Surah At-Tawbah (The Repentance): Verses 75–78

Translation and Exegesis (Tafsir)

Know that the majority of this Surah concerns describing the state of the hypocrites (munāfiqūn). Without a doubt, they are of various types and categories, which is why the text mentions them in detail, saying:

Ibn Abbas (may Allah be pleased with him) said that this verse refers to Hāṭib ibn Abi Balta‘ah, whose wealth in Syria was delayed, causing him hardship. He swore by Allah in the presence of some of the Anṣār that if Allah granted him bounty, he would certainly give charity and pay what was due from it, until the end of the verse.

The well-known narration regarding the revelation of this verse concerns Tha‘labah ibn Ḥāṭib. He said, "O Messenger of Allah, supplicate to Allah that He may grant me wealth." The Prophet (peace be upon him) replied, "O Tha‘labah, a little that you can fulfill the gratitude for is better than much that you cannot bear."

Tha‘labah persisted, saying, "By the One Who sent you with the Truth, if Allah grants me wealth, I will give every right-holder his due." So, the Prophet (PBUH) supplicated for him. Tha‘labah acquired sheep, and they multiplied like worms until they became too numerous for Medina. He moved to a valley nearby and began praying only Dhuhr and ‘Asr, omitting the others. Then, as the flocks increased further, he stopped praying except for Jumu‘ah. He started intercepting caravans to ask for news.

The Messenger of Allah (PBUH) inquired about him and was informed of his situation. He said, "Woe to Tha‘labah!" Then the verse {Take, from their wealth, a charity} was revealed. He sent two men and said, "Pass by Tha‘labah and take his ṣadaqāt (charities)." Upon hearing this, Tha‘labah said to the two men, "This is nothing but jizyah (poll tax) or the like of jizyah!" So, he refused to pay the ṣadaqah.

Then Allah revealed: {And among them are those who pledged to Allah...}. When he was told that this verse was revealed concerning him, he came to the Prophet (PBUH) and asked him to accept his ṣadaqah. The Prophet (PBUH) replied, "Allah has prevented me from accepting that." Tha‘labah then began throwing dust upon his head. The Prophet (PBUH) said, "I told you, but you did not obey me." He returned home, and the Messenger of Allah (PBUH) passed away.

He then brought his ṣadaqah to Abu Bakr, who refused to accept it, following the example of the Prophet (PBUH). Then ‘Umar refused to accept it, following Abu Bakr. Then ‘Uthmān refused it. Tha‘labah died during the caliphate of ‘Uthmān.

If it is asked: Allah commanded the Prophet (PBUH) to take the ṣadaqah, so how was it permissible for the Prophet (PBUH) not to accept it from him?

We reply: It is not unlikely that Allah prevented the Prophet (PBUH) from accepting the ṣadaqah from him as a form of humiliation (ihānah) for him, so that others might take heed and not refrain from paying their obligatory charities. It is also possible that he offered that ṣadaqah out of hypocrisy (riyā’), not sincerity (ikhlāṣ). Allah informed the Prophet (PBUH) of this, so he did not accept that ṣadaqah. Another possibility is that since Allah said, {Take, from their wealth, a charity to purify them and cause them to grow thereby}, and this objective was not achieved in Tha‘labah due to his hypocrisy, the Messenger of Allah (PBUH) refrained from taking that ṣadaqah. And Allah knows best.

The Second Issue: The apparent meaning of the verse indicates that some hypocrites pledged to Allah that if He gave them wealth, they would spend some of it on good causes. Then Allah gave them wealth, but that person did not fulfill that pledge. Here are some questions:

First Question: A hypocrite is a disbeliever (kāfir). How can a disbeliever make a pledge to Allah?

