al-Qalam

فَلَا تُطِعِ الْمُكَذِّبِينَ

وَدُّوا لَوْ تُدْهِنُ فَيُدْهِنُونَ

وَلَا تُطِعْ كُلَّ حَلَّافٍ مَّهِينٍ

هَمَّازٍ مَّشَّاءٍ بِنَمِيمٍ

8. So obey you not the deniers.
9. They wish that you compromised with them, so that they would compromise with you [a compromise adulterated by deviation from the Straight Path].
10. And obey not everyone who swears much and is a liar or is worthless.
11. One very inquisitive of other people’s faults, a slanderer,

Making mention of the Noble Prophet’s (S) nobilities of character in the preceding blessed Verses, his foes’ vices are being treated herein such that a comparison of the two may shed further light on the question, enjoining him not to follow those who deny God Almighty, His Messenger (S), the Day of Resurrection, and the Islamic faith, since they are alluring and erring people transgressing all the Bounds set by the Truth as following such erring people entails but error and misfortune.

The blessed Verse 9 makes mention of their efforts to make the Noble Prophet compromise with them, saying that they wish that you made compromise with them so that they act likewise. Making compromise herein connotes neglecting some of Divine Commands for their sake. Qur’an exegetes maintain that the blessed Verse was revealed when the chiefs of Mecca called the Noble Prophet (S) to follow the beliefs of their ancestors, namely polytheism and idolatry, but God Almighty forbade him to obey them.⁶

It is also reported that Walid ibn Mughayra, one of the prominent chieftains of Quraysh, offered many possessions to the Noble Prophet (S) and swore that if he forwent his Prophetic Call, the possessions would be his.⁷ The tone of the blessed Verses in question as well as the material incorporated in historical sources clearly reflect that when the blind hearted polytheists noticed the rapid dissemination of the Islamic faith, they made attempts to make compromise with the Noble Prophet (S) and urge him to act likewise, as the followers of falsehood acted accordingly down the centuries, offering great possessions, worldly exalted positions, and beautiful women at times and thereby compared the Noble Prophet (S)’s exalted spirit with their limited and worthless ambitions.

The Noble Prophet (S) is enjoined many a time in the Holy Qur’an t0 accord no attention to their deviations and empty promises. The blessed Verse 10 enumerates the vices committing each of which leads to disobedience to God Almighty, warning him against following anyone who takes many an oath and is worthless. The Arabic intensive adjectival form hallaf is applied to one who takes many oaths for any significant or insignificant matter and it such people are usually insincere in taking oaths.

The Arabic adjectival form

cognate with mahana ("worthlessness, lowliness"), is taken by some Qur’an exegetes to imply thoughtless, lying, or evil people. The blessed Verse 11 provides further depiction of such people saying that they are very inquisitive and slandering. The Arabic intensified adjectival form hammaz, deriving from h-m-z ("backbite, slander") is applied to one who indulges in slandering others. The Arabic phrase mashsha’ bi-namim is applied to one who goes about slandering and backbiting people and thereby causes discord and enmity. The intensive forms indicate going to extremes in committing such vices.