15. The all encompassing knowledge of Allah is an obvious fact which is naturally known to every body.

16. The whisperers may be three or more or less, by way of His knowledge, His power of hearing and seeing and His might, ALLAH is always present there. Hence the secret talks cannot remain unknown to HIM.

17. ‘Najwa’ means to confer secretly or to whisper in an assembly with an intention that others may not know about the deliberations. This kind of talking is permissible only when it is for removing any evil or to bring about reconciliation between people etc. Otherwise this method of talking is undesirable because whispering is generally resorted to for wrong purposes like backbiting someone or conspiring against some one etc. It is mentioned in Surah Nisa:

“There is no good in much of their secret talks, but whosoever exhorts to a deed of charity, or justice or reconciliation between men, there is definite good in it.” (Nisa:114)

18. Means the hypocrites who used to attend the assembly of the holy prophet and thereafter indulge in whispering among themselves, these secrets talks were meant for creating doubts and apprehensions in religion, conspiring against the faithful and for exhorting them to oppose the holy prophet.

19. There is a command to send rahmat (blessings) and salaam (greetings) on the holy prophet:

“Verily, Allah and His angels shower blessings on him. O you who believe! Send blessings on him and greet him with a worthy salutation.” (Ahzab : 56)

The ‘words’ Assalaamu Alaik’ and ‘Assalaamu Alaikum’ have been used for this greeting. But the Jews and their collaborators (hypocrites) were pronouncing ‘salam’ in such a way that it used to sound ‘sam’ meaning death. Aayeshaa (R.) reports that: “A group of the Jews arrived to visit the holy prophet. They said: “As samu Alaikum” which meant death to you.

Ayesha (R.)says that she understood the mischief and in reply, said: “Wa alaikum us sam wallaanah” meaning death and curse on you. Hearing this the holy prophet said: O Ayesha! Let it go. Allah likes leniency in every thing. I submitted: O Allah’s messenger! Did you not hear what they said? The holy prophet said: I had already replied to them: “Wa Alaikum” (on you). Hence in such circumstances it is enough to say “Wa alaikum” (on you). (Bukhari. Kitabul Adab)

They have been taken to task for this mischief, in this ayah.

20. That is: If this man is really a prophet of Allah then why His torment does not overtake us? ‘This was a big misunderstanding of theirs, Otherwise it is a fact that God gives time to the criminals. The divine punishment does arrive at the appointed hour.

21. The Divine wrath may or may not arrive in this world. The real torment is that of the Hereafter which they are bound to suffer and it will be sufficient for them.

22. Whispering should be only for the benefit of the people and for the sake of religious interest. It must never be for sins and corruption.

23. This whispering which is meant for evil purposes is the result of the exhortation and evil suggestion of the devil. When the faithful see such mischievous whisperings it pains them and they think how much work is being done to defeat the Muslims.

24. The believers should rest assured that satan will not harm them at all. They will suffer harm only when it may be Allah’s will. It is such tawakkul (reliance on Allah) which makes man courageous.

25. There was much congestion in the Masjide Nabvi where very often there used to be no room for new comers. So this command was given that they should sit in the assembly in such way that the late comers could be accommodated. Its reward is also described that those who made room for others would get spaciousness from Allah. This spaciousness from Allah includes increase in good as well as spacious gardens of paradise. To make room for others is one of the disciplined manners of assembling. Therefore this commend has not been kept limited only to the mosque of the holy prophet. Rather all Muslims have been ordained to observe it in all of their assemblies, be they their religious gatherings or consultative assemblies, or meetings held for other useful purposes.

26. When an order to disburse is given then get up. Moreover, if the president of the meetings feels it necessary to make changes in the sitting arrangements you should maintain the discipline.

27. Here is a hint that even if one is higher in respect of his knowledge or wealth he should invariably abide by the assembly procedure. If he gets a seat in a far off corner or even if the president calls upon him to get up he must not regard it as an insult. Highness of rank lies in such lowliness only. Says a hadith:

“The slave who observes lowliness for the sake of Allah his rank is raised by Allah.” (Muslim: Kitaabul Birr)

Isa (Alaihis Salaam) has severely criticized those people who are greedy of chair. It is mentioned in the Bible of Marks that:

“And in his teaching he said, ‘Beware of the scribes, who like to go about in long robes, and to have salutations in the market places and the best seats in the synagogues and the places of honour at feasts, who devour widows’ houses and for a pretence make long prayers. They will receive the greater condemnation.” (Marks: 12 38-40)

And today leaders run after chairs and Ulama (scholars) too generally want high ranks which makes them worthless. Yet they do not realise.

28. This order to pay alms was given to those who wanted to have talks with the holy prophet in privacy so that they may feel that they are conferring with a high personality. They will then refrain from telling untruth and also from unnecessarily wasting of time in useless talks.

29. Better as it will give you a reward and purer because you will stand before the holy prophet with pious sentiments.

30. If you do not have anything to offer as alms then and there you can talk with the holy prophet with a hope that God is the Forgiver, the Merciful.

This concession is not only for the poor because if it had been only for the poor the words “FA M ALLAM YAJID” ( ) would have been used, to mean The one who may not have anything for giving alms. But the words used in this ayah are “FAIL LAM TAJIDOO” (But if you do not find anything to offer in alms) the apparent meaning of which is “Allah will Forgive the one who does not find anything to offer as alms on the spot.”

31. Though there was much leniency in the above order of giving alms yet the companions found it difficult to arrange for alms giving on the spot. They also felt that it was not proper to talk with the holy prophet without offering alms. This feeling of theirs has been termed as ‘fear’. Otherwise it was not due to miserliness.

32. Allah made the above ayah about alms giving more lenient there by informing you that you will not be questioned in case you could not comply with the order. This makes it automatically obvious that giving alms before entering into discussion with the holy prophet in privacy is better and purer but it is not binding.

Some commentators have raised a discussion of ‘nasikh’ and ‘mansookh’. They think that the first ayah which orders alms giving is repealed by the second ayah which clarifies that Allah is forgiver. This is despite the fact that there is no mention of the first ayah being repealed, nor has any ayah of Quran ever been repealed. Really speaking the second ayah has made the first order some what easy. It has not revoked it. Repeal could be effected only when the second order would prohibit alms giving mentioned in the first ayah. But this second ayah has not prohibited it but made it lenient. This order of reduction or leniency came only when people had well understood the extraordinary importance of holding talks with the holy prophet in privacy, and the holy companions too had realised it. Regarding the narration which says that the second order came few hours after the revelation of the first commandment, it is not trustworthy.

33. After this reduction (leniency or allowance) you should have fulfilled your standing duty more diligently and nicely and you should be ever ready to obey Allah and His prophet as these are the things which infuse honesty and sincerity in Faith.