Overview (Verses 5-8 )

The surah continues to describe their actions, revealing the rancour in their hearts. It shows how they schemed against the Prophet, yet were quick with their lies when exposed. These were their known qualities:

When they are told, 'Come, so that God's Messenger may ask forgiveness for you,' they turn their heads away. You see them drawing back in arrogance. As for them, it is all the same whether you pray for their forgiveness or you do not pray. God will not forgive them; for God does not bestow His guidance on such transgressor folk. They are the ones who say [to one another]: Do not give anything to those who are with God's Messenger, so that they may abandon him.' To God belong the treasures of the heavens and the earth, but the hypocrites cannot understand. They says 'When we return to Madinah, the more honourable will surely drive out those who are contemptible.' All honour belongs to God, His Messenger and the believers, but the hypocrites do not know. (Verses 5-8)

Several early scholars confirm that these verses relate to an incident in which (Abdullah ibn Ubayy featured prominently. Ibn Ishaq gives a detailed account of it in his report on the expedition to forestall a planned attack by the al-Mustalaq tribe:

The Muslims were still encamping at the spring which provided the stage for their battle. Servants were taking horses to the water to drink. Among them was Jahjah, (Umar ibn al-Khattab's servant. Apparently, there was some scrambling at the water among the servants. Jahjah clashed with an 'ally' of the Khazraj, named Sinan ibn Wabr. Neither man seemed to be endowed with much wisdom: punches were exchanged and each appealed to his 'group' for help. Jahjah called on the Muhajirin to defend him, while Sinai), called on the Ansar. Abdullah ibn Ubayy felt very angry when he heard of this. He was attended by a group of his people, including a young man called Zayd ibn Arqarn. He said to them: "I have never known such humiliation as has befallen us today. They [the Muhajirin] are now standing up to us in our own home town. They are ungrateful to us for our favours. Our case with the refugees of the Quraysh is an apt example of the proverb: 'Fatten your dog and he will eat you.' When we go back to Madinah the honourable among the two of us will certainly chase the humble out of it. You have only yourselves to blame for all this. You have taken them into your own homes and given them your own money until they have become rich. I swear that if you stop helping them with what you have, they will leave you and go elsewhere."

Zayd ibn Arqam recounted all this to the Prophet who was attended by `Umar ibn al-Khattab. `Umar suggested that the Prophet should command 'Abbad ibn Bishr to kill (Abdullah ibn Ubayy. The Prophet said: "How would you like it, (Umar, if people started to say that Muhammad is killing his Companions? Indeed, I shall not do that. However, give orders to depart now." Thus, these orders were given at a time when the Prophet never used to depart.

`Abdullah ibn Ubayy learnt that the Prophet had been told what he had said. He therefore hastened to him and denied any knowledge of what had been attributed to him. He swore by God that he did not say anything of the sort. Those of the Prophet's Companions who were present tried to pacify matters. They were still keen that (Abdullah ibn Ubayy should be given his chance to accept Islam. After all, he had been well respected among his people before the advent of Islam. They suggested to the Prophet that Zayd ibn Arqam might have misquoted or misheard Abdullah.

When the orders were given to march, Usayd ibn Hudayr, a prominent figure among the Ansa'', came to the Prophet, greeted him with the respect due to him as Messenger of God and said: "Prophet, I see that you are marching at a time of day when you used not to march." The Prophet said to him: "Have you not heard what your friend said?" When Usayd asked for details, the Prophet told him that Abdullah ibn Ubayy had said that "the honourable among the two of us will chase the humble out of Madinah." Usayd said: "Yes indeed, Messenger of God. You can turn him out of Madinah if you like. You are the honourable and he is the humble." Usayd then pleaded clemency and told the Prophet: "God has sent you to us when his people were preparing to crown him king. He may think that you have robbed him of his kingdom."

The Prophet marched at the head of the Muslims for the rest of the day and throughout the night, and continued marching until mid-morning, when it was burning hot. He then allowed his Companions to stop. Hardly had they sat down when they all fell asleep. This the Prophet did in order that people would not be preoccupied with what Abdullah ibn Ubayy had said.

Shortly afterwards, the surah entitled al-Munafiqun, or The Hypocrites, was revealed. It describes the hypocrites and their feelings towards the Muslims and it also states the very words said by (Abdullah ibn Ubayy and conveyed to the Prophet by Zayd ibn Arqarn. There was no longer any doubt as to the accuracy of Zayd's report. The Prophet held Zayd's ear in his hand and said: "This is the one who made good use of his ear for the sake of God."

