206. That is, 'O those who have believed, do not devour usury after your Islam, as you were used to devouring it in pre Islamic times.' The practice then prevalent was that when a man failed to return a loan taken on interest within the stipulated time, he would make a fresh contract with the lender, agreeing to add up the interests accrued until then to the principal and allow new rates of interest payable on the new sum, in return for an extended deadline. This, according to `Ata', Mujahid, and Ibn Zayd, is the interest upon interest that the verse is speaking of (Ibn Jarir, Qurtubi).

Further, the words doubled and redoubled do not mean you can consume simple interest (and not compound interest: Au.). Rather, the worst of its kind has been mentioned for emphasis. For example you say, 'Do not speak foul inside the mosque.' But it does not mean that the person can speak foul outside the mosque (Shabbir).

207. Imam Abu Hanifah has said that this is the toughest of the Qur'anic verses with reference to the believers, who, if they do not give up usury, are promised a Fire that has been primarily lit for the unbelievers (Zamakhshari, Alusi).

Because of the placement of the verse, many commentators are of the opinion that whoever deals with usury with the belief that it is permissible, can be declared a kafir. Abu Hanifah has stated that the kufr of a person appears itself at the time of his death (Qurtubi).

The verse also proves that Jahannum has already been created (Razi, Qurtubi).

208. It is the breadth of Paradise that has been mentioned since normally it is lesser of the two: the length and breadth (Zamakhshari). For example, the Qur'an said (55: 54):

مُتَّكِئِينَ عَلَى فُرُشٍ بَطَائِنُهَا مِنْ إِسْتَبْرَقٍ [الرحمن : 54]

"They will be sitting on carpets whose inner lining will be of brocade." Now, if the inner lining will be of brocade, how rich the outer material will not be? (Qurtubi, Ibn Kathir)

209. If the seven heavens and the seven earths were to be folded together the way you can fold a piece of cloth, that would be the breadth of Paradise (Ibn `Abbas: Ibn Jarir). Other commentators have understood him to mean that if the empty spaces are removed (Au.).

Kalbi has said that there are four Gardens: Jannatu `Adn, Jannatu al Ma'wa, Jannatu al Firdaws and Jannatu al Na'im. A hadith of the Sahihayn says that the last man to enter Paradise will have:

وَيُذَكِّرُهُ اللَّهُ سَلْ كَذَا وَكَذَا فَإِذَا انْقَطَعَتْ بِهِ الأَمَانِىُّ قَالَ اللَّهُ هُوَ لَكَ وَعَشَرَةُ أَمْثَالِهِ

"Allah reminding him to ask this and ask that, until when he would have exhausted his imagination, he would be told, 'All that you wished for is yours plus ten times it'" (Qurtubi).

Ya`la b. Murra says (in a hadith in Musnad Ahmad: Ibn Kathir): 'I met Al Tanukhiyy in Hims. He was the one who had (in his days of unbelief) carried the letter of Heraclius (the Byzantine Emperor) to the Prophet. By then he had become very old, bent double. He told me: "I presented the letter of Heraclius to the Prophet. A man at his left side received the letter from me. I asked: 'Who is it that is going to read the letter?' They said, 'Mu`awiyyah.' He began to read. (One sentence said): 'You have written to me, inviting me to a Paradise whose breadth is the heavens and the earth, prepared for the believers. Where then is the Fire?' The Prophet answered: "Glory to Allah. Where is the night when the day arrives?"' (Ibn Jarir, Qurtubi).

210. It is reported of `A'isha that once she gave away in charity a single grape (Zamakhshari, Razi); others of the Salaf have given a single onion in charity (Razi).

211. Kazm of the original is used for holding back something and filling it to its full such as pouring water into a water skin brim full and then tying up a knot at the mouth not to let it escape. Hence the verse 84 in surah Yusuf:

وَابْيَضَّتْ عَيْنَاهُ مِنَ الْحُزْنِ فَهُوَ كَظِيمٌ [يوسف : 84]

"His eyes whitened with sorrow and he was choked up (with grief)" Qurtubi.

