In the Shade of the Qur'an by Sayyid Qutb

This new passage gives an account of the different groups and classes that lived within the Muslim community at the time of the Tabūk Expedition. It describes those groups which were part of its overall structure and their true attitudes to faith as well as their deeds and distinctive characteristics.

We have outlined, in the Prologue to this sūrah, the historical causes that led to the presence of such different standards of acceptance of the faith among the Muslim community in Madinah. We will quote here the last few paragraphs in that introduction in order to remind ourselves of the general situation at the time and the circumstances influencing it in this way.

The stubborn opposition of the Quraysh continued to act as a barrier preventing the advance of Islam into the rest of Arabia. The Quraysh tribe had the ultimate say in all religious matters in Arabia, and it exercised a very strong influence over economic, political and social matters. Hence its determined and uncompromising opposition to the new faith ensured that the rest of Arabia turned away from it, or at least adopted a wait-and-see attitude until the fight between the Quraysh and one of its children had produced a clear winner. When the Quraysh declared its submission, followed by the major tribes of Hawāzin and Thaqīf, and when the three main Jewish tribes in Madinah had previously been subdued, and those of Khaybar had been defeated, people embraced the new faith in flocks. The whole of Arabia submitted to Islam within one year.

This rapid expansion in the geographical area of Islam heralded the resurgence, on an even more intensive scale, of all the symptoms experienced after the resounding victory the Muslims achieved in the Battle of Badr. The Muslim community had almost managed to rid itself of those, thanks to the seven-year-long education process it had enjoyed after that battle. The rapid geographical expansion of Islam in Arabia could have had some serious negative effects, had it not been for the fact that Madinah had become, in its entirety, the solid base of Islam. It was God Almighty who looked after the new faith and charted its course. He had prepared the first core of believers, the Muhājirīn and the Anşār, to be the first solid base of Islam after the relatively important expansion that followed the victory at Badr. He also made the whole of Madinah the solid base which would withstand the great expansion brought about by the splendid triumph achieved when Makkah was won over to Islam. God certainly knows what forces to mobilize in support of His message.

The first symptom of the new dangers appeared on the day of the Battle of Ĥunayn, mentioned in this sūrah: “God has granted you His support on many a battlefield, and also in the Battle of Ĥunayn, when you took pride in your numerical strength, but it availed you nothing. For all its vastness, the earth seemed too narrow for you, and you turned back in flight. God then bestowed from on high an air of inner peace on His Messenger and on the believers, and He sent down forces whom you could not see, and punished those who disbelieved. Such is the reward for the unbelievers.” (Verses 25-26)

One of the apparent reasons for the defeat at the beginning of the battle was that 2,000 of those the Prophet had pardoned in Makkah, and who embraced Islam after the fall of that city, had joined the 10,000-strong army which originally travelled from Madinah to subdue the Quraysh in Makkah. The presence of those 2,000 men alongside the others who came from Madinah was a cause of imbalance in the Muslim ranks. There was also the fact that the Hawāzin took the Muslims by surprise. What that meant was that the army did not wholly belong to the solid, well-knit base which had been nurtured over the several years separating the Battle of Badr and the conquest of Makkah.

Similarly, the negative symptoms that appeared at the time of the Tabūk Expedition were a natural result of this rapid expansion and the great influx of new Muslims with varying standards of faith. These symptoms are discussed fully in this sūrah in a long exposition with varied styles and methods of treatment.

Bearing this in mind, we can now discuss the verses included in this passage: “The desert Arabs are more tenacious in unbelief and hypocrisy, and more likely to be ignorant of the ordinances which God has revealed to His Messenger. But God is All-knowing, Wise.

Some desert Arabs regard what they may spend [for God’s cause] as a loss, and wait for some misfortune to befall you. The evil turn of fortune will be theirs. God hears all and knows all.

Still other desert Arabs believe in God and the Last Day, and regard what they spend [for God’s cause] as a means to bring them closer to God and of [their being remembered] in the Messenger’s prayers. It shall certainly be for them a means of drawing near to God. God will admit them to His grace, for God is Much forgiving, Merciful.” (Verses 97-99)

These verses begin with mentioning different classes of desert Arabs, some of whose tribes lived close to Madinah. Earlier, they had attacked the land of Islam in Madinah, but later, when they accepted Islam, they belonged to either one of the two groups mentioned in this passage. The descriptive outline of these groups begins with establishing a rule about their general nature: “The desert Arabs are more tenacious in unbelief and hypocrisy, and more likely to be ignorant of the ordinances which God has revealed to His Messenger. But God is All-knowing, Wise.” (Verse 97)

This description outlines a constant characteristic of desert and nomadic people, or bedouins. It is in their nature that they should be more tenacious in their unbelief and hypocrisy, and that they should be ignorant of God’s directives as He reveals these to His Messenger. Their ignorance stems from their life circumstances and the way these affect them. Thus they grow up rather hostile, having little knowledge and less inclination to abide by rules and regulations, developing a strongly materialistic outlook. Faith modifies their nature, elevates their values and brings them to a wider and more sublime horizon.

