3. Aal-i-Imraan

The meaning of doubled and multiplied

The detailed rules regarding 'riba' and the philosophy underlying its prohibition have been discussed thoroughly in Surah al-Baqarah verses 275-278 (Volume 1 of this commentary). However, it may be pointed out here that words أَضْعَافًا مُّضَاعَفَةً of (doubled and multiplied) used in this verse do not mean that the prohibition of 'riba' is restricted only to a transaction where the interest is doubled or multiplied. In fact, these words are not used in a restrictive sense, because it is evident from Surah al-Baqarah that 'riba' or interest is prohibited in any case, even though its rate is not so high as to make it doubled or multiplied.

These words are used only to explain the factual position prevalent at that time, and to indicate its unjust and evil nature. Moreover, these words also suggest that even the interest charged is simple and not compound, yet once a person is engaged in the business of interest he does not stop at charging interest in one transaction only. Rather, he reinvests the income of interest in another loan transaction, and keeps investing the interest proceeds in similar transactions again and again, and thus the ultimate result is that the original interest charged through the first transaction is doubled and multiplied.

Commentary

In the previous verse, Muslims were commanded to abstain from interest-based dealings, a sin which deprives them of the quality of Taqwa, (the fear of Allah, the sense of responsibility before Him).

The present verses stress the positive aspects of Taqwa and complement the earlier subject along with the promise of reward for those who observe it. Worth remembering throughout one's life is the second point which will serve him well if taken as the guiding light and the constant orientation. Allah Almighty has made it clear in these verses that the obedience to Allah and His Messenger does not become genuine and effective through lip-service alone. Instead, the obedient ones are known by what they are and what they do, by their traits of character and their deeds.

The obedience of Allah and His Messenger

The first verse, in a brief statement, presents a cardinal command of Faith in the following words: وَأَطِيعُوا اللَّـهَ وَالرَّ‌سُولَ لَعَلَّكُمْ تُرْ‌حَمُونَ ﴿132﴾ (And obey Allah and the Messenger so that you may be blessed). Here, in order that one becomes deserving of Divine mercy, the obedience to Allah Almighty has been declared necessary and binding, and along with it, the obedience of the Messenger ﷺ has been made equally necessary and binding. This is something not limited to this verse alone. It has been repeatedly stressed throughout the Holy Qur'an. The pattern of combining the command to obey Allah Almighty, immediately followed by the command to obey the Messenger ﷺ ، appears in the Qur'an again and again. These continued and constant statements of the Holy Qur'an are there to remind human beings that these are the basic principles of Islam and ‘Iman. The first part of the Faith is to affirm and declare the existence of God (Allah), His Oneness, and that man is there to worship and obey Him. The second part is the confirmation of His Messenger (علیہ السلام) ، and of obedience to him.

Also worth noting are the statements of the Holy Qur'an which prove that, whatever the noble Messenger ﷺ says is by Divine permission and not on his own. The Holy Qur'an says:

وَمَا يَنطِقُ عَنِ الْهَوَىٰ ﴿3﴾ إِنْ هُوَ إِلَّا وَحْيٌ يُوحَىٰ

And he (the messenger) does not speak out of his own desire. It is not but a revelation revealed (to him) (53:3)

From this, we arrive at the conclusion that the obedience to the Messenger is the very same as the obedience to Allah. It is nothing separate from it. In Surah Al-Nis-a' (4:80), the Holy Qur'an has made it more clear in the following words:

مَّن يُطِعِ الرَّ‌سُولَ فَقَدْ أَطَاعَ اللَّـهَ

And whoever obeys the Messenger, he surely obeys Allah. (4:80)

With this in view, the question is: Why have the two 'obediences' been stated separately? What purpose does it serve? Specially so, when this appears as a consistent feature in the Holy Qur'an where we see both 'obediences' being commanded side by side.

