In the Shade of the Qur'an by Sayyid Qutb

In this passage the surah speaks about the hypocrites. In the first instance it depicts their attitude towards the Prophet and the Qur’an, then their attitude to fighting which God requires Muslims to undertake in the service of His cause. Finally, it reveals their attitude towards the Jews and their conspiring with them against Islam and the Muslim community.

It should be remembered that hypocrisy first started in Madlnah. It did not exist in Makkah, as the situation there made it totally unnecessary. In Makkah, the Muslims suffered persecution and no one needed to appease them. When God facilitated support for Islam with its acceptance by the two tribes of Madinah, the Aws and the Khazraj, the new faith spread into all clans and families. There were Muslims in every home in Madinah. Some, however, hated to see the Prophet and Islam gaining power but dared not make their hostility public.

Therefore, they pretended to be Muslim when in reality they were full of hatred for Islam. They were also keen for ill fortune to befall the Prophet and his Companions. Their chief was ‘Abdullah ibn Ubayy ibn Salul.

A Jewish community also lived in Madinah. The Jews had a military and economic presence as well as organizational strength at the time the Prophet settled in Madinah. They also hated the Prophet, his faith and his followers. The presence of such Jews offered encouragement to the hypocrites: essentially, the two groups were united in their hatred of Islam and the Muslims. As a result, they conspired and exploited every opportunity to undermine the Muslim community. When the Muslim community experienced difficult circumstances, their opponents made their hostility all the more apparent; and when the Muslims enjoyed good times, they resorted to covert action and wicked conspiracy. Up to the middle of the Prophets stay in Madinah, these two groups represented a real danger to Islam and the Muslim community.

Repeated mention of the hypocrites and their schemes occur in the surahs revealed in Madinah, and in which they come in for clear denunciation. Their contacts with the Jews and cooperation with them is also referred to in such revelations. In the present passage, we have such references to both the hypocrites and the Jews.

Some of them listen to you, but no sooner do they leave your presence than they [scornfully] say to those endowed with knowledge: 'What is it that he said just now?’ Such are the ones whose hearts God has sealed, and who follow their desires. (Verse 16)

The phrase, 'some of them , may refer to the unbelievers who were the subject of discussion in the first passage of the surah. In this case, the hypocrites are considered as a group of unbelievers, although they conceal their reality. In this sense, the surah is referring to their true status. On the other hand, the phrase may refer to the Muslims, considering that the hypocrites were integrated with them, pretending to belong to their community. They were indeed treated as Muslims, as Islam requires us to deal with people on the basis of what they profess to be. In either case, however, they are hypocrites as their description in the surah and their deeds indicate.

The hypocrites’ question, after they had listened to the Prophet, shows how they only pretended to pay attention to what he was saying when their minds were inattentive, preoccupied with other things, or rather were sealed altogether. It also suggests an implicit ridicule. Since they address their question to people endowed with knowledge asking about the meaning of what they heard, they imply that what Muhammad said was incomprehensible. Despite having paid attention to it, they still could not understand its meaning. It further implies ridicule of those knowledgeable people who attended carefully to everything the Prophet said, making an effort to understand it fully and memorize it, as the Prophets Companions used to do. In this way, using blatant or subtle mockery, these hypocrites asked them to repeat the Prophet s words. In all these possibilities we see wickedness, deep resentment and hatred: “Such are the ones whose hearts God has sealed, and who follow their desires.” 16)

Such is the condition of the hypocrites. Those who follow Divine guidance, however, are totally different:

As for those who accept Divine guidance, God increases them in guidance and causes them to grow in the quality of God-fearing.

(Verse 17)

The order of reporting events in this verse calls for reflection. The believers start by accepting guidance, and God rewards them by increasing this guidance so that they do not err. He further gives them an even more profound reward, as He “causes them to grow in the quality of God-fearing." This quality makes a persons heart always apprehensive, feeling that God is watching him, fearing that he might incur Gods displeasure whilst hoping to earn His pleasure, and ashamed that God may see him in a situation of which He disapproves. Such a keen sensitivity is the essence of being God-fearing. It is a great prize which God grants to whomever He chooses of His servants when they accept His guidance and strive to earn His pleasure. Guidance, sensitivity and being God-fearing describe a condition that is the opposite of the hypocrisy described in the previous verse.

