hearts are torn to pieces. God is All-knowing,
Wise. (110)
ÒΟŠÅ3ym
∩⊇⊃∉∪
š⎥⎪Ï%©!$#uρ
(#ρä‹sƒªB$#
#Y‰Éfó¡tΒ
#Y‘#uÅÑ
#\øà2uρ
$K)ƒÌøs?uρ
š⎥÷⎫t/
š⎥⎫ÏΖÏΒ÷σßϑø9$#
#YŠ$|¹ö‘Î)uρ
ô⎯yϑÏj9
šUu‘%tn
©!$#
…ã&s!θß™u‘uρ
⎯ÏΒ
ã≅ö6s%
4
£⎯àÎ=ósuŠs9uρ
÷βÎ)
!$tΡ÷Šu‘r&
ωÎ)
4©o_ó¡ßsø9$#
(
ª!$#uρ
߉pκô¶tƒ
öΝåκ¨ΞÎ)
šχθç/É‹≈s3s9
∩⊇⊃∠∪
Ÿω
óΟà)s?
Ïμ‹Ïù
#Y‰t/r&
4
î‰Éfó¡yϑ©9
}§Åc™é&
’n?tã
3“uθø)−G9$#
ô⎯ÏΒ
ÉΑ¨ρr&
BΘöθtƒ
‘,ymr&
βr&
tΠθà)s?
Ïμ‹Ïù
4
Ïμ‹Ïù
×Α%y`Í‘
šχθ™7Ïtä†
βr&
(#ρã£γsÜtGtƒ
4
ª!$#uρ
=Ïtä†
š⎥⎪ÌÎdγ©Üßϑø9$#
∩⊇⊃∇∪
ô⎯yϑsùr&
š[¢™r&
…çμuΖ≈u‹ø⊥ç/
4’n?tã
3“uθø)s?
š∅ÏΒ
«!$#
Aβ≡uθôÊÍ‘uρ
îöyz
Πr&
ô⎯¨Β
}§¢™r&
…çμuΖ≈u‹ø⊥ç/
4’n?tã
$xx©
>∃ãã_
9‘$yδ
u‘$pκ÷Ξ$$sù
⎯ÏμÎ/
’Îû
Í‘$tΡ
tΛ©⎝yγy_
3
ª!$#uρ
Ÿω
“ωöκu‰
tΠöθs)ø9$#
š⎥⎫ÏϑÎ=≈©à9$#
∩⊇⊃®∪
Ÿω
ãΑ#t“tƒ
ÞΟßγãΖ≈uŠø⊥ç/
“Ï%©!$#
(#öθuΖt/
Zπt7ƒÍ‘
’Îû
óΟÎγÎ/θè=è%
HωÎ)
βr&
yì©Üs)s?
óΟßγç/θè=è%
3
ª!$#uρ
íΟŠÎ=tæ
íΟŠÅ3ym
∩⊇⊇⊃∪
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.
Where Hypocrisy is Hardest
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
186
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.
34 The Battle of Nihāwand was a major battle the Muslims fought against the Persian Empire only a
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.
The Gap Separating Faith and Hypocrisy
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.
Those Who Lead the Way
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