There is one incident left that happened after the return of the prophet PBUH, a

nd that is the death of the leader of the munafiqun Abdullah ibn Ubay ibn Salool
. Probably around one month after Tabuk, ibn Salool felt sick and they realised
he was about to die. And he requested the prophet PBUH to visit him on his death
bed. Who is Abdullah ibn Ubay ibn Salool? He was going to be one of the main le
aders of Madinah pre Islam, and he was the senior most politician who was alive
when the prophet PBUH immigrated to Madinah (Yathrib). The other leaders had eit
her been killed in the wars of Buath, OR after the coming of the prophet PBUH th
ey fled within a year or two. So eventually the only senior elderly leader is Ab
dullah ibn Ubay ibn Salool. He embraced Islam after the battle of Badr as this w
as when the final idolators had to leave or accept Islam. He was the last batch
of people to convert. After Badr there was no choice: you either accept Islam or
leave Madinah. So he accepted Islam with the last batch of converts, he didn't
want to but he was forced to. And he showed us his true colours at Uhud - he tur
ned back with 1/3 of the army and abandonded the prophet PBUH. What was his excu
se? He criticised the prophet PBUH for not listening to him i.e. "you didn't lis
ten to me, so I'm not fighting for you". So he felt he was the leader above the
prophet PBUH, and this is kuffar in and of itself. And what did he do in Ahzab?
He tried to terrify the muslims, and he himself was genuinely terrified. And he
wanted somehow to get out and make some type of treaty. So he would go around th
e sahaba and keep on telling them "can't you see how many people are here aren't
you terrified?" etc. So he went around trying to make the sahaba scared. What d
id Allah say in the Quran? "Their (the sahaba) imaan went up". Had he actually c
ooperated with the Banu Quraydha or Quraysh, it's clear treason and he would hav
e been executed.
After this came the big incident - the slander of Aisha RA. Right before the sla
nder in the incident of Banu Mustaliq, Allah revealed surah Munafiqun. One of th
e worst things he did was that he publically said "when we return back to Madina
h, the people of honour will expel the people of lowliness". He met himself by '
honour' and the prophet PBUH by 'ajal' i.e. lowly people. And again this is pure
kuffar. And what happened on the way back? His son, Abdullah ibn Abdullah ibn U
bay ibn Salool, who was a true believer, when he heard his father said this, he
did not allow his own father to enter back into the city until ibn Salool went t
o the prophet PBUH and asked forgiveness. On more than one occasion Umar RA had
asked permission to execute Abdullah ibn Ubay ibn Salool but the prophet PBUH ke
pt on saying "let him be" or sometime "Allah did not ask me to open up the heart
s of men" or "let not others say Muhammad kills his own followers". So there is
a PR move that his pretending to be muslim is less harmful than executing him. A
nd of course one of his worst crimes was beginning the slander of Aisha RA. And
again Allah explicitly condones him in the Quran in surah Nuh. And Allah says "t
his is the one who took charge/the most arrogant of them". Allah uses a very har
sh word to describe him. And of course there was no witnesses to testify against
him, but Allah says He will take care of him in the next world with a harsh pun
ishment.
This is Abdullah ibn Ubay ibn Salool, and his entire CV is one evil of another.
So when he was on his deathbed he begged the prophet PBUH to visit him. And its
amazing to see the psychology of the munafiqun, that
at some level they believed in Allah. At another level they are too arrogant to
worship him. In this they have some type of similarity with iblees, and this is
why munafiqs are worse than a normal kaafir. The regular kaafir dosen't know Al
lah or Islam or dosen't believe in it. But the munafiq knows Islam; at some leve
l they believe in Allah yet they don't act. Indeed why does he want to the proph
et PBUH to visit him? He even says "ask forgiveness for me" - at some level ther
e is knowledge that Allah is his creator, yet at another level he is too arrogan
t to actually sumbit to Allah and His messenger. This is why Allah says in the Q
uran the munafiqun will occpuy the lowest depths of Hell. That is why, when the
call came to visit him, Umar RA asked "Ya RasulAllah will you visit such an enem
y of Allah?" So the prophet PBUH said "I hope that through him Allah will cause
(many) people to embrace Islam". This shows us again Islam takes into account th

e overall image; the

aid "he is the enemy
it to get the hearts
ght the good and bad

prophet PBUH did not defend Abullah ibn Ubay when Umar RA s
of Allah". Rather the prophet PBUH said "I hope by this vis
of other men" i.e. there is a greater good. So you must wei
and look at what is better overall for the ummah.

