May God forgive you. Why did you allow them (to stay behind) without ascertaining who spoke the truth and who were liars?
May Allah forgive you*; why did you permit them** until the truthful ones had been manifested to you and the liars been exposed? (* This is an expression of love for the Holy Prophet – peace and blessings be upon him. ** The hypocrites had been permitted to stay back from the holy war.)
God pardon thee! Why gavest thou them leave, till it was clear to thee which of them spoke the truth, and thou knewest the liars?
May God pardon thee [O Prophet]! Why didst thou grant them permission [to stay at home] ere it had become obvious to thee as to who was speaking the truth, and [ere] thou camest to know. [who were] the liars?
Allah pardon thee! why didst thou give them leave before it was manifest unto thee as to whosoever told the truth and thou hadst known the liars.
May Allah forgive you (O Muhammad SAW). Why did you grant them leave (for remaining behind, you should have persisted as regards your order to them to proceed on Jihad), until those who told the truth were seen by you in a clear light, and you had known the liars?
May God pardon you! Why did you give them permission before it became clear to you who are the truthful ones, and who are the liars?
(O Prophet), may Allah forgive you! Why did you give them leave to stay behind before it became clear to you as to who were truthful and who were liars?
May Allah forgive you. Why did you grant them leave, until those who told the truth were manifest to you, and you had known the liars
Allah forgive thee (O Muhammad)! Wherefor didst thou grant them leave ere those who told the truth were manifest to thee and thou didst know the liars?
May Allah excuse you! Why did you grant them leave [to stay behind] before those who told the truth were evident to you and you had ascertained the liars?
Allah has forgiven you! Why did you give them leave (to stay behind) until it was clear to you which of them was truthful and knew those who lied?
May Allah pardon you, [O Muhammad]; why did you give them permission [to remain behind]? [You should not have] until it was evident to you who were truthful and you knew [who were] the liars.
May God forgive you! (Muhammad), why did you not let them join the army so that you could discern the liars from the truthful ones?
Allah pardon you! Why did you give them leave until those who spoke the truth had become manifest to you and you had known the liars?
AAaf<u>a</u> All<u>a</u>hu AAanka lima a<u>th</u>inta lahum <u>h</u>att<u>a</u> yatabayyana laka alla<u>th</u>eena <u>s</u>adaqoo wataAAlama alk<u>ath</u>ibeen<b>a</b>
May God pardon you! Why did you permit them to do so before it had become clear to you which ones were truthful, so that you might recognize the liars?
Allah give thee grace! why didst thou grant them until those who told the truth were seen by thee in a clear light, and thou hadst proved the liars?
عَفَا ٱللَّهُ عَنكَ لِمَ أَذِنتَ لَهُمْ حَتَّىٰ يَتَبَيَّنَ لَكَ ٱلَّذِينَ صَدَقُوا۟ وَتَعْلَمَ ٱلْكَٰذِبِينَ
May Allah forgive the Messenger for his decision to permit them to stay behind! Why did he do so before it became apparent to him who had real excuses and who was lying? Then he could have excused those who were telling the truth, not those who were lying.
May Allah forgive the Messenger for his decision to permit them to stay behind! Why did he do so before it became apparent to him who had real excuses and who was lying? Then he could have excused those who were telling the truth, not those who were lying.
