Towards Understanding the Qur'an. Sayyid Abul A'la Mawdudi
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and yet desire to submit their disputes to the judgement of taghut (the Satanic authorities who decide independently of the law of Allah), whereas they had been asked to reject it.55 Satan seeks to make them drift far away from the Right Path. (61) When they are told: “Come to that which Allah has revealed, and come to the Messenger,” you will notice the hypocrites turning away from you in aversion. (62) But what happens when some misfortune visits them because of their own misdeeds? Then they come to you swearing by Allah, saying: “We wanted nothing but to do good and to create harmony (between the two parties).” (63) As for them, Allah knows what is in their hearts. Leave them alone, admonish them, and say to them penetrating words about themselves. (64) (And tell them that) We never sent a Messenger but that he should be obeyed by the leave of Allah. ▶
55 Taghut clearly signifies here a sovereign who judges things according to criteria other than the Law of God. It also stands for a legal and judicial system which acknowledges neither the sovereignty of God nor the paramount authority of God’s Book.
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Al-Nisa’ 4: 65–9
If whenever they wronged themselves they had come to you praying to Allah for forgiveness, and had the Messenger prayed for their forgiveness, they would indeed have found Allah All-Forgiving, All-Compassionate. (65) But no, by your Lord, they cannot become true believers until they seek your arbitration in all matters on which they disagree among themselves, and then do not find the least vexation in their hearts over your judgement, and accept it in willing submission. (66) Had We enjoined upon them: “Slay yourselves,” or “Leave your habitations,” very few of them would have done it; yet if they had done as they were admonished, it would have been better for them and would have strengthened them; (67) whereupon We would indeed grant them from Us a mighty reward, and (68) guide them to a Straight Way. (69) He who obeys Allah and the Messenger – such shall be with those whom Allah has favoured – the Prophets, those steadfast in truthfulness, ▶
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Al-Nisa’ 4: 70–4
the martyrs, and the right- eous. 56 How excellent will they be for companions! (70) That is a bounty from Allah, and Allah suffices to know the truth.
(71) Believers! Be ever prepared to encounter (the enemy); either advance in detachments or advance in one body (as the circumstance demands).57 (72) Among you there is such who lags behind, then if some affliction strikes you, he says: “Indeed Allah bestowed His favour upon me that I was not present with them.” (73) And if a bounty from Allah is given you, he says – and says as if there never was any affection between you and him – “Oh, would that I had been with them, I would have come by a great gain.” (74) Let those who seek the life of the Next World in exchange for the life of this world fight in the Way of Allah. ▶
56 This means that in the Hereafter they will be in the company of those blessed people. It does not mean, however, that any of them can ever attain the office of a Prophet by virtue of his righteous deeds.
57 This discourse was revealed after the Battle of Uhud when the tribes living around Madinah had been greatly emboldened by the defeat of the Muslims.
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Al-Nisa’ 4: 75–7
We shall grant a mighty reward to whoever fights in the way of Allah, whether he is slain or comes out victorious. (75) How is it that you do not fight in the way of Allah and in support of the helpless – men, women and children – who pray: “Our Lord, bring us out of this land whose people are oppressors and appoint for us from Yourself, a protector, and appoint for us from Yourself a helper”?58 (76) Those who have faith fight in the Way of Allah, while those who disbelieve fight in the way of taghut (Satan). Fight, then, against the fellows of Satan. Surely Satan’s strategy is weak.
(77) Have you not seen those who were told: “Restrain your hands, and establish the Prayer, and pay the Zakah”? ▶
58 This refers to those wronged and persecuted men, women and children of Makkah and of other tribes in Arabia who had embraced Islam but were unable either to emigrate or to protect themselves from the wrongs to which they were subjected. These helpless people suffered many kinds of persecution and prayed to God to deliver them from their miserable state.
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Al-Nisa’ 4: 78–9
But when fighting was enjoined upon them some of them feared men as one should fear Allah, or even more, and said: “Our Lord, why have You ordained fighting for us? Why did You not grant us a little more respite?” Say to them: “There is little enjoyment in this world. The World to Come is much better for the God-fearing, and you shall not be wronged even to the extent of the husk of a date- stone.” 59 (78) Wherever you might be, death will overtake you even though you be in massive towers.
And when some good happens to them, they say: “This is from Allah”; whereas when some misfortune befalls them, they say: “This is because of you.” Say: “All is from Allah.” What has happened to these people that they seem to understand nothing? (79) Whatever good happens to you is from Allah; and whatever misfortune smites you is because of your own action.
59 Were they to serve God’s religion and spend their energy in that cause, they would surely be rewarded by Him.
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Al-Nisa’ 4: 80–2
We have sent you to man- kind, (O Muhammad), as a Messenger, and Allah is suffi- cient as a witness. (80) He who obeys the Messenger thereby obeys Allah; as for he who turns away, We have not sent you as a keeper over them!
(81) They say (in your presence): “We obey,” but when they leave your presence a party of them meets by night to plan against what you have said. Allah takes note of all their plots. So, let them alone, and put your trust in Allah. Allah is sufficient as a Guard- ian. (82) Do they not ponder about the Qur’an? Had it been from any other than Allah, they would surely have found in it much inconsistency.60
60 The Qur’an itself is a strong, persuasive testimony to its Divine origin. It is inconceivable that any human being should compose discourses on different subjects under different circumstances and on different occasions and the collection of those discourses should then grow into a coherent, homogeneous and integrated work, no component of which is discordant with the rest. It is also inconceivable that such a work would be permeated throughout with a uniform outlook and attitude, a work manifesting remarkable consistency in the mood and spirit of its Author, a work so perfect that it would never require any change or revision.
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Al-Nisa’ 4: 83–4
(83)