In the Shade of the Qur'an by Sayyid Qutb

At this point the sūrah speaks about certain groups that demonstrated weakness, but it reserves more space for exposing the hypocrites who pretended to believe in order to join the Muslim ranks after Islam had shown its strength and looked certain to triumph. They felt it safer to bow their heads to Islam so as to acquire whatever they might by way of other gain. Simultaneously, and with open hostility no longer feasible, they could also undermine the Muslim community from within. Here, then, we will encounter all those aspects of weakness to which we referred in the Prologue.

Had there been [a prospect of] an immediate gain, and a short journey, they would certainly have followed you; but the distance was too far for them. Yet they will swear by God: ‘Had we been able, we would surely have joined you.’ They bring ruin upon themselves. God knows indeed that they are liars. May God forgive you [Prophet]! Why did you grant them permission [to stay behind] before you had come to know who were speaking the truth and who were the liars. Those who believe in God and the Last Day will not ask you to exempt them from striving with their property and with their lives. God has full knowledge as to who are the God-fearing. Only those who do not truly believe in God and the Last Day ask you for exemption. Their hearts are filled with doubt; and troubled by doubt, they do waver. Had they really intended to set out [with you], they would surely have made some preparations for that. But God was averse to their going, so He caused them to hold back; and it was said to them:

Stay behind with those who stay.’ Had they set out with you, they would have added nothing to you but trouble, and would have scurried to and fro in your midst, seeking to sow discord among you. There are among you some who would have lent them ear.

Certainly God has full knowledge of the wrongdoers. They had, even before this time, tried to sow discord, and devised plots against you, until the truth was revealed and the will of God prevailed, no matter how hateful it is to them. (Verses 42-48)

The first thing highlighted here is that had the situation involved the prospect of immediate gain or the undertaking of a short journey, which represented no serious risk, they would have joined the Prophet. But the undertaking was not an easy one.

The destination was much too far for those with a weak resolve and a frail aptitude for glory. The effort required was not for those with weak hearts. People were called upon to rise to a great occasion, one which would prove their metal. Hence we find in the community a type of people that we encounter across all generations: “Had there been [a prospect of] an immediate gain, and a short journey, they would certainly have followed you; but the distance was too far for them.” (Verse 42)

Countless people turn their backs when they see a road leading to a high summit.

When they realize that it is a long way that they must traverse, they withdraw, preferring to seek immediate gain, petty as it may be. Such people are found in every community and in all generations. They are not a small group found in the Madinah community only; they are encountered everywhere. They languish on the margins of life, although they may think that they have attained their goals without having to pay a hefty price. A paltry price can only buy what is trivial, worthless.

“They will swear by God: ‘Had we been able, we would surely have joined you.’” (Verse 42) Lying goes hand in hand with cowardice and weakness. Only the weak and faint- hearted resort to lies, even though they may occasionally appear to command considerable power. A strong person will not hesitate to face any eventuality head on, while the weak will always remain evasive. It is a rule that never fails. “They bring ruin upon themselves.” (Verse 42) They certainly ruin themselves by their false swearing which they imagine will save them in the eyes of other people. However, God knows the truth and He reveals it to mankind. Thus the liar is ruined in this life by the effects of his falsehood and he ruins himself in the hereafter when he cannot deny his true motives before God, because “God knows indeed that they are liars.” (Verse 42)

“May God forgive you [Prophet]! Why did you grant them permission [to stay behind] before you had come to know who were speaking the truth and who were the liars?” (Verse 43) Here we have an example of God’s kindness as He begins with stating His pardon before His reproach. Those hypocrites who stayed behind were able to hide their true colours when the Prophet allowed them to stay behind after they had presented their excuses. This was a chance to expose their falsehood, because they would have stayed behind anyway, even though the Prophet would have withheld his permission. They would have been seen as they truly were, without their false guise.

But since this did not happen, the Qur’ān exposes them and states clearly the rules which distinguish the true believers from the hypocrites: “Those who believe in God and the Last Day will not ask you to exempt them from striving with their property and with their lives. God has full knowledge as to who are the God-fearing. Only those who do not truly believe in God and the Last Day ask you for exemption. Their hearts are filled with doubt; and troubled by doubt, they do waver.” (Verses 44-45)

This is the rule which will never fail. Those who believe in God and in the Day of Judgement do not wait for permission in order to fight for God’s cause. They will not hesitate to answer the call to strive hard, offering their wealth and their lives. They will rush to respond, whether they are lightly or heavily armed, as God has commanded. They obey Him, assured that they will meet Him on the Day of Judgement, certain of His reward, and hoping to win His pleasure. They are quick to volunteer, and so they do not need any encouragement, let alone special permission.

Those who seek permission are the ones whose hearts have little faith. Hence they slacken, seeking all kinds of excuses. Indeed they hope for something to happen which will prevent them from fulfilling the tasks required by the faith they pretend to have, when they are waverers, full of doubt.

The way leading to God’s pleasure is straight and clearly marked. Only a person who does not know the way, or one who knows it but tries to avoid its hardship, is reluctant to follow it. Those who stayed behind at the time of the Tabūk Expedition were able to join the army, had they wished to do so. They had all the means at their disposal. Among them were people like `Abdullāh ibn Ubayy and al-Jadd ibn Qays, both of whom were rich and from among the nobility. “Had they really intended to set out [with you], they would surely have made some preparations for that. But God was averse to their going.” (Verse 46)

This is due to what He knew of their nature and their hypocrisy, as well as their ill intentions towards the believers, as we will see. Hence, “He caused them to hold back,” and did not give them the motivation to set forth with the believers. So, “it was said to them: ‘Stay behind with those who stay.’’’ (Verse 46) Thus they stayed behind with the elderly, the women and the children who were not required to fight. This is the right place for faint-hearted waverers who lack faith.

However, this was certainly better for Islam and the Muslims: “Had they set out with you, they would have added nothing to you but trouble, and would have scurried to and fro in your midst, seeking to sow discord among you. There are among you some who would have lent them ear. Certainly God has full knowledge of the wrongdoers.” (Verse 47)

Wavering hearts are likely to spread cowardice and reluctance to meet the enemy.

Traitors are a real danger to any army. Had those hypocrites set out with the Muslim army, they would not have added to the strength of the Muslims. Indeed they would only have added chaos and trouble, and they would have scurried to and fro, sewing discord and counselling retreat. At that time, there were among the Muslims some who would listen to them, thinking them to be honest in their counsel. However, God who takes care of His message and extends His protection to those who are dedicated believers, spared the Muslims all this by letting the hypocrites stay behind:

“Certainly God has full knowledge of the wrongdoers.” (Verse 47) The description, wrongdoers, in this instance means ‘the idolaters,’ which in effect means that they also belong to the idolaters.

Their past confirms their evil intentions and their lack of faith. They had opposed God’s Messenger exerting their utmost in such opposition. When all their opposition and schemes were foiled, they declared their acceptance of his message, but deep at heart they lacked belief: “They had, even before this time, tried to sow discord, and devised plots against you, until the truth was revealed and the will of God prevailed, no matter how hateful it is to them.” (Verse 48)

This was at the time the Prophet Muĥammad (peace be upon him) migrated to Madinah and before God enabled him to achieve victory over his enemies. Then the truth triumphed and God’s word was supreme. The hypocrites had to bow before it, hateful as that was to them. However, they remained on the look out for a chance to cause trouble for the Muslims.

The sūrah goes on to report some of their fabricated excuses and to expose their ill intentions towards the Prophet and the Muslim community: “There is among them [many a] one who may say: ‘Give me leave to stay behind, and do not expose me to temptation.’ Surely they have succumbed to temptation. Hell is certain to engulf the unbelievers. Your good fortune grieves them; but if a disaster befalls you, they will say: ‘We are lucky to have taken our precautions.’ Thus they turn away rejoicing. Say: ‘Nothing will befall us except what God has decreed. He is our Guardian. In God alone should the believers place their trust.’ Say: ‘Are you waiting for something [bad] to happen to us?; but [nothing may happen to us except] one of the two best things. On our part we are waiting for God to inflict upon you a scourge, either directly from Himself or by our hands. Wait, then, if you will; we shall also be waiting.’” (Verses 49-52)

It is authentically reported by several authorities that one day when the Prophet was making preparations for the Tabūk Expedition, he said to al-Jadd ibn Qays, of the Salamah clan: “What would you say, Jadd, to a confrontation with the Byzantines?” He answered: “Or would you rather excuse me, Messenger of God, so that I am not exposed to temptation? My people are aware that no one is more fond of women than me. I fear that should I see the Byzantine women, I would not be able to resist them.” The Prophet turned away from him and said: “You are excused.” It is to al-Jadd ibn Qays that this verse refers.

This is typical of the absurd excuses proffered by the hypocrites. What answer has the Qur’ān for them? “Surely they have succumbed to temptation. Hell is certain to engulf the unbelievers.” (Verse 49) The sūrah portrays here a scene in which temptation is shown like an abyss in which the tempted fall, and behind them stands hell ready to engulf them, blocking all openings for escape. This image suggests that they have committed an unmitigated sin and that their punishment is inevitable. It is a punishment for their falsehood, staying behind at a time of war and offering such absurd excuses. It confirms their total lack of faith, despite the fact that they were keen to pretend that they believed in God and His Messenger.

They certainly do not wish the Prophet or the Muslims well. They are grieved when the Prophet and the Muslims meet good fortune: “Your good fortune grieves them.” (Verse 50) Indeed they are so happy when misfortune or a disaster befalls the believers, or when they encounter hardship: “If a disaster befalls you, they will say: ‘We are lucky to have taken our precautions.” (Verse 50) Thus they consider having stayed behind when the Muslims left to fight the Byzantines a wise precaution. “Thus they turn away rejoicing.” (Verse 50) They are so pleased that they have ensured their own safety and did not expose themselves to the hardship the Muslims endured.