To unfold the secret, we can say that Allah Almighty sent a Book to guide man in this world, and a Messenger. The Messenger was charged with the following duties:

(1) That he convey to people the verses of the Holy Qur'an precisely and exactly in the form they were spoken when …

Race towards forgiveness, towards Paradise:

The first command was: 'Obey the Messenger'. (132) The second command is: 'Race one another towards Forgiveness from your Lord and towards Paradise.' (133) Here, Forgiveness stands for the means of obtaining forgiveness, that is, good deeds which bring forth forgiveness. There are several exegetic views reported from the blessed Companions and their immediate successors. Though expressed differently, they convey the same theme. Out of the noble Companions and their successors, may Allah be pleased with them all, Sayyidna ` Ali ؓ explained it as the fulfillment of obligations', Ibn ` Abbas ؓ as 'Islam', Abu al-'Aliyah ؓ as 'Hijrah', Anas ibn Malik ؓ as 'al-Takbir al-Uula (the first call of Allahu Akbar in salah) ', Said ibn Jubayr ؓ as 'perfection of obedience', Dahhak ؓ as 'Jihad' and ` Ikrimah ؓ as 'Taubah (repentance) '. The outcome of all these sayings is that Forgiveness covers all good deeds which become the means of obtaining Divine forgiveness.

At this point two things need our attention. First comes the resolution of an apparent contradiction which may be felt when one notices that the present verse carries a command to race one another towards Forgiveness and Paradise, while through another verse: لَا تَتَمَنَّوْا مَا فَضَّلَ اللَّـهُ بِهِ بَعْضَكُمْ عَلَىٰ بَعْضٍ (And do not covet something by which Allah has made some of you excel some others - 4:32), the very seeking of other merits and ranks has been prohibited.

The answer is that فضایٔل fada'il (merits, ranks, virtues) are of two kinds. The first kind relates to that which cannot be achieved by man, being beyond one's power and control. We can call these 'non-electable.' For example, colour or beauty or birth in a morally high family cannot be chosen and acquired. The other kind is something man can achieve by effort. These can be called voluntary or 'electable'. So, the reason why the effort to acquire non-electable merits, even its very desire, has been prohibited for the simple reason that they have been given to His created beings by Allah Almighty Himself in His infinite wisdom. It is something beyond human effort. Why run after them? All such efforts will lead to nothing but envy and malice. Let him who has been given a particular colour of his skin keep desiring to have some other colour. What is he going to get out of his desire? Nothing. However, there is a vast range of merit worthy deeds. One could, and would, make his mark there. That is why we have been asked to accelerate our efforts in that direction. This is not something restricted to one verse. The exhortation appears in several verses. Somewhere it is said: فَاسْتَبِقُوا الْخَيْرَ‌اتِ (Try to get ahead of one another in good deeds - 2:148, 5:48). Elsewhere, it is said: فَلْيَتَنَافَسِ الْمُتَنَافِسُونَ (And in this, then, aspire the aspirers.) (83:26)

Let us consider the advice of the sage who said: 'If one has a natural or physical handicap which is beyond his power to correct, he should remain contended (with his handicap) and unaffected by the achievements of others. He should go on doing what he does. For, if he were to pine over his handicap and envy the …

Commentary

God-fearing Muslims can be identified by the traits of their character and the marks of their manner. So many benefits lie hidden behind their example and practice. This is the subject of the present verses.

Allah Almighty has made God-fearing Muslims to live as models for others. For instance, the Holy Qur'an has, at so many places, emphasised the need to seek guidance and benefit from the company of the men of Allah. The verse: صِرَ‌اطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ (the path of those whom You have blessed - 1:6) from Surah al-Fatihah clearly indicates that the straight and correct path of Faith has to be learnt from these very favoured servants of Allah. Then, there is the exhortation: كُونُوا مَعَ الصَّادِقِينَ (be with the truthful - 9:119) which shows how useful the company of such people really is. But there are all sorts of people in the world, including the clever ones who would pose as good and try to impersonate the genuine ones. For this reason, it was necessary to draw a fine line of distinction between the true and the false and to show how the favoured men of Allah can be identified by their special traits of character. Once this is known, people would abstain from wrong leaders and guides and would use the God-given guidance to first become sure of the true ones and then follow them.