<p>Commentary</p><p>Mentioned in most of the seventeen verses of this entire section are hypocrites who had, on false pretexts, secured permission from the Holy Prophet ﷺ that they would not go to participate in the Jihad of Tabuk. Falling under it, there are many injunctions, rulings and instructions that have been pointed out in the commentary.</p><p>The first verse (43) begins in a subtle manner. Here, a complaint has been made to the Holy Prophet	 ﷺ . He has been told that those hypocrites were lying when they presented themselves as de-serving of being excused from active service in Jihad. But, he accepted their plea without first having made an inquiry about the real state of affairs with them which would have made the true and false of it comes out clearly. This gave them the opportunity to go about congratulating themselves on how smartly they had deceived the Holy Prophet ﷺ . Though, in verses coming next, Allah Ta` ala has also clarified that those people were asking to be excused from Jihad just to play tricks - otherwise, even if they were not permitted, still then, they would have never gone. And in another verse, it was also pointed out that, in case these people did go to this Jihad, it would have been of no use to Muslims - in fact, their conspiracy and mischief would have been far more dangerous.</p><p>But, the drift of the argument is that, in case, permission was not given, they were still not going to go anyway - however, their hypocrisy would have definitely been exposed and they would not have had the opportunity to throw taunts at Muslims and exult that they had fooled them. And the real purpose here is not to show wrath or displeasure, instead of that, it is a way of saying that, in future, the motives and moves of such people should be watched and screened carefully. Then, it can be conceded that there does exist a certain kind of displeasure in the external framework of words but it has been coated with a delightful concern for sensitivities, particularly that of his dear prophet. We can see that the expression of displeasure which begins with the words: لِمَ أَذِنتَ لَهُمْ	 why did you permit them?) does not actually begin until said ahead of it was: عَفَا اللَّـهُ عَنكَ (Allah has forgiven you) !</p><p>It has been said by people having insight in the nature of God-Prophet relationship that the Holy Prophet ﷺ had a special attachment to Allah Jalla Thana'uh. His heart could not simply bear the shock of being in a situation where he is subjected to questioning from Allah Ta` ala. For instance, if the words: (why did you permit them?) - which translate as interrogation in their formal appearance - were said in the very beginning, the blessed heart of the Holy Prophet ﷺ would have been simply unable to take it. Therefore, the words: عَفَا اللَّـهُ عَنكَ (Allah has forgiven you) have been placed earlier. This serves two purposes. Firstly, it gives him the information that something has happened, something that was not liked by Allah. Secondly, the information that he has been forgiven for whatever had happened was being given beforehand so that what is said next should not break his blessed heart.</p><p>As for the word of forgiveness, let there be no doubt about it and let no one say that forgiveness is usually given for crimes and sins - and the Holy Prophet ﷺ was ma` sum مَعصُوم (protected from sin) - what, then, would be the sense of forgiveness at this place? The answer is that the way there is forgiveness for sin, similarly, there could also be forgiveness for what is contrary to the preferred way (khilaf al-awla) or is simply undesirable - and that does not violate the concept of the ` ismah (infallibility) of a prophet.</p>
CommentaryMentioned in most of the seventeen verses of this entire section are hypocrites who had, on false pretexts, secured permission from the Holy Prophet ﷺ that they would not go to participate in the Jihad of Tabuk. Falling under it, there are many injunctions, rulings and instructions that have been pointed out in the commentary.The first verse (43) begins in a subtle manner. Here, a complaint has been made to the Holy Prophet	 ﷺ . He has been told that those hypocrites were lying when they presented themselves as de-serving of being excused from active service in Jihad. But, he accepted their plea without first having made an inquiry about the real state of affairs with them which would have made the true and false