The surah picks up its description of the hypocrites who leave the Prophets presence having understood nothing of his teachings, which aim to enhance peoples fear of God, and remind them of what is certain to come of reckoning and requital:

Are they waiting for the Last Hour to come upon them of a sudden?

Its portents have already come; but once it has arrived, what benefit will it then be to them if they take heed? (Verse 18)

What do these people who sit with the Prophet and later leave, having understood or learnt nothing, wait for? Are they waiting for the Last Hour to come upon them all of a sudden while they are preoccupied with worldly matters? Well, the portents of the Last Hour have already come, as have its signs. The revelation of the last Divine message is the clearest of all these portents. It announces that it is the last warning before the appointed time for the Last Hour. The Prophet is quoted as saying: “I was sent with my message, nothing separates me from the Last Hour more than what separates my two fingers.” [Related by al-Bukharl and Muslim.] If time appears to have extended long since the Prophet’s time, we should remember that God’s days are different from our days. According to God’s reckoning, its first signs have already come. No reasonable person should allow it to come upon him all of a sudden, when he can no longer attend to a duty: “Once it has arrived, what benefit will it then be to them if they take heed?” This serves as a strong reminder to those who are oblivious.

The surah then addresses the Prophet and the well-guided people who follow him telling them to follow a different course based on true knowledge, remembrance of God and seeking His forgiveness and feeling that He watches over them and knows everything about them. They will then be on their guard as they await the Last Hour:

Know, then, that there is no deity other than God, and pray to Him to forgive you your sins, and to forgive all believing men and women. God knows all your comings and goings, as well as your abiding at rest. (Verse 19)

This directive points first of all to the need to always remember the first truth which the Prophet and those who follow him uphold:

“Know, then, that there is no deity other than God” Once this truth is firmly established in man’s conscience, other directives are given:

“And pray to Him to forgive you your sins.” This is said to the Prophet whom God has already forgiven his past and future sins, because it is the duty of every believer who is aware that his efforts fall short of fulfilling his duty, no matter how hard he tries. In this way, every believer feels that his prayer for forgiveness serves as an aspect of glorifying God and thanking Him for His forgiveness. Moreover, it is a lesson to the Prophet’s Companions and followers who know his high position with his Lord, yet see that he is instructed to remember God and to pray to Him for forgiveness for himself and all believers, men and women. They know that God always answers the Prophet’s prayers. They then feel that God has bestowed on them a great blessing by sending them this noble Prophet and instructing him to pray to Him to forgive them. Thus, they are sure that He will forgive them their sins.

The final point in this directive is that “God knows all your comings and goings, as well as your abiding at rest." (Verse 19) Thus a believer feels both reassurance and fear at the same time. He is reassured that he is under Gods care wherever he is, and he is in fear because God knows every feeling and thought he may have, and is aware of his every secret.

This is all part of education that keeps a believer always on the look out, keen to remain always on the right track.

The surah describes the attitude of the hypocrites to fighting for Gods cause and their utter cowardice when it is made obligatory upon Muslims. It exposes their true feelings about the whole idea of fighting, and explains what awaits them if they persist with hypocrisy. It warns them that they have to purge their hearts of hypocrisy, be true in their response to God and join the Muslim ranks with sincerity of purpose:

The believers say: 'Would that a surah had been revealed. * Yet when a surah of clear import is revealed, and fighting is mentioned in it, you see those who are sick at heart staring at you like one who is about to faint for fear of death. Far better for them would be obedience and an appropriate word. Moreover, when fighting is decided upon, it is better for them to be true to God. If you turn away now, is it to be expected of you that you will spread corruption in the land and break your ties of kinship? It is such as these whom God rejects, leaving them deaf and blind. Will they not, then, try to understand the Quran? Or are there locks on their hearts? Verses 20-24)

The believers express their wishes for a new surah to be revealed because they love the Qur’an and find in every part of it something that appeals to them and warms their hearts. Alternatively, this expression may be indicative of their desire to have certain aspects of jihad and fighting outlined to them. Therefore they say: “Would that a surah had been revealed.” (Verse 20)

We are then told that a surah with clear import that admits no divergence of opinion has been bestowed from on high. “Fighting is mentioned in it” which means that this surah gives an order to the Muslim community to fight for Gods cause, or outlines a ruling concerning those who disobey such an order. This is seen as a calamity by the hypocrites: they lose control of their feelings and their pretence is exposed. They appear weak, cowardly and spineless. Their pathetic condition is described in full colours: “you see those who are sick at heart staring at you like one who is about to faint for fear of death” (Verse 20) This is a unique way of describing extreme fear, one that shows them shaking with fear, too weak to stand up. This inimitable image applies to everyone deprived of faith, true courage and a sense of shame when they face the possibility of death in war. This is the true nature of the hypocrites who are sick at heart.

