وقل اعملوا فسيرى الله عملكم ورسوله والمؤمنون وستردون إلى عالم الغيب والشهادة (9:105) بالانجليزي

(9:105) And tell them, O Prophet: Do as you will: Allah and His Messenger and the Believers will now keep a watch over your conduct; *99 then you shall return to Him Who knows all that is visible and hidden and He will tell you all that you have been doing. *100

Tafseer Abu-al-A'la Maududi

Page 203 English Traditional

*99) In this passage a clear line of demarcation has been drawn between the hypocritical "Muslims" and the true Muslims, and instructions have been given regarding the treatment that should be meted out to the hypocrites. Therefore, the one who claims to be a Muslim but dots not sincerely devote himself to Allah, His Way and the Islamic Community, should be severely dealt with, if there is a clear proof, from his conduct, that he lacks sincerity; or if he offers anything in the Way of Allah, it should be rejected forthwith: or when he dies the Muslims should neither join his funeral prayer nor beg God's pardon for him, even though he be one's father or brother. In contrast to this, if a believer is guilty of some sin and confesses it, he should be pardoned, and his offerings should be accepted and prayers should be said for his forgiveness.
As regards the criterion by which it will be judged whether one is or is not a hypocrite, though one might have been guilty of an act of insincerity, three things have been implied in this passage:
(1) A sincere follower will openly and clearly confess his sin without offering any lame excuses and giving false explanations and interpretations of his offence.
(2) It will be judged from his previous conduct whether he was a habitual offender or he committed the sin on the spur of the moment because of some weakness. If he had been behaving like a righteous Muslim and if his record showed sincere services, sacrifices and good deeds to his credit, it will be reasonably concluded that he was not a hypocrite.
(3) His future conduct will be watched to see whether his confession was verbal or there had really been a change of heart. If he sincerely feels sorry for his sin and is anxious to compensate for it and his whole conduct shows that he intends to eradicate the root cause of the weakness in his Faith that misled him into the sin, it will be concluded that he sincerely feels sorry for his sin and that he was not a hypocrite but a sinful believer.
The event that is connected with the occasion on which this passage was sent down, makes this subject quite clear. It is related by the scholars of Traditions that these verses were revealed in regard to Abu Lubabah bin `Abdul Manzar and his Companions. Hadrat Abu Lubabah was one of those people who had embraced Islam on the occasion of the Oath of Allegiance at `Aqabah before the migration of the Holy Prophet to Al-Madinah. He had taken part in the battles of Badr, Uhd and other campaigns. But on the occasion of the Tabuk Expedition, he succumbed to some inner weakness and stayed at home without any genuine and lawful excuse. The same was the case of the other six Companions, who were sincere Muslims. When the Holy Prophet returned from Tabuk and they came to know that Allah and His Messenger had a very bad opinion of those who had stayed behind, they were filled with shame and regret. Therefore they tied themselves to a pillar even before they were called upon to explain their conduct. Then they declared, "We will neither eat anything nor sleep unless we are pardoned or die in the same condition." After some days they fell down in an unconscious condition because of hunger and sleeplessness. When at last they were informed that Allah and His Messenger had pardoned them, they went to see the Holy Prophet and said, `Sir, we request you to accept from us as propitiatory offerings our houses and the whole of our possessions. As these were responsible for our sin of omission, we desire to give them away in the Way of Allah. "But the Holy Prophet replied, "There is no need to give the whole of your property for only one-third of it will suffice."
A deep consideration of this event clearly brings out the kind of weaknesses that are pardonable. All of these people were not habitual offenders and defaulters. Their whole past conduct showed that they were sincere Muslims: none of them invented false explanations to excuse themselves but confessed their sin. By offering the whole of their properties as. propitiatory offerings, they proved that they were really sorry for their conduct and wanted to atone for their sin.
In this connection, another important lesson should also be learnt from these verses. In order to atone for one's sins, one should give a practical proof along with the verbal confession and heartfelt regret. One way of this is to give charity in the Way of Allah for this helps to cleanse the filth which was being nourished in the heart and which was responsible for the sin. This not only eradicates the hidden evil but also increases the capacity for good works. For the confession of one's sin is like the feeling of one who has fallen into a pit. He at once realizes that he is in a critical situation in a pit, where he dces not like to abide, and is troubled over it. Therefore he thinks out plans for getting out of it and makes practical efforts for this. Likewise the one who confesses his sin and feels ashamed of it and takes practical steps to atone for it by making offerings and doing other good works, intends to come out of the pit of sin.
*100) "... then you shall return to Allah ...." Who is the ultimate judge of everything and from Whom nothing can be concealed. Therefore even if one succeeds in hiding one's hypocrisy in this world or is judged to be up to the standard in one's Faith and sincerity, it does not mean in any way that such a one will succeed in escaping chastisement for hypocrisy in the Hereafter also.