Surah At-Tawbah (9): 101

Exegesis

Know that the Almighty first explained the conditions of the hypocrites of Medina, then mentioned the conditions of the Bedouin hypocrites, and subsequently clarified that among the Bedouins are righteous, sincere believers. Then He explained who the leaders of the believers are: the foremost Emigrants (Muhajirun) and Helpers (Ansar).

In this verse, He mentions that a group surrounding Medina is characterized by hypocrisy, even if you (O Prophet) do not know them to be so: {And among those surrounding you of the Bedouins are hypocrites}. These were from the tribes of Juhaynah, Aslam, Ashja', and Ghatafan, who were settled around Medina.

Regarding the phrase {and [also] from the people of Medina}, there are two points of discussion:

First Discussion:

1. Al-Zajjaj said there is a transposition (omission and reordering). The intended meaning is: "And among those surrounding you of the Bedouins, and from the people of Medina, are hypocrites who have persisted in hypocrisy."
2. Ibn al-Anbari said it is permissible that the structure implies: "And from the people of Medina are those who have persisted in hypocrisy," where the word man (those who) is omitted, indicated by the subsequent man (as in the verse: {And there is none of us except that he has a known station} [As-Saffat: 164], meaning: except those who have a known station).

Second Discussion: The word maradu (they persisted/steeled themselves) comes from the root marada. Thus, they are mārid (rebellious/obstinate) or murīd (rebellious), meaning they became defiant. Ibn al-A'rabi said that tamarrud means to be arrogant and disobedient, which is the meaning of {they persisted in hypocrisy}. The origin of murūd is smoothness/slickness, as in a polished surface (sarh mumarrad) or a smooth-skinned youth (ghulām amrad). The barren sand dune (al-mardā’) is that which yields no vegetation. This suggests that one who does not accept the words of others and pays no heed remains in their original state without any change whatsoever—this is the essence of smoothness.

Once the origin of the word is known, we say: {they persisted in hypocrisy} means they became firmly established and continuous in it, never repenting from it.

Then the Almighty said: {You do not know them, but We know them}. This is like His saying: {You do not know them; Allah knows them}. The meaning is that they became so expert in the craft of hypocrisy that they reached a level where you, despite the strength of your insight and the purity of your intuition, cannot discern their hypocrisy.

Then He said: {We will punish them twice}. Many interpretations are given for the meaning of the "two times":

1. First View (Ibn Abbas): It means sicknesses in this world, and the punishment of the Hereafter. The sickness of a believer serves to expiate sins, while the sickness of a disbeliever increases their disbelief and ingratitude.
2. Second View (Narrated by As-Suddi from Anas ibn Malik): The Prophet (PBUH) stood up to deliver the Friday sermon and said, "Get out, O so-and-so, for you are a hypocrite! Get out, O so-and-so, for you are a hypocrite!" He expelled several people from the mosque and exposed them; this is the first punishment. The second is the punishment of the grave.
3. Third View (Mujahid): In this world by killing and captivity, and after that, the punishment of the grave.
4. Fourth View (Qatadah): The Dubaylah (a disease causing boils) and the punishment of the grave. The Prophet (PBUH) secretly informed Hudhayfah of twelve hypocrites: six whom Allah would afflict with the Dubaylah—a fire-lamp that seizes one until it emerges from his chest—and six who would die natural deaths.
5. Fifth View (Al-Hasan): Taking the Zakah (charity) from their wealth, and the punishment of the grave.
6. Sixth View (Muhammad ibn Ishaq): The distress that enters them due to the apparent acceptance of Islam without any good deeds accompanying it, followed by their punishment in the graves.
7. Seventh View: One punishment is the striking of the angels upon their faces and backsides. The other is at the Resurrection, where the neck of the Fire will be assigned to them. The preferred view is that life has three stages: the life of this world, the life of the grave, and the life of the Resurrection. Thus, {We will punish them twice} refers to the punishment of this world (in all its forms) and the punishment of the grave. And {Then they will be returned to a great punishment} refers to the punishment in the third life, which is the life of the Resurrection.

Then the Almighty said at the end of the verse: {Then they will be returned to a great punishment}, meaning the eternal, everlasting Fire.

Surah At-Tawbah (9): 102-103

Exegesis

{And others have confessed their sins, having mixed a righteous deed with another that was evil.}

{Perhaps Allah will turn to them in forgiveness. Indeed, Allah is Forgiving and Merciful.}

This refers to those who were not confirmed hypocrites but had committed sins and mixed good deeds with bad ones. They acknowledged their sins, hoping for Allah's mercy.

{Take, [O Muhammad], from their wealth a charity that will purify them and cause them to increase thereby}

This is an order to the Prophet (PBUH) to take Sadaqah (charity) from their wealth. This charity serves two purposes: purification from sins and an increase in their good deeds (spiritual growth).

{and invoke blessing upon them. Indeed, your prayers are a comfort to them.}

The Prophet's prayer for them is a source of tranquility and solace for their hearts.

{And Allah is Hearing and Knowing.}

Allah hears their confession and knows the sincerity of their repentance and the state of their deeds.