230. It is reported as context of revelation that `Abdullah ibn Rawaha said to the Prophet (on the occasion of the second `Aqabah pledge: Qurtubi, Ibn Kathir), “Set your terms.” He replied, “My terms with respect to my Lord is that you shall worship Him and not associate partners with him. As far as I am concerned, my terms are that you will shield me against what you shield your lives and properties.” They asked him, “What do we get if we did that?” He replied, “Paradise.” They said, “That's a good bargain.” And Allah revealed this verse (Ibn Jarir, Ibn Kathir, Shawkani).

Sayyid Ibrahim adds that the report about `Abdullah ibn Rawaha is weak. But, there are other reports, as presented by Shawkani, of similar content that confirm its authenticity (Au.).

When they said that a certain incident was the cause of revelation of a verse, what the earliest scholars meant is that the particular incident could be related to that verse and explained in its light; although it may happen that the verse in question would have been revealed several years earlier, or even later. In this case also, the event of the pledge at `Aqabah was applicable to this verse although it was revealed a decade after the event. Obviously, it sustains its general meaning and application (Au.).

Commenting on the importance of Jihad, evident from this verse, Ibn Kathir ends by saying: Hence we have a hadith in the Sahihayn which says,



تَضَمَّنَ اللَّهُ لِمَنْ خَرَجَ فِى سَبِيلِهِ لاَ يُخْرِجُهُ إِلاَّ جِهَادًا فِى سَبِيلِى وَإِيمَانًا بِى وَتَصْدِيقًا بِرُسُلِى فَهُوَ عَلَىَّ ضَامِنٌ أَنْ أُدْخِلَهُ الْجَنَّةَ أَوْ أَرْجِعَهُ إِلَى مَسْكَنِهِ الَّذِى خَرَجَ مِنْهُ نَائِلاً مَا نَالَ مِنْ أَجْرٍ أَوْ غَنِيمَةٍ

“Allah has guaranteed that whoever started off in His cause, ‘to which nothing prompted him but Jihad in My cause and belief in My Messenger,' then it is under My assurance that I should admit him to Paradise or return him to his home from which he started, having either gained reward or booty.”

Hasan al Busri has remarked that Allah entered into a deal with the believers, offering them Paradise, but setting a high price.

Mawdudi comments: "... it is evident that God is the Owner of all that man has his life, his wealth, his everything for He is the Creator of man as well as of all his possessions. Viewed from this angle, any transaction of sale and purchase between man and God is, strictly speaking, out of the question. For man does not possess anything of his own which he might sell. Nor is there anything which God does not own and which would necessitate purchase on His part. Nonetheless, God has bestowed upon man free will and freedom of choice and this is the basis of the transaction mentioned above..."

Further down, he writes, "... Paradise is not given for merely professing that one has sold one's life and possessions to God. Rather it is a reward granted to him who abstains from using his life and wealth as though he has the right to use them as he pleases. Thus, the transaction will mature only when the life of man the seller will come to an end and it is proved that he did truly abide by the terms of the transaction he had made with God. Then, but not before, can it be decided how he should be recompensed.

"It will be illuminating to look at this matter by reference to its circumstantial context in the Qur'an. It occurs in connection with those who claimed to be believers and yet had not lived up to that claim. When put to test, they preferred not to sacrifice their time, wealth, material interests and lives for the sake of God and His religion. They were either lazy, insincere or downright hypocritical. The attitude demonstrated by these groups of people was subjected to a severe reproach in the Qur'an, and the people themselves were told unequivocally that faith does not consist of a mere verbal affirmation of God's existence and unity. True profession of faith rather amounts to affirming that one's life and wealth all belong to God alone. If some people do not sacrifice their lives and wealth in compliance with God's command and use those possessions in opposition to the Will of God, their profession of faith is blatantly false."

231. If it is asked, how does the deal become effective so that the believers can be said to have paid out, the answer is, "They fight in the cause of Allah" (Shawkani with some modification).

In other words, Alusi explains, if it is asked, how do the believers pay out their lives and properties, the answer is, by fighting in the cause of Allah. And hence the Prophet has said,

الْجَنَّةَ تَحْتَ ظِلاَلِ السُّيُوفِ

"Paradise is under the shade of the swords."

232. These are the qualities of the believers spoken of at the end of the previous verse (Shawkani).

In the light of the general meaning of the word ‘taba' being ‘to return to', Ibn Jarir explains it here as those who `return' from acts of Allah's disapproval towards those that win His good pleasure: in common terms, those who repent. Hasan al Busri emphasized however that the allusion is to give up association with Allah and hypocrisy. Rashid Rida points out that there is no need to restrict the meaning: it is applicable to the polytheists who repent Association, to the hypocrites who embrace Islam sincerely, to the sinning believers who repent their sins, and even to those who had stayed behind at the time of Tabuk expedition. All of them could return to Allah, which is the literal meaning of the term ‘ta'ib.'