There are two reports: one report is Abdullah ibn Ubay himself asked the prophet
PBUH for his shirt as a kuffin. The more authentic report is that after he died
his son asked the prophet PBUH for his shirt. It could be both are valid. In an
y case what is clear that the prophet PBUH actually did give his shirt; and this
is an example of baraqah. Further the son asked the prophet PBUH to lead the ja
nazah salah. So the body was brought to the masjid, and when the prophet PBUH st
ood up, Umar RA held on to his lower garment and said "Ya RasulAllah will you pr
ay for him after he's done etc" and Umar listed a whole long of evils. And then
Umar said "and even after Allah has prohibited you for praying for them". This s
hows us the level of comfort Umar RA felt with the prophet PBUH, for him to actu
ally remind the prophet PBUH of a verse of the Quran. This also shows us that th
e leader can be politely challenged. Umar RA is just saying "I don't understand
how can you pray for him?" And the prophet PBUH said "Rather Allah has given me
a choice and I've chosen to ask" and he quoted surah Tawbah verse 80. This shows
us much of the surah had been revealed already. So this verse says "seek forgiv
eness or don't seek forgiveness". So this is a choice given by Allah to the prop
het PBUH. Then Allah says "if you were to ask 70 times, Allah won't forgive"; so
the prophet PBUH said "If I knew 71 times would have forgiven them, I would hav
e done that". Then the prophet PBUH prayed, and in at-Thabari its mentioned the
prophet PBUH himself went into the grave and helped bury this man who was such a
n enemy. This shows us you don't want the fire of hell for even your worst enemy
. So the prophet PBUHs mercy and tenderness was so much he even wanted ibn Ubay
to be forgiven.
Then, after this incident, Allah revealed verse 84 in which Allah says "Never pr
ay for any of them who dies and never stand at their grave". Why? Because the pr
ophet PBUH stood at the grave of ibn Ubay, and he made a long dua for him as was
his custom. After he did it for ibn Ubay, then Allah said "if a known munafiq d
ies you cannot pray for him". For us this verse is not applicable because we do
not know who is a munafiq. But for the prophet PBUH, and Jibreel AS had told him
the names of the munafiqs as we know; after this, the prophet PBUH was told "ne
ver ever pray for these people or stand at their graves. They are kuffar". With
this incident we conclude all the events of Tabuk. We will now discuss Surah Taw
bah, and its a very long surah; 2/3 of it deals with Tabuk so we cannot possible
cover all these verses. Also note the first 37 verses were revealed later on in
a few months (in Dhul Qa'da of the 9th year).
Now, of course surah Tawbah is the only surah which does not 'Bismillah...' at t
he start. It's also one of the last surahs to be revealed, beacuse we are alread
y in the 9th year of the Hijrah. There is literally one year left. So this is on
e of the last to be revealed. Why is there no Bismillah? There are two opinions
narrated from the sahaba:
1. First is a hadith in Sunan Tirmidhi, that Uthman ibn Uffan, the compiler of t
he mushaf was asked "Oh Ameer al Mu'mineen why is there no Bismillah and why did
you put Tawbah in its place (i.e. after Anfal when its early Madinah, and Tawba
h is late Madinah)"? So Uthman said "Tawbah was one of the last revealed; and th
e matter was unclear to us where it should go. Therefore we put it with Anfal be
cause the content is the same. And we did not put a 'Bismillah' not knowing if t
he two are connected or not". Because of this some of the tabioon actually said
Tawbah and Anfal are one surah. Remember the sahaba did not write the names of t
he surah inside the mushaf, nor did they write the ayah numbers. Therefore some
of the tabioon understood Tawbah and Anfal are one surah, so there are reports t
here are 113 surahs in the Quran - not because a surah is missing, but because t
hey've joined Anfal and Tawbah. This is reported by Kitaada, the student of ibn

