Insincere Apologies
Return brings hypocritical excuses and oaths; believers are told not to be swayed, as Allah knows their reality and they seek only human approval.
Juz 11
9. At-Tawbah
The RepentanceBedouins: Harshness and Sincere Faith
Some desert Arabs are described as more prone to disbelief and hypocrisy, while others truly believe and view spending as a means to draw near to Allah.
Context · al-Wahidi
Verse 9:97 came down about Bedouins from the tribes of Asad and Ghatafan, and about Bedouins living around Medina. Al-Wahidi states this without naming a source or giving a chain. In his footnote, al-Fahl notes that al-Suyuti traces the statement to al-Kalbi. Al-Wahidi gives no report for verses 9:98-99.
Source text (1 entry)
The words of Allah, Mighty and Majestic: "The desert Arabs are the worst in disbelief and hypocrisy ..." [to the end of the verse] [9:97].It was revealed about desert Arabs from Asad and Ghatafan, and desert Arabs from those who lived around Madinah (1).
(1) See: al-Tabari in al-Tafsir 7/3, Ibn Abi Hatim in al-Tafsir 6/1866 (10209), al-Samarqandi in Bahr al-Ulum 2/69, al-Baghawi in his Tafsir 2/380, al-Zamakhshari in al-Kashshaf 2/209, Ibn Atiyyah in al-Tafsir 7/6, al-Qurtubi in al-Jami li-Ahkam al-Quran 4/3071, al-Khazin in his Tafsir 3/137, Abu Hayyan in al-Tafsir 5/90, Ibn Kathir in al-Tafsir 2/523, al-Thaalibi in al-Tafsir 3/207, and al-Suyuti in al-Durr al-Manthur 4/266, who further attributed it to Ibn al-Mundhir and Abu al-Shaykh, as a statement of al-Kalbi.
The First and Best Believers
The foremost Emigrants and Helpers and those who follow them are praised, with Allah’s pleasure and eternal gardens promised.
Hidden Hypocrites and Deferred Cases
Some hypocrites remain unknown to people but not to Allah and face repeated punishment; others admit wrongdoing, and some are left to Allah’s judgment.
Context · al-Wahidi
Al-Kalbi says verse 9:101 came down about the tribes of Juhaynah, Muzaynah, Ashja, Aslam and Ghifar, and that "the people of Medina" means Abdullah ibn Ubayy, Jadd ibn Qays, Muattib ibn Qushayr, al-Julas ibn Suwayd and Abu Amir the Monk. Al-Wahidi reports from Ibn Abbas that verse 9:102 came down about some ten men who stayed behind from the Tabuk campaign. They regretted it and tied themselves to the mosque pillars, and the Prophet would not free them until this verse came. When they then offered their wealth as charity, 9:103 was revealed. Verse 9:106 came down about Ka'b ibn Malik, Murarah ibn al-Rabi and Hilal ibn Umayyah, who were also left behind from Tabuk.
Source text (3 entries)
His words, Mighty and Majestic: "And among the Bedouins around you are hypocrites, and among the people of Medina ..." [to the end of the verse] [9:101].Al-Kalbi said: It was revealed about Juhaynah, Muzaynah, Ashja, Aslam and Ghifar. "And among the people of Medina" [9:101] means Abdullah ibn Ubayy, al-Jadd ibn Qays, Muattib(1) ibn Qushayr, al-Julas ibn Suwayd, and Abu Amir the Monk (2).
(2) See: Tafsir Abd al-Razzaq 2/161; al-Tabari 7/9; Ibn Abi Hatim 6/1869; the author in al-Wasit 2/521; al-Samarqandi in Bahr al-Ulum 2/71; al-Baghawi in Maalim al-Tanzil 2/382; al-Zamakhshari in al-Kashshaf 2/211; Ibn Atiyyah in al-Muharrar al-Wajiz 7/15-16; and al-Qurtubi in his Tafsir 4/3081, who cited the saying of Ibn Abbas that it was revealed about ten men who stayed behind from the expedition of Tabuk, seven of whom bound themselves to the pillars of the mosque.... Zayd ibn Aslam said they were eight; it is said they were six; and it is said they were five. See: Tafsir al-Khazin and his objection to that, 3/141. This part was recorded by Ibn al-Mundhir from the saying of Ikrimah, as in al-Durr 4/277; Abu Hayyan in al-Bahr al-Muhit 5/94; Ibn Kathir in his Tafsir 2/524; al-Thaalibi in his Tafsir 3/208; and al-Suyuti in al-Durr al-Manthur 4/273, who further attributed it to Ibn Abi Shaybah [...]
