156. Ibn `Abbas has said: (The Prophet was required to) fight against the unbelievers with sword and against the hypocrites with words (Ibn Jarir).

`Ali (ra) has said that the Prophet was sent with four swords. A sword against the pagans. Allah said (9: 5):

فَإِذَا انْسَلَخَ الْأَشْهُرُ الْحُرُمُ فَاقْتُلُوا الْمُشْرِكِينَ [التوبة : 5]

‘So, when the Sacred Months have passed, slaughter the associators (with Allah).'

A sword against the people of the Book. He said (9: 29):

قَاتِلُوا الَّذِينَ لَا يُؤْمِنُونَ بِاللَّهِ وَلَا بِالْيَوْمِ الْآخِرِ وَلَا يُحَرِّمُونَ مَا حَرَّمَ اللَّهُ وَرَسُولُهُ وَلَا يَدِينُونَ دِينَ الْحَقِّ مِنَ الَّذِينَ أُوتُوا الْكِتَابَ حَتَّى يُعْطُوا الْجِزْيَةَ عَنْ يَدٍ وَهُمْ صَاغِرُونَ [التوبة : 29]

‘Fight those who do not believe in Allah nor in the Last Day, nor do they treat unlawful what Allah has declared unlawful, and what His Messenger (has declared unlawful), neither do they adopt the religion of truth of those who were given the Book (earlier) until they pay the tribute out of hand and they are humbled.'

Third, a sword against the hypocrites. He said (9: 73):

يَا أَيُّهَا النَّبِيُّ جَاهِدِ الْكُفَّارَ وَالْمُنَافِقِينَ [التوبة : 73]

Fight against the (common) unbelievers and the hypocrites.'

Fourth, a sword against the rebellious. He said (49: 9):

فَقَاتِلُوا الَّتِي تَبْغِي حَتَّى تَفِيءَ إِلَى أَمْرِ اللَّهِ [الحجرات : 9]

‘Fight against the rebelling party until it submits to Allah's commands.'"

This means that if the hypocrites openly display their hypocrisy, they may be fought against with sword. Most other scholars believe however that the hypocrites are to be fought with words alone (Ibn Kathir).

The Shi`ah claim that the Ahl al Bayt (People of the House [of the Prophet]) have read the verse to mean: "O Prophet, fight the unbelievers with the help of the hypocrites." (The allusion by the ‘hypocrites' is to the Companions, who according to the Shi`ah, were either hypocrites or turned apostates after the death of the Prophet: Au.). After reporting this lovely commentary, Alusi offers a livelier comment: "No such thing is reported of the Ahl al Bayt, rather they the Shi`ah (who make idols of the Ahl al Bayt) are a Bayt al Kadhib (House of Liars)."

157. Qurtubi points out that acting tough with the hypocrites means, being tough in the application of Islamic laws and rules of conduct. It does not mean misbehaving with them or using uncivilized language. A hadith says,

إِذَا زَنَتْ أَمَةُ أَحَدِكُمْ فَتَبَيَّنَ زِنَاهَا فَلْيَجْلِدْهَا الْحَدَّ وَلاَ يُثَرِّبْ عَلَيْهَا

"If one of your slave girls fornicates, she may be flogged, but do not address her in foul language."

Mufti Shafi` strengthens the above point by quoting a Qur'anic verse (3; 159):

وَلَوْ كُنْتَ فَظًّا غَلِيظَ الْقَلْبِ لَانْفَضُّوا مِنْ حَوْلِكَ [آل عمران : 159]

"Had you been (O Prophet) foul of mouth, insensible of heart, surely, they would have dispersed away from you." He then remarks that it is sad to note that what has been prohibited for the unbelievers is a fashion among the believers today.

158. Some scholars have said that the reference is to Jullas b. Suwayd. Another opinion is that the allusion is to `Abdullah ibn Ubayy. It is reported that when two Muslims belonging to two different tribes squabbled over something, he called his henchmen saying, "By God. Muhammad's example is like someone who said, ‘Fatten your dog and it will eat you up.'" But when questioned, he denied that he had said any such thing (Ibn Jarir, Razi, Qurtubi, Ibn Kathir).

The report is Mursal, a kind of weak narration (Au.).

Tabarani, Abu al Sheikh and Ibn Marduwayh have another report which says that the Prophet was resting under the shade of a tree when he remarked, "A man is about to appear before you who sees with the eyes of Satan. When he comes do not speak to him." It was not too long when a neat and clean person appeared. The Prophet beckoned him to himself. When he came close he asked him, "Why do your friends speak evil of me?" The man turned back and swiftly brought back his companions. They swore that they said nothing about him and prevailed until they extracted his pardon and Allah revealed this verse (Ibn Jarir, Ibn Kathir, Shawkani and others).