of it comes out clearly. This gave them the opportunity to go about congratulating themselves on how smartly they had deceived the Holy Prophet ﷺ . Though, in verses coming next, Allah Ta` ala has also clarified that those people were asking to be excused from Jihad just to play tricks - otherwise, even if they were not permitted, still then, they would have never gone. And in another verse, it was also pointed out that, in case these people did go to this Jihad, it would have been of no use to Muslims - in fact, their conspiracy and mischief would have been far more dangerous.But, the drift of the argument is that, in case, permission was not given, they were still not going to go anyway - however, their hypocrisy would have definitely been exposed and they would not have had the opportunity to throw taunts at Muslims and exult that they had fooled them. And the real purpose here is not to show wrath or displeasure, instead of that, it is a way of saying that, in future, the motives and moves of such people should be watched and screened carefully. Then, it can be conceded that there does exist a certain kind of displeasure in the external framework of words but it has been coated with a delightful concern for sensitivities, particularly that of his dear prophet. We can see that the expression of displeasure which begins with the words: لِمَ أَذِنتَ لَهُمْ	 why did you permit them?) does not actually begin until said ahead of it was: عَفَا اللَّـهُ عَنكَ (Allah has forgiven you) !It has been said by people having insight in the nature of God-Prophet relationship that the Holy Prophet ﷺ had a special attachment to Allah Jalla Thana'uh. His heart could not simply bear the shock of being in a situation where he is subjected to questioning from Allah Ta` ala. For instance, if the words: (why did you permit them?) - which translate as interrogation in their formal appearance - were said in the very beginning, the blessed heart of the Holy Prophet ﷺ would have been simply unable to take it. Therefore, the words: عَفَا اللَّـهُ عَنكَ (Allah has forgiven you) have been placed earlier. This serves two purposes. Firstly, it gives him the information that something has happened, something that was not liked by Allah. Secondly, the information that he has been forgiven for whatever had happened was being given beforehand so that what is said next should not break his blessed heart.As for the word of forgiveness, let there be no doubt about it and let no one say that forgiveness is usually given for crimes and sins - and the Holy Prophet ﷺ was ma` sum مَعصُوم (protected from sin) - what, then, would be the sense of forgiveness at this place? The answer is that the way there is forgiveness for sin, similarly, there could also be forgiveness for what is contrary to the preferred way (khilaf al-awla) or is simply undesirable - and that does not violate the concept of the ` ismah (infallibility) of a prophet.
<h2 class="title">Moderately criticizing the Prophet for allowing the Hypocrites to stay behind</h2><p>Ibn Abi Hatim recorded that `Awn said, "Have you heard criticism softer than this, starting with forgiveness before criticism, </p><div class="text_uthmani arabic">عَفَا اللَّهُ عَنكَ لِمَ أَذِنتَ لَهُمْ</div><p>(May Allah forgive you. Why did you grant them leave...)" Muwarriq Al-`Ijli and others said similarly. Qatadah said, "Allah criticized him as you read here, then later revealed to him the permission to allow them to lag behind if he wants, in Surat An-Nur, </p><div class="text_uthmani arabic">فَإِذَا اسْتَـْذَنُوكَ لِبَعْضِ شَأْنِهِمْ فَأْذَن لِّمَن شِئْتَ مِنْهُمْ</div><p>(So if they ask your permission for some affairs of theirs, give permission to whom you will of them) 24:62." `Ata' Al-Khurasani said similarly. Mujahid said, "This Ayah was revealed about some people who said, `Ask permission from the Messenger of Allah to stay behind, and whether he agrees, or disagrees, remain behind!"' Allah said, </p><div class="text_uthmani arabic">حَتَّى يَتَبَيَّنَ لَكَ الَّذِينَ صَدَقُواْ</div><p>(...until those who told the truth were manifest to you), in reference to valid excuses, </p><div class="text_uthmani arabic">وَتَعْلَمَ الْكَـذِبِينَ</div><p>(and you had known the liars) Allah says, `Why did you not refuse to give them permission to remain behind when they asked you, so that you know those who truly obey you and the liars, who were intent on remaining behind even if