His saying, Mighty and Majestic: "And others have confessed their sins..." [to the end of the verse] [9:102].Ibn Abbas said in the report of al-Walibi (3): It was revealed about a group who had stayed behind (4) from
the Messenger of Allah (peace be upon him) in the expedition of "Tabuk". Then they regretted that and said: Shall we sit in shelter and shade with the women while the Messenger of Allah (peace be upon him) and his Companions are in jihad? By Allah, we shall bind ourselves to the pillars and not release ourselves until the Messenger is the one (1) who releases us (2) and excuses us. So they bound themselves to the pillars of the mosque. When the Messenger of Allah (peace be upon him) returned, he passed by them and saw them. He said: "Who are these?" They said: These are men who stayed behind from you. They made a covenant with Allah that they would not release themselves until you are the one who releases them and is pleased with them. The Messenger of Allah (peace be upon him) said: And I swear by Allah, I will not release them, nor excuse them (3), until I am commanded to release them, [nor will I excuse them until Allah is the one who excuses them. They stayed behind from me and kept themselves back] (4) from going out to fight with the Muslims. Then Allah, Exalted is He, sent down this verse. When it was revealed, the Prophet (peace be upon him) sent for them, released them and excused them. When he had released them, they said: O Messenger of Allah, this is our wealth, which kept us behind from you. Give it in charity on our behalf, purify us and ask forgiveness for us. He said: "I have not been commanded to take anything from your wealth." Then Allah, Mighty and Majestic, sent down: "Take from their wealth a charity by which you purify them and cleanse them..." [to the end of the verse] (5)
[9:103].
And [Ibn Abbas said] (1): They were ten men (2).
(5) See: Tafsir Mujahid: 286; Abd al-Razzaq in al-Tafsir 2/163 (1122); al-Nasa'i in his Tafsir 1/555; Ibn Abi Hatim in his Tafsir 6/172 (10303); al-Samarqandi in Bahr al-Ulum 2/71; and al-Wahidi in al-Wasit 2/522.
Al-Bayhaqi recorded it with a chain from Ibn Abbas in Dala'il al-Nubuwwah 5/271-272; also al-Baghawi in al-Tafsir 2/383 (1110); al-Zamakhshari in al-Kashshaf 2/211; Ibn Atiyyah in al-Muharrar al-Wajiz 7/17; al-Qurtubi in al-Tafsir 4/3080; al-Khazin in al-Tafsir 3/142; Abu Hayyan in al-Tafsir 5/94; Ibn Kathir in his Tafsir 2/526; al-Tha'alibi in al-Tafsir 3/209; and al-Suyuti in al-Durr al-Manthur 4/275.
(2) Zayd ibn Aslam said they were eight. It is also said they were six, or five, or otherwise. See the details of the views in Tafsir al-Tabari 7/12, Ibn Atiyyah 7/17, al-Kashshaf 2/211, and al-Qurtubi in al-Tafsir 4/3080.
The words of Allah, Mighty and Majestic: "And others are deferred for the command of Allah ..." [to the end of the verse] [9:106].It was revealed about Ka'b ibn Malik, Mararah ibn al-Rabi', one of the Banu Amr ibn Awf, and Hilal ibn Umayyah of the Banu Waqif. They stayed behind from the expedition of Tabuk. They are the ones mentioned in the words of Allah, Exalted is He:
"And upon the three who were left behind ..." [to the end of the verse] (3) [9:118].
(3) Recorded by Ibn Abi Hatim in al-Tafsir 6/1878 (10057), and cited by al-Suyuti in al-Durr al-Manthur 4/284, who also attributed it to Ibn al-Mundhir and Abu al-Shaykh, with this meaning, as a statement of Mujahid.
The story of Ka'b ibn Malik's repentance and the repentance of his companions is in the hadith of Ka'b ibn Malik. Recorded by Ahmad 3/456 and 459; al-Bukhari 4/9 (2757), 4/58 (2947), 4/229 (3556), 5/69 (3889), 5/92 (3951), 6/3 (4418), 6/86 (4673), 6/87 (4676), 6/88 (4677), 6/89 (4678), 8/70 (6255), 8/175 (6690), and in al-Adab al-Mufrad (944); Muslim 8/105 (2769) (53) and 8/112 (2769) (53); Abu Dawud (2202), (2773), (3317), (3321), and (4600); and al-Nasa'i 2/53, 6/152 and 153, 7/22 and 23, by way of al-Zuhri, from Abd al-Rahman ibn Abdullah ibn Ka'b ibn Malik, from his father, from Ka'b ibn Malik, with it.