By having identified the traits and marks of God-fearing Muslims, and having stated that they are the ones deserving of ultimate success and of elevated stations in Paradise, the righteous have been given a good news (of receiving the same reward, if they follow them) and the evil-doers are exhorted and persuaded to mend themselves and follow the God-fearing.

This is exactly what has been hinted at in هَـٰذَا بَيَانٌ لِّلنَّاسِ وَهُدًى وَمَوْعِظَةٌ لِّلْمُتَّقِينَ ﴿138﴾ (This is a declaration for mankind, and a guidance, and a lesson for the God-fearing - 3:138), appearing towards the end of these verses. While describing the traits and marks of the God-fearing, the qualities relating to human rights and social behaviour have been mentioned first, and the qualities relating to the rights of Allah after them. This is to indicate that the rights of Allah, despite their supreme status above all rights, are not meant to benefit Allah in any way. Allah does not need any of them, nor does He stand to suffer in any way whatsoever, if they are not fulfilled.

His Being is absolutely free of all these concerns. The one who worships Him is the one who gains. Moreover He is Very-Merciful, therefore, whenever a person falls short in the fulfillment of His rights, he may regret any time for what he did, turn to Him and repent genuinely and sincerely, whereby all his sins can be instantly forgiven from that eternal fountain of Mercy and Nobility. Contrary to this, there is the case of the rights of the servants of Allah - man has to fulfill these. In addition to that, if A has rights against B and B does not fulfill those rights, naturally A runs into loss. It is not that easy to forgive and forget loss suffered by one human being at the hands of the other. Therefore, Huququl-ibad حُقُوقُ العِبَاد or the rights of the servants of Allah have …

Upto this point, the text describes qualities of character that relate to the fulfillment of human rights. Following this, come qualities that relate to the rights of Allah where it has been said that true Muslims do not disobey Allah. Should they ever fall in sin under the compulsions of human weakness, they immediately turn to Allah, repent, seek His forgiveness and resolve to abstain from that sin in future.

This character of true Muslims appears in the text in the following words:

وَالَّذِينَ إِذَا فَعَلُوا فَاحِشَةً أَوْ ظَلَمُوا أَنفُسَهُمْ ذَكَرُ‌وا اللَّـهَ فَاسْتَغْفَرُ‌وا لِذُنُوبِهِمْ وَمَن يَغْفِرُ‌ الذُّنُوبَ إِلَّا اللَّـهُ وَلَمْ يُصِرُّ‌وا عَلَىٰ مَا فَعَلُوا وَهُمْ يَعْلَمُونَ ﴿135﴾

...and those who, when they happen to commit a shameful act or wrong themselves, remember Allah, then, seek forgiveness for their sins - and who is there to forgive sins except Allah? - and they do not persist in what they have done, knowingly.(135)

The verse tells us that involvement in sin is caused by one's negligence in remembering Allah. So, the instruction is: If a sin has been committed, one should immediately turn to Allah, renew the zeal to obey Him and start remembering Him as He should be remembered.

Another point of guidance here tells us that forgiveness of sins depends on two things:

1. To regret past sins, seek pardon for these and to pray for forgiveness.

2. To resolve fully not to go near them in future.

May Allah Almighty bestow upon us the good fortune to become possessed with these supreme morals identified by the Holy Qur'an. Aamin.

Upto this point, the text describes qualities of character that relate to the fulfillment of human rights. Following this, come qualities that relate to the rights of Allah where it has been said that true Muslims do not disobey Allah. Should they ever fall in sin under the compulsions of human weakness, they immediately turn to Allah, repent, seek His forgiveness and resolve to abstain from that sin in future.

This character of true Muslims appears in the text in the following words:

وَالَّذِينَ إِذَا فَعَلُوا فَاحِشَةً أَوْ ظَلَمُوا أَنفُسَهُمْ ذَكَرُ‌وا اللَّـهَ فَاسْتَغْفَرُ‌وا لِذُنُوبِهِمْ وَمَن يَغْفِرُ‌ الذُّنُوبَ إِلَّا اللَّـهُ وَلَمْ يُصِرُّ‌وا عَلَىٰ مَا فَعَلُوا وَهُمْ يَعْلَمُونَ ﴿135﴾

...and those who, when they happen to commit a shameful act or wrong themselves, remember Allah, then, seek forgiveness for their sins - and who is there to forgive sins except Allah? - and they do not persist in what they have done, knowingly.(135)

The verse tells us that involvement in sin is caused by one's negligence in remembering Allah. So, the instruction is: If a sin has been committed, one should immediately turn to Allah, renew the zeal to obey Him and start remembering Him as He should be remembered.

