Surat Al-‘Ankabut Verse No. 10: Reading and listening
Translation of the verse 10 from Surah Al-‘Ankabut : Number of verses 69 - - page 397 - Part 20.
﴾وَمِنَ ٱلنَّاسِ مَن يَقُولُ ءَامَنَّا بِٱللَّهِ فَإِذَآ أُوذِيَ فِي ٱللَّهِ جَعَلَ فِتۡنَةَ ٱلنَّاسِ كَعَذَابِ ٱللَّهِۖ وَلَئِن جَآءَ نَصۡرٞ مِّن رَّبِّكَ لَيَقُولُنَّ إِنَّا كُنَّا مَعَكُمۡۚ أَوَلَيۡسَ ٱللَّهُ بِأَعۡلَمَ بِمَا فِي صُدُورِ ٱلۡعَٰلَمِينَ ﴿
[ العنكبوت: 10]
Of mankind are some who say: "We believe in Allah," but if they are made to suffer for the sake of Allah, they consider the trial of mankind as Allah's punishment, and if victory comes from your Lord, (the hypocrites) will say: "Verily! We were with you (helping you)." Is not Allah Best Aware of what is in the breast of the 'Alamin (mankind and jinns).
English - Sahih International
And of the people are some who say, "We believe in Allah," but when one [of them] is harmed for [the cause of] Allah, they consider the trial of the people as [if it were] the punishment of Allah. But if victory comes from your Lord, they say, "Indeed, We were with you." Is not Allah most knowing of what is within the breasts of all creatures?
Tafheem-ul-Quran by Syed Abu-al-A'la Maududi
(29:10) Among people there are some who say: *13 'We believe in Allah.' But when such a person is made to endure suffering in Allah's cause, he reckons the persecution he suffers at the hands of people as though it is a chastisement from Allah. *14 But if victory comes from your Lord, the same person will say 'We were with you.' *15 Does Allah not know whatever is in the hearts of the people of the world?
Tafheem-ul-Quran by Syed Abu-al-A'la Maududi
*13) Though the speaker is a single person, he uses the plural pronoun and says, "We have believed," Imam Razi has pointed out a subtle point in it. He says that the hypocrite always tries to be counted among the believers and mentions his faith as though he is also a true believe like others. His case is like that of a cowardly soldier who accompanies an army to the battlefield where the soldiers have fought well and put the enemyto rout. This cowardly person might have made no contribution at all, but when he returns home, he will say, "We put up a good fight and routed the enemy", as if he was one of the heroes of the battlefield.
*14) That is, "Just as one should desist from disbelief and sin due to fear of Allah's punishment, so did this man desist from faith and goodness due to fear of persecution by the people. When after belief he was confronted with threats and imprisonment and harsh treatment from the disbelievers, he thought that Allah's punishment in Hell which he will have to suffer after death in consequence of his disbelief, will be no severer than that. Therefore, he decided that he would suffer the torment of the Next World at its own time, but should give up faith and rejoin the disbelievers so that he might save himself from the torment of this world and pass an easy, life."
*15) That is, "Today he has joined the disbelievers in order to save his skin. and has abandoned the believers for he is not prepared even to suffer a thornprick in the cause of promoting Allah's religion, but when Allah will favour with .access and victory those who are struggling in His cause with their lives and properties, this person will come forward to have his share of the fruits of the victory and will tell the Muslims, "Our hearts were with you: we used to pray for your success: we thought very highly of your devotion to duty and your sacrifices." Here, one should understand that in case of an unbearable persecution and loss and extreme fear, one is permitted to disown Islam and save one's life, provided that one remains firm in one's faith with a sincere heart. But there is a big difference between the sincere Muslim who disowns Islam under compulsion in order to save his life and the time-server who ideologically believes in Islam as a true religion but joins the disbelievers when he sees the dangers and risks involved in the life of Faith. Apparently, they do not seem to be much different from each other, but the thing which sets them poles apart is this: The sincere Muslim who utters disbelief under compulsion not only remains attached to Islam ideologically, but practically also his sympathies remain with Islam and the Muslims; he feels happy over their successes and unhappy at their defeat. Even under compulsion he tries to avail himself of every opportunity to cooperate with the Muslims, and remains on the look-out for a chance to join his brethren-in-faith as soon as the grip of the enemies loosens a little. Contrary to this, when the time-server finds that the way of the Faith is difficult to follow and calculates carefully that the disadvantages of siding with Islam outweigh the advantages of re joining the disbelievers, he turns away from Islam and the Muslims for the sake of personal safety and worldly gains, establishes friendship with the disbelievers and is prepared to carry out for his own interests any service for them, which may be utterly opposed to the Faith and harmful to the Muslims. But at the same time, he does not close his eyes to the possibility that Islam also might prosper some time in the future. Therefore, whenever he gets an opportunity to talk to the Muslims, he acknowledges their ideology and admits his faith and pays homage to their sacrifices most generously, so that his verbal admissions might be helpful as and when required. At another place in the Qur'an this same bargaining mentality of the hypocrites has been described, thus: "The hypocrites are watching you closely to see (how the wind blows). If victory comes to you from Allah, they will say to you, `Were we not with you?' And if the disbelievers gain the upper hand, they will say to them, `Were we not strong enough to fight against you'? Yet we defended you from the Muslims'." (An-Nisa': 141).