Answer: A hypocrite might be knowledgeable about Allah, but he denies the prophethood of Muhammad (PBUH). Because he knows Allah, he can make a pledge to Him. Because he denies the prophethood of Muhammad (PBUH), he is a disbeliever. How can I say otherwise when most people in this world acknowledge the existence of the Capable Creator? Very few among the disbelievers deny Him. All acknowledge that Allah is the One who opens the doors of bounty and that one can draw near to Him through obedience, good deeds, and kindness to creation. These are matters agreed upon by the majority. Furthermore, perhaps when he made this pledge to Allah, he was a Muslim, and then when he became miserly with the wealth and failed to fulfill the pledge, he became a hypocrite. The wording of the verse suggests this, as it says: {Then He caused them to inherit hypocrisy in their hearts}.

Second Question: Is it a condition for this pledge that it must be uttered by the tongue, or is it sufficient to intend it in the heart, thus falling under this pledge?

Answer: Some said that whether it was mentioned by the tongue or not, if he intended it in his heart, it falls under this covenant. It is narrated that Al-Mu‘tamir ibn Sulaymān said: A severe wind struck us at sea, and some of us made various vows. I intended something in my heart but did not speak it. When I arrived in Basra, I asked my father, who said, "My son, fulfill it." The proponents of this view argue that His statement {And among them are those who pledged to Allah} refers to something they intended within themselves. Do you not see that Allah says: {Did they not know that Allah knows their secret and their private conversation?}

However, the verified scholars hold that this pledge is restricted to cases where it is uttered by the tongue. The evidence for this is the Prophet's (PBUH) saying: "Indeed, Allah has pardoned my Ummah for what they narrate to themselves without uttering it," or words to that effect. Also, His statement {And among them are those who pledged to Allah, "If He should give us from His bounty, we will surely give charity"} is a report about him speaking this statement, and its apparent meaning suggests utterance by the tongue.

Third Question: His statement {we will surely give charity} (lanasdaqanna)—does it refer to spending wealth? Spending wealth is of two types: obligatory and non-obligatory. The obligatory type is twofold: one type is obligatory by the initial legislation of the Shari‘ah, like obligatory zakāh and obligatory expenditures; the second type only becomes obligatory when the servant commits to it himself, such as vows (nudhūr).

Given these three categories, does {we will surely give charity} encompass all three, or not?

Answer: We say that voluntary charities (non-obligatory) are not included under this verse. The evidence is that Allah described them by saying: {but they were stingy with it}. Stinginess, in the legal sense, is defined as withholding what is obligatory. Furthermore, Allah condemned them for abandoning this, and one who abandons a recommended act does not deserve condemnation. As for the remaining two categories, that which is obligatory by the initial legislation of the Shari‘ah is certainly included in the verse, such as zakāh, wealth needed for Hajj and military expeditions, and wealth needed for obligatory expenditures.

It might be asked: Does this verse indicate that the speaker had committed to giving wealth as a vow? The more apparent view is that the wording does not indicate this, because what is mentioned is only: {If He should give us from His bounty, we will surely give charity}. This does not imply a vow, as a man might pledge to his Lord to fulfill his obligatory expenditures if Allah grants him ease. This indicates that what became binding upon them was due to this commitment, and zakāh does not become binding due to such a commitment; rather, it becomes binding due to possessing the niṣāb (minimum threshold) and the passing of a full year.

We say: His statement {we will surely give charity} does not necessitate that they do it immediately, because this is a report about performing this action in the future. This degree does not necessitate immediacy. It is as if they said, "We will give charity at a time," just as they said, {and we will surely be among the righteous}, meaning, at the times when prayer is due.

Thus, based on our analysis, what falls under this pledge is the spending of wealth that is obligatory to spend according to the initial legislation of the Shari‘ah. This is further confirmed by the narration that this verse was revealed concerning those who refrained from paying zakāh. It is as if Allah clarified that just as these hypocrites feign sincerity toward the Prophet (PBUH) and the believers, they also feign sincerity toward their Lord in what they pledge to Him, and they do not fulfill what they say. The purpose here is to exaggerate their description as hypocrites. Most of these points are derived from the words of Al-Qāḍī.