Their attitude shows their superficial outlook. They consider any hardship to be evil which must be avoided at all costs. They think that they make great gain by staying behind. Their hearts are devoid of any element of submission to God and accepting His will, believing it to be for their own good. A true believer does his best, fearing no outcome, because he believes that whatever good or evil he experiences is tied to God’s will, and that God will help him and grant him success: “Say: ‘Nothing will befall us except what God has decreed. He is our Guardian. In God alone should the believers place their trust.’” (Verse 51)

God has promised the Muslims eventual victory. Therefore whatever hardship they are made to suffer, and however hard their test appears to be, they are being prepared for their promised victory. The believers will certainly have their victory after they have passed their test. It will come by the means God has ordained so that it is treated as a valuable, not a cheap, victory. Thus the Muslims will defend their position of honour, ready to give any sacrifice for it. It is God who gives help and grants victory: “In God alone should the believers place their trust.” (Verse 51)

To believe in God’s will and to rely on Him totally are in no way contradictory with making all the necessary preparations. God gives us a very clear order when He says: “Make ready against them whatever force and war mounts you can muster.” (8: 60)

Placing one’s trust in God truly means carrying out His orders, taking all necessary precautions, and understanding the laws He has set into operation without allowing them to deviate from their respective courses in order to please any human being.

It should be mentioned that a believer will only get what is good for him, whether he achieves victory or martyrdom. An unbeliever will only end up with what is evil, whether he is made to taste God’s punishment directly or at the hands of the believers: “Say: ‘Are you waiting for something [bad] to happen to us?; but [nothing may happen to us except] one of the two best things. On our part we are waiting for God to inflict upon you a scourge, either directly from Himself or by our hands. Wait, then, if you will; we shall also be waiting.’” (Verse 52)

What do the hypocrites expect to happen to the believers? It will be something good anyway. They will either achieve victory which causes God’s word to triumph, and this would be the believers’ reward in this life; or else, they will achieve martyrdom, which secures for them the highest position with God. What do the believers expect to happen to the hypocrites? It will only be a calamity which overpowers them as happened to earlier unbelievers; or else, they will be defeated and humiliated at the hands of the believers, as happened to the idolaters. They are to wait, then, because the Muslims will be waiting as well. The end will certainly be in favour of the believers.

Some of the hypocrites who tried to stay behind, hoping to spare themselves hardship, offered to help finance the campaign. In this way, they were holding the stick in the middle, like all hypocrites do at all times. God foiled their attempt and instructed His Messenger to declare that their spending was unacceptable by God.

Their offers were motivated by fear and hypocrisy, not by genuine faith. Hence, even if the offer were made voluntarily to deceive the Muslims, or they were forced to make it for fear of being exposed for what they truly were, it was of no value. It was rejected by God and earned them no reward whatsoever: ‘Say: ‘Whether you spend willingly or unwillingly, it will not be accepted from you; for you are indeed wicked people.’ What prevents their spending from being accepted from them is that they have disbelieved in God and His Messenger, and they only come to prayer with reluctance, and never donate anything [for a righteous cause] without being resentful.” (Verses 53-54)

This detailed description is true of all hypocrites wherever they happen to be.

They are always full of fear, sly, deviant, making pretences that are void of all substance. They are keen to give a false impression in order to escape confrontation.

The Qur’ān describes them very accurately: “They only come to prayer with reluctance.” (Verse 54) They only put up false appearances, and do not approach prayer with sincerity which would enhance their honesty. Hence, they are reluctant when they pray, because they are forced to do it. They have no real motivation to pray, except to impress the Muslims that they belong to them, when in reality they do not. The same is the case with what they spend. It is all a question of appearances.

God does not accept such false pretences which are not motivated by true faith.

Indeed it is the motive which gives value to any action, and the intention behind it provides the standard by which it is judged.

Many of those hypocrites were people of affluence, having many children and occupying positions of nobility and honour in their tribes. All this counts for nothing with God and so it should be with His Messenger and the community of believers.

Such privileges were not a bounty given to them by God to enjoy; they were only a means of trial which would ensure their punishment: “Let neither their riches nor their children rouse your admiration. God only wishes to punish them by means of these in this worldly life, and that their souls perish while they are unbelievers.” (Verse 55)

Wealth and children may be a blessing that God grants to any one of His servants when He guides them to be grateful for what they have been granted and to use it for good purposes. Whatever they do with God’s bounty, it is motivated by their desire to please God, and this gives them a feeling of security and reassurance. They are thus certain of the outcome: whenever they donate something they feel it a saving for their life to come, and when a calamity befalls their children or their wealth, they accept it with resignation. This gives them new reassurance and hope that God will replace their loss with something better.

On the other hand, wealth and children may be a trial by means of which God tests any of His servants whom He knows to be wicked at heart. Concerns about his wealth and children will soon give him a taste of hell, while his desire to protect what he has been given and to increase it gives him many a sleepless night. He spends his money on what will hurt him and cause his soul to perish. He will be miserable when his children fall ill, and he will be miserable when they recover.

Numerous indeed are the ones who suffer in different ways on account of their children.

The hypocrites at the time of the Prophet, and those who are like them everywhere, may have plenty of wealth and plenty of children, which people may admire. Yet to them they are only a cause of suffering in one way or another. This suffering is their lot in this life. What is worse is that, because of their hypocrisy which is perfectly known to God, they are certain to end up dying as unbelievers.

This abyss is the worst outcome that any human being can experience.

The statement, “and that their souls perish,” imparts its connotations to give us a sense of restless, perturbed souls, lacking all sense of security. They try to escape but are lost, perished. This impression fits in well with that of suffering as a result of having wealth and children. It is, then, all worry and misery in this life as well as the life to come. No one can be envied for such appearances which involve a very hard test indeed.

The hypocrites tried to place themselves in the ranks of believers, not because of their faith — for they had none — but because of fear coupled with hope and expectation. Hence they would swear that they were believers and that they were convinced of the truth of Islam. This sūrah exposes their reality. Hence it is described as `the sūrah which reveals the reality,’ since it shatters falsehood and tears off the mask of hypocrisy: “They swear by God that they belong to you, when certainly they do not belong to you, but are people overwhelmed by fear. If only they could find a place of shelter, or cavern, or any hiding place, they would rush headlong into it.” (Verses 56-57)

They are indeed cowards, and here we are presented with a very vivid picture of their cowardice. It is painted in a physical and mental sweep: “If only they could find a place of shelter, or cavern, or any hiding place, they would rush headlong into it.” (Verse 57)

They will always look for a shelter, whatever it may be, a fort or a cave or even a tunnel, as long as it gives them protection from an imminent calamity. They are in terrible fear, chased by internal and spiritual cowardice. Hence, “They swear by God that they belong to you,” (Verse 56) using all means of emphasis and assertion in order to cover up what they harbour at heart. They only hope to ensure their safety. It is a very miserable picture of cowardly fear which only the unique style of the Qur’ān can depict as it shows the inner feelings of hearts vividly brought before our eyes.

The sūrah continues its discussion of the hypocrites’ attitude and what they may say or do, betraying their real feelings and intentions, hard as they may try to hide them. Some of them speak ill of the Prophet’s way of distributing charitable donations, with an implicit accusation of injustice, when he always maintained the highest moral standard. Some say that he listens to any speaker and believes whatever is said to him, when he is in fact most discerning, wise and thoughtful.

Some utter a wicked mouthful in private, and when it becomes known, he tries to shelter himself by lies, making false oaths to escape punishment. Some are always in fear lest revelations should give them away, and their reality become known to all Muslims.

Here, the sūrah exposes the true nature of both hypocrisy and the hypocrites. Their case is linked to that of the unbelievers which was discussed earlier. Those unbelievers were destroyed after having enjoyed their portion for a time. Thus the difference between them and the believers is clearly shown.

Among them there are those who speak ill of you concerning the distribution of charity. If they are given a share of it, they are pleased, but if no share is given to them, they are enraged. Yet [how much better it would have been for them] had they contented themselves with what God and His Messenger have given them, and said:

‘God is sufficient for us. God will give us out of His bounty, and so too will His Messenger: To God alone do we turn in hope.’ Charitable donations are only for the poor and the needy, and those who work in the administration of such donations, and those whose hearts are to be won over, for the freeing of people in bondage and debtors, and to further God’s cause, and for the traveller in need. This is a duty ordained by God, and God is All-knowing, Wise. (Verses 58-60)

Some of the hypocrites may hurt the Prophet accusing him of injustice when it comes to the distribution of charitable donations, implying that he favours certain people. They do not say this for any love of justice, or to express their enthusiasm for the truth and the values of faith. They only make their claims for vested interests and ulterior motives: “If they are given a share of it, they are pleased.” (Verse 58) They would not care then about justice, the rights of others or about religious values, because they would have had their share, and that is all that counts with them. “But if no share is given to them, they are enraged.” (Verse 58)

There are several reports about the immediate incident which led to the revelation of this verse. They refer to particular people who spoke ill of the Prophet and his undoubtedly fair distribution of material benefits. One of these reports is related by al-Bukhārī and al-Nasā’ī on the authority of Abū Sa`īd al-Khudrī who said: “The Prophet was sharing out something when Dhu’l-Khuwayşir al-Tamīmī came forward and said: “Be fair, Messenger of God.” The Prophet said to him: “Who would be fair if I am unfair?” `Umar ibn al-Khaţţāb said to the Prophet: “Allow me to strike his head off.” The Prophet said: “Leave him alone. He has companions compared to whom you may think very little of your prayer and fasting, yet they split away from the faith as an arrow penetrates into game.” Abū Sa`īd says that it is concerning them that this verse was revealed.

Another report quotes `Abdullāh ibn Mas`ūd, the Prophet’s Companion, as saying: “When the Prophet distributed the spoils of war after the Battle of Ĥunayn, I heard a man saying, ‘This distribution has not been done for God’s sake.’ I went to the Prophet and mentioned this to him. He said: ‘May God bestow His mercy on Moses. He was accused of what is worse than this, but he tolerated it patiently.’ Following this incident this verse was revealed: “Among them there are those who speak ill of you concerning the distribution of charity.” (Verse 58)

Another report attributed to Dāwūd ibn Abī `Āşim says: “A sum of money given in charity was brought to the Prophet and he sent a share of it here and a share there until it was all gone. A man from the Anşār who saw this said: `This is unfair.’ This verse was then revealed.” Qatādah, a leading commentator on the Qur’ān, says in his explanation of this verse: “Some of them would criticize the Prophet as to the distribution of charity. It has been mentioned that a Bedouin who had only recently embraced Islam came to the Prophet when he was sharing out some gold and silver. He said to him:

`Muĥammad, if God has ordered you to be fair, then you have not been fair.’ The Prophet said: “Look what you are saying! Who would be fair to you if I am not?’” Be that as it may, the Qur’ān tells us that the statement was made by some hypocrites who had no qualms about the implementation of religious values. They only expressed their anger at not having been given a share. This is the clearest proof of their hypocrisy. No one who truly believes in Islam would entertain any doubt about the fairness of the Prophet Muĥammad (peace be upon him) who was renowned for his truthfulness and honesty long before he started to receive the divine message. Fairness and justice is a branch of the trust God has assigned to all believers, but more so to His messengers who call on mankind to be believers. It is clear that these Qur’ānic statements refer to certain events and incidents that had happened earlier. However, they relate these within the context of the expedition to Tabūk in order to describe the nature of all hypocrites at all times.

