَا يَقْرَبُوا الْمَسْجِدَ الْحَرَامَ…) (so, let them not approach al-Masjid al-Haram,): That is, they are not allowed to enter the sacred Al-Masjidil Haram in Mecca.

 (…بَعْدَ عَامِهِمْ هَٰذَا ۚ…) (after this, their [final] year.): And this was the ninth year of the Hijra.

Abu Huraira (Allah be pleased with him) reported:

“Abu Bakr Siddiq (Allah be pleased with him) sent me during Hajj before the Farewell Pilgrimage for which Allah’s Messenger (saws) had appointed him with a group of people whom he had ordered to make announcement to the people on the Day of Nahr: “After this year no polytheist may perform the Pilgrimage and no naked person may circumambulate the House.” Hamid bin Abdur-Rahman said further, “Then Allah’s Messenger (saws) sent Ali (may Allah honor his face), and commanded him to make the announcement of Bara’ah (Disassociation). Abu Hurairah said: “So Ali made the announcement to the people at Mina on the Day of Sacrifice that no polytheist is to perform Hajj after this year, and no naked person may circumambulate the House.”[1]

The polytheists were prohibited from entering the Sacred Mosque due to their ideological and moral impurity. The Sacred Mosque is the Qibla for the Muslims and the first house established for people to worship Allah (swt). Therefore, it is necessary to purify it from any manifestations of polytheism.

(…وَإِنْ خِفْتُمْ عَيْلَةً فَسَوْفَ يُغْنِيكُمُ اللَّهُ مِن فَضْلِهِ إِن شَاءَ ۚ…) (And if you fear privation, Allah will enrich you from His bounty, if He wills.): Meaning, if you fear poverty due to the interruption of trade between you and the disbelievers, then indeed you should know that Allah (swt) will compensate you for it and provide for you from His bounty if He wills. Indeed, this truth has been proved along the time as stated in the Book of Allah (swt), as Allah (swt) blessed them with sustenance in response to the supplication of our master Ibrahim (PBUH):

   وَإِذْ قَالَ إِبْرَاهِيمُ رَبِّ اجْعَلْ هَٰذَا بَلَدًا آمِنًا وَارْزُقْ أَهْلَهُ مِنَ الثَّمَرَاتِ مَنْ آمَنَ مِنْهُم بِاللَّهِ وَالْيَوْمِ الْآخِرِ 

(And [mention] when Abraham said, “My Lord, make this a secure city and provide its people with fruits – whoever of them believes in Allah and the Last Day.”) (Al-Baqara: 126)

The Reason for Revelation: Sa’id ibn Jubayr said: when the verse, “Indeed, the polytheists are unclean, so let them not approach the Sacred Mosque after this, their [final] year”, was revealed, it was difficult for the companions of the Prophet Muhammad (saws). Some said, “Who will provide us with our food, and who will bring us the supplies?” In response, the verse “And if you fear privation, Allah will enrich you from His bounty if He wills.”

…إِنَّ اللَّهَ عَلِيمٌ حَكِيمٌ  (Allah is Knowing and Wise.): For, He has full knowledge about your situation and He is wise in managing your affairs.

[1] Sahih al-Bukhari: The Books of Prayer in Garments, Chapter: What Covers the Aurah, Hadith no. 362

The doors of repentance are always open, never close as long as the soul of the person has not reached his throat, as the Prophet (saws) said:

“God accepts a servant’s repentance till he gives up his spirit in death.”[1]

Allah (swt) does not want for sin or association of other with Him to prevail in any society.

[1] Musnad Imam Ahmad Bin Hanbal: Musnad of The Ones Who Narrate a lot Among the Sahabahs: Musnad Abdullah Bin Umar Bin Al-Khattab, Hadith no. 6160

After the initial defeat, Allah (swt) sent tranquility upon the Messenger of Allah (saws). Allah (swt) also sent unseen armies that fought alongside him. Not everything unseen is nonexistent, and such matters are not beyond the might of Allah.