There are countless reports which mention the bedouin’s lack of refinement. Ibn Kathīr mentions some of these in his commentary on the Qur’ān:

A bedouin attended the circle of Zayd ibn Şūĥān, a scholar who had a hand injured in the Battle of Nihāwand.34 The bedouin said to him: “What you say is admirable, but your hand makes me worried.” Zayd said: “What worries you about my hand? It is my left hand anyway.” The bedouin said: “I am not sure which hand they cut, the right or the left.” [He was referring to the punishment for theft which implied his suspicion that this respected scholar might have been punished for stealing.] Zayd said: “God certainly tells the truth, and so does His Messenger: “The desert Arabs are more tenacious in unbelief and hypocrisy, and more likely to be ignorant of the ordinances which God has revealed to His Messenger.” (Verse 97)

Imām Aĥmad relates on the authority of Ibn `Abbās that the Prophet said:

“Whoever lives in the desert develops a rough edge, and whoever chases game loses concentration, and whoever attends rulers may yield to temptation.” Because desert people are rough, God has not selected His Messengers from among them. Prophets have always been chosen from among city dwellers: “We have only sent before you men from among city dwellers to whom We send down Our revelations.” (12: 109)

When a bedouin gave a present to the Prophet, the Prophet gave him back a much more valuable gift so that he was well pleased. He then said: “I feel I should not accept any gift unless it comes from a man from the Quraysh, Thaqīf, the Anşār or the Daws.” Needless to say that these were far more gentle in character and behaviour, because they were the dwellers of the main centres in Arabia at the time, Makkah, Ţā’if, Madinah and in Yemen respectively.

Muslim reports on the authority of `Ā’ishah: “Some desert Arabs came in a delegation to meet God’s Messenger. They asked whether the people of Madinah used to kiss their sons. When they were given an answer in the affirmative, they said: ‘But we definitely would not kiss our sons.’ The Prophet said: ‘What can I do for you if God has taken mercy out of your hearts?’”35

The rough nature of the desert Arabs is well established, even after they had accepted Islam. It is only natural, therefore, that they would be harder in their stubborn rejection of the faith or in their hypocrisy. They were too brutal when victorious, and very hypocritical when subdued. They were aggressive and would observe no limits.

“God is All-knowing, Wise.” (Verse 97) He knows His creation, their circumstances, characteristics and nature. He has given them a variety of talents, capabilities and specialities, and He made them into races, communities and nations. All this is in manifestation of His wisdom.

Having given a general description of the desert Arabs, the sūrah classifies them further on the basis of what changes in their characteristics the faith has produced, and the gap that has emerged between hearts that have experienced the happiness generated by faith and those that remained unbelieving, hypocritical. This description is drawn against the background of the situation of the Muslim community at that time: “Some desert Arabs regard what they may spend [for God’s cause] as a loss, and wait for some misfortune to befall you. The evil turn of fortune will be theirs.

God hears all and knows all.” (Verse 98) Most probably the hypocrites among the desert people are mentioned first in order to group them with the hypocrites in Madinah who were the subject of discussion in the previous passage. This complements the discussion of hypocrites from both areas.

“Some desert Arabs regard what they may spend [for God’s cause] as a loss.” (Verse 98)

Such a person needs to give some of his money in zakāt and to contribute to the jihād campaigns. In this way he gives evidence of his being a Muslim and is thus able to enjoy the comforts of life in the Muslim community. He is also able to win favour with the Muslims who were the major power in Arabia. To him, what he spends is a clear loss which he is forced to pay. He does not give it out of any good will towards Islam or the Muslims. He does not like that they are victorious. Indeed his real attitude is quite different. He “waits for some misfortune to befall you.” (Verse 98) He would love to see the Muslims return from battle soundly defeated. He would be thrilled if misfortune befell them.

Hence a supplication against them is stated here. A supplication by God signifies certainty. Hence the supplication is given here in the form of a statement: “The evil turn of fortune will be theirs.” (Verse 98) The Arabic expression describes evil as if it has a circle which closes in on them and from which they can have no escape. It turns them round and they are seized in the middle with no let up. This abstract notion, described in vivid and concrete terms, brings the meaning closer to our minds. “God hears all and knows all.” (Verse 98) His hearing and knowledge are attributes which fit in perfectly with the atmosphere of ill intention, the waiting for misfortune to befall the Muslim community, and the hypocrisy that fills their hearts, although they try hard to conceal it. God certainly hears what they say, and He knows what they hide and what they keep in the open.

Another group however have experienced the happiness and delight that come with faith: “Still other desert Arabs believe in God and the Last Day, and regard what they spend [for God’s cause] as a means to bring them closer to God and [of their being remembered] in the Messenger’s prayers. It shall certainly be for them a means of drawing near to God. God will admit them to His grace, for God is Much forgiving, Merciful.” (Verse 99) What motivates these people to spend their money is their belief in God and the Day of Judgement. They have no fear of people, and they feel no need to flatter those in power. They make no calculation of profit and loss which they are likely to make in this world.

This group of believers wish that what they spend of their wealth will bring them closer to God and are eager to be remembered in the Prophet’s prayers. That remembrance would demonstrate that he is pleased with them. His prayers are certainly answered by God as he devotes them to believers who spend their money for God’s sake. The sūrah states clearly that what they give is indeed a means to give them what they wish of being close to God: “It shall certainly be for them a means of drawing near to God.” (Verse 99) They are further given the news of an even happier destiny as a certain promise by God: “God will admit them to His grace.” (Verse 99)

Again mercy is described in rather concrete terms to set it in contrast with the `evil turn’. Mercy is described here as if it is a house into which they are admitted. “God is Much forgiving, Merciful.” (Verse 99) He accepts repentance and charity. He forgives past sins and bestows His mercy on those who seek it.