Here are a few ahadith on this topic:

The Prophet is reported by Abu Hurayrah as having said:

من كظم غيظاً وهو يقدر على إنفاذه ملأ اللّه جوفه أمناً وإيماناً

"Whoever restrained his rage despite being in a position to react, shall have his heart filled with peace and faith" (Ibn Jarir, Zamakhshari, Alusi).

The wording of another version as in Abu Da'ud and Tirmidhi is:

"مَنْ كَظَمَ غَيْظًا وَهُوَ قَادِرٌ عَلَى أَنْ يُنْفِذَه، دَعَاهُ اللهُ عَلَى رُؤُوسِ الْخَلائِقِ، حَتَّى يُخيرَهُ مِنْ أيِّ الْحُورِ شَاءَ"

"Whoever restrained his rage despite being in a position to react, will have Allah call him out in front of mankind and let him choose a Huri of his preference" (Ibn Kathir). The hadith is of hasan gharib status (Qurtubi).

According to another hadith:

« مَا تَعُدُّونَ الصُّرَعَةَ فِيكُمْ ». قَالُوا الَّذِى لاَ يَصْرَعُهُ الرِّجَالُ. قَالَ « لاَ وَلَكِنَّهُ الَّذِى يَمْلِكُ نَفْسَهُ عِنْدَ الْغَضَبِ ».

The Prophet asked, “Whom do you consider a good wrestler?” They replied, “He who cannot be wrestled down by men.” He said, "No, a good wrestler among you is he who can control himself when angry " (Razi, Qurtubi). The hadith is in Sahihayn.

There are several reports according to which when somebody asked the Prophet to enjoin him with something good, he replied:

لاَ تَغْضَبْ

"Do not get angry," and repeated the answer when the man repeated his requests.

Ibn `Abbas narrated the Prophet:

مَنْ أَنْظَرَ مُعْسِرًا أَوْ وَضَعَ لَهُ وَقَاهُ اللَّهُ مِنْ فَيْحِ جَهَنَّمَ أَلَا إِنَّ عَمَلَ الْجَنَّةِ حَزْنٌ بِرَبْوَةٍ ثَلَاثًا أَلَا إِنَّ عَمَلَ النَّارِ سَهْلٌ بِسَهْوَةٍ وَالسَّعِيدُ مَنْ وُقِيَ الْفِتَنَ وَمَا مِنْ جَرْعَةٍ أَحَبُّ إِلَي الله مِنْ جَرْعَةِ غَيْظٍ يَكْظِمُهَا عَبْدٌ مَا كَظَمَهَا عَبْدٌ لِلَّهِ إِلَّا مَلَأَ اللَّهُ جَوْفَهُ إِيمَانًا

“Whoever gave respite to someone in hardships or forgave it, Allah will save him from the heat of Jahannum. Lo! The deeds of Paradise are rough, (through) high grounds – said that three times – while the paths of the Fire are easy, down the slope. So, fortunate is he who escaped trials. And there is no gulp that is dearer to Allah than the gulp of anger that a man gulps down. And, never did a man gulp it down for the sake of Allah except that Allah filled his inner self with iman.”

The above report is from Ahmad and of good chain and good matn.

Abu Dharr has reported the Prophet:

« إِذَا غَضِبَ أَحَدُكُمْ وَهُوَ قَائِمٌ فَلْيَجْلِسْ فَإِنْ ذَهَبَ عَنْهُ الْغَضَبُ وَإِلاَّ فَلْيَضْطَجِعْ »

"When one of you gets angry, let him sit down if he is standing. If that does not cool him down, let him lie down.”

In another hadith, also recorded by Abu Da'ud, the Prophet said:

إِنّ الْغَضَبَ مِنَ الشّيْطَانِ، وَإِنّ الشّيْطَانَ خُلِقَ مِنَ النّارِ، وَإِنّمَا تُطْفَأُ النّارُ بالمَاءِ، فإِذَا غَضِبَ أَحَدُكُم فَلْيَتَوَضّأْ



"Anger is from Shaytan. Shaytan has been created from fire. And fire is quenched with water. Therefore, if one of you is angry, let him make an ablution" (Ibn Kathir).

212. Ibn Ishaq has said that these are the qualities: expending, swallowing anger and forgiving the people that constitute ihsan (Ibn Jarir).

