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Ayah
Word by Word
وَلَوۡ
And if
نَشَآءُ
We willed
لَأَرَيۡنَٰكَهُمۡ
surely We could show them to you
فَلَعَرَفۡتَهُم
and you would know them
بِسِيمَٰهُمۡۚ
by their marks
وَلَتَعۡرِفَنَّهُمۡ
but surely you will know them
فِي
by
لَحۡنِ
(the) tone
ٱلۡقَوۡلِۚ
(of their) speech
وَٱللَّهُ
And Allah
يَعۡلَمُ
knows
أَعۡمَٰلَكُمۡ
your deeds
وَلَوۡ
And if
نَشَآءُ
We willed
لَأَرَيۡنَٰكَهُمۡ
surely We could show them to you
فَلَعَرَفۡتَهُم
and you would know them
بِسِيمَٰهُمۡۚ
by their marks
وَلَتَعۡرِفَنَّهُمۡ
but surely you will know them
فِي
by
لَحۡنِ
(the) tone
ٱلۡقَوۡلِۚ
(of their) speech
وَٱللَّهُ
And Allah
يَعۡلَمُ
knows
أَعۡمَٰلَكُمۡ
your deeds
Translation
Had We so wiled, We could have shown them up to thee, and thou shouldst have known them by their marks: but surely thou wilt know them by the tone of their speech! And Allah knows all that ye do.
Tafsir
And if We will, We could show them to you, We could have pointed them out to you (the laam is repeated in [the following, fa-la-'araftahum]), then you would recognise them by their mark. And you will certainly recognise them (wa-la-ta'rifannahum: the waaw is for an omitted oath, and what follows it [fee lahni'l-qawl] is its response) by [their] tone of speech, that is to say, [by] the meaning thereof when they speak in your presence, alluding [as they do] to what amounts to a scathing attack upon the Muslims; and God knows your deeds.
The Situation of the True Believer and the Sick-Hearted when the Command for Jihad was revealed
Allah mentions that the believers were hoping that Jihad would be legislated. But when Allah ordained it, many of the people turned back, as Allah says,
أَلَمۡ تَرَ إِلَى الَّذِينَ قِيلَ لَهُمۡ كُفُّواۡ أَيۡدِيَكُمۡ وَأَقِيمُواۡ الصَّلَوةَ وَءَاتُواۡ الزَّكَوةَ فَلَمَّا كُتِبَ عَلَيۡهِمُ الۡقِتَالُ إِذَا فَرِيقٌ مِّنۡهُمۡ يَخۡشَوۡنَ النَّاسَ كَخَشۡيَةِ اللَّهِ أَوۡ أَشَدَّ خَشۡيَةً وَقَالُواۡ رَبَّنَا لِمَ كَتَبۡتَ عَلَيۡنَا الۡقِتَالَ لَوۡلا أَخَّرۡتَنَا إِلَى أَجَلٍ قَرِيبٍ قُلۡ مَتَـعُ الدُّنۡيَا قَلِيلٌ وَالاٌّخِرَةُ خَيۡرٌ لِّمَنِ اتَّقَى وَلَا تُظۡلَمُونَ فَتِيلً
Have you not seen those who were told:Restrain your hands (from fighting), establish the Salah, and give Zakah.
But then when fighting was ordained for them, you find a party of them fearing the people as they fear Allah or more.
They said:Our Lord! Why have You decreed fighting upon us If only You have postponed us for a short period.
Say:The enjoyment of this world is little. The Hereafter is far better for him who had Taqwa of (Allah), and you will not be dealt with unjustly, even as much as a thin thread (inside a date's pit). (4:77)
Similarly, Allah says here,
وَيَقُولُ الَّذِينَ امَنُوا لَوۡلَا نُزِّلَتۡ سُورَةٌ
Those who believe say:Why is not a Surah sent down (for us)?
means, a Surah containing an order to fight.