The report is in Majma` al Zawa'id with Haythami declaring it trustworthy (Syed Ibrahim).

159. The allusion is to the attempts by the unbelievers and the hypocrites to assassinate the Prophet (Ibn Jarir).

Ibn Kathir reports Hudhayfah b. al Yaman who said in narrations of Ahmad and others, "I was holding the reins of the Prophet's camel (during the Tabuk return journey). Either me or `Ammar were in the lead. When we were in a narrow pass I encountered some twelve men who tried to scare the camel. The Prophet shouted at them. They dispersed. He asked, "Did you recognize them?" We said, "No, O Messenger of Allah. They had covered themselves. But we could recognize their mounts.” He said, "They were hypocrites who will remain so until the Day of Judgment. Do you know what they intended?” We said, "No." He said, "They tried to crowd around the Messenger of Allah and push him down into the gorge" (Shortened).

They were all either from the Yethrib tribe or their allies. Ibn Kathir has picked up the names from Tabarani. They were: Mu`tab b. Bashir, Wadi`ah b. Thabit, Jadd b. `Abdullah, Harith b. Yezid al Ta'iyy, Aws b. Qayzi, Harith b. Suwayd, Sa`d b. Zurarah, Qays b. Fahd, Suwayd and Da`is of the Banu al Hubla, Qays b. `Amr, Zayd b. al Lasit and Sulalah b. al Hammam (Manar).

It is reported of Imam Baqir that he believed 8 of them were from the Quraysh. But the report is not worth looking at. There was not a single Qurayshi among them (Alusi).

The report could be of Shi`ah concoction (Au.).

160. According to Ibn `Abbas, `Urwah and Qatadah, the allusion is to the Prophet's monetary assistance they received in connection with blood wit on behalf of one, or a few of them (Ibn Jarir).

161. It is said that Jullas was one of those who had repented (Ibn Jarir, Qurtubi and others).

162. The hypocrites were rich and powerful men of their tribes. Time and again, their tribesmen defended their leaders against any calamity befalling them. Allah informed them that when His chastisement descends they will not find them around for help and protection (Ibn Jarir).

163. Abu Hafs has defined "bukhl" (niggardliness) as "the refusal to give preference to the needs of others in situations of want" (Thanwi).

164. Ibn `Abbas and Umama al Bahiliyy have reported that the verse came down in response to an incident involving Tha`labah b. Hatib al Ansari. He went to the Prophet and requested him to supplicate for his wealth. The Prophet told him, "Little that is thanked for is better than a lot whose burden you cannot bear.” But he persisted promising that if enriched he would give everyone his due. Finally the Prophet supplicated for him and his wealth. He reared some goats which began to multiply like insects until Madinah became too constricted for him. He moved out of the town to a valley, coming in only for the `Asr and Zuhr Prayers. But the goats kept on multiplying in numbers until he gave up coming to the mosque except for Friday Prayers. Finally, he stopped showing up for Friday Prayers also. The Prophet enquired about him and was told that the man seemed to be busy with his goats. Then he sent two men to collect Zakah from him and another man of Banu Sulaym. When Tha`labah read the Prophet's letter, he remarked, "I can not see a difference between this and jizyah (tribute). This is jizyah's sister. I do not know what this is." Then he added, "Alright. Pass by me on your way back."

When the Sulaym man read the letter, he chose the best of his camels. But the Prophet's envoy refused to accept on the grounds that the Prophet had forbidden that the best of the people's wealth be accepted as Zakah. But the man insisted saying that he was offering it willingly. On their way back they stopped at Tha`labah's place. He told them, "Let's see that letter again." Then, looking into it he remarked, "I do not think this is any different from jizyah. Why do not you go back now and allow me time to think?" So they left him and reported to the Prophet; and Allah revealed this verse in response. Some scholars have thought that two men were involved: one Tha`labah and the other Mu`tab b. Qushayr (Ibn Jarir).

Ibn Kathir adds: A relative of Tha`labah informed him about the revelation of this verse. He hurried up to the Prophet offering his Zakah. The Prophet told him that Allah had ordered him not to accept his charity. Tha`labah began to weep, threw dust on his head and returned. During Abu Bakr's caliphate he went to him offering Zakah. Abu Bakr told him that he was not going to accept it from someone from whom the Prophet had not accepted. `Umar and `Uthman during whose reign he died also refused to accept his Zakah.

