111. When the hypocrites criticized the Prophet over the spending of the Zakah funds, Allah revealed this verse to say that after all His Messenger was not pocketing the Zakah funds himself. He was spending on the kinds and classes of people listed herewith (Ibn Jarir, Razi).

112. Razi points out quoting poetical pieces in support that the use of the textual article "innama" (translated here as "surely") is indicative of the fact that Zakah sums have to be spent exclusively on one of the eight categories mentioned here.

113. There is no difference in opinion that although the term used here is "sadaqat" (which today means voluntary charity), it is "Zakah" (obligatory poor due) that is meant (Razi). In fact, adds Qurtubi, unless the context proves otherwise, whenever the term "sadaqah" is used in the Qur'an, the allusion is to "Zakah."

Imam Razi writes: In Zakah is a cure for excessive love of wealth; which in its turn leads to forgetfulness of Allah and takes time off preparations for the Hereafter. In addition, wealth invariably leads to power. And power has its own allurement. Once a man has tasted power, he wishes more of it. The desire for more power leads him to seeking more of what brought it originally, viz., wealth. This leads a man into a vicious circle: more wealth, more power, more wealth, more power there is no end to it. Zakah cuts open the circular course to weaken the love of power and wealth and introduce love of Allah. A third consequence of excessive wealth is arrogance. Allah said (96: 6):

إِنَّ الْإِنْسَانَ لَيَطْغَى (6) أَنْ رَآهُ اسْتَغْنَى [العلق : 6 ، 7]

"Man rebels, that he sees himself self sufficient." Zakah checks this tendency. Again, wealth is a cause of envy. But when a man expends on Zakah, and the more wealth, the more he spends, he becomes lovable in the eyes of the people, who pray for his well being. He lives a life better than others. This is the meaning of Allah's words (13: 17):

وَأَمَّا مَا يَنْفَعُ النَّاسَ فَيَمْكُثُ فِي الْأَرْضِ [الرعد : 17]

"As for that which is beneficial to the people, it survives on the earth."

These are some of the advantages of paying the Zakah. Conversely, of course, non payment will result in economic imbalance and increase in crimes.

114. The "lam" preceding "fuqara'" serves the functions of both "lam al takhsis" (denoting specificity) as well as "lam al tamlik" (denoting possession). See Fiqh notes below.

115. Differences prevailed between the scholars over the distinction between "faqir" and "miskin." According to Ibn `Abbas, Hasan, Zuhri, Ibn Zayd and Mujahid, "faqir" is that destitute who does not ask whereas "miskin" is the one who asks. (Hence Imam Shafe`i's position that they are one and the same: Qurtubi. That is, economically they are of the same class, except that one asks and the other does not: Au.). There are other opinions but this one is the preferred one. This is because unto the Arabs "maskanah" implies humility. We have the example of this usage in the following verse (2: 61):

وَضُرِبَتْ عَلَيْهِمُ الذِّلَّةُ وَالْمَسْكَنَةُ [البقرة : 61]

"Humiliation and wretchedness (maskanah) were stamped upon them."

"Miskin" therefore, is that destitute who earns humiliation by stretching his hand before the people. This is supported by a hadith of the Prophet in which he said,

لَيْسَ الْمِسْكِينُ الَّذِى تَرُدُّهُ التَّمْرَةُ وَالتَّمْرَتَانِ ، وَلاَ اللُّقْمَةُ وَاللُّقْمَتَانِ . إِنَّمَا الْمِسْكِينُ الَّذِى يَتَعَفَّفُ ». اقْرَءُوا إِنْ شِئْتُمْ (لاَ يَسْأَلُونَ النَّاسَ إِلْحَافًا)

"(A true) miskin' is not the one who can be turned back with a date or two, a mouthful or two. Rather ‘miskin' is someone who does not ask. Read if you will (2: 273), ‘They do not ask the people importunately.'"

