Tafsir of At-Tawbah 9:44

This is an alerting [instruction] that the Messenger (may Allah bless him and grant him peace) should take their seeking permission as an indication of their state, and that he should not grant it to them. That is, it is not the nature or habit of the believers to ask your permission to "strive with their wealth and their lives." Indeed, the elite among them hasten toward it without hesitation, let alone asking your permission to refrain from it. Muslim narrated from Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (may Allah bless him and grant him peace) said: "Among the best of people in living is a man holding the reins of his horse in the path of Allah, flying upon its back; whenever he hears a clamor or a cry of alarm, he flies toward it, seeking death or being killed in its places."

The negation of the habit is derived from the negation of the future-tense verb, which denotes continuity, such as in the expression: "So-and-so hosts the guest and protects the sanctuary." Thus, the speech is understood as negating the continuity [of the act of asking permission]. If it were construed as the continuity of negation—as in "they have no fear, nor shall they grieve"—the meaning would be that it is their habit not to ask permission, which is not far-fetched. Similar to this is the statement of the Hamasi poet: "They do not ask their brother when he calls upon them in times of calamity for proof of what he has said."

It has been said: This etiquette should be followed absolutely. It is not fitting for a person to ask his brother's permission to do him a favor, nor for a host to ask his guest's permission to offer him food; for asking permission in such situations is a sign of affectation and reluctance. The generosity of the Khalil (Abraham, peace and blessings of Allah be upon him) and his etiquette with his guests reached such a point that he would not engage in any preparations for hospitality within their sight. For this reason, Allah the Exalted praised him through the tongue of His Messenger (upon him be peace and prayer) for this beautiful trait and magnificent etiquette, saying: "Then he turned to his household and brought a fat calf"—meaning he went away in secrecy from them so they would not perceive him.

It is permissible that the object of the "seeking permission" is omitted: "to strive" (an yujahidu), with the implied [meaning] being "out of dislike to strive." It is said that what is omitted is "refraining from it." The meaning would be: The believers do not ask your permission to refrain [from battle] out of dislike for striving. The negation is directed at both the seeking of permission and the dislike together. Some have said it is directed at the restriction (the dislike) and [the seeking of permission] itself. Through this, the believer is distinguished from the hypocrite; and although this is in itself a hidden matter that cannot be immediately grasped, since their general conditions were revealing of this, it was made an apparent and established matter.

It is also said: [The object omitted is] "striving," meaning: The believers do not ask your permission for striving [in the sense of wanting] to avoid striving. This is countered by the fact that it is based on the idea that seeking permission for striving might stem from dislike. It is not hidden that seeking permission for something because one dislikes it is something that does not occur, indeed, it is not even conceivable. Even if its occurrence were granted, seeking permission due to dislike is not—outwardly—distinguishable from seeking permission due to desire. If it were granted, then what is negated from the believers must be affirmed for the hypocrites; yet it is apparent that they did not ask for permission to strive because they disliked it, but rather they asked for permission to refrain. So contemplate this, and Allah is Knowing of the righteous.

"And Allah is Knowing of the righteous."

This is a testimony to their piety—by placing the noun [the righteous] in the place of a pronoun—or by intending the category of the righteous, with them being the primary entrants into that category. It is also a promise to them of abundant reward. For our saying, "You have been good to me, and I am the most knowing of the doer of good," is a promise of the most generous reward; and "You have been evil to me, and I am the most knowing of the doer of evil," is a threat of the severest punishment. It is said that in this is a confirmation of the content of what preceded, as if it were said: And Allah is Knowing that they are as such; and an indication that what proceeded from them was motivated by piety.