Transliteration:( Famaa lakum fil munaafiqeena fi'ataini wallaahu arkasahum bimaa kasaboo; A' tureedoona an tahdoo man adallal laahu wa many yudli lillaahu falan tajida lahoo sabeelaa )
275. When the truth dawned upon the Muslims about those hypocrites who did not join the Muslims in holy wars but instead conspired with the infidels against them, they had become apostates religious rebels, and traitors of their land. As such they are liable to be put to death.
Regarding them, there were two groups of the Companions. Some taking into account their outward faith were not in favour of their death penalty, while the second group, inÂ
consideration of their apostasy and treachery were in favor of imposing the death penalty on them.
Allah Almighty sided with the second group. From this, we learn that the punishment for apostasy is death. Furthermore, anyone who corrobarates with the infidels to conspire against the Muslims is entitled to a death penalty, even though he may be reciting the Kalima.
In addition, after the outward show of faith, the display of infidelity is apostasy. The hypocrites were liars from the outset, though outwardly they were professing to be Muslims. After their show of this treachery they became apostates.
276.Reason for its revelation:
This verse is revealed concerning those hypocrites who did not find the existing conditions in Madina to their liking but left with the Holy Prophet صلى الله عليه وآله وسلم to participate in the Battle of Badr. On the way, they deserted the Muslims and went to Makkah in order to join the ranks of the polytheists.
There was a difference of opinion amongst the Muslims concerning this group, whether they are hypocrites or as clear infidels, and at an opportune moment should they be put to death for their treachery or not?
In response to this question, the above verse was revealed. Hence, there is no inconsistency, with regard to the contents of this verse. (TAFSEER ROOHUL BAYAAN.) From it, we learn that sometimes friendship with infidels can become a cause of apostasy.
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88. Then what is the matter with you that you are divided into two parties about the hypocrites Allah has cast them back because of what they have earned. Do you want to guide him whom Allah has made to go astray And he whom Allah has made to go astray, you will never find for him a way. 89. They wish that you reject faith, as they have rejected, and thus that you all become equal (like one another). So take not Awliya’ from them, till they emigrate in the way of Allah. But if they turn back, take (hold of) them and kill them wherever you find them, and take neither Awliya’ nor helpers from them. 90. Except those who join a group, between you and whom there is a treaty (of peace), or those who approach you with their breasts restraining from fighting you as well as fighting their own people. Had Allah willed, indeed He would have given them power over you, and they would have fought you. So, if they withdraw from you, and fight not against you, and offer you peace, then Allah has made no way for you against them. 91. You will find others that wish to have security from you and security from their people. Every time they are sent back to Fitnah, they yield thereto. If they withdraw not from you, nor offer you peace, nor restrain their hands, take (hold of) them and kill them wherever you Thaqiftumuhum. In their case, We have provided you with a clear warrant against them.
Allah criticizes the believers for disagreeing over the hypocrites. There are conflicting opinions over the reason behind revealing this Ayah. Imam Ahmad recorded that Zayd bin Thabit said that Messenger of Allah marched towards Uhud. However, some people who accompanied him went back to Al-Madinah, and the Companions of the Messenger of Allah divided into two groups concerning them, one saying they should be killed and the other objecting. Allah sent down,
(Then what is the matter with you that you are divided into two parties about the hypocrites) The Messenger of Allah said,
(She (Al-Madinah) is Taybah, and she expels filth, just as the billow expels rust from iron.) The Two Sahihs also recorded this Hadith. Al-`Awfi reported that Ibn `Abbas said that the Ayah was revealed about some people in Makkah who said they embraced Islam, yet they gave their support to the idolators. One time, theses people went out of Makkah to fulfill some needs and said to each other, “If we meet the Companions of Muhammad, there will be no harm for us from their side.†When the believers got news that these people went out of Makkah, some of them said, “Let us march to these cowards and kill them, because they support your enemy against you.†However, another group from the believers said, “Glory be to Allah! Do you kill a people who say as you have said, just because they did not perform Hijrah or leave their land Is it allowed to shed their blood and confiscate their money in this case†So they divided to two groups, while the Messenger was with them, and did not prohibit either group from reiterating their argument. Thereafter, Allah revealed,
(Then what is the matter with you that you are divided into two parties about the hypocrites) Ibn Abi Hatim recorded this Hadith. Allah said,
(Allah has cast them back because of what they have earned.) meaning, He made them revert to, and fall into error. Ibn `Abbas said that,
(Arkasahum) means, `cast them’ . Allah’s statement,
(because of what they have earned) means, because of their defiance and disobedience to the Messenger and following falsehood.