Another point of guidance here tells us that forgiveness of sins depends on two things:

1. To regret past sins, seek pardon for these and to pray for forgiveness.

2. To resolve fully not to go near them in future.

May Allah Almighty bestow upon us the good fortune to become possessed with these supreme morals identified by the Holy Qur'an. Aamin.

Upto this point, the text describes qualities of character that relate to the fulfillment of human rights. Following this, come qualities that relate to the rights of Allah where it has been said that true Muslims do not disobey Allah. Should they ever fall in sin under the compulsions of human weakness, they immediately turn to Allah, repent, seek His forgiveness and resolve to abstain from that sin in future.

This character of true Muslims appears in the text in the following words:

وَالَّذِينَ إِذَا فَعَلُوا فَاحِشَةً أَوْ ظَلَمُوا أَنفُسَهُمْ ذَكَرُ‌وا اللَّـهَ فَاسْتَغْفَرُ‌وا لِذُنُوبِهِمْ وَمَن يَغْفِرُ‌ الذُّنُوبَ إِلَّا اللَّـهُ وَلَمْ يُصِرُّ‌وا عَلَىٰ مَا فَعَلُوا وَهُمْ يَعْلَمُونَ ﴿135﴾

...and those who, when they happen to commit a shameful act or wrong themselves, remember Allah, then, seek forgiveness for their sins - and who is there to forgive sins except Allah? - and they do not persist in what they have done, knowingly.(135)

The verse tells us that involvement in sin is caused by one's negligence in remembering Allah. So, the instruction is: If a sin has been committed, one should immediately turn to Allah, renew the zeal to obey Him and start remembering Him as He should be remembered.

Another point of guidance here tells us that forgiveness of sins depends on two things:

1. To regret past sins, seek pardon for these and to pray for forgiveness.

2. To resolve fully not to go near them in future.

May Allah Almighty bestow upon us the good fortune to become possessed with these supreme morals identified by the Holy Qur'an. Aamin.

Upto this point, the text describes qualities of character that relate to the fulfillment of human rights. Following this, come qualities that relate to the rights of Allah where it has been said that true Muslims do not disobey Allah. Should they ever fall in sin under the compulsions of human weakness, they immediately turn to Allah, repent, seek His forgiveness and resolve to abstain from that sin in future.

This character of true Muslims appears in the text in the following words:

وَالَّذِينَ إِذَا فَعَلُوا فَاحِشَةً أَوْ ظَلَمُوا أَنفُسَهُمْ ذَكَرُ‌وا اللَّـهَ فَاسْتَغْفَرُ‌وا لِذُنُوبِهِمْ وَمَن يَغْفِرُ‌ الذُّنُوبَ إِلَّا اللَّـهُ وَلَمْ يُصِرُّ‌وا عَلَىٰ مَا فَعَلُوا وَهُمْ يَعْلَمُونَ ﴿135﴾

...and those who, when they happen to commit a shameful act or wrong themselves, remember Allah, then, seek forgiveness for their sins - and who is there to forgive sins except Allah? - and they do not persist in what they have done, knowingly.(135)

The verse tells us that involvement in sin is caused by one's negligence in remembering Allah. So, the instruction is: If a sin has been committed, one should immediately turn to Allah, renew the zeal to obey Him and start remembering Him as He should be remembered.

Another point of guidance here tells us that forgiveness of sins depends on two things:

1. To regret past sins, seek pardon for these and to pray for forgiveness.

2. To resolve fully not to go near them in future.

May Allah Almighty bestow upon us the good fortune to become possessed with these supreme morals identified by the Holy Qur'an. Aamin.

