Surah At-Tawbah (9): 74

Exegesis

Know that this verse indicates that a group of hypocrites uttered corrupt statements. When they were told that they had mentioned these words, they became afraid and swore that they had not said them.

The commentators have mentioned several accounts regarding the occasion of revelation (Asbab al-Nuzul):

1. The First Account: It is narrated that the Prophet (peace be upon him) stayed in the expedition of Tabuk for two months, during which the Quran was revealed, criticizing the hypocrites who stayed behind. Jalas ibn Suwayd said: "By Allah, if what Muhammad says about our brethren whom we left behind in Medina is true—and they are our noblemen—then we are worse than donkeys." 'Amir ibn Qays al-Ansari said to Jalas: "Yes, by Allah, Muhammad is truthful, and you are worse than a donkey." This reached the Messenger of Allah (PBUH). He summoned Jalas, who swore by Allah that he had not said it. Then 'Amir raised his hand and said: "O Allah, reveal to Your servant and Your Prophet a confirmation of the truthful and a refutation of the liar." Then this verse was revealed. Jalas said: "Allah mentioned repentance in this verse, and I did indeed say this statement, and 'Amir was truthful." So Jalas repented, and his repentance was good.

2. The Second Account: It is narrated that this verse was revealed concerning 'Abdullah ibn Ubayy when he said: "If we return to Medina, the more honorable will surely expel the more abject," intending the Prophet (PBUH). Zayd ibn Arqam heard this and reported it to the Messenger (PBUH). 'Umar intended to kill 'Abdullah ibn Ubayy, but 'Abdullah came and swore that he had not said it, and this verse was revealed.

3. The Third Account: Qatadah narrated that two men fought, one from Juhaynah and the other from Ghifar. The Ghifari prevailed over the Juhayni. 'Abdullah ibn Ubayy called out: "O sons of Aws, support your brother! By Allah, our situation and Muhammad's situation is like what was said: 'When your dog fattens, it will eat you.'" They mentioned this to the Prophet (PBUH), and 'Abdullah denied it and kept swearing.

Al-Qadi (Al-Fakhr al-Razi likely refers to Al-Qadi 'Abd al-Jabbar or a similar scholar here) stated: It is unlikely that these incidents are what is meant by the verse, because the statement: {They swear by Allah that they did not say, and indeed they had uttered the statement of disbelief...} and the rest of the verse are all in the plural form. Attributing the plural form to a single person goes against the general rule.

If it is argued: Perhaps that single person said it in a gathering, and the rest agreed. We reply: This also goes against the apparent meaning, because attributing the saying to those who heard it and agreed upon it is contrary to the norm.

Then he said: Rather, the preferred interpretation is to apply this verse to what was narrated: that the hypocrites intended to kill him upon his return from Tabuk. There were fifteen of them who conspired to push him off his mount into the valley when they ascended the pass at night. 'Ammar ibn Yasir was holding the reins of his mount, and Hudhayfah was behind, driving it. Hudhayfah heard the sound of the camels' hooves and the rattling of weapons. He turned and saw a group of veiled men. He said: "Away, away, O enemies of Allah!" So they fled. The apparent meaning is that when they gathered for this purpose, they had attacked his prophethood and attributed lying and fabrication to him in claiming the message. This is the meaning of the "statement of disbelief" (kalimat al-kufr), and this interpretation was chosen by Al-Zajjaj.

As for His saying: {And they disbelieved after their acceptance of Islam}, one might ask: How is it fitting for them to say this, since they accepted Islam?

The answer is twofold:

1. The meaning of Islam here is salam (peace), which is the opposite of war. Since they acted hypocritically, they outwardly showed Islam and inclined towards it. When they openly declare war, fighting them becomes obligatory.
2. They showed disbelief after they had shown Islam.

As for His saying: {And they plotted what they could not attain}, the meaning is their unanimous intent to assassinate the Messenger (PBUH). Allah informed the Messenger (PBUH) about this so that he could guard against them, and they did not reach their goal.

As for His saying: {And they resented nothing except that Allah and His Messenger had enriched them out of His bounty}, there are two points of discussion regarding this:

First Discussion: There are two views regarding this bounty:

1. Before the Prophet (PBUH) arrived in Medina, these hypocrites lived in hardship; they did not ride horses nor acquire spoils of war. After his arrival, they obtained spoils, gained wealth, and achieved success. This should have obligated them to love him and strive to spend their lives and wealth for his sake.
2. It is narrated that Jalas had a slave killed, and the Messenger of Allah (PBUH) ordered a blood-money payment of twelve thousand, whereby Jalas became wealthy.

Second Discussion: His saying: {And they resented nothing except that Allah and His Messenger had enriched them out of His bounty} is a reminder that there was nothing they truly resented him for. This is like the saying of the poet:

They resented nothing from Banu Umayyah except That they are forbearing when they are angered.

And like the saying of Al-Nabighah:

And there is no fault in them other than their swords Having nicks from striking battalions.

Meaning, there is no fault in them. Then the Almighty said: {So if they repent, it is better for them}. This is meant to soften their hearts after the great transgression they committed. On the surface, it means that if they repent, they will attain good. As for whether they actually repented, it is not stated in the verse, although we have mentioned what was said about the repentance of Jalas.

Then He said: {But if they turn away} from repentance, {Allah will punish them with a painful punishment in this world and the Hereafter}. The punishment of the Hereafter is known. As for the punishment in this world, it is said: it means that once their disbelief became apparent to the people, they became like people at war, making it permissible to fight them, kill them, take their wives and children captive, and seize their wealth. Another view is that it refers to what afflicts them at death and the witnessing of the angels of punishment. Another view is that it means the punishment of the grave. {And they will have no protector or helper on earth}, meaning that when the punishment of Allah becomes due, no protector or helper will benefit them.

Verse 75-78

{And among them are those who made a covenant with Allah...}

This refers to a group of hypocrites who made a solemn promise to Allah.

{But when He gave them out of His bounty, they became stingy with it and turned away, being averse.}

When Allah granted them wealth (from spoils of war or otherwise), they became miserly with what they promised to give in charity and turned away from fulfilling their commitment, showing aversion.

{So He caused hypocrisy to remain in their hearts until the Day they meet Him...}

This means that Allah left the hypocrisy established in their hearts as a consequence of their actions.

{...because they broke what they promised Allah and because they were lying.}

This hypocrisy is a result of their breaking the covenant they made with Allah and their habitual lying.

{Did they not know that Allah knows their secret and their private conversation...}

This is a reprimand, indicating that they should have known that Allah is fully aware of their innermost thoughts and secret dealings.

{...and that Allah is the Knower of the unseen?}

Allah knows all hidden matters, including their intentions and future actions.