(Do you want to guide him whom Allah has made to go astray And he whom Allah has made to go astray, you will never find for him a way.) meaning, there will be no path for him, or way to guidance. Allah’s statement,
(They wish that you reject faith, as they have rejected, and thus that you all become equal.) means, they wish that you fall into misguidance, so that you and they are equal in that regard. This is because of their extreme enmity and hatred for you. Therefore, Allah said,
(So take not Awliya’ from them, till they emigrate in the way of Allah. But if they turn back,) if they abandon Hijrah, as Al-`Awfi reported from Ibn `Abbas. As-Suddi said that this part of the Ayah means, “If they make their disbelief public.â€
Allah excluded some people;
(Except those who join a group, between you and whom there is a treaty (of peace),) meaning, except those who join and take refuge with a people with whom you have a pact of peace, or people of Dhimmah, then treat them as you treat the people with whom you have peace. This is the saying of As-Suddi, Ibn Zayd and Ibn Jarir. In his Sahih, Al-Bukhari recorded the story of the treaty of Al-Hudaybiyyah, where it was mentioned that whoever liked to have peace with Quraysh and conduct a pact with them, then they were allowed. Those who liked to have peace with Muhammad and his Companions and enter a pact with them were allowed. It was reported that Ibn `Abbas said that this Ayah was later abrogated by Allah’s statement,
(Then when the Sacred Months have passed, kill the idolators wherever you find them) Allah said,
(or those who approach you with their breasts restraining) referring to another type of people covered by the exclusion from fighting. They are those who approach the Muslims with hesitation in their hearts because of their aversion to fighting the Muslims. They do not have the heart to fight with the Muslims against their own people. Therefore, they are neither with nor against Muslims.
(Had Allah willed, indeed He would have given them power over you, and they would have fought you.) meaning, it is from Allah’s mercy that He has stopped them from fighting you.
(So, if they withdraw from you, and fight not against you, and offer you peace,) meaning, they revert to peace,
(then Allah has opened no way for you against them), you do not have the right to kill them, as long as they take this position. This was the position of Banu Hashim (the tribe of the Prophet ), such as Al-`Abbas, who accompanied the idolators in the battle of Badr, for they joined the battle with great hesitation. This is why the Prophet commanded that Al-`Abbas not be killed, but only captured. Allah’s statement, d
(You will find others that wish to have security from you and security from their people.) refers to a type of people who on the surface appear to be like the type we just mentioned. However, the intention of each type is different, for the latter are hypocrites. They pretend to be Muslims with the Prophet and his Companions, so that they could attain safety with the Muslims for their blood, property and families. However, they support the idolators in secret and worship what they worship, so that they are at peace with them also. These people have secretly sided with the idolators, just as Allah described them,
(But when they are alone with their Shayatin, they say: “Truly, we are with you.â€). In this Ayah, Allah said,
(Every time they are sent back to Fitnah, they yield thereto.) meaning, they dwell in Fitnah. As-Suddi said that the Fitnah mentioned here refers to Shirk. Ibn Jarir recorded that Mujahid said that the Ayah was revealed about a group from Makkah who used to go to the Prophet ï´¿in Al-Madinahï´¾ pretending to be Muslims. However, when they went back to Quraysh, they reverted to worshipping idols. They wanted to be at peace with both sides. Allah commanded they should be fought against, unless they withdraw from combat and resort to peace. This is why Allah said,
(If they withdraw not from you, nor offer you peace) meaning, revert to peaceful and complacent behavior,
(nor restrain their hands) refrain from fighting you,
(take (hold of) them), capture them,
(and kill them wherever you Thaqiftumuhum.), wherever you find them,
(In their case, We have provided you with a clear warrant against them), meaning an unequivocal and plain warrant.
116.The problem of the hypocrites is discussed here. They had outwardly embraced Islam in Makka and in other parts of Arabia, but instead of migrating to the Domain of Islam they continued co live among their own people who were unbelievers, taking part in all their hostile machinations against Islam and the Muslims. It was not easy for the Muslims to decide how to deal with such people. Some were of the opinion that since they professed Islam, performed Prayers, fasted and recited the Qur’an they could not be treated as unbelievers. Here God pronounces His judgement on this issue.
Unless the following is made clear at this point, the reader is likely to miss the real object of not only this verse but of all those verses in which believers who have failed to migrate are characterized as hypocrites. The fact is that after the Prophet (peace be on him) migrated to Madina the Muslims came to possess a piece of territory where they could fulfil the dictates of their faith. At that time all Muslims who suffered from the pressures and constraints imposed on them by the unbelievers, and who did not enjoy the freedom to practise their religion, were directed to migrate to Madina, the Domain of Islam. It was in these circumstances that all those believers who were in a position to migrate to Madina, but who failed to do so because their hearth and home, kith and kin, and their material interests were dearer to them than Islam, were declared hypocrites. Those who were not really in a position to migrate were reckoned as ‘feeble’ see( verse 98 below).
It is obvious that Muslims living in non-Islamic territories can be called hypocrites only when the Domain of Islam either extends a general invitation to all of them or at least leaves its doors open to them. In such circumstances, all Muslims who are neither engaged in trying to transform the non-Islamic territory into a Domain of Islam nor inclined to migrate to the latter despite their ability to do so, will be deemed hypocrites. But if the Domain of Islam neither invites them nor even keeps its doors open for them, then they obviously cannot be declared hypocrites merely because of their failure to migrate. Such persons would be considered hypocrites only if they did something too outrageous to be consistent with true faith.
117. God has returned them whence they came because of their duplicity, their excessive hankering after their material interests, and their preference for the good of this world over that of the Next. Those people had indeed tried to extricate themselves from the grip of unbelief and to advance towards Islam. To be a true Muslim calls for single-mindedness. It requires a willingness to sacrifice all interests and advantages that are in conflict with the interests of Islam. It requires a faith in the Hereafter strong enough to enable a man to cheerfully sacrifice all worldly advantages for the sake of his eternal happiness. Since those people lacked these qualities they retraced their steps. Could there be any doubt about the stuff they were made of?
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