Topic: Of Hereafter

18:47; 19:77.

See 2:26.

3:163, 175; 5:3; 9:72; 48:30; 59:9.

Important Words:

رضوان (pleasure) is derived from رضی i.e. he was pleased; he was well pleased; he was satisfied or contented; he regarded (him) with good-will or favour. رضوان which is the noun-infinitive from رضی means, the state of being well pleased; satisfaction; good-will (Lane). As رضوان signifies abundant pleasure or satisfaction, the word has come to be used in the Quran in connection with God only (Mufradat). رضوان is also the name of the keeper or guardian angel of Paradise (Lane).

Commentary:

Though Islam does not object to the acquisition of the good things of this world, yet the good things of the life to come are far greater and nobler for man. And greater still is the pleasure or good-will of God which the Quran mentions as the greatest blessing (9:72). For one who succeeds in attaining it, even worldly things become a source of peace of mind. The Companions of the Holy Prophet attained it (9:100) and so they have been rightly called "the best people" (3:111).

2:247; 4:67.

14:45; 63:11.

9:38; 57:21.

See 4:50.

Commentary:

This verse refers to a class of men who show eagerness to fight when they are told not to fight, but when the actual time for fighting arrives, they refuse to fight or try to avoid it by various pretexts, thus showing that their former eagerness for fighting was either insincere or was only due to a temporary excitement.

The verse may also be regarded as referring to انصار (Helpers) of Medina who, before the advent of Islam to that city, were constantly at war among themselves. But when they accepted Islam, they were asked to cease fighting. When, however, they were called upon to take up arms to defend Islam, a section of them, who were always fighting among themselves before they embraced Islam, became afraid of fighting in the cause of God.

13:27.

3:15.

Commentary:

Just as true Muslims should always be prepared to desist from war, whenever they are required to do so, (see preceding verse), they should also be ever ready to march forth in the cause of Allah whenever called upon. It is to this great truth that the present verse draws our attention. Indeed, with this verse the Quran begins to throw light on such residents of Medina as were weak of faith, including the hypocrites, and exposes the attitude they adopted to evade the obligations that devolved on them as members of the Muslim community. The hypocrites are particularly addressed, the reference being to the expedition to Tabuk, a town situated about halfway between Medina and Damascus. News was brought to the Holy Prophet that the Greeks of the Eastern Roman Empire were assembling their forces on the Syrian frontier. As the Greeks, popularly known as Romans, possessed a regular and well-disciplined army, the Holy Prophet thought it necessary to make thorough preparations to meet them. Contrary to his usual practice, he even announced his objective making no secret of his destination, so that those, who took part in it, should do so in full consciousness of the length and hardships of the journey. It was a time of great trial. The long and arduous journey through the desert was undertaken in the midst of the hot weather. The season promised drought and scarcity for those who took part in the expedition and the ripeness of the harvest for those who stayed behind. Pious Muslims, however, in their devotion to the cause of Islam, promptly responded to the Prophet’s call. Of those who stayed behind without permission only three were true believers,

the rest being all hypocrites. Thus at the head of an army about 30,000 strong the Holy Prophet left Medina in the 9th year of Hijrah. On account of the great hardships the Muslim army had to suffer in the long journey, it came to be called جیش العسرة i.e. the distressed army.

75:21.

93:5.