This hadith has not been stated for distinguishing the two the "faqir" and the "miskin." In fact, the Prophet used the term ‘miskin' in place of ‘faqir' because of the closeness in meaning and application. Otherwise, what he meant is that there are two types of people in want: one who goes about asking, another who does not. Now, which of them is a `miskin' is determined by the verse that the Prophet quoted. It says (2: 273):

لِلْفُقَرَاءِ الَّذِينَ أُحْصِرُوا فِي سَبِيلِ اللَّهِ لَا يَسْتَطِيعُونَ ضَرْبًا فِي الْأَرْضِ يَحْسَبُهُمُ الْجَاهِلُ أَغْنِيَاءَ مِنَ التَّعَفُّفِ تَعْرِفُهُمْ بِسِيمَاهُمْ لَا يَسْأَلُونَ النَّاسَ إِلْحَافًا [البقرة : 273]

“(Charity is) due to the destitute who are (wholly) preoccupied in Allah's cause, (and hence) cannot travel in the land (in quest of providence). The ignorant supposes them prosperous on account of their restraint. (But) You can recognize them by their looks. They do not beg of men importunately." [Note the use of the word "fuqara'" in this verse] Ibn Jarir.

What Ibn Jarir means is that although the Prophet was not trying to draw a distinction between the two class of destitute people the "faqir" and the "miskin," it can be deduced from the verse he quoted that since "faqir" is one who does not ask, by implication, "miskin" is one who asks (Au.).

There is no any notable difference between the great majority that a "faqir" is more needy than a "miskin" and hence more deserving of Zakah. In fact, a "miskin" can own something such as, for example the "masakin" whose boat Khadir broke. It was said (18: 79),

أَمَّا السَّفِينَةُ فَكَانَتْ لِمَسَاكِينَ يَعْمَلُونَ فِي الْبَحْرِ [الكهف : 79]

"As for the boat, it belonged to the masakin working at sea..."

So, they were miskin, despite owning a boat. Further, the Prophet sought to be a miskin in his supplications, (while seeking to be spared "faqr" Qurtubi), although he possessed meager means of life. He used to say:

اللَّهُمَّ أَحْيِنِى مِسْكِينًا

"O Allah, let me live the life of a "miskin."

Again, the Qur'an said (51: 19):

وَفِي أَمْوَالِهِمْ حَقٌّ لِلسَّائِلِ وَالْمَحْرُومِ [الذاريات : 19]

"In their wealth is a share for the beggar and the destitute."

The textual word "mahrum" also leads us to believe that the destitute who begs is the "miskin" and the non begging destitute the "faqir" (Razi).

That said, interestingly, although the Hanafiyyah accept that "miskin" is one who asks, they conclude that he must be greater in need to be forced to ask (Al Arba`ah), and, therefore, more deserving of Zakah (Au.).

As to who is a destitute to begin with, once again various opinions prevail. Most of the scholars have said that whoever possesses 40 Dirhams is not a destitute. Daraqutni has even a hadith to this effect. In any case, it is reported by Abu Da'ud that the Prophet said: "Charity is not lawful unto the rich and able bodied, capable of work" (Qurtubi). In simpler words, adds Mufti Shafi`, faqir and miskin are those who do not have anything in excess of their very basic necessities of life. A house, furniture, utensils are included in basic necessities. Anybody who has something in addition to these basic necessities is not qualified to receive Zakah funds. Another way to put it is to say that anyone who is not himself obliged to pay Zakah and is not able bodied, or cannot work for himself (for one reason or another), is eligible to receive Zakah.

The above said, since the term "miskin" is often misunderstood, the following might help. Rashid Rida quotes Ibn `Arafah through Fairozabadi: "If the maskanah be because of poverty, then the person is eligible to receive Zakah: he is a miskin cum faqir. But, if his maskanah is due to other reasons, and not poverty then he is not eligible. For, (miskin is also one who is extremely humble), so that the people say, "The miskin was badly treated by so and so," or, "they did wrong to the miskin," although the man concerned could have been financially well off." Miskin then, can also be a quiet, mild, gentle and genteel person who can take a lot without reacting agitatedly. Perhaps it is in this sense that the Prophet would pray:

اللَّهُمَّ أَحْيِنِى مِسْكِينًا وَتَوَفَّنِى مِسْكِينًا وَاحْشُرْنِى فِى زُمْرَةِ الْمَسَاكِينِ

"O Allah, grant me the life of a miskin, the death of a miskin and raise me up (on the Day of Judgment) among the masakin" (Au.).