Having classified the desert Arabs, now the sūrah classifies the whole community, in urban and desert areas alike, into four groupings: the vanguard who took the lead among the Muhājirīn and the Anşār as well as those who followed in their footsteps, those who were hardened in their hypocrisy whether they lived in Madinah or in the desert nearby, those who combined good deeds with bad ones, and those whose cases were deferred for judgement. These groups are outlined in the following verses:

As for the first to lead the way, of the Muhājirīn and the Anşār, as well as those who follow them in [the way of] righteousness, God is well pleased with them, and well pleased are they with Him. He has prepared for them gardens through which running waters flow, where they shall abide for ever. That is the supreme triumph. Some desert Arabs around you are hypocrites, and so are some of the people from Madinah, who are indeed persistent in their hypocrisy. You do not know them, but We know them.

Twice shall We punish them, and then they will be given over to a grievous suffering.

There are others who have acknowledged their sins, after having mixed righteous deeds with evil ones. It may well be that God will accept their repentance. God is Much forgiving, Merciful. Take a portion of their wealth as charity, so that you may cleanse and purify them thereby; and pray for them: for your prayers are a source of comfort for them. God hears all and knows all. Do they not know that it is God alone Who accepts repentance from His servants, and He is truly the One who takes charitable offerings, and that God is the only One to accept repentance and bestow mercy? Say to them: Do as you will. God will see your deeds, and so will His Messenger, and the believers; and 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.’ And yet there are others who must await God’s judgement. He will either punish them or turn to them in His mercy. God is All-knowing, Wise. (Verses 100- 106)

It appears that these verses, making this classification, were revealed after the Prophet’s return from Tabūk. By that time, different people, most of whom were hypocrites, had presented their excuses. The true believers who did not join the expedition made their real regret apparent, and some of them tied themselves to a pillar in the mosque declaring that they would not release themselves until the Prophet himself released them. Others did not make any excuses, hoping that God would accept their sincere repentance. These were three of the Prophet’s Companions whose cases were not settled until God accepted their repentance, as will be discussed in full in Chapter 7. Together these groups represented the total variety of people around the Muslim area in Arabia after the expedition. God wanted to reveal the whole of the battlefield in front of His Messenger and the true believers with him. They would then understand the situation that prevailed at the time, which was close to the end of the first epoch, close to the time and birth place of this religion of Islam.

Such a revelation was necessary before the Islamic message made its move to liberate the whole of mankind throughout the globe. All communities needed to be liberated from serving any deities other than God, and from submitting themselves to anyone beside God. Before making such a move, the Muslim community needed to fully understand the prevailing situation so that it would be able to chart its course of action with clarity and a thorough perception of what was needed.

“As for the first to lead the way, of the Muhājirīn and the Anşār, as well as those who follow them in [the way of] righteousness, God is well- pleased with them, and well pleased are they with Him. He has prepared for them gardens through which running waters flow, where they shall abide for ever. That is the supreme triumph.” (Verse 100) This class of Muslims, with its three groupings, the Muhājirīn, the Anşār and those who followed closely in their footsteps, formed the hard core of the Muslim community in Arabia after the conquest of Makkah. This was the group that ensured the unity of the Muslim community in every hardship as well as every period of ease and comfort. It is often the case that a trial of ease and comfort is more difficult to overcome than a trial of hardship.

In our view, this description of “the first to lead the way” refers to those of the Muhājirīn who migrated to Madinah before the Battle of Badr and the Anşār who embraced Islam in the same period as well. Those who “follow them in the way of righteousness” refers to those who followed the same course, were true believers, strove hard for God’s cause and shared with them the sublime heights of faith. The earlier ones still enjoy a higher position on account of their response to the call of Islam in the early, hard period that preceded Badr.

Scholars have expressed different views about who were the ‘first to lead the way.’ Some suggest that they were the ones to migrate or give their support before Badr, and others say they were the ones who were believers before the direction of prayer was changed from Jerusalem to Makkah. Some also say that these were the ones who fought at Badr, while others are of the opinion that they were the believers before the signing of the peace agreement at al-Ĥudaybiyah, and still others say that they were the ones who accepted to fight to the finish in the pledge known as Riđwān. In our close study of the various stages of the building of the Muslim community, we feel that the view which we expressed earlier is the correct one, but God knows best.

We will quote here a few pages from the Prologue describing the different stages of building the first Muslim community for ease of reference:

The Islamic movement in Makkah encountered difficulties right from the time when it was born. Jāhiliyyah, represented in this instance by the Quraysh, soon sensed the danger it was facing from the message declaring that `there is no deity other than God, and Muĥammad is God’s Messenger.’ It realized that this new message was an outright revolution against all authority not derived from God’s own. It was a rebellion against all tyranny, seeking God’s protection. Jāhiliyyah also sensed that the new message, led by God’s Messenger, began to form a new organic grouping pledging sole and complete allegiance to God and His Messenger. Thus, it rebelled against the leadership of the Quraysh and the situation prevailing under jāhiliyyah. No sooner did the Quraysh sense this danger than it launched a determined attack on the new message, grouping and its leadership. It utilized in this attack all its power to inflict physical harm and to sow discord through intrigue and wicked designs.

