Appearance
Verses 85–91
The verses are connected with the preceding ones, as these are concerned with the order of fighting against a particular group of polytheists—the double-faced among them. On meditation it is seen that they were revealed about some polytheists who claimed to accept Islam in presence of the believers, and then they returned to their homes and joined the polytheists in disbelief. [When a chance came to fight them], the believers were divided; one group said that they should be fought against, while the other opposed it and interceded for them because they had accepted Islam. But God offers them only two alternatives: they should [leave their original place and] migrate to Medina otherwise they should be struck at. Then He warns the believers against interceding for such people.
Such people will be repeatedly followed by others like them; all of them will be required to offer peace to the Muslims; if they fail to do so, they should be fought. This is the main theme, for which the ground is paved by describing the condition of intercession in one verse, and offering of greetings in another, as it is relevant to offering of peace.
مَنْ يَشْفَعْ شَفَاعَةً حَسَنَةً يَكُنْ لَهُ نَصِيبٌ مِنْهَا ۖ وَمَنْ يَشْفَعْ شَفَاعَةً سَيِّئَةً يَكُنْ لَهُ كِفْلٌ مِنْهَا ۗ وَكَانَ اللَّهُ عَلَىٰ كُلِّ شَيْءٍ مُقِيتًا ٨٥
(4:85) Whoever intercedes a good intercession shall have a share of it, and whoever intercedes a bad intercession shall have the responsibility of it; and Allah controls all things.
al-Nasīb and al-kifl both have the same meaning, that is, share [although we have translated the latter as ‘responsibility’]. Intercession is a sort of mediation aimed at making up a deficiency or gaining a benefit out the desire defect. Therefore, it cannot escape its responsibility, and will have to share the blame or reward of the thing interceded for. The interceder will have his share of good or evil resulting from the intercession. That is why God says: Whoever intercedes… shall have the responsibility of it.
By mentioning this reality, God reminds the believers and warns them to be careful when interceding for someone. They should refrain if the subject of intercession was undesirable and likely to cause evil and mischief. For example, some believers had interceded on behalf of the double-faced polytheists that they should not be attacked. Those intercessors should have realized that if a small evil is left unopposed and allowed to grow and spread, it would result in such a great evil that no one would be able to stand against it and it would destroy the tilth and the stock. The verse therefore contains a prohibition of bad intercession, that is, intercession of those indulging in oppression and transgression, hypocrisy and polytheism—in short for those who create mischief on the earth.
وَإِذَا حُيِّيتُمْ بِتَحِيَّةٍ فَحَيُّوا بِأَحْسَنَ مِنْهَا أَوْ رُدُّوهَا ۗ إِنَّ اللَّهَ كَانَ عَلَىٰ كُلِّ شَيْءٍ حَسِيبًا ٨٦
(4:86) And when you are greeted with greeting, greet with a better (greeting) than it or return it; surely Allah takes account of all things.
A greeting should be returned with a better or a similar greeting. It is a general order covering all greetings; but in this context it is applicable to the greeting of peace which might be addressed to the Muslims, as the following verses show.
اللَّهُ لَا إِلَٰهَ إِلَّا هُوَ ۚ لَيَجْمَعَنَّكُمْ إِلَىٰ يَوْمِ الْقِيَامَةِ لَا رَيْبَ فِيهِ ۗ وَمَنْ أَصْدَقُ مِنَ اللَّهِ حَدِيثًا ٨٧
(4:87) Allah, there is no god but He—He will most certainly gather you together on the Resurrection Day, there is no doubt in it; and who is more true in word than Allah?
Its meaning is clear. It gives a sort of reason to the orders given in the preceding two verses: Adhere to the order given to you regarding good and bad intercession; and do not ignore the greetings offered to you, by turning aside or rejecting it; because a day is sure to come when God will gather you all and reward or punish you for acceptance or rejection of His commandments.