116. The allusion is to those who are hired by the government for the collection, accounts, distribution and other such purposes. They must be Muslims (Au.).

Citing the example set by `Umar ibn al Khattab, Zuhri and Ibn Zayd have said that (it is not one eighth of the whole that will be necessarily spent on the collectors and distributors or accountants employed thereof, rather: Au.), they will be paid in accordance with their services. This is the preferred opinion (Ibn Jarir).

Further, Ibn Kathir adds, the kinsfolk of the Prophet can be neither given out of Zakah funds nor employed (at cost) for the purpose. This is in view of the hadith in Muslim which reports that `Abdul Muttalib b. Rabi`ah and Fadl b. `Abbas went to the Prophet requesting to be employed for the collection of Zakah. He told them,

إِنَّ الصَّدَقَةَ لاَ تَنْبَغِى لآلِ مُحَمَّدٍ. إِنَّمَا هِىَ أَوْسَاخُ النَّاسِ

"Charity money is not fit for Muhammad and his kinsfolk. They are dirt of the people."

117. Under this head, funds may be paid to those who are on the border, hesitating about their Islam, or, are yet to set their feet firmly, even if they have crossed the borders and come into the fold of Islam, or, even if they are entirely on the other side, but it is believed that a hand out will win them over to the Islamic cause (Au.).

Majid quotes a Christian historian: "These ‘costly presents' in the case of half hearted converts ‘wrought effectively,' and ‘in most cases a genuine conversion followed in time.'"

According to Yahya ibn Kathir, in his time the Prophet paid out under this definition to Abu Sufyan, Al Harth b. Hisham, Safwan b. Umayyah, Suhayl b. `Amr, Hakim b. Hizam, Aqra` b. Habis, `Abbas b. al Mardas, and others. He gave them in the hope of winning them to Islam. The dividends paid off. Safwan b. Umayyah for instance said after receiving the money (while still a pagan), "The Messenger of Allah gave me in a state when he was the most hateful in my sight. But he kept on giving until he became the most beloved of the people to me" (Ibn Jarir).

Qurtubi adds: One of those the Prophet gave, belonging to this category was Hakim b. Hizam, who lived 60 years of his life as an unbeliever and 60 years as a believer. (Huwaytab b. `Abdul `Uzza was a second known case). It is reported that a few years later Hakim spent off in charity all that he had ever received from the Prophet out of the Zakah funds.

Ibn Kathir writes that the above report is both in Muslim and Tirmidhi and adds that to some the Prophet gave in order to strengthen them in their religion. For instance he gave a hundred camels each to the Quraysh leaders (who had already embraced Islam) saying (Bukhari and Muslim),

إِنِّي لَأُعْطِي الرَّجُلَ وَغَيْرُهُ أَحَبُّ إِلَيَّ مِنْهُ خَشْيَةَ أَنْ يَكُبَّهُ اللَّهُ فِي النَّارِ

"Some times I give a man while another is dearer to me. That I do because I'm afraid that otherwise Allah might shove him headlong into Hellfire."

Zuhri said that the Prophet gave out of these funds even to those Jews and Christians who had newly converted to Islam. He was asked if they could be given even if they were rich? In reply he said yes (Ibn Jarir).

However, Hasan, `Amir, and even `Umar ibn al Khattab believed that those days had passed. No more should those be given whose Islam is sought. When `Uyayna b. Hisn went to `Umar, (he refused to give him). Instead, he recited the verse (18: 29):

الْحَقُّ مِنْ رَبِّكُمْ فَمَنْ شَاءَ فَلْيُؤْمِنْ وَمَنْ شَاءَ فَلْيَكْفُرْ [الكهف : 29]

"The Truth is from your Lord. So let him who will, believe, and let who will, disbelieve."

It is said that `Uthman and `Ali also did not allot these kind of people any share. This happens to be the opinion of Imam Abu Hanifah, and Shafe`i (Manar).