233. Abu Hurayrah reports a hadith which says that by the term “sa'ihun” the allusion is to those who fast (Ibn Jarir). Ibn Kathir however believes this is Abu Hurayrah's personal opinion. Sa`id b. Jubayr, `Ata, Dahhak and others have held the same opinion. At another place the Qur'an has used the same term in the sense of those who fast. It is in surah Tahrim, verse 5, where it described believing women as:

عَابِدَاتٍ سَائِحَاتٍ [التحريم : 5]

“The devoted women, those who fast ..”

Other explanations are: i) those who travel for knowledge and, 2) the Mujahidin, in the light of the following hadith.

يَا رَسُولَ اللَّهِ ائْذَنْ لِى فِى السِّيَاحَةِ فَقَالَ :« إِنَّ سِيَاحَةَ أُمَّتِى الْجِهَادُ فِى سَبِيلِ اللَّهِ

A man sought the Prophet's leave to lead the life of a hermit. The Prophet replied, “Jihad in Allah’s cause is my Ummah's asceticism” (Ibn Jarir, Ibn Kathir, Shawkani).

Rashid Rida points out that Imam Ghazali has an incomparably beautiful article on this topic in his epic work Ihya al `Ulum al Din under the chapter Travels.

234. Hasan al Busri has said that a man cannot be counted as one enjoining virtue until he himself lives by what he enjoins and cannot be counted as one forbidding vices until he himself gives them up (Ibn Jarir).

What he meant perhaps is that a non practicing man should also practice what he preaches; and not that he should give up enjoining or forbidding altogether because he cannot practice (Au.).

235. Allah's bounds are those acts that have a commandment or a prohibition behind them (Ibn Jarir). In simpler words, the obligations and the forbidden (Au.).

236. Ibn `Abbas has said that the preceding qualities are a condition that Allah has placed on those who fight in His cause. They ought to be endowed with these qualities (Shawkani). But some others are of the opinion that the qualities mentioned in the verse are of those who cannot (because of a good reason) participate in a Jihad (Qurtubi). That is, if they do not participate in a Jihad, they do not sit back in relaxation. Rather, they are such as to turn to Allah, pray a lot, fast, etc. (Au.).

237. Although opinions vary as to the exact cause of revelation of this verse, the weighty opinion is that it was revealed when the Prophet (saws) wished to supplicate forgiveness for his mother. Once he visited his mother's grave

إني استأذنت ربي في زيارة قبر أمي فأذن لي واستأذنته في الاستغفار لها فلم يأذن لي" فما رئي باكياً أكثر من يومئذ

“He said, ‘I sought my Lord's leave to visit my mother's grave and He allowed me. I also sought His leave to pray for her forgiveness but He refused me that.’” And he was not seen crying as much as he did that day.

Once when a Muslim's Jewish father died, the son did not participate in his funeral ceremony. Ibn `Abbas commented that he could have participated in the services without seeking Allah's forgiveness for him.

Another cause of revelation cited in connection with this verse is that once `Ali ibn abu Talib heard a man say, “O Allah forgive my parents.” He asked him, “Do you seek forgiveness for those who died in pre-Islamic times?” The man replied, “Why not, when Ibrahim sought forgiveness for his parents?” `Ali reported it to the Prophet and this verse was revealed (Ibn Jarir, Qurtubi, Ibn Kathir). `Ali's report is in Ahmad, Tirmidhi, Ibn Abi Hatim and many others, with Hakim declaring it trustworthy (Shawkani).

238. Ibn `Abbas, Mujahid and others have explained that by the words, “after it had become clear to them,” the allusion is to their death. In other words, once a man has died on polytheism, it is confirmed that he is Allah's enemy and that he will enter Hell fire. His forgiveness could be sought so long as he was alive. But once dead, forgiveness for him cannot be sought (Ibn Jarir).

239. The translation follows the explanation offered by the Prophet to the term “awwah” as in Ibn Kathir. Another explanation is that the allusion is to the suppliant. Another opinion, being that of Ibn `Abbas, `Ata, `Ikrimah and others, is that the allusion is to a firm believer. ‘A man of understanding,’ ‘someone fearful of Allah,’ are other explanations that have also been offered (Ibn Jarir, Ibn Kathir).

