278. With reference to the words: “By what Allah has shown you,” (i.e., “of the truth,”) `Umar has said: “Let none of you say, I did this or that by what Allah showed me (as the right thing). Because such a ”showing" by Allah was only to his Prophet. As for us, our opinions can both be right as well as wrong" (Razi). In fact, when someone told `Umar in a case that he judge by what “Allah shows him,” `Umar reprimanded him and said that that was the prerogative of the Prophet (Shafi`). Mufti Shafi` adds: The verse proves that the Prophet had Allah’s permission for ijtihad and that his ijtihadat (legal rulings) had the status of Shar`i law, since, if he erred Allah corrected him, even if it was a minor issue, as in the case discussed in the following verses. Again, the verse also implies that the Prophet did not have knowledge of all things: he knew only what “Allah showed him.”

279. Although the application is common, a widely quoted incident was the initial cause of revelation of this verse. Qatadah bin Nu`man is the narrator. He says: “Dates and barley were staple food of the Madinans in pre-Islamic times. The richer ones among them bought refined flour, breads made of which would only be eaten by the head of the family to the exclusion of others. It so happened that my uncle bought a sack of it from the Syrian markets and stored it along with some weapons. Now, there was a hypocrite named Bashir among the Banu Ubayraq. One night he tunnelled into the house and stole the sack along with the weapons. My uncle Rifa`ah reported to me and we began to spy around. We were led to this family which was reported to be eating out of refined flour. I reported to the Prophet, informing him about the person we suspected. We also told him that we did not care for the flour but wanted the weapons back. When Banu Ubayraq came to know that they were being suspected, they came to the Prophet and complained that I was slandering a people whose Islam and uprightness nobody could doubt. They laid the blame for the theft upon others. The Prophet repeated to me what they had said, ending, ‘Do you slander a people whose Islam and uprightness is beyond suspicion?’ I regretted that I had brought the affair to his notice. When I told my uncle of the outcome he said: ‘Allah is the Helper.’ Then came down these verses which told the Prophet not to side with those who betray the trust. They said: ‘Therefore, be not an advocate for those that betray (the trust).’ The allusion was to his defense of Banu Ubayraq. The weapons were also returned in response to these verses. The Prophet got them delivered to my uncle Rifa`ah.” Qatadah b. Nu`man added: “My uncle was blind and somehow I had all along suspected that he was also not sincere in his faith. However, when the weapons were returned to him he said: ‘O my nephew. Give away (these weapons) as charity in the way of Allah.’ Then I knew that he was a true Muslim.” It is also reported that after that incident Bashir went and joined the Makkan pagans. Several other versions of the story have been reported, according to some of which Bashir had placed the blame on a Jew as the one who had stolen the weapons (Ibn Jarir). The incident is widely reported, including one by Hakim who has said that it meets with the critical requirements of Muslim (Ibn Kathir, Shawkani). There are reports that suggest that another incident involving a man called To`mah b. Ubayraq also took place around that time. He had stolen a coat of mail and tried to lay the blame on others (Au.).

280. The forgiveness that the Prophet was asked to implore was the istighfar by way of dhikr which does not necessarily presume the occurrence of a sin (Qurtubi). Thanwi states: Because of the high status of the Prophet, his saying to Qatadah b. Nu`man that he ought not to suspect practicing good Muslims, amounted to an error for which he was asked to implore Allah’s forgiveness. It has also been suggested that the Prophet was being asked to implore forgiveness on behalf of others (Au.).

281. The verse refers to those who sided with or spoke on behalf of Banu Ubayraq (Ibn Jarir).

282. The word in the original, “khawwan,” is in its intensive form. It refers to Bashir’s unremitting dishonesty. It is reported of the man that he had a long history of dishonest acts behind him. In Madinah he used to utter scandalous poetry against Muslims and when questioned, attribute them to other poets. In keeping with his character, when he joined up with the Makkans after his exposure by the Qur’an, he committed several thefts there also. In fact, he died when a wall under which he was digging a tunnel to enter a house caved in on him.

283. It is said that when Bashir (or To`mah) felt sure of being exposed, he plotted with some people that he would conceal it in the yard of a Jew and then lead the people to it to shift the blame to him. This verse refers to his plotting in the night (Zamakhshari). According to some versions in Ibn Jarir and others, Bashir (or To`mah) actually accomplished what he had plotted.

284. The reference is to Banu Ubayraq who had sided with their man although they knew that he was guilty. Sayyid comments: The verses in question speak of an incident which has no parallel in human history and is a proof by itself that this Qur’an is a revelation of Allah. Humans, however lofty their thoughts might be, and however purified their souls, could not have risen to these heights. These verses rise to a level that is like a line drawn in the horizon that humans have never and will never aspire to reach. It happened at a time when the Jews were up against Islam leaving no poisoned arrow in their quill un-shot toward Islam and Muslims. This chapter, as well as the previous two chapters of the Qur’an, speak in detail of their machinations and conspiracies. Nonetheless, during those very days when they were spreading lies, joining hands with the pagans, encouraging the hypocrites, charting out attack plans for them, spreading rumours, puzzling the minds, ridiculing the Prophet’s leadership, planting doubts about the revelation and messengership and attempting to disintegrate the Muslim society from within - during those very days of constriction and danger, these verses came down, absolving a Jew of a false allegation of theft, while the conspirers were no less than a family of the Ansar: those Ansar who were the very backbone of the Prophet’s strength in Madinah. What human discourse could have reached this height? It could only be Allah’s revelation.

285. It is said that a woman came to `Abdullah b. Mughaffal and asked: “What do you have to say of a woman who committed obscenity, became pregnant and killed the child when she gave birth?” Ibn Mughaffal told her: “She shall be in the Fire.” The woman retreated weeping. At that Ibn Mughaffal called her back and said: “I think your case cannot be different from the two kinds (mentioned in this verse): ‘Whoever does an evil, or wrongs himself, but seeks Allah’s forgiveness, he shall find Allah Forgiving, Kind.’” At that the woman wiped her tears and went away (Ibn Jarir, Ibn Kathir).

286. The words in the original for “error” and “sin” are “khati’atan” and “ithman.” The former alludes to an inadvertent sin while the latter to a deliberate one (Ibn Jarir).