But others have maintained that this category remains forever until the end of the world. This however is the correct opinion since the Prophet gave the Makkans after the fall of Makkah when he did not need their services, rather, purely hoping to win them to Islam (Ibn Jarir, Razi, Ibn Kathir). Ibn al `Arabiyy has said that the situations when the class of people whose Islam is coveted may arise in the future, and therefore, the rule will remain in force. After all, has not the Prophet said,

إِنَّ الإِسْلامَ بَدَا غَرِيبًا ، وَسَيَعُودُ غَرِيبًا



"Islam began as a stranger and will become a stranger again" (Qurtubi).

118. The introduction of "fi" (on "al riqab") seems to emphasize the greater need of the latter four categories because (despite the "lam" preceding earlier), a "fi" was added, Zamakhshari, Shafi`.

119. There is no difference in opinion that any slave who has entered into a deal with his master over his emancipation, might be helped out of the funds. But differences in opinion prevail over whether slaves could be outright purchased and set free with the funds. Some are found saying yes, others saying no. The problem here is that Zakah funds have to be handed over to a recipient. Now, in this case, the amounts cannot be handed over to the master of a slave, since he does not deserve it. And, if handed over to the slave, the amount becomes the master's by default (since the slaves property is the master's property). Perhaps it is complications of this sort that has led the great majority of the fuqaha' to rule that the funds cannot be used for freeing slaves unless they have entered into a deal (mukatabah) with their masters (Shafi`).

120. In the words of Asad: "the term "gharimun" describes people who are overburdened with debts contracted in good faith , which through no fault of theirs they are subsequently unable to redeem." Therefore, an added condition is that the man may not have entered into debts because of sinful activities. This is the opinion of Abu Ja`far, Mujahid and Qatadah (Ibn Jarir).

Similarly, those who run into debts because of unnecessary marriage expenses may not be helped out of Zakah funds (Shafi`).

121. The introduction of another "fi," (despite a "fi" and "lam" preceding), seems to emphasize that this category should receive precedence over all others (Zamakhshari, Shafi`).

Jihad is exclusively "the way of Allah." So that, the sums may be utilized to equip a Mujahid (if he is not a paid soldier: Hanabilah) heading to the battle front. According to some of the authorities, the rule remains in force even if he is rich, but according to most others if only he is poor. Other categories of “ways of Allah" are not included by implication, such as, propagation work, publications, support of religious studies, or institutions.

122. Just about any wayfarer is included in this class, even if he happens to be rich, but for the moment cut off from his wealth. This is the opinion of Mujahid, Zuhri and Dahhak (Ibn Jarir). Indeed, a destitute starter might also be paid out of Zakah funds (Ibn Kathir).

123. There can be no addition or deletion to these eight categories. The Prophet has said, "Allah did not wish anyone's say, neither of a close angel, nor of a Messenger sent, in the distribution of Zakah funds. He did it Himself" (Razi).

In another context Qurtubi quotes this hadith from Abu Da'ud in full. It says that a man went to the Prophet asking to be helped. The Prophet told him,

إِنَّ اللَّهَ لَمْ يَرْضَ فِي الصَّدَقَاتِ بِحُكْمِ نَبِيٍّ وَلا غَيْرِهِ حَتَّى جَعَلَهَا ثَمَانِيَةَ أَجْزَاءَ ، فَإِنْ كُنْتَ مِنْهُمْ أَعْطَيْتُكَ حَقَّكَ

"Allah did not wish anyone's say, neither of a close angel, nor of a Messenger sent, in the distribution of Zakah funds. He did it Himself. Now, if you belong to one of the eight categories, I shall give you."

Shafi` added: After having determined the categories that could receive Zakah funds, Allah commanded His Prophet to specify the rates of Zakah. And, the Prophet attached so much importance to the affair that he got Zakah rates written down by `Umar, `Amr b. al-Hazm, and others so that no one could ever have any say in the affair any time in the future.

124. There is not any notable difference in opinion that the one who pays out, or disburses, may spend the Zakah amount on anyone of the eight categories that he deems fit (Ibn Jarir).

