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 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.

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.

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.