When all false appearances are shed and the reality of cowardice is exposed, the hand of faith is stretched out to offer them what strengthens their resolve and gives them power if they would only take it with sincerity: “Far better for them would be obedience and an appropriate word. Moreover, when fighting is decided upon, it is better for them to be true to God” (Verses 20—21) Undoubtedly, this is better for them than a scandal that exposes them as trembling, spineless cowards. It is better for them to be obedient to Gods order, reassured that it is for their benefit and the benefit of their community, and to say a good, appropriate word expressing sincerity and purity of heart.

When matters are resolved and fighting is decided upon, it is even better for them to be true to what they claim of commitment to His cause, manifesting this commitment with unwavering resolve and determined action. He will then give them added power and clear support that removes hardship, lightens the danger and ensures that they enjoy one of two noble prospects: either victory and safety on the one hand or martyrdom and admittance to heaven on the other. Such is the gift of faith that replaces fear with reassurance and weakness with courage and resolve.

The surah then addresses them directly, threatening them with dire consequences should their cowardice persist to the point where they abandon Islam altogether and revert to outright unbelief: “If you turn away now, is it to be expected of you that you will spread corruption in the land and break your ties of kinship?' (Verse 22) The interrogative form, ' is it to be expected of you , suggests that this is likely and gives a warning that this will lead them back into the ignorance that prevailed in their community before it was reformed by Islam. This is a state that makes people spread corruption and sever their ties of kinship.

Having made this direct address, the surah then speaks about them, rather than to them, showing what happens should matters reach the point they have been warned against: “A is such as these whom God rejects, leaving them deaf and blind. Will they not, then, try to understand the Qur'an? Or are there locks on their hearts?' (Verses 23- 24) is such as these' who persist with hypocrisy until they finally discard all pretence of belief in Islam who are the ones whom God rejects. He leaves them deprived of guidance, ‘deaf and blind' They have not lost their hearing or their eyesight, but they have put these faculties to no use. Alternatively, they have deliberately stopped themselves from understanding what they hear and see. Thus, their faculties no longer function.

A rhetorical question is then asked: “Will they not, then, try to understand the Qur'an?' (Verse 24) When people try to understand the Qur’an, they see things in full clarity. They see the light. Their hearts and feelings enjoy new vigour and their souls are full of life. “Or are there locks on their hearts?' (Verse 24) When hearts are thus locked they are deprived of the light the Qur’an spreads; they are in complete darkness.

The surah then shows the reason that made the hypocrites turn away from faith after having come close to it. We learn that this was because they conspired with the Jews of Madinah and promised them help and support:

Those who turn their backs after guidance has been given to them are seduced by Satan who fills them with false hopes. That is because they say to those who abhor all that God has revealed, 'We will obey you in some matters, ’ but God knows all their secret schemes.

(Verses 25-26)

The first of these two verses gives a physical image of the hypocrites abandoning Divine guidance after they came to know it. It is an image which shows them turning their backs and going away. It tells of what lies behind all this: it is Satan whispering to them and delivering all manner of temptations. Thus we see their movement for what it is in reality and appearance. The surah then tells us why Satan has such power over them, making them turn their backs on the truth after they knew it: “ That is because they say to those who abhor all that God has revealed, 'We will obey you in some matters'(Verse 26)

The Jews of Madinah were the first to hate what God revealed.

They expected that Gods final message would be given to them, with the last messenger chosen from among their own kind. They used to tell the pagan Arabs about this expected message and that its time was close to hand, saying that the new prophet would lead them and ensure that they would have power and that they would regain their kingdom.

God, however, chose His last messenger from a different branch of Abraham’s seed. This made them hate his message all the more. When the Prophet migrated to Madinah, they hated his arrival there because they felt it threatened their own position. Therefore, they were hostile towards him from his very first day in Madinah. When they realized that they were no match for the Muslims in open warfare, they resorted to wicked scheming and conspiracies. They were joined in this by all those bearing a grudge against Islam and every hypocrite. This war between them and the Prophet continued, going to and fro, until the Prophet removed them from Madinah and then ensured that the Arabian Peninsula would remain totally for Islam.