Then He says,
فَإِذَا أُنزِلَتۡ سُورَةٌ مُّحۡكَمَةٌ وَذُكِرَ فِيهَا الۡقِتَالُ
رَأَيۡتَ الَّذِينَ فِي قُلُوبِهِم مَّرَضٌ يَنظُرُونَ إِلَيۡكَ نَظَرَ الۡمَغۡشِيِّ عَلَيۡهِ مِنَ الۡمَوۡتِ
But now that a decisive Surah is sent down mentioning fighting, you can see those in whose hearts is disease looking at you with the look of one who is about to faint for fear of death.
meaning, due to their fear, terror, and cowardice concerning meeting the enemies.
Allah then encourages them by saying,
فَأَوۡلَى لَهُمۡ
طَاعَةٌ وَقَوۡلٌ مَّعۡرُوفٌ
But it was better for them, obedience and good words.
which means that it would have been better for them to listen and obey in that present situation.
فَإِذَا عَزَمَ الاۡإَمۡرُ
When the matter (of fighting) is resolved.
which means when the situation becomes serious and the time of fighting truly arrives.
فَلَوۡ صَدَقُوا اللَّهَ
if they had been true to Allah,
meaning, by making their intentions sincerely for Him.
لَكَانَ خَيۡرًا لَّهُمۡ
it would have been better for them.
Allah then says
فَهَلۡ عَسَيۡتُمۡ إِن تَوَلَّيۡتُمۡ
So would you perhaps, if you turned away,
meaning, from Jihad and you withdrew from it.
أَن تُفۡسِدُوا فِي الاَۡرۡضِ وَتُقَطِّعُوا أَرۡحَامَكُمۡ
spread corruption on earth, and sever your ties of kinship.
which means, would you then go back to your old practices of the time of ignorance:shedding blood and severing kinship ties
Allah then says,
أُوۡلَيِكَ الَّذِينَ لَعَنَهُمُ اللَّهُ فَأَصَمَّهُمۡ وَأَعۡمَى أَبۡصَارَهُمۡ
Such are the ones whom Allah has cursed, so He has made them deaf and blinded their vision.
This involves a general prohibition of spreading corruption on earth, and a specific prohibition of severing the ties of kinship. In fact, Allah has commanded the people to establish righteousness on earth, as well as to join the ties of kinship by treating the relatives well in speech, actions, and spending wealth in charity. Many authentic and sound Hadiths have been reported through numerous routes of transmission from Allah's Messenger in this regard.
Al-Bukhari recorded from Abu Hurayrah, may Allah be pleased with him, that Allah's Messenger said,
خَلَقَ اللهُ تَعَالَى الۡخَلۡقَ فَلَمَّا فَرَغَ مِنۡهُ قَامَتِ الرَّحِمُ فَأَخَذَتۡ بِحَقۡوِ الرَّحۡمنِ عَزَّ وَجَلَّ فَقَالَ مَهۡ فَقَالَتۡ هذَا مَقَامُ الۡعَايِذِ بِكَ مِنَ الۡقَطِيعَةِ فَقَالَ تَعَالَى أَلَا تَرۡضَيۡنَ أَنۡ أَصِلَ مَنۡ وَصَلَكِ وَأَقۡطَعَ مَنۡ قَطَعَكِ قَالَتۡ بَلَى قَالَ فَذَاكِ لَك
After Allah completed creating the creation, the womb stood up and pulled at the lower garment of the Most Merciful.
He said, 'Stop that!'
It replied, 'My stand here is the stand of one seeking refuge in you from severance of ties.'
Allah said, 'Would it not please you that I join whoever joins you and sever whoever severs you.'
It replied, 'Yes indeed!'
He said, 'You are granted that!'
Abu Hurayrah then added, Read if you wish:
فَهَلۡ عَسَيۡتُمۡ إِن تَوَلَّيۡتُمۡ
أَن تُفۡسِدُوا فِي الاَۡرۡضِ وَتُقَطِّعُوا أَرۡحَامَكُمۡ
So would you perhaps, if you turned away, spread corruption on earth, and sever your ties of kinship.
Then Al-Bukhari recorded it with another wording which states that the Messenger of Allah said,
اقۡرَءُوا إِنۡ شِيۡتُمۡ
(Read if you wish):
فَهَلۡ عَسَيۡتُمۡ إِن تَوَلَّيۡتُمۡ
أَن تُفۡسِدُوا فِي الاَۡرۡضِ وَتُقَطِّعُوا أَرۡحَامَكُمۡ
So would you perhaps, if you turned away, spread corruption on earth, and sever your ties of kinship.
