Women — Verse 138

Characteristics of the Hypocrites and Their Destination Allah states that whoever embraces the faith, reverts from it, embraces it again, reverts from it and remains on disbelief and increases in it until death, then he will never have a chance to gain accepted repentance after death. Nor will Allah forgive him, or deliver him from his plight to the path of correct guidance. This is why Allah said, لَّمْ يَكُنْ اللَّهُ لِيَغْفِرَ لَهُمْ وَلاَ لِيَهْدِيَهُمْ سَبِيلاً (Allah will not forgive them, nor guide them on the (right) way). Ibn Abi Hatim recorded that his father said that Ahmad bin `Abdah related that Hafs bin Jami' said that Samak said that `Ikrimah reported that Ibn `Abbas commented; ثُمَّ ازْدَادُواْ كُفْراً (and go on increasing in disbelief), "They remain on disbelief until they die." Mujahid said similarly. Allah then said, بَشِّرِ الْمُنَـفِقِينَ بِأَنَّ لَهُمْ عَذَاباً أَلِيماً (Give to the hypocrites the tidings that there is for them a painful torment.) Hence, the hypocrites have this characteristic, for they believe, then disbelieve, and this is why their hearts become sealed. Allah describes the hypocrites as taking the disbelievers as friends instead of the believers, meaning they are the disbelievers' supporters in reality, for they give them their loyalty and friendship in secret. They also say to disbelievers when they are alone with them, "We are with you, we only mock the believers by pretending to follow their religion." Allah said, while chastising them for being friends with the disbelievers, أَيَبْتَغُونَ عِندَهُمُ الْعِزَّةَ (do they seek honor, with them) Allah then states that honor, power and glory is for Him Alone without partners, and for those whom Allah grants such qualities to. Allah said, مَن كَانَ يُرِيدُ الْعِزَّةَ فَلِلَّهِ الْعِزَّةُ جَمِيعاً (Whosoever desires honor, then to Allah belong all honor), and, وَلِلَّهِ الْعِزَّةُ وَلِرَسُولِهِ وَلِلْمُؤْمِنِينَ وَلَـكِنَّ الْمُنَـفِقِينَ لاَ يَعْلَمُونَ (But honor belongs to Allah, and to His Messenger, and to the believers, but the hypocrites know not). The statement that honor is Allah's Alone, is meant to encourage the servants to adhere to their servitude to Allah and to be among His faithful servants who will gain victory in this life and when the Witnesses stand up to testify on the Day of Resurection. Allah's statement, وَقَدْ نَزَّلَ عَلَيْكُمْ فِى الْكِتَـبِ أَنْ إِذَا سَمِعْتُمْ ءَايَـتِ اللَّهِ يُكَفَرُ بِهَا وَيُسْتَهْزَأُ بِهَا فَلاَ تَقْعُدُواْ مَعَهُمْ حَتَّى يَخُوضُواْ فِى حَدِيثٍ غَيْرِهِ إِنَّكُمْ إِذاً مِّثْلُهُمْ (And it has already been revealed to you in the Book that when you hear the verses of Allah being denied and mocked at, then sit not with them, until they engage in talk other than that; certainly in that case you would be like them.) The Ayah means, if you still commit this prohibition after being aware of its prohibition, sitting with them where Allah's Ayat are rejected, mocked at and denied, and you sanction such conduct, then you have participated with them in what they are doing. So Allah said, إِنَّكُمْ إِذاً مِّثْلُهُمْ ((But if you stayed with them) certainly in that case you would be like them.) concerning the burden they will earn. What has already been revealed in the Book -- as the Ayah says -- is the Ayah in Surat Al-An`am 6, which was revealed in Makkah, وَإِذَا رَأَيْتَ الَّذِينَ يَخُوضُونَ فِى ءَايَـتِنَا فَأَعْرِضْ عَنْهُمْ (And when you see those who engage in false conversation about Our verses (of the Qur'an) by mocking at them, stay away from them). Muqatil bin Hayyan said that this Ayah 4:140 abrogated the Ayah in Surat Al-An`am, referring to the part that says here, إِنَّكُمْ إِذاً مِّثْلُهُمْ ((But if you stayed with them) certainly in that case you would be like them), and Allah's statement in Al-An`am, وَمَا عَلَى الَّذِينَ يَتَّقُونَ مِنْ حِسَابِهِم مِّن شَىْءٍ وَلَـكِن ذِكْرَى لَعَلَّهُمْ يَتَّقُونَ (Those who fear Allah, keep their duty to Him and avoid evil, are not responsible for them (the disbelievers) in any case, but (their duty) is to remind them, that they may have Taqwa). Allah's statement, إِنَّ اللَّهَ جَامِعُ الْمُنَـفِقِينَ وَالْكَـفِرِينَ فِى جَهَنَّمَ جَمِيعاً (Surely, Allah will collect the hypocrites and disbelievers all together in Hell.) means, just as the hypocrites participate in the Kufr of disbelievers, Allah will join them all together to reside in the Fire for eternity, dwelling in torment, punishment, enchained, restrained and in drinking boiling water.