`Abdullah ibn Ubayy had a son whose name was also (Abdullah. Unlike his father, `Abdullah was a good believer who entertained no doubt about the truthfulness of Muhammad's message. Indeed, the Prophet was so certain of Abdull5hs strong faith that he appointed him to deputize for him in his absence when the Prophet headed the Muslim army on their final expedition to Badr. Moreover, (Abdullah was a dutiful son to his father. It was a cause of distress to him that his father acted against the Prophet. He would have done anything to bring his father within the Muslim fold. When he heard that his father uttered those wicked comments against the Prophet and the Muhajirin he realized that this crime was a capital one. He also learnt that some of the Companions of the Prophet had counselled him to get rid of (Abdullah ibn Ubayy. (Abdullah, the son, went to the Prophet and spoke to him: "Messenger of God, I have heard that you intend to kill (Abdullah ibn Ubayy for what was reported to you as his words. If you must kill him,then you have only to command me and I will bring you his head. The tribe of al-Khazraj [his own tribe] is fully aware that I am its most dutiful son to his father. However, I fear that if you order someone else to kill him, I may not be able to look at my father's killer walking in the street. I may be moved to kill him. If I do so, I would be killing a believer in revenge for an unbeliever. Hell would then be my doom." The Prophet smiled and calmed him down. He said to 'Abdullah: "We will be kind to him and treat him well as long as he is with us."

'Abdullah ibn Ubayy remained in Madinah and he never lost an opportunity to speak ill of Islam and the Prophet. His credibility, however, was eroded. Whenever he said or did something, his own people were the first to take issue with him and remonstrate with him, trying to make him see his error. When this was apparent, the Prophet said to (Umar ibn al-Khattab, the first to suggest that (Abdullah ibn Ubayy should be killed: "Now do you see, (Umar? Had I killed him when you suggested that to me, some people would have been very angry, while they themselves would be prepared to kill him now if I would only order them to do so." `Umar replied: "I certainly know that God's Messenger knows better than I do and his actions are more blessed than mine."'

It is reported by `Ikrimah, Ibn Zayd and others that when the people went back to Madinah, (Abdullah ibn Ubayy's son stood at the entrance to Madinah with his sword in his hand. People passed by, then his father arrived. The son said to him: 'Stand back.' He said: 'What is the matter with you?' He said: 'By God! You shall not pass this point until God's Messenger gives you permission. He is the honourable and you are the humble.' When the Prophet arrived, for he used to walk at the rear of the army to look after anyone who may be in need of help, Abdullah ibn Ubayy complained to him about his son. The son said: 'By God, he will not enter until you, Messenger of God, so permit him.' The Prophet permitted him to go in, at which juncture the son said: 'Now that God's Messenger has given you permission, you may walk in.'

When we consider the events and look at the people involved, as also the Qur'anic comments, we see the divine method of cultivating the first Muslim community and we marvel at how God conducts matters and events.

Thus, we see the first Muslim community infiltrated by hypocrites who live within its ranks for almost ten years, during the Prophet's lifetime, and he does not expel them. In fact, God does not make them known to him by name or person until shortly before his own death. He would know such a one only by the tone of his speech, the way he twisted words and tried to hide things. He also knew them by their reactions to things and events. God had willed this so that people were not allowed to judge others' intentions and hearts. Judgement on these is for God alone. He alone knows what people harbour in their hearts and He alone requires people to account for them. As for us, we judge people by what we see before our eyes. Thus, no one is judged on the basis of suspicion. Even when God identified for His Messenger those who remained hypocrites until shortly before his death, the Prophet did not expel them from the Muslim community when they continued to put up a show that they were Muslims and fulfilled Islamic obligations. Instead, he kept such knowledge to himself, informing only one of his Companions, Hudhayfah ibn al-Yarman, of their identity. Neither of them publicized the information. Indeed, (Umar ibn al-Khattab wanted to be sure even of himself. Hence he went to Hudhayfah to ask him whether the Prophet had mentioned him as being among the hypocrites. Hudhayfah would only reply that he was not one of them, adding no further information. The Prophet was also ordered not to pray for any of them who might have died. His Companions would thus know by his absence from the janazah prayer [i.e. the prayer for a dead person] that the deceased was among the hypocrites. After the Prophet's own death, Hudhayfah also refrained from attending the janazah prayer of any hypocrite mentioned to him by the Prophet. (Umar too would not offer the janazah prayer for a dead person until he had made sure that their faith had remained untainted. If he saw Hudhayfah attending the prayer, he too would offer it. If not, he would not offer it either, but also would say nothing about this.

