The Holy Quran with Five Volume Commentary (Vol 3) — Page 521
PT. 14 AN-NAHL CH. 16 who will be the losers in the Hereafter. 1910 111. "Then, surely, thy Lord to لَا جَرَمَ أَنَّهُمْ فِي الْآخِرَةِ هُمُ الْخَسِرُونَ Undoubtedly, it is they. 110 WESŐNI فُتِنُوا ثُمَّ جَهَدُوا وَصَبَرُوا أَنَّ رَبَّكَ they had been persecuted and مِنْ بَعْدِهَا لَغَفُورٌ رَّحِيمٌةً those who fled their homes after then struggled hard in the cause of Allah and remained steadfast aye, surely, after that thy Lord is Most Forgiving, Merciful. 1911 "11:23. b2:219. advancement, these faculties become rusted and corroded through disuse. 1910. Commentary: Such people who reject the word of God only for the sake of the paltry gains of this world and not account on doubts of honest and misgivings are guilty of a serious crime. They will be humiliated and disgraced in this life and will suffer a severe punishment in the life to come. 1911. Commentary: Verses 108-110 referred to those who open their hearts to disbelief and are the avowed enemies of Islam. The verse under comment deals with those persons regarding whom judgement had been reserved in v. 107, viz. persons whose hearts are satisfied with truth, but who are forced to utter words which are apparently expressive of disbelief. The judgement given in their case is that if they migrate from their homes and strive in the cause of God and endure with patience any hardships 1729 that may befall them in the way of religion, then, and not till then, will God pardon their previous sins, for only then will it become established that they have made full amends for their past lapses. In v. 107, such persons were excepted from those who had opened their minds to disbelief. In the face of such hard conditions for securing Divine pardon, it is the height of injustice on the part of the critics of Islam to say that it condones the concealment of one's faith or the denial of truth when one is confronted with trials and hardships. In fact, God demands a life-long sacrifice from such a person before admitting him again to His Grace and Mercy. The example of Ṭulaiḥah bin Khuwailad may be cited in this connection. When after having renegaded and laid claim to prophethood he became reconverted to Islam in the Caliphate of 'Umar, the latter forgave him on condition that he would spend the remainder of his life in jihad.