287. The allusion is to those who tried to conceal the truth from the Prophet in the affair concerning the theft of the armor by one of the Banu Ubayriq (Ibn Jarir, Ibn Kathir). Imam Razi’s searching mind adds: The fadl (Grace) of the original manifested itself in the grant of prophethood, while rahmah (mercy) in Allah’s protection of him from sins.

288. The meaning of the word hikmah as used in the Qur’an will depend on the context. It might appear along with the word Qur’an or without it. If it appears un-juxtaposed with the word Qur’an, then it has been interpreted as meaning “prophethood.” Sometimes it is interpreted as the knowledge of the Qur’an. Some others have said that hikmah in such contexts means the Qur’an itself, its knowledge, understanding, etc. Alternatively, the word hikmah can appear juxtaposed to the word Qur’an (as in the present case). In such a context it is normally interpreted either as the Sunnah, or, generally speaking, knowledge of the truth, deeds that compare well with that knowledge, and, in addition, the ability to say and do the right things in right measure, at the right time (wisdom, in one word: Au.) - Ibn al-Qayyim.

289. That is, He taught you, O Prophet, the Shari`ah, the lawful and the unlawful, vice and virtue, the good and the evil (Ibn Jarir, Shawkani).

290. Since all meetings that have an evil agenda on the cards, are normally held in secret, Allah used the word najwa which is for a secret meeting (Au.). This verse proves that all that the ignorant Sufis teach in secret is false, if it goes against the Qur’an and Sunnah (Thanwi).

291. Except for Ibn Majah the six Sihah have the following narration recorded in them. Umm Kulthum bint `Uqbah reports the Prophet as having said:

لَيس الكَذابُ الذي يُصلحُ بَين النَّاس فَيقولُ خَيراً أَو يُنمي خَيراً

“He is not a liar who attempts at exaggerating or fabricating stories in order to make peace between the people.” She added:

لَمْ أَسْمَعْهُ يُرَخِّصُ فِى شَىْءٍ مِمَّا يَقُولُ النَّاسُ إِلاَّ فِى ثَلاَثٍ فِى الْحَرْبِ وَالإِصْلاَحِ بَيْنَ النَّاسِ وَحَدِيثِ الرَّجُلِ امْرَأَتَهُ وَحَدِيثِ الْمَرْأَةِ زَوْجَهَا

“I have not heard him (the Prophet) allow people go about saying (lies to each other) except in three affairs: a) in war, b) making peace between the people, and c) reporting to the man what (good things about him) the wife has said, and to the wife what (good things about her) the husband has said.” In a hadith of Abu Da’ud, the Prophet said:

ألا أخبركم بأفضل من درجة الصيام، والصلاة، والصدقة ؟" قالوا: بلى يا رسول الله. قال: "إصلاح ذات البين"

“May I not tell you about something that is better than fasts, Prayers and charity?” They said: “Sure, do it, O Messenger of Allah.” He said: “Make peace between people.” And he said,

وفساد ذات البين هي الحالقة

“To create discord between the people is the all-erasing one” (Ibn Kathir). Qurtubi adds: `Umar used to write to his governors not to be in a haste while judging between the people. Rather, they should delay the judgment, in the hope that the two parties might settle the matter between themselves. A judgment imposed from outside gives birth to acrimony.

292. The words in the original for “make a breach” is “yushaaqiq.” It draws the following comment from Sayyid: “Linguistically the word stands for taking sides other than the side taken by another person. With reference to the Prophet, it would mean to take a side opposed to his, or to fall in a line not taken by him. On a broader plane, it would mean to oppose him in his ways and choose for oneself a path not shown by him. The message that the Prophet has brought consists of a complete system of life. It includes doctrines and creeds for the individual, as well as the Law both for the individual as well as the community. It also embodies general directions for social, economic and political activities of the state. It is one whole body. Whoever took a part of it and rejected a part, tore the body into two. It will never work. One who took a ‘side other than the side taken by the Prophet,’ or believed in a part and disbelieved in a part, in fact shredded the whole.”

293. Imam Shafe`i has used this verse to prove the validity of ijma` (consensus) - Razi, Ibn Kathir. Thanwi states: The implication is as follows. For the mind to keep the entire body of the Sunnah of the Prophet present before itself, is not easy. Therefore, alternatively, another way to find out whether one is going against the “ways of the Prophet” or not, would be to check up with the ways of the “true” believers.

294. In this context Majid quotes Asad from his Road to Makkah: “The imitation of outward appearance leads, by degrees, to a corresponding assimilation of the mental disposition... Only very superficial people can believe that it is possible to imitate a civilization in its external appearance, without being at the same time affected by its spirit. A civilization is not an empty form only, but a living energy. The moment we begin to accept its form, its internal currents and its dynamic influences set to work in ourselves and mould slowly, imperceptibly our whole mental attitude.”