وَمِنْهُم مَّن يَسْتَمِعُ إِلَيْكَ حَتَّىٰ إِذَا خَرَجُوا مِنْ عِندِكَ قَالُوا لِلَّذِينَ أُوتُوا الْعِلْمَ مَاذَا قَالَ آنِفًا ۚ أُولَٰئِكَ الَّذِينَ طَبَعَ اللَّهُ عَلَىٰ قُلُوبِهِمْ وَاتَّبَعُوا أَهْوَاءَهُمْ
Some of them listen to you, but no sooner do they leave your presence than they [scornfully] say to those endowed with knowledge: 'What is it that he said just now?’ Such are the ones whose hearts God has sealed, and who follow their desires. (Verse 16)
قوله: «من»، قد يُراد به الكفار الذين كان الحديث عنهم في أول السورة. وعلى هذا فإن المنافقين يُعدّون طائفةً من الكفار، وإن كانوا يُخفون حقيقتهم. وبهذا المعنى تشير السورة إلى حقيقة حالهم. ومن جهة أخرى، قد يُراد بالعبارة المسلمون، باعتبار أن المنافقين كانوا مندمجين فيهم، يتظاهرون بالانتماء إلى جماعتهم. وقد عُوملوا فعلًا معاملة المسلمين، لأن الإسلام يُوجب علينا أن نتعامل مع الناس بحسب ما يُظهرونه من دين. ومع ذلك، فإنهم في كلتا الحالتين منافقون، كما تدل على ذلك صفتهم في السورة وأفعالهم.
The phrase, 'some of them , may refer to the unbelievers who were the subject of discussion in the first passage of the surah. In this case, the hypocrites are considered as a group of unbelievers, although they conceal their reality. In this sense, the surah is referring to their true status. On the other hand, the phrase may refer to the Muslims, considering that the hypocrites were integrated with them, pretending to belong to their community. They were indeed treated as Muslims, as Islam requires us to deal with people on the basis of what they profess to be. In either case, however, they are hypocrites as their description in the surah and their deeds indicate.
المنافقون، بعد أن استمعوا إلى النبي ﷺ، يُظهر سؤالهم كيف كانوا يتظاهرون بالإصغاء إلى ما يقوله، وهم في الحقيقة غافلو القلوب، مشغولون بأمور أخرى، بل مختومٌ على قلوبهم جميعًا. ويوحي سؤالهم أيضًا بالاستهزاء الضمني. فإذ يوجّهون سؤالهم إلى أهل العلم، ويسألونهم عن معنى ما سمعوه، فإنهم يلمّحون إلى أن ما قاله محمد ﷺ غير مفهوم. فرغم أنهم أصغَوا إليه، فإنهم لم يدركوا معناه. ويوحي ذلك كذلك بالسخرية من أهل العلم الذين أصغَوا بعناية إلى كل ما قاله النبي ﷺ، وبذلوا جهدهم لفهمه فهمًا تامًا وحفظه، كما كان يفعل أصحاب النبي ﷺ. وبهذا الأسلوب، سواء كان سخرية صريحة أو خفية، طلب هؤلاء المنافقون من أهل العلم أن يعيدوا عليهم كلام النبي ﷺ. وفي كل هذه الاحتمالات نرى الخبث والحقد الدفين والكراهية: ﴿أُولَٰئِكَ الَّذِينَ طَبَعَ اللَّهُ عَلَىٰ قُلُوبِهِمْ وَاتَّبَعُوا أَهْوَاءَهُمْ﴾ [16].
The hypocrites’ question, after they had listened to the Prophet, shows how they only pretended to pay attention to what he was saying when their minds were inattentive, preoccupied with other things, or rather were sealed altogether. It also suggests an implicit ridicule. Since they address their question to people endowed with knowledge asking about the meaning of what they heard, they imply that what Muhammad said was incomprehensible. Despite having paid attention to it, they still could not understand its meaning. It further implies ridicule of those knowledgeable people who attended carefully to everything the Prophet said, making an effort to understand it fully and memorize it, as the Prophets Companions used to do. In this way, using blatant or subtle mockery, these hypocrites asked them to repeat the Prophet s words. In all these possibilities we see wickedness, deep resentment and hatred: “Such are the ones whose hearts God has sealed, and who follow their desires.” 16)
هذا هو حال المنافقين، أما الذين يتبعون الهدى الإلهي فهم على خلاف ذلك تماماً:
Such is the condition of the hypocrites. Those who follow Divine guidance, however, are totally different:
وَالَّذِينَ اهْتَدَوْا زَادَهُمْ هُدًى وَآتَاهُمْ تَقْوَاهُمْ
As for those who accept Divine guidance, God increases them in guidance and causes them to grow in the quality of God-fearing.