you do not give them permission to do so, Allah asserts that none who believe in Allah and His Messenger seek his permission to remain behind from fighting, </p><div class="text_uthmani arabic">لاَ يَسْتَأْذِنُكَ</div><p>(would not ask your leave), to stay behind from Jihad, </p><div class="text_uthmani arabic">الَّذِينَ يُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الاٌّخِرِ أَن يُجَـهِدُواْ بِأَمْوَلِهِمْ وَأَنفُسِهِمْ</div><p>(Those who believe in Allah and the Last Day, to be exempted from fighting with their properties and their lives.) because they consider Jihad an act of worship. This is why when Allah called them to perform Jihad, they obeyed and hasten to act in His obedience, </p><div class="text_uthmani arabic">وَاللَّهُ عَلِيمٌ بِالْمُتَّقِينَإِنَّمَا يَسْتَأْذِنُكَ</div><p>(and Allah is the All-Knower of those who have Taqwa. Those who ask your leave), to remain behind, without a valid excuse, </p><div class="text_uthmani arabic">الَّذِينَ لاَ يُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الاٌّخِرِ</div><p>(those who believe not in Allah and the Last Day), they do not hope for Allah's reward in the Hereafter for their good actions, </p><div class="text_uthmani arabic">وَارْتَابَتْ قُلُوبُهُمْ</div><p>(and whose hearts are in doubt), about the validity of what you brought them, </p><div class="text_uthmani arabic">فَهُمْ فِى رَيْبِهِمْ يَتَرَدَّدُونَ</div><p>(so in their doubts they waver.) They waver in doubt, taking one step forward and one step back. They do not have a firm stance in anything, for they are unsure and destroyed, neither belonging to these nor to those. Verily, those whom Allah misguides, will never find a way for themselves to guidance. </p>
Moderately criticizing the Prophet for allowing the Hypocrites to stay behindIbn Abi Hatim recorded that `Awn said, "Have you heard criticism softer than this, starting with forgiveness before criticism, عَفَا اللَّهُ عَنكَ لِمَ أَذِنتَ لَهُمْ(May Allah forgive you. Why did you grant them leave...)" Muwarriq Al-`Ijli and others said similarly. Qatadah said, "Allah criticized him as you read here, then later revealed to him the permission to allow them to lag behind if he wants, in Surat An-Nur, فَإِذَا اسْتَـْذَنُوكَ لِبَعْضِ شَأْنِهِمْ فَأْذَن لِّمَن شِئْتَ مِنْهُمْ(So if they ask your permission for some affairs of theirs, give permission to whom you will of them) 24:62." `Ata' Al-Khurasani said similarly. Mujahid said, "This Ayah was revealed about some people who said, `Ask permission from the Messenger of Allah to stay behind, and whether he agrees, or disagrees, remain behind!"' Allah said, حَتَّى يَتَبَيَّنَ لَكَ الَّذِينَ صَدَقُواْ(...until those who told the truth were manifest to you), in reference to valid excuses, وَتَعْلَمَ الْكَـذِبِينَ(and you had known the liars) Allah says, `Why did you not refuse to give them permission to remain behind when they asked you, so that you know those who truly obey you and the liars, who were intent on remaining behind even if you do not give them permission to do so, Allah asserts that none who believe in Allah and His Messenger seek his permission to remain behind from fighting, لاَ يَسْتَأْذِنُكَ(would not ask your leave), to stay behind from Jihad, الَّذِينَ يُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الاٌّخِرِ أَن يُجَـهِدُواْ بِأَمْوَلِهِمْ وَأَنفُسِهِمْ(Those who believe in Allah and the Last Day, to be exempted from fighting with their properties and their lives.) because they consider Jihad an act of worship. This is why when Allah called them to perform Jihad, they obeyed and hasten to act in His obedience, وَاللَّهُ عَلِيمٌ بِالْمُتَّقِينَإِنَّمَا يَسْتَأْذِنُكَ(and Allah is the All-Knower of those who have Taqwa. Those who ask your leave), to remain behind, without a valid excuse, الَّذِينَ لاَ يُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الاٌّخِرِ(those who believe not in Allah and the Last Day), they do not hope for Allah's reward in the Hereafter for their good actions, وَارْتَابَتْ قُلُوبُهُمْ(and whose hearts are in doubt), about the validity of what you brought them, فَهُمْ فِى رَيْبِهِمْ يَتَرَدَّدُونَ(so in their doubts they waver.) They waver in doubt, taking one step forward and one step back. They do not have a firm stance in anything, for they are unsure and destroyed, neither belonging to these nor to those. Verily, those whom Allah misguides, will never find a way for themselves to guidance. 