The Mosque of Harm
A rival mosque built to cause division is condemned; true prayer belongs in a mosque founded on righteousness, and corrupt foundations lead to ruin.
Context · al-Wahidi
Verses 9:107-108 came down about a mosque built next to the Quba mosque. Al-Wahidi reports from the exegetes that Banu Ghanm ibn Awf envied their kin for the Quba mosque, where the Prophet had prayed. Urged on by Abu Amir the monk, who had gone to Syria to bring Roman troops, twelve men built a rival mosque and invited the Prophet to pray there. As he dressed to go, Allah revealed its purpose, and he sent men to burn it and pull it down. A report from Sa'd ibn Abi Waqqas likewise says that hypocrites built it for Abu Amir and that 'Never stand in it' (9:108) came down as the Prophet got up to go. Al-Fahl grades that chain very weak.
Source text (1 entry)
His words, Mighty and Majestic: And those who took a mosque for harm and disbelief ... [to the end of the verse]. [9:107]The commentators said (4):
Banu Amr ibn Awf built the mosque of Quba and sent to the Messenger of Allah (peace be upon him) asking him to come to them. He came to them and prayed in it. Their brothers Banu Ghunm (1) ibn Awf envied them and said: We will build a mosque and send to the Messenger of Allah (peace be upon him) to pray in it, as he prayed in the mosque of our brothers, and let Abu Amir the Monk pray in it when he comes from Syria. Abu Amir had become a monk in the time of ignorance, had turned Christian and had worn haircloth. When the Messenger of Allah (peace be upon him) came to Medina, he rejected the religion of pure faith and showed him enmity, and the Prophet (peace be upon him) named him Abu Amir the Wicked. He went out to Syria and sent to the hypocrites: Prepare and make ready whatever strength and arms you can, and build me a mosque, for I am going to Caesar and will bring an army of the Romans and drive out Muhammad and his companions. So they built for him (2) a mosque beside the mosque of Quba. Those who (3) built it were twelve men: Khidham (4) ibn Khalid, from whose house the mosque of discord (5) was brought out; Tha'labah ibn Hatib (6); Mu'attib ibn Qushayr; Abu Habibah ibn al-Az'ar (7); Abbad ibn Hunayf; Jariyah ibn Amir (8) and his two sons Mujammi' and Zayd; Nabtal ibn al-Harith; Bahzaj; Bijad (9) ibn Uthman; and Wadi'ah ibn Thabit. When they had finished it, they came to the Messenger of Allah (peace be upon him) and said: We have (10) built a mosque for the sick and the needy
and for the rainy night and the cold night, and we would like you to come to us and pray for us in it. He called for his shirt to put it on and go to them, and the Quran came down upon him, and Allah, Mighty and Majestic, told him the story of the mosque of harm and what they had intended. So the Messenger (peace be upon him) called Malik ibn al-Dukhshum, Ma'n ibn Adi, Amir ibn al-Sakan (1), and Wahshi, the killer of Hamzah, and said to them: "Go to this mosque whose people are wrongdoers, demolish it and burn it." They set out. Malik went and took palm fronds and set fire to them. Then they entered the mosque while its people were in it, burned it and demolished it, and its people scattered from it. The Prophet (peace be upon him) ordered that the place be made a dump where carcasses, filth and refuse were thrown. Abu Amir died in Syria, alone and a stranger.
(270) Muhammad ibn Ibrahim ibn Muhammad ibn Yahya informed us, saying: Abu al-Abbas ibn Isma'il ibn Abdullah ibn Mikal informed us, saying: Abdullah ibn Ahmad ibn Musa al-Ahwazi informed us, saying: Isma'il ibn Zakariyya related to us, saying: Dawud ibn al-Zibriqan related to us, from Sakhr ibn Juwayriyah, from Aishah bint Sa'd ibn Abi Waqqas, from her father, who said: The hypocrites set up the mosque (2), building it to rival (3) with it the mosque of Quba, which is near it, for Abu Amir the Monk, waiting for him to come so that he would be their imam in it. When they had finished building it (4), they came to the Messenger of Allah (peace be upon him) and said (5): We have built a mosque, so pray in it so that we may take it as a place of prayer. He took his garment to rise and go with them, and this verse came down: Never stand in it (6). [9:108].