In fact this jāhiliyyah society sought every means to defend itself against a danger it felt to threaten its very existence. This is the normal state of affairs whenever a movement begins to advocate God’s Lordship in a community where Lordship is exercised by some people over others. Whenever such advocacy is undertaken by an organized movement that has its own leadership, it will be in direct confrontation with jāhiliyyah society, as the two cannot be accommodated within the same community. 36

At this stage, every individual in the new Islamic grouping was subjected to oppression and persecution in every way, to the extent that many were killed.

At the time, only a person who had dedicated himself and his life to God, and who was willing to endure persecution, hunger and even a ghastly death would join the new group, declaring his belief that there is no deity other than God and that Muĥammad is God’s Messenger.

In this way a solid foundation was established for Islam, comprising the most determined individuals in Arabian society. Others who could not endure the hardship succumbed to the pressure and reverted to unbelief. But there were very few of these because the issues were clear at the outset. It was only people of distinction that were willing to take the decisive step and join Islam, despite the great danger that such a move involved.

This is how God chose those rare elements to be the early supporters of His message and to form the solid foundation of Islam in Makkah, i.e. the Muhājirīn, then to join the early Anşār to form its core group in Madinah.

Although the Anşār were not subjected to the same pressures and persecution as the Muhājirīn, the pledge they gave to the Prophet at `Aqabah indicated that they were equal to the task required by Islam. On that night when the pledge was given, as Ibn Kathīr reports, `Abdullāh ibn Rawāĥah said to the Prophet: ‘Stipulate whatever you wish for your Lord and yourself.’ He said:

As for my Lord, my condition is that you worship Him alone, associating no partners with Him. And as for myself, my condition is that you protect me as you would protect yourselves and your property.’ They asked: ‘What will be our reward in return?’ He said: ‘Paradise.’ They said: ‘It is a profitable deal.

We accept no going back and we will not go back on it ourselves.’ Those who made this deal with God’s Messenger, seeking no reward other than Paradise, and declaring that they would accept no going back, either by themselves or the Prophet, were aware that it was no easy option they were undertaking. In fact, they were certain that the Quraysh would fight them determinedly, supported by all the other Arabs. They realized that they would never again be able to live in peace with jāhiliyyah which had its roots deep in the whole of Arabia, including the areas adjoining Madinah...

The Anşār, then, were fully aware of the likely consequences of their pledge once they had given it. They were also aware that they were not promised anything in this world in return for their efforts. They were not even promised victory over their enemies. The only reward they were promised was admittance into heaven. Yet they were still keen to offer their pledges.

Hence, they were definitely with the early Muhājirīn in taking the necessary preparations so that they would constitute the solid foundation of the first Islamic society in Madinah.

But the Madinah society did not maintain this level of purity despite the spread of Islam. Many people, especially those who were in positions of influence, felt they had to take a similar stand to their people in order to maintain their positions. When the Battle of Badr took place, the leading figure among these, `Abdullāh ibn Ubayy ibn Salūl, thought that Islam had established firm roots and could not be easily dislodged. Hence, he pretended to be a Muslim. It was perhaps inevitable that many accepted Islam in order to keep abreast of their people. They were not hypocrites, but they had not fully understood Islam or moulded themselves according to it. This meant that the community in Madinah had different levels of commitment to the new faith.

At this point, the unique Islamic method of education began its work under the Prophet’s supervision in order to mould these new elements. It aimed to achieve coherence within the Muslim community at the ideological, moral and behavioural levels.

When we read the sūrahs revealed in Madinah, in the approximate order of their revelation, we note the great effort that aimed to absorb and remould the new elements in the Muslim community, particularly because there were always newcomers. This was the case despite the determined opposition of the Quraysh and its attempts to win other Arabian tribes to its side, and despite the wicked designs of the Jews and their efforts to marshal hostile forces to the new faith and its advocates. Hence, the effort to bring newcomers to the same level as the elite, for this was needed if they were to continue with determination.

Nonetheless, weaknesses continued to surface, particularly in times of difficulty. There were indications of hypocrisy, reluctance, unwillingness to make physical or financial sacrifices, and a general turning away from danger. There were also signs of confusion concerning the relationship between a Muslim and his non- Muslim relatives. Qur’ānic texts in different sūrahs provide a clear idea of these phenomena and the method the Qur’ān employed to deal with them....

However, the structure of the Muslim community in Madinah remained generally sound, because it essentially relied on its solid foundation, made up of the elite of the Muhājirīn and the Anşār. This foundation gave the Muslim community its strong constitution that withstood all weakening elements and overcame all hazards that might have been brought in by newcomers who had not yet been integrated into it.

Gradually, these new elements were integrated into the solid core, and the numbers of the weak, the hypocrites, and those who lacked the ideological clarity that serves as the basis of all relations and ties dwindled. Shortly before the conquest of Makkah, the Muslim community in Madinah was very close to complete integration, providing the closest model of society Islamic education seeks to bring into existence.

There undoubtedly remained different levels of participation according to the various actions different individuals undertook for Islam. Some groups were distinguished by the dedication, work and sacrifice they made to serve God’s cause. Examples of these were the earliest to believe in Islam among the Muhājirīn and the Anşār, the people of Badr, those who were party to the pledge given to the Prophet at al-Ĥudaybiyah, and generally those who donated and fought before the conquest of Makkah. Qur’ānic and ĥadīth texts, as well as the practical situation in the Muslim community confirmed these distinctions that resulted from action taken for Islam...

