مُّصِيبَة

22:36.

7:126; 26:51.

Commentary:

This verse provides a true definition of the term صابر (a patient person) as mentioned in the concluding portion of the preceding verse. A صابر who is vouchsafed glad tidings in the foregoing verse is one who bears all sorts of calamities and afflictions with complete restraint and fortitude, uttering no word of complaint or murmur but sincerely saying, Surely to Allah we belong and to Him shall we return. These words comprise a formula which every Muslim is directed to utter when he is afflicted with any misfortune relating to life, property, etc.

God is the Master of all we possess, including our own selves. If the Owner in His infinite wisdom deems fit to take away anything from us, we have no ground for complaint or murmur. We should indeed be grateful for what we receive from God, but there is no justification for murmuring at a loss, because we possess no inherent right to any gift.

The clause to Allah we belong also teaches us the great spiritual truth that we have no real connection with the things of this world and, therefore, the loss of such things should cause us no real grief. Similarly, the other part of the formula, viz., and surely to Him shall we return, also contains an equally grand principle. We come from God and will have to go back to Him, when we shall have to render an account of all our deeds. So every misfortune that befalls us should, instead of depressing us, spur us to make yet greater efforts to achieve still better results in life. Thus the formula contained in this verse is not a mere verbal incantation but a great counsel and a great warning. When a Muslim sincerely utters this formula on occasions of loss, grief or bereavement, its true import is bound to be deeply impressed upon his mind and to sustain him in his hours of trials and tribulations. Nay, it is calculated to do something more; it helps to strengthen his connection with his Maker and make Him the centre of all his thoughts and actions.

4:80.

Commentary:

The words, and you had inflicted the double of that, refer to the Battle of Badr, when 70 Meccans were killed and 70 taken captive. At Uhud, 70 Muslims were killed, none being taken prisoner. Thus the Muslims had inflicted a double loss on the Meccans.

The fact that no Muslim was taken prisoner at Uhud demonstrates their high sense of honour. They preferred death to dishonour. They would die fighting rather than lay down their arms. Some of them were found killed on the battlefield with as many as eighty wounds on their bodies. How could such men allow themselves to be taken prisoner by the enemy? It is most significant that in all the different battles that were fought by Muslims till the time of ‘Uthman—and they were many and hundreds of thousands of men took part in them—the number of Muslim prisoners did not exceed a few hundred.

The expression, It is from your own selves, seems to contradict the succeeding verse where it is said, And that which befell you on the day when two parties met was by Allah’s command, and also 4:79, 80 where it is said: And if some good befalls them, they say, ‘this is from Allah’ and if evil befall them, they say, ‘this is from thee’. Say, All is from Allah. What has happened to these people that they come not near understanding anything? Whatever of good comes to thee is from Allah, and whatever of evil befalls thee is from thyself. On deeper reflection, however, no conflict or contradiction is found to exist for the different statements, apparently contradictory, have been made from different viewpoints. As for the real cause of man’s actions, both the good and evil actions are said to emanate from him, because he is their doer; but as it is God Who, as the final Judge, brings about the results of man’s actions, whether good or bad, they can equally be said to proceed from Him. In this sense, both the good and evil results of man’s actions would be attributed to God. Again, as God has created all things for our good and it is through their misuse that we suffer, therefore the evil that befalls us can legitimately be said to proceed from our ownselves. But when that evil is removed by the right use of the things provided by God and good results ensues, then that good must be attributed to God, for it is He Who had endowed things with the properties by the right use of which we benefit. In this sense, good results will be attributed to God and evil ones to man. Thus all the three assertions, though apparently contradicting one another, prove to be true.

Important Words:

توفیقا (reconciliation) is noun-infinitive from وفق (waffaqa) which is derived from وفق (wafiqa). They say وفق امرہ i.e. his affair or case was right or agreeable with what was desired. وفقه لامر means, he disposed or adapted him to a thing or made him fit for it.

وفق بین الشیئین means, he effected an agreement or harmony or reconciliation or adjustment between the two things. وفقت بین القوم means, I effected an agreement or harmony between the people; made peace between them (Lane).

