Tafsir of At-Tawbah 9:23

This is a prohibition addressed to every individual among those addressed, forbidding the befriending of any individual among the polytheists, not merely the befriending of a group of them; for that is understood from the noble arrangement [of the words] by indication (dalalah), not by explicit expression (ibarah).

The verse, according to what al-Tha‘labi narrated from Ibn Abbas, was revealed concerning the Emigrants (Muhajirun). When they were commanded to emigrate, they said: "If we emigrate, we will sever ties with our fathers, sons, and kin; our trade will vanish, our wealth will be destroyed, our homes will fall to ruin, and we will be left lost." Thus, this [verse] was revealed, and they emigrated. A man would be approached by his son, father, brother, or some other relative, and he would pay them no heed, nor would he host them or provide for them. Later, they were granted dispensation regarding this.

It is also narrated from Muqatil that it was revealed concerning the nine individuals who apostatized and joined [the polytheists in] Mecca, as a prohibition against befriending them. It is also narrated from Abu Ja‘far and Abu ‘Abdullah (may Allah be pleased with them both) that it was revealed concerning Hatib ibn Abi Balta‘a when he wrote to the Quraysh, informing them of the Prophet’s news (may Allah bless him and grant him peace) when he had resolved to conquer Mecca.

This, and what is similar to it, implies that this verse was revealed before the Conquest [of Mecca]. Imam al-Razi raised the difficulty that the correct view is that this Surah was revealed after the conquest of Mecca; how, then, can the aforementioned be the cause of revelation? It has been answered that its revelation before the Conquest does not contradict the fact that the Surah was revealed after it, for what is intended is the majority and the beginning of it. Regarding the view that it was revealed concerning Hatib, what is to be considered is the generality of the wording, not the specificity of the cause; Hatib is included in the prohibition against taking them as allies, without doubt.

If they prefer—that is, if they choose—disbelief over belief, and persist in it with a persistence from which there is no hope of cessation whatsoever. Because "prefer" (istahabbu) contains the meaning of the aforementioned, it is connected with the particle ‘ala (over). Suspending the prohibition of taking them as allies on this condition is because, prior to that, [befriending them] might have led them to Islam due to their perceiving the virtues of the religion.

And whoever among you takes them as allies—that is, anyone among you takes one of them [as an ally]. The pronoun in the verb [takes/befriends] observes the phrasing of the relative pronoun (man), and serves to signal that each one of them is independently characterized by the injustice that follows, for the intended meaning is the befriending of a single individual among them. The min (among) in His saying, Exalted is He, "among you," is for the [nature of the] genus, not for partition.

Then it is those who are the wrongdoers—that is, those who take them as allies—by placing loyalty where it does not belong. The injustice (zulm) is in its linguistic sense; though it may be intended as transgression and exceeding the bounds set by Allah, Exalted be He, if the meaning is: "And whoever among you takes them as allies after the prohibition." The restriction (hasr) is rhetorical—as if the injustice of others is as nothing compared to their injustice. In this is a deterrent against such alliances, such as it is.