(لَقَدْ نَصَرَكُمُ اللَّهُ فِي مَوَاطِنَ كَثِيرَةٍ ۙ…) (Allah has already given you victory in many regions): Allah has given you victory in Badr, in the War of the Trench, in the Conquest of Mecca, and in many other locations. “regions” here refers to places where significant events took place, and in this context, it can be understood as “battlefields.”

(…وَيَوْمَ حُنَيْنٍ ۙ إِذْ أَعْجَبَتْكُمْ كَثْرَتُكُمْ…) (and [even] on the day of Hunayn, when your great number pleased you,): The Battle of Hunayn took place after the conquest of Mecca, as the number of believers increased significantly. So some Muslims who were pleased by their large numbers; said, “today, it is impossible that anyone can defeat us because of our number.” Here, they relied on the reasons and ignored the Creator of the reasons. The following is a brief description of what happened on the day of Hunayn, where the tribes of Hawazin and Thaqif gathered and chose Malik ibn ‘Auf to be the leader in this battle. Malik ibn ‘Auf managed to assemble four thousand fighters, and a great number of surrounding Bedouins joined him. Malik devised a plan that the army would go out for battle, along with their wealth, such as money, cattle, and camels. Their women and children were also to accompany them so that each person would defend his family, his property and wealth, thus preventing anyone from fleeing the battle. This approach aimed to ensure that everyone would fight bravely and fiercely, defending everything they possessed, and, in this way, all factors were in place to guarantee victory.

The polytheists gathered and descended into a valley called Wadi Awtas, situated between Mecca and Ta’if. Among them was an elderly blind man named Dorayd ibn al-Soma, who was the leader of the Jusham tribe. When they reached the battlefield, he asked, “In which land are we?” They replied, “We are in the valley of Awtas.” He smiled and said, “It is neither a sharp pointed height nor a loosed soiled plain.” He meant that the land was not suitable and had sharp stones that would be tiring to walk on. However, Malik persisted in his plan. When the Muslim army arrived at the battlefield, they did not notice the presence of the disbelievers, who had carefully concealed themselves from sight. At that moment, Malik ibn Auf signaled to his fighters to begin the attack. The polytheists emerged from every direction and caught the Muslims off guard with a fierce attack. The Muslims had little time to react in the face of the severity and intensity of the battle. Coupled with the element of surprise, the defeat of the Muslim army was imminent in the early hours of the confrontation. Only nine of the Companions remained with the Prophet (saws) on the battlefield, including Abbas, the Prophet’s uncle, Imam Ali ibn Abi Talib and Ayman ibn Umm Ayman, along with a few companions (may Allah be pleased with them all). Here, one may ask: ‘Why this defeat occurred at the beginning of the Battle of Hunayn?’. The answer is that when the Muslim army came out for war, they said, “Today, it is impossible that anyone can defeat us because of our number.” With that mindset, they focused on the reasons and forgot the Creator of the reasons.

So, Allah (swt) willed to reprimand them for that and, at the same time, elevate the status of the Prophet (saws). Al-Abbas (may Allah be pleased with him) said:

“I was in the company of the Messenger of Allah (saws) on the day of (the battle of) Hunain. Abu Sufyan bin Al-Harith and I did not leave the Messenger of Allah (saws) throughout the battle. The Messenger of Allah (saws) was riding on his white mule. When the Muslims had an encounter with the pagans, Muslims took to their heels. The Messenger of Allah (saws) began to urge his mule towards the disbelievers, holding the bridle of his mule. I was trying to restrain it from going very fast, and Abu Sufyan was holding the stirrup of the mule of the Messenger of Allah (saws). The Messenger of Allah (saws) said, “O Abbas! Call out the People of As-Samurah [i.e., those people who had made the covenant under the tree (i.e., Bai’ah Ridwan)].” ‘Abbas called out at the top of his voice: “Where are the People of As-Samurah.” ‘Abbas said: As soon as they heard my voice, they rushed towards the Prophet (saws) like a cow turning towards her calf. They were shouting: “Here we are.” Soon they began to fight the infidels. Then there was a call for Ansar. Those who called out to them shouted: “O you the people of Ansar! O you the people of Ansar!” They ended their call at Banu Al-Harith bin Al-Khazraj. The Messenger of Allah (saws) who was riding on his mule looked at their fight with his neck stretched forward and he said, “This is the time when the fight is raging hot.” Then the Messenger of Allah (saws) took pebbles and threw them in the face of the disbelievers. He said, “By the Rubb of Muhammad, the disbelievers will be defeated.” I continued to watch until I found that their force was subdued and they began to retreat.”[1]