فَمَا لَكُمْ فِي الْمُنَافِقِينَ فِئَتَيْنِ وَاللَّهُ أَرْكَسَهُمْ بِمَا كَسَبُوا ۚ أَتُرِيدُونَ أَنْ تَهْدُوا مَنْ أَضَلَّ اللَّهُ ۖ وَمَنْ يُضْلِلِ اللَّهُ فَلَنْ تَجِدَ لَهُ سَبِيلًا ٨٨
(4:88) What is the matter with you, then, that you have become two parties about the hypocrites, while Allah has made them return (to unbelief) for what they have earned? Do you wish to guide him whom Allah has forsaken to stray? And whomsoever Allah forsakes to stray, you shall by no means find a way for him.
al-Fiʾah (group, party); al-irkās (to return). The theme shows that the verse in a way branches out from the preceding one which had paved the way for it, that is, Whoever intercedes a good intercession… The meaning will be as follows: As a bad intercession makes the interceder share in its bad effects, then what has happened to you, O believers, that you have become divided into two groups regarding the double-faced polytheists? Why are you disputing among yourselves? One party says that those polytheists should be fought against, while the other intercedes for them and exhorts the believers not to fight. This latter group wants you to leave the tree of mischief alone; not realizing that the tree will go on growing with the polytheists’ growth, and will bear fruit when those polytheists become stronger. The fact remains that God has let them return to straying after they had got out of it; it was done as a punishment for what they had earned of evil deeds. Do you want—through your intercession—to guide those whom God has left to go astray? But whosoever is left by God to go astray, cannot get to the path of guidance.
The sentence, And whomsoever Allah forsakes to stray, you [2nd person singular] shall by no means find a way for him, is addressed directly to the Prophet, instead of the believers; it is intended to show that those Muslims who had interceded on behalf of the double-faced polytheists were not capable of understanding this speech properly; otherwise, they would not have interceded. That is why God has turned away from them and addressed the Prophet, who had true and clear knowledge of these realities.
وَدُّوا لَوْ تَكْفُرُونَ كَمَا كَفَرُوا فَتَكُونُونَ سَوَاءً ۖ فَلَا تَتَّخِذُوا مِنْهُمْ أَوْلِيَاءَ حَتَّىٰ يُهَاجِرُوا فِي سَبِيلِ اللَّهِ ۚ فَإِنْ تَوَلَّوْا فَخُذُوهُمْ وَاقْتُلُوهُمْ حَيْثُ وَجَدْتُمُوهُمْ ۖ وَلَا تَتَّخِذُوا مِنْهُمْ وَلِيًّا وَلَا نَصِيرًا ٨٩
(4:89) They desire that you should disbelieve as they have disbelieved, so that you might be (all) alike; therefore take not friends from among them until they migrate in Allah’s way; but if they turn back, then seize them and kill them wherever you find them, and take not from among them a friend or a helper.
It is a further explanation of the words, while Allah has made them return (to disbelief) for what they have earned? Do you wish to guide him whom Allah has forsaken to stray? The meaning: They disbelieved, and then went further in disbelief, until now they wish you to join them in their disbelief, so that you too might become like them. Then God forbids the Muslims to take friends from among them except when they leave their homes and migrate in the way of God. If they fail to do so, then your only duty towards them is to seize them and kill them wherever they are found; the believers must refrain from befriending them or seeking their help. The clause, “but if they turn back”, indicates that the believers must ask them to migrate; if they migrated then they should be taken as friends, otherwise they are to be killed.