That there were these different grades on the basis of strength of faith was no barrier to bridging the gap between them in the Madinah society before the conquest of Makkah. In fact, most of the apparent weaknesses within the ranks of the Muslim community were remedied, and their symptoms disappeared. Hence the whole of Madinah society could be considered as forming a solid Islamic basis.

However, when Makkah fell to Islam in year 8, followed by the surrender of the Hawāzin and the Thaqīf tribes, which were the last two large tribes to put up resistance to Islam, this ushered in a great influx of new Muslims.

Needless to say, these were of different levels with regard to their outlook.

Some among them were hypocrites, while others simply adopted Islam, the new overpowering force. Others still needed to be won over to Islam. Mostly, however, these were people who had not yet understood the fundamentals of Islam and their souls had not yet interacted with its values and principles.

This account clearly shows the position of the Muhājirīn and the Anşār and those who followed them with regard to their strength of faith and readiness to sacrifice their all for God’s cause. Theirs is a highly significant role in the building of the structure of the Muslim community and giving the message of Islam a practical manifestation. Their role will continue to influence every group of people who want to live their lives in accordance with the teachings of Islam.

“God is well pleased with them and well pleased are they with Him.” (Verse 100) That God is pleased with them means that He will be rewarding them generously. Indeed His pleasure with them is the highest reward to which they may aspire. That they are pleased with Him means that they are reassured by being on His side, confident that whatever He determines for them is right and good. They are grateful when they receive His bounty and they remain steadfast when they endure hardship. However, usage of the term “well pleased” in both conditions imparts an air of total happiness, which is mutual between God and this elite group of His servants. It elevates this group to a high position in which they reciprocate God’s feelings towards them when He is their supreme Lord and they are His servants whom He created.

Language cannot adequately describe such a situation; it is merely felt as we read the Qur’ānic expression and reflect on it with an open mind and a spirit that aspires to the sublime.

That is their situation with their Lord. It is a permanent situation: “God is well pleased with them and well pleased are they with Him.” The signs of this mutual pleasure await them: “He has prepared for them gardens through which running waters flow, where they shall abide for ever. That is the supreme triumph.” (Verse 100) What triumph can be greater than this? It is indeed the supreme triumph.

The second group is in total contrast with the one we have just described: “Some desert Arabs around you are hypocrites, and so are some of the people from Madinah, who are indeed persistent in their hypocrisy. You do not know them, but We know them. Twice shall We punish them, and then they will be given over to a grievous suffering.” (Verse 101) We have discussed at length the nature of the hypocrites, whether they lived in Madinah or in the Arabian desert. The sūrah has given numerous examples of their attitude.

Here, however, it points to a special type of hypocrite who acquired great skill in hiding their true attitude to the extent that they remain unknown to the Prophet, despite his profound insight and great experience. What is so special about such hypocrites?

God declares that such hypocrites were in Madinah, as well as among the nearby desert Arabs. He reassures His Messenger and the believers that the hypocrites’ scheming will come to nothing. He also warns the hypocrites who were adept at hiding their true position that they will not escape God’s punishment. Indeed their punishment will be doubled in this life as well as in the life to come. “You do not know them, but We know them. Twice shall We punish them, and then they will be given over to a grievous suffering.” (Verse 101) Perhaps the closest interpretation of the double punishment in this life is that they worry lest their reality be discovered by the Muslim community, and the punishment inflicted on them by the angels when they gather their souls, hitting them on their faces and backs. Alternatively, it refers to the pain they feel when they see the Muslims triumph over the forces of falsehood and their fear lest their true feelings are discovered. God knows best the precise meaning of His statement.

If those were the two extreme groups, there is a third one in between: “There are others who have acknowledged their sins, after having mixed righteous deeds with evil ones. It may well be that God will accept their repentance. God is Much forgiving, Merciful. Take a portion of their wealth as charity, so that you may cleanse and purify them thereby; and pray for them: for your prayers are a source of comfort for them. God hears all and knows all. Do they not know that it is God alone who accepts repentance from His servants, and He is truly the One who takes charitable offerings, and that God is the only One to accept repentance and bestow mercy? Say to them: ‘Do as you will. God will see your deeds, and so will His Messenger, and the believers; and 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.’” (Verses 102-105)

The fact that God instructs His Messenger to take a certain action with this group suggests that they were known in person to the Prophet. It is reported that these verses refer to a particular group who did not join the Prophet on the Tabūk Expedition, but soon regretted their action, admitted their guilt and repented. Their bad action was to stay behind, and their good action was their regret and repentance.

Al-Ţabarī reports in his commentary on this verse: “It refers to Abū Lubābah and his companions who did not join the Prophet when he set out to Tabūk. When the Prophet approached Madinah on his way back they blamed themselves for staying behind. They said: `Do we stay behind enjoying food, comfort and the company of our women while the Prophet strives for God’s cause enduring much hardship!’ They tied themselves to pillars, determining not to release themselves unless the Prophet himself untied them. Only three among them did not tie themselves to pillars. When the Prophet saw what they did, he was told of their regret and their determination that they would be released only by him. He said: `I will not release them until I am commanded to do so, and I will not excuse them until God has accepted their regrets. They preferred to spare themselves the hardship of joining a campaign of Muslims.’ God then revealed the verse: “There are others who have acknowledged their sins, after having mixed righteous deeds with evil ones. It may well be that God will accept their repentance. God is Much forgiving, Merciful.” (Verse 102) When God uses the expression ‘it may well be’, it signifies certainty.