Al-Bara narrating when a man from Qais (tribe) asked him “Did you flee leaving Allah’s Messenger (saws) on the day (of the battle) of Hunain?” Al-Bara’ replied:

“But Allah’s Messenger (saws) did not flee. The people of Hawazin were good archers, and when we attacked them, they fled. But rushing towards the booty, we were confronted by the arrows (of the enemy). I saw the Prophet (saws) riding his white mule while Abu Sufyan was holding its reins, and the Prophet (saws) was saying “I am the Prophet (saws) undoubtedly.” (Israil and Zuhair said, “The Prophet (saws) dismounted from his Mule.”) ‘[2]

This means that Allah (swt) would never forsake him; He would never abandon him, for he is His Messenger. No one from the Hawazin and Thaqif could stand before the believers, and the battle ended with a decisive victory, abundant spoils, and wealth beyond measure. The Muslim army set out towards Ta’if to pursue the fleeing enemies, and Malik ibn Auf, the enemy commander, went into hiding. Later, the Messenger of Allah (saws) returned, and he distributed the spoils. The distribution of the spoils almost caused discord among the Muslims because the Prophet (saws) gave a share of the spoils to those new reverts to Islam whose hearts needed to be softened and to other Arab tribes, but he did not allocate anything to the Ansar. When the Prophet (saws) distributed gifts to the Quraysh and other Arab tribes, excluding the Ansar, some of the Ansar felt resentment, and talk of this began to increase among them, Narrated by Abu Sa’id: When the Messenger of Allah (saws) distributed the war captives at Al-Ja’ranah, he gave to the Quraysh and other Arab tribes, but not to the Ansar. This led to much discussion and discontent among them. Some of them even said, “As for the Messenger of Allah, he has now rejoined with his people.” The news reached the Prophet, and he sent for Sa’d ibn Ubadah and asked him:

“What are these words I have been told about you?” Sa’d replied, “Yes, what has reached you is true.” The Prophet then asked, ” what do you think of all that?” Sa’d said, “I am just a man from my people.” The Prophet’s anger intensified, and he said, “Gather your people, and let no one else be present with them.” So, Sa’d gathered them in one of the enclosures designated for the spoils of war. The Prophet stood at the entrance, allowing only those from Sa’d’s tribe to enter. He might have left some of the Muhajirun to enter and disallowed others. Then the Prophet (saws) came, and anger was apparent on his face. He said, ” Didn’t I come to you when you were astray and Allah guided you? Weren’t you foes and Allah made you love one another? You were poor and Allah gave you wealth.?” “Yes,” they said, “Allah and His Messenger are better and more gracious.” Then he (saws) said: “What prevents you from replying to the Messenger of Allah, O congregations of Helpers?” They said, “What should be the reply, O Messenger of Allah, while to the Lord and to his Messenger belong all benevolence and grace.” The Prophet (saws) again said: “But by Allah, you might have answered and answered truly, for I would have testified to its truth myself, you could reply to me: ‘You came to us belied and rejected and we accepted you; you came to us as helpless and we helped you; a fugitive, and we took you in; poor and we comforted you’. You Helpers, do you feel anxious for the things of this world, wherewith I have sought to incline these people unto the Faith in which you are already established?