Muslim also recorded it.
Imam Ahmad recorded from Abu Bakrah, may Allah be pleased with him, that Allah's Messenger said:
مَا مِنۡ ذَنۡبٍ أَحۡرَى أَنۡ يُعَجِّلَ اللهُ تَعَالَى عُقُوبَتَهُ فِي الدُّنۡيَا مَعَ مَا يَدَّخِرُ لِصَاحِبِهِ فِي الاۡاخِرَةِ مِنَ الۡبَغۡيِ وَقَطِيعَةِ الرَّحِم
No sin deserves that Allah hasten its punishment in the worldly life, in addition to what He reserves in the Hereafter for those who commit it, more than injustice and severance of the ties of kinship.
This was also recorded by Abu Dawud, At-Tirmidhi, and Ibn Majah.
At-Tirmidhi said, This Hadith is Sahih.
Imam Ahmad recorded from Thawban, may Allah be pleased with him, that Allah's Messenger said,
مَنۡ سَرَّهُ النَّسَاءُ فِي الاَۡجَلِ وَالزِّيَادَةُ فِي الرِّزۡقِ فَلۡيَصِلۡ رَحِمَه
Whoever likes for his life to be extended, and his provision increased, let him connect his ties of kinship.
Ahmad was alone in recording this narration, but it has a supporting narration in the Sahih.
Imam Ahmad recorded from Abdullah bin `Amr, may Allah be pleased with him, that Allah's Messenger said,
إِنَّ الرَّحِمَ مُعَلَّقَةٌ بِالۡعَرۡشِ وَلَيۡسَ الۡوَاصِلُ بِالۡمُكَافِىءِ وَلكِنِ الۡوَاصِلُ الَّذِي إِذَا قُطِعَتۡ رَحِمُهُ وَصَلَهَا
Verily, the womb is attached to the Throne. And connecting its ties does not mean dealing evenly (with the kinsfolk), but it rather means that if one's kinsfolk sever the ties, he connects them.
This Hadith was also recorded by Al-Bukhari.
Ahmad also recorded from Abdullah bin `Amr, may Allah be pleased with him, that Allah's Messenger said,
تُوضَعُ الرَّحِمُ يَوۡمَ الۡقِيَامَةِ لَهَا حُجۡنَةٌ كَحُجۡنَةِ الۡمِغۡزَلِ تَكَلَّمُ بِلِسَانٍ طَلِقٍ ذَلِقٍ فَتَقۡطَعُ مَنۡ قَطَعَهَا وَتَصِلُ مَنۡ وَصَلَهَا
The womb will be placed on the Day of Resurrection, curved like a spinning wheel, speaking with an eloquent fluent tongue, calling to severing whoever had severed it, and joining whoever had joined it.
Imam Ahmad recorded from Abdullah bin `Amr, may Allah be pleased with him, that Allah's Messenger said,
الرَّاحِمُونَ يَرۡحَمُهُمُ الرَّحۡمنُ ارۡحَمُوا أَهۡلَ الاَۡرۡضِ يَرۡحَمۡكُمۡ أَهۡلُ السَّمَاءِ وَالرَّحِمُ شُجۡنَةٌ مِنَ الرَّحۡمنِ مَنۡ وَصَلَهَا وَصَلَتۡهُ وَمَنۡ قَطَعَهَا بَتَّتۡه
The merciful ones will be granted mercy from the Most Merciful. Have mercy on those on earth -- the One above the heavens will then have mercy on you. And Ar-Rahim (the womb) is from Ar-Rahman, so whoever joins it, it joins him; and whoever severs it, it severs him.
Abu Dawud and At-Tirmidhi both recorded this Hadith and it has been reported with continuous chains of transmission.
At-Trimidhi said, Hasan Sahih.
There are numerous other Hadiths in this regard.
The Command to reflect upon the Qur'an
Commanding the people to reflect and ponder upon the Qur'an, and prohibiting them from turning away from it, Allah says,
أَفَلَ يَتَدَبَّرُونَ الۡقُرۡانَ أَمۡ عَلَى قُلُوبٍ أَقۡفَالُهَا
Will they not then reflect upon the Qur'an, or are there locks upon their hearts?
means, there indeed are locks upon some hearts, firmly closing them so that none of its meanings can reach them.
