Overview 

Overview (Verses 15 - 17)

Fine Prospects

The surah then shows a glimpse of the prospects God has in store for the believers, contrary to all the unbelievers' thoughts. This is done in such a way that suggests that it is all going to happen soon: "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 share].' How little they understand." (Verse 15)

Most commentators on the Qur'an take this verse to refer to the conquest of Khaybar. This may be so, but the statement also gives clear impressions that do not necessarily relate to Khaybar. It suggests that the Muslims would soon achieve an easy victory. Those who previously stayed behind would realise that it would be so and hence they ask to join the Muslims. Perhaps what makes Qur'anic commentators specify Khaybar is that this occurred soon after al-Hudaybiyah. Indeed, it took place in the first month of year 7, less than two months after the signing of the treaty, and it brought the Muslims rich war gains. Khaybar was the last Jewish stronghold in the Arabian Peninsula. It was here that some of the Jews of al-Nadir and Qurayzah had sought refuge after they were ordered out of Madinah.

Commentators are almost unanimous that God promised those who give the Prophet their pledges at al-Hudaybiyah would have the war gains achieved at Khaybar, all for themselves, with no share for anyone else. I have not found any text to support this view, which may though be based on what actually happened. When the Prophet marched on Khaybar, he did not allow anyone to join him other than those who had taken part at al-Hudaybiyah.

Be that as it may, God instructed the Prophet to refuse permission to those who had previously stayed behind, assuming that they even offered to join the Muslim army. Specifically, he was to say that their participation would be contrary to God's orders. He also told the Prophet that when they were refused such permission, they would say: You begrudge us", and want to deprive us of our legitimate share of any war gains. What they say thus betrays their lack of understanding of God's purpose. It is fitting that those who are eager to share in the booty be deprived of it, while those who are dedicated to God's cause, obeying His orders, should enjoy His grace and be the ones to enjoy the war gains He grants the Muslim community. They were the ones who had obeyed when they expected nothing other than a hard fight.

God further instructed the Prophet to tell them that they would be called upon to fight against people known for their war prowess, and that the fight would continue until this enemy had been subdued. Should those who formerly stayed behind pass this test, they will still receive their reward, but if they continue to disobey they will have failed what is their final test "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"' (Verse 16)

Reports differ as to the identity of this military might, and to whether this would occur during the Prophet's lifetime or after he passed away. It is most likely, however that it happened during his lifetime so as to further test the Arabs in the surrounding areas of Madinah. What is important here is to note the Qur'anic method of education, and how hearts and souls are treated by Qur'anic directives and practical tests. We see this clearly in the way the inner thoughts of those who stayed behind were exposed before their very own eyes to the believers. We also see it in the way true values and the principles of proper behaviour are pointed out to them.

Since the test makes it a duty binding on everyone to join the Muslim army, God identifies those with real excuses who are exempt from so joining, without their being subject to any punishment: "No blame attaches to the blind, nor does blame attach to the lame, nor does blame attach to the sick. Whoever obeys God and His Messenger shall be admitted by Him into gardens through which running waters flow; but the one who turns away will He severely punish." (Verse 17) A person who is blind or lame has a permanent disability exempting him from military engagement. A person who is sick has a temporary excuse, one that extends until he has recovered full health.

Ultimately, it is all a question of obedience or disobedience. It is a mental attitude, not a technical situation. Those who obey God and His Messenger will be rewarded by admittance into heaven. Those who turn away will receive painful suffering. Anyone can put the hardship of striving for God's cause in the balance against the comfort of staying behind and what it entails. He may then make his own choice.

Fine Prospects

The surah then shows a glimpse of the prospects God has in store for the believers, contrary to all the unbelievers' thoughts. This is done in such a way that suggests that it is all going to happen soon: "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 share].' How little they understand." (Verse 15)

Most commentators on the Qur'an take this verse to refer to the conquest of Khaybar. This may be so, but the statement also gives clear impressions that do not necessarily relate to Khaybar. It suggests that the Muslims would soon achieve an easy victory. Those who previously stayed behind would realise that it would be so and hence they ask to join the Muslims. Perhaps what makes Qur'anic commentators specify Khaybar is that this occurred soon after al-Hudaybiyah. Indeed, it took place in the first month of year 7, less than two months after the signing of the treaty, and it brought the Muslims rich war gains. Khaybar was the last Jewish stronghold in the Arabian Peninsula. It was here that some of the Jews of al-Nadir and Qurayzah had sought refuge after they were ordered out of Madinah.

Commentators are almost unanimous that God promised those who give the Prophet their pledges at al-Hudaybiyah would have the war gains achieved at Khaybar, all for themselves, with no share for anyone else. I have not found any text to support this view, which may though be based on what actually happened. When the Prophet marched on Khaybar, he did not allow anyone to join him other than those who had taken part at al-Hudaybiyah.

Be that as it may, God instructed the Prophet to refuse permission to those who had previously stayed behind, assuming that they even offered to join the Muslim army. Specifically, he was to say that their participation would be contrary to God's orders. He also told the Prophet that when they were refused such permission, they would say: You begrudge us", and want to deprive us of our legitimate share of any war gains. What they say thus betrays their lack of understanding of God's purpose. It is fitting that those who are eager to share in the booty be deprived of it, while those who are dedicated to God's cause, obeying His orders, should enjoy His grace and be the ones to enjoy the war gains He grants the Muslim community. They were the ones who had obeyed when they expected nothing other than a hard fight.

God further instructed the Prophet to tell them that they would be called upon to fight against people known for their war prowess, and that the fight would continue until this enemy had been subdued. Should those who formerly stayed behind pass this test, they will still receive their reward, but if they continue to disobey they will have failed what is their final test "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"' (Verse 16)

Reports differ as to the identity of this military might, and to whether this would occur during the Prophet's lifetime or after he passed away. It is most likely, however that it happened during his lifetime so as to further test the Arabs in the surrounding areas of Madinah. What is important here is to note the Qur'anic method of education, and how hearts and souls are treated by Qur'anic directives and practical tests. We see this clearly in the way the inner thoughts of those who stayed behind were exposed before their very own eyes to the believers. We also see it in the way true values and the principles of proper behaviour are pointed out to them.

Since the test makes it a duty binding on everyone to join the Muslim army, God identifies those with real excuses who are exempt from so joining, without their being subject to any punishment: "No blame attaches to the blind, nor does blame attach to the lame, nor does blame attach to the sick. Whoever obeys God and His Messenger shall be admitted by Him into gardens through which running waters flow; but the one who turns away will He severely punish." (Verse 17) A person who is blind or lame has a permanent disability exempting him from military engagement. A person who is sick has a temporary excuse, one that extends until he has recovered full health.

Ultimately, it is all a question of obedience or disobedience. It is a mental attitude, not a technical situation. Those who obey God and His Messenger will be rewarded by admittance into heaven. Those who turn away will receive painful suffering. Anyone can put the hardship of striving for God's cause in the balance against the comfort of staying behind and what it entails. He may then make his own choice.