Thus events moved, as God had willed, fulfilling their intended purposes. They served to provide lessons and to cultivate the minds, manners and morals of the Muslim community. Furthermore, the event which led to the revelation of these verses serves to point out a number of values.

We see first `Abdullah ibn Ubayy: a man living among the Muslim community, close to the Prophet. Events take place in succession and signs of different sorts are seen, all confirming the truth of the Islamic faith and the message preached by the Prophet. Yet Abdullah ibn Ubayy's heart is not responsive to faith. Apparently, God has not granted him the blessing of accepting faith. Something stands between him and this great flow of light: it is the grudge he harbours for not being made king of the Aws and Khazraj. He had been all but proclaimed king when the people of Madinah began to accept Islam, following the Prophet's arrival there. This was enough for him to turn away from Islam and its divine guidance, regardless of how it was confirmed by evidence and signs aplenty. Indeed, he lived in the midst of the Muslim community, witnessing the radical change Islam brings into people's lives.

We also see his son, also named `Abdullah, a superior example of a dedicated Muslim. He is so miserable because of his father's attitude and so ashamed of him. Yet, he feels for him the love a dutiful son has for his father. He hears that God's Messenger wants his father dead, and he experiences greatly different emotions. He faces these with all frankness and seriousness. He is committed to Islam, loves God's Messenger and is keen to fulfil his orders, even when these are against his own father. Yet he cannot condone the thought that anyone should kill his father or that such a person would walk freely after having done that. He fears that he might weaken and that he will not overcome the desire to take revenge. Therefore, he goes to his leader, the Prophet, requesting his help in how best to deal with the conflicting emotions that so troubled him. He requests that if the Prophet wants his father killed, then he should let him be the one to carry this out. He would so obey the Prophet and do as he was told. Otherwise, if someone else killed his father, he might kill that person in revenge, thus taking the life of a believer in revenge for an unbeliever. He would then face tremendous difficulties in the life to come.

What we see here is truly awesome. It is the greatness of faith deeply enshrined in a believer's heart. The man offers the Prophet the opportunity to assign to him one of the hardest ever actions a human being can face: to kill his own father. He is sincere in his offer, and his purpose is to avoid something that has worse and graver consequences: to kill a believer in revenge for an unbeliever, thus incurring a sin that could land him in hell. We are amazed at his absolute sincerity and by the way in which he faces his human weakness towards his father. He says to the Prophet: "By God, all my tribe, the Khazraj, are fully aware that they have no son who is more dutiful towards his father than I am." He does not want the Prophet to change any orders he gives concerning his father. He knows that whatever the Prophet orders must be obeyed. All he wants is that he should be the one to carry out those orders, so as not to succumb to human weakness later on.

Impressed by such feelings of a man with profound faith, the Prophet kindly and compassionately removes all difficulty from him, saying that as far as his father is concerned: "We will be kind to him and treat him well as long as he is with us." Prior to this, the Prophet had also stopped `Umar who had advocated that (Abdullah ibn Ubayy be killed by one of his tribesmen, saying: "How would you like it, `Umar, if people started to say that Muhammad is killing his Companions?"

We also note with admiration how the Prophet reacted as a wise, inspired leader to quell the event. He ordered the Muslims' immediate departure, and continued marching with his army to the point of fatigue. His aim was to distract people from any thought of blind tribal loyalty, which the cries of the two fighting men might have stirred. He wanted to quell the sort of strife instigated by the hypocrite Abdullah ibn Ubayy who aimed to destroy the feelings of love and brotherhood that existed between the Muhajirin and the Ansar. These feelings were of a unique type, previously unknown in human history. We similarly note the Prophet's remarks to Usayd ibn Hudayr, which sought to mobilize his Companions spiritually against discord and strife. He wanted the man who aimed to sow discord to be stopped by his own people as he still enjoyed a high position among them.

Finally, the last scene is amazing: Abdullah ibn `Abdullah ibn Ubayy, a firm believer, holds his sword at the entrance gate to Madinah to prevent his father's entry. He wanted his father's own words to come true. It was he who said: "When we return to Madinah, the more honourable will surely drive out those who are contemptible." He wanted him to know that God's Messenger was the more honourable and that he himself was the contemptible one. He forced him to stand there until the Prophet arrived and gave him permission to enter, showing him in practical measures to whom true honour belonged.