Fourth Question: What is meant by "bounty" (faḍl) in His statement: {If He should give us from His bounty}?

Answer: It means the giving of wealth by any means, whether through trade, acquisition, or otherwise.

Fifth Question: What is the derivation of {lanasdaqanna} (we will surely give charity)?

Answer: Al-Zajjāj said: The original form was lanatasaddaqanna. However, the tā’ was assimilated into the ṣād due to their proximity. Al-Layth said: Al-muṣaddiq is the giver, and al-mutasaddiq is the asker. Al-Aṣma‘ī and Al-Farrā’ said: This is an error, for al-mutasaddiq is the giver, as Allah says: {And give charity to us; indeed, Allah rewards the charitable}.

Sixth Question: What is meant by His statement: {and we will surely be among the righteous}?

Answer: Righteousness (ṣalāḥ) is the opposite of corruption (ifsād). Corruption refers to one who is stingy with what is obligatory upon him in religious duty. Therefore, righteousness must refer to one who fulfills what is obligatory upon him in religious duty. Ibn Abbas (may Allah be pleased with him) said: Tha‘labah had pledged to Allah that if He opened the doors of bounty upon him, he would give charity and be righteous. I say that this qualification has no textual basis. Rather, {we will surely give charity} refers to paying the obligatory zakāh, and {and we will surely be among the righteous} refers to spending all wealth that is absolutely obligatory to spend.

This indicates that Allah described them with three characteristics:

1. Stinginess (al-bukhul): Which is withholding the right.
2. Turning away (al-tawallī): From the pledge.
3. Aversion (al-i‘rāḍ): From the commands and injunctions of Allah.

There are several issues concerning this:

First Issue: His statement {So He caused them to inherit hypocrisy} (fa-a‘qabahum nifāqan) is a verb, and it must be attributed to something previously mentioned. What was previously mentioned are: Allah (Glorified is He), the pledge, giving charity, righteousness, stinginess, turning away, and aversion. It is not permissible to attribute the consequence of hypocrisy to the pledge, the giving of charity, or righteousness, because these three are acts of good, and it is not permissible to make them the cause for the occurrence of hypocrisy. Nor is it permissible to attribute this consequence to stinginess, turning away, and aversion, because the result of these three is abandoning the fulfillment of the obligatory, and this cannot be made the cause for the occurrence of hypocrisy in the heart, as that hypocrisy is equivalent to disbelief (kufr), which is ignorance. Abandoning some obligation cannot be the cause for the existence of ignorance in the heart. Firstly, because abandoning the obligatory is non-existence, and non-existence cannot be the cause of existence. Secondly, because this stinginess, turning away, and aversion can exist in many sinners without hypocrisy resulting. Thirdly, because if this abandonment necessitated the occurrence of disbelief in the heart, it would necessitate it whether this abandonment was legally permissible or legally forbidden, as the cause of differing legal rulings does not remove the effective cause from being effective. Fourthly, because Allah says after this verse: {That is because they broke their covenant with Allah and because they were lying}. If the action of causing the consequence (i‘qāb) were attributed to stinginess, turning away, and aversion, the meaning would be: "So their stinginess, turning away, and aversion caused hypocrisy in their hearts because they broke their covenant with Allah and because they were lying." This is impermissible, as there is a distinction between turning away and the occurrence of hypocrisy in the heart due to turning away. This is clearly false reasoning.

Therefore, by these arguments, it is established that this consequence cannot be attributed to anything mentioned previously except to Allah (Exalted is He). Thus, it must be attributed to Him. The meaning becomes: Allah caused hypocrisy to follow in their hearts. This indicates that the Creator of disbelief in the hearts is Allah (Exalted is He). This is what Al-Zajjāj meant: that since they went astray in the past, Allah caused them to go astray from the religion in the future. What confirms that {So He caused them to inherit hypocrisy} is attributed to Allah (Glorified is He) is His statement: {until the Day they meet Him}, where the pronoun in {they meet Him} refers back to Allah (Exalted is He). Thus, it is more appropriate that {So He caused them to inherit} be attributed to Allah (Exalted is He).