Within the same context, the sūrah outlines the attitude that befits true believers:

“Yet [how much better it would have been for them] had they contented themselves with what God and His Messenger have given them, and said: ‘God is sufficient for us. God will give us out of His bounty, and so too will His Messenger. To God alone do we turn in hope.’” (Verse 59)

Such are the attitudes and the manners that befit true believers. They accept with complete satisfaction whatever division is made by God and His Messenger. It is not a forced acceptance. They feel that whatever God gives them is good and sufficient, and He will certainly give His servants what will satisfy them. They hope for God’s grace and bounty, and seek His pleasure with complete devotion, free from any expectation of material gain. Such are the proper manners of true believers. Of course these manners are unknown to hypocrites who have never experienced the happiness generated by faith in God and His Messenger. Never had the light of faith shined in their hearts.

Having established the right attitude a Muslim should have towards God and His Messenger, which is an attitude of total acceptance of their judgement in all situations, the sūrah makes clear that the final decision on the distribution of charity does not belong to the Prophet. It is all God’s decision, and it is He who determines which groups of people are entitled to receive a share. The Prophet’s role is only to execute what God has ruled. Obligatory donations are taken from the rich in fulfilment of God’s commandment, and they are given to the poor also in fulfilment of His same commandment. Its beneficiaries are certain groups of people specified in the Qur’ān. There can be no addition to, or reduction from, these groups by anyone, not even the Prophet himself.

Charitable donations are only for the poor and the needy, and those who work in the administration of such donations, and those whose hearts are to be won over, for the freeing of people in bondage and debtors, and to further God’s cause, and for the traveller in need. This is a duty ordained by God, and God is All-knowing, Wise.

(Verse 60)

Thus zakāt, which is referred to here as `charitable donations’, occupies its important position in Islamic law and the Islamic social system. It is not given as a favour by those from whom it is due, but is rather an incumbent duty. Nor is it given as a gift in an amount determined by the one who distributes it, but rather its amount is properly calculated. It is a major Islamic duty collected by the state in order to fulfil a particular social service. The one who gives it does not hold a favour for doing so, and the beneficiary does not have to beg for it. No, the Islamic social system could never be based on begging.

The basis of the Islamic system is work, in all its various ways. It is the duty of the Muslim state to make sure that anyone who is able to work has a job. It should provide training opportunities, and it should take the necessary measures for job creation. Furthermore, it should ensure that those who work receive fair wages.

Those who are able to work have no claim to zakāt, because zakāt is a social security tax that functions between those who are able and those who are deprived. The state administers its collection and distribution when any society runs its affairs on the basis of Islam, putting God’s law into effect, seeking no law or social system other than that devised by God.

`Abdullāh ibn `Umar quotes the Prophet as saying: “Charity is not lawful to be given to anyone who is rich or to anyone who is strong and fit.” Two men came to the Prophet and asked him to give them a share of zakāt. When he looked at them carefully, he found them strong and able. He said to them: “If you wish I will give you, but you should know that no one who is rich or able to work and earn has any claim to a share in it.” Zakāt is a branch of the Islamic system of social security, and this system is far wider and more comprehensive than zakāt, because it works along several lines that comprise all aspects of life and all sides of human ties. Zakāt is only an important one of these lines.

Zakāt is collected at the rate of one-tenth, or a half or a quarter of one-tenth of the principal property, depending on the type of property held. It is collected from everyone who owns more than the threshold of zakāt when a year has passed since he or she has had that threshold. This means that most members of the community make their contribution to the Zakāt Fund. The proceeds are then spent according to the system outlined in the verse we are discussing. The first groups of its beneficiaries are the poor and the needy. The poor are those who have less than what they need to live on. The needy are also in the same position, but they do not show their need or ask for help.

Some among the people who qualify as zakāt payers and pay their zakāt one year may find their position has changed the following year. Their property may have decreased and they may not have enough for their needs. Thus they qualify as zakāt beneficiaries. Some may not have ever paid any zakāt but they nevertheless qualify as beneficiaries. In both these cases we see zakāt as a means of social security. However, it is first and foremost a duty imposed by God. A human soul is purified as one pays zakāt as a form of worship. It is purged of all traces of miserliness, and it triumphs over its love to retain money and property.

Let us now look at the groups who should benefit by zakāt. “Charitable donations are only for the poor and the needy, and those who work in the administration of such donations.” (Verse 60) We have already explained who the poor and the needy are. The third group of beneficiaries are the people who actually work in the collection and distribution of zakāt.

“And those whose hearts are to be won over.” This description applies to several groups of people. Among them may be people who are newcomers to Islam and it is felt that they may be helped to consolidate their conviction of its truth. Also included in this category are those whom we hope to win over to the faith. Similarly, we may include here people who have already become Muslim, but we may give them zakāt money to win over some of their colleagues and friends who may start to think about Islam when they see that those who have become Muslim are being given gifts.

There are differences among scholars as to whether this category of beneficiaries still exists, given the fact that Islam has firmly established itself. The fact is that, given the nature of the Islamic system and the various situations in which the Muslim community may find itself, there may often be a need to pay zakāt to some individuals or group of people under this heading. The purpose may be either to strengthen their resolve to follow Islam, if they are being subjected to discrimination on account of having adopted Islam, or to help them formulate a favourable idea about Islam. This may apply to people who are not Muslim themselves, but may render some service to Islam by speaking favourably of it in their own circles. When we consider this we recognize how God’s wisdom takes good care of the Muslims in all situations.

“For the freeing of people in bondage.” In olden days, slavery was an international system where captives of war were enslaved. There was no escape from this system where it had to be applied on the basis of `an eye for an eye,’ until the world could get rid of that system and replace it with something that does not involve enslaving anyone. This portion of zakāt funds was used to help anyone who could buy his own freedom in return for a sum of money which he would pay to his master.

Alternatively, slaves would be bought with zakāt funds and then set free by the Muslim authorities.

“And debtors.” This category includes anyone who has incurred debts for a purpose that does not involve committing a sin. They are helped in the repayment of their debts, instead of forcing them to go bankrupt, as happens in a materialistic civilization where business people who are unable to repay their debts have no other option. Islam is a system based on social security, where no honourable human being is left to go by the wayside, and no honest person is lost. Under man-made law, or should we say the law of the jungle, people are allowed to eat one another like fish, although they give the process a legal guise.

“To further Gods cause.” Under this heading any activity which brings benefit to the Muslim community and serves the advancement of God’s cause may be included.

“And for the traveller in need.” This includes anyone who might have spent or lost his money while on a journey. He is given what will see him home, even though he may be rich in his hometown.

This is then the zakāt system which some people criticize these days, describing it as a system of begging and handouts. It is simply a social duty, discharged in the form of an act of Islamic worship, to purge people’s hearts of all traces of miserliness and a grudging love of money. It establishes a bond of mutual care and compassion between all people in the Muslim community. It gives human life an element of loving care while providing a comprehensive system of social security. It retains at the same time its essential nature of being an act of worship which strengthens the bond between man and God, as well as the social human bond.

It is after all: “a duty ordained by God,” who knows what is good for humanity and who provides the best system for it based on His wisdom. For, “God is All-knowing, Wise.”

This explanation of the zakāt system and how zakāt is to be distributed shows at the same time how ignorant and ill-mannered were those people who criticized the Prophet and made unfavourable remarks about his honesty. The sūrah gives further examples of hypocrites and what they used to say and do: “And among them are others who hurt the Prophet and say: He is all ear.’ Say: He is an ear listening to what is good for you. He believes in God, trusts the believers and he is a mercy to those of you who are true believers.’ Those who hurt God’s Messenger shall have painful suffering.” (Verse 61)

Here their extremely bad manners in their dealings with the Prophet appear in a different way. They find him extremely accessible, listening to all people with full attention, and always making them welcome. He treats them as they profess to be, without judging their intentions, as he is indeed required to do according to the principles of his faith. They describe his exemplary attitude and refined manners by the wrong adjectives. Describing the Prophet (peace be upon him), they say: “He is all ear.” By this they mean that he listens to all people, and that he can easily be taken in by lies and false assertions. He believes anyone who is ready to swear to him, and he accepts whatever is being said to him with a false air of conviction.

They say this to one another in order to reassure themselves that he will not see their reality or discover their hypocrisy. They may also say it in criticism of the Prophet because he believes the true believers who would report to him whatever they might come to learn of the reality of the hypocrites and what they might say about Islam, or about God’s Messenger and his genuine Companions. Various reports confirm both attitudes as a reason for the revelation of this verse. Indeed it may be taken to refer to either attitude. As for the hypocrites, they said these words intending either meaning at different times.

The Qur’ān uses their very words to silence them with its reply: “And among them are others who hurt the Prophet and say: ‘He is all ear’’’ (Verse 61) Yes, indeed, but what sort of ear? “Say: ‘He is an ear listening to what is good for you.’” (Verse 61) He is a good ear, listening to what God reveals and communicating it to you as it is. In it you have what is most beneficial to you, ensuring a very good outcome for you. Besides, he listens to you most politely, without confronting you with your hypocrisy and scheming, aware of all that as he certainly is.

Moreover, he “believes in God.” (Verse 61) He certainly believes what God tells him about you and about any other people. He also “trusts the believers,” (Verse 61) and he believes what they tell him. He knows them to be true believers and he knows that true faith deters its adherents from saying anything false or putting up any false appearance. But above all the Prophet is: “a mercy to those of you who are true believers.” (Verse 61) He leads them by the hand to all that is good. “Those who hurt God’s Messenger shall have painful suffering.” (Verse 61) That suffering will undoubtedly be inflicted by God on anyone who hurts His Messenger. He will not allow anyone who hurts His Messenger to escape punishment.