إِلَّا الَّذِينَ يَصِلُونَ إِلَىٰ قَوْمٍ بَيْنَكُمْ وَبَيْنَهُمْ مِيثَاقٌ أَوْ جَاءُوكُمْ حَصِرَتْ صُدُورُهُمْ أَنْ يُقَاتِلُوكُمْ أَوْ يُقَاتِلُوا قَوْمَهُمْ ۚ وَلَوْ شَاءَ اللَّهُ لَسَلَّطَهُمْ عَلَيْكُمْ فَلَقَاتَلُوكُمْ ۚ فَإِنِ اعْتَزَلُوكُمْ فَلَمْ يُقَاتِلُوكُمْ وَأَلْقَوْا إِلَيْكُمُ السَّلَمَ فَمَا جَعَلَ اللَّهُ لَكُمْ عَلَيْهِمْ سَبِيلًا ٩٠
(4:90) Except those who reach a people between whom and you there is a covenant, or who come to you, their hearts shrinking from fighting you or fighting their own people; and if Allah had pleased, He would have given them power over you, so that they would have certainly fought you; therefore if they withdraw from you and do not fight you and offer you peace, then Allah has not made for you a way against them
God has excepted two groups from the above order (if they turn back then seize them and kill them wherever you find them). One: Those who reach a people who have made a covenant with the Muslims. Two: Those disbelievers who find themselves in a dilemma; they do not like to fight the Muslims, nor do they relish the idea of fighting against their own people. Thus they withdraw from the believers and offer them peace; they are neither with the believers nor against them. These two groups are excepted from the above order.
سَتَجِدُونَ آخَرِينَ يُرِيدُونَ أَنْ يَأْمَنُوكُمْ وَيَأْمَنُوا قَوْمَهُمْ كُلَّ مَا رُدُّوا إِلَى الْفِتْنَةِ أُرْكِسُوا فِيهَا ۚ فَإِنْ لَمْ يَعْتَزِلُوكُمْ وَيُلْقُوا إِلَيْكُمُ السَّلَمَ وَيَكُفُّوا أَيْدِيَهُمْ فَخُذُوهُمْ وَاقْتُلُوهُمْ حَيْثُ ثَقِفْتُمُوهُمْ ۚ وَأُولَٰئِكُمْ جَعَلْنَا لَكُمْ عَلَيْهِمْ سُلْطَانًا مُبِينًا ٩١
(4:91) Shortly you will find others who desire that they should be safe from and secure from their own people; as often as they are sent back to the mischief they get thrown into it headlong; therefore if they do not withdraw from you, and (do not) offer you peace and restrain their hands, then seize them and kill them wherever you find them; and against these We have given you a clear authority
It is a forecast that shortly you will face another group, like the second excepted one. They will try to be safe from you as well as from their own people. But God tells the believers that those people are hypocrites; no trust should be put in their covenants or their offer of peace. That is why God has changed the two positive conditions imposed on the former group (if they withdraw from you and do not fight you and offer you peace) with the negative conditions for this latter one: if they do not withdraw from you, and (do not) offer you peace and restrain their hands. It is a sort of warning that the believers should remain on guard against them. The meaning is clear.
Discourse
The discussion “Discourse on Greetings” appears here in the printed volume. Read it in the Al-Mizan App.
Examining Narrations
- It is written in Majmaʾ al-bayān under the verse, And when you are greeted… : ʿAlī b. Abraham has narrated in his al-Tafsīr from the two Truthful ones [the 5th and the 6th Imāms] “In this verse, greeting means ‘Peace’ and other [acts of] kindness.”
- [al-Kulaynī narrates] through his chains from al-Sakūnī that he said: “The Messenger of God has said: ‘To offer (greeting of) peace is an [act of] voluntary righteousness, and to give its reply is obligatory.’” (al-Kāfī)
- Jarrāh al-Madāinī narrates from Abū ʿAbdillāh that he said: “A younger should offer greeting to an elder; a walker to the sitter and a small group to the bigger one.” (ibid.)
- ʿUyaynah narrates through Musʾab from Abū ʿAbdillāh that he said: “A small group should begin salutation to the bigger one; a rider to the walker; riders of mules to the riders of donkeys and the riders of horses to the riders of mules. (ibid.)
- Ibn Bakīr narrates from one of his fellows from Abū ʿAbdillāh that he heard him saying: “The rider salutes the walker, and the walker (salutes) the sitter; and when [two] groups meet, the smaller one salutes the bigger one; and when one person meets a group, he will offer greeting to the group.” (ibid.)
Author’s comment: A nearly similar tradition has been narrated in al-Durr al-manthūr from al-Bayhaqī from Zayd b. Aslam from the Prophet.
