Topic: Recantation Of
View Aspects
مَن كَفَرَ بِٱللَّهِ مِنۢ بَعْدِ إِيمَٰنِهِۦٓ إِلَّا مَنْ أُكْرِهَ وَقَلْبُهُۥ مُطْمَئِنٌّۢ بِٱلْإِيمَٰنِ وَلَٰكِن مَّن شَرَحَ بِٱلْكُفْرِ صَدْرًا فَعَلَيْهِمْ غَضَبٌ مِّنَ ٱللَّهِ وَلَهُمْ عَذَابٌ عَظِيمٌ
3:91; 4:138; 63:4.
3:91; 4:138; 63:4.
The verse is silent about the treatment which a person who, under the severest trial, utters words that may appear to express disbelief though inwardly he may be satisfied with Islam, will receive from God. It implies that final judgment in the case of such persons has been reserved and that their future behaviour will determine the nature of the treatment they will receive from God.
3:91; 4:138; 63:4.
Commentary:
With this verse the Quran reverts to the main theme of the Surah, viz. that the day of the glory of Islam is about to dawn but Muslims will have to suffer great trials and tribulations to deserve it. They are warned that if anyone of them recanted under these trials, he would draw upon himself the wrath of God. But a person who is inwardly satisfied with Islam and only under very severe compulsion is constrained to utter words which may appear to express disbelief, may not be punished for such an expression of disbelief. But this does not mean that cowardice is condoned or that such a person will be altogether pardoned. Cowardice and true belief cannot go together. The verse holds out no Divine pardon to a coward. It is indeed silent about him which implies that final judgement in the case of such persons has been reserved and that their future behaviour will determine the nature of the treatment they will receive from God.
The words, who is forced thereto, may refer to Jabr or ‘Ammar bin Yasir but preferably to the former.
a
3:91; 4:138; 63:4.
a
3:91; 4:138; 63:4.
1907
Commentary:
With this verse the Quran reverts to the main theme of the Surah, viz. that the day of the glory of Islam is about to dawn but Muslims will have to suffer great trials and tribulations to deserve it. They are warned that if anyone of them recanted under these trials, he would draw upon himself the wrath of God. But a person who is inwardly satisfied with Islam and only under very severe compulsion is constrained to utter words which may appear to express disbelief, may not be punished for such an expression of disbelief. But this does not mean that cowardice is condoned or that such a person will be altogether pardoned. Cowardice and true belief cannot go together. The verse holds out no Divine pardon to a coward. It is indeed silent about him which implies that final judgement in the case of such persons has been reserved and that their future behaviour will determine the nature of the treatment they will receive from God.
The words, who is forced thereto, may refer to Jabr or ‘Ammar bin Yasir but preferably to the former.
a
3:91; 4:138; 63:4.
1579
The verse is silent about the treatment which a person who, under the severest trial, utters words that may appear to express disbelief though inwardly he may be satisfied with Islam, will receive from God. It implies that final judgment in the case of such persons has been reserved and that their future behaviour will determine the nature of the treatment they will receive from God.
أُو۟لَٰٓئِكَ ٱلَّذِينَ طَبَعَ ٱللَّهُ عَلَىٰ قُلُوبِهِمْ وَسَمْعِهِمْ وَأَبْصَٰرِهِمْ ۖ وَأُو۟لَٰٓئِكَ هُمُ ٱلْغَٰفِلُونَ
2:8; 4:156; 7:180.
2:8; 4:156; 7:180.
2:8; 4:156; 7:180.
Commentary:
The verse goes on to say that rejecters of the Quran sacrifice truth to paltry material gains and all their energies are directed to the attainment of worldly objects. And as they do not make use of their God-given faculties for their spiritual advancement, these faculties become rusted and corroded through disuse.
c
2:8; 4:156; 7:180.
b
2:8; 4:156; 7:180.
1909
Commentary:
The verse goes on to say that rejecters of the Quran sacrifice truth to paltry material gains and all their energies are directed to the attainment of worldly objects. And as they do not make use of their God-given faculties for their spiritual advancement, these faculties become rusted and corroded through disuse.
a
2:8; 4:156; 7:180.
لَا جَرَمَ أَنَّهُمْ فِى ٱلْءَاخِرَةِ هُمُ ٱلْخَٰسِرُونَ
11:23.
11:23.
11:23.