Mawdudi comments: “The word awwah used in respect of Abraham in the above verse denotes a tender hearted, lamenting, tearful and wistful person. The other word which has been used here halim denotes someone who can keep control over himself, who does not lose control of himself in anger, hostility and opposition.

240. The meaning seems to be that those who died on unbelief and whose forgiveness is forbidden to ask, were not led into error by Allah. He made His message clear to them, and they made their choice. However, Mujahid's interpretation as in Tabari is that the reference is to the believers. They have been warned not to seek forgiveness for the pagans. It is up to them now to comply or not to comply.

But, obviously, the verse can be understood differently also. Rashid Rida picks up a report from Ibn al-Mundhir that `Abdullah ibn Mas`ud used to conduct classes for his students every Thursday evening. He would always end up by saying, “Whoever of you wishes to become a scholar or a student, may make an intention to that effect. Let him not intend anything else. For, the scholar and the student are equal in rewards. People, I am not afraid that you will be taken to task for what has not been made clear to you since Allah has said: ‘It is not for Allah to misguide a people after He has guided them until He has made clear to them what they should avoid.' And, (as you know) He has made clear to you what you should avoid.” And, Rashid Rida continues, one of the off shoots of the meaning offered by the verse is that when one comes across a verse which carries a somewhat ambiguous commandment, but one's own mind is inclined to a meaning that is certain to him, then, he ought to act by the meaning that is certain to him. (Unless, of course, the scholars have explained differently, in which case, the meaning offered by the scholars has to be accepted as the intended meaning: Au.).

241. Attention is drawn to one of the qualities of the believers: they fight in the cause of Allah. Why should they not when Allah gives life and deals death? (Ibn Jarir).

242. When the word “taba,” which literally means to turn to, is used for Allah in reference to His slaves, it has two connotations: (a) His turning in mercy and (b) His inducement to repentance (Manar).

“Relenting” expresses another aspect of the meaning, but, by itself it is a weak word and does not carry the full connotation. However, sometimes it fits into the translation better (Au.).

243. The reference is to the difficult expedition of Tabuk when the Muslims were short of water, food and beasts of ride. When `Umar was asked about the “hour of difficulty,” he explained, “We started off with the Prophet at a time when the weather was intensively hot. On the way, we encountered extreme thirst to the extent that we though our necks would sever off our heads. A man would scout around for water but find none. It came to such a pass that a man was forced to slaughter his camel. He would squeeze its intestine and drink what it would yield of water, and then place the intestines on his breast for cooling himself. Abu Bakr suggested to the Prophet, ‘Messenger of Allah. Allah answers your prayers. Why should you not pray for us?' He asked, ‘Do you wish me do that?' Abu Bakr said, ‘Yes.' So he raised his hands and prayed until the rain began falling, for everyone to fill his vessels. Then, as we started off, we discovered that outside the camp it had not rained at all” (Ibn Jarir, Qurtubi, Ibn Kathir).

This report is found in several works, with Hakim declaring it sahih (Shawkani).

244. The reference is to those who, unable to bear the hardships of the journey, intended to fall back, but did not (Alusi).

245. The original terms are “Al-ra'fa and Arahmah.” The first has the connotation of kindness towards the weak, whereas the latter is general in application (Manar).

246. They were Ka`b b. Malik, Hilal b. Umayyah and Murarah b. Rabi`ah, all from the Ansar (Ibn Jarir).

Shabbir wrote under an earlier verse: All in all, there were three kinds of people who stayed away from the Tabuk expedition.

(i) The hypocrites who offered false excuses when the Prophet returned to Madinah;

(ii) those who bound themselves to the pillars of the Prophet's mosque, spoken of in verse 106; and

(iii) those who neither offered false excuses nor tied themselves to the pillars of the Prophet's mosque.

247. The opinion of most early commentators is that the allusion is to the three named above, who stayed back from the Tabuk expedition, who repented, but whose repentance was not accepted, rather they were kept waiting (Ibn Jarir).

248. When Abu Bakr al Warraq was asked about what constituted “Tawbatun Nasuh?” He replied that when the earth, despite all its vastness, becomes narrow to the repentant, and his own soul feels constricted like that of Ka`b b. Malik, then that is Tawbatun Nasuh (Alusi).

249. The following narration of Ka`b himself is a widely reported story (Ibn Jarir), as found in Bukhari, Muslim and Ahmad (Qurtubi, Ibn Kathir).

The following is primarily based on Ibn Is haq's version as translated by Alfred Guillaume.