“They swear to you by God in order to please you. Yet it is God and His Messenger that they should strive to please, if indeed they are believers.” (Verse 62) They are always ready to swear by God in order to persuade others to believe them. Here the aim of their swearing is also to please the believers. This is typical of the hypocrites everywhere.

They say and do whatever they want behind people’s backs, but they are too cowardly to admit to their real attitude. They will not say openly what should be said. Hence, they try to seek every sort of cover and put on any false appearance in the hope of pleasing other people.

“Yet it is God and His Messenger that they should strive to please, if indeed they are believers.” (Verse 62) Why should they care about other human beings? What power or influence do they have? But a person who does not believe in God and does not submit to Him will always fear and submit to a human being like him. He would be much better off submitting to God in front of whom all people are alike. A person who submits to God will never suffer any humiliation. The only people who are humiliated and who feel their own inadequacy are those who turn away from God and fear their fellow human beings.

“Do they not know that anyone who defies God and His Messenger shall have the fire of hell, therein to abide? That is the ultimate disgrace.” (Verse 63) This is a question of censure and rebuke. They profess to be believers, and a believer knows for certain that there can be no offence greater than defying God and His Messenger and taking a stand in opposition to Him. Hell stands in waiting for anyone who commits such an offence. Moreover, humiliation is the fitting reward of rebellion. If they are truly believers, as they claim to be, how is it then that they do not know such an elementary fact?

They fear God’s creatures and swear to them in order to please them and to deny what the others have heard about them. How is it, then, that they do not fear the Creator when they hurt His Messenger and oppose the faith He has chosen for human beings? Their attitude is the same as being at war with God Himself. Most sublime is God for anyone to choose to be at war with Him. These verses, then, simply magnify their wickedness and aim to strike fear into the hearts of those who hurt God’s Messenger and scheme against His faith.

They are much too cowardly to confront the Prophet and the believers openly.

They fear that God will expose their reality and reveal their intentions to His Messenger: “The hypocrites dread lest a sūrah be revealed about them, making clear to them what is really in their hearts. Say: Scoff if you will; God will surely bring to light the very thing you are dreading.’ Should you question them, they will say: ‘We have only been indulging in idle talk and jesting.’ Say: ‘Was it, then, at God, His revelations and His Messenger that you have been mocking?’ Make no excuses. You have disbelieved after you have professed to be believers. Though We may pardon some of you, We shall punish others, on account of their being guilty.” (Verses 64-66)

This is a general statement that applied to all hypocrites who feared that revelations might be sent down to expose what they entertained in their hearts. They would then be out on a limb, with all that they had carefully concealed being brought out into the open. However, we have several reports of certain events that led to the revelation of these verses.

One report tells that one of the hypocrites said: “I see that those among us who are most keen to read the Qur’ān are gluttons, liars and cowardly.” This was reported to the Prophet. When the man learned of this, he went to the Prophet to find him having mounted his camel, ready to depart. He said to him: “Messenger of God, we were only engaged in idle talk and jesting.” The Prophet said to him: “Was it, then, at God, His revelations and His Messenger that you have been mocking? Make no excuses. You have disbelieved after you have professed to be believers. Though We may pardon some of you, We shall punish others, on account of their being guilty.” (Verses 65-66) As the Prophet replied, he did not face the man who kept holding on to the Prophet’s sword, his feet hitting the rocks.

Another report mentions that a group of hypocrites, including Wadī`ah ibn Thābit, as well as a man called Makhshī ibn Ĥimyar, an ally of the tribe of Salamah, were with the Muslim army when the Prophet headed for Tabūk. Some of them tried to frighten the believers and spread doubt in their ranks. They said: “Do you think fighting the Byzantines the same as internal warfare between Arabian tribes? We can even now see how you will all be taken captive tomorrow and be put in chains.” Makhshī said: “I wish we could escape with only 100 lashes each, without having verses of the Qur’ān revealed to expose us as a result of what you have said.” The Prophet was informed of this and he said to `Ammār ibn Yāsir: “Rush to those people for they are burnt. Ask them about what they have said and if they deny it, tell them that they have said these very words.” `Ammār went to them and told them exactly what the Prophet said. They came to the Prophet to apologize. Wadī`ah ibn Thābit said to the Prophet as he mounted his camel, and Wadī`ah holding its reins:

“Messenger of God, we were only talking idly and jesting.” Makhshī said:

“Messenger of God, my name and my father’s name prevented me from leaving these people.” (This is a reference to the fact that he was only an ally occupying a weak position.) He was the one, among those to whom this verse refers, who was pardoned. He changed his name to `Abd al-Raĥmān and appealed to God to grant him martyrdom where his body would not be found. He was killed when he was fighting with the Muslim army at Yamāmah against the apostates. His body was lost without trace.

Another report says that a group of hypocrites were in the army going to Tabūk, and some of them said: “Does this man (meaning the Prophet) hope to take hold of the palaces and forts of Syria? Far be it from him.” God informed His Messenger of what they said. The Prophet ordered his Companions to have them isolated and he came to them and confronted them with what they had said. They replied:

“Messenger of God, we were only engaged in idle talk and jesting.” God then revealed these verses.

“We have only been indulging in idle talk and jesting.” (Verse 65) As if such important matters which are closely related to the very fundamentals of faith can at all be the subject of idle talk and careless jesting. Hence the reply: “Say: ‘Was it, then, at God, His revelations and His Messenger that you have been mocking?’” (Verse 65) Their offence is grave indeed. Hence they are confronted with the reality that they have disbelieved after they had professed to be believers. They are warned of grave suffering which some of them might escape because they have hastened to declare their repentance and were keen to maintain the path of the faithful. Others who remained hypocrites and continued to mock at God’s revelations as well as His Messenger and His faith could never escape that torment, on account of their being genuinely guilty.

So far, the sūrah has given us a number of examples of what the hypocrites said and did, as well as the way their concepts and views are formulated. Now it moves on to describe their true nature and their distinctive qualities which set them as a class apart from true believers. It also defines the punishment awaiting all hypocrites:

“The hypocrites, both men and women, are all of a kind. They enjoin what is wrong and forbid what is right, and tighten their fists. They have forgotten God and so He has chosen to forget them. Surely the hypocrites are the transgressors. God has promised the hypocrites, both men and women, and the unbelievers the fire of hell, where they shall abide. It shall be sufficient for them. God has rejected them, and theirs is a lasting torment.” (Verses 67-68)

So, all the hypocrites have the same nature and the same characteristics, regardless of the time and the place where they are found. Their actual actions and statements may differ but they all share the same essence and go back to the same roots. They all have the same essential characteristics: wickedness at heart, ill intentions towards others, and evil scheming against them, because they feel themselves to be too weak and cowardly to enter into an open confrontation, etc. Their behaviour is similarly wicked: they urge others to do what they know to be wrong, and discourage them from doing what is right. They are also tight-fisted with their money. They will not give financial support to any good cause except when they need to do so in order to give a false impression about themselves.

At the same time, they deride those who do right and belittle the committing of wrong deeds. But in all that, they conceal their motives and notions. Whatever they say about right and wrong, they say it in whispers, or sly remarks, ridiculing people and slandering them, because they have no courage to confront anyone with their true convictions. Only when they feel secure do they come out with what is truly in their hearts.

“They have forgotten God,” (Verse 67) so they only consider their own interests and weigh up other people’s reactions. They only fear those who are powerful among fellow human beings. With such, they are humble and submissive. They try their best to please them and to carry favour with them. As a result, God “has chosen to forget them.” (Verse 67) He gives them no weight and no consideration. Such indeed is their situation in this life, and so it is in the life to come. People only give due importance to those who are strong, ready to speak up and make their position clear, defending their beliefs and trying to impress others with their ideas, and who fight or make peace in open daylight. Such people pay little attention to human beings in order to give all importance to the Lord of mankind. As they take their position in support of the truth, they fear no one. Such people are given their due respect by others.

“Surely the hypocrites are the transgressors.” (Verse 67) They have abandoned the path of faith, and chosen the path of error. Hence God promises them the same fate as that He promised the unbelievers. That is indeed a sorrowful destiny: “God has promised the hypocrites, both men and women, and the unbelievers the fire of hell, where they shall abide. It shall be sufficient for them.” (Verse 68) It is a fitting recompense for their crimes. There is no need for any other punishment. Nevertheless, they are denied access to God’s mercy: “God has rejected them, and theirs is a lasting torment.” (Verse 68)

Such a wicked nature is not something new; it has its parallels and forerunners in history. Previous communities had their own cases of hypocrisy. Those hypocrites of old faced a doom which befitted their offences, after they had their apportioned share of what this earthly life had to offer. Despite the fact that those were even more powerful than the hypocrite Arabs and possessed greater wealth and had more numerous children, nothing of all this was of any use to them when God inflicted His punishment on them.

Hence the Qur’ān reminds those Arabs of what happened to those communities before them, and warns them that as they follow the same route, they are likely to face the same outcome. If heeded, such warnings should be enough to guide them to follow the message of truth: “Yours is just like the case of those before you. They were more powerful than you and had greater wealth and more children. They enjoyed their share. And you have been enjoying your share, just as those who preceded you enjoyed their share; and you have been indulging in idle talk just like they did. Their works have come to nothing in this world and shall come to nothing in the life to come. They are indeed the losers.” (Verse 69)

They are deluded by the fact that they have power, wealth and children. Hence they adopt such an attitude. However, those who recognize the greatest power of God have no such delusions about any earthly or material power. They only fear the One who has the greatest power, and, therefore, they use their own power in demonstrating their obedience to Him and ensuring that His word reigns supreme.

Their wealth and children do not give them any false sense of power, because they realize that it is God who has given them these. They are keen to show their gratitude to Him and to use what He has given them in what pleases Him. It is only those who have taken themselves away from the source of real power that are ungrateful and arrogant. Their style of life is that of eating and enjoyment, just like animals.

“Their works have come to nothing in this world and shall come to nothing in the life to come.” (Verse 69) Indeed whatever they do is worthless, because it is the same as a plant which has no roots: it cannot stand, grow or blossom. “They are indeed the losers.” (Verse 69) They have ended with complete loss with nothing left for them.