Fiqh Points:

1. Zakah funds are to be spent on Muslims alone. This is in view of the Prophet's instruction to Mu`adh ibn Jabal that he dictated to him at the time he dispatched him to Yemen. He said then, "You are going to a people who had received the Holy Scriptures earlier. Call them to the testimony that there is no deity save Allah and that I am His Messenger. If they obey you in that, then let them know that Allah has declared obligatory on them five Prayers for every day. If they obey you, then let them know that He has declared obligatory charity that will be taken from their rich and distributed among their poor. If they obey you in that then be careful and avoid taking the best part of their wealth. And fear the supplications of the oppressed. For, there is no barrier between it and Allah."

2. Although it is preferable to distribute the Zakah funds in the area of collection alone, it is allowable to transfer the funds to other areas, if there is no need for it locally or, the need elsewhere is more pressing. Mu`adh ibn Jabal used to send cloth from Yemen to Madinah. In fact, if someone has kinsfolk spread out in other towns, he can transfer his sums to them to gain the double reward promised in the ahadith: of joining the kin and paying the Zakah (Shafi`). The Hanabilah and Shafe`iyyah have set some additional conditions (Au.).

3. If a man has wealth overseas, he is still required to spend the Zakah in his own town.

4. Although some differences prevail, one opinion is that Zakah can be collected both in cash as well as in kind. For instance, it would do if someone gave the value of goats due in currency (Qurtubi). The Hanabilah are notably in disagreement with this (Au.).

5. However, as Imam Abu Hanifah has pointed out, if cash is due, then simply any kind is not acceptable. For instance, if an amount of 10 is due, a man cannot let a poor man live in his house and adjust the rent (Qurtubi).

6. If someone gave away Zakah funds in good intention but discovered to his surprise that the man was undeserving, Zakah would be considered paid (Qurtubi). But some fuqaha' have said that the man must make an effort to recover the amount from the undeserving person (Au.).

7. The kinsfolk of the Prophet the Hashimites are not eligible to receive the Zakah, nor even the sadaqat. (They are eligible to receive gifts alone). A rare opinion of some of the Hanafiyy scholars however is that a Hashimite can give Zakah to another Hashimite.

8. Similarly, a Hashimite can also give a Hashimite sadaqat, although they cannot receive from non Hashimites. The above is in view of the fact that `Abbas, `Ali and Fatimah had, in their times, opened trusts (awqaf) in favor of some of the Banu Hashim (Qurtubi).

9. Zakah money cannot be given to one’s husband, wife, children, parents or grand parents, since one is obliged to support them anyway (Shafi`).

10. The state can collect Zakah funds. However, if it is suspected that the authorities do not spend on right causes, it is suggested that the man should himself hand over to the deserving (Manar).

11. It is not allowed that organizations handling Zakah funds, invest the funds in business, and then support one or more of the above categories, out of profits accrued. That is because the "laam" preceding the eight categories is "laam al tamlik" (the "laam" of possession), and, therefore, carries the implication that the Zakah amount should be handed over to a recipient and become his property for it to be deemed paid (Au.).

12. Except for "reconciling the hearts" (ta'lif al qulub), Zakah funds cannot be spent on non Muslims; they can only receive from sadaqat funds. Nor can Sadaqat al Fitr be given to them. This is the Hanafiyy position (Shafi`).

13. According to the Hanafiyyah, the cost of those hired to collect and administer Zakah can at most run as high as one half of the Zakah collected. In simpler words, the cost of hiring the Zakah collectors and distributors should not exceed one half of the total Zakah collected. If it goes beyond that, then their hiring costs must be reduced.

14. Zakah funds once collected by the collectors cannot be saved for a rainy day. They must be distributed as early as possible (Shafi`).

15. By consensus of the four schools of Fiqh, Zakah funds cannot be utilized for general welfare purposes, nor for constructing mosques, religious schools, etc. Had these been included in the category called "in the way of Allah," there was no need to categorize the deserving into eight kinds. The following have dealt with this subject thoroughly in their works: Among the Hanafiyyah, Sarakhsi in his "Al Mabsut" and "Sharh Seer;" among the Shafi`iyyah Abu `Ubayd in "Kitab al Amwal;" among the Malikiyyah Dardiz in his "Sharh Mukhtasar al Khalil;" and among the Hanabilah Muwaffaq (in his "Al Mughni") Shafi`.

