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.

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)

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.

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.

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.

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.

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)

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)

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.

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.

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)

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.

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.

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.

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.