89. At the time of the Tabuk Expedition a few hypocrites had requested for exemption for themselves from taking part in the expedition on some false excuses, and he had, being a kind- hearted man, granted them leave but Allah warned him on the occasion that he should not have granted any exemption without first ascertaining that the excuses offered by them were really genuine; in that case they would not have got the chance to hide their hypocrisy.

On this miscalculation Allah had forgiven His prophet before warning him, which on the one hand shows Allah’s grace and kindness for His prophet, and on the other hand that the prophet’s purity and innocence have not been affected at all And this has been the tradition of Allah that if any prophet, on account of being a human, commits any miscalculation or error, He at once rectifies it so that the people may be correctly guided.

90. It shows that the man who shirks his responsibilities at the time of a war between Islam and disbelief and sits in his corner of safety is not righteous, but that righteous is he man who on such occasions comes out in the battlefield to fulfil his responsibilities.

91. It clarifies the reality about hypocrisy that a man may claim to be a Muslim, but his heart may not be convinced about Islam and may be in doubts. Such a state of the heart is contrary to faith, and a heart with such doubts wavers in the matter of fulfilling the demands of Islam, for when a man is not convinced of the reality of the religion, he would not be ready to stake his life and wealth for its sake. Such was the condition of the hypocrites of Madina, that they not only were called Muslims, but also offered prayers regularly, and paid zakat. But all this they used to do with an unwilling heart. In reality they neither had love for Allah nor for His messenger. Therefore. when they were asked to offer sacrifices in the cause of Allah, they felt as if they had an uphill task before them and usually they ran away from their responsibilities.

Even today there is no dearth of such Muslims as have been nursing doubts and misgivings about Islam in their hearts, and these doubts and misgivings are manifested whenever they are required to sacrifice their interests for Islam or to endanger their easygoing way of life. They have been able to hide their hypocrisy by dint of their having mixed up in the Muslim society.

92. That is: When they had not intended to come out to take part in the jihad. Allah too did not help them with His guidance to set forth for this noble purpose, as Allah did not like their coming out with an unwilling heart.

93. Refers to the simple-minded Muslims who generally fell a prey to the machinations of the mischief mongers.

94. The mischief-making of the hypocrites has been described in various verses.

95. Tabri has narrated that Judd bin Qais had said that if he would see the beautiful ladies of the Romans. he would not be able to keep himself under control. The temptation for sinning for him would be too great, therefore, he pleaded that he should be excused from participating in the jihad. This gives an idea as to what kind of false excuses were being invented by the hypocrites, and how they used to gild their excuses with false piety.

96. That is: They talk of not to be tempted, but they have already succumbed to the greatest temptations, of disbelief and hypocrisy.

97. These hypocrites are strange creatures. On the one hand they claim that they believe in the Prophet, and on the other hand they are his ill- wishers; they include themselves among Muslims, and at the same time are well pleased when any misfortune befalls the Muslims.

98. The hypocrites were waiting to see the fate of the Muslim army against the Romans, whether it would be victorious or would have to face the disgrace of defeat. The answer to their doubts is that in either condition the advantage would be with the Muslims. If the Muslims win, then a victory, then it is a perceptible gain, and if Muslims are killed, then they would achieve the good fortune of martyrdom in the cause of Allah.

99. Hardly two years had elapsed after the revelation of this verse that the lash of Allah‘s punishment at the hands of Muslims fell on the hypocrites. These were the so-called Muslims who had refused to pay zakat during the caliphate of Abu Bakr (R) and some tribes had even rose in rebellion against Islam. But Abu Bakr (R) took military action against them and very skillfully nipped the mischief in the bud.

100. Fasiq or wicked people or outside the pale of obedience. If the hypocrites performed any act seemingly in obedience to Allah, it was not in the spirit of obedience, and whenever they found an opportunity, they used to openly and shamelessly disobey His commands. This wickedness of theirs was the very opposite of taqwa (fear of God) and was synonymous with disbelief (kufr).

101. For explanation please see Notes Nos. 229 and 230 of Surah An-Nisa.

102. That is: They did not spend their money with willingness and for seeking the pleasure of Allah but their purpose was only to make a show.

103. That is: The abundance of material wealth of these people is not a thing to envy, for the thing in which they are taking pride would prove to be a soul curdling experience for them in this world. And it is our experience that generally the wealth of the rich people actually becomes a means of great trouble for them, although it is manifested in different forms.

The things which prevented the hypocrites from being sincere Muslims was their pride in their wealth and children. This pride prompted them eventually to refuse to pay zakat, and Abu Bakr (R) during the early part of whose caliphate this event occurred, had to declare jihad against them. Military action was taken against the Abas and ,Zabyan tribes. Thus they received punishment for their pride in this very world, and they left it in the state of disbelief (kufr).

104. That is: They have remained in the Muslim society only because they are afraid that if cut off from this society they would not get refuge anywhere else; otherwise they are neither sincere in their faith nor are they really a part of the Islamic brotherhood.

105. If they find a place where their interests are safeguarded, they would immediately cut off their relation with the Muslim society and would join the other society. It means that they have no interest in Islam nor in Muslims, only because of the circumstances they have been tied up with the Muslims.

106. The receipts, from zakat which was collected in the Baitul-Mal (public funds), were distributed by the Prophet (Sallal Lahu Alaihi Wasallam) in such a way that the really deserving people would receive their share. But the hypocrites used to raise objections that the funds were not being distributed justly, even though none could be more just than the Prophet. The real point was that among the hypocrites those who were needy felt happy when something was given them on account of their poverty, but when other more deserving than them were preferred for being helped they used to be displeased. Similarly those hypocrites were also displeased who greedily expected to get some share but were not given any share because they did not deserve it.

107. That is: Instead of being discontent and nursing misgivings against the prophet.they should have expected that he would not only help them fully, but also would give them more. Such an attitude would have been in keeping with the spirit of faith and sincerity.

108. That is: We are in reality interested in God and not in wealth or property.