Give tidings to inform O Muhammad (s) the hypocrites that for them there is a painful chastisement namely the chastisement of the Fire.

Verily those who believed and then disbelieved and then believed and then disbelieved and then increased in disbelief-it was not for God to forgive them nor to guide them to a way. Give tidings to the hypocrites that for them there is a painful chastisement. Those whose states have alternated so that they rise and fall then rise up again and then stumble -He has sealed their states in their unseemliness. The arrows of divine power have struck them by decree and the misery of fate has caught up with them as their final state. The Real ������ will not guide them to a purpose nor lead them to good sense. �Give tidings to them of separation without end fa-bashshirhum bi-l-furqati al-abadiyya and tell them of punishment uninterrupted wa-akhbirhum bi-l-ʿuqūbati al-sarmadiyya.�

Verily those who believed and then disbelieved and then believed and then disbelieved and then increased in disbelief-it was not for God to forgive them nor to guide them to a way. Give tidings to the hypocrites that for them there is a painful chastisement. Those whose states have alternated so that they rise and fall then rise up again and then stumble -He has sealed their states in their unseemliness. The arrows of divine power have struck them by decree and the misery of fate has caught up with them as their final state. The Real ������ will not guide them to a purpose nor lead them to good sense. �Give tidings to them of separation without end fa-bashshirhum bi-l-furqati al-abadiyya and tell them of punishment uninterrupted wa-akhbirhum bi-l-ʿuqūbati al-sarmadiyya.�

بشّر -أيها الرسول- المنافقين -وهم الذين يظهرون الإيمان ويبطنون الكفر- بأن لهم عذابًا موجعًا.

ثم قال يعني أن المنافقين من هذه الصفة فإنهم آمنوا ثم كفروا فطبع على قلوبهم ثم وصفهم بأنهم يتخذون الكافرين أولياء من دون المؤمنين بمعنى أنهم معهم في الحقيقة " يوالونهم ويسرون إليهم بالمودة ويقولون لهم إذا خلوا بهم إنما نحن معكم إنما نحن مستهزءون أي بالمؤمنين في إظهارنا لهم الموافقة.

ثم تبدأ السورة الكريمة حملتها على المنافقين فتقول : ( بَشِّرِ المنافقين بِأَنَّ لَهُمْ عَذَاباً أَلِيماً ) والتعبير بقوله : بشر بدل أنذر أو أخبر للتهكم بهم ، لأن البشارة لا تكون غالبا إلا فى الأخبار السارة ، لأن الإخبار السار يظهر سرورا فى البشرة . فاستعملت البشارة فى مطلق الإِخبار أو فى الإِنذار على سبيل الاستعارة التصريحية التبعية .قال الرغب : ويقال : أبشرت الرجل وبشرته أى : أخبرته بأمر سرا بسط بشرة وجهه وذلك أن النفس إذا سرت انتشر الدم فيها انتشار الماء فى الشجر .وقوله : ( المنافقين ) من النفاق وهو أن يظهر الشخص خلاف ما يبطن .قالوا : وسمى المنافق منافقا أخذاً من نافقاء اليربوع - وهو حجره فإنه يجعل له بابين يدخل من أحدهما ويخرج من الآخر؛ فكذلك المنافق يدخل مع المؤمنين بقوله : أنا مؤمن . ويدخل مع الكفار بقوله : أنا كافر .والمعنى : أنذر يا محمد أولئك المنافقين الذين أظهروا الإِسلام وأخفوا الكفر بالعذاب الأليم ، وسق لهم هذا الإِنذار بلفظ التبشير على سبيل التهكم بهم ، والاستهزاء بعقولهم ، فى مقابل تهكمهم بالإِسلام وأهله وخداعهم للمؤمنين .

القول في تأويل قوله : بَشِّرِ الْمُنَافِقِينَ بِأَنَّ لَهُمْ عَذَابًا أَلِيمًا (138)قال أبو جعفر: يعني بقوله (43) جل ثناؤه: " بشر المنافقين "، أخبر المنافقين.* * *وقد بينَّا معنى " التبشير " فيما مضى بما أغنى عن إعادته. (44)* * *=" بأن لهم عذابًا أليمًا "، يعني: بأن لهم يوم القيامة من الله على نفاقهم=" عذابًا أليمًا "، وهو المُوجع، وذلك عذاب جهنم (45)----------الهوامش :(43) في المخطوطة والمطبوعة: "يعني بذلك" ، والصواب ما أثبت.(44) انظر ما سلف 1 : 383 / 2 : 393 / 3 : 221 / 6 : 287 ، 369 ، 370 ، 411.(45) انظر تفسير"أليم" فيما سلف من فهارس اللغة.