Qurtubi writes that Tha`labah b. Hatib was one of those who had participated in the Badr battle. Therefore, there is something wrong with the report. He narrates Ibn `Abbas as of opinion that the person involved was Hatib b. Balta`ah. Imam Razi uses both the names Hatib b. Balta`ah as well as Tha`labah, which speaks of the confusion over the identity of the person. Rashid Rida also wonders how a man who wept when told that his charity was not acceptable could be regarded as a hypocrite. (Unable to recall the details now, this writer remembers having read a well researched article a long time back proving that there was a mix up in names - if there were not two Tha`labahs). Moreover, although Tha`laba's incident is widely quoted by the commentators, S. Ibrahim notes that the report has been declared "very weak" by Haythami in his "Majma` al Zawa'id." Finally, the plural form suggests that there were a few other men who went back on their promise (Au.).

Abu al Sheikh has reported that the verse actually came down concerning one of the Ansar who promised Allah that if he was bestowed wealth he would give everyone his due. It should so happen that a rich cousin of his died, leaving his entire wealth to him. But the man went back on his promise and began to act parsimoniously (Shawkani).

165. The allusion by the term sadaqah as used above is not to Zakah since Allah added that the man acted niggardly (bukhl); and the term bukhl becomes applicable when one does not spend what is obligatory on him (Razi).

166. Asad comments on the reasons that give birth to hypocrisy: "Thus, the Qur'an states that it is excessive love of worldly possessions which gives rise, in certain type of man, to the attitude of mind described as "hypocrisy" and not vice versa."

Ibn Jarir points out that the verse gives us two signs of hypocrisy: lying and turning back on promises. (Ahadith count a few more). A hadith reported by `Abdullah ibn `Umar and Muhammad b. Ka`b al Qurazi says:

آيَةُ الْمُنَافِقِ ثَلاَثٌ إِذَا حَدَّثَ كَذَبَ وَإِذَا اؤْتُمِنَ خَانَ وَإِذَا وَعْدَ أَخْلَفَ

"The marks of a hypocrite are threefold: when he speaks, he lies; when he promises, he breaks his promise; and when he is trusted, he betrays." (The hadith is in Bukhari also: Hussain).

Another version reported by Hasan adds the words:

وَإِنْ صَامَ وَصَلَّى وَزَعَمَ أَنَّهُ مُسْلِمٌ

"Even if such a man Prayed and fasted."

It is reported of `Amr b. Wa'il that when his death approached he said, "So and so had asked me for my daughter's hand. I had told him something about her going through the waiting period. (A device he concocted for refusal: Au.). But, by Allah, I shall not meet with Allah as “one third hypocrite.” Be witness that I give my daughter in marriage to the man." In fact, some people have included one's intentions in the application of the term "promise." Sulayman al Taymi says that he traveled by sea. "They were struck by a storm and everybody vowed something or the other. I did not say a word but vowed to myself without uttering it. When I returned, I asked Abu Sulayman his opinion." He said, "You better act according to your intention."

When Sa`id b. Thabit was asked about such situations as when people promise something without spelling it out, he recited the verse (78), "Do they not know that Allah knows their secret (thoughts) and what they conspire together, and that Allah knows well the Unseen?"

Razi however maintains that so long as one has not spoken out his intention, he is not bound to fulfill it. The verse under discussion refers to what the particular man had spoken out (and not simply intended). A hadith says,

إِنَّ اللَّهَ تَجَاوَزَ عَنْ أُمَّتِي مَا حَدَّثَتْ بِهِ أَنْفُسَهَا مَا لَمْ تَعْمَلْ أَوْ تَتَكَلَّمْ

"Allah has forgiven my Ummah what the inner self considers so long as one does not do it or speak about it."

(In view of this hadith, Qatada's opinion as in Bukhari with regard to divorce was that it does not come into effect if someone merely intended it Au.).

As regards the application of hypocrisy to someone who possesses one or more of the qualities stated in the ahadith, Hasan al Busri's opinion was that anyone afflicted with any of the three traits is surely a hypocrite. But Wasil b. `Ata reports that someone went up to him and asked, "Allah has narrated to us the story of Ya`qub's sons. They lied, gave the word but broke it, were trusted and failed in the trust. Were they hypocrites?" Hasan had no reply.

Probably Hasan could not think of an immediate reply. But the scholars have explained that when these things are committed habitually, they