The sūrah now makes a general address, wondering at those who follow in the footsteps of those communities which suffered God’s punishment without learning the lesson: “Have they not heard the histories of those who preceded them, such as Noah’s people, `Ād and Thamūd, and Abraham’s people, and the folk of Madyan and the ruined cities? Their messengers came to them with clear evidence of the truth. It was not God who wronged them; it was they who wronged themselves.” (Verse 70)

The sūrah then puts a question with regard to those who just seek enjoyment and tread the path of destroyed nations: “Have they not heard the histories of those who preceded them?” There were many of them who suffered painful doom. There were first the people of Noah, destroyed by the great flood; and the people of `Ād, victims of a furious wind storm, and the people of Thamūd, overwhelmed by a stunning blast. There were also the people of Abraham whose despotic ruler was destroyed, while Abraham himself was saved by God. The folk of Madyan suffered the violent quake and were suffocated, and the people of Lot had their cities ruined. Now have these latter day hypocrites not heard the histories of those communities to whom “their messengers came to them with clear evidence of the truth.” (Verse 70) But they choose to deny such clear evidence and follow the path of error instead. Hence God punished them for what they did: “It was not God who wronged them; it was they who wronged themselves.” (Verse 70)

Yet the lessons of the past benefit only those who open their hearts and minds for the contemplation of the working of the laws God has set in operation. These laws make allowances for no one, regardless of their position. Many of those whom God tests with power and affluence choose to overlook what happened to those before them. So they are doomed when God’s law applies to them, and God takes them with a mighty hand. It is often the case that those given power and wealth are blinded to realities. Only those who serve God sincerely are spared such a blinding attitude which spells a miserable doom.

In contrast to the unbelievers and the hypocrites stand the true believers. They are characterized by their totally different nature, different behaviour and different destiny: “The believers, men and women, are friends to one another: they enjoin what is right and forbid what is wrong; they attend to their prayers, and pay their zakāt, and obey God and His Messenger. It is on these that God will have mercy. Surely, God is Almighty, Wise. God has promised the believers, men and women, gardens through which running waters flow, where they will abide, and goodly dwellings in the garden of Eden. Yet God’s acceptance is the greatest blessing of all. This is indeed the supreme triumph.” (Verses 71-72)

While the hypocrites are all of a kind, having the same characteristics, the believers are by nature a community united in furthering every good thing and promoting what is right. Despite having the same qualities, the hypocrites cannot achieve a status of friends or community. That requires mutual solidarity which is alien to the nature of hypocrisy. Such solidarity cannot be achieved even within a group of hypocrites, who remain weak individuals, despite their identical qualities and behaviour. The Qur’ān points this out in describing both groups: “The hypocrites, both men and women, are all of a kind.” (Verse 67) “The believers, men and women, are friends to one another.” (Verse 71) An individual believer has the same qualities of the community, where the values of solidarity and mutual care are upheld to promote what is good and prevent what is wrong: “They enjoin what is right and forbid what is wrong.” (Verse 71)

To achieve the goals of promoting what is good, enjoining what is right and fighting what is wrong and evil requires close ties within the community, mutual solidarity and true co-operation. Thus the community stands united allowing no divisive element to have any influence on it.

Whenever division appears within the community, it must be a signal pointing to the existence of a strange factor which is alien to its nature and its faith. There must be a purpose or an ailment which prevents the first characteristic of the Muslim community from taking root. That characteristic is described by God, the All- knowing who is aware of all details: “The believers, men and women, are friends to one another.” Their friendship motivates them to enjoin what is right and to censure and forbid what is wrong. Their aim is to make God’s word reign supreme, and to make their community fulfil its role in human life.

“They attend to their prayers,” for prayer gives them their bond with God. ‘And pay their zakāt,” for zakāt is the duty which cements the bonds within the Muslim community. It reflects the material and spiritual solidarity within this community.

“And obey God and His Messenger.” (Verse 71) They have no desire other than to discharge God’s orders and obey Him and His Messenger. They have no law other than that revealed by God, and no constitution other than the faith revealed by God to His Messenger. When God and His Messenger determine something concerning their affairs, they accept it realizing that this is the choice they have. This gives them unity of goals, approaches and methods of action. They have a single course which they follow, paying no attention to other courses of action which may cause disunity in their ranks.

“It is on these that God will have mercy.” (Verse 71) Mercy is not bestowed only in the hereafter. It is first bestowed in this life, and it is granted first to the individual who fulfils his duties of enjoining what is right and forbidding what is evil, attends to his prayer and pays his zakāt. It is also granted to the community which is made up of individuals of such qualities. It is manifested in the reassurance felt by such people and in their bond with God who looks after them and spares them much strife and friction. God’s mercy is also seen in the unity and co-operation which are characteristic of such a community where every individual enjoys a contented life, and is reassured by God’s acceptance.

These four characteristics of the believers: enjoining what is right, forbidding what is wrong, attending to prayer and paying zakāt are contrasted with four characteristics of the hypocrites, namely, enjoining what is wrong, forbidding what is right, forgetting God and tightening their fists. God’s mercy which He bestows on the believers is shown here in contrast to His rejection of the hypocrites and the unbelievers. It is for maintaining these characteristics that God has promised the believers victory and establishment in the land. Thus they will be able to put them into effect when they exercise their role as the leaders of mankind.

“Surely, God is Almighty, Wise.” (Verse 71) He is able to give power to the believers so that they can help one another to discharge their duties. His wisdom is also seen in granting victory to such a community which sets human life on the right footing, and ensures that God’s word reigns supreme.

As we have seen, suffering in hell is the destiny awaiting the hypocrites and unbelievers. They cannot escape God’s curse. The fact that He will forget them shows that they are of little importance, suffering deprivation. In contrast, the happiness of being in heaven is what awaits the believers: “God has promised the believers, men and women, gardens through which running waters flow, where they will abide, and goodly dwellings in the garden of Eden.” (Verse 72) That is then their dwelling place.

But there is something much greater that awaits them: “Yet God’s acceptance is the greatest blessing of all.” (Verse 72) Indeed, heaven and all the bliss and happiness that are assured for those who are admitted into it appear to be so small when compared to being accepted by God: “Yet God’s acceptance is the greatest blessing of all.’’ Indeed one moment of being in communion with God, contemplating His majesty; a moment of release from the restraints of a physical constitution, and the limitations of this earth and its petty concerns; a moment when a ray of that light which cannot be seen by our eyes lightens our hearts; a moment when the human soul is enlightened by a glimpse of God’s mercy; any moment of these which are experienced only by a small number of people when they have clear, undisturbed vision is far greater than all enjoyments and all aspirations. How do people feel when His acceptance overwhelms their souls and they receive it without interruption?

Hence these verses conclude with a highly appropriate comment: “This is indeed the supreme triumph.” (Verse 72)

Thus the sūrah has given us a clear outline of the essential characteristics of true believers and those of the hypocrites who claim to be believers. This is now followed by an order from God to His Messenger to strive against the unbelievers and the hypocrites. The Qur’ān makes it clear that the hypocrites certainly disbelieved after they had claimed to be Muslims. They tried something that only their disbelief could have led them to contemplate, but God foiled their attempts. It wonders at their hostile attitude to the Prophet when they have gained nothing but good from his message. It invites them to repent and change their attitude.

Prophet, strive hard against the unbelievers and the hypocrites, and press hard on them. Their ultimate abode is hell, and how vile a journey’s end. They swear by God that they have said nothing [wrong]. Yet they certainly uttered the word of unbelief and disbelieved after they had professed to submit to God, for they aimed at something which they could not attain. They had no reason to be spiteful, except that God and His Messenger had enriched them out of His bounty. If they repent, it will be for their own good; but if they turn away, God will cause them to endure grievous suffering both in this world and in the life to come. They shall find none on this earth to be their friend or to give them support. (Verses 73-74)

The Prophet had been very lenient with the hypocrites, turning a blind eye to much of what they did and forgiving them much. At this point, however, such leniency is no longer useful. He is commanded by his Lord to start a new phase in his dealings with them. They are grouped here with the unbelievers; and the Prophet is ordered to strive against both as hard as he can. There are times when it is more suitable to take a hardened attitude while at others it is wiser to take the side of leniency. When a period of patience and tolerance is no longer advisable, then it is time to be tough. A practical movement has different requirements at different times, and its method of action may move from one stage to another. A soft attitude may sometimes bring about more harm than good.

Early scholars differ on what is meant by pressing hard in striving against the hypocrites, and whether it means fighting them with arms as suggested by `Alī ibn Abī Nib, or by general treatment and clear disapproval which make the reality of their position clear to all. This latter view is expressed by Ibn `Abbās. In practical terms, the Prophet did not kill any hypocrite.

“They swear by God that they have said nothing [wrong]. Yet they certainly uttered the word of unbelief, and disbelieved after they had professed to submit to God, for they aimed at something which they could not attain.” (Verse 74) Taken in general terms, this statement portrays the consistent attitude of the hypocrites reflected in a whole range of incidents. It also refers to various attempts they made to cause harm to the Prophet and the Muslim community. There are, however, several reports which mention a specific incident in connection with the revelation of this verse.

Qatādah says: “This verse refers to `Abdullāh ibn Ubayy concerning an event when a man from the tribe of Juhaynah quarrelled with a man from the Anşār, with the first gaining the upper hand. `Abdullāh said to the Anşārī man: ‘Will you not support your brother? Our position with Muĥammad is similar to that of a man who feeds his dog until the dog becomes so fat and eats him.’ He further said: ‘When we go back to Madinah, the honourable among us will drive out the humble.’ A Muslim heard what he said and informed the Prophet who sent someone to ask him about it and he swore that he did not utter those words. God then revealed this verse making clear that he did.