Ibn Jarir recorded from Hisham bin Urwah, from his father, may Allah be pleased with him, that;
Allah's Messenger once recited this Ayah,
أَفَلَ يَتَدَبَّرُونَ الۡقُرۡانَ أَمۡ عَلَى قُلُوبٍ أَقۡفَالُهَا
(Will they not then reflect upon the Qur'an, or are there locks upon their hearts), and a young man from Yemen said,
Indeed, there are locks upon them -- until Allah opens them totally or slightly.
After that Umar, may Allah be pleased with him, always liked that young man, and kept that to himself until he became in charge, upon which he utilized him (as a consultant).
Condemning Apostasy
Allah then says
إِنَّ الَّذِينَ ارۡتَدُّوا عَلَى أَدۡبَارِهِم
Verily, those who have turned back,
meaning, they departed from the faith and returned to disbelief.
مِّن بَعۡدِ مَا تَبَيَّنَ لَهُمُ الۡهُدَى
الشَّيۡطَانُ سَوَّلَ لَهُمۡ
after guidance had become clear to them -- Shaytan has enticed them,
meaning he adorned and beautified that (apostasy) for them.
وَأَمۡلَى لَهُمۡ
and filled them with false hopes.
meaning, he tempted them, and deceived them
ذَلِكَ بِأَنَّهُمۡ قَالُوا لِلَّذِينَ كَرِهُوا مَا نَزَّلَ اللَّهُ سَنُطِيعُكُمۡ فِي بَعۡضِ الاَۡمۡرِ
That is because they said to those who hate what Allah sent down:We will obey your in part of the matter.'
means, they plotted secretly with them and gave them evil advice -- as is the common practice of the hypocrites who declare the opposite of what they conceal.
Because of this, Allah says,
وَاللَّهُ يَعۡلَمُ إِسۡرَارَهُمۡ
And Allah knows their secrets.
whatever they hide and conceal, Allah is well-acquainted with it and He knows it.
This is similar to His saying,
وَاللَّهُ يَكۡتُبُ مَا يُبَيِّتُونَ
And Allah records all that they plot by night. (4:81)
Allah then says,
فَكَيۡفَ إِذَا تَوَفَّتۡهُمۡ الۡمَلَيِكَةُ يَضۡرِبُونَ وُجُوهَهُمۡ وَأَدۡبَارَهُمۡ
How (will it be) when the angels will take their souls at death, striking their faces and their backs?
That is, how their situation will be when the angels come to take their lives, and their souls cling to their bodies, causing the angels to extract them by force, harshness, and beating.
This is similar to Allah's saying,
وَلَوۡ تَرَى إِذۡ يَتَوَفَّى الَّذِينَ كَفَرُواۡ الۡمَلَـيِكَةُ يَضۡرِبُونَ وُجُوهَهُمۡ وَأَدۡبَـرَهُمۡ
If you could but see when the angels take away the lives of the disbelievers, striking their faces and their backs. (8:50)
And His saying,
وَلَوۡ تَرَى إِذِ الظَّـلِمُونَ فِى غَمَرَاتِ الۡمَوۡتِ وَالۡمَلَـيِكَةُ بَاسِطُواۡ أَيۡدِيهِمۡ
If you could but see when the wrongdoers are in the agonies of death, while the angels extend their hands? (6:93)
meaning, to beat them.
أَخۡرِجُواۡ أَنفُسَكُمُ الۡيَوۡمَ تُجۡزَوۡنَ عَذَابَ الۡهُونِ بِمَا كُنتُمۡ تَقُولُونَ عَلَى اللَّهِ غَيۡرَ الۡحَقِّ وَكُنتُمۡ عَنۡ ءَايَـتِهِ تَسۡتَكۡبِرُونَ
(saying):Deliver your souls! This day you will be recompensed with the torment of degradation because of what you used to utter against Allah other than the truth, and because you used to arrogantly reject His signs. (6:93)
Because of the above, Allah says,
ذَلِكَ بِأَنَّهُمُ اتَّبَعُوا مَا أَسۡخَطَ اللَّهَ وَكَرِهُوا رِضۡوَانَهُ فَأَحۡبَطَ أَعۡمَالَهُمۡ
That is because they pursued what angered Allah and disliked what earns His pleasure, so He rendered their deeds worthless.