16. Without any second opinion, the four Fiqh schools are agreed that Zakah funds cannot be invested in business on behalf of the recipients. Rather, they should be first handed over the sums. If the recipients – in full agreement - hand back a whole or part of it for business purposes, after having gained complete possession of the sums, then there can be no objection. Similarly, feeding the poor out of the funds, is also disallowed. The poor must be handed over the sums or commodity for Zakah which alone would be considered as the payment of Zakah (Shafi`).

17. When paid to the kinsfolk, it is not necessary that they be told that it is Zakah money. They could be led to assume that it is a gift – if such be the need (Shafi`).

18. According to the Malikiyyah, a trustworthy unbeliever if employed as a spy, could also be paid under the head "in the way of Allah" (Al Arba`ah).

19. It would not be right to hand over Zakah to atheists or irreligious persons: those that sit in the cafeterias sipping tea and smoking even while Friday Prayers are being held in mosques right in front of the cafeterias. Instead, one may look out for practicing Muslims (Manar).

125. It is reported that some of the hypocrites passed remarks on the Prophet. One of their kind told them not do that out fear that they might be conveyed to him. Jullas b. Suwayd said, "Rather, we shall say what pleases us. If reported to him, we shall deny on oath, and he will hear because he is ‘all ear'" (Razi).

That is, he listens to everyone's report, believing in everyone; in other words, gullible (Au.).

126. The translation here follows one opinion. Another understanding is: "The Prophet listens only to the good and not to the evil." This is the understanding of the majority (Ibn Jarir). A possible interpretation is that the Prophet is a good listener in the sense that he does not pass on all that he hears to others, exposing the hypocrites, and, further, does not open up inquiries to bring out what lies concealed in the hearts, rather, accepts the excuses presented to him in good faith (Zamakhshari).

What the hypocrites meant is that the Prophet ought not to believe in what was being reported of their words and deeds. If he believed in their lies, it was alright (Au.).

Mawdudi elaborates: "The Qur'anic response to these taunting remarks is an exhaustive one and covers two points: First, the Prophet (peace be upon him) does not pay any attention to reports that are likely to give rise to evil and mischief; he acts only on those reports which bring good to all, the reports which are conducive to the best interests of Islam and Muslims. Second, that the Prophet's propensity to listen to everybody is in fact in the interests of the hypocrites themselves. For had the Prophet (peace be on him) not been forbearing and cool tempered he would not have listened with patience to their false professions to faith, to their specious protestations of goodwill, to their lame excuses to justify their shying away from fighting in the way of God. Had he been otherwise, the Prophet (peace be on him) would have dealt severely with the hypocrites and would have made their life in Madinah extremely difficult. In short, the hypocrites have every reason to be thankful for this trait in the Prophet's character."

127. Some scholars have said that just as causing pain to the Prophet (saws) in his life time was tantamount to disbelief, it is the same even after his death, so that, one could not marry one of his wives after him. Another example is to speak harshly of his parents, since that would have caused him pain if he was alive although, this latter act would not be considered equal to disbelief, rather, only a sinful act. Nevertheless, this should not be taken too far to say, for instance, that whoever caused pain to one of his kinsfolk, caused pain to him (Manar).

128. It is reported that one of the hypocrites said, "By God, these (that is, hypocrites of his sort) are the most honorable of us. If what Muhammad says is true then surely, these are worse than donkeys." A Muslim who heard him retorted in anger, "Rather you are worse than a donkey," and then reported the words to the Prophet. But when the Prophet summoned the man he denied that he had said any such thing. He swore on God and began to curse. The Muslim said, "O Allah, expose the liar and the truthful." In response Allah sent down this verse (Ibn Jarir).

129. The singular pronoun here (in place of the dual) is for the Prophet and it draws the following comment from Alusi and Rashid Rida: The use of the singular personal pronoun (in "an yurduhu" "that they should please him"), is meant to bring out (in inimitable elliptic form so characteristic of the Qur'an: Asad) the idea that Allah's pleasure is in following His Messenger. (Or, the good pleasure of one of them, was the good pleasure of the other: Zamakhshari). Using the dual pronoun (huma) would not have been right since, it might be thought that one needs to please both, whereas, pleasing the Prophet is to please Allah, especially when the previous verse speaks of the hypocrites displeasing him.