Al-Ţabarī reports that the Prophet was once sitting in the shade of a tree when he said to his Companions who were with him: “A man will come soon, looking at you with the eye of the devil. Do not talk to him.” Shortly afterwards a blue looking man came over. The Prophet asked him: “Why do you and your friends speak ill of me?” The man went away and brought his friends who repeatedly swore that they had said nothing, until the Prophet pardoned them. God then revealed the verse which quotes their assertions: “They swear by God that they have said nothing wrong.” (Verse 74)

`Urwah ibn al-Zubayr and others report that this verse concerns a man called Al- Jallās ibn Suwayd who had a stepson called `Umayr ibn Sa`d. Al-Jallās once said: “If what Muĥammad says be true, then we are worse than these donkeys of ours.” `Umayr said: “You know that you are the dearest of all people to me, and I would rather spare you all harm. But you have said something which would put me in a very bad light if I report it, and would destroy me if I keep it to myself. One of these alternatives is easier than the other.” He went to the Prophet and told him, but al- Jallās denied having said it and swore to that effect. When these verses were revealed, he retracted and said: “I have certainly said this, but I am offered a chance to repent. I regret what I said and turn to God in repentance.” This was accepted.

All these reports, however, do not take account of the next statement in this verse, “They aimed at something which they could not attain.” (Verse 74) This supports the other reports which say that the verse refers to a group of hypocrites who plotted to kill the Prophet on his way back from Tabūk. It is useful to mention one of these reports.

Imām Aĥmad reports: “When the Prophet was on his way back from the expedition to Tabūk, he ordered someone to announce that he himself had taken a narrow climbing route and no one else should take it. The Prophet went along with the help of two of his Companions, Ĥudhayfah and `Ammār. A group of masked men soon came and attacked `Ammār as he was leading the Prophet’s camel, but `Ammār chased them hitting the faces of their camels. The Prophet told Ĥudhayfah to be patient with his camel until he dismounted. When `Ammār came back to the Prophet, he asked him whether he was able to recognize those people. `Ammār said:

‘I could recognize most of the camels but the people themselves were masked.’ The Prophet asked him whether he could find out what they wanted. `Ammār said: ‘God and His Messenger know best.’ The Prophet said: ‘They wanted to frighten the camel of God’s Messenger so that he would fall to the ground.’ `Ammār went to one of the Prophet’s Companions and said: ‘I appeal to you by God Almighty, do you know how many people were in that narrow route?’ The man said that they were fourteen.

`Ammār said to him: ‘If you were with them, then they were fifteen.’ The Prophet named three of them who said: ‘By God we did not hear the Prophet’s announcer when he made the announcement and we were totally unaware what those people were up to.’ `Ammār said: ‘I bear witness that the other twelve are enemies of God and His Messenger in this life and on the Day of Judgement.’ This event betrays what those people harboured of ill intentions. Whether this event or a similar one is meant here, it remains very surprising that they should be so treacherous. The Qur’ān wonders at their attitude: “They had no reason to be spiteful, except that God and His Messenger had enriched them out of His bounty.” (Verse 74) Islam had caused them no harm to justify such hostility. The only reason that could be thought of was perhaps the wealth they were able to gain as a result of the advances made by Islam. It may be that the easy life they were able to lead accounted for their hostility! This is followed by a clear verdict concerning their case: “If they repent, it will be for their own good; but if they turn away, God will cause them to endure grievous suffering both in this world and in the life to come. They shall find none on this earth to be their friend or to give them support.” (Verse 74)

The door to repent and mend one’s ways remains wide open. Whoever is keen to do himself good, let him get in through that open door. But those who wish to continue along their evil path should also know their fate. They will be made to suffer God’s severe punishment in this life and in the life to come, while they can rely on no one’s support in this whole world. Since the alternatives have been made clear, they can make their choice.

The sūrah goes on to portray more cases of hypocrisy and how the hypocrites behave. “Some of them have pledged to God: ‘If He gives us of His bounty, we will certainly spend in charity, and we will be among the righteous.’ But when He had given them of His bounty they grew niggardly and turned away, heedless [of their pledges].” (Verses 75-76)

Some of these hypocrites pledge solemnly to God that if He would bestow His grace on them and give them some of His bounty, they would be very charitable to the poor and behave in the way expected of righteous people. Such a pledge, however, is given at a time when those people are poor, when their poverty makes them yearn for a time of plenty. Yet when God answers their prayers, and favours them with His bounty, they forget all about their pledges, and behave like misers.

They turn away unwilling to honour their pledges. This violation of their promises and lying to God make hypocrisy take root in their hearts. Hence they continue to be hypocrites until they die.

Human beings are weak and niggardly, except for the few who manage, by God’s grace, to elevate themselves. They cannot rid themselves of their miserliness unless their hearts become full of faith, raising them above the needs of this world and freeing them of their eagerness to protect their immediate interests. This is easy if they hope to achieve something better in the hereafter, and aspire to receive God’s acceptance, which is far superior to all comforts and enjoyments. A believer’s heart is reassured by faith, does not fear to be poor as a result of spending in charity or for God’s cause, because he knows that what people may have will be exhausted and what God has in store is inexhaustible. His knowledge motivates him to pay in furthering God’s cause willingly, without any fear that he will be left in need. Even if he becomes without money, what he hopes to receive from God is infinitely better and far greater.

When a person’s heart is devoid of true faith, his natural instinct to keep his wealth for himself is aroused whenever he is called upon to give in charity or to spend something for God’s cause. The fear of poverty overrides his weaker desire to respond to such a call. He is imprisoned within his niggardliness, feeling insecure. A person who makes a pledge to God and then reneges on his pledge and lies to God is not free from hypocrisy. The Prophet is authentically quoted as saying: “The mark of a hypocrite is threefold: he lies when he speaks, reneges on his promises and betrays his trust.” Hence their deliberately unfulfilled pledges and their repeated lies breed hypocrisy which settles permanently in their hearts, as the Qur’ānic verse describes:

“In consequence, He caused hypocrisy to take root in their hearts till the Day on which they will meet Him, because they have been untrue to the pledges they made to God, and because of the lies they used to tell.” (Verse 77)

“Do they not realize that God knows both their secret thoughts and what they talk about in private, and that God has full knowledge of all things that are hidden away?” (Verse 78)

Since they claim to be believers, do they not know that God knows all that there is in people’s innermost hearts, and what they may say to each other even in the most private of situations? He is certainly aware of all that is kept hidden, and aware of the most secret of intentions. Since they know all this, they should not try to conceal any bad intention, hoping that God will not be aware of it. They should not have harboured any thoughts of leaving their pledges unfulfilled, or of lying to Him.

There are several reports on the incident or incidents which led to the revelation of this verse. Whichever one is correct,33 the statement is general in its import. It describes a general condition and a pattern of people who have not let faith establish its roots in their hearts. If we compare the attitude of such people with that of the early Muslims, we find that those Muslims considered the payment of zakāt an aspect of God’s grace. If a person did not pay it or if it was not accepted from him, he was the loser who should be pitied for his loss. They fully understood the meaning of the following verse which gives this order to the Prophet: “Take a portion of their money as charity, so that you may cleanse and purify them thereby.” (Verse 103) Indeed the payment of zakāt was a gain not a loss. This is the difference between a duty fulfilled for the sake of God in the hope of earning His pleasure and a tax which is imposed by the law and paid to avoid punishment under the law.

The sūrah then describes another version of the hypocrites’ view of zakāt which is contrary to that of the true believers. It also shows how the hypocrites are always given to taunting and slandering others, an indication of their perverted nature: “It is those hypocrites that taunt the believers who donate freely, as well as those who have nothing to give except what they earn through their toil, and deride them all. God derides them, and grievous suffering awaits them.” (Verse 79)

The story associated with the revelation of this verse describes the hypocrites’ crooked outlook on spending for God’s cause. It is reported that the Prophet encouraged the believers to spend freely for equipping the army which was to go to Tabūk. `Abd al-Raĥmān ibn `Awf carried 4,000 dirhams and said to the Prophet:

“Messenger of God, I have 8,000, of which I have brought you half and kept half for my family.” The Prophet said to him: “May God bless you for what you have kept and what you have given.” Abū `Aqīl came with a small quantity of dates and said:

“Messenger of God, all I have is some dates of which I have brought half and kept the other half for my family.” The hypocrites derided them both and said: “Abd al- Raĥmān only gave that much to show off; but do God and His Messenger need such a small quantity of dates?” Other reports suggest that they scoffed at Abū `Aqīl suggesting that he only brought his dates to remind the Prophet of his poverty.

This is how they scoffed at the believers who were prompt in giving what they could, willingly and generously, eager to contribute as best as they could to the jihād campaign. They simply do not understand the motives of any true believer and why he gives willingly, nor do they understand that a believer’s conscience urges him to do so. They do not appreciate the pure feelings which respond readily to the call to sacrifice. Hence, they describe the one who gives much as showing off and say of the one who has only little to give away that he reminds others of his poverty. They thus abuse the rich person because he gives generously, and deride the poor person because he has only very little to give. Thus, no one who gives freely is immune from their derision. They do all this while they themselves stay behind, give nothing and remain niggardly. If they give anything away, they do it only out of hypocrisy. That is the only motive they understand.

Hence they are given the decisive answer: “God derides them, and grievous suffering awaits them.” (Verse 79) What a painful ridicule which they will suffer. How can we imagine a few weak individuals suffering the ridicule of the Almighty and destined for His punishment. That is a woeful end no doubt.

You may pray for their forgiveness or may not pray for them, [for it will all be the same]. Even if you were to pray seventy times for their forgiveness, God will not forgive them, for they have denied God and His Messenger. God does not guide those who are transgressors. (Verse 80)

This verse refers to the hypocrites who deride the true believers when they come forward with their contributions and donations. Such people have a well-known destiny which will not change. They shall not benefit by any request for forgiveness.

“God will not forgive them,” whether such requests are made on their behalf or not. It seems that the Prophet used to pray to God to forgive those who committed mistakes or sins in the hope that they would mend their ways and earn God’s forgiveness. As for the hypocrites, their fate has been sealed. There is no going back, and that is for a very good reason: “For they have denied God and His Messenger. God does not guide those who are transgressors.” (Verse 80)

These are the ones who have deviated so widely that there can be no hope of them ever mending their ways. Hence, God tells His Messenger: “Even if you were to pray seventy times for their forgiveness, God will not forgive them.” (Verse 80) The number seventy is normally mentioned to indicate a large, not specific, number. Hence the statement means that they cannot hope for forgiveness, because there is no way they will repent and mend their ways. That is because when a human heart reaches a certain stage of corruption, it becomes impossible to reform. Similarly when a person has gone so far astray, he cannot follow guidance. It is God who knows best how hearts respond.