- Abū ʿAbdillāh said: “When a group passes by [another] group, it is enough if one of them offers greeting; and if greeting was offered to a group then it is sufficient if one of them replies.” (al-Kāfī) al-Shaykh narrates through his chains from Muhammad b. Muslim that he said: “I visited Abū Jaʾfar and he was praying; so I said: ‘Peace be on you;’ he said: ‘Peace be on you; ‘ then I said; ‘How do you do?’ But he [the Imām] remained silent [that is, did not reply]. When he finished the prayer, I said: ‘Should one reply to the salutation when one is praying?’ He said: ‘Yes, in the same words he was saluted with.’” (al-Tahdhīb)
- Mansūr b. Hāzim narrates from Abū ʿAbdillāh that he said: “When a man salutes you and you are praying, you will return [the same words] as he had used (but) in a low voice.” (ibid.)
- al-Sadūq narrates through his chains from Masʾadah b. Sadaqah from Jaʾfar b. Muhammad from his father (peace be on both) that he said: “Do not greet the Jews, nor the Christians, nor the Fire-worshippers, nor the idol-worshippers; (greet) neither (those who are sitting) on tables where liquor is being used, nor on the people (playing) chess and backgammon; (salute) not an effeminate person, nor a poet who slanders married women; (you should) not greet one who is praying because he is unable to return (your) greeting (inasmuch as greeting a Muslim is a voluntary good act while to return it is obligatory); (likewise, do not greet) an interest-eater, nor a man sitting for evacuating the bowels, nor a person who is in Turkish bath, nor a sinful person who manifests his sins.” (Man lā yahduruhu al-faqīh)
Author’s comment: There are numerous traditions of the above- quoted themes. The preceding commentary sufficiently explains the traditions. ‘Peace’ as a greeting announces that there is peace, security and safety extended between the two parties on the basis of equality and balance, and that neither wants to overpower the other. Of course, the traditions guide that a younger should salute his elder; a smaller group or a single man should greet a larger group; but it is not against the principle of equality; it only shows that everyone is bound to respect the others’ rights. Islam does not want people to neglect others’ rights, or ignore the virtues and excellent found in others. On the contrary, it has ordered its followers to pay respects to those who are more virtuous, and to recognize the rights of the right-holders. At the same time Islam does not allow a virtuous person to be proud of his virtues or to think himself as superior to others, or to transgress the limit by showing arrogance or haughtiness against fellow human beings. Because, such behavior would disturb the balance between various sections of the society.
The prohibition of saluting some groups is based on the Qur’anic injunction against befriending them or inclining towards them. God says: do not take the Jews and the Christians for friends (); do not take My enemy and your enemy for friends (); and do not incline to those who are unjust ( 11 :113) .
Of course, some times it appears in the interest of Islam to go near some unjust people with an aim to convey the message of religion or to make them hear the word of truth; and then it becomes necessary to greet them in order to establish good rapport with them. For instance, God has told the Prophet: So turn away from them [the unbelievers] and say, “Peace!” (). Also, He praises the believers in these words: and when the ignorant address them, they say: “Peace.” ().
- It is narrated that a man said to the Prophet: “Peace be on you.” He (the Prophet) said: “And on you be peace and mercy of God.” Then another man said: “Peace be on you and mercy of God’; and (the Prophet) said: ‘And on you be peace and mercy of God and His blessings.” Then a (third) man said: “Peace be on you and mercy of God and His blessings”; and (the Prophet) said: “And on you?” That man said: “You decreased me (i.e. shortened the reply to my greeting); then where is the word of God: And when you are greeted with a greeting, greet with a better (greeting) than it. The Prophet said: ‘You did not leave for me anything to add, so I returned to you the like of it.’” (al-Tafsīr, al-Sāfī)
Author’s comment: A similar tradition has been narrated in al- Durr al-manthūr from Ahmad (in al-Zuhd), Ibn Jarīr, Ibn al-Mundhir, Ibn Abī Hātim, al-Tabarānī and Ibn Marduwayh through good chain from Salmān al-Fārisī.