The Story of the Deferred Three

`Abdullah b. Ka`b, one of the sons of Ka`b who used to be his guide when Ka`b had gone blind, said that Ka`b b. Malik said, “I had never held back from any expedition that the Prophet undertook except that of Tabuk. Of course I was absent from that of Badr also, but nobody was censured for having remained behind then because the Prophet had gone out chasing the (trade) caravan. It was only coincidence that had brought him and the Quraysh face to face at Badr. I was present with the Prophet at `Aqabah when we pledged faith in Islam, and I would not have preferred to be at Badr, rather than at `Aqabah although the battle of Badr is more famous. The fact was that when I stayed behind in the expedition of Tabuk, I had never been stronger and wealthier. By Allah, I never possessed two mounts as I had at the time of the expedition.

“The Prophet started off at the time of intense heat. He was aware of a long journey to face a powerful enemy. He made clear the difficulties to the Muslims and told them of his destination so that they might prepare themselves well. And the Muslims too who accompanied him were many, beyond the record of registers so that, if someone stayed back, nobody could notice, unless Allah revealed concerning him. Also, the Prophet started on that expedition at a time when the fruits were ripe on the trees, and the shades under the trees enticing.

“Anyway, the Prophet prepared himself, and so did the Muslims. As for me, I would want to prepare myself, but do nothing about it. Next day I would again wish to prepare myself but do nothing about it. Finally, they all left while I kept procrastinating. Then I thought I would catch up a day or two later, but I did not. I wish I had. But it was not destined that I should.

“After the Prophet had gone, I would go out and it would pain me to see that no one was left but he who had a mark of hypocrisy on his face or someone whom Allah had excused because of women to look after. The Prophet did not mention me until he had reached Tabuk. As he was sitting with some people, he asked, ‘What happened to Ka`b b. Malik?’ One of the Banu Salamah said, ‘He was prevented by his fine clothing and the conceit of his appearance. The Prophet remained silent.

“While he was in that state he noticed a man in a white cloak emerging out of the mirage. The Prophet remarked, ‘Be he Abu Khaythumah.’ He happened to be Abu Khaythumah of the Ansar. He was the one who had given a bunch of dates in charity which the hypocrites had belittled.

“When I learnt that the Prophet was returning from Tabuk, I was overtaken by various thoughts and began to consider lying to him to escape his anger and get my home folk to support me in that. Nevertheless, when I heard that the Prophet was near at hand, falsehood left me and I knew that I could only escape by speaking the truth.

“Now, whenever the Prophet returned from an expedition, he would first enter the mosque, do two rak`ah of Prayers and then sit down to receive the people. Those who had stayed behind began coming in seeking to be excused swearing falsely. They were some eighty men. The Prophet accepted their declarations and oaths and asked Allah's forgiveness, leaving their hidden motives to Allah, until I went in. When I greeted him, he smiled the smile of an angry man. Then he said, ‘Get closer.’ I went up to him and sat down right in front of him. He asked, ‘What held you back? Had you not bought your mount?’ I said, ‘Allah’s Messenger. By Allah, if someone else of the people were to be sitting before me, I could count on escaping his anger with an excuse, and I am astute in argument. But, by Allah, you know that if I spoke out a lie today that would satisfy you, but it is possible that Allah will invoke in you anger against me. In contrast, if I spoke the truth, you might be displeased, but Allah might forgive me. By Allah, I had no excuse. I was never stronger and in easier circumstances than at the time I stayed behind.’ The Prophet remarked, ‘As for this man, he has spoken the truth. Now, get up until Allah decides about you.’ So I got up.

“Some of Banu Salamah men followed me in annoyance. They said, ‘We have not known you having committed a wrong earlier. Could you not have sought excuse like so many others who stayed behind did? The Prophet's supplication for your forgiveness would have been sufficient for you.’ They kept pressing until I was about to go back to the Prophet and give the lie to myself. Then I asked them if there was anyone else who was in the same state. They said, ‘Yes. Two more men have also admitted to what you admitted and they too have been given the same reply.’ I asked them who they were. They named me persons who had participated in the Battle of Badr. So, I decided I would rather do nothing.

“The Prophet forbade anyone to speak to the three of us, so people avoided us and showed demeanor that changed the world around me completely. We endured this for fifty nights. As for my companions, they felt humiliated and stayed at home. But I was younger and hardier and used to go about, attend to Prayers with the Muslims, and go around the markets. But no one spoke to me. I would go to the Messenger, greet him while he sat with the people after the Prayers, asking myself if his lips moved in reply or not. Then I would pray near him and steal a look. I found that when I was engaged in my Prayers, he would look at me but when I paid him attention, he would turn away.