Those hypocrites who turned their backs on Divine guidance said to the Jews: "We will obey you in some matters." Most probably this refers to their wicked schemes and conspiracies against Islam and the Prophet. "But God knows all their secret schemes." (Verse 26) This is a comment that implies a stern warning. What harm can their schemes produce when they are all known to God and exposed to His might?

This is followed by an open threat, one that puts them in the hands of Gods own troops as they approach the ends of their lives: “How will they feel when the angels gather them in death, striking their faces and their backs?' (Verse 27) Here, we have another image of the utter humiliation suffered by the hypocrites. They are at the point when they depart from this life. Weak and powerless, they are about to start their second life, but this commences with their faces and backs being smitten.

This happens to them at the point of death, when they are in utter distress. They are indeed completely forsaken: “ That is because they follow what incurs God's anger, and hate what pleases Him. Therefore, He will surely make all their deeds come to nothing.” (Verse 28) They brought themselves to this end. It is they who have been hypocrites, disobeying God and conspiring with His enemies and the enemies of His messenger.

It is they who hated what pleases God and adopted what incurs His displeasure. “ Therefore, He will surely make all their deeds come to nothing." (Verse 28) They used to admire their own deeds, thinking themselves clever as they schemed against the believers. Now they see how these deeds swell and grow only to be lost and to come to nothing.

At the end of this passage, they are warned that God may decide to expose them to the Prophet and the Muslims. They will then be known to all for what they really are: hypocrites living among Muslims, pretending to belong to them but conspiring against them:

Do those who are sick at heart assume that God will never bring their malice to light? Had We so willed, We could have pointed them out to you, and you would have recognized them by their marks; but you will most certainly recognize them by the tone of their speech. God knows all that you people do. Most certainly We shall put you to the proof to see who of you strive hard and remain firm; and We shall test the truth of your assertions. verses 29-31)

The hypocrites thought that they were adept in hiding their reality, making the Muslims think they were like them, true believers. The surah shows how naive their thinking is and threatens them with an exposure that makes all their grudges known to the Muslims. God says to His messenger: “Had We so willed. We could have pointed them out to you, and you would have recognized them by their marks” (Verse 30) This means that if God so wishes, He could point them out to the Prophet by name and position so he can recognize them from their features. This verse was revealed before God actually made some of them known to him by name. Nevertheless, the way they speak and their twisting of words and meanings, and the manner in which they address you tells you of their hypocrisy: “but you will most certainly recognize them by the tone of their speech.” (Verse 30) A comment is then added emphasizing Gods knowledge of every deed and its motives: “ God knows all that you people do” (Verse 30) Nothing escapes His perfect knowledge.

Then follows God’s promise to test the Muslim community as a whole so as to distinguish those who strive for His cause and remain steadfast through all difficulties. These people will then be known to all, with everything about them made clear. No confusion will persist, and the whole issue of hypocrisy and the hypocrites will be sorted out: “Most certainly We shall put you to the proof to see who of you strive hard and remain firm; and We shall test the truth of your assertions.” (Verse 31)

God is fully aware of everyone’s true nature, as well as of their thoughts and inner feelings. He knows all this just as He knows what happens and what will happen. What need is there, then, for such a test? Who needs to know what the test will prove?

In His infinite wisdom, God deals with human beings on the basis of their nature, ability and potential. They do not know what He knows of inner facts. These must come into the open before they can know and understand them, and then make use of them. Testing people with what is good or bad, affluence and poverty, comfort and hardship certainly proves everyone’s metal. Through such tests people may even come to know certain things about themselves of which they were otherwise unaware. As for God’s knowledge of what the test reveals of people’s nature, this refers only to His knowledge of their reality as it is exposed to people and they too are able to see it. It is when people see this in a form they can comprehend that they are influenced by it.

It shapes their feelings and charts the direction in which their lives move according to the means available to them. In this way Gods purpose of testing people produces its results.

Nevertheless, believers always hope that they will not be put to Gods tests and also hope that they will be spared such difficulties. Yet, should they be tested with hardship, they remain patient in adversity, aware that there is a good purpose behind this test. They submit to God’s will, assured of His wisdom, and looking forward to His grace that follows the test. One devoted person, named al-Fudayl, was said to be in tears whenever he read this verse. He would appeal to God, saying:

“My Lord, do not test us, because if You do, the truth about us will be known and the curtains we put up will be drawn apart. We will then be in trouble.”