Overview (Verses 11 - 12) The Ones Left Behind Having established the true nature of the pledge and referred to thoughts of breaking or honouring it, the surah now speaks of the desert Arabs who were left behind. They refused to accompany the Prophet on this expedition, entertaining no good thoughts about God, expecting defeat for the believers who were going to the Quraysh's own land, when it was the Quraysh that had attacked Madinah twice over a short period of time.9 The surah tells the Prophet of what excuses the desert Arabs would employ when they see him returning safely together with his Companions. They would realise that the treaty he had concluded with the Quraysh signified that the latter had climbed down. No matter how harsh its conditions may appear, the Quraysh now treated Muhammad (peace be upon him) and his followers as its equal, with whom it sought peace rather than confrontation. The surah also details the true reasons why these desert Arabs stayed behind, exposing their reality to the Prophet and the believers. It tells the Prophet of the rich war gains the Muslims would shortly achieve, and that these same Arabs would try to accompany them on their next encounter in order to receive a share of those. The surah tells the Prophet what he should say to them when this takes place. He must not allow them to be part of that expedition, which was certain to end in his favour. Only those present at al-Hudaybiyah would be permitted to accompany him. He was also to tell those Arabs left behind that they would be called upon to join the Muslims when they needed to fight other people known for their great war prowess. If they truly wanted to join the Muslim camp, they should join the Muslim army on that day, whatever outcome God may give them. If they obeyed, they would receive rich reward. If they turned away, as they did once before, they would be made to endure a painful suffering:

The desert Arabs who stayed behind will say to you, 'Our property and our families kept us busy; do then ask God to forgive us.' Thus they say with their tongues what is not in their hearts. Say: 'Who, then, can avert from you anything that God might have willed, whether it be His will to harm you or to confer a benefit on you? No! God is Ally aware of what you do.' No! You thought that the Messenger and the believers would never return to their families and this thought seemed pleasing to your hearts. You entertained such evil thoughts because you have always been devoid of goodness. As for those who will not believe in God and His Messenger; We have prepared a blazing fire for the unbelievers. To God belongs the dominion over the heavens and the earth. He forgives whoever He will and punishes whoever He will God is much forgiving, ever merciful. When you set forth on a course that promises war gains, those who previously stayed behind will say: "Let us come with you." They thus seek to alter God's words. Say: "You shall not come with us. God has already said so." They will then say: "You begrudge us [our shard." How little they understand. Say to the desert Arabs who stayed behind: "You will be called upon to fight against a people of great prowess in war: you will have to fight them unless they surrender. If you obey, God will reward you well; but if you turn away as you have done before, He will inflict on you painful suffering." (Verses 11-12)

The Qur'an does not merely reply to the excuses of those who stayed behind; it uses the occasion to treat minds and souls, identifying the points of weakness and deviation in order to treat them effectively. It then states those values that are true and permanent, as well as the proper basis on which to base attitudes and behaviour.

Those Arabs who stayed behind belonged to the tribes of Ghifar, Muzaynah, Ashja`, Aslam and others who lived in the area close to Madinah. They tried to excuse themselves, saying: "Our property and our families kept us busy." (Verse 11) This is no excuse. People will always have families and property. If having these is a good excuse to exempt anyone from their duties towards their faith, no one would ever fulfil such duties. They also asked the Prophet: "do then ask God to forgive us." (Verse 11) Even when they say this, they are not serious: "Thus they say with their tongues what is not in their hearts." (Verse 11) The reply given them stresses the truth of God's will that cannot be stopped or prevented by bravery in war or its avoidance. They are all subject to God's power, and He is fully aware of all things. His will controls everything as He determines: "say: Who, then, can avert from you anything that God might have willed, whether it be His will to harm you or to confer a benefit on you? No! God is fully aware of what you do." (Verse 11)

The question implies the instruction to submit to God's will and to obey His orders without hesitation. No hesitation will ever prevent harm or delay benefit. Excuses are no use, because nothing escapes God's knowledge and nothing affects the requital He decides on the basis of His perfect knowledge. This is a fitting directive, using the appropriate moment in order to heighten its effect.

"No! You thought that the Messenger and the believers would never return to their families and this thought seemed pleasing to your hearts. You entertained such evil thoughts because you have always been devoid of goodness." (Verse 12) Thus they are shown the truth of their attitude. Their true thoughts and intentions, which they thought were concealed, are placed before their very eyes. They thought that the Prophet and his Companions were going to their death, and that they would never return to their families in Madinah. They said of the Prophet: 'Is he going to fight those who attacked him in his home city and killed his Companions?' They allowed no room for the care God takes of those of His servants who are dedicated to His cause. Moreover, since they lacked motivation based on faith, they could not feel the importance of duty and that a duty must be fulfilled, regardless of the cost. Nor did they realise that obedience to the Prophet must not be based on any thought of gain or loss. It must be fulfilled as a duty, regardless of the outcome.

The thoughts they had seemed pleasing to their hearts. They could not see any other possibility. Their ill thoughts about God derived from the fact that their hearts had always been devoid of goodness. The surah uses a single Arabic word, bier, for the phrase 'devoid of goodness'. This word is normally used to describe a dead land where no plant can grow. The same applies to these Arab's hearts, as also to them generally. Their hearts are lifeless, yield nothing good. How else would a human heart be when it harbours no good thought of God, having severed its bond with Him? It must be bur, lifeless, heading for nothing good.