Tafsir of At-Tawbah 9:119

"O you who have believed, fear Allah" (in that which He is not pleased with), "and be with the truthful ones"—meaning: be like them in their truthfulness.

Ibn al-Anbari narrated from Ibn Abbas that he used to recite it as, "And be from among the truthful ones," and likewise, al-Bayhaqi and others narrated from Ibn Mas’ud that he used to recite it in the same way. Regarding the addressees, it has been said: they are those who believed from among the People of the Scripture. This is narrated from Ibn Abbas, so the meaning of "the truthful ones" would be those who were truthful in their faith and their covenant with Allah Almighty and His Messenger—may Allah bless him and grant him peace—regarding obedience.

It is also possible that the address is general, including them and others, in which case the meaning of "the truthful ones" would be those who were truthful in religion by intention, word, and deed. Furthermore, it is possible that it is specific to those who held back and tied themselves to the pillars [of the mosque during the expedition of Tabuk], so it is appropriate that "the truthful ones" refers to the three [individuals], meaning: be like them in truthfulness and sincerity of intention.

Ibn al-Mundhir and Ibn Jarir narrated from Nafi’ that the verse was revealed concerning the three who were left behind, and that "the truthful ones" refers to Muhammad—may Allah bless him and grant him peace—and his companions. Ibn Umar interpreted it this way, as narrated by Ibn Abi Hatim and others. From Sa’id ibn Jubayr, it is narrated that the meaning is "be with Abu Bakr and Umar—may Allah be pleased with them both." Ibn Asakir and others narrated from al-Dahhak that he said: They were commanded to be with Abu Bakr, Umar, and their companions. Ibn Marduyah narrated from Ibn Abbas, and Ibn Asakir from Abu Ja’far, that the meaning is "be with Ali—may Allah ennoble his countenance." Some of the Shia have used this as evidence for his right—may Allah ennoble his countenance—to the Caliphate, though its invalidity, even assuming the report is authentic, is manifest. Al-Suddi interpreted it as the three [individuals], without specifying the address.

The apparent meaning is the generality of the address, in which the repentant are included primarily; likewise the generality of the object of "fear" [Allah], in which dealing with the Messenger—may Allah bless him and grant him peace—regarding the military expeditions is included primarily; and likewise the generality of "the truthful ones," which, under the assumption of the generality of the address, covers all that has been mentioned.

The verse contains an obvious praise for truthfulness. It has been used as evidence—as Jalal al-Suyuti said—by those who do not permit lying in any situation, neither explicitly nor implicitly. More than one narrator reported from Ibn Mas’ud that he said: "Lying is not appropriate, neither in seriousness nor in jest, nor for any of you to promise his child something and then not fulfill it," and he recited this verse. The hadiths condemning it are too numerous to count. However, the truth is that it is permitted in certain situations; for Ibn Abi Shaybah and Ahmad narrated from Asma bint Yazid that the Prophet—may Allah bless him and grant him peace—said: "Every lie is recorded against the son of Adam, except for a man who lies in a war stratagem, or to reconcile between two people, or a man who speaks to his wife to please her." Likewise, the use of ma’areed (equivocation/innuendo) is permitted, as Ibn ‘Adi narrated from Imran ibn Husayn that he said: The Messenger of Allah—may Allah bless him and grant him peace—said: "Indeed, in equivocation there is a way out from lying."