Exposing the Hidden Secret of the Hypocrites
Allah says,
أَمۡ حَسِبَ الَّذِينَ فِي قُلُوبِهِم مَّرَضٌ أَن لَّن يُخۡرِجَ اللَّهُ أَضۡغَانَهُمۡ
Or do those in whose hearts is disease think that Allah would never expose their ill-wills?
meaning, do the hypocrites think that Allah will not expose their affair to His believing servant? Yes indeed, He will expose their affair and manifest it so that those with insight will be able to understand it.
In that regard, Allah revealed Surah Bara'ah (or At-Tawbah), in which He clarified the hypocrites' scandals, and pinpointed their practices that are indicative of their hypocrisy. Because of that, this Surah (Surah Bara'ah) is also called The Exposer.
Adghan is the plural of Dighn, which means what the souls harbor of envy and hatred toward Islam and its people who support it.
Allah then says
وَلَوۡ نَشَاء لَاَرَيۡنَاكَهُمۡ فَلَعَرَفۡتَهُم بِسِيمَاهُمۡ
Had We so willed, We could have shown them clearly to you, so that you would know them by their marks.
Allah is telling His Messenger, Had We willed, O Muhammad, We would have shown you the specific individuals who are hypocrites, so that you would plainly know them.
However, Allah did not do that in regard to all of the hypocrites. He conceals His creation, lets their affairs run according to apparent purity, and leaves the inner secrets to the One Who is well aware of them.
Allah then adds,
وَلَتَعۡرِفَنَّهُمۡ فِي لَحۡنِ الۡقَوۡلِ
But you will know them by the tone of their speech!
which means, `you will know them by their speech that reveals their intentions.'
A person declares his association through the context and meaning of his words -- as the Commander of the faithful Uthman bin Affan, may Allah be pleased with him, said,
Never would one conceal a secret but Allah will expose it by the look on his face and the uncontrolled words of his tongue.
وَاللَّهُ يَعۡلَمُ أَعۡمَالَكُمۡ
And Allah knows (all) your deeds.
Allah then says
وَلَنَبۡلُوَنَّكُمۡ
And We will surely try you,
meaning, `We will surely test you with commands and prohibitions.'
حَتَّى نَعۡلَمَ الۡمُجَاهِدِينَ مِنكُمۡ وَالصَّابِرِينَ
وَنَبۡلُوَ أَخۡبَارَكُمۡ
until We know those who strive among you and the patient, and We will put to a test all your affairs.
There is absolutely no doubt that Allah's knowledge precedes the occurrence of all events.
In this Ayah, until We know means `until We know of its occurrence.' This is why Ibn Abbas said in regard to this and similar texts,
Except so that We may know, means, so that We may see.
Nullifying the Disbelievers' Deeds and the Command to chase Them
Allah says,
إِنَّ الَّذِينَ كَفَرُوا وَصَدُّوا عَن سَبِيلِ اللَّهِ وَشَاقُّوا الرَّسُولَ
مِن بَعۡدِ مَا تَبَيَّنَ لَهُمُ الهُدَى لَن يَضُرُّوا اللَّهَ شَيۡيًا
وَسَيُحۡبِطُ أَعۡمَالَهُمۡ
Verily, those who disbelieve, and hinder from the path of Allah, and oppose the Messenger, after the guidance has been clearly shown to them, they will not harm Allah in the least, but He will make their deeds fruitless,
Allah then informs about those who disbelieve, obstruct others from the path of Allah, oppose the Messenger and contend with him, and revert from the faith after guidance has become clear to them. He indicates that those people can never harm Allah in the least, and rather they only harm themselves and become losers on the Day of Resurrection. He will nullify their deeds. Allah will not reward them even the weight of a mosquito (i.e., the smallest thing) for any good that they did before their apostasy, but would instead totally invalidate and destroy it. Their apostasy wipes away their good deeds entirely, just as the good deeds would normally wipe away the evil deeds.
