Overview (Verses 20 - 24)

The Hypocrites and Jihad

The surah describes the attitude of the hypocrites to fighting for God's cause and their utter cowardice when it is made obligatory upon Muslims. It exposes their true feelings about the whole idea of fighting, and explains what awaits them if they persist with hypocrisy. It warns them that they have to purge their hearts of hypocrisy, be true in their response to God and join the Muslim ranks with sincerity of purpose:

The believers say: 'Would that a surah had been revealed.' Yet when a surah of clear import is revealed, and fighting is mentioned in it, you see those who are sick at heart staring at you like one who is about to faint for fear of death. Far better for them would be obedience and an appropriate word. Moreover, when fighting is decided upon, it is better for them to be true to God. If you turn away now, is it to be expected of you that you will spread corruption in the land and break your ties of kinship? It is such as these whom God rejects, leaving them deaf and blind. Will they not, then, try to understand the Qur'an? Or are there locks on their hearts? (Verses 20-24)

The believers express their wishes for a new sarah to be revealed because they love the Qur'an and find in every part of it something that appeals to them and warms their hearts. Alternatively, this expression may be indicative of their desire to have certain aspects of jihad and fighting outlined to them. Therefore they say: "Would that a sarah had been revealed." (Verse 20)

We are then told that a surah with clear import that admits no divergence of opinion has been bestowed from on high. "Fighting is mentioned in it," which means that this surah gives an order to the Muslim community to fight for God's cause, or outlines a ruling concerning those who disobey such an order. This is seen as a calamity by the hypocrites: they lose control of their feelings and their pretence is exposed. They appear weak, cowardly and spineless. Their pathetic condition is described in full colours: "you see those who are sick at heart staring at you like one who is about to faint for fear of death." (Verse 20) This is a unique way of describing extreme fear, one that shows them shaking with fear, too weak to stand up. This inimitable image applies to everyone deprived of faith, true courage and a sense of shame when they face the possibility of death in war. This is the true nature of the hypocrites who are sick at heart.

When all false appearances are shed and the reality of cowardice is exposed, the hand of faith is stretched out to offer them what strengthens their resolve and gives them power if they would only take it with sincerity: "Far better for them would be obedience and an appropriate word. Moreover, when fighting is decided upon, it is better for them to be true to God." (Verses 20-21) Undoubtedly, this is better for them than a scandal that exposes them as trembling, spineless cowards. It is better for them to be obedient to God's order, reassured that it is for their benefit and the benefit of their community, and to say a good, appropriate word expressing sincerity and purity of heart. When matters are resolved and fighting is decided upon, it is even better for them to be true to what they claim of commitment to His cause, manifesting this commitment with unwavering resolve and determined action. He will then give them added power and clear support that removes hardship, lightens the danger and ensures that they enjoy one of two noble prospects: either victory and safety on the one hand or martyrdom and admittance to heaven on the other. Such is the gift of faith that replaces fear with reassurance and weakness with courage and resolve.

The surah then addresses them directly, threatening them with dire consequences should their cowardice persist to the point where they abandon Islam altogether and revert to outright unbelief: "If you turn away now, is it to be expected of you that you will spread corruption in the land and break your ties of kinship?" (Verse 22) The interrogative form, is it to be expected of you', suggests that this is likely and gives a warning that this will lead them back into the ignorance that prevailed in their community before it was reformed by Islam. This is a state that makes people spread corruption and sever their ties of kinship.

Having made this direct address, the surah then speaks about them, rather than to them, showing what happens should matters reach the point they have been warned against: "It is such as these whom God rejects, leaving them deaf and blind. Will they not, then, try to understand the Qur'an? Or are there locks on their hearts?" (Verses 23-24) 'It is such as these' who persist with hypocrisy until they finally discard all pretence of belief in Islam who are the ones whom God rejects. He leaves them deprived of guidance, 'deaf and blind.' They have not lost their hearing or their eyesight, but they have put these faculties to no use. Alternatively, they have deliberately stopped themselves from understanding what they hear and see. Thus, their faculties no longer function.

A rhetorical question is then asked: "Will they not, then, try to understand the Qur'an?" (Verse 24) When people try to understand the Qur'an, they see things in full clarity. They see the light. Their hearts and feelings enjoy new vigour and their souls are full of life. "Or are there locks on their hearts?" (Verse 24) When hearts are thus locked they are deprived of the light the Qur'an spreads; they are in complete darkness.