أَفِي قُلُوبِهِم مَّرَضٌ أَمِ ارْتَابُوا أَمْ يَخَافُونَ أَن يَحِيفَ اللَّهُ عَلَيْهِمْ وَرَسُولُهُ بَلْ أُوْلَئِكَ هُمُ الظَّالِمُونَ
Is there a sickness in their hearts? Or do they have doubts or fear that Allah and His Apostle will be unjust to them? Rather it is they who are the wrongdoers.
EXEGESIS
Yaḥīfa (be unjust) is the imperfect verb from ḥāfa–yaḥīfu–ḥayfan, which literally means to incline to one side or another,[1] specifically by abandoning moderation when doing so.[2] It is thus commonly used in the meaning of wronging (ẓulm) and to be unfair (jawr).[3] This is the only place where this word is used in the Quran.
EXPOSITION
God now lists out the causes for the disparity in the behaviour of these people, who at one opportunity refuse to submit to the judgement of the Prophet, and at another rush towards it.
Is there a sickness in their hearts: while it is posed as a question, it is a rhetorical one, meant to make the criticism even more poignant.[4] God is actually listing three different reasons why some people behave in such a manner.[5] The first of these is a sickness in their hearts, which is a weakness of faith. It should be distinguished from hypocrisy as pointed out in the verse, If the hypocrites do not relinquish and [also] those in whose hearts is a sickness (33:60).[6]
Or do they have doubts: this could either refer to doubts which may have crept into their hearts regarding their faith without them doubting the honesty of the Prophet,[7] or doubts about Prophet Muhammad’s (s) very prophethood.[8]
Or fear that Allah and His Apostle will be unjust to them: if the Prophet was truly capable of acting unjustly, then why if justice be on their side, they come compliantly to him (verse 49)?[9] The question is rhetorical, meaning that they do not have such fear. Rather, it is precisely his justice that they fear, because they know they are in the wrong and hope to find someone who would support their wrongdoing.
God then immediately denies any possibility of His Messenger acting unjustly by declaring: Rather it is they who are the wrongdoers. God and His Messenger would never commit even the smallest injustice. The fear of righteous judgement is due to them being unjust and fearing that they must face the true consequences of their own actions. So it is that today too we see many countries who loudly boast about the rule of law and international treaties are themselves not signatories to many such treaties for fear that they would be taken into account for their own crimes, and they denounce international institutions if they find themselves condemned by them.
Wrongdoers such as these are never satisfied with what they have, but rather wish to unjustly usurp what rightfully belongs to others. Since they know the Prophet would never grant them that, they refuse to submit to his judgement.[10]
Finally, we may note that this and the previous and preceding verses are in fact setting the stage for the very important verse 55 which is about to come, and the subtheme of Imam al-Mahdī (a). God is reminding that it is only a society that is governed and ruled by the law of God and the judgement of His Prophet (and his successors) which can truly be a just society. God’s plan for His creation includes the establishment of such a just society at a time appointed by Him.
INSIGHTS FROM OTHER TRADITIONS
- He is the Rock, his works are perfect, and all his ways are just. A faithful God who does no wrong, upright and just is he. They are corrupt and not his children; to their shame they are a warped and crooked generation. Is this the way you repay the Lord, you foolish and unwise people?[12]
[1] Tantawi, 10/143.
[2] Tahqiq, 2/386, ḥ-y-f.
[3] Tibyan, 7/451.
[4] Thalabi, 7/113.
[5] It is also possible that God is berating them by saying that they suffer from all of the three qualities (see Razi, 24/410).
[6] Mizan, 15/146.
[7] Mizan, 15/146-147.
[8] Nemuneh, 14/517.
[9] Mizan, 15/147.
[10] Nemuneh, 14/516.
[11] Tabrisi, 7/236.
[12] Deuteronomy 32:4-6.