18. From here to verse 10 continuously the hypocrites have been taken to task for the attitude they had adopted in the Muslim society. Although apparently they were a part of the Muslim community, secretly they were a separate group from the believers. Whenever the Muslims saw them, they found them whispering secretly together. That is how they conspired and made all sorts of plans in order to create rifts in the ranks of the Muslims, and to cause alarm and spread mischief among them.

19. The question may arise why have three and five been mentioned here instead of two and three? Why has two and then four been left out? The commentators have given many answers to this question but in our opinion the correct answer is that this style has been adopted for maintaining the literary beauty of the Quran. Without this the style would have suffered from blemishes. Therefore, after making mention of three and five whisperers the gap has been filled up in the following sentence by saying: whether the whisperers are fewer than three, or more than five, in any case Allah is always with them.

20. This Allah’s being associated with them is, in fact, in the sense of Allah’s being All-Knowing and All-Aware, All- Hearing and All-Seeing and His being absolute in power, and not in the sense that Allah, God forbid, is a person who is secretly and invisibly present among the five persons as their sixth associate. This, in fact, is meant to make the people realize that they may be holding secret counsels in safe and hidden places and may be able to conceal their plans from the world but they cannot keep them concealed from Allah, that they may escape from every power of the world, but they cannot escape the grasp of Allah.

21. This shows that before the revelation of this verse the Prophet (peace be upon him) had forbidden the people this practice. Yet when they did not desist, Allah directly sent down this verse containing His warning and wrath for such people.

22. This was the common practice of the Jews and the hypocrites. According to several traditions, some Jews came before the Prophet (peace be upon him) and said: Assam alaika ya abul-Qasim. That is, they pronounced as-sam alaika in such a manner as to give the impression that they had said as-salam alaika (peace be on you), which is the Islamic way of greeting. But actually they had said sam, instead of salam, which means death. In response the Prophet said: wa-alaikum. Aishah retorted: May death visit you and the curse of Allah. The Prophet warned her, saying: Aishah, Allah does not like abusive language. She submitted: Didn’t you hear, O Messenger of Allah what they said. The Prophet (peace be upon him) replied: And didn’t you hear what reply I gave? I said: And the same upon you. (Bukhari, Muslim, Ibn Jarir, Ibn Abi Hatim). Abdullah bin Abbas has stated that both the Jews and the hypocrites had adopted this very way of greeting. (Ibn Jarir).

23. That is, they regarded it as a proof of the Prophet’s (peace be upon him) not being a Messenger. They thought that if he had been a true Messenger, they would be punished by a torment as soon as they greeted him in that way. Since there was no torment while they were greeting him day and night like that, he was not a Messenger of Allah.

24. This shows that najwa (talking secretly together) by itself is not forbidden, but it s being lawful or unlawful depends upon the character of the people who hold secret consultations and upon the circumstances under which such consultations are held, and upon nature of the consultations themselves, If the people whose sincerity, righteousness and purity of character are well known, are seen talking secretly together, nobody would have any misgiving that they were planning mischief. On the contrary, the whispering and secret consultations of the people who are notorious for their evil and wicked character, produce in every mind, the suspicion that they are engaged in a new conspiracy. Likewise, if a couple of persons talk for some time together on some matter secretly, it is not objectionable, but if some people have formed themselves into a gang and constantly engaged in a whispering campaign against the Muslim community, this would indeed be a prelude to some mischief. If nothing else, it would at least stir up divisions among the Muslims. Above all, the thing that decides whether najwa (secret counsel) is lawful or unlawful is the nature of the things talked of it. If two men hold a secret counsel in order to bring a dispute the an end, and to restore a person’s right, or to bring a dispute to an end, or to restore a person’s right, or to promote a good cause, it is no evil, but rather and an act of virtue, On the contrary, if the same secret counsel between two men is held with a view to creating mischief, or usurping the rights of others, or committing a sin, obviously the object itself would be evil and the secret counsel about it evil added to evil.

In this connection, the teaching given by the Prophet (peace be upon him) of social etiquette is: When three men are sitting together, no two of them should whisper to each other, for this would cause anguish to the third. (Bukhari, Muslim, Musnad Ahmad, Thirmidhi, Adu Daud). In another Hadith, the Prophet (peace be upon him) said: Two men should not whisper together, without the leave of the third, for this would cause him anguish. (Muslim). This objectionable sort of whispering also applies to the case when two of the three men start talking in a language which is not understood by the third, and even more objectionable would be that during their whispering they should look towards the third person or gesticulate in a manner as to suggest that he is the topic of discussion between them.