Are you not satisfied, O group of Helpers that the people go with ewes and camels while you go back with the Messenger of Allah (saws) to your dwellings. By Him in Whose Hand is my life, had there been no migration, I would have been one of the Helpers. If the people would go through a valley and passage, and the Helpers go through another valley and passage, I would go through the valley and passage of the Helpers. Everyone is the outer layer while The Ansar is the inner layer. O Allah! Have mercy on the Helpers, their children and their children’s children.” The audience wept until wet their beards as they said: “Yes, we are satisfied that the Prophet of Allah (saws) ! is our lot and share.” Then the Prophet (saws) left the gathering and the people also dispersed “[3]

How beautiful and magnificent was the moment during the Battle of Hunayn when the Messenger of Allah (saws), the master of loyalty has addressed the Ansar with this overwhelmingly great impactful speech.

[1] Al-Mustadrak ‘alas Sohihayn: Vol 3, Pg 370, Hadith no. 5418

[2] Sahih al-Bukhari: The Book of Jihad and Siyar, Chapter: The One who Drives Another Person’s Animal in Battle, Hadith no. 2709

[3] Kanzul ‘Ummal: The Book of Jihad and Siyar, Vol 14, Hadith no. 37939

(…اقْتَرَفْتُمُوهَا…) (which you have obtained): You obtained it through hardship; you gained it through your labor. Thus, these funds become more precious to you than the money you inherit which has come without effort.

(…وَتِجَارَةٌ تَخْشَوْنَ كَسَادَهَا…) (commerce wherein you fear decline): It’s a trade; a delayed profit.

(…وَمَسَاكِنُ تَرْضَوْنَهَا…) (and dwellings with which you are pleased): Here, the Almighty enumerates everything related to what a person desires and loves in this worldly life.

They have chosen Allah (swt) and the Messenger (saws), so there were two choices: either to leave Mecca and choose Allah, the Majestic and His noble Messenger (saws), or to choose their wealth, their trade which they feared to loss, their homes, and their kin. This is the true meaning of migration about which the Prophet (saws) said: “There is no emigration after the conquest (of Makkah) but only Jihad [(striving and fighting in the cause of Allah). will continue] and good intention “[1]

In the authentic hadith which is considered half of the religion, it is stated:

“Deeds are to be judged only by intentions, and a man will have only what he intended. When one’s emigration is to God and His Messenger, his emigration is to God and His Messenger; but when his emigration is to a worldly end at which he aims, or to a woman whom he marries, his emigration is to that to which he emigrated.”[2]

Here, Allah (swt) clarifies the balance in everything related to the worldly life and migration to Allah, the Almighty, and His Messenger (saws) and jihad in His cause.

(…فَتَرَبَّصُوا) (then wait): This phrase indicates an intense anticipation.

(…وَاللَّهُ لَا يَهْدِي الْقَوْمَ الْفَاسِقِينَ) (And Allah does not guide the defiantly disobedient people.): Those who go against His (swt) obedience and rulings, as they chose disobedience, it became necessary for them not to be guided.

[1] Sahih al-Bukhari: The Book of Jihad and Siyar, Chapter: The Obligation of Nafir and What is Obligatory of Jihad and Intention, Hadith no. 2670

[2] Sahih al-Bukhari: The Book of the Beginning of Revelation, Chapter: How the Revelation to The Messenger of Allah (saw) Began, Hadith no. 1

Here, in the context of the migration and the atmosphere of the first armed confrontation between the noble Messenger (saws) and the polytheists, who were his own people, kin, and the people of the Muhajireen (those who migrated) in Mecca, Allah (swt) says:

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا آبَاءَكُمْ وَإِخْوَانَكُمْ أَوْلِيَاءَ إِنِ اسْتَحَبُّوا الْكُفْرَ عَلَى الْإِيمَانِ…)) (Oh you who have believed, do not take your fathers or your brothers as allies if they have preferred disbelief over belief): The address is to those who believed and migrated at that time, indicating that allegiance should not be given to the polytheists, even if they were their fathers, brothers or relatives. The true ally is the one to whom a person turns to in all matters, and the disbelieving people should not be chosen for this role.