Qurtubi adds: It is said that a slave girl of Maymun b. Mehran spilled hot soup on him while he sat with his friends. He flared up in anger. She said: "Those who swallow anger." He cooled down and said: "I've done it." She said: "And forgive the people." He said, "I forgive you." She added: "And Allah approves of those who excel." He said: "I set you free" (Bayhaqi has a similar incident attributed to `Ali ibn Husayn b. `Ali: Alusi).

213. Although the meaning is general and covers all kinds of sins, one of its meanings is adultery. In fact, Jabir and Suddi hold the opinion that this is the only meaning intended here (Ibn Jarir, Qurtubi).

Ibn `Abbas has reported however that the following incident became the cause of its revelation. The Prophet had instituted brotherhood between an Ansari and a Thaqafi both of whom used to go out with the Prophet in turns and by lots for the other to stay back and look after the family of the one out. Now, once the Ansari encountered the Thaqafi's wife when he was out, and tried to kiss her. She covered her face with her hands. (He kissed her hands: Qurtubi). Nevertheless, the Ansari fell into remorse and took to the mountains. (Informed by his wife, the Thaqafi then searched out the Ansari and presented him first to Abu Bakr and `Umar who both chased them away: Qurtubi). When the matter was reported to the Prophet he did not say anything until this verse was revealed (Razi). According to the narration in Kalbi, `Umar asked the Prophet if it was specifically for the Ansari or the rule was common. He said the rule was common (Alusi).

214. Abu Hurayrah has reported a hadith, preserved in Bukhari and Muslim through Ishaq b. Abi Talha, which says:

"أَذْنَبَ عَبْدٌ ذَنْباً. فَقَالَ: اللّهُمّ اغْفِرْ لِي ذَنْبِي. فَقَالَ تَبَارَكَ وَتَعَالَىَ: أَذْنَبَ عَبْدِي ذَنْباً، فَعَلِمَ أَنّ لَهُ رَبّا يَغْفِرُ الذّنْبَ، وَيَأْخُذَ بِالذّنْبِ. ثُمّ عَادَ فَأَذْنَبَ. فَقَالَ: أَيْ رَبّ اغْفِرْ لِي ذَنْبِي. فَقَالَ تَبَارَكَ وَتَعَالَىَ: عَبْدِي أَذْنَبَ ذَنْباً. فَعَلِمَ أَنّ لَهُ رَبّا يَغْفِرُ الذّنْبَ، وَيَأْخُذُ بِالذّنْبِ. ثُمّ عَادَ فَأَذْنَبَ فَقَالَ: أَيْ رَبّ اغْفِرْ لِي ذَنْبِي. فَقَالَ تَبَارَكَ وَتَعَالَىَ أَذْنَبَ عَبْدِي ذَنْبَاً. فَعَلِمَ أَنّ لَهُ رَبّا يَغْفِرُ الذّنْبَ، وَيَأْخُذُ بِالذّنْبِ. اعْمَلْ مَا شِئْتَ فَقَدْ غَفَرْتُ لَكَ"

"A man committed a sin and then said, 'O my Lord. I've committed a sin. Forgive me.' Upon this Allah said, 'My slave committed a sin. He knows that he has a Lord who forgives and punishes for sins. I've forgiven him his sin.' The man committed another sin and said: 'O my Lord. I've committed a sin. Forgive me.' Upon this Allah said, 'My slave committed a sin. He knows that he has a Lord who forgives or punishes for sins. I've forgiven him his sin.' The man then followed up with another sin and said, 'O my Lord. I've committed a sin. Forgive me.' Upon this Allah said, 'My slave committed a sin. He knows that he has a Lord who forgives and punishes for sins. I call you to witness that I've forgiven My slave. So let him do what he will.' (However, what this last part means is that his previous sins are forgiven, since he admitted them, and that he will be saved from future ones by the will of Allah: Qurtubi).