There are several other reports, one of which suggests that it refers only to Abū Lubābah who alerted the Jews of Qurayżah to the death sentence awaiting them by making a sign of cutting his throat. This is highly unlikely, because these verses were revealed long after what happened then. Other reports suggest that it refers to the desert Arabs.

Al-Ţabarī comments on these reports: “Perhaps the nearest to the truth is that which suggests that they refer to those who acknowledged their mistake when they stayed behind and did not join the jihād campaign with the Prophet when he marched out to face the Byzantines. Those were a group of people among whom was Abū Lubābah. We say that this is the closest to the truth because God — limitless is He in His glory — refers in this verse to a group of people who acknowledged their guilt. This means that they were not one person. All the reports we have make it clear that the only group to do so consisted of people who did not join the Prophet when he went on his expedition to Tabūk. We say that Abū Lubābah was among them because all commentators say so.” Having described this group of people who regretted their staying behind and repented having done so, the sūrah goes on to say: “It may well be that God will accept their repentance. God is Much forgiving, Merciful.” (Verse 102) As al-Ţabarī has explained, when God says, ‘it may well be,’ the expression suggests realization. It is a prospect raised by the One Who can fulfil it. The acknowledgement of error in this way and feeling one’s guilt are indications of an alert and sensitive conscience.

Hence, repentance is likely to be accepted and forgiveness is likely to follow. God has certainly accepted their repentance and forgiven them.

God says to His Messenger, Muĥammad (peace be upon him): “Take a portion of their money as charity, so that you may cleanse and purify them thereby; and pray for them:

for your prayers are a source of comfort for them. God hears all and knows all.” (Verse 103)

Those were people with alert consciences which prompted their regret and repentance for what they had done. Hence they deserved to be reassured and to receive the sympathy which opened up for them hopeful prospects. As the Prophet was moulding a whole community and establishing a system, he felt he needed to wait for instructions from God regarding their cases. Al-Ţabarī reports on the authority of Ibn `Abbās: “When the Prophet released Abū Lubābah and his two Companions, they brought him some money and said: ‘Take this money of ours and give it away as Şadaqah, i.e. charity, and pray for us.’ In other words they requested him to pray for their forgiveness and for the purity of their souls. The Prophet said: `I am not taking any of it until I have received instructions.’ God then revealed this verse: ‘Take a portion of their money as charity, so that you may cleanse and purify them thereby; and pray for them: for your prayers are a source of comfort for them.’ (Verse 103)

The Prophet then did as he was instructed.” Thus we see how God favoured them with His acceptance as He knew that they were good at heart, sincere in their repentance. He ordered His Messenger to take some of their money for charitable uses, and to pray for them. Taking charity from them brought them back as full members of the Muslim community. They could once again share in its duties and participate in meeting its responsibilities. They were thus neither rejected nor expelled. Their charitable donation added to the purity of their hearts. The Prophet’s prayer on their behalf gave them reassurance.

“God hears all and knows all.” (Verse 103) He hears supplications and prayers, and He knows what is in peoples’ hearts. He judges all in accordance with what He hears and knows, for He is indeed the One who hears all and knows all. It is He who makes the final judgement on His servants, accepting their repentance and their charity. His Messenger, the Prophet Muĥammad (peace be upon him), carries out what God commands. He does not initiate any part of this himself.

To establish this fact God says in the following verse: “Do they not know that it is God alone who accepts repentance from His servants, and He is truly the One who takes charitable offerings, and that God is the only One to accept repentance and bestow mercy?” (Verse 104) This is a form of question which signifies an emphatic statement, meaning: let them know that it is God who accepts repentance, takes charitable offerings and bestows mercy on His servants. None of this belongs to anyone beside God. As al-Ţabarī says: “When the Prophet refused to release those who tied themselves to the pillars after they had stayed behind, and when he did not accept their charity after their release, he was simply making it clear to all that none of this was within his authority. It all belonged to God alone. The Prophet himself would only do these things if he were authorized to do so.” Finally those who had repented after they had stayed behind are addressed directly: “Say to them: ‘Do as you will. God will see your deeds, and so will His Messenger, and the believers; and 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 105) The Islamic system is based on faith as well as action that gives credence to professed beliefs. The real proof of their repentance is their action which is apparent to all. It is seen by God, His Messenger and the believers. In the hereafter, they are returned to the One whose knowledge encompasses what is manifest and what is thought to be hidden, as well as physical actions and inner feelings.

Regretting slips and mistakes and repenting past errors do not represent the end.

It is the action that follows such repentance that counts. It may either give credence to such feelings of regret and build new actions on their basis or undermine them and deprive them of their value.

Islam is a practical code of living in which feelings and intentions count for little unless they are transformed into real action. A good intention has its place, but the final verdict is not determined on its basis. A good intention is added to the action following it in order to determine its value. This is the import of the ĥadīth in which the Prophet says: “Actions are but by intentions.” So intention on its own is of little value unless it is acted upon.