(…إِنِ اسْتَحَبُّوا الْكُفْرَ عَلَى الْإِيمَانِ ۚ…) (if they have preferred disbelief over belief.): Allah (swt) says (preferred) not (loved) because in this context, the word (preferred) denotes a pretending act of love, while faith is inherent and natural. A person is born with an innate belief in Allah (swt), so when the preference is for disbelief, then there is unnatural act. If they had left the matter to their natural love, desires, and hearts, they would have chosen faith over disbelief.

(…وَمَن يَتَوَلَّهُم مِّنكُمْ فَأُولَٰئِكَ هُمُ الظَّالِمُونَ) (And whoever does so among you – then it is those who are the wrongdoers.): It is because they know about faith, understand the truth, and are aware that Allah (swt) is the Creator and the Sustainer, and He is the one to be obeyed. If they follow the polytheists who worship idols and statues, they would have indeed wronged themselves.

The Lord (swt) indicates that these Paradises that He has prepared for the believers, along with this tremendous contentment and immense mercy, and this unimaginable bestowal in the hereafter, are eternal. The blessings will never abandon you, nor will you leave them, forever.

(…إِنَّ اللَّهَ عِندَهُ أَجْرٌ عَظِيمٌ) (Indeed, Allah has with Him a great reward.): This immense reward, this recompense, and the enduring bliss, along with the perpetual and everlasting bestowal, are what Allah (swt) has designated for human beings based on their good deeds in the worldly life. It is a reward for their fulfillment of the commands of Allah (swt) and their avoidance of His prohibitions.

( يُبَشِّرُهُمْ رَبُّهُم بِرَحْمَةٍ مِّنْهُ…) (Their Lord gives them good tidings of mercy from Him): In addition to the victory they achieved in the Battle of Badr, they have another glad tiding, which is gaining the mercy and pleasure of Allah (swt).

This mercy is the basis for their entry into paradise because they do not enter paradise solely based on their deeds, struggles, or the expenditure of their wealth; rather, they enter it through the mercy of Allah (swt). This is clearly indicated by the Prophet (saws):

“None of you will enter Paradise by his deeds.” They said: Allah’s Messenger, not even you? Thereupon he said: Not even I, but that Allah should wrap me in His Mercy and Grace.“[1]

Just in making paradise a reward for those who strive and perform righteous deeds in this world, it is a mercy from Allah(swt).

(…وَرِضْوَانٍ…) (and the pleasure): When Allah (swt) is pleased with them, His displeasure will never follow thereafter. The Prophet (saws) said:

“Allah would say to the inmates of Paradise: O, Dwellers of Paradise, and they would say in response: At thy service and pleasure, our Lord, the good is in Thy Hand. He (the Lord) would say: Are you well pleased now? They would say: Why should we not be pleased, O Lord, when Thou hast given us what Thou hast not given to any of Thy creatures? He would, however, say: May I not give you (something) even more excellent than that? And they would say: O Lord, what thing can be more excellent than this? And He would say: I shall cause My pleasure to alight upon you and I shall never be afterwards annoyed with you.”[2]

(…وَجَنَّاتٍ لَّهُمْ فِيهَا نَعِيمٌ مُّقِيمٌ) (and of gardens for them wherein are enduring delights.): It is not a single paradise but multiple Paradises, wherein there is everlasting bliss. The enduring bliss is the permanent joy, unlike the transient pleasures of this world, where human existence is also transient. From birth, one is on a journey towards his end.