ترتیبُ ذکرِ الأحداثِ في هذه الآيةِ يستدعي التأمّل. يبدأ المؤمنون بقبولِ الهدى، فيكافئُهم اللهُ بزيادةِ هذا الهدى حتى لا يضلّوا. ثم يمنحُهم ثواباً أعظمَ، إذ يزيدُهم {تقوى}، أي يُنمّي فيهم صفةَ التقوى. وهذه الصفةُ تجعلُ قلبَ الإنسانِ دائمَ الوجلِ والحذر، يشعرُ أنّ اللهَ يراه، ويخافُ أن يقعَ فيما يُغضبُه، ويرجو أن ينالَ رضاه، ويستحيي أن يراه اللهُ في حالٍ لا يرتضيها. وهذا الحسُّ المرهفُ هو جوهرُ التقوى. وهي منزلةٌ عظيمةٌ يمنحُها اللهُ لمن يشاءُ من عبادِه إذا قبلوا هداه وسعَوا لنيلِ رضاه. والهدى والحسُّ المرهفُ والتقوى تصفُ حالاً مضادّةً للنفاقِ الذي وصفتْه الآيةُ السابقة.
The order of reporting events in this verse calls for reflection. The believers start by accepting guidance, and God rewards them by increasing this guidance so that they do not err. He further gives them an even more profound reward, as He “causes them to grow in the quality of God-fearing." This quality makes a persons heart always apprehensive, feeling that God is watching him, fearing that he might incur Gods displeasure whilst hoping to earn His pleasure, and ashamed that God may see him in a situation of which He disapproves. Such a keen sensitivity is the essence of being God-fearing. It is a great prize which God grants to whomever He chooses of His servants when they accept His guidance and strive to earn His pleasure. Guidance, sensitivity and being God-fearing describe a condition that is the opposite of the hypocrisy described in the previous verse.
تُواصِلُ السورةُ وصفَها للمنافقين الذين يخرجون من عند النبيِّ ﷺ وقد لم يفقهوا شيئًا من تعاليمه، وهي تعاليمُ تهدفُ إلى تعظيمِ خشيةِ الناسِ لله، وتذكِّرُهم بما لا بدَّ واقعٌ من الحسابِ والجزاء.
The surah picks up its description of the hypocrites who leave the Prophets presence having understood nothing of his teachings, which aim to enhance peoples fear of God, and remind them of what is certain to come of reckoning and requital:
هَلْ يَنْتَظِرُونَ إِلَّا السَّاعَةَ أَنْ تَأْتِيَهُم بَغْتَةً؟
Are they waiting for the Last Hour to come upon them of a sudden?
فَقَدْ جَاءَ أَشْرَاطُهَا ۚ فَأَنَّىٰ لَهُمْ إِذَا جَاءَتْهُمْ ذِكْرَاهُمْ
Note: the verse text is inside { and } in the original, so it's rendered here as a Qur'an verse. Corrected formatting:
{فَقَدْ جَاءَ أَشْرَاطُهَا ۚ فَأَنَّىٰ لَهُمْ إِذَا جَاءَتْهُمْ ذِكْرَاهُمْ} (محمد: ١٨)
Its portents have already come; but once it has arrived, what benefit will it then be to them if they take heed? (Verse 18)
ماذا ينتظر هؤلاء الذين يجلسون مع النبي ﷺ ثم ينصرفون وقد فهموا شيئًا أو تعلموا شيئًا؟ هل ينتظرون أن تقوم الساعة عليهم بغتةً وهم مشغولون بأمور الدنيا؟ إن علامات الساعة قد جاءت، وأماراتها قد ظهرت. وإن نزول الرسالة الإلهية الأخيرة هو أوضح تلك العلامات كلها، فهي تعلن أنها التحذير الأخير قبل الأجل المحدد للساعة. وقد رُوي عن النبي ﷺ أنه قال: «بُعثتُ أنا والساعةَ كهاتين، وسبق أحدهما الآخر» — وفي رواية أخرى: «ما بيني وبين الساعة إلا كما بين إصبعيّ هاتين». [رواه البخاري ومسلم]. وإذا بدا أن الزمن قد طال منذ عهد النبي ﷺ، فينبغي أن نتذكر أن أيام الله تختلف عن أيامنا، فحسابه غير حسابنا، وإن علاماتها الأولى قد جاءت عنده. ولا ينبغي لعاقل أن يدع الساعة تفاجئه بغتةً، حين لا يستطيع أن يتدارك واجبًا: ﴿فَأَنَّىٰ لَهُمْ إِذَا جَاءَتْهُمُ الذِّكْرَىٰ﴾. وفي هذا تذكيرٌ قويٌّ لأولئك الغافلين.
What do these people who sit with the Prophet and later leave, having understood or learnt nothing, wait for? Are they waiting for the Last Hour to come upon them all of a sudden while they are preoccupied with worldly matters? Well, the portents of the Last Hour have already come, as have its signs. The revelation of the last Divine message is the clearest of all these portents. It announces that it is the last warning before the appointed time for the Last Hour. The Prophet is quoted as saying: “I was sent with my message, nothing separates me from the Last Hour more than what separates my two fingers.” [Related by al-Bukharl and Muslim.] If time appears to have extended long since the Prophet’s time, we should remember that God’s days are different from our days. According to God’s reckoning, its first signs have already come. No reasonable person should allow it to come upon him all of a sudden, when he can no longer attend to a duty: “Once it has arrived, what benefit will it then be to them if they take heed?” This serves as a strong reminder to those who are oblivious.