(4) Al-Baghawi mentioned it in his Tafsir 2/386-387 (1114) and (1115), and al-Tabari recorded it by way of al-Zuhri, Yazid ibn Ruman, Abdullah ibn Abi Bakr, Asim ibn Umar ibn Qatadah and others.
See: al-Durr al-Manthur 4/284-285.
(6) Its chain is very weak; Dawud ibn al-Zibriqan is abandoned, and al-Azdi called him a liar.
very weak
The Bargain of Paradise
Allah purchases believers’ lives and wealth for paradise; the faithful are described by their repentance, worship, and steadfast devotion.
Context · al-Wahidi
Verse 9:111 came down at the pledge of al-Aqabah in Mecca, according to Muhammad ibn Ka'b al-Qurazi. Seventy men of the Ansar were pledging allegiance to the Prophet. Abdullah ibn Rawahah asked him to set whatever terms he wished for his Lord and for himself. The Prophet said that for his Lord, they must worship Him and associate nothing with Him. For himself, they must protect him as they protected themselves. They asked what they would get in return, and he said, "Paradise." They replied that it was a profitable sale, and they would neither cancel it nor ask to cancel it. Then the verse was revealed.
Source text (1 entry)
His saying, Mighty and Majestic is He: "Indeed Allah has purchased from the believers their souls and their wealth ... [to the end of the verse]" [9:111].Muhammad ibn Ka'b al-Qurazi said (1): When the Ansar pledged allegiance to the Messenger of Allah (peace be upon him) on the night of al-Aqabah in Makkah, and they were seventy persons, Abdullah ibn Rawahah said: O Messenger of Allah, lay down whatever conditions you wish for your Lord and for yourself. He said: "I stipulate for my Lord that you worship Him and associate nothing with Him, and I stipulate for myself that you protect me from whatever you protect yourselves from." They said: If we do that, what is there for us? He said: "Paradise." They said: The sale has turned a profit; we will not cancel it, nor ask for it to be cancelled. Then this verse was revealed (2).
(1) Recorded by al-Tabari in his Tafsir 11/35-36, and cited by al-Wahidi in al-Wasit 2/526, al-Baghawi in his Tafsir 2/391, Ibn Kathir in his Tafsir 2/534, al-Khazin in his Tafsir 3/151, and al-Suyuti in al-Durr al-Manthur 4/294.
(2) See the remaining reports in Tafsir Ibn Abi Hatim 6/1886, al-Bahr al-Muhit 5/102, and al-Durr al-Manthur 4/294.
Limits of Intercession and Allah’s Dominion
Seeking forgiveness for persistent polytheists is forbidden even for relatives, exemplified by Abraham; Allah alone owns the heavens and earth and gives life and death.
Context · al-Wahidi
Verse 9:113 came down about the Prophet's uncle Abu Talib. Al-Wahidi reports from al-Musayyib that on his deathbed, Abu Talib refused to declare that there is no god but Allah because Abu Jahl and Abdullah ibn Abi Umayyah pressed him. The Prophet said he would keep seeking forgiveness for him, and the verse came down. Al-Bukhari and Muslim also record this report. Muhammad ibn Ka'b al-Qurazi adds that Muslims then sought forgiveness for their own polytheist fathers, citing Abraham. A different report from Ibn Mas'ud says verses 9:113-114 came down when the Prophet was denied permission to seek forgiveness for his mother, Aminah, at her grave. Al-Hakim calls that chain sound, but al-Dhahabi notes that one narrator in it was declared weak.