[1] Musnad Ahmad Bin Hanbal: Musnad Abi Hurairah (ra), Hadith no. 7473

[2] Sohih Bukhari: The Book of Riqaq, Chapter: The Description of Paradise and Hellfire, Hadith no. 6183

(الَّذِينَ آمَنُوا وَهَاجَرُوا…) (The ones who have believed, emigrated…): The early immigrants (muhajir) have the precedence, as they struggled and were the pioneers of Islam. They left their homes and wealth for the sake of Allah (swt), migrating from Mecca to the al-Medina with the Messenger of Allah (saws).

(…وَجَاهَدُوا فِي سَبِيلِ اللَّهِ…) (and striven in the cause of Allah): This refers to the battles of Badr, Uhud, and the Trench.

 (…بِأَمْوَالِهِمْ وَأَنفُسِهِمْ…)(with their wealth and their lives): Jihad is carried out with both one’s self and one’s wealth to prepare for the necessities of combat.

(…أَعْظَمُ دَرَجَةً عِندَ اللَّهِ ۚ…) (are greater in rank in the sight of Allah.): Those are the individuals who have the preferred and foremost status.

(…وَأُولَٰئِكَ هُمُ الْفَائِزُونَ…) (And it is those who are the attainers [of success].): ‘Those’ refers to the believing immigrants and the fighters in the path of Allah (swt). To them belong success and prosperity with Allah (swt).

(أَجَعَلْتُمْ سِقَايَةَ الْحَاجِّ وَعِمَارَةَ الْمَسْجِدِ الْحَرَامِ…) (Have you made the providing of water for the pilgrim and the maintenance of al-Masjid al-Haram…): It is known that Quraish used to share the responsibilities related to the care of the Ka’ba and the pilgrims among its various clans; such as providing water for the pilgrims and maintaining the Ka’ba. Al-Abbas ibn Abd al-Muttalib was the one responsible for providing water for the pilgrims, which was a great honor at that time. As for the key to the Ka’ba, it was in the hands of Talhah ibn Shaibah.

The Reason for Revelation of this verse: This verse was revealed concerning Ali bin Abi Talib, may Allah be pleased with him, as well as Al-Abbas and Talhah ibn Shaibah. Each of them was boasting about their virtues. Al-Abbas said, “I am the one who provides water (for the pilgrims),” and Talhah said, “I have the keys to the Ka’ba.” As for Ali, (may Allah be pleased with him), said, “I am the one engaged in jihad, and I prayed towards the Ka’ba six months before you.”

(…لَا يَسْتَوُونَ عِندَ اللَّهِ ۗ…) (They are not equal in the sight of Allah.): This meaning is reflected in this verse:

 وَمَا عِندَ اللَّهِ خَيْرٌ وَأَبْقَىٰ

(What is with Allah is better and more lasting) (Al-Qasas: 60)

However, what is with humans will never last.

(…وَاللَّهُ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ…) (And Allah does not guide the wrongdoing people.): Those are who prevent guidance from reaching themselves when they wronged people and wronged themselves.

(إِنَّمَا يَعْمُرُ مَسَاجِدَ اللَّهِ…) (The mosques of Allah are only to be maintained by…): Maintaining the mosques here either means frequenting the mosque, or taking care of the its building. However, building of the essence of those who prostrates in the places of worship is the most important. This refers to the development of the individuals and the construction of values and morals within them. Thus, those who are eligible to tend to Hish Mosques are as follows:

(…مَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ…) (those who believe in Allah and the Last Day): The pillars of faith are to believe in Allah, His angels, His books, His Messengers, the Last Day, and in divine decree, both the good and the bad. As Allah (swt) describes those who maintain the mosques by being believers in Him, this description encompasses the entire meanings of faith; the belief in Allah summarizes the entire concept of faith. Then comes the belief in the Last Day, where individuals will be held accountable for their deeds and the sincerity of their faith. As the Prophet (saws) said:

” Faith has over seventy branches or over sixty branches, the most excellent of which is the declaration that there is no god but Allah, and the humblest of which is the, removal of what is injurious from the path: and modesty is the branch of faith.,”[1]