Abbass. But this is a position hardly anyone else agreed with; the bulk of the u
mmah, and what has become the ijmah, is that Anfal and Tawbah are two seperate s
urah.
This also raises the question of who did the ordering of the surah? It appears i
t was the sahaba. The ordering of the verses everyone agrees the prophet PBUH di
d that. There is a famous german orientalist, Angelica Newath, and her specialit
y is the Quran and the harmony and structure of the Quran. And she actually has
some very unique research of analysing the melody and rhyme of the surahs. And s
he's shown there is an internal structure of ryhme and harmony. The point is, th
e arrangment of the verses are from Allah; but the arrangement of the surahs is
something that has been contraversial. Allah knows best but it appears to be the
sahaba who did this. The evidence for this is that every sahabi who had his own
Quran arranged the surahs differently. But once Uthman standardised it, then it
became binding on us to follow the set arrangement to respect the ijma' of Uthm
ans compilation.
2. This leads to the second opinion narrated from Ali RA. He was asked by one of
his sons "why is there no Bismillah?" And Ali RA said "this is a surah wherein
Allah cuts off his ties with the pagans; it is not befitting he begins it with m
ercy". The very first line "Baraa..." means to completely cut off. So it is not
befitting. And the rest of the surah is very harsh, so again it's not befitting
the surah begins with mercy.
As we said the first 37 verses were revealed later right before the hajj. Let us
move to verse 38 which deals with Tabuk.
38. O you who have believed, what is [the matter] with you that, when you are to
ld to go forth in the cause of Allah , you adhere heavily to the earth? Are you
satisfied with the life of this world rather than the Hereafter? But what is the
enjoyment of worldly life compared to the Hereafter except a [very] little.
Here begins the severe warning to go forth. And these verses are very powerful v
erses of Jihad, but they need to be put in the correct contexts. It is unislamic
for any muslim to take this verse and apply it to his paticular cause. Allah is
referring to the battle of Tabuk; to take it and apply to oneself is dangerous.
39. If you do not go forth, He will punish you with a painful punishment and wil
l replace you with another people, and you will not harm Him at all. And Allah i
s over all things competent.
Here is a very explicit reference that the battle of Tabuk was simply a command
and test from Allah. There is no legitimate reason i.e. threat or danger as to w
hy the prophet PBUH went up north, but the reason is most likely a test to raise
the bar.
40. If you do not aid the Prophet - Allah has already aided him when those who d
isbelieved had driven him out [of Makkah] as one of two, when they were in the c
ave and he said to his companion, "Do not grieve; indeed Allah is with us." And
Allah sent down his tranquillity upon him and supported him with angels you did
not see and made the word of those who disbelieved the lowest, while the word of
Allah - that is the highest. And Allah is Exalted in Might and Wise.
So Allah is referencing the Hijrah - and this is the verse that explicitly affir
ms Abu Bukr RA is a true sahabi. Anyone who denies that Abu Bukr is a sahabi has
contradicted the Quran, and therefore is not apart of Islam.
41. Go forth, whether light or heavy, and strive with your wealth and your lives
in the cause of Allah . That is better for you, if you only knew.

This is the most powerful verse about Tabuk. Allah is saying to GO whatever your
state is. This shows us Tabuk was fard ayn - once again the wisdom is to demost
rate who is the real believer to prepare them for the battles to take place with
in a year of the death of the prophet PBUH.
42. Had it been an easy gain and a moderate trip, the hypocrites would have foll
owed you, but distant to them was the journey. And they will swear by Allah , "I
f we were able, we would have gone forth with you," destroying themselves [throu
gh false oaths], and Allah knows that indeed they are liars.
Here begins the tyraid, criticisms of the munafiqun. That Allah exposes them as
liars.
43. May Allah pardon you, [O Muhammad]; why did you give them permission [to rem
ain behind]? [You should not have] until it was evident to you who were truthful
and you knew [who were] the liars.
This is a beautiful verse in the Quran in that Allah midly rebukes the prophet P
BUH but before He does He says first that "Allah has forgiven you, BUT why did y
ou...". This is a reference to when the prophet PBUH accepted any and all excuse
s from the munafiqun that "I'm not well" or "my family is.." and whatever excuse
was given, the prophet PBUH accepted. So Allah says to the prophet PBUH he shou
ld not have accepted the excuses.
44. Those who believe in Allah and the Last Day would not ask permission of you
to be excused from striving with their wealth and their lives. And Allah is Know
ing of those who fear Him.
How does this verse apply to us? Think about how many excuses we make when it co
mes to salah, Quran, praying in the masjid etc. Those with imaan do not give exc
uses
45. Only those would ask permission of you who do not believe in Allah and the L
ast Day and whose hearts have doubted, and they, in their doubt, are hesitating.
Here the prophet PBUH is being told to look at the preperations of those who has
given excuse.
46. And if they had intended to go forth, they would have prepared for it [some]
preparation. But Allah disliked their being sent, so He kept them back, and the
y were told, "Remain [behind] with those who remain."
47. Had they gone forth with you, they would not have increased you except in co
nfusion, and they would have been active among you, seeking [to cause] you fitna
h. And among you are avid listeners to them. And Allah is Knowing of the wrongdo
ers.
This is a very powerful verse - in it Allah is saying there are three types of p
eople: the first, the fitnah mongers, second those who hearts will be swayed by
the fitnah mongers. Third, those who won't be swayed by the fitnah mongers. This
shows us that there are people of weak hearts. The point is when we think of th
e sahaba we think of Abu Bukr, Umar, Ali etc and yes those are the elite. But le
t's not forget, for every known sahabi there is at least 1000 sahabi that are no
t known. And the reason is because they are not on that level. So even in the ti
me of the prophet PBUH people could be persuaded to do evil by the fitnah monger
s. So what do you think about our times? When someone comes with bad thoughts, t
here are those whose hearts will be swayed. So Allah is saying people who would
listen to such evil things, Allah saved the sahaba by not having them in the arm
y.