- al-Bāqir said: “The Commander of the Believers passed by a group and greeted them. They said: ‘On you be peace and mercy of God and His blessings and His pardon and His pleasure.’ The Commander of the Believers said to them: ‘Do not take us beyond that which the angels had said to our father, Abraham; they had said: The mercy of Allah and His blessings be on you, O people of the house ()’” (al-Kāfī).
Author’s comment: It indicates that the sunnah in complete greeting (that is, the words of the greeter, ‘Peace be on you and the mercy of God and His blessings’) is taken from the pure religion of Abraham, and it supports what we have written earlier that the greeting with ‘Peace’ is a part of the religion of Abraham.
- al-Ṣādiq said: “The completion of greeting for a resident is to shake hands, and completion of salutation for a traveller is to embrace.” (ibid.)
- The Leader of the Faithful said: “When one of you sneezes, say: ‘May God have mercy on you’, and he should reply: ‘May God forgive you and have mercy on you.’ God, the Sublime, says: And when you are greeted with a greeting, greet with better (greeting) than it… “ (al-Khisāl)
- “A maid brought a bouquet of flowers to al-Hasan. He said to her: ‘You are freed for the sake of God. ‘Someone told him something about it. He said: ‘God, the High, has taught us manners and said: And when you are greeted with a greeting, greet with a better (greeting) than it… And better than it (flower bouquet) was her emancipation.’” (al-Manāqib)
Author’s Comments: As you see, these traditions extend the meaning of ‘greeting’ in this verse.
- It is written in Majmaʾ al-bayān, under the verse: What is the matter with you, then, that you have become two parties… ; that commentators differed in opinion as about whom this verse was revealed. It is said that it was revealed about a group who came to Medina from Mecca and pretended before the Muslims that they were believers. Then they returned to Mecca claiming that Medina’s [climate] was unhealthy; and at Mecca they showed polytheism. Later they travelled with the merchandise of the polytheists to Yamāmah. The Muslims wanted to fight them, but then they differed among themselves. Some said: “We should not do so because they are believers.” Others said: “They are polytheists.” Therefore, God revealed this verse. al-Tabrisī says that it has been narrated from Abū Jaʾfar .
- It is narrated in al-Tafsīr of al-Qummī under the verse: They desire that you should disbelieve as they have disbelieved… : “It was revealed about two tribes, the Ashjaʾ and Banū Damrah. It happened that when the Messenger of God proceeded to Hudaybiyyah, he passed by their places. The Messenger of God had concluded a truce with Banū Damrah and made an agreement with them. The companions of the Messenger of God said: ‘O Messenger of God: Here are Banū Damrah nearer to us, and we are afraid they might attack Medina violating [our agreement,] or help the Quraysh against us; so [it would be prudent] if we begin with them.’ The Messenger of God said: ‘Never. Surely they are the most dutiful of Arabs towards parents, the best to join relationships and the strictest in keeping a promise among them.’
The place of the Ashjaʾ was nearer to that of Banū Damrah—and they were a clan of Kinānah. There was an alliance between the Ashjaʾ and Banū Damrah for mutual care and security. There came drought in the area of the Ashjaʾ while that of Banū Damrah was green. Therefore, the Ashjaʾ proceeded towards Banū Damrah. Hearing this, the Messenger of God prepared to go to the Ashjaʾ for fighting, because of the agreement that he had with Banū Damrah [and he wanted to defend them from the Ashjaʾ]. Then God revealed: They desire that you should disbelieve as they have disbelieved, so that you might be (all) alike; therefore take not friends from among them until they migrate in Allah’s way; but if they turn back, then seize them and kill them wherever you find them, and take not from among them a friend or a helper.’
“Then God excepted the Ashjaʾ and said: Except those who reach a people between whom and you there is a covenant, or who come to you, their hearts shrinking from fighting you or fighting their own people; and if Allah had pleased, He would have given them power over you, so that they would have certainly fought you; therefore if they withdraw from you and do not fight you and offer you peace, then Allah has not made for you a way against them.