(…وَأَقَامَ الصَّلَاةَ وَآتَى الزَّكَاةَ…) (And establish prayer and give zakah):  Establishing prayer is a declaration of ongoing loyalty to Allah, and there is no excuse for a Muslim to leave it. It is the cornerstone of the religion, as the Prophet (saws) said:

” …The root of this matter (foundation) is Islam, its pillar (mainstay is) As-Salat (the prayer)…”[2]

Establishing prayer involves performing it with its pillars, conditions, obligations, sunnahs, facing the qiblah, doing ablution, and maintaining purity, as instructed by the Prophet (saws). Therefore, this verse encompasses two pillars of Iman: faith in Allah and believing in the Last Day. It encompasses too two pillars of Islam: Establishing prayer and giving zakah,

(…وَلَمْ يَخْشَ إِلَّا اللَّهَ ۖ…) (And they do not fear except Allah.): It is natural for someone who undertakes all these acts of faith to fear none but Allah (swt). Why did Allah (swt) say “and they do not fear except Allah” in this context?

The answer is that there are many who engage in building mosques may do so for the purpose of gaining recognition and boasting about their contributions. Therefore, Allah (swt) emphasizes that mosques are dedicated to Him (swt) alone, and one should not invoke anyone else alongside Him, as He says:

 وَأَنَّ الْمَسَاجِدَ لِلَّهِ فَلَا تَدْعُوا مَعَ اللَّهِ أَحَدًا

(And that the mosques are for Allah, so do not invoke with Allah anyone) (Al-Jinn: 18)

Therefore, the deeds must be done sincerely for the sake of Allah (swt). Whoever builds mosques for Allah, he is the one who believes in Him, believes in the Last Day, establishes prayer, pays zakat, and, most importantly, fears none but Allah (swt). He should understand that strength is in the hands of Allah, and harm or benefit can only come with His permission.

[1] Sahih Muslim: The Book of Faith, Chapter: The Explanation of the Number of Branches of Faith, Hadith no. 35

[2] Sunan Nasa’i: The Book of Tafseer, The Chapter of Surah As-Sajdah, Hadith no. 11394

(…أَن يَعْمُرُوا مَسَاجِدَ اللَّهِ…) (to maintain the mosques of Allah…): ‘to maintain the mosques’ could either refer to sit in the mosque, or to take care of its affairs. Allah (swt) forbids the polytheists from both of these activities.

(…شَاهِدِينَ عَلَىٰ أَنفُسِهِم بِالْكُفْرِ ۚ…) (Witnessing against themselves with disbelief.): The mosque is a place assigned for the worship of Allah (swt), and the Sacred House (the Kaaba) is the first House established for humanity for the worship of the One true God, as Allah (swt) says:

 إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ لَلَّذِي بِبَكَّةَ مُبَارَكًا وَهُدًى لِّلْعَالَمِينَ

(The first House (of worship) appointed for men was that at Bakka: full of blessing and of guidance for the worlds.) (Ali-‘Imran: 96)

Therefore, it is not rationally for the polytheists to maintain places of worship for Allah, as they do not believe in Him. How would they maintain His mosques in general, and the Sacred Mosque (Masjidil Haram) in particular?

(…أُولَٰئِكَ حَبِطَتْ أَعْمَالُهُمْ…) (For those, their deeds have become worthless…): Whatever they do in terms of providing water for the pilgrims and taking care of matters related to the Sacred House, all these actions will be in vain. Their deeds have been thwarted and have become worthless because they do not believe in Allah (swt).

(أَمْ حَسِبْتُمْ أَن تُتْرَكُوا…)  (Do you think that you will be left [as you are]): The rhetorical question is this here is meant to express negation, in other words, Allah (swt) would not leave you without any trials.