The sūrah resumes its comments on the attitude of those who stayed behind when the Prophet had marched to Tabūk:

Those who were left behind rejoiced at having stayed at home after [the departure of] God’s Messenger, for they were averse to striving with their property and their lives in God’s cause. They said [to one another]: ‘Do not go to war in this heat. ‘Say: The fire of hell is far hotter.’ Would that they understood. They shall laugh but a little, and they will weep much, in return for what they have earned. If God brings you back and you meet some of them, and then they ask leave to go forth with you, say: ‘Never shall you go forth with me, nor shall you fight an enemy with me. You were happy to stay behind on the first occasion, so you stay now with those who remain behind.’ You shall not pray for any of them who dies, and you shall not stand by his grave. For they have denied God and His Messenger and died as hardened sinners. Let neither their riches nor their children excite your admiration. God only wishes to punish them by means of these in the life of this world, and that their souls perish while they are unbelievers. (Verses 81-85)

Such people are so keen to ensure their continued personal comfort and are unwilling to spend anything of their wealth for God’s cause. They are devoid of all desire to strive because their hearts are devoid of faith. The adjective used in the Arabic text to refer to them has the added connotation of showing them to be left behind as if they were dispensable articles of little value. They are delighted at having secured their own safety when they stayed at home after the Prophet and his Companions had departed on their blessed mission. They spared themselves the toil and hardship willingly undertaken by the believers who were ready to strive for God’s cause, thinking that personal safety is a goal coveted by all men. Hence: “They were averse to striving with their property and their lives in God’s cause. They said [to one another]: ‘Do not go to war in this heat.’” (Verse 81) Such words are only said by a person who is keen to indulge himself in every luxury. Such a person is not fit to do anything which only men of endurance can undertake.

They are a fitting example of people with no will power. Numerous indeed are those who dislike to go through any hardship and turn away when they are required to make a real effort, preferring cheap comfort to noble effort and humble safety to a position of honour that involves taking risks. They collapse in utter exhaustion behind the rows of believers who move on with seriousness, knowing that the advocacy of the true message requires great sacrifices. Nevertheless, those believers march forth and pay little attention to the size of the opposition or the tough impediments they face, because they know that it is part of human nature to try to overcome impediments. This is far more befitting and satisfying to man than staying behind, betraying ineptitude and lack of will.

The sūrah answers them coupling the truth with sarcasm: “They said [to one another]: Do not go to war in this heat.’ Say: ‘The fire of hell is far hotter.’ Would that they understood.” (Verse 81) If they fear the heat of the summer and prefer the comfort of staying in the shade, how will they tolerate the heat of the Are of hell, when it is much more intense and longer lasting? Although this sounds like a remark full of derision, it only states the truth. The choice they had to make was between striving for a certain period in defence of God’s cause, tolerating the heat of the earthly summer or being thrown in hell for an extended period the length of which is known to God alone.

“They shall laugh but a little, and they will weep much, in return for what they have earned.” (Verse 82) Their laughter takes place in this life which lasts only for a certain number of days, but their tears are poured in the hereafter with its much longer days.

Indeed each one of God’s days is equal to one thousand years of ours. Their tears are “in return for what they have earned.” It is then a befitting and just reward.

Those hypocrites who preferred to stay behind during a time of hardship, when all Muslims were called upon to join the jihād campaign, are not fit to join any campaign or to take part in any effort undertaken for God’s cause. Hence, leniency is not the proper policy to follow with them. They are not to be given the chance of earning the honour of participating in jihād at any time. The Prophet is directed to make this clear to them whenever the occasion arises: “If God brings you back and you meet some of them, and then they ask leave to go forth with you, say: ‘Never shall you go forth with me, nor shall you fight an enemy with me. You were happy to stay behind on the first occasion, so you stay now with those who remain behind.’” (Verse 83)

Every message or ideology is in need of people who are dedicated, willing to undertake any effort in their support and advocacy. When the ranks of any such ideology are infiltrated by weak elements, it cannot tolerate hardship. Hence, such weaklings must be isolated from its ranks which need to remain steadfast. If those who join the ranks at a time of ease and desert them at a time of hardship are to be easily tolerated, their continued presence will work to the detriment of the whole message and its true advocates. Hence, the Prophet is instructed to make it clear to them that they have no place in the ranks of the believers: “Say: ‘Never shall you go forth with me, nor shall you fight an enemy with me.’” (Verse 83) And the reason for this attitude is also made clear: “You were happy to stay behind on the first occasion.” (Verse 83) That deprived them of the privilege of being able to join the ranks of the fighters for God’s cause and the honour of going forth with the Prophet. Going on jihād is a responsibility which may only be shouldered by those who are fit to undertake it.

This religion of Islam does not admit any partiality or favouritism. Hence they are told: “Stay now with those who remain behind.” (Verse 83) You may stay with such people as are like you in their attitude. You all prefer to absent yourselves when the occasion requires sacrifices.

This way of continuous striving, marked out by God Himself for His Messenger, remains the one to be followed by the advocates of this religion of Islam for as long as life continues on earth. Advocates of Islam should remain aware of this at all times.

This last instruction to the Prophet meant that he was not to allow those hypocrites who stayed behind when he called on all Muslims to join him on the expedition to Tabūk to be part of any subsequent campaign. They were to be deprived of the privilege of joining any effort aimed at defending God’s cause. The Prophet is also commanded not to give such people any semblance of honour: “You shall not pray for any of them who dies, and you shall not stand by his grave. For they have denied God and His Messenger and died as hardened sinners.” (Verse 84)

Commentators on the Qur’ān have mentioned certain events to which this verse relates, but the message of this verse is much wider in application than any individual event. The verse sets out a principle which denies any aspect of honour in the system implemented by a community which strives for God’s cause to those who prefer laziness to struggle, and comfort to making an effort. There is to be no favouritism in giving each individual his rank in the community. The standard by which this is determined is based on dedication, steadfastness, perseverance and unwavering determination.

The sūrah gives here the reason for this instruction: “For they have denied God and His Messenger and died as hardened sinners.” (Verse 84) This explanation applies to the order not to pray for the dead among them and for the Prophet not to stand at any of their graves. But the principle itself has a wider application. Prayer and standing at the grave of a deceased person are aspects of honour. The Muslim community must not accord such an honour to anyone who stays behind at a time of jihād. The standing of any person in the Muslim community is related to what that person is ready to give, do or sacrifice at the time when he is called upon to do so. True Muslims give their all, remain steadfast at times of hardship and are always ready to strive with their wealth and persons. Hence they receive the honour they deserve.

On the other hand, those who stay behind deserve neither the apparent honour seen by everyone in the community, nor the type of mental appreciation that is felt by people though may not be demonstrated in any action: “Let neither their riches nor their children excite your admiration. God only wishes to punish them by means of these in the life of this world, and that their souls perish while they are unbelievers.” (Verse 85) The general meaning of this verse has already been explained when a similar one was mentioned earlier in the sūrah. It is repeated here for a different reason. What is meant here is that no significance should be attached by the Muslim community to the wealth or the children of these hypocrites, because to admire these is to give such people a degree of mental honour or appreciation which they do not deserve. The only thing they deserve is to be ignored and looked upon with contempt.

When a sūrah was revealed from on high calling on them to believe in God and to strive alongside His Messenger, those of them who were well able to do so asked you to give them leave and said to you: Allow us to stay with those who remain behind.’ They are well- pleased to remain with those who are left behind. And their hearts are sealed, so that they are unable to understand the truth. But the Messenger and those who have believed with him strive hard in God’s cause with their property and their lives.

These shall have all the good things. These shall certainly prosper. God has prepared for them gardens through which running waters flow, where they shall abide. That is the supreme triumph. (Verses 86-89)

These verses tell of two different natures, one of hypocrisy, weakness, and self- abasement, and another full of faith, strength and sacrifice. These give rise to two different attitudes: one of deviousness, humbleness and lack of self-respect, and another which is straightforward, dignified and ready to sacrifice.

When a sūrah or a passage of the Qur’ān is revealed from on high, giving an explicit order to the believers to strive for God’s cause, then those who have the means to give physical and financial sacrifices come forward. They do not show up in order to take their positions in the front, as their ability and gratitude to God would require. They come forward to make stupid excuses and to request exemption so that they can stay behind with women, doing nothing to defend sanctity or home.

They do not realize how abject and humiliating their request is. They are only interested in their own safety. Those who make their own safety paramount do not feel any shame, because “they are well- pleased to remain with those who are left behind.

And their hearts are sealed, so that they are unable to understand the truth.” (Verse 87) Had they been able to understand it, they would have realized that it is when one strives for God’s cause that one feels strong, leading a life of dignity and honour, and when one stays behind, one lives in weakness and abject humiliation.

Humility imposes its tax on human beings like dignity does. However, the tax imposed by humility is often heavier by far. Weak people may think that the tax of dignity is much too heavy, and try to evade it by accepting an abject position of humility. They live in fear and anxiety, thinking each loud cry a call to attack them.

They remain in constant fear for their lives. Such people pay a far heavier tax than that which would have been required by a dignified life. The tax they pay for their humble living is taken from their honour, prestige, social standing, reputation, security and often also from their lives, although they may not readily perceive this.

But who are these? They are the ones who “are well pleased to remain with those who are left behind, and their hearts are sealed, so that they are unable to understand [the truth].” (Verse 87)

“But the Messenger and those who have believed with him” are a totally different type of people. These “strive in God’s cause with their property and their lives.” (Verse 88)

They fulfil the duties imposed on them by their faith and work hard to achieve the dignity which cannot be attained while one stays behind. Hence, “these shall have all the good things.” (Verse 88) Such good things are of both the type enjoyed here in this life and the one attained in the life to come. In this world they enjoy dignity, honour and a position which guarantees that people respect what they say. In the hereafter, they receive the best and fullest reward, as they attain God’s acceptance. “These shall certainly prosper.” (Verse 88) They prosper in this life as they enjoy good living, and they prosper in the life to come as they receive their mighty reward. “God has prepared for them gardens through which running waters flow, where they shall abide. That is the supreme triumph.” (Verse 89)

Some of the Bedouins who had excuses to offer turned up, begging to be granted exemption; while those who denied God and His Messenger stayed behind. Grievous suffering shall befall those of them that disbelieved. (Verse 90)

The first group are the ones who have real excuses which merit their exemption.