The fourth group of people in the society that lived in Madinah and its surrounding area at the time of the revelation of this sūrah are left to God to judge in their case: “And yet there are others who must await God’s judgement. He will either punish them or turn to them in His mercy. God is All-knowing, Wise.” (Verse 106)

This is the fourth group of people who did not join the expedition, and whose cases were deferred for judgement. These were different from the hypocrites, the apologetic, and the repentant who admitted their error. Until the revelation of these verses, nothing had been determined in the case of this group. Their cases were left to God for judgement. Neither they nor anyone else were aware of what decision would be taken. It is reported that this verse speaks specifically about Murārah ibn al-Rabī`, Ka`b ibn Mālik and Hilāl ibn Umayyah. These three did not take part in the expedition out of laziness and in preference for the comforts of life at home to marching in the desert heat. They were treated differently by the Prophet, and their cases will be discussed in full later.

Al-Ţabarī reports on the authority of Ibn `Abbās: “After the revelation of the verse which says, “Take a portion of their money as charity, so that you may cleanse and purify them thereby,” the Prophet took money from Abū Lubābah and his companions and gave it away in charity on their behalf. There remained three more who did not chain themselves like Abū Lubābah. They were neither excused nor given any mention.

They were in dire trouble and felt the whole earth too tight for them. It is in reference to these that God says: “And yet there are others who must await God’s judgement. He will either punish them or turn to them in His mercy. God is All-knowing, Wise.” (Verse 106)

Some people said that these people were ruined as no acceptance of their repentance had been mentioned, while others continued to hope that they would be forgiven by God. Thus, their cases were deferred for judgement by God Himself. Then the later verses were revealed which state: “God has assuredly turned in His mercy to the Prophet, the Muhājirīn and the Anşār, who followed him in the hour of hardship, when the hearts of a group of them had almost faltered. Then again He turned to them in mercy; for He is compassionate towards them, merciful. And [so too] to the three who were left behind.” (Verses 117-118) Thus they were included among those to whom God has turned in His mercy. This report sounds more authentic.

Since their cases were deferred for judgement, we prefer to postpone discussion of their cases till we discuss these later verses, God willing.

And there are those who have established a house of worship out of mischievous motives, to promote unbelief and disunity among the believers, and to provide an outpost for those who have already been warring against God and His Messenger.

They will certainly swear: ‘We have only the best of intentions.’ God bears witness that they certainly are liars. Never set a foot there. Only a house of worship that from the very first day has been founded on piety is worthy of you standing to pray there.

In it are men who love to grow in purity, for God loves those who purify themselves.

Who is better: a man who founds his building [motivated by a sense of] being God- fearing and seeking His goodly acceptance, or one who founds his building on the edge of a crumbling precipice, so that it tumbles with him in the fire of hell? God does not guide the wrongdoers. The structure which they have built will continue to be a source of disquiet in their hearts, until their hearts are torn to pieces. God is All-knowing, Wise. (Verses 107-110)

The story of this mosque intended for mischief is prominent in the events of the expedition to Tabūk. This is the reason for making specific mention of the hypocrites who built it. Their case is discussed at length after completing the discussion of the various groups of people in the Muslim society at the time.

In his commentary on the Qur’ān, Ibn Kathīr reports:

The reason for the revelation of these verses is that before the Prophet’s arrival in Madinah, there lived in it a man from the tribe of the Khazraj called Abū `Āmir and nicknamed al-Rāhib. He had adopted Christianity and read the Bible. He used to be a man of devotion before the advent of Islam, and he enjoyed a position of great honour among the Khazraj. When the Prophet arrived in Madinah and the Muslims there rushed to his support, Islam began to gather strength. Then the Prophet and his Companions achieved their resounding victory in the Battle of Badr, but Abū `Āmir was in distress at their success and he was now open with his hostility. He then left Madinah secretly and joined the unbelievers in Makkah encouraging them to fight God’s Messenger. They gathered their forces and were joined by other tribes to attack Madinah for the Battle of Uĥud which was a test for the believers and the final outcome was in favour of those who were God-fearing.

This evil man dug large holes in the ground in the area separating the two hosts. The Prophet fell into one of them and received an injury to his face, and his right lower front tooth was broken. There was a cut on his forehead. At the beginning of the battle, Abū `Āmir stepped forward and addressed his clansmen among the Anşār, calling on them to support him. When they recognized him and understood his purpose, they abused him, describing him as an enemy of God. He went back to the Quraysh saying some evil had befallen his people after he had left them.

Before Abū `Āmir left Madinah, the Prophet had called on him to believe in God and he recited the Qur’ān to him, but he stubbornly refused. The Prophet then prayed that he would die in a far away land, without support.

That was indeed his end. When the Battle of Uĥud was over and the Muslims were able to overcome its effects, he felt that the Prophet would move from strength to strength. He then fled to join Hercules, the Byzantine Emperor, and tried to persuade him to fight the Prophet. He promised him something to satisfy him and Abū `Āmir stayed in his court. He started to write to a group of hypocrites from his tribe, promising them that he would come at the head of a large army to defeat the Prophet. He asked them to establish an outpost where anyone he would be sending could stay, and where he himself would establish residence when he came. They started to build what ostensibly was a mosque at a place not far away from the Qubā’ Mosque.

