Tafsir of At-Tawbah 9:64

(The hypocrites fear that) a surah may be sent down (meaning "the sending down of"). It is also permissible for yaḥdhuru (to fear) to be transitive by itself, as indicated by the line cited by Sibawayh: He fears matters that do not harm [him], and feels secure against what cannot save him from decrees. Al-Mubarrad denied that it could be transitive, arguing that "fear" is a state of the soul, like panic. Regarding that verse, it has been said that it is fabricated. However, Al-Mubarrad’s assertion has been refuted by the fact that some states of the soul are transitive, such as "to fear" (khāfa) and "to dread" (khashiya); thus, his objection is not binding against them.

(Concerning them) — that is, regarding their situation, for whatever is sent down concerning them descends upon them. This [explanation] is only necessary if the prepositional phrase ('alayhim) is connected to "descend." But if it is connected to an implied word acting as an adjective for His saying, "a surah"—as has been suggested, meaning "a surah existing against them"—then it is from the idiom "this is for you" and "this is against you." But this is not as [clear as] what is hidden, though it is quite contrary to the apparent meaning. The apparent meaning is that the prepositional phrase is connected to what is before it, and that the adjective for "a surah" is His saying, Exalted is His Majesty:

(Informing them) — that is, the hypocrites — (of what is in their hearts) — of hidden secrets, to say nothing of what they used to manifest specifically among themselves regarding words of disbelief and hypocrisy. The intent is that it spreads what they used to conceal of their secrets, so it disseminates among the people, and they hear it from the mouths of men, broadcasted, as if it were telling them [what they already knew]. Otherwise, what is in their hearts is already known to them; what they fear is the believers becoming aware of it. It is said that the intent is that it informs them of what is in their hearts in a way where the intended purpose is the necessary consequence of the information, which is the Messenger's (peace and blessings of Allah be upon him) knowledge of it. It is also said that the intent of "informing" is an exaggeration in that the surah contains their secrets, as if it knows of their inner states what they do not know themselves, so it informs them of it and denounces their evils.

It is permitted that the first two pronouns [in "informing them"] refer to the believers, and the third to the hypocrites. Disjointing pronouns is not absolutely forbidden; rather, it is permissible when there is a strong contextual clue and clear indication of it, as is the case here. That is: The hypocrites fear that a surah will be sent down to the believers informing them of what is in the hearts of the hypocrites, tearing down their veils and exposing their secrets. In the report about them that they fear this, there is an indication that they were not entirely certain about the Messenger (peace and blessings of Allah be upon him).

Abu Muslim said: The expression of fear was by way of mockery. When they would hear the Messenger of Allah (peace and blessings of Allah be upon him) mention everything and say, "It is by way of revelation," they would belie him and mock him, because of His saying, Exalted is He: (Say: "Mock, [if you will]"), for it indicates that mockery of this statement occurred from them. The imperative here is for the purpose of threatening. Those who held the aforementioned [view] said: The intent is that they acted as hypocrites, for the hypocrite is a mocker; and just as their saying, "We believe," while they are not believers, was made into deception in [Surah] Al-Baqarah, it is made here into mockery.

It is said that yaḥdhuru is a report in the sense of an imperative—that is, "let them fear." This was criticized by the fact that His saying, Exalted is He: (Indeed, Allah will bring forth that which you fear), repels it with force, unless what is intended is what they fear by the requirement of this command, but this is contrary to the apparent meaning. It would have been more natural to say: "Indeed, Allah will send down such a surah" or "will send down what you fear," but He turned away from that to what is in the noble wording for the sake of emphasis, as its meaning is: "He will bring to light that which you fear regarding the sending down of the surah." Or [it is used] because it is more general, as the intent is: "He will manifest everything whose exposure you fear, from among your evil deeds." The attribution of "bringing forth" to Allah the Exalted is to indicate that He, Exalted is He, brings it forth in a manner that admits no increase, and the emphasis is to dispel hesitation or reject denial.