Overview (Verses 107 - 110)

Finally those who had repented after they had stayed behind are addressed directly: “Say to them: ‘Do as you will. God will see your deeds, and so will His Messenger, and the believers; and in the end you shall be brought before Him who knows all that is beyond the reach of human perception and all that is manifest when He will tell you what you used to do.’” (Verse 105) The Islamic system is based on faith as well as action that gives credence to professed beliefs. The real proof of their repentance is their action which is apparent to all. It is seen by God, His Messenger and the believers. In the hereafter, they are returned to the One whose knowledge encompasses what is manifest and what is thought to be hidden, as well as physical actions and inner feelings.

Regretting slips and mistakes and repenting past errors do not represent the end. It is the action that follows such repentance that counts. It may either give credence to such feelings of regret and build new actions on their basis or undermine them and deprive them of their value. 

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

Awaiting God’s Judgement

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

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

Al-Ţabarī reports on the authority of Ibn `Abbās: “After the revelation of the verse which says, “Take a portion of their money as charity, so that you may cleanse and purify them thereby,” the Prophet took money from Abū Lubābah and his companions and gave it away in charity on their behalf. There remained three more who did not chain themselves like Abū Lubābah. They were neither excused nor given any mention. They were in dire trouble and felt the whole earth too tight for them. It is in reference to these that God says: “And yet there are others who must await God’s judgement. He will either punish them or turn to them in His mercy. God is All-knowing, Wise.” (Verse 106) Some people said that these people were ruined as no acceptance of their repentance had been mentioned, while others continued to hope that they would be forgiven by God. Thus, their cases were deferred for judgement by God Himself. Then the later verses were revealed which state: “God has assuredly turned in His mercy to the Prophet, the Muhājirīn and the Anşār, who followed him in the hour of hardship, when the hearts of a group of them had almost faltered. Then again He turned to them in mercy; for He is compassionate towards them, merciful. And [so too] to the three who were left behind.” (Verses 117-118) Thus they were included among those to whom God has turned in His mercy. This report sounds more authentic.

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

Houses of False Worship

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

Because there are so many masks and disguised places of mischief, it is important that they should be known and identified. They should be made to appear in their true colours, and their reality laid bare. If we do this, we will only be doing what was done to this mosque once its true nature was unmasked so clearly and powerfully: “And there are those who have established a house of worship out of mischievous motives, to promote unbelief and disunity among the believers, and to provide an outpost for those who have already been warring against God and His Messenger. They will certainly swear: ‘We have only the best of intentions.’ God bears witness that they certainly are liars. Never set a foot there. Only a house of worship that from the very first day has been founded on piety is worthy of you standing to pray there. In it are men who love to grow in purity, for it God loves those who purify themselves. Who is better: a man who founds his building [motivated by a sense of] being God-fearing and seeking His goodly acceptance, or one who founds his building on the edge of a crumbling precipice, so that it tumbles with him in the fire of hell? God does not guide the wrongdoers. The structure which they have built will continue to be a source of disquiet in their hearts, until their hearts are torn to pieces. God is All-knowing, Wise.” (Verses 107-110)

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

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

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

The sūrah paints another remarkable scene showing the effects on the evil builders of their deceptive structure: “The structure which they have built will continue to be a source of disquiet in their hearts, until their hearts are torn to pieces. God is All-knowing, Wise.” (Verse 110) The edge has crumbled and the ill-intended structure built on it has collapsed and fallen into the precipice, into the fire of hell, and good riddance!

Yet the effects of that building remain in the hearts of its builders in the form of doubt, worry and confusion. It will continue to deprive them of any comfort and stability until their hearts are torn into pieces and collapse from their positions.

The image of a collapsing building is complementary to that of doubt, instability and worry. The first depicts a physical picture and the other a mental one. Both are held side by side in the remarkable scene painted by the inimitable Qur’ānic style. They also complement each other in practical human situations in every age. The deviant schemer will always be shaken, confused, unstable, worried lest his reality is unmasked. This is perhaps the secret of the surpassing excellence of the Qur’ān. It depicts feelings with artistic beauty and remarkable complementarity and contrast. At the same time it maintains simplicity and clarity of expression and vividness in its imagery.

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

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