166
To ask believers to believe might at first seem strange. The fact is, however, that belief as used here has two meanings. First, belief denotes that a man has preferred to acknowledge the soundness of true guidance, to distance himself from the fold of those who disbelieve, and to join the camp of the believers. Second, belief denotes faith, a man's believing in the truth with all his heart, with full earnestness and sincerity. It denotes man's sincere determination to mold his way of thinking, his taste and temperament, his likes and dislikes, his conduct and character, his friendship and enmity, and the direction of his efforts and striving, in conformity with the creed which he has resolved to embrace. This verse is addressed to all those who are 'believers' in the first sense of the term, and they are asked to change themselves into true believers, i.e. believers in the second sense.
167
Here kufr implies two things:
(1) a person may reject Islam outright;
(2) one may pay lip service to Islam but may not (sincerely) believe in it or may show one's conduct that one does not, in fact, believe in Islam, in spite of one's profession.
Here kufr implies both these things, and the verse warns that neither kind of kufr can go side by side with the fundamental articles of Islamic Faith and will mislead the one who adopts it, away from the Truth into the paths of deviation.
168
These are the people who do not consider Faith a serious matter but play with it like a toy to gratify their whims and lusts. They adopt Islam, if and when they are swayed to it by some fanciful notion, and become disbelievers, if another notion moves them away to the opposite side. Or, they become Muslims when their interests demand it and become disbelievers, without the least hesitation, if their interests lie in disbelief. Obviously, for such people there is neither forgiveness nor guidance from Allah. They do not stop at their own disbelief but go much further in it. They strive to turn other Muslims also away from Islam, conspire against it and make open designs to harm it so as to raise the standard of kufr high up and to pull down the standard of Islam. As this is an addition to the sin of one's personal disbelief, it deserves much severe punishment than the offense of the one who disbelieves in Islam but is not antagonistic to it.
169
The Arabic word 'izzat is more comprehensive than the English word honor, "the regard in which one is held by one's followers". Izzat refers to such a high regard and secure position as is inviolable.
170
The Command to the Believers to quit the company of the disbelievers, as soon as they get engaged in ridiculing Islam, is contained in v. 68 of Al-An'am which was revealed earlier than An-Nisa'. If a Believer sits in the company of disbelievers and coolly listens to the ridicule of Divine Revelations he becomes a partner in that blasphemy, and there remains little difference between him and the disbelievers.
171
The hypocrites of every age have always enjoyed all the benefits conferred by Islam, by professing it with their tongue, and nominally joining the Muslim Community. At the same time they enjoy all the benefits they can derive from the disbelievers, by mixing with them and assuring them, "We are not bigoted Muslims though we are nominally connected with them. We are akin to you in culture, in thoughts and in the way of life and our interests and loyalties are the same as yours. Therefore, you should rest assured that we will side with you in the conflict between Islam and kufr."