Source text (1 entry)
The words of Allah, Mighty and Majestic: "It is not for the Prophet and those who believe to ask forgiveness for the polytheists ..." [to the end of the verse] [9:113].(271) Abu Abdullah Muhammad ibn Abdullah al-Shirazi informed us, saying: Muhammad ibn Abdullah (1) ibn Humayrawayh al-Harawi informed us, saying: Abu al-Hasan Ali ibn Muhammad al-Khuza'i informed us, saying: Abu al-Yaman related to us, saying: Shu'ayb informed me, from al-Zuhri, from Sa'id ibn al-Musayyab, from his father, who said: When death came to Abu Talib, the Messenger of Allah (peace be upon him) went in to him. Abu Jahl and Abdullah ibn Abi Umayyah were with him. He said: "O uncle, say with me: there is no god but Allah, a word by which I may plead for you before Allah." Abu Jahl and Ibn Abi Umayyah said: "O Abu Talib, will you turn away from the religion of Abd al-Muttalib?" The two kept speaking to him until the last thing he said to them was: "On the religion of Abd al-Muttalib." The Prophet (peace be upon him) said: "I will surely ask forgiveness for you so long as I am not forbidden to do so." Then there came down: "It is not for the Prophet and those who believe to ask forgiveness for the polytheists, even if they are near of kin, after it has become clear to them that they are the people of the Blazing Fire" [9:113]. Al-Bukhari recorded it (2) from Ishaq ibn Ibrahim, from Abd al-Razzaq, from Ma'mar, from al-Zuhri (3). Muslim recorded it (4) from Harmalah, from Ibn Wahb, from Yunus (5)
from al-Zuhri.
(272) Abu Sa'id ibn Abi Amr al-Naysaburi informed us, saying: al-Hasan ibn Ali ibn Mu'ammal informed us, saying: Amr ibn Abdullah al-Nasri (1) informed us, saying: Muhammad ibn
Abd al-Wahhab related to us, saying: Ja'far ibn Awn informed us, saying: Musa ibn Ubaydah informed us, saying: Muhammad ibn Ka'b al-Qurazi informed us, saying: It has reached me that when Abu Talib fell ill with the illness in which he died, Quraysh said to him: "O Abu Talib, send to your nephew so that he may send you something from this Garden he speaks of, so that it may be (2) a cure for you!" The messenger went out and found the Messenger of Allah (peace be upon him) with Abu Bakr sitting with him. He said: "O Muhammad, your uncle says to you: I am old, weak and sick, so send me something of the food and drink of this Garden of yours that you speak of, so that (3) there may be a cure for me in it." Abu Bakr said: "Allah, Exalted is He, has forbidden them both to the unbelievers." The messenger returned to them and said: "I conveyed to Muhammad what you sent me with, and he gave me no answer, but Abu Bakr said: Allah has forbidden them both to the unbelievers." They pressed him until he sent a messenger of his own. The messenger found him in his gathering and said the same to him. The Messenger of Allah (peace be upon him) said to him: "Allah has forbidden them both (4) to the unbelievers, its food and its drink." Then he rose and followed the messenger until he entered the house of Abu Talib with him. He found it full of men. He said: "Leave me alone with my uncle." They said: "We will not do so. You have no more right to him than we do. If you have kinship with him, we have kinship like yours." So he sat down beside him and said: "O uncle, may you be rewarded with good on my account. You cared for me when I was small and you protected me (5) when I was grown. May you be rewarded with good on my account, O uncle. Help me on your own behalf with one word by which I may intercede for you before Allah on the Day of Resurrection." He said: "And what is it, O
nephew?" He said: "Say: there is no god but Allah alone, who has no partner." He said: "You are sincere towards me (1). By Allah, were it not that I would be reproached for it (2) and it would be said, 'Your uncle lost heart at death,' I would have given you joy by saying it." He said: The people cried out: "O Abu Talib, you are the head of the hanifiyyah, the religion of the elders." He said: "Do not let the women of Quraysh say that your uncle lost heart at death." The Messenger of Allah (peace be upon him) said: "I will keep asking my Lord to forgive you until He turns me back (3)." And he asked forgiveness for him after he died. The Muslims said: "What stops us from asking forgiveness for our fathers and our relatives? Ibrahim asked forgiveness for his father, and here is Muhammad (peace be upon him) asking forgiveness for his uncle." So they asked forgiveness for the polytheists until there came down (4): "It is not for the Prophet and those who believe to ask forgiveness for the polytheists, even if they are near of kin" (5) [9:113].