Once again, Muslims are being consoled through these verses about what happened to them at the Battle of Uhud. They are being told that, under the customary practice of Allah, the disbelievers are the ultimate losers; it does not matter if Muslims have not scored a victory at this time because of their strategic mistake, but should they stick to the demands of their Faith, that is, perseverance and fear of Allah, it will be the disbelievers who shall be the ultimate losers.

Commentary:

The Battle of Uhud has been fully described earlier in this Surah through which we already know that the initial success of the Muslim army turned into a defeat in this Jihad because of some of their own shortcomings, although they had already scored an earlier victory (at Badr). Seventy noble Companions ؓ sacrificed their lives on this occasion. The Holy Prophet ﷺ was hurt. But, inspite of all this, Allah Almighty let the balance of the Battle tilt in favour of Muslims and the enemy retreated.

This temporary defeat and setback came because:

1. The Muslim archers could not abide by the standing orders given to them by the Holy Prophet ﷺ due to a difference of opinion. Some favoured holding on to the position they already held; others saw no need to stay there and opted for the collection of spoils with everybody else.

2. The news that the Holy Prophet ﷺ has been martyred on the battlefield weakened their resolve to fight.

3. The difference came up in something very serious, that is, the explicit command of the Holy Prophet ﷺ ، the obedience to which was mandatory.

So, these three mistakes by Muslims resulted in a temporary setback. No doubt, this temporary setback was later on turned into final victory for them, yet Muslim mujahidin were virtually torn apart with wounds. Dead bodies of their most valiant fighters were strewn before their eyes. Even the Holy Prophet ﷺ was wounded by the merciless enemy. Disappointed, dismayed, they were also terribly shocked over their own mistakes. In short, Muslims were on the horns of a dilemma. They were pining over the past and there was acute danger that they may become weak in the future and the duty of leading the people of the world entrusted to them may be hampered. In order to cover these two gaps, the Holy Qur'an came up with the declaration:

وَلَا تَهِنُوا وَلَا تَحْزَنُوا وَأَنتُمُ الْأَعْلَوْنَ إِن كُنتُم مُّؤْمِنِينَ ﴿139﴾

And do not lose heart and do not grieve, and you are the upper-most if you are believers. (139)

So, the message given to Muslims in the opening verse under comment is: Do not let weakness or inertia come near you in the future and do not pine over what has gone by. Finally, it is you who shall prevail, if you hold on to the path of faith and belief, having total confidence in the promises made by Allah Almighty, never ever turning your backs on obedience to the Prophet ﷺ and Jihad in the way of Allah.

In other words, the object was to impress upon Muslims that they should not waste their time and energy by feeling sorry for whatever mistakes they have made in the past. Instead, they should devote to ways and means which make things right for them in the future. For success after …

The second verse that follows gives consolation to Muslims from another angle. It has been said that if Muslims were wounded or hurt in that particular battle, so also were those fighting against them. If seventy Muslim men were martyred with many wounded, is it not that they had condemned an identical number of their enemies to Hell, and wounded many, a year ago? Then, in this very battle, many a men from the enemy ranks were killed and wounded initially. So, when the text says:

إِن يَمْسَسْكُمْ قَرْ‌حٌ فَقَدْ مَسَّ الْقَوْمَ قَرْ‌حٌ مِّثْلُهُ ۚ وَتِلْكَ الْأَيَّامُ نُدَاوِلُهَا بَيْنَ النَّاسِ

If you receive a wound, they have received a similar wound. And such days we rotate among the people..

It guides us to another important principle and rule of procedure.

In this mortal world, the customary practice of Allah Almighty is to cause the days of hardship and ease, pain and comfort, suffering and peace occur among people by turns. If, for some reason, a falsely-motivated power succeeds in getting a short-lived upper hand, the group motivated by the truth should not lose heart and come to think that, from this point onwards, they are always doomed to nothing but defeat. Instead of taking this negative attitude, they should rather go about finding out the causes of that defeat, and once they have discovered those, they should take corrective measures and eliminate all possibilities of repeating those mistakes. In the end, the group motivated by the truth shall emerge as the ultimate victor.