Al-Qāḍī said the meaning of {So He caused them to inherit hypocrisy in their hearts} is: He caused them to inherit the punishment for hypocrisy, and that punishment is the emergence of grief in their hearts, tightness of the chest, and the humiliation and blame that befalls them, which lasts until the Hereafter. We say: This is far-fetched, as it is a deviation from the apparent meaning without evidence or strong indication. If they claim that rational proofs indicate Allah does not create disbelief, we counter their proofs with rational proofs that, if placed upon firm mountains, would shatter them.

Second Issue: Al-Layth said: It is said, "He caused his companion regret" (a‘qabta fulānan nadāmatan) if the consequence of his affair became that. Al-Hudhali said:

My sons perished, and they left me with regret * After slumber, and a tear that does not cease.

And it is said: "So-and-so ate a bite that caused him sickness," and "Allah caused him good." The essence of the matter is that if something occurs following another thing, it is said, "Allah caused it to follow."

Third Issue: The apparent meaning of this verse indicates that breaking a covenant and failing to fulfill a promise breeds hypocrisy. Therefore, the Muslim must be extremely cautious about this. If he pledges to Allah regarding a matter, he must strive to fulfill it. The school of thought of Al-Ḥasan al-Baṣrī (may Allah have mercy on him) holds that it inevitably causes hypocrisy. He relied on this verse and the Prophet's (PBUH) saying: "Three characteristics, whoever possesses them is a hypocrite, even if he prays and fasts and claims to be a believer: when he speaks, he lies; when he promises, he breaks his promise; and when entrusted, he betrays trust." And from the Prophet (PBUH): "Guarantee me six things, and I will guarantee you Paradise: when you speak, do not lie; when you promise, do not break your promise; when you are entrusted, do not betray the trust; and restrain your gaze, your hands, and your private parts—your gaze from treachery, your hands from theft, and your private parts from adultery."

‘Aṭā’ ibn Abi Rabāḥ said: Jābir ibn ‘Abdillāh narrated to me that the Messenger of Allah (PBUH) mentioned the saying, "Three characteristics, whoever possesses them is a hypocrite," specifically concerning the hypocrites who spoke falsely to the Prophet (PBUH), betrayed his secrets when entrusted, and promised to go out with him but failed to do so. It is narrated that ‘Amr ibn ‘Ubayd interpreted the Ḥadīth by saying: When he speaks about Allah, he lies about Him, His religion, and His Messenger; when he promises, he breaks his promise, as mentioned regarding those who pledged to Allah; and when entrusted with the religion of Allah, he betrays the trust in secret, so his heart is contrary to his tongue. It is narrated that Waṣil ibn ‘Aṭā’ said: A man came to Al-Ḥasan and said, "The sons of Ya‘qūb told him the lie about the wolf eating Joseph, so they lied in their statement. And they promised him in their statement, {And indeed, we will be its guardians}, but they broke their promise. And their father entrusted them with Joseph, and they betrayed that trust. Shall we rule that they are hypocrites?" Al-Ḥasan (may Allah have mercy on him) paused.

Fourth Issue: {until the Day they meet Him} indicates that the one who made the pledge died as a hypocrite. This report corresponds to reality, for it is narrated that Tha‘labah came to the Prophet (PBUH) with his ṣadaqah, and the Prophet (PBUH) said that Allah prevented him from accepting it. He remained in that state, and no one accepted his ṣadaqah until he died. This shows that the informant's report was accurate, making it a report about the unseen (al-ghayb) and thus a miracle.