Commentary:
Such people who reject the word of God only for the sake of the paltry gains of this world and not on account of honest doubts and misgivings are guilty of a serious crime. They will be humiliated and disgraced in this life and will suffer a severe punishment in the life to come.
d
11:23.
a
11:23.
1910
Commentary:
Such people who reject the word of God only for the sake of the paltry gains of this world and not on account of honest doubts and misgivings are guilty of a serious crime. They will be humiliated and disgraced in this life and will suffer a severe punishment in the life to come.
b
11:23.
ثُمَّ إِنَّ رَبَّكَ لِلَّذِينَ هَاجَرُوا۟ مِنۢ بَعْدِ مَا فُتِنُوا۟ ثُمَّ جَٰهَدُوا۟ وَصَبَرُوٓا۟ إِنَّ رَبَّكَ مِنۢ بَعْدِهَا لَغَفُورٌ رَّحِيمٌ
2:219.
2:219.
Whereas vv. 109, 110 referred to those persons who revert to disbelief and open up their hearts to it and join the ranks of the enemies of Islam, the verse under comment deals with such persons regarding whom judgment had been reserved (verse 107). The judgment given in their case is that if they migrate from their homes and strive in the cause of God and endure with patience all the hardships that may befall them in the way of Islam, then, and not till then, will God pardon their previous sins, for only then will it become established that they have made full amends for their past lapse. The Surah being of Meccan origin, Jihad mentioned in the verse is not fighting with the sword but is only "striving" to promote the cause of Islam.
2:219.
Commentary:
Verses 108-110 referred to those who open their hearts to disbelief and are the avowed enemies of Islam. The verse under comment deals with those persons regarding whom judgement had been reserved in v. 107, viz. persons whose hearts are satisfied with truth, but who are forced to utter words which are apparently expressive of disbelief. The judgement given in their case is that if they migrate from their homes and strive in the cause of God and endure with patience any hardships that may befall them in the way of religion, then, and not till then, will God pardon their previous sins, for only then will it become established that they have made full amends for their past lapses. In v. 107, such persons were excepted from those who had opened their minds to disbelief. In the face of such hard conditions for securing Divine pardon, it is the height of injustice on the part of the critics of Islam to say that it condones the concealment of one’s faith or the denial of truth when one is confronted with trials and hardships. In fact, God demands a life-long sacrifice from such a person before admitting him again to His Grace and Mercy. The example of Tulaihah bin Khuwailad may be cited in this connection. When after having renegaded and laid claim to prophethood he became reconverted to Islam in the Caliphate of ‘Umar, the latter forgave him on condition that he would spend the remainder of his life in jihad.
e
2:219.
b
2:219.
1911
Commentary:
Verses 108-110 referred to those who open their hearts to disbelief and are the avowed enemies of Islam. The verse under comment deals with those persons regarding whom judgement had been reserved in v. 107, viz. persons whose hearts are satisfied with truth, but who are forced to utter words which are apparently expressive of disbelief. The judgement given in their case is that if they migrate from their homes and strive in the cause of God and endure with patience any hardships that may befall them in the way of religion, then, and not till then, will God pardon their previous sins, for only then will it become established that they have made full amends for their past lapses. In v. 107, such persons were excepted from those who had opened their minds to disbelief. In the face of such hard conditions for securing Divine pardon, it is the height of injustice on the part of the critics of Islam to say that it condones the concealment of one’s faith or the denial of truth when one is confronted with trials and hardships. In fact, God demands a life-long sacrifice from such a person before admitting him again to His Grace and Mercy. The example of Tulaihah bin Khuwailad may be cited in this connection. When after having renegaded and laid claim to prophethood he became reconverted to Islam in the Caliphate of ‘Umar, the latter forgave him on condition that he would spend the remainder of his life in jihad.
c
2:219.
1580
Whereas vv. 109, 110 referred to those persons who revert to disbelief and open up their hearts to it and join the ranks of the enemies of Islam, the verse under comment deals with such persons regarding whom judgment had been reserved (verse 107). The judgment given in their case is that if they migrate from their homes and strive in the cause of God and endure with patience all the hardships that may befall them in the way of Islam, then, and not till then, will God pardon their previous sins, for only then will it become established that they have made full amends for their past lapse. The Surah being of Meccan origin, Jihad mentioned in the verse is not fighting with the sword but is only "striving" to promote the cause of Islam.