Al-Nūr (The Light): Verses 62–64

Verse 62: Innamā al-mu'minūna alladhīna āmanū billāhi warasūlihī wa idhā kānū ma'ahu 'alā amrin jāmi'in lam yadhhabū hattā yastadhinūhu...

(The believers are only those who believe in Allah and His Messenger, and when they are with him on a common matter, they do not depart until they ask his permission...)

There are several interpretations regarding the meaning of 'amrin jāmi' (a matter that brings them together):

1. The Unifying Command: It refers to a matter that necessitates their gathering and unity, such as fighting an enemy, consulting on an important affair, or any matter whose benefit or harm is general. The phrase suggests a grave affair where the Prophet (PBUH) needs the experience and opinions of capable men, making the departure of any one of them difficult for his heart.
2. Specific Gatherings: Al-Ḍaḥḥāk interpreted it as the matter of Friday prayer, Eid prayers, and anything involving a sermon (khuṭbah).
3. General Contexts: Mujāhid interpreted it as warfare and other similar situations.

Al-Kalbī stated that the Prophet (PBUH) used to criticize the hypocrites during his sermons. The hypocrites would look left and right; if no one saw them, they would slip away without praying. If someone saw them, they would stay and pray out of fear. This verse was revealed concerning this. After its revelation, a believer would not leave for a personal need until he sought the Prophet's permission. The hypocrites, however, continued to leave without permission.

Al-Jubbā'ī argued that this verse proves that seeking permission is part of their faith (īmān). If it were not, they could remain perfectly faithful even if they neglected permission. This implies that fulfilling every obligation (farḍ) and avoiding every prohibition (muḥarram) is part of faith.

The Response: This argument relies on the particle innamā (only/truly) implying restriction (ḥaṣr). Furthermore, the hypocrites abandoned seeking permission out of contempt/disdain, which is undeniably disbelief (kufr).

Verses 62 (Cont.) – 63: Inna alladhīna yastadhinūnaka...

(...Indeed, those who ask your permission are those who believe in Allah and His Messenger. So when they ask your permission for some matter concerning them, then grant permission to whom you will of them, and ask forgiveness for them from Allah. Indeed, Allah is Forgiving, Merciful.)

The meaning is that those who seek permission from you—out of reverence for you and observance of etiquette—are the ones who truly act according to the requirements of faith in Allah and His Messenger.

Al-Ḍaḥḥāk and Muqātil said this refers to 'Umar ibn al-Khaṭṭāb (RA). He sought permission to return to his family during the expedition of Tabūk, and the Prophet (PBUH) permitted him, saying, "Go! By Allah, you are not a hypocrite." The hypocrites heard this and complained, "Why is it that when his companions ask his permission, he grants it, but when we ask, he does not grant it? By Allah, we do not see him being just!"

Ibn 'Abbās (RA) reported that 'Umar sought permission to perform 'Umrah, and the Prophet (PBUH) permitted him, then said, "O Abū Ḥafṣ, do not forget us in your sincere prayers."

Regarding the command, "And ask forgiveness for them from Allah" (wastaghfir lahum Allāh), there are two interpretations:

1. The command to seek forgiveness serves as a reminder that it is better for them not to need to seek permission in the first place, as the request for forgiveness implies a sin. This might be mentioned concerning certain dispensations (rukhuṣ).
2. It is possible that Allah commanded him to seek forgiveness for them in return for their adherence to Allah's etiquette regarding seeking permission.

Qatādah said that this verse was abrogated by the verse: “Did you give them permission until you had permission from those who told the truth?” (At-Tawbah: 43).

This verse indicates that Allah delegated some matters of religion to His Messenger (PBUH) so that he might exercise his own judgment (ijtihād) concerning them.

Verse 64: Lā taj'alū du'ā'a ar-rasūli baynakum ka-du'ā'i ba'ḍikum ba'ḍan...

(Do not make the Messenger's call among you like the call of one of you to another...)

There are several interpretations of this phrase:

1. The Preferred View (Al-Mubarrid and Al-Qaffāl): Do not treat his command (amr) and his call (du'ā') to you as you treat the call of one person to another. His command is obligatory and binding. This is supported by the subsequent phrase: “So let those who oppose His command beware...”
2. Form of Address: Do not call him as you call each other, such as saying, "O Muḥammad." Instead, say, "O Messenger of Allah," or "O Prophet of Allah" (reported from Sa'īd ibn Jubayr).
3. Volume of Voice: Do not raise your voices when calling him. This is supported by the verse: “Indeed, those who lower their voices in the presence of the Messenger of Allah...” (Al-Ḥujurāt: 3) (reported from Ibn 'Abbās).
4. Warning of Curses: Be cautious of the Messenger's call (curse/judgment) upon you if you anger him, as his call carries consequence, unlike the call of others.

The first view is closest to the structure of the verse.

Verse 64 (Cont.): Qad ya'lamu Allāhu alladhīna yatasallalūna minkum liwādhan...

(...Allah certainly knows those who slip away from you stealthily...)

The meaning of "slip away stealthily" (yatasallalūna) is to depart little by little, similar to gradual infiltration. "Liwādhan" means mutual seeking of refuge or protection, where one hides behind another and vice versa. Thus, they slip away from the group secretly, concealing themselves by clinging to one another. Liwādhan is a circumstantial adverb (ḥāl), meaning they are seeking refuge.

It is also said that some would seek refuge with a man who had been granted permission to leave, and the one who was not granted permission would leave with him.

The word liwādhan is also read with a fatḥah (liwaathan). Interpretations include:

1. Friday Sermon: Muqātil said the hypocrites found the Prophet's Friday sermon burdensome, so they would seek refuge with some companions and leave without permission.
2. Battle Formation: Mujāhid said they slip away from the ranks during fighting.
3. Trench Digging: Ibn Qutaybah said this occurred during the digging of the trench.
4. General Evasion: They slip away from the Messenger of Allah (PBUH), his Book, and his remembrance.