25. This has been said so that if a Muslim watches some other people whispering, which causes him the doubt that it is directed against him, he should not feel so offended as to start planning a counter-attack on the basis of mere suspicion, or begin to nourish grief, or malice, or undue concern in his heart. He should understand that no one can harm him except by Allah’s leave. This conviction would inspire him with such confidence that he would feel delivered of many a useless worry and imaginary danger and leaving the wicked to themselves would remain engaged in peacefully doing his duty. The believer who has trust in Allah is neither a faint-hearted person, whose peace of mind could be ruined by every doubt and suspicions nor so shallow and mean-minded as would lose his cool when confronted by the evildoers and start behaving in an unjust manner himself.

26. This has been explained in the introduction to this Surah. Some commentators regard this command as restricted to the assemblies of the Prophet (peace be upon him). But as pointed out by Imam Malik, the correct view is that this is a general instruction for the assemblies held by the Muslims. One of the rules of etiquette taught by Allah and His Messenger (peace be upon him) to the Muslims is that when they are sitting in an assembly and some more people arrive, they should have the courtesy to accommodate the newcomers and should squeeze in together as far as possible to make room for them to sit. The new-comers should also have the courtesy not to press in forcibly and make others rise up in order to take their place. In the Hadith Abdullah bin Umar and Abu Hurairah have reported that the Prophet (peace be upon him) said: Nobody should make another person rise up so as to take his place, but you should yourself make room for others. (Musnad Ahmad, Bukhari, Muslim). And Abdullah bin Amr bin Aas reports that the Prophet (peace be upon him) said: It is not lawful for a person that he should forcibly press in between two men except by their leave. (Musnad Ahmad, Abu Daud, Tirmidhi).

27. Abdur Rahman bin Zaid bin Aslam has stated that the people used to prolong their sitting in the Prophet’s (peace be upon him) assemblies and tried to sit till the end. This caused him inconvenience and discomfort as well as hindrance in his daily chores. At this Allah sent down this command, teaching the people the etiquette: When you are told to rise up froth the assembly, you should rise up and disperse. (Ibn Jarir, Ibn Kathir).

28. That is, you should not think that if in the Prophet’s (peace be upon him) assembly you had to sit a little farther away from him for the sake of making room for others, you would be reduced in rank or if you were asked to rise up and disperse from the assembly, you were disgraced. The real means of exaltation of ranks is faith and knowledge, and not an opportunity to sit nearest to the Prophet (peace be upon him) in his assembly and sit the longest. If a person happened to sit nearer to him, it does not mean that he became exalted in rank, for the high ranks belong only to those who have attained to the wealth of knowledge and faith. Likewise, the person who prolonged his sitting with the Prophet (peace be upon him) only to cause him inconvenience and discomfort, in fact, displayed lack of good manners. His there sitting near him for a long time will not exalt him in rank in any way. Far higher and exalted in rank in the sight of Allah is he who attained to taste faith and knowledge and imbibed the morals that should belong to a believer.

29. According to Abdullah bin Abbas, this command was sent down because the Muslims had started requesting the Prophet (peace be upon him) for private counsel much too frequently, and this put him to great inconvenience. At last, Allah willed to relieve His Prophet (peace be upon him) of this burden. (Ibn Jarir). Zaid bin Aslam says that the Prophet (peace be upon him) would never turn down the request of anyone, who wanted to consult him in private. Whoever desired to have private counsel with him, he would oblige him. Often it so happened that the people would ask for private counsel in matters in which there was no real need. This was the time when all of Arabia was engaged in war against Al-Madinah. Sometimes, after a person had made such a request, Satan would whisper into the ears of the people the idea that he had brought to the Prophet (peace be upon him) the news of invasion by such and such tribes, and this would cause rumors to spread in Al-Madinah. On the other hand, this would give the hypocrites an opportunity to say that Muhammad (peace be upon him) was a credulous person, who listened to and believed in whatever anyone told him. Because of this Allah imposed the restriction that anyone who wanted to have private counsel with the Prophet should first give away something in charity. (Ibn Arabi: Ahkam al-Quran). Qatadah says that some people talked to the Prophet (peace be upon him) in private in order to show their superiority to others.

Ali says when this was enjoined the Prophet (peace be upon him) asked him, What should be the quantity of the charity, should it be one dinar. I said: This is more than the people can afford. The Prophet (peace be upon him) then asked: Should it be half a dinar. I said: This is also too much. Then he asked what it should be. I said: Gold equal to a barley grain. The Prophet (peace be upon him) remarked: Your advice is for too little. (Ibn Jarir, Tirmidhi, Musnad, Abu Yala). In another tradition Ali says: This is a verse of the Quran which no one acted upon except me. As soon as it was enjoined, I offered the charity and consulted the Prophet about a problem. (Ibn Jarir, Hakim, lbn al-Mundhi, Abd bin Humaid).

30. This second command was sent down some time after the first command, and it concealed the injunction of giving something in charity. However, there is a difference of opinion as to how long the injunction remained in force. Qatadah says it remained in force for less than a day and then was abrogated. Muqatil bin Hayyan says that it remained in force for ten days; and this is the longest period of its life mentioned in any tradition.