48. They had already desired dissension before and had upset matters for you unt
il the truth came and the ordinance of Allah appeared, while they were averse.
49. And among them is he who says, "Permit me [to remain at home] and do not put
me to trial." Unquestionably, into trial they have fallen. And indeed, Hell wil
l encompass the disbelievers.
The reference for this verse is for that person who said he can't go because the
Roman women would be too much temptation. The most flimisiest of excuses. You a
re fighting jihad on a battlefield - if you a women from miles away what will ha
ppen? Yet this is one of the excuses a munafiq gave. So this is what Allah is re
ferencing and He is mocking them.
50. If good befalls you, it distresses them; but if disaster strikes you, they s
ay, "We took our matter [in hand] before," and turn away while they are rejoicin
g.
So if good happens they are angry, but if a disaster falls they are happy and wi
ll say "you should have listened to us". This shows us if a muslim is happy when
Islam is smeared then he has no imaan. But if a muslim feels pain when Islam is
smeared this is a sign of imaan. This ayat proves this.
51. Say, "Never will we be struck except by what Allah has decreed for us; He is
our protector." And upon Allah let the believers rely.
This is one of the most powerful and beautiful verses in the surah.
52. Say, "Do you await for us except one of the two best things while we await f
or you that Allah will afflict you with punishment from Himself or at our hands?
So wait; indeed we, along with you, are waiting."
So Allah is saying the sahaba are winners in every situation: if they win they w
in, if they die they go to Jannah.
56. And they swear by Allah that they are from among you while they are not from
among you; but they are a people who are afraid.
57. If they could find a refuge or some caves or any place to enter [and hide],
they would turn to it while they run heedlessly.
Allah repeats this in surah Hashar.
58. And among them are some who criticize you concerning the [distribution of] c
harities. If they are given from them, they approve; but if they are not given f
rom them, at once they become angry.
59. If only they had been satisfied with what Allah and His Messenger gave them
and said, "Sufficient for us is Allah ; Allah will give us of His bounty, and [s
o will] His Messenger; indeed, we are desirous toward Allah ," [it would have be
en better for them].
This is a reference not to the battle of Tabuk, but the battle of Hunayn which t
ook place after the conquest of Mecca. When the bedouin leader went up to the pr
ophet PBUH and said "give me money". The leader of the neo-kharijites; and he wa
s also a munafiq because he outwardely said he's a muslim.
60. Zakah expenditures are only for the poor and for the needy and for those emp
loyed to collect [zakah] and for bringing hearts together [for Islam] and for fr
eeing captives [or slaves] and for those in debt and for the cause of Allah and
for the [stranded] traveler - an obligation [imposed] by Allah . And Allah is Kn

owing and Wise.

