Verses 11–17
This section references the state of the hypocrites who promised the Banū al-Naḍīr their support in battle if they were attacked and pledged to accompany them if they were forced to leave. However, they reneged on their promises, belying what they had vowed.
Commentary
أَلَمْ تَر إِلَى الَّذِينَ نَافَقُوا يَقُولُونَ لإِخْوَانِهِمُ الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتَابِ لَئِنْ أُخْرِجْتُمْ لَنَخْرُجَنَّ مَعَكُمْ وَلا نُطِيعُ فِيكُمْ أَحَدًا أَبَدًا وَإِن قُوتِلْتُمْ لَنَنصُرَنَّكُمْ وَاللَّهُ يَشْهَدُ إِنَّهُمْ لَكَاذِبُونَ ١١
(59:11) Have you not regarded the hypocrites who say to their brethren, the faithless from among the People of the Book: ‘If you are expelled, we will surely go out with you, and we will never obey anyone against you, and if you are fought against we will surely help you,’ and Allah bears witness that they are indeed liars.
The term ‘brethren’ is similar to ‘brothers,’ a plural of ‘brother.’ The concept of brotherhood implies a shared affiliation, typically to a father, but it extends metaphorically to those sharing a common belief, friendship, or the like. The term ‘brothers’ is often used for those related by lineage to a father, while ‘brethren’ is commonly used for those who share beliefs and similar aspects, as noted by scholars.
The interrogative form in the verse expresses astonishment. Those who practiced hypocrisy refer to ‘Abdullāh b. Ubayy and his companions. “Their brethren, the faithless from among the People of the Book” are identified as the Banū al-Naḍīr, as the context of the following verses suggests. It talks about a group from the People of the Book who were debating between exile and battle after another group had faced the same dilemma, and the only group fitting this description after the Banū Qaynuqāʿ are the Banū al-Naḍīr.
The pronouncement, “If you are expelled, we will surely go out with you, and we will never obey anyone against you, and if you are fought against we will surely help you,” is the claim of the hypocrites. The ‘lam’ in ‘if you are expelled’ (la’in ukhrijtum) denotes emphasis (or an oath), that is, they swear that if the Muslims drive you from your homes, they too will exit their homes to stand with you and will never heed anyone who advises them to abandon you, ever. Should the Muslims engage you in battle, they vow to support you against them.
However, the subsequent declaration, “and Allah bears witness that they are indeed liars,” directly contradicts the hypocrites’ promise, clearly indicating that they will not keep their word.
لَئِنْ أُخْرِجُوا لا يَخْرُجُونَ مَعَهُمْ وَلَئِن قُوتِلُوا لا يَنصُرُونَهُمْ وَلَئِن نَّصَرُوهُمْ لَيُوَلُّنَّ الأَدْبَارَ ثُمَّ لا يُنصَرُونَ ١٢
(59:12) Surely, if they were expelled they would not go out with them, and if they were fought against they would not help them, and were they to help them they would surely turn their backs (to flee) and then they would not be helped.
This a detailed refutation of their promise after His general declaration of their lying, “and Allah bears witness that they are indeed liars.” The emphatic oath is reiterated here, stressing that, I swear, if the Banū al-Naḍīr are expelled, the hypocrites will not join them, and I swear, if they face combat, they will not come to their support.
The statement, “and were they to help them they would surely turn their backs (to flee) and then they would not be helped,” points out that the hypocrites’ support, in the unlikely event it were to be given—which it most certainly will not—would not be enduring or beneficial. Instead, they would flee in retreat and subsequently receive no assistance; they would be left to face destruction unaided.
لَأَنتُمْ أَشَدُّ رَهْبَةً فِي صُدُورِهِم مِّنَ اللَّهِ ذَلِكَ بِأَنَّهُمْ قَوْمٌ لّا يَفْقَهُونَ ١٣
(59:13) Indeed they have a greater awe of you in their hearts than of Allah. That is because they are a lot who do not understand.
The statement, “Indeed they have a greater awe of you in their hearts than of Allah,” addresses the hypocrites with the use of plural pronouns, and ‘awe’ here denotes a profound sense of dread. This verse explains the rationale behind the (preceding) statement “and were they to help them they would surely turn their backs,” meaning that the reason they would not stand their ground is due to their fear of you, which surpasses their fear of God. Thus, they would neither face you in combat nor maintain their position in support of you.
And the rationale for their greater fear of the believers compared to their fear of God is elucidated with the statement, “That is because they are a lot who do not understand.” In other words, this fear towards you exists due to their lack of true understanding. If they were to properly understand that all matters are decreed by God the Exalted, and that no other has any authority—be it Muslims or others—and that no one besides Him has the capability to bring about good or harm, benefit or injury, except by His permission and strength, then they would only fear Him, the Almighty and Majestic.