The phrase "Allah certainly knows" (Qad ya'lamu Allāh) implies a threat of recompense through metaphor.

Verse 64 (Cont.): Falyahdhar alladhīna yukhālifūna 'an amrihī...

(...So let those who oppose His command beware...)

Al-Akhfash said that the preposition 'an (from/about) is supplementary (ṣilah), meaning they oppose His command. Others said it means they turn away from His command and deviate from His Sunnah, with 'an being included to imply the meaning of turning away (i'rāḍ).

Since the Messenger was mentioned previously, the pronoun here refers back to him. Abū Bakr al-Rāzī argued that it more likely refers to Allah, as He immediately precedes it, and the rule of the pronoun is to refer to what follows it rather than what precedes it.

This verse indicates that the apparent meaning of a command implies obligation.

The Argument:

1. One who abandons what is commanded is opposing that command.
2. One who opposes a command deserves punishment.
3. Therefore, one who abandons what is commanded deserves punishment.
4. The meaning of obligation (wujūb) is precisely this: deserving punishment for abandonment.

We establish (1) because conforming to a command means fulfilling its requirement, and opposition is the opposite, meaning failing to fulfill its requirement. We establish (2) because Allah says: “So let those who oppose His command beware lest a trial befall them or a painful punishment befall them.” He commands those who oppose to beware of punishment. Commanding caution against punishment only occurs when the prerequisite for the descent of punishment has been established. Thus, it is proven that one who opposes Allah's command or His Messenger's command has incurred what necessitates the descent of punishment.

Counter-Arguments and Responses:

• Objection 1: We do not concede that abandoning what is commanded constitutes opposition to the command. (Response: We established that conformity means fulfilling the requirement, and opposition is the opposite.)
• Objection 2: If abandonment is opposition, then abandoning a recommended act (mandūb) is also opposition, which would mean it deserves punishment, contradicting the premise. (Response: This objection is only valid if the recommended act is considered commanded, which is disputed.)
• Objection 3: Even if abandonment is opposition, why must the opposer deserve punishment? (Response: Because Allah links the punishment to the opposition.)
• Objection 4: The verse commands caution against opposition, not the opposer himself to be cautious. (Response: If so, the structure would be: "Let the slip-aways beware of those who oppose His command," which leaves the subsequent clause about punishment meaningless, as caution is not an action requiring two objects.)
• Objection 5: The particle 'an might be superfluous. (Response: In the speech of Allah, especially, nothing is superfluous; we already discussed the differing views on 'an in Issue 1.)
• Objection 6: Why must the caution be obligatory? At least it must be recommended (ḥusn). (Response: Recommended caution is only appropriate when the cause for punishment is probable. For us, the probability exists because the matter is one of probability, not certainty.)
• Objection 7: The verse only implies punishment for one specific opposition, not every command. (Response: The context implies generality, as the reason for the threat is the opposition itself.)
• Objection 8: The pronoun in 'amrihī could refer to Allah or the Messenger. The verse only proves obligation for one of them, not both. (Response: The initial premise that conformity means fulfilling the requirement is supported by common linguistic usage: when a servant obeys a master, he is said to conform to the master's command.)

Some scholars hold that the word 'amr is shared between the verbal command and the established way/path (ṭarīqah), as in saying, "So-and-so's way is upright." If this is established, then 'an amrihī encompasses the Prophet's speech, actions, and way of life, implying that everything the Prophet (PBUH) did is obligatory for us. This depends on the pronoun referring to the Prophet (PBUH); if it refers to Allah, the discussion is moot. (The full discussion is in Uṣūl al-Fiqh.)

Verse 64 (Cont.): An tuṣībahum fitnatun aw yuṣībahum 'adhābun alīm

(...lest a trial befall them or a painful punishment befall them.)

This means that opposing the command necessitates one of these two outcomes:

1. Trial (Fitnah): Punishment in this world.
2. Painful Punishment ('Adhāb Alīm): Punishment in the Hereafter.

Allah mentioned both because the opposer might die without receiving worldly punishment, or he might experience it in this world.

Al-Ḥasan interpreted fitnah as the manifestation of their hypocrisy. Ibn 'Abbās interpreted it as killing. Others said earthquakes and terrors. Ja'far ibn Muḥammad said a tyrannical ruler will be imposed upon them.

Verse 65: Alā inna lillāhi mā fī as-samāwāti wa-l-arḍ...

(Unquestionably, to Allah belongs whatever is in the heavens and the earth...)

This serves as a demonstration of Allah's power over them, over everything between them, and over all that they contain. It affirms His power to recompense the accountable with reward or punishment, and His knowledge of what they conceal and what they reveal. All of this acts as a deterrent against opposing His command.

Verse 65 (Cont.): Qad ya'lamu mā antum 'alayhi...

(...He certainly knows what state you are in...)

The particle "Qad" is added here to emphasize His knowledge of their state of opposition and hypocrisy. The emphasis on knowledge reinforces the emphasis on the threat. When Qad is prefixed to the present tense verb, it often means "perhaps" (rubbamā), aligning with the meaning of multiplicity, as in the poet's line:

The shift in address (from third person plural "they" in yakhālifūna to second person plural "you" in mā antum 'alayhi and yarji'ūna) may be a rhetorical shift (iltifāt). Alternatively, "what you are upon" might be general, while "they return" refers specifically to the hypocrites. As previously discussed, returning to Him means returning to where His judgment alone prevails, making further discussion unnecessary.

And peace be upon our Master Muḥammad, the unlettered Prophet, and upon his family and companions.