(273) Abu al-Qasim Abd al-Rahman ibn Ahmad al-Harrani informed us, saying: Muhammad ibn Abdullah ibn Nu'aym related to us, saying: Muhammad ibn Ya'qub al-Umawi related to us, saying: Bahr (1) ibn Nasr related to us, saying: Ibn Wahb related to us, saying: Ibn Jurayj informed us, from Ayyub ibn Hani', from Masruq ibn al-Ajda', from Abdullah ibn Mas'ud, who said (2): The Messenger of Allah (peace be upon him) went out to look at the graves, and we went out with him. We took our seats (3), then he stepped across the graves until he came to one of them and spoke to it in a low voice for a long time. Then the Messenger of Allah (peace be upon him) raised his voice in weeping, and we wept because the Messenger of Allah (peace be upon him) wept (4). Then he came towards us, and Umar ibn al-Khattab met him and said: "O Messenger of Allah, what made you weep? It has made us weep and alarmed us." He came and sat with us and said: "Did my weeping alarm you?" We said: "Yes" (5). He said: "The grave at which you saw me speaking is the grave of Aminah bint Wahb. I asked my Lord's permission to visit her and He gave me permission for it (6). I asked my Lord's permission (7) to ask forgiveness for her and He did not give me permission for it. And there came down to me (8): 'It is not for the Prophet and those who believe to ask forgiveness for the polytheists' until
the end of the verse (1): 'Ibrahim asked forgiveness for his father only because of a promise he had made to him' [9:113-114]. Then there took hold of me the tenderness that takes hold of a child for his mother, and that is what made me weep" (2).
(2) Sahih al-Bukhari 6/87 (4675).
(4) Sahih Muslim 1/40 (24). It was also recorded by Abd al-Razzaq in his Tafsir (1132), Ahmad 5/433, al-Bukhari 2/119 (1360), 5/65 (3884), 6/141 (4772) and 8/173 (6681), al-Nasa'i 4/90, al-Tabari in the Tafsir 11/41, al-Bayhaqi in al-Dala'il 2/342, the author in al-Wasit 2/527, and al-Baghawi in his Tafsir 2/392 (1123), by way of Ibn Shihab al-Zuhri, from Sa'id ibn al-Musayyab, who related it. Al-Suyuti cited it in al-Durr al-Manthur 4/299 and further attributed it to Ibn Abi Shaybah, Ibn al-Mundhir, Ibn Abi Hatim and Ibn Mardawayh.
(5) Recorded by Ibn Abi Hatim and Abu al-Shaykh, in abridged form. See: al-Durr al-Manthur 4/300.
(2) Recorded by Ibn Abi Hatim 6/1893 (10051), al-Hakim 2/336, and al-Suyuti in al-Durr al-Manthur 4/302-303, who further attributed it to Ibn Mardawayh and al-Bayhaqi in al-Dala'il. See also: Musnad Ahmad 2/441 and 5/355-359.
(2) Al-Hakim said in al-Mustadrak 2/336: "Sound according to the conditions of the two [Shaykhs], but they did not record it in this form with this wording; Muslim only recorded the hadith of Yazid ibn Kaysan, from Abu Hazim, from Abu Hurayrah, in abridged form." Al-Dhahabi said: "Ayyub ibn Hani' was declared weak by Ibn Ma'in."
Repentance After Hardship
Allah turns in mercy to the Prophet and the believers after difficulty, including the three who were left behind until repentance was accepted.
Be with the Truthful; Reward for Sacrifice
Believers are commanded to fear Allah and keep company with the truthful; every hardship and effort in Allah’s path is recorded and rewarded.
Learning the Faith and Standing Firm
Not all must march out; some should remain to gain understanding and warn others, while believers are urged to be firm against nearby hostile opponents.
Context · al-Wahidi
Verse 9:122 came down about the believers who all marched out at once. Al-Wahidi reports from Ibn Abbas, through al-Kalbi, that Allah had revealed the faults of the hypocrites for staying behind from fighting. After that, the believers swore never to stay behind from any campaign or raiding party. So when the Prophet sent raiding parties against the enemy, every Muslim went out and left the Prophet alone in Medina. Allah then revealed this verse. The entry does not cover verse 9:123.
Source text (1 entry)
The words of Allah, Mighty and Majestic: "It is not for the believers to go forth all together ..." [to the end of the verse] [9:122].Ibn Abbas said, in the report of al-Kalbi (3): When Allah, Exalted is He, sent down the faults of the hypocrites for their staying behind from jihad, the believers said: By Allah, we will never stay behind from any expedition the Messenger of Allah (peace be upon him) goes out on, nor from any raiding party. So when the Messenger of Allah (peace be upon him) ordered raiding parties against the enemy, the Muslims went forth all together (4) and left the Messenger of Allah (peace be upon him) alone in Madinah. Then Allah, Exalted is He, sent down this verse (5).
Surat Yunus
(5) See the other opinions in Tafsir al-Tabari 24/566-570, al-Khazin 3/136 and al-Durr al-Manthur 3/292-293.