Commentary:

This verse may also be taken as generally applying to the case of hypocrites generally. An incident, however, is related in traditions in connection with this verse which, though not reliable, may be mentioned here. There was some dispute between a Jew and one who hypocritically professed to be a Muslim. The latter, thinking that the Holy Prophet would decide the case in his favour, proposed to the Jew that they should go to him for decision. The Holy Prophet, however, contrary to the expectation of the hypocrite, decided the case in favour of the Jew who happened to be in the right. Being disappointed there, the hypocrite proposed to the Jew that they should go to Abu Bakr, hoping that though the Holy Prophet had shown him no favour, Abu Bakr at least would favour him. But Abu Bakr also decided in favour of the Jew. Being disappointed a second time, the hypocrite thought that ‘Umar, who was a jealous Muslim, would never decide in favour of a Jew. So he proposed to his rival that they should go to ‘Umar for decision.

But ‘Umar, says the tradition, on learning from the Jew that the case had already been decided in his favour by the Holy Prophet, cut off the head of the hypocrite, because he professed Islam and yet would not accept the Prophet’s verdict. Thereupon the hypocrites gathered together and went to the Holy Prophet and told him that in going to ‘Umar the object was only to bring about a compromise and reconciliation (Muhit, iii. 279).

The words, We meant nothing but the doing of good and reconciliation, reported to have been uttered by the hypocrites, show that there was an intrigue. The incident, however, is highly improbable and lacks proper authority.

Important Words:

لیبطئن (tarries behind) is derived from بطؤ meaning, he was or became slow, late or backward. بطأ means, it made him slow, late or backward. But بطأ is also used intransitively, as in the tradition من بطأبه عمله i.e. he whom his evil deeds hold back (lit. he whose evil deeds keep back along with him). So بطأ would mean, (1) he held back or tarried behind, and (2) he made others hold back and tarry behind (Aqrab, Lane, Mufradat & Kashshaf).

Commentary:

This verse refers to the internal enemies of Islam. It gives two characteristics of hypocrites: (1) they fail to march out with Muslims and are glad to do so; (2) they do not share with Muslims their joys and sorrows. They are more anxious about their own selves than about the success of Islam. If Muslims meet with trouble, they rejoice that they themselves escaped it by remaining behind, and exultingly remind Muslims of the advice which they gave them and by acting against which the Muslims came to grief, as they did after the Battle of Uhud.

It is worthy of note here that though in connection with the Battle of Uhud, the Holy Prophet himself was at first in favour of fighting the enemy by staying in Medina, he did not rebuke the Muslims when they suffered a reverse by telling them that they had met with a disaster by going against his wish. But the hypocrites did taunt the Muslims that they had suffered defeat by defying their advice. It is for this taunting that the hypocrites have been reprimanded in this verse, because such a course, if allowed, is calculated to prove detrimental to the cause of communal unity and concord.

2:141, 284.

Commentary:

See collective note on 5:109 below.

20:135.

Commentary:

The sense implied in the verse is that by their iniquities and transgressions the disbelievers render themselves deserving of God’s punishment but as it is inconsistent with His justice and mercy to punish them without first giving them an opportunity to reform themselves, so He raises a Prophet among them so that when punishment should overtake them they might not say that they were not given an opportunity to reform themselves by following the Divine Prophet if one had appeared among them.

4:80.

Commentary:

The disbelievers are warned that if after having seen so many signs in support of the Quran they persisted in rejecting it, they will themselves be to blame for any misfortune that befell them.

Commentary:

کتاب (Book) may signify divine law or knowledge. It may also signify the Quran. According to the first meaning, the verse would signify that everything is subject to a certain law of nature. According to the second it may mean that the causes and cures of misery befalling nations and individuals have been mentioned in the Quran, the words فی الارضsignifying people in general, and فی أنفسکم meaning the Muslims as a whole or every individual.

4:79.

Commentary:

God controls the universe according to certain laws. When man contravenes any of these laws, he involves himself in trouble. But as God is the Creator of all natural laws and man’s affliction is due to the contradiction of one or other of these laws or to one of God’s special decrees, the trouble may be said to have emanated from Him or to have come into being by His leave.