“The area of the Ashjaʾ comprised of al Baydāʾ, al-Hill and al- Mustabāh, and they had reached in vicinity of the Messenger of God. They were frightened because of this proximity to the Messenger of God that he might send someone to fight them, while the Messenger of God was apprehensive that they might attack his outer regions. Therefore, he thought of proceeding towards them. When he was thinking about it, the Ashjaʾ came and descended at the reef of Salaʾ—their chief was Masʾūd b. Rujaylah and they were seven hundred strong. It was in the month of Rabīʾu al-Awwal, 6 A.H. The Messenger of God called Usayd b. Husayn and said to him: ‘Go with some of your companions to find out why the Ashjaʾ have come here.’
“Usayd went out with three of his companions and stood before them [the Ashjaʾ] and asked: ‘What has brought you here?’ Masʾūd b. Rujaylah, the Chief of the Ashjaʾ, went towards Usayd and greeted him and his companions. Then the Ashjaʾ said: ‘We have come to make an agreement with Muhammad.’ Usayd returned and informed the Messenger of God. The Messenger of God said: ‘’They were afraid that I might fight then; therefore they wanted peace between me and them.’ Then he sent to them ten camel-load of dates, and said: ‘It is a good thing (to send) a present before (a serious) work.’ Thereafter he went to them and said: ‘O people of Ashjaʾ! what has brought you here?’ They said: ‘Our home is near you, and there is none in our nation [that is, tribe] smaller in number than us; so we were disturbed at the thought of fighting you because we are in close proximity to you; and also we were disturbed at the thought of fighting our own tribe because of the smallness of our number among them; therefore we have come to conclude an agreement with you.’ The Prophet accepted it and made an agreement with them. They stayed there that day and then returned to their area. It was about them that the verse was revealed: Except those who reach a people between whom and you there is a covenant… then Allah has not made for you a way against them.”
- al-Fadl Abu al-ʿAbbās narrates from Abū ʿAbdillāh about the word of God: or who, come to you, their hearts shrinking from fighting you or fighting their own people, that he said: “It was revealed about Banū Mudlij; because they came to the Messenger of God and said: ‘Our hearts are not ready to bear witness that you are the Messenger of God; therefore we are not with you nor with our people, [that is, tribe] against you.’” al-Fadl says: “I said: ‘How did the Messenger of God treat them? [The Imām] said: ‘He entered into a truce with them, until he is finished with [other] Arabs; then he would invite them [to Islam]; if they accepted [then well and good]; otherwise, he would fight them.’” (al-Kāfī)
- Sayf b. ʿUmayrah says: “I asked Abū ʿAbdillāh about [the verse],… shrinking from fighting you or fighting their own people; and if Allah had pleased, He would have given them power over you, so that they would have certainly fought you. He said: ‘My father used to say: “It was revealed about Banū Mudlij; they remained neutral, so they did not fight the Prophet and were not with their people.”’ I said: ‘Then what did he do with them?’ He said: ‘The Prophet did not fight them, until he finished with his enemy; then he threw it at them in the same way.’” (al-Tafsīr, al-ʿAyyāshī)
- It is narrated from Abū Jaʾfar that he said: “The words of God, a people between whom and you there is a covenant, refers to Hilāl b. ʿUwaymir al-Salamī; he made a covenant with the Messenger of God on behalf of his people; and he said during that covenant: ‘On the condition that we do not frighten whoever comes to us [from you], O Muhammad! And you do not frighten whoever comes to you [from us].’ So God forbade standing against someone with whom agreement was made.” (Majmaʾ al-bayān)
Author’s comment: These and nearly similar themes have been narrated in al-Durr al-manthūr, through various chains from Ibn ʿAbbās and others.
- Also, it is written therein: Abū Dawūd (in his al-Nāsikh), Ibn al-Mundhir, Ibn Abī Hātim, al-Nahhās and al-Bayhaqī (in his al-Sunan) have narrated from Ibn ʿAbbās regarding the verse: Except those who reach a people…, that it was abrogated by the verse of the chapter of “Repentance”: So when the sacred months have passed away, then slay the idolaters wherever you find them [Qur’an, ].
ʿAnbasah ↩︎