Revelation: Increase for Some, Disease for Others
New verses strengthen believers but deepen doubt in hypocrites, who turn away arrogantly and refuse reflection or repentance.
The Prophet’s Compassion and Reliance on Allah
The Messenger’s concern and mercy for believers are affirmed; the community is directed to trust Allah alone, Lord of the Mighty Throne.
10. Yūnus
JonahRevelation and Glad Tidings
The Qur’an’s wise verses are introduced, and the Prophet is sent to warn and give believers good news.
Context · al-Wahidi
Verse 10:2 came down after Allah sent Muhammad as a messenger. Al-Wahidi reports from Ibn Abbas that the disbelievers rejected him. They said Allah was too great to have a human being like Muhammad as His messenger. Allah then revealed this verse. Al-Wahidi gives this report without a chain, and al-Fahl gives no grade for it.
Source text (1 entry)
His words (Mighty and Majestic is He): "Is it a wonder to the people that We revealed to a man from among them: Warn the people ... [to the end of the verse]" [10:2].Ibn Abbas said (6): When Allah, Exalted is He, sent Muhammad (peace be upon him) as a messenger, the disbelievers objected to him (7)
and said: Allah is too great for His messenger to be a human being like Muhammad. So Allah, Exalted is He, sent down this verse.
(6) See: Tafsir al-Tabari 11/81; Tafsir Ibn Abi Hatim 6/1922 (10193); Tafsir al-Qurtubi 4/3145; al-Khazin 3/173; Tafsir Ibn Kathir 2/553; al-Durr al-Manthur 4/340. Al-Suyuti also attributed it to Abu al-Shaykh and Ibn Mardawayh.
Allah’s Creation and Return
Allah created and governs all affairs; to Him is the return where He recompenses truthfully.
Signs in the Cosmos and Two Ends
The sun, moon, and alternation of night and day are signs; believers attain bliss, while deniers face loss.
Human Hastiness and Testing
People hasten for evil yet plead for mercy; after generations are replaced, humanity is tested with stewardship.
No Altering the Revelation
Deniers demand a different Qur’an, but the Prophet affirms he only follows revelation and has long lived among them.
Context · al-Wahidi
Verse 10:15 came down about the idolaters of Mecca, according to Mujahid. Muqatil names five of them: Abd Allah ibn Abi Umayyah al-Makhzumi, al-Walid ibn al-Mughirah, Mikraz ibn Hafs, Amr ibn Abd Allah ibn Abi Qays al-Amiri and al-As ibn Amir. They asked the Prophet for a Quran that did not tell them to stop worshipping al-Lat and al-Uzza. Al-Kalbi says it came down about the mockers, who said, "Muhammad, bring a different Quran that has in it what we ask of you."
Source text (1 entry)
His saying, Mighty and Majestic: "And when Our clear verses are recited to them, those who do not hope to meet Us say..." [to the end of the verse] [10:15].Mujahid said: It was revealed about the polytheists of Mecca (1).
Muqatil said (2): They (3) were five men: Abdullah ibn Abi Umayyah al-Makhzumi, al-Walid ibn al-Mughirah, Mukriz ibn Hafs, Amr ibn Abdullah ibn Abi Qays al-Amiri, and al-As ibn Amir. They said to the Prophet (peace be upon him): Bring a Quran that does not contain the abandonment of the worship of al-Lat and al-Uzza.
Al-Kalbi said (4): It was revealed about the mockers. They said: O Muhammad, bring a Quran other than this, containing what we ask of you.
Surat Hud
(1) See: al-Bahr al-Muhit 5/131.
It is also the view of Qatadah. See: Tafsir Ibn Abi Hatim 6/1934 (10269), Tafsir al-Baghawi 2/413, Tafsir al-Qurtubi 4/3158, Tafsir al-Khazin 3/178, and Tafsir al-Bahr al-Muhit 5/131.
(2) See: Tafsir al-Baghawi 2/413, Tafsir al-Khazin 3/179, and Tafsir al-Bahr al-Muhit 5/131.
It is reported from Ibn Abbas that the five were al-Walid, al-As, al-Aswad ibn al-Muttalib, al-Aswad ibn Abd Yaghuth, and al-Harith ibn Hanzalah.
(4) See: Tafsir al-Bahr al-Muhit 5/131.
A statement like this is reported from Ibn Abbas. See: the previous source. Imam Fakhr al-Din al-Razi said: "Know that the disbelievers' making this request may be understood in two ways:
The first: that they said it by way of ridicule and mockery.