ثم تخاطب السورةُ النبيَّ ﷺ والمؤمنين الذين يتبعونه على الهدى، فتأمرهم أن يسلكوا منهجًا آخر قائمًا على العلم الصحيح، وذكرِ الله، واستغفارِه، واستشعارِ أنه مطّلعٌ عليهم، عليمٌ بأحوالهم كلِّها، فيكونوا على حذرٍ وهم ينتظرون الساعة.
The surah then addresses the Prophet and the well-guided people who follow him telling them to follow a different course based on true knowledge, remembrance of God and seeking His forgiveness and feeling that He watches over them and knows everything about them. They will then be on their guard as they await the Last Hour:
فَاعْلَمْ أَنَّهُ لَا إِلَهَ إِلَّا اللَّهُ، وَاسْتَغْفِرْ لِذَنبِكَ وَلِلْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ، وَاللَّهُ يَعْلَمُ مُتَقَلَّبَكُمْ وَمَثْوَاكُمْ.
Know, then, that there is no deity other than God, and pray to Him to forgive you your sins, and to forgive all believing men and women. God knows all your comings and goings, as well as your abiding at rest. (Verse 19)
يُشِيرُ هذا التَّوْجِيهُ قَبْلَ كُلِّ شَيْءٍ إلى ضَرُورَةِ تَذَكُّرِ الحَقِيقَةِ الأُولَى التي يَتَمَسَّكُ بها النَّبِيُّ ﷺ ومَنِ اتَّبَعَهُ.
This directive points first of all to the need to always remember the first truth which the Prophet and those who follow him uphold:
فَاعْلَمْ أَنَّهُ لَا إِلَٰهَ إِلَّا اللَّهُ، وَمَتَى رَسَخَتْ هٰذِهِ الْحَقِيقَةُ فِي ضَمِيرِ الْإِنْسَانِ، تَوَالَتِ التَّوْجِيهَاتُ الْأُخْرَى.
“Know, then, that there is no deity other than God” Once this truth is firmly established in man’s conscience, other directives are given:
وَاسْتَغْفِرْهُ لِذَنْبِكَ وَلِلْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ. هذا يُقال للنبي ﷺ، وقد غفر الله له ما تقدم من ذنبه وما تأخر، وذلك لأن كل مؤمن يعلم أن جهده قاصر عن أداء ما عليه مهما اجتهد، فيشعر بأن دعاءه بالمغفرة هو جانب من تمجيد الله وشكره على مغفرته. وفضلاً عن ذلك ففيه عبرة لأصحاب النبي ﷺ وتابعيه، فهم يعلمون مكانته العالية عند ربه، ومع ذلك يرون أنه يُؤمر بأن يذكر الله ويدعوه إلى المغفرة لنفسه ولجميع المؤمنين والمؤمنات. ويعلمون أن الله يُجيب دعاء النبي ﷺ دائماً، فيشعرون حينئذٍ أن الله قد أنعم عليهم نعمة عظيمة بإرسال هذا النبي الكريم، وأمره أن يدعو الله أن يغفر لهم، فيوقنون بأنه سيغفر لهم ذنوبهم.
“And pray to Him to forgive you your sins.” This is said to the Prophet whom God has already forgiven his past and future sins, because it is the duty of every believer who is aware that his efforts fall short of fulfilling his duty, no matter how hard he tries. In this way, every believer feels that his prayer for forgiveness serves as an aspect of glorifying God and thanking Him for His forgiveness. Moreover, it is a lesson to the Prophet’s Companions and followers who know his high position with his Lord, yet see that he is instructed to remember God and to pray to Him for forgiveness for himself and all believers, men and women. They know that God always answers the Prophet’s prayers. They then feel that God has bestowed on them a great blessing by sending them this noble Prophet and instructing him to pray to Him to forgive them. Thus, they are sure that He will forgive them their sins.
وآخرُ ما في هذا التوجيه قولُه تعالى: ﴿وَاللَّهُ يَعْلَمُ مُتَقَلَّبَكُمْ وَمَثْوَاكُمْ﴾ (الآية ١٩)، فيشعر المؤمنُ بالطمأنينة والخوف في الوقت نفسه؛ فهو مطمئنٌّ إلى أنه في رعاية الله أينما كان، وخائفٌ لأنّ الله يعلم كلَّ شعورٍ وخاطرٍ يجول في نفسه، ويطّلع على كل سرٍّ من أسراره.
The final point in this directive is that “God knows all your comings and goings, as well as your abiding at rest." (Verse 19) Thus a believer feels both reassurance and fear at the same time. He is reassured that he is under Gods care wherever he is, and he is in fear because God knows every feeling and thought he may have, and is aware of his every secret.
كُلُّ هٰذَا جُزْءٌ مِنَ التَّرْبِيَةِ الَّتِي تُبْقِي الْمُؤْمِنَ دَائِمَ الْيَقَظَةِ، حَرِيصًا عَلَى أَنْ يَبْقَى دَائِمًا عَلَى الطَّرِيقِ الْمُسْتَقِيمِ.
This is all part of education that keeps a believer always on the look out, keen to remain always on the right track.