Hence no blame is attached to them for their request. The others have no real excuse.

They stay behind and lie to God and His Messenger. The unbelievers among these have grievous punishment awaiting them. Those who repent and do not disbelieve are not discussed here because they may face a different fate.

The sūrah then provides a definitive statement with regard to who should join the army when there is a general call of mobilization. It is not obligatory that all people, whether able or not, should fight. Islam is a religion that does not overburden people. God does not charge anyone with more than he or she can bear. Those without the means or the ability to fight cannot be blamed because of their situation:

No blame shall be attached to the weak, the sick or those who do not have the means, if they are sincere towards God and His Messenger. There is no cause to reproach those who do good. God is Much forgiving, Merciful. Nor shall those be blamed who, when they came to request you for transport and you said: I have no means of transporting you turned away with their eyes overflowing with tears, sad that they did not have the means to cover their expenses. (Verses 91-92)

Those who are weak because of a certain disability or old age, and those who are ill and do not have the physical strength to move and make the sort of effort required in war, and those who do not have the financial means to pay for their food and transport will not be blamed if they stay behind. They are, however, required to be sincere, providing honest advice and making whatever effort they can to protect the land of Islam, such as keeping guard or looking after the women and children of the fighters, or any other jobs that are of benefit to the community. No blame can be attached to them because they do the best they can. Blame is only attached to those who do wrong.

Nor is there any blame to be attached to those who may be physically able to fight but have no means of transport to take them to the battlefield. When they realize that they are unable to join the army for this reason, their eyes overflow with tears of sadness. Their feelings are genuine as they grieve at their inability to take part in a struggle for God’s cause. This was true of a number of people at the time of the Prophet whose names are variously given in different reports but which all agree that the event was real indeed.

A report attributed to Ibn `Abbās mentions that “the Prophet ordered his Companions to get ready for a campaign. A group of his Companions, among whom was `Abdullāh ibn Mughaffil al-Māzinī, went to him and said: `Messenger of God, could you give us some mounts, for we have none.’ The Prophet said to them: “I have no means of transporting you.” (Verse 92) They were weeping as they went away, because it hurt them not to be able to join the campaign and they could not find any means of transport nor cover their own expenses. Hence God states their exemption in His revelation.

Mujāhid says that this verse refers to a group from Muqarrin, a clan of Muzaynah.

Muĥammad ibn Ka`b mentions seven people whom he lists by name and tribe. Ibn Isĥāq says in his report on the expedition to Tabūk: “A group of Muslims, seven in number, including Sālim ibn `Umayr, `Ilyah ibn Zayd, `Abd al-Raĥmān ibn Ka ID, `Amr ibn al-Ĥamām ibn al-Jamūh, `Abdullāh ibn Mughaffal, Ĥaramī ibn `Abdullāh and `Iyād ibn Sāriyah, requested the Prophet for mounts as they were too poor to be able to find their own transport. He said to them: “I have no means of transporting you.” (Verse 92) When they heard this they left with tears in their eyes, saddened at their inability to cover their own expenses.

With this spirit Islam was able to be victorious and establish its power. We should reflect on our own commitment in comparison to such people. If we believe that we possess some of their attributes, we may appeal to God for victory. Otherwise we should concentrate on improving our situation.

The issue is clear, then. The weak, disabled, ill and also those who are too poor to pay their own expenses and for whom the Prophet cannot provide transport will not be blamed for staying behind. The real blame attaches to those who come to the Prophet with their thinly disguised excuses, when they have the means to go to battle and have no real reason for staying behind. “But blame shall certainly attach only to those who ask you for exemption even though they are rich.” (Verse 93)

It is the ones happy to stay behind that are to be blamed, because they have no real desire to take part in a struggle for God’s cause. They do not give what is due to God when He has given them wealth and ability, nor do they fulfil their duties to Islam when it has given them power and dignity, or to their community which gives them protection and honour. Hence God’s description of them: “They are well pleased to be with those who are left behind.” (Verse 93) They are then weak of heart, spineless, and content, though without reason, to remain with those who stay behind for valid reasons such as women, children and disabled men who are exempt from jihād.

In view of this: “God has sealed their hearts, so that they have no knowledge.” (Verse 93)

With what they have preferred for themselves of laziness and inactivity, staying away from active participation in efforts that open new horizons for the Islamic cause, God has sealed their means of reception, feeling and understanding. No one prefers idle safety and miserable inactivity unless he has no aspiration for higher things and no motivation to participate in a community which seeks to make its mark on life and influence its direction. Indeed idleness and cheap comforts seal minds and hearts and inactivate feelings and interaction. Action is the mark of life and it also inspires life. Facing danger heightens senses, taps latent capabilities, enhances physical ability and makes use of all potential. It makes human beings better able to utilize all their resources whenever there is a need to do so. All these may be included under the heading of knowledge of which those who prefer lazy comfort are deprived.

The sūrah continues its description of those people of plentiful means who prefer to stay behind at a time when the Prophet and the Muslim community are marching to face a powerful enemy. There is something behind such preference with what it entails of adopting a humiliating attitude and being always evasive when asked to come clean and state their position openly.

“They shall come to you with their excuses when you return to them.” (Verse 94) This is a piece of information which God gives to His Messenger and the faithful among his Companions. It tells them of what those hypocrites will be doing when the Muslims return from their arduous expedition. This confirms that these verses were revealed when the Muslim army was on its way back from the expedition, and before they had arrived in Madinah. The hypocrites would come with their excuses, because they would be ashamed to let their action be seen in its true light. It would be disgraceful to let it be seen with its real motives, which were a weak faith, a preference for personal safety and an unwillingness to fight a great power: “Say: ‘Do not offer any excuses, for we shall not believe you. God has already enlightened us about you.’” (Verse 94)

The Prophet is instructed to tell them to spare themselves the trouble of offering excuses, because they are not to be believed. It is no longer the case that these hypocrites can be taken on the basis of appearances. God has revealed the truth about them to His Messenger and He has informed him of their motives which are now seen for what they truly are. The Arabic expression used here is highly significant. The words indicating refusal to accept the excuses of the hypocrites are identical to those used in reference to being believers. This connotes verbal acceptance, rational trust, and inner faith and reassurance. It also involves a believer’s trust in his Lord, and a mutual trust between all believers.

Those offering their excuses are told not to do so, because words are of no use.

They need to show what they do. If their action confirms what they say, then their assertions will be true. If not, there can be no trust or acceptance. “God will see how you act, and so will His Messenger.” (Verse 94) God sees every action and knows every secret hidden in every heart. He knows the real intentions of all His creation. The Prophet was to take what people say in conjunction with what they do. That would be the basis of internal relationships in the Muslim community.

Moreover, matters will not end in this life on earth. There will eventually come the reckoning and the reward which will be based on God’s absolute knowledge of what is done openly and what remains in people’s hearts: “In the end you shall be brought before Him who knows all that is beyond the reach of human perception, and all that is manifest when He will tell you what you used to do.” (Verse 94)

The phrase “beyond the reach of human perception” means what people do not know, while “what is manifest” refers to what they see and what comes to their knowledge.

God knows all this when the statement is read in this simple sense, but it also has a wider and more profound sense. God knows everything in this world which is seen and experienced, and He knows everything in the worlds beyond, of which we know nothing. There is an intended meaning in what God says to those whom He addresses in this verse: “He will tell you what you used to do.” (Verse 94) They know what they do, but God — limitless is He in His glory — knows their doings better than they, and He will tell them about these. It is often the case that a person may not be aware of an inner motive for something he does. God knows it better than he. An action may very often produce an outcome that may remain unknown to the person who performed it. What is meant here is that God gives people the results of what they used to do. That is the reward they will have for their actions. Here, though, they are only informed and the reward itself is not specified.

When you return to them they will swear to you by God so that you may let them be.

Let them be, then: they are unclean. Hell shall be their abode in recompense for what they used to do. (Verse 95)

This is another piece of information given by God to His Messenger, telling him what the hypocrites will be doing when he and his faithful Companions return to Madinah; an encounter the hypocrites thought they would never return from. God knew, and He told His Messenger as much, that they would try to make their excuses easier to accept by swearing to their truth. By doing so, they hoped to make the Muslims overlook what they had done so that they might forgive them their negligence without question.

God instructs His Messenger to leave them alone, not as a sign of forgiveness, but as a sign of turning away from them, because they are abominable: “Let them be, then:

they are unclean.” (Verse 95) This gives a physical expression of mental impurity.

They are not physically or bodily unclean, but they are unclean mentally, as a result of their actions. The physical description gives an image that is much more abominable, revolting and contemptible. They are more concerned with their personal safety than striving for the cause of the community and are hence described as unclean. Their impurity contaminates souls, spreads disease and fills people with disgust, just like a rotten, dead body left in their midst.

“Hell shall be their abode in recompense for what they used to do.” (Verse 95) They feel that they gain by staying behind, securing their safety and comfort and enjoying their wealth. The fact is that in this life they are unclean, while they waste their share of the life to come. They end up in utter loss. God certainly tells the truth.

The sūrah goes on to tell more of what they will do after the Muslim fighters return home: “They swear to you trying to make you pleased with them. Should you be pleased with them, God shall never be pleased with such transgressing folk.” (Verse 96) They first request the Muslims to overlook what they have done. Then, they gradually ask for more, trying to make the Muslims feel easy with them so that they can secure their own safety within the community. They want to ensure that the Muslims continue to accept their outward appearances, treating them on that basis, and not mounting a campaign against them as God has ordered them in this final, definitive description of relations between Muslims and hypocrites.

God makes it clear that they have transgressed by staying behind because their action is motivated by their lack of faith. He also tells the Muslim community that He will never be pleased with wrongdoing people, even though they may be able to win acceptance with the Muslims through their swearing and excuses. It is God’s verdict that is final. People’s acceptance, though they may be Muslims, will not change their position with God and will avail them nothing. The only way to win God’s acceptance is to change their attitude and to embrace the true faith leading to God’s pleasure.

God has thus revealed the true situation of those living among the Muslim community and staying behind without having any real cause for exemption. He has also defined the sort of relations that should prevail between the Muslim community and the hypocrites in the same way as He defined the relationship between this community and the idolaters on the one hand, and between it and the followers of earlier revelations on the other. This sūrah gives the details of this final verdict.