Another hadith on the subject has been recorded by Ahmad, as well as by Tirmidhi and Ibn Majah (which Shu`ayb Anra’ut treated as Sahih on the basis of several citations: Au.). It reports Abu Hurayrah as saying:

"قُلْنَا يَا رَسُولَ الله: مَالَنَا إِذَا كُنّا عِنْدَكَ رَقّتْ قُلُوبُنَا، وَزَهَدْنَا في الدّنيا وَكُنّا مِنْ أَهْلِ الاَخِرَةِ، فَإِذَا خْرَجْنَا مِنْ عِنْدِكَ فَأَنَسْنَا أَهَالِينَا وَشَمَمْنَا الأَوْلاَدَ أَنْكَرْنَا أَنْفُسَنَا؟ فَقَالَ رَسُولُ الله صلى الله عليه وسلم: "لَوْ أَنّكُمْ تَكُونُونَ إِذَا خَرَجْتُمْ مِنْ عِنْدِي كُنْتُمْ عَلَى حَالِكُمْ ذَلِكَ لَزَارَتْكُمْ المَلاَئِكَةُ فِي بُيُوتِكُمْ، وَلَوْ لَمْ تَذْنِبُوا لْجَاءَ الله بِخَلْقٍ جديدٍ كَيّ يَذْنِبُوا فَيَغْفِرَ لَهُمْ. قَالَ قلت: يَا رسولَ الله مِمّ خُلِقَ الْخُلْقُ؟ قالَ: مِنَ المَاءِ. قُلْنا الْجَنّةُ مَا بِنَاؤُهَا؟ قَالَ: "لَبِنَةٌ مِنْ فِضّةٍ وَلَبِنَةٌ مِنْ ذَهَبٍ، وَمِلاَطُهَا المِسْكُ الأَذْفَرُ وَحَصْبَاؤُهَا الّلؤْلُؤُ وَاليَاقُوتُ وَتُرْبَتُهَا الزّعْفَرَانُ مَنْ يَدْخُلْهَا يَنْعَمْ لاَ يَبْأَسْ، وَيَخْلُدْ لاَ يَمُوتُ: وَلاَ تَبْلَى ثِيَابُهُمْ وَلاَ يَفْنَى شَبَابَهُمْ. ثُمّ قَالَ: ثَلاَثٌ لاَ تُرَدُ دَعْوَتُهُمْ: الإِمَامُ العَادِلُ، وَالصّائِمُ حِينَ يُفْطِرُ، وَدَعْوَةُ المَظْلُومِ يَرْفَعُهَا فَوْقَ الغَمَامِ، وَتَفْتَحُ لَهَا أَبْوَابَ السّمَاءِ، وَيَقُولُ الرّبّ عز وجل: وَعِزّتِي لأَنْصُرَتّكَ وَلَوْ بَعْدَ حِين.ٍ"

"We said, 'Messenger of Allah. What’s wrong with us that when we are in your presence our hearts soften up, we treat the world with disdain, and we feel concerned with the Hereafter alone; but when we part company with you, the world bewitches us, and our wives and children engage us.' He said, 'Were you to be always in the state in which you are when with me, angels would shake hands with you and visit you in your homes. And, were you not to sin, Allah would bring a people who will sin so that He might forgive them.' We said, 'Messenger of Allah. Tell us about Paradise, as to how it has been built?' He said, 'A golden brick upon a silver brick, with musk of Azfar grass as its mortar, pearls as the pebbles and saffron as its floor. Whoever gained entry into it will be in great pleasures and never unhappy, will abide forever and never die. His clothes will never get torn there, and his youth will never fade. There are three whose supplication is not rejected: A just ruler, a fasting person when he breaks his fast, and the call of the oppressed which are carried above the clouds, for which the gates of heaven are opened and the Lord says, 'By My Power. I shall help you, even if be after a while'" (Ibn Kathir).

Qurtubi comments: It should be understood, however, that repentance requires atonement, such as, performance of a religious duty that was neglected, or returning of the people's rights if they were wronged, and so forth.

He also adds: Our scholars say however, that the istighfar that is expected of a believer is something that deters repetition of the sin, and not that which is spoken out with the tongue. If one says astagh fi rullaha with his tongue but his heart is with the sin, ready to repeat it, then such an istighfar itself demands another istighfar. This is reported of Hasan al Basri used to say: "Our istighfar demands istighfar." If that was in his time, then, what about in our own times (Qurtubi's), when people go about with beads in their hands, committing sins upon sins, and quite sure that they will be forgiven!