لا يُقَاتِلُونَكُمْ جَمِيعًا إِلاَّ فِي قُرًى مُّحَصَّنَةٍ أَوْ مِن وَرَاء جُدُرٍ بَأْسُهُمْ بَيْنَهُمْ شَدِيدٌ تَحْسَبُهُمْ جَمِيعًا وَقُلُوبُهُمْ شَتَّى ذَلِكَ بِأَنَّهُمْ قَوْمٌ لّا يَعْقِلُونَ١٤
(59:14) They will not fight against you in a body except in fortified townships or from behind walls. Their might is great among themselves. You suppose them to be a body, but their hearts are disunited. That is because they are a lot who do not apply reason,
This illustrates the result of their collective fear and cowardice. It conveys that neither the Banū al-Naḍīr nor the hypocrites will engage you in an open battle. Instead, they will confront you either from the confines of well-fortified towns or from the protection of walls, without coming forth openly.
The phrase, “Their might is great among themselves” indicates that they are ruthless and aggressive towards one another. However, when they face you in battle and lay eyes on you, they are stricken with cowardice due to the terror that God has cast into their hearts.
Moreover, the statement, “You suppose them to be a body, but their hearts are disunited,” highlights the misconception that they are cohesive in harmony and unity. In reality, their hearts are dispersed and lack unity, and this disunity is a major contributor to their disgrace and defeat.
That is because they are a lot who do not apply reason, and if they did apply reason, they would unite and harmonize their stance.
كَمَثَلِ الَّذِينَ مِن قَبْلِهِمْ قَرِيبًا ذَاقُوا وَبَالَ أَمْرِهِمْ وَلَهُمْ عَذَابٌ أَلِيمٌ ١٥
(59:15) like those who, recently before them, tasted the evil consequences of their conduct, and there is a painful punishment for them.
This verse highlights the notion of an unfavorable outcome. The word “recently” serves as an adverbial expression (that relates to time), indicating that the events occurred in the near past.
The phrase “Like those” refers to an implicit comparison where it is understood as “Their situation is akin to the example.” It illustrates the similitude of Banū al-Naḍīr’s actions to those who preceded them. Specifically, it refers to Banū al-Naḍīr of the Jews, who broke the covenant. Likewise, the hypocrites deceitfully promised them aid, which resulted in their eventual expulsion. This mirrors the earlier instance of Banu Qaynuqā’, another Jewish tribe from Medina. They breached their treaty after the Battle of Badr, leading to the Prophet Muhammad (peace be upon him and his family) banishing them to Adhri’at. Despite the hypocrites’ assurances to intercede with the Prophet on their behalf and to prevent their exile, they reneged on their word. Consequently, Banū Qaynuqā’ endured the adverse outcomes of their actions and face a severe punishment in the afterlife. It is also posited that the reference to those “before them” pertains to the disbelievers of Mecca during the Battle of Badr. However, the former explanation aligns more closely with the context.
In any event, the example is specifically directed at Banū al-Naḍīr and not the hypocrites, according to the indications provided by the context.
كَمَثَلِ الشَّيْطَانِ إِذْ قَالَ لِلإِنسَانِ اكْفُرْ فَلَمَّا كَفَرَ قَالَ إِنِّي بَرِيءٌ مِّنكَ إِنِّي أَخَافُ اللَّهَ رَبَّ الْعَالَمِينَ ١٦
(59:16) (Or) like Satan, when he prompts man to renounce faith, then, when he renounces faith, he says, ‘Indeed I am absolved of you. Indeed I fear Allah, the Lord of all the worlds.’
Contextually this serves as an example for the hypocrites. It illustrates their deception of Banū al-Naḍīr with a false promise of help (or victory), followed by their betrayal at the moment of necessity.
The apparent context clearly indicates that ‘Satan’ and ‘man’ refer to their respective species, highlighting Satan’s deception of humanity. He lures humans into disbelief by beautifying the transient pleasures of life and enticing them away from the truth with false promises and elusive dreams. When the realities of the Hereafter begin to dawn and the individual realizes that the worldly aspirations he was beguiled by were mere mirages—a deception, an illusion to toy with him—Satan renounces him. Satan fails to uphold his promises and declares, “Indeed I am absolved of you. Indeed I fear Allah, the Lord of all the worlds.”
To summarize, the example of the hypocrites who incited the Banū al-Naḍīr to defy the Prophet with promises of support, only to betray them and go back on their word, parallels the function of Satan. He entices humans into disbelief with deceitful promises, only to disavow them upon their disbelief at the moment when support is most needed.
There is also a perspective that the example alludes to the tale of Barṣīṣa, the devout man who was seduced by Satan into immorality, leading him to fornicate with a woman and subsequently to disbelief. This story will be elaborated upon in the subsequent narrative discourse, God willing!