However, Ibn Jarir believes the personal third person pronoun is for Allah, while Ibn `Aashour states that both are covered by a single pronoun.

130. Although the hypocrites could not restrain their tongues, they dearly hoped half in seriousness, half in jest that God would not reveal to others what they talked amongst themselves in private.

131. The earliest generation of Muslims used to call this surah "Al Fadihah," i.e., "the Exposer," because it exposed the hypocrites (Tabari).

132. (Although the common meaning of the textual word "khawd" is to indulge), literally it refers to any stepping into dirt, such as, for instance, stepping into a pool of filthy water (Razi).

133. One of the hypocrites told `Awf b. Malik during the Tabuk expedition, (perhaps imagining that he was one of them), "What's wrong with these (Qur'anic) reciters? They seem to be the most gluttonous, the most lying, and the most chicken hearted when faced with an enemy." `Awf cried out, "You are lying, and you are a hypocrite. I shall report this to the Prophet." However, the Revelation overtook him. That is, it came down before `Awf could report to the Prophet. `Abdullah ibn `Umar says, "I saw the man holding on to the Prophet's camel's side strap, with the stones hurting his feet, pleading, ‘We were merely jesting, O Messenger of Allah,' and the Prophet (paying him no attention: Ibn Kathir). He only remarked, ‘Were you jesting with Allah, His revelations, and His Messenger?'" (Ibn Jarir).

It might be noticed that the hypocrites mocked the Companions alone; but Allah said, ‘Were you jesting with Allah, His revelations, and His Messenger?’ This demonstrates the status of the Companions in the sight of Allah (Au.).

134. It is reported by Qatadah that while the Prophet and some of his Companions were passing by a group of hypocrites during the Tabuk expedition one of them remarked: "Do you think this kind of people will be able to conquer the forts and palaces of the Romans? Huh." Allah informed His Messenger about it. He asked them to be presented. When they came, he asked them, "Did you say, such and such a thing?" They swore to God that they were merely jesting (Ibn Kathir).

It should be obvious that jesting is disallowed in religious matters (Razi and Qurtubi).

Qurtubi adds: In fact, there are other issues in which jesting is not allowed. Even if someone did one of them out of jest, it will be considered an act in earnest with the legal binding. For instance, if somebody entered into a marriage and then said he was jesting, it would not be accepted of him. This is in view of the Prophet's hadith, reported by several authorities, with varying degree of reliability, that he said:

ثَلاَثٌ لَيْسَ فِيهِنَّ لَعِبٌ النِّكَاحُ وَالطَّلاَقُ وَالْعِتْقُ

"There is no jesting in three things: marriage, divorce and enfranchisement" (Qurtubi).

135. Explaining this verse `Ikrimah said, "I used to know a man whom I hope Allah will forgive. He used to say, ‘O Allah, I hear a verse that drives fear into the heart. O Lord! Let my death be in Your path in such a way that nobody should say, ‘I washed him. I wrapped him in the shroud, I buried him.’ The man fell on the Day of Yamamah (battle) and every fallen Muslim’s body was found but his (Ibn Jarir, Ibn Kathir).

Perhaps what `Ikrimah meant was that it was one of those hypocrites who passed remarks against the Prophet but repented later and sought to die unknown. Some reports identify this person as Makhshiyy b. Himyar (Au.).

136. Asad adds a useful point here: "The above Qur'anic sentence expresses the doctrine that in His final judgement God will take into account all that is in a sinner's heart, and will not indiscriminately condemn everyone who has been sinning out of weakness or out of an inner inability to resolve his doubts, and not out of a conscious inclination to evil."

While the above is worth noting, Yusuf Ali has another explanation: "Hypocrisy is a half way house, a state of indecision in the choice between good and evil. Those who definitely range themselves with good obtain forgiveness; those who pass definitely to evil suffer the penalties of evil."