The building was completed before the Prophet marched towards Tabūk. The hypocrites who built it came to the Prophet and asked him to come over and pray in their mosque, hoping that they would use that prayer as an endorsement of their action. They told the Prophet that they intended it to be used by the weak and the ill on a rainy night. However, God protected him against praying in such a place. He said to them: “We have embarked on a travel. So let it be until we come back, God willing.” When the Prophet was on his way back from Tabūk, and at a distance of one day’s travel from Madinah, or even less, the Angel Gabriel came down with the true story of this mosque intended for evil and to sow seeds of discord among the believers who used to pray in the Qubā’ Mosque which was founded right from the first day on piety. The Prophet dispatched some of his Companions to pull this other mosque down before he arrived in Madinah. 37

This is then the story of the mosque which was built by the hypocrites to further their designs against Islam. The Prophet was instructed not to pray there, but to pray in the first mosque built in the Islamic period, i.e. the Qubā’ Mosque which was founded on piety right from the first day. It was frequented by people who were keen to do everything that helped them to grow in purity, and “God loves those who purify themselves.” (Verse 108)

It was then at the time of the Prophet that a mosque for mischief making was built by the hypocrites, intended to scheme against Islam and to undermine the position of the Muslims. Its purpose was to promote unbelief and to provide a cover for those who plotted against the Muslim community, co-operating with the enemies of Islam while pretending to be believers. The same types of mosque are still being established in a great variety of forms, making use of advanced evil. These may take the form of an activity which ostensibly seeks to promote Islam, but works in reality to obliterate or disform it or to deprive it of its true character. They may also establish regimes or social orders which raise a false religious banner, when in reality they undermine Islam. They can also take the form of organizations, books and research which take on a religious guise in order to pacify those who feel ill at ease as they see Islam being attacked by its enemies. These organizations and books try to quieten their worries, reassuring them that Islam is still in a healthy position.

Because there are so many masks and disguised places of mischief, it is important that they should be known and identified. They should be made to appear in their true colours, and their reality laid bare. If we do this, we will only be doing what was done to this mosque once its true nature was unmasked so clearly and powerfully:

“And there are those who have established a house of worship out of mischievous motives, to promote unbelief and disunity among the believers, and to provide an outpost for those who have already been warring against God and His Messenger. They will certainly swear: ‘We have only the best of intentions.’ God bears witness that they certainly are liars. Never set a foot there. Only a house of worship that from the very first day has been founded on piety is worthy of you standing to pray there. In it are men who love to grow in purity, for it God loves those who purify themselves. Who is better: a man who founds his building [motivated by a sense of] being God-fearing and seeking His goodly acceptance, or one who founds his building on the edge of a crumbling precipice, so that it tumbles with him in the fire of hell?

God does not guide the wrongdoers. The structure which they have built will continue to be a source of disquiet in their hearts, until their hearts are torn to pieces. God is All-knowing, Wise.” (Verses 107-110)

The inimitable Qur’ānic style draws here a very vivid picture showing the end which awaits every deceptive structure built close to a real mosque or centre of piety, and intended to play the same role as that of the first such mosque built by the hypocrites of Madinah. It reassures the true advocates of faith who are keen to purge themselves of the evil designs of the enemies of Islam: “Who is better: a man who founds his building [motivated by a sense of] being God-fearing and seeking His goodly acceptance, or one who founds his building on the edge of a crumbling precipice, so that it tumbles with him in the Fire of Hell? God does not guide the wrongdoers.” (Verse 109)

Let us pause for a moment to look at the solid foundations of a building established on fear of God. It is firm, solid and well established. Let us then look at the other side and see the swift and violent movement which shakes the deceptive structure. It is founded on the edge of a precipice which is crumbling, about to collapse. We see it now shaking, sliding and falling into a deep precipice. And that precipice is the fire of hell. For God provides no guidance for the unbelievers who have built this edifice to use it as a place of scheming against Islam and the Muslims.

This remarkably vivid scene which is full of movement is painted and brought alive with just a few words, which reassure the advocates of the truth that the scheming of the hypocrites and the unbelievers will come to nought. Thus those who build their structure on a proper foundation of fear of God will be able to face up to others who scheme against this religion of Islam.

The sūrah paints another remarkable scene showing the effects on the evil builders of their deceptive structure: “The structure which they have built will continue to be a source of disquiet in their hearts, until their hearts are torn to pieces. God is All-knowing, Wise.” (Verse 110) The edge has crumbled and the ill-intended structure built on it has collapsed and fallen into the precipice, into the fire of hell, and good riddance! Yet the effects of that building remain in the hearts of its builders in the form of doubt, worry and confusion. It will continue to deprive them of any comfort and stability until their hearts are torn into pieces and collapse from their positions.

The image of a collapsing building is complementary to that of doubt, instability and worry. The first depicts a physical picture and the other a mental one. Both are held side by side in the remarkable scene painted by the inimitable Qur’ānic style.

They also complement each other in practical human situations in every age. The deviant schemer will always be shaken, confused, unstable, worried lest his reality is unmasked. This is perhaps the secret of the surpassing excellence of the Qur’ān. It depicts feelings with artistic beauty and remarkable complementarity and contrast.

At the same time it maintains simplicity and clarity of expression and vividness in its imagery.

Beyond all this there is a definite purpose served by the unmasking of the true nature of the mosque built by the hypocrites, and by the classifying of the community into those levels of belief. Thus the path is charted for the Islamic movement and its field of operation is clearly drawn.

As it was revealed, the Qur’ān was providing leadership, direction and education for the Muslim community, and preparing it to undertake its great task. The Qur’ān will not be properly understood unless it is taken within its great field of operation. It will only be understood by people who undertake to move with it along its clear path.