The second: that they said it by way of testing and trial, so that if he did it, they would know that he was lying in his claim that this Quran was being sent down to him from Allah."
See: Tafsir al-Khazin 3/179.
Injustice, Idols, and Forgetfulness
None wrongs more than one who invents lies about Allah; people turn to Him in hardship then revert after relief.
Saved at Sea, Then Rebellion
When storms strike, they call upon Allah sincerely; once delivered, they transgress without right.
The World’s Fleeting Beauty
Worldly life is likened to rain-fed growth that flourishes briefly, then withers suddenly by Allah’s command.
Call to Peace and Two Recompenses
Allah invites to the abode of peace; the righteous receive goodness and more, while evildoers face disgrace.
Idols Disown Their Worshippers
On the Day of Gathering, partners are set apart; false gods renounce the worship, and every soul faces its deeds.
Who Provides and Governs?
They are questioned about provision and control, exposing shirk’s emptiness; most follow conjecture, not truth.
The Qur’an’s Divine Source
The Qur’an cannot be forged; it confirms prior revelation and is beyond their knowledge though they deny it.
Belief and Rejection Under Allah’s Justice
Some believe and some deny; the Prophet is told to act with integrity, and Allah wrongs no one.
Regret on the Day of Resurrection
At the gathering, worldly life seems brief; deniers lament and face just judgment, unable to avert punishment.
The Promise Is True
They ask if the punishment is real; it is certain, and Allah gives life and death and to Him all return.
Healing Guidance and Forbidden Claims
The Qur’an is admonition and mercy for believers; people are warned against inventing halal and haram without Allah.
Allah’s Complete Knowledge and Signs
No deed escapes Allah’s witness; His allies need not fear, and night and day are made for rest and seeking bounty.
Refuting the Claim of a Son
Those who say Allah has a child are rebuked; their enjoyment is temporary, then comes severe punishment.
Noah’s Challenge and Deliverance
Noah calls his people, declares trust in Allah, and is denied; Allah saves him and the believers and drowns the rejecters.
Moses Sent to Pharaoh
Messengers come after Noah; Moses and Aaron confront Pharaoh, who calls the signs magic, and only a few believe.
Supplication Against Tyranny
Moses urges faith and patience; he prays against Pharaoh’s arrogance, and Allah commands steadfastness and uprightness.
Pharaoh’s End and Israel’s Settlement
Pharaoh believes only at drowning and is rejected; his body becomes a sign, and Israel is granted provision and guidance.
Certainty, Mercy, and the Example of Jonah’s People
The Prophet is urged toward certainty; faith benefits only by Allah’s will, and Jonah’s people are saved when they believe.
Sincere Worship and Patient Perseverance
The Prophet declares devotion to Allah alone, rejects idols, and is commanded to remain patient and follow revelation.
11. Hūd
HudA Clear Book and a Call to Repent
The Qur'an is presented as a perfected, detailed revelation calling to worship Allah alone, seek forgiveness, and return to Him, with a warning of the Day of Return.
Nothing Hidden from Allah
People may try to conceal their motives, but Allah knows what they hide and reveal; He created the heavens and earth with purpose and will test who is best in deeds.
Context · al-Wahidi
Verse 11:5 came down about al-Akhnas ibn Shariq, al-Wahidi reports. He was a pleasant-looking man who spoke sweetly. He met the Prophet with words the Prophet liked while hiding the opposite in his heart. Al-Wahidi does not name a source for this report; al-Fahl's footnote links it to Ibn Abbas. Al-Kalbi adds that al-Akhnas sat with the Prophet and showed him a pleasing face while hiding his hostility, so Allah revealed the verse about those who conceal the enmity in their hearts.
Source text (1 entry)
His saying, Mighty and Majestic: "Behold, they fold up their breasts to hide from Him ... [to the end of the verse]" [11:5].It was revealed about al-Akhnas ibn Shariq (1). He was a man of sweet speech and pleasing appearance. He would meet the Messenger of Allah (peace be upon him) with what he liked, while concealing in his heart (2) what he disliked. Al-Kalbi said: He used to sit with the Prophet (peace be upon him) and show (3) him a fine attitude (4) that pleased him, while hiding in his heart the opposite of what he showed. So Allah, Exalted is He, sent down: "Behold, they fold up their breasts" [11:5]. He says: they conceal (5) the enmity toward Muhammad (peace be upon him) that is in their breasts.