( بشر المنافقين ) أخبرهم يا محمد ، ( بأن لهم عذابا أليما ) والبشارة : كل خبر يتغير به بشرة الوجه سارا كان أو غير سار ، وقال الزجاج : معناه اجعل في موضع بشارتك لهم العذاب ، كما تقول العرب : تحيتك الضرب وعتابك السيف ، أي : [ بدلا لك ] من التحية ، ثم وصف المنافقين فقال :

استئناف ابتدائي ناشِىء عن وصف الذين آمنوا ثم كفروا ثم آمنوا ثم كفروا ثم ازدادوا كفراً ، فإنّ أولئك كانوا مظهرين الكفر بمحمد صلى الله عليه وسلم ، وكان ثمّة طائفة تبطن الكفر وهم أهل النفاق ، ولمّا كان التظاهر بالإيمان ثم تعقيبه بالكفر ضرباً من التهكّم بالإسلام وأهله ، جيء في جزاء عملهم بوعيد مناسب لتهكّمهم بالمسلمين ، فجاء به على طريقة التهكّم إذ قال : { بشر المنافقين } ، فإنّ البشارة هي الخبر بما يَفرحَ المخبَر به ، وليس العذاب كذلك ، وللعرب في التهكّم أساليب كقول شَقِيق ابن سُليك الأسدي :أتاني من أبي أنَسسٍ وعيدٌ ... فَسُلىّ لِغَيظَةِ الضّحّاكِ جِسمِيوقول النابغة :فإنّك سوف تَحْلُم أو تَناهَى ... إذا ما شِبْت أو شَاب الغرابوقول ابن زَيَّابة :نُبِّئْتُ عَمْراً غارزاً رأسَه ... في سِنَةٍ يُوعدِ أخْوَالَهُوتلكَ منه غير مأمُونَةٍ ... أنْ يَفعل الشيءَ إذَا قالَهُ

تفسير الايتين 138 و139 :ـ البشارة تستعمل في الخير، وتستعمل في الشر بقيد كما في هذه الآية. يقول تعالى: { بَشِّرِ الْمُنَافِقِينَ ْ} أي: الذين أظهروا الإسلام وأبطنوا الكفر، بأقبح بشارة وأسوئها، وهو العذاب الأليم، وذلك بسبب محبتهم الكفار وموالاتهم ونصرتهم، وتركهم لموالاة المؤمنين، فأي شيء حملهم على ذلك؟ أيبتغون عندهم العزة؟ وهذا هو الواقع من أحوال المنافقين، ساء ظنهم بالله وضعف يقينهم بنصر الله لعباده المؤمنين، ولحظوا بعض الأسباب التي عند الكافرين، وقصر نظرهم عمّا وراء ذلك، فاتخذوا الكافرين أولياء يتعززون بهم ويستنصرون. والحال أن العزة لله جميعا، فإن نواصي العباد بيده، ومشيئته نافذة فيهم. وقد تكفل بنصر دينه وعباده المؤمنين، ولو تخلل ذلك بعض الامتحان لعباده المؤمنين، وإدالة العدو عليهم إدالة غير مستمرة، فإن العاقبة والاستقرار للمؤمنين، وفي هذه الآية الترهيب العظيم من موالاة الكافرين؛ وترك موالاة المؤمنين، وأن ذلك من صفات المنافقين، وأن الإيمان يقتضي محبة المؤمنين وموالاتهم، وبغض الكافرين وعداوتهم.

التبشير الإخبار بما ظهر أثره على البشرة , وقد تقدم بيانه في " البقرة " ومعنى النفاق .

This tussle between belief and unbelief continues through life. In dealing with any matter the human mind starts thinking along two lines: it tilts either to the demands of desires or of truth and justice. If on such occasions the thinking and feeling of a person take to the path of desires, this will amount to a denial of the faith he professes to believe in. On the other hand, if he makes his thinking and feelings subservient to the demands of truth and justice, this would amount to his becoming a true Muslim. Whenever any matter of truth is brought before people, it is met with two kinds of responses: one from a person, who adopts the attitude of modesty and acknowledges the truth, and the other from a person who is so proud and haughty that he denies the truth. The first response stems from iman and faith, while the other stems from faithlessness. One who is not a true believer loves worldly honour and prestige. He, therefore, feels attracted to like-minded people who—even if they be the deniers of the truth—will add to his honour and glory. One so enamoured of worldly affairs is not interested in those whose association does not add to his honour and prestige, even if they be true God-worshippers.

Commentary In the first verse (138), the hypocrites have been given the news of a painful punishment. By articulating a distressing news with the word, 'basharah' (good news), the hint given is that everyone looks forward to some good news to brighten his or her future but, for the hypocrites, there is just no other news except this.

Allah then said about the hypocrites: (Bear unto the hypocrites) 'Abdullah Ibn Ubayy and his followers as well as all hypocrites till the Day of Judgement (the tidings that for them there is a painful doom) which will extend to their hearts;