At-Tawbah (The Repentance): (127) And when a Sura is revealed...

This is another type of the hypocrites' disgrace. Whenever a Sura was revealed containing the mention of the hypocrites and the explanation of their scandals, and they heard it, they were pained by hearing it. They would look at one another with a specific look indicating scorn for that Sura, mockery of it, and belittling its status.

It is possible that this was not exclusive to the Sura containing the hypocrites' scandals, but rather they used to treat the entire Quran with contempt. So, whenever they heard any Sura, they would mock it and criticize it, engaging in secret glances and laughter as a form of criticism and derision.

Then some of them would say to others: "Does anyone see you?" (i.e., If anyone saw you?). This has several interpretations:

1. First: That look indicated the intense denial and complete aversion within their hearts. They feared that one of the Muslims might see that look and those states indicating hypocrisy and disbelief. At that point, they would say: "Does anyone see you?" meaning, if someone saw you in this state and appearance, it would greatly harm you.
2. Second: When they heard that Sura, they were pained by listening to it, and they wanted to leave the mosque. So, some would say to others: "Does anyone see you?" meaning, if they see you, do not leave; but if no one sees you, then leave the mosque to escape this distress.
3. Third: "Does anyone see you?" (Perhaps implying: If no one sees us, we can say we love him [the Prophet]). Therefore, it became obligatory for us to leave the mosque.

Then Allah said: "Then they turned away." This could mean their actual fleeing from the place of revelation and listening to the Quran, or it could mean they turned away from listening to the Quran to criticizing it, even if they remained in their place.

If it is asked: What is the difference between this verse and the preceding verse, which is: "And when a Sura is revealed, some of them say, 'Which of you has this increased in faith?'" (At-Tawbah 9:124)?

We reply: In that verse, Allah recounted that they mentioned their saying: "Which of you has this increased in faith?" In this verse, Allah recounted that they sufficed themselves with looking at one another in mockery and sought to flee.

Then Allah said: "Allah has turned their hearts away, because they are a people who do not understand."

Our scholars used this as evidence that Allah turned them away from faith and prevented them from it, which is correct in this context. Ibn Abbas (may Allah be pleased with him) said: He turned them away from all guidance, good, and direction. Al-Hasan said: Allah turned their hearts away and sealed them with their disbelief. Al-Zajjaj said: Allah led them astray.

The Mu'tazila argued: If Allah is the one who turned them away from faith, how can He say: "How are they turned away?" (referring to a different verse structure, implying contradiction) and how can He punish them for turning away from faith?

The Qadi (Al-Razi often refers to Al-Qadi Abd al-Jabbar or similar figures here) replied: The apparent meaning of the verse indicates that this turning away is a punishment for their turning away. Turning away from faith cannot be a punishment, because if it were, just as it is permissible for Him to command His prophets to establish legal punishments (Hudud), it would be permissible for Him to command them to turn people away from faith. Permitting the latter would lead to a lack of trust in what the Messenger brought.

Then he said: This turning away admits of two interpretations:

1. That Allah turned their hearts away through the grief and malice He instilled in them.
2. That He turned them away from the subtle graces (Lata'if) reserved for those who believe and are guided.

The response: These interpretations mentioned by the Qadi are clearly forced. The correct interpretation, which every sound intellect testifies to, is that an action depends on the presence of the motivating factor (Da'i). Otherwise, it would necessitate the preference of one possibility over the other without a preponderating factor, which is impossible. The presence of this motivating factor is not from the servant, otherwise, it would lead to an infinite regress (Tasalsul); rather, it is from Allah. Thus, the servant only proceeds to disbelief when the incentive for disbelief occurs in his heart, and the occurrence of that incentive is from Allah. When that incentive occurs, that heart turns away from the side of faith toward disbelief. This is what is meant by the turning away of the heart. This is a statement established by definitive proof, and it perfectly aligns with this text, reaching the highest degree of clarity.

Among the remaining discussions of the verse is what is narrated from Muhammad ibn Ishaq, who said: Do not say, "We have departed from the prayer" (referring to the hypocrites' departure mentioned elsewhere), for a people departed, and Allah turned their hearts away. Rather, say, "We have completed the prayer." The intention behind this was to use an auspicious word (Tafa'ul) to abandon the wording related to what is inappropriate and to encourage the wording related to good, because Allah says: "And when the prayer has been concluded, then spread throughout the land and seek of Allah's bounty" (Al-Jumu'ah 62:10).