It is to such a high summit that those people attained through faith. Yet they remained ordinary humans, experiencing all human feelings and frailties. This is the most beautiful characteristic of this faith when people understand it as it should be understood. They then become its practical image, in the form of humans who eat food and walk the streets.

We will now discuss the Qur'anic verses that refer to those events: "When they are told, come, so that God's Messenger may askforgivenessfor you,' they turn their heads away. You see them drawing back in arrogance." (Verse 5) They perform their actions, say whatever they may say, and then if they realize that the Prophet heard of their behaviour they resort to cowardly ways. They swear an oath in an attempt to protect themselves. If, when feeling secure that they do not have to face the Prophet, someone says to them, 'Come, so that God's Messenger may ask forgiveness for you,' they turn away in arrogance. Both characteristics of cowardice and arrogance go hand in hand among hypocrites. However, such behaviour normally belongs to those who hold position and influence among people, yet feel themselves too weak for direct confrontation. They resort to arrogant behaviour as long as they do not have to confront the truth. Yet when they are confronted with it, cowardice and false oaths are their mark.
 
Therefore, the surah addresses the Prophet, telling him what God has determined in the hypocrites' case, and since God's judgement has been passed, there is no longer any use in praying for their forgiveness: "As for them, it is all the same whether you pray for their forgiveness or you do not pray. God will not forgive them; for God does not bestow His guidance on such transgressor folk." (Verse 6)

The surah goes on to relate some aspects of their transgression that were the cause of God's judgement: "They are the ones who say [to one another]: 'Do not give anything to those who are with God's Messenger, so that they may abandon him'." What they say betrays their wickedness and spitefulness: Their plan to starve the Prophet's Companions is the same strategy employed by all opponents of truth and faith in all generations and communities. In their perverted view, they think that all people are like them in giving paramount importance to food and survival. This was the plan the Quraysh followed when they imposed a total boycott on the Hashimite clan, to which the Prophet belonged, so that they would abandon him and hand him over to them. As we are told in this verse, it was also the plan upheld by the hypocrites. They hoped that it would ensure that, once hunger had bitten hard among the believers, they would abandon the Prophet. The communists did the same when they denied the religious among their people the right to their rations. They wanted them to starve to death, or at least until they abandoned their faith in God and stopped praying. Today, the same plan is adopted by other forces hostile to Islamic revival in the Muslim world. They place believers under siege, starving them and closing down all avenues of earning a living.'

Thus, we see the opponents of faith, old and new, resorting to this obnoxious and dreadful method, forgetting the simple truth of which the Qur'an reminds them in the same verse: "To God belong the treasures of the heavens and the earth, but the hypocrites cannot understand." (Verse 7) It is indeed from these treasures of the heavens and the earth, which belong to God Almighty, that these enemies of the truth receive their livelihoods; yet they try to control the means of such livelihood available to believers. Yet they cannot even create their own sustenance. How stupid and dull-minded they are when they think they can stop others from receiving their sustenance!

God thus reassures the believers and strengthens their resolve to face up to such vile and odious plans. He tells them that God's treasures in the heavens and the earth are open to all. He who gives out of these treasures to His enemies will never forget the ones who believe in Him. In His grace, He does not impose mass starvation even on His enemies. He knows that if He were to deny them their provisions they would have nothing. Yet He is too merciful to abandon His servants, even the ones hostile to Him, to what is beyond their means of control. Mass starvation is a method adopted only by the most vile, obnoxious and wicked of people.

The surah also quotes the hypocrites' other words: "They say 'When we return to Madinah, the more honourable will surely drive out those who are contemptible." (Verse 8) We have seen how 'Abdullah ibn Ubayy's words were made to come true at the hands of his own son, ensuring that the contemptible one could only enter Madinah by the permission of the most honourable one. "All honour belongs to God, His Messenger and the believers, but the hypocrites do not know." (Verse 8) God includes with Himself His Messenger and the believers, bestowing His own honour on them. This is a gesture of honouring that only God can bestow. What is more honourable than God's hand placing the Prophet and the believers next to Himself and saying: 'Here We are, standing under the banner of honour, and this is the rank of the honourable.'

God certainly tells the truth as He intertwines honour with faith in a believer's heart. Such is the honour that derives from God's own honour. It never shrinks, gives way or abandons a believer, not even in the most difficult of times, unless his Faith weakens. When faith is solidly established in a person's heart, honour and dignity remain solid within him. "But the hypocrites do not know." (Verse 8) How are they to know when they do not appreciate this sort of honour and dignity and are cut off from their eternal source?