Allah here discusses the eight categories of zakaat and this is the primary vers
e in the Quran.
61. And among them are those who abuse the Prophet and say, "He is an ear." Say,
"[It is] an ear of goodness for you that believes in Allah and believes the bel
ievers and [is] a mercy to those who believe among you." And those who abuse the
Messenger of Allah - for them is a painful punishment.
Here we find the munafiq are making fun of the prophet PBUH for being too linean
t. So Allah reverses it back and says "the fact that the prophet PBUH only liste
ns it is better for you; if he were to act you would not be alive anymore". So o
ne of the points here is that the sahaba is complaining to the prophet PBUH abou
t the munafiqun, and the fact that the prophet PBUH is just listening and not do
ing anything its better. Also the fact that the prophet PBUH believes the sahaba
- its a mercy for them. Further, we have clearly respect for the prophet PBUH c
omes from imaan. So anyone who harms or makes fun of the prophet PBUH is not a m
uslim. It is impossible for a muslim to ridicule, mock or joke about the prophet
PBUH.
62. They swear by Allah to you [Muslims] to satisfy you. But Allah and His Messe
nger are more worthy for them to satisfy, if they should be believers.
63. Do they not know that whoever opposes Allah and His Messenger - that for him
is the fire of Hell, wherein he will abide eternally? That is the great disgrac
e.
64. They hypocrites are apprehensive lest a surah be revealed about them, inform
ing them of what is in their hearts. Say, "Mock [as you wish]; indeed, Allah wil
l expose that which you fear."
So this verse shows the hypocrites at some level believe in Allah. Imagine what
type of imaan this is: the munafiq know Allah knows what is in their hearts, and
they are worried a surah will come down to expose them. The eloquence in the Qu
ran is that Allah describes that fear in their hearts; He exposes them by exposi
ng their FEAR of being exposed. SubhanAllah.
65. And if you ask them, they will surely say, "We were only conversing and play
ing." Say, "Is it Allah and His verses and His Messenger that you were mocking?"
66. Make no excuse; you have disbelieved after your belief. If We pardon one fac
tion of you - We will punish another faction because they were criminals.
This is a reference to the multiple jokes that took place on the way back from T
abuk against the prophet PBUH. The next verses Allah threatens them.
74. They swear by Allah that they did not say [anything against the Prophet] whi
le they had said the word of disbelief and disbelieved after their [pretense of]
Islam and planned that which they were not to attain. And they were not resentf
ul except [for the fact] that Allah and His Messenger had enriched them of His b
ounty. So if they repent, it is better for them; but if they turn away, Allah wi
ll punish them with a painful punishment in this world and the Hereafter. And th
ere will not be for them on earth any protector or helper.
Another claim said on the way back from Tabuk is that one of the munafiqs said "
If Islam is true this means we are more misguided than donkeys" i.e. 'what a stu
pid religion'. When the news reached this is what they said, they swore by Allah
they didn't say it. So Allah revealed the above verse (74) exposing their lies.
The planning 'that which they could not attain' is a reference to the attempted

assassination attempt on the prophet PBUH.

75. And among them are those who made a covenant with Allah , [saying], "If He s
hould give us from His bounty, we will surely spend in charity, and we will sure
ly be among the righteous."
76. But when he gave them from His bounty, they were stingy with it and turned a
way while they refused.
Now this verse is famously attributed to a sahabi who begged the prophet PBUH fo
r more money, and the prophet PBUH kept on saying "don't ask for more money its
a fitnah", but he insisted. So the prophet PBUH made dua, the sahabi became ric
h but when the zakaat collectors came, he was stingy and basically turned away.
The story is famous and the sahabi's name is mentioned - but it is problematic o
n many accounts. Even in the story, the sahabi repents and the prophet PBUH refu
ses to accept his receptance. This is simply unheard off in the seerah; and it g
oes against the Quran. The story has a weakness in its chain, so most likely it
isn't true. When the story contradicts something clearly authentic i.e. Allah ca
n forgive if you ask, and according to the story the sahabi came wanting to be f
orgiven but the prophet PBUH said "I'll never forgive you" - that dosen't make s
ense.
So what does this verse apply to? It dosen't apply to the sahabi, rather to some
of the hypocrites. Some of them wanted to be rich and they said "if we become r
ich we will be generous". But after being rich they became stingy so they lied t
o Allah and His messenger resulting in their hypocrisy.
79. Those who criticize the contributors among the believers concerning [their]
charities and [criticize] the ones who find nothing [to spend] except their effo
rt, so they ridicule them - Allah will ridicule them, and they will have a painf
ul punishment.
This is a reference to the sahabi who couldn't afford anything so he spent the w
hole night drawing water from a well. And he came and gave half a handful - upon
this the munafiqun mocked him saying "what does Allah need half a date for?"
80. Ask forgiveness for them, [O Muhammad], or do not ask forgiveness for them.
If you should ask forgiveness for them seventy times - never will Allah forgive
them. That is because they disbelieved in Allah and His Messenger, and Allah doe
s not guide the defiantly disobedient people.
We discussed this verse previously regarding the choice of seeking forgiveness t
he prophet PBUH had.
81. Those who remained behind rejoiced in their staying [at home] after [the dep
arture of] the Messenger of Allah and disliked to strive with their wealth and t
heir lives in the cause of Allah and said, 'Do not go forth in the heat." Say, "
The fire of Hell is more intensive in heat" - if they would but understand.
In this verse the prophet PBUH is commanded it is haraam to allow the hypocrties
to go forth in a battle after Tabuk. But Tabuk was the last battle, yet verse 8
3 says:
83. If Allah should return you to a faction of them [after the expedition] and t
hen they ask your permission to go out [to battle], say, "You will not go out wi
th me, ever, and you will never fight with me an enemy. Indeed, you were satisfi
ed with sitting [at home] the first time, so sit [now] with those who stay behin
d."
So why is Allah saying this? To humuiliate them - even if they want to go, they