Fifth Issue: Al-Jubbā’ī said that the Mushabbihah (those who attribute corporeality to God) use His statement {Their greeting on the Day they meet Him will be 'Peace'} as evidence for affirming the vision of Allah (Ta‘ālā). He argued that "meeting" (liqā’) does not mean vision, as evidenced by His statement concerning the hypocrites: {until the Day they meet Him}, and they agree that disbelievers will not see Him. This indicates that meeting is not synonymous with vision. He further supported this by the Prophet's (PBUH) saying: "Whoever swears a false oath to cut off the right of a Muslim man, he will meet Allah while He is angry with him." They agree that the meaning of "meeting" here is meeting the punishment from Allah, so it is the same here. Al-Qāḍī approved of this statement.

I say: I am greatly astonished how the minds of such excellent scholars are satisfied with such weak arguments. This is because we refrained from interpreting the word "meeting" as "vision" in this verse and this report due to a separate, conclusive proof. Therefore, we are not obliged to do so in all other instances. Do you not see that when we restrict some general statements due to a separate proof, we are not obliged to restrict all general statements without proof? Just as this is not required, that is not required either.

If they say this argument is only strong if it is established that "meeting" in the language means "vision," and that is disputed. We say: There is no doubt that "meeting" means arriving/reaching. Whoever sees something has reached it, so vision is a meeting, just as perception (idrāk) is reaching. Allah says: {The companions of Moses said, "Indeed, we are overtaken"} (Ash-Shu‘arā’: 61), meaning we are reached/caught up to, yet we interpret it as vision. So too here. Furthermore, we say: There is no doubt that "meeting" here is not vision, but the intent is that Allah has a judgment or decree concerning them {until the Day they meet Him}, similar to a man saying, "You will meet your deeds tomorrow," meaning you will be recompensed for them. Allah says: {That is because they broke their covenant with Allah and because they were lying}. The meaning is that Allah punished them by causing that hypocrisy to settle in their hearts because they previously committed to breaking promises and lying.

The secret (sirr) is what is concealed in their breasts, and the private conversation (najwā) is what they confer about among themselves. It is derived from najwah, meaning hidden speech, as if those conversing privately prevent others from joining them and move away from others. This is similar to His statement: {And We called him to a private conference} (Maryam: 52), and {So when they despaired of him, they withdrew in private consultation} (Yūsuf: 80), and {Do not confer in sin and aggression and disobedience to the Messenger and confer in righteousness and piety} (Al-Mujādilah: 9), and {O you who have believed, when you [wish to] privately consult the Messenger, present before your consultation a charity} (Al-Mujādilah: 12).

Once the difference between sirr and najwā is known, the purpose of the verse is as if Allah is saying: Did they not know that Allah knows their secret and their private conversation? They are bold enough to engage in hypocrisy, which fundamentally involves secrecy and private consultation among themselves, while knowing that Allah knows their state just as He knows the apparent, and that He punishes it just as He punishes the apparent?

‘Allām is an intensive form of ‘ālim (Knower). The unseen (al-ghayb) is whatever is hidden from creation. The meaning is that Allah's very essence necessitates knowledge of all things, so His knowledge must encompass all knowables. Thus, He must know what is in the innermost thoughts and secrets. How can concealment from Him be possible? Similar to the description ‘allām al-ghuyūb here is what Jesus (peace be upon him) said: {Indeed, You are the Knower of the unseen} (Al-Mā’idah: 116). As for describing Allah as ‘allāmah, it is not permissible because it implies a type of effort in knowing, and effort is impossible for Allah.

This verse addresses those who are poor and have no wealth to give in charity. They are not blamed for their inability to contribute financially.

(Note: The provided excerpt seems to have merged parts of verses 77 and 78/79 in the structure, but the translation follows the standard verse numbering based on the content provided in the final segment.)

The verse describes those who mock the believers who give charity, whether they are wealthy contributors or those who give only what they can manage (their effort/means). Allah will mock them in return, and they will have a painful punishment.