It has been suggested that the previous example referenced in the verse “like those who, recently” corresponds to the disbelievers of Mecca during the Battle of Badr, as mentioned earlier. In this allegory, the figure of the man is meant to be Abū Jahl. Satan’s incitement to disbelief is detailed in the narration by the Almighty: “When Satan made their deeds seem decorous to them, and said, ‘No one shall overcome you today from among all mankind, and I will stand by you.’ But when the two hosts sighted each other, he took to his heels, saying, ‘Indeed I am quit of you. I see what you do not see. Indeed I fear Allah, and Allah is severe in retribution’” ().
Accordingly, Satan’s proclamation, “Indeed, I fear Allah, the Lord of the worlds,” is uttered in earnest fear, as he dreaded the torment from the angels sent to aid the believers during the Battle of Badr. However, in light of the former two views, such a declaration is considered to be a form of scorn and humiliation.
فَكَانَ عَاقِبَتَهُمَا أَنَّهُمَا فِي النَّارِ خَالِدَيْنِ فِيهَا وَذَلِكَ جَزَاء الظَّالِمِينَ ١٧
(59:17) So the fate of both is that they will be in the Fire, to remain in it (forever). Such is the requital of the wrongdoers.
This verse clearly employs dual pronouns to denote Satan and the human being referred to in the analogy. It elucidates the consequences of Satan’s beguilement and leading humans astray, as well as the human’s entrapment in Satan’s deception and ensuing misguidance. It further signifies that such is the end for the hypocrites due to their deceptive promises to Banū al-Naḍīr and their subsequent betrayal, and for Banū al-Naḍīr in their folly of trusting these deceitful pledges and their stubborn defiance. The meaning of this verse is self-evident.
Examining Narrations
- In Al-Durr al-manthūr, it is narrated by Ibn Isḥāq, Ibn al-Mundhir, and Abū Nu‘aym in al-Dalā’il from Ibn ‘Abbās that a faction from the Banū ‘Awf bin Al-Hārith, which included ‘Abdullāh bin Abī bin Salūl, Wadi‘ah bin Mālik, Suwayd, and Da‘as, extended a pledge to Banū Nadīr: “Remain steadfast and resist, for we shall never forsake you. Should you face combat, we will engage alongside you; and should you leave, we shall accompany you.” They anticipated this reinforcement, yet it was not forthcoming as God cast terror into their hearts. Consequently, they appealed to the Messenger of God for safe exodus and the sparing of their lives on the promise that he could have whatever their camels could carry of their possessions, excluding arms. The Prophet consented, whereupon a man among them would demolish his house, load it (that is, the possessions) onto a camel, and depart. They left for Khaybar, and some headed to the Levant.
Author’s comment: This account differs from what is reported in various other traditions: initially, the Prophet offered them the option to depart taking with them whatever their camels could carry. They declined this offer at first but later agreed to it. However, by that time, the Prophet stipulated that they could only leave with themselves and their families, carrying nothing of their possessions. They complied, and upon their departure, the Prophet provided each trio among them with a camel and a water skin.
- In the same source, Ibn Mardūyah cites Ibn ʿAbbās regarding the verse “Have you not regarded the hypocrites who say to their brethren,” referring to ʿAbdullāh b. Ubayy b. Salūl, Rifāʿah b. Zayd, ʿAbdullāh b. Ubayl, and Aws b. Qayzī. The term “their brethren” refers to the Banū Nadīr.
Author’s comment: The purpose here is to list certain individuals, which does not conflict with the details provided in the previous narration.
- In the same source, it is reported by Ibn Abī al-Dunya in Makā’id al-Shayṭān, by Ibn Mardūyah, and by Al-Bayhaqī in Shu’ab al-Īmān, on the authority of ‘Ubayd b. Rafa’ah al-Dārimī. He relates from the Prophet, who narrated: There was a monk in the Children of Israel to whom Satan brought a strangled girl. Satan instilled in her family’s hearts that her salvation lay with the monk. They approached the monk with her, and after much insistence, he relented and took her in. Satan began to whisper to him, making his actions seem fair, seducing him until he succumbed and lay with her. Upon the girl’s conception, Satan persuaded the monk to murder her to avoid scandal, advising him to claim she had died if questioned. After he murdered her and buried the body, Satan sowed doubts in her family’s hearts, leading them to confront the monk. When they did, he claimed she had passed away. They detained him, and Satan appeared to him saying, “It was I who troubled her family’s hearts, and it was I who led you into this calamity. Obey me, and you shall be saved—prostrate to me twice.” In doing so, he performed two prostrations to Satan. This is the individual referenced by God when He said: “like Satan, when he prompts man to renounce faith, then, when he renounces faith”; this is the verse in question.
Author’s comment: The story is well-known and has been narrated in both abridged and detailed versions across many traditions.