(…وَلَمَّا يَعْلَمِ اللَّهُ الَّذِينَ جَاهَدُوا مِنكُمْ) (while Allah has not yet made evident those among you who strive [for His cause]): Undoubtedly, Allah (swt) knows, and Has a pre-eternal knowledge. However, Allah (swt) does not hold people accountable based on His eternal and complete knowledge; rather, He judges them based on their deeds. Similarly, He says:

 أَمْ حَسِبْتُمْ أَن تَدْخُلُوا الْجَنَّةَ وَلَمَّا يَعْلَمِ اللَّهُ الَّذِينَ جَاهَدُوا مِنكُمْ وَيَعْلَمَ الصَّابِرِينَ

(Or do you think that you will enter Paradise while Allah has not yet made evident those of you who fight in His cause and made evident those who are steadfast?) (Al-Imran: 142)

This is the argumentation by which the evidence will be presented against people on the Day of Judgment.

 (…وَلَمْ يَتَّخِذُوا مِن دُونِ اللَّهِ وَلَا رَسُولِهِ وَلَا الْمُؤْمِنِينَ وَلِيجَةً…) (And do not take other than Allah, His Messenger and the believers as intimates?): The Arabic word of (intimates) refer to the evil advisors. As there was a close kinship and ties of relationship between the polytheists in Mecca and the Muslims who migrated to Medina. In addition, there was the emergence of hypocrisy in society after several Arab tribes entered Islam, and Islam was strengthened. Therefore, there had to be a test of faith, as humans are subjected to trials, and this is the divine wisdom of Allah in His creation. Here, Allah (swt) wanted to convey to them: “Beware of assuming that you would be left without being tested before Allah makes clear the true essence of your faith, which will be an argument against you?

(…وَاللَّهُ خَبِيرٌ بِمَا تَعْمَلُونَ) (And Allah is Acquainted with what you do): For there is no secret hidden from Him (swt) on the earth or in the heavens; He knows all secrets and the unseen.

(وَيُذْهِبْ غَيْظَ قُلُوبِهِمْ ۗ…) (And remove the fury in the believers’ hearts): Through this great battle and overwhelming victory that occurred on the Day of Badr, Allah (swt) removed from the hearts of the believers, the accumulated anger from the years of siege, torture, persecution, killing, and suffering inflicted by the Quraysh throughout the period of the call of the Prophet (saws) in Mecca.

(…وَيَتُوبُ اللَّهُ عَلَىٰ مَن يَشَاءُ ۗ…) (And Allah turns in forgiveness to whom He wills): This is something only Allah (swt) is able to do. Humans, by nature, seek revenge and retaliation for aggression. As for Allah (swt), He always opens the door of repentance for His servants because He (swt) wants to close the avenues of crime in societies. If someone commits murder, theft, or other sins and the door of repentance is closed for them, they will continue in their crimes. The call for reform is, in essence, an opening of the door of repentance, allowing individuals to turn away from their wrongdoing and crimes, thus becoming good and in turn, society is reformed.

 (قَاتِلُوهُمْ يُعَذِّبْهُمُ اللَّهُ بِأَيْدِيكُمْ…)  (Fight them; Allah will punish them by your hands): Allah (swt) is not in need of having the believers to punish them. Allah is capable of sending down punishment upon them from the heavens and relieving the believers of them. However, it is Allah’s wisdom (set ways) in His creation that there are causes in the world. Hence, He (swt) requested the preparation of strength to deter the enemies. Then He says: “And victory is not but from Allah (swt), The Mighty, The Wise.” However, He, Glorified and Exalted, encourages taking the necessary measures.

(…وَيُخْزِهِمْ…) (and will disgrace them): This word means disgrace or humiliation. For some people like Abu Jahl, Al-Walid and others, disgrace is more severe for them than punishment itself.

(…وَيَشْفِ صُدُورَ قَوْمٍ مُّؤْمِنِينَ) (and give you victory over them and satisfy the breasts of a believing people.): Like Abdullah ibn Mas’ud, Bilal, and other early believers who were severely tortured and suffered. In their battle of Badr, Allah (swt) wanted to soothe their hearts after having suffered abuse and oppression.