When the hardship from the Muslims became long for me, I went and climbed Abu Qatadah's wall. He was my cousin and the dearest of men to me. I saluted him. By Allah, he did not return my greeting. I said, ‘O Abu Qatadah. I adjure you, do you not know that I love Allah and his Messenger?’ He said not a word in reply. I adjured him again and repeated my question. He again remained silent. Once again I adjured him. He only said, ‘Allah and His Messenger know best.’ My eyes were filled with tears. I climbed down the wall and returned.

“Then, as I was walking through the Madinan market a Nabti from the Syrian region who had come to town to sell food was asking, ‘Can someone lead me to Ka`b b. Malik. The people guided him to me. He handed over a letter from the ruler of Ghassan, and I knew how to read and write. It said, ‘We hear that your companion (meaning Muhammad) has treated you badly. God has not meant you to be humiliated and lost. Come and join us. We will treat you most fairly.’ I told myself that this too was a trial from Allah. I threw the letter into the oven.

“Thus went on forty of the fifty nights when a messenger of the Messenger of Allah arrived to say that I was to separate from my wife. I asked if I was to divorce her? He said, ‘No. But do not go near her.’ The other two were also sent similar orders. I told my wife, ‘Go and live with your family until Allah sends His command.’ But Hilal's wife went to the Prophet and told him that he was an old man, lost without a servant, was there any objection to her staying with him? He said, ‘No. But do not go near him.’ She said, ‘By God, he made no movement towards me. In fact, he has been crying all the time.’ Some people suggested to me that I too should seek from the Prophet that my wife remain with me. I said I was not going to ask him that, not knowing what would he say to me. After all, I am a young man.

“Ten more nights passed over us to make it fifty.” (According to some reports Ka`b said that what he feared most was that either he should die in that state, unforgiven, or the Prophet should die, in which event his case would remain undecided forever. The people would not ever pray for him Alusi).

Ka`b continued, “One morning I did my Fajr Prayers on top of one of our (tribal) houses. Then, as I sat there very much in the state which Allah had described as the earth having become narrow despite all its vastness when I suddenly heard the voice of a crier coming over the mountain saying, ‘Good news, Ka`b b. Malik.’ I fell into prostration knowing that the relief had come.

(According to a report in Bukhari, Umm Salamah was very kind to say some words of recommendation to the Prophet, assuring him that this was a good man. The Prophet was in her house when the revelation about the acceptance of repentance came. It was the early part of the night. Umm Salamah asked him if she should announce the acceptance of revelation to the people. The Prophet told her, ‘Do not. The people will start milling around in celebration and will not let us get any sleep this night’ Alusi).

“The Prophet announced the acceptance of repentance of we three in the morning Prayers. People started pouring out to convey the good news. Some people went to the other two to announce the good news while a horseman galloped off to me. And a runner from Banu Salamah ran up towards me until he reached the mountain. His voice was faster than the horse. Then, as the crier announcing the good news appeared, I took off my clothes and gave them to him in jubilance. By Allah, I did not have clothes other than them. (That is, good quality outer garments: Au.). I borrowed two pieces of clothes and set off for the Prophet. On the way, streams of people met me to congratulate me on the acceptance of my repentance. I entered the mosque. The Prophet was sitting there with people around him. Talha b. `Ubaydullah got up and hurried towards me to congratulate me. No one else of the immigrants rose up for me except him. (Ka`b never forgot that good gesture). I saluted the Prophet. His face was shining with happiness. He said, ‘Good news of a day better than which has never passed over you from the day your mother gave birth to you.’ I asked, ‘Is the pardon from you O Messenger of Allah, or from Allah?’ He replied, ‘Rather, from Allah.’ We knew that when the Prophet was happy, his face shone like the moon.

“When I sat down before him I said, ‘As an act of penitence I should offer all my wealth as charity to Allah and His Messenger.' He said, ‘Hold back some of your wealth with you. That's better for you.' I said, ‘I shall retain my share at Khayber.' I also said, ‘Messenger of Allah. Allah saved me because of truth. And, it is part of my penitence that I should not speak but the truth the rest of my life.' And, by Allah, since the day I said those words to the Prophet, no one was ever treated better for his truthfulness than me from that day onwards. By God, I never even intended to lie since that day, and I hope it will remain so until I remain. And Allah revealed, ‘As for the three ...'

Imam Razi points out that one of the lessons of the story is that it is not binding upon Allah to accept repentance. In the case involving Ka`b and the other two, they had already repented, and quite sincerely. But, repentance was accepted until after some 50 days.

Rashid Rida adds: The story of the three touches the soft parts of the heart. It is said that no other verse of the Qur'an would induce Imam Malik to weep more than this verse and the story that goes with it.