Imam Ahmad Ibn Nasr Al-Marwazi reported in Kitab As-Salah (the Book of Prayer) that Abu Al-`Aliyah said,
The Prophet's Companions used to think that no sin would harm a person who says `La ilaha illallah,' just as no good deed would benefit a person who joins partners with Allah. So Allah revealed,
يَا أَيُّهَا الَّذِينَ امَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَلَاا تُبۡطِلُوا أَعۡمَالَكُمۡ
O you who believe!
Obey Allah and obey the Messenger and do not invalidate your deeds.
This made them fear that some sins could nullify their deeds.
It has also been reported from Ibn Umar, may Allah be pleased with him, that he said,
We, the Companions of Allah's Messenger, used to think that good deeds would all be accepted, until Allah revealed,
أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَلَا تُبۡطِلُوا أَعۡمَالَكُمۡ
(Obey Allah and obey the Messenger and do not invalidate your deeds). So we asked each other:
`What is it that can nullify our deeds'
So we said, `The major sins, great offenses that require admission into the Fire and immoral sins.'
But then Allah revealed,
إِنَّ اللَّهَ لَا يَغۡفِرُ أَن يُشۡرَكَ بِهِ وَيَغۡفِرُ مَا دُونَ ذَلِكَ لِمَن يَشَأءُ
Verily, Allah does not forgive joining partners with Him in worship, but He forgives except that to whom He wills. (4:48)
After this was revealed, we ceased saying that. We thereafter continued to fear for those who committed great sins and immoral sins and to have hope for those who did not.
Then, Allah commands His believing servants to obey Him and His Messenger, which would result in their happiness in this worldly life and the Hereafter. He also prohibits them from apostasy, because that would result in the nullification of their deeds.
Thus He says,
وَلَا تُبۡطِلُوا أَعۡمَالَكُمۡ
(and do not invalidate your deeds.) meaning, by apostasy.
Thus, Allah says after this,
إِنَّ الَّذِينَ كَفَرُوا وَصَدُّوا عَن سَبِيلِ اللَّهِ ثُمَّ مَاتُوا وَهُمۡ كُفَّارٌ فَلَن يَغۡفِرَ اللَّهُ لَهُمۡ
Verily, those who disbelieved and obstructed others from the path of Allah and then died as disbelievers -- never will Allah forgive them.
This is similar to His saying,
إِنَّ اللَّهَ لَا يَغۡفِرُ أَن يُشۡرَكَ بِهِ وَيَغۡفِرُ مَا دُونَ ذَلِكَ لِمَن يَشَأءُ
Verily, Allah does not forgive joining partners with Him in worship, but He forgives except that to whom He wills. (4:48)
Allah then addresses His believing servants by saying
فَلَ تَهِنُوا
So do not lose heart,
meaning, do not be weak concerning the enemies.
وَتَدۡعُوا إِلَى السَّلۡمِ
and beg for peace,
meaning, compromise, peace, and ending the fighting between you and the disbelievers while you are in a position of power, both in great numbers and preparations.
Thus, Allah says,
فَلَ تَهِنُوا وَتَدۡعُوا إِلَى السَّلۡمِ
وَأَنتُمُ الاۡأَعۡلَوۡنَ
So do not lose heart and beg for peace while you are superior.
meaning, in the condition of your superiority over your enemy.
If, on the other hand, the disbelievers are considered more powerful and numerous than the Muslims, then the Imam (general commander) may decide to hold a treaty if he judges that it entails a benefit for the Muslims. This is like what Allah's Messenger did when the disbelievers obstructed him from entering Makkah and offered him treaty in which all fighting would stop between them for ten years. Consequently, he agreed to that.
Allah then says:
وَاللَّهُ مَعَكُمۡ
And Allah is with you,
This contains the good news of victory and triumph over the enemies.
وَلَن يَتِرَكُمۡ أَعۡمَالَكُمۡ
and He will never deprive you of (the reward of) your deeds.
meaning, Allah will never invalidate your deeds, nullify them, or deprive you of them, but rather He will give you your rewards complete, without any reduction.
And Allah knows best.
Not yet available. It requires resources to add this interpretation.
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Not yet available. It requires resources to add this interpretation.
Not yet available. It requires resources to add this interpretation.
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