Overview (Verses 73 - 74)

All Out Effort to Fight Unbelievers

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.

Qatādah says: “This verse refers to `Abdullāh ibn Ubayy concerning an event when a man from the tribe of Juhaynah quarrelled with a man from the Anşār, with the first gaining the upper hand. `Abdullāh said to the Anşārī man: ‘Will you not support your brother? Our position with Muĥammad is similar to that of a man who feeds his dog until the dog becomes so fat and eats him.’ He further said: ‘When we go back to Madinah, the honourable among us will drive out the humble.’ A Muslim heard what he said and informed the Prophet who sent someone to ask him about it and he swore that he did not utter those words. God then revealed this verse making clear that he did.

Al-Ţabarī reports that the Prophet was once sitting in the shade of a tree when he said to his Companions who were with him: “A man will come soon, looking at you with the eye of the devil. Do not talk to him.” Shortly afterwards a blue looking man came over. The Prophet asked him: “Why do you and your friends speak ill of me?” The man went away and brought his friends who repeatedly swore that they had said nothing, until the Prophet pardoned them. God then revealed the verse which quotes their assertions: “They swear by God that they have said nothing wrong.” (Verse 74)

`Urwah ibn al-Zubayr and others report that this verse concerns a man called Al- Jallās ibn Suwayd who had a stepson called `Umayr ibn Sa`d. Al-Jallās once said: “If what Muĥammad says be true, then we are worse than these donkeys of ours.” `Umayr said: “You know that you are the dearest of all people to me, and I would rather spare you all harm. But you have said something which would put me in a very bad light if I report it, and would destroy me if I keep it to myself. One of these alternatives is easier than the other.” He went to the Prophet and told him, but al- Jallās denied having said it and swore to that effect. When these verses were revealed, he retracted and said: “I have certainly said this, but I am offered a chance to repent. I regret what I said and turn to God in repentance.” This was accepted.

All these reports, however, do not take account of the next statement in this verse, “They aimed at something which they could not attain.” (Verse 74) This supports the other reports which say that the verse refers to a group of hypocrites who plotted to kill the Prophet on his way back from Tabūk. It is useful to mention one of these reports.

Imām Aĥmad reports: “When the Prophet was on his way back from the expedition to Tabūk, he ordered someone to announce that he himself had taken a narrow climbing route and no one else should take it. The Prophet went along with the help of two of his Companions, Ĥudhayfah and `Ammār. A group of masked men soon came and attacked `Ammār as he was leading the Prophet’s camel, but `Ammār chased them hitting the faces of their camels. The Prophet told Ĥudhayfah to be patient with his camel until he dismounted. When `Ammār came back to the Prophet, he asked him whether he was able to recognize those people. `Ammār said: ‘I could recognize most of the camels but the people themselves were masked.’ The Prophet asked him whether he could find out what they wanted. `Ammār said: ‘God and His Messenger know best.’ The Prophet said: ‘They wanted to frighten the camel of God’s Messenger so that he would fall to the ground.’ `Ammār went to one of the Prophet’s Companions and said: ‘I appeal to you by God Almighty, do you know how many people were in that narrow route?’ The man said that they were fourteen. `Ammār said to him: ‘If you were with them, then they were fifteen.’ The Prophet named three of them who said: ‘By God we did not hear the Prophet’s announcer when he made the announcement and we were totally unaware what those people were up to.’ `Ammār said: ‘I bear witness that the other twelve are enemies of God and His Messenger in this life and on the Day of Judgement.’

This event betrays what those people harboured of ill intentions. Whether this event or a similar one is meant here, it remains very surprising that they should be so treacherous. The Qur’ān wonders at their attitude: “They had no reason to be spiteful, except that God and His Messenger had enriched them out of His bounty.” (Verse 74) Islam had caused them no harm to justify such hostility. The only reason that could be thought of was perhaps the wealth they were able to gain as a result of the advances made by Islam. It may be that the easy life they were able to lead accounted for their hostility!

This is followed by a clear verdict concerning their case: “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.” (Verse 74)

The door to repent and mend one’s ways remains wide open. Whoever is keen to do himself good, let him get in through that open door. But those who wish to continue along their evil path should also know their fate. They will be made to suffer God’s severe punishment in this life and in the life to come, while they can rely on no one’s support in this whole world. Since the alternatives have been made clear, they can make their choice.