will not get the honour.

84. And do not pray [the funeral prayer, O Muhammad], over any of them who has d
ied - ever - or stand at his grave. Indeed, they disbelieved in Allah and His Me
ssenger and died while they were defiantly disobedient.
This verse is a reference to Abdullah ibn Ubay ibn Salool and the prophet PBUH w
as commanded after this to never pray for a hypocrite or do his janazah.
94. They will make excuses to you when you have returned to them. Say, "Make no
excuse - never will we believe you. Allah has already informed us of your news.
And Allah will observe your deeds, and [so will] His Messenger; then you will be
taken back to the Knower of the unseen and the witnessed, and He will inform yo
u of what you used to do."
This is a reference to the morning the prophet PBUH came back from Tabuk and the
re was a long line of munafiqs ready to give their excuses. So Allah revealed th
is verse after the prophet PBUH accepted all their excuses.
95. They will swear by Allah to you when you return to them that you would leave
them alone. So leave them alone; indeed they are evil; and their refuge is Hell
as recompense for what they had been earning.
97. The bedouins are stronger in disbelief and hypocrisy and more likely not to
know the limits of what [laws] Allah has revealed to His Messenger. And Allah is
Knowing and Wise.
Then Allah mentions the bedouins and Allah criticises them by saying most of the
se outside converts, as of yet imaan has not entered into their hearts. And they
are hypocrites.
In verse 100 Allah praises the Ansar and Muahjireen.
102. And [there are] others who have acknowledged their sins. They had mixed a r
ighteous deed with another that was bad. Perhaps Allah will turn to them in forg
iveness. Indeed, Allah is Forgiving and Merciful.
This verse is reference Ka'ab ibn Malik and his companions who admitted they wer
e guilty. They had good deeds i.e. they participated in Badr, Uhud etc but they
commited this mistake so they mixed good with evil.
106. And [there are] others deferred until the command of Allah - whether He wil
l punish them or whether He will forgive them. And Allah is Knowing and Wise.
This verse is an implicit command to boycott Ka'ab and the other two sahabi who
didn't go.
Verse 107-110 deals with masjid Durar which we discussed.
117. Allah has already forgiven the Prophet and the Muhajireen and the Ansar who
followed him in the hour of difficulty after the hearts of a party of them had
almost inclined [to doubt], and then He forgave them. Indeed, He was to them Kin
d and Merciful.
In this verse, Allah begins by saying He has already forgiven the muhajiroon and
Ansar who followed the prophet PBUH during Tabuk.
118. And [He also forgave] the three who were left behind [and regretted their e
rror] to the point that the earth closed in on them in spite of its vastness and
their souls confined them and they were certain that there is no refuge from Al

lah except in Him. Then He turned to them so they could repent. Indeed, Allah is
the Accepting of repentance, the Merciful.
Here Allah says the remaining three are forgiven too.
Then Allah concludes by talking about those who people who weren't able to go but still they get the reward of those who went because of their intention. And
then Allah concludes the surah by reminding of the dangers of the hypocrites. An
d then the concluding two verses:
128. There has certainly come to you a Messenger from among yourselves. Grievous
to him is what you suffer; [he is] concerned over you and to the believers is k
ind and merciful.
129. But if they turn away, [O Muhammad], say, "Sufficient for me is Allah ; the
re is no deity except Him. On Him I have relied, and He is the Lord of the Great
Throne."
Recall we are in the 9th year of the Hijrah, in Dhul Qa'da. The next incident wi
ll be the hajj of Abu Bukr; then its one or two year of delegations and then its
the hajj of the prophet PBUH. The bulk of the Quran has been revealed already the laws of Islam are pretty much finalised, and Mecca has been solidified. Aft
er this one by one in these final years every single tribe in Arabia will embrac
e Islam. So we have a few lessons left and we'll come to end of the seerah.