Sahal bin `Abdullah has said: "The ignorant is dead. The forgetful is sleeping. The sinner is drunk and the repeater is destroyed. And the repeater is the one who puts off repentance to the next day, while the next day may not be his."

215. Majid says: "A staggering blow to the Christian idea that the power of forgiving sins is in the hands of Christ and the pastors of his Church. Cf. the NT: 'Then Jesus said to them again ... Whosoever sins ye remit, they are remitted upon them; and whose sins ye retain, they are retained.' (Jn. 20: 20 23). 'Unlimited power of remitting sin was promised and conferred upon the Apostles and their successors by Jesus Christ. This power is exercised in the Sacrament of Penance' (CD. p. 821). And the following is an extract from Dr. Butler's 'Catechism' for the Roman Catholics:

'Q. By whose power are sins forgiven?

A. By the power of God, which Christ left to the pastors of the Church' (p.84)."

216. This shows that of the believers there are three kinds: the “godfearing,” the "repenting," and the "persisting" (Zamakhshari).

217. It is said (in `Abd b. Humayd: Alusi, and in Ibn al Mundhir: Shawkani), that some Companions went to the Prophet and said that the Israelites were quite lucky in that when they committed a sin they found it written on their door along with the expiation required (which made it easy for them to wash their sins off: Au.). Upon this, these verses were revealed (which showed a way of expiation without the humiliation: Au.). It is reported of Thabit al Bunani that he said (and so has Malik b. Anas: Ibn Kathir): "When this verse was revealed, Iblis wept."

Further, `Ali is reported to have said that he heard Abu Bakr report the Prophet "and Abu Bakr never lied, that,

مَا مِنْ رَجُلٍ يُذْنِبُ ذَنْبًا فَيَتَوَضَّأُ فَيُحْسِنُ الْوُضُوءَ قَالَ مِسْعَرٌ وَيُصَلِّي وَقَالَ سُفْيَانُ ثُمَّ يُصَلِّي رَكْعَتَيْنِ فَيَسْتَغْفِرُ اللَّهَ عَزَّ وَجَلَّ إِلَّا غَفَرَ لَهُ

No Muslims commits a sin, then makes a good ablution, offers two raka`ah of Prayer, and seeks Allah's forgiveness but he is forgiven.' Then the Prophet recited this verse" (Ibn Jarir).

The hadith is also in Ahmad, Ibn Majah and in the Sahih of Ibn Hibban (Ibn Kathir).

It is also in Tirmidhi who declares it hasan (Qurtubi).

Some scholars have said that the meaning of israr of the original is 'not to commit a sin as soon as its wrongfulness is realized.' Others have said that it is to 'commit a sin deliberately and then seek forgiveness.' Yet others have said that it is 'not to seek forgiveness.' However, the weightier meaning is 'not to repeat the sin.' The Prophet has said:

ما أَصَرّ مَنِ اسْتَغْفَرَ وَإِنْ عَادَ في الْيَوْمِ سَبْعِينَ مَرّةً

“He did not persist who sought forgiveness, even if he sinned seventy times in a day" (Ibn Jarir, Zamakhshari).

The hadith is at least of hasan grade (Ibn Kathir).

218. Zamakhshari writes: With reference to this verse, "An excellent reward for those who labor," Shahar b. Hawshab remarked: "To ask for Paradise without working for it is a sin. To depend on intercession without creating a cause for it is a kind of self deception. And to seek mercy from Him who is not obeyed is a kind of foolishness."

Rabi`ah al Basriyyah is reported to have sung the following couplet:

Seek thou salvation, but do not tread its course?!

Alas, a ship does not sail on sand.

219. That is: Consider how We sent our Messengers to earlier people whom they promptly rejected. But We allowed them respite, and then, when they did not heed, gradually led them down to their destruction, making them a sign and a lesson for the posterity (Ibn Jarir).

Ibn Ishaq has said that when the Companions of the Prophet thought of Uhud and the grief it had brought, this verse was revealed to tell them that ‘the operative laws had not changed’ (Ibn Jarir).

220. Ibn `Abbas has said that when the Prophet saw Khalid ibn al Walid climbing the hill with his men, he prayed: "O Allah. May they not come on top of us (la ya`lu `alayna)." So Allah revealed: "You will be on top of them (antum 'l a`lawn)" Ibn Jarir, Qurtubi.

What is being said is that you and they are not on the same footing. You are above them (a`lawn). You fight in Allah's cause, while they fight in the cause of the Devil. Your dead are in Paradise while theirs are in the Fire.

It could also mean that ultimately it is you who will triumph (Zamakhshari).

Nonetheless, after this verse the Companions never lost a battle (Qurtubi).

During the lessons our teacher (Sheikh Muhammad `Abduh) said: "Last Thursday (Dhu al Qa`idah 1320), I saw the Prophet in my dream. He was leaving Uhud with his Companions. He was saying, 'If I was given the choice between defeat and victory, I would choose defeat.' Probably he said so for the reasons of the many lessons that it brought in its wake, such as, Allah's instruction to the believers not to slacken, rather, make preparations, and several others" (Rashid Rida).

221. "So a day for you and a day for the heathens" (Suddi Ibn Jarir).

As noted above, after the battle Abu Sufyan climbed a hill and called out addressing the Muslims who were seeking refuge on a higher one: "Where is Muhammad, where is Abu Bakr, where is `Umar?" `Umar replied: "Here we are." Abu Sufyan said: "A day for a day. Days are in vicissitudes. And war is like a bucket (that goes up and down the well: Au.)." `Umar replied: "We are not equal. Our dead are in Paradise while yours are in Hell fire." Abu Sufyan said: "If that is your claim then surely we are the losers" (Zamakhshari, Razi).

222. I.e., We give you or the heathens upper hand in turns to find out which of you is a true believer and which a hypocrite (Ibn Ishaq), and to bestow martyrdom on those who had wished for it (Ibn `Abbas, Qatadah, Ibn Ishaq Ibn Jarir).

223. "The Qur'an quite often uses the term "al zalimun" in the sense of al mushrikun, that is, those who ascribe partners unto Allah. For instance, in (31: 13):

Shahar b. Hawshab has said:

إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ [لقمان : 13]

"Surely, association is a great transgression."

The Sahihayn report `Abdullah ibn Mas`ud as having asked the Prophet about the greatest of sins. He replied

,

أَيّ الذنبِ أَعْظَمُ عِنْدَ الله؟ قَالَ: "أَنْ تَجْعَلَ لله نِدّا وَهُوَ خَلَقَكَ

"That you should set up equals to Allah, while He created you" (Sayyid).

224. With such events as Uhud, when the people are subjected to tests, the true believers emerge successful, while the hypocrites fail and are led to destruction (Ibn `Abbas, Qatadah, Suddi, Ibn Ishaq: Ibn Jarir).

The term mahaqa of the original gives the meaning of slow destruction, little by little (Alusi).

225. This refers to those of the Companions who had missed participation at Badr, wanted the Prophet to go out of Madinah to face the enemy there, so that they could fight face to face, show their fighting prowess, and have a chance to win martyrdom. But when the enemy onslaught came, (and the rumors of the Prophet's death depressed them: Au.) they fled (Mujahid, Qatadah, Suddi, Ibn Ishaq Ibn Jarir).

And the verse came as a warning to Muslims that they ought not wish to fight or wish to die (in Allah's cause), unless they are sure they can remain true to their wishes (Zamakhshari).

In other words, wishing martyrdom itself is not prohibited. What is prohibited is to show the back when a difficult situation arises in the battle field (Thanwi).

Hence the Prophet has said in a hadith of the Sahihayn:

لاَ تَتَمَنّوْا لِقَاءَ الْعَدُوّ وَاسْأَلُوا اللّهَ الْعَافِيَةَ، فَإذَا لَقِيتُمُوهُمْ فَاصْبِرُوا وَاعْلَمُوا أَنّ الْجَنّةَ تَحْتَ ظِلاَلِ السّيُوفِ

"Do not wish to encounter the enemy. Rather, seek peace. But if you do meet them, then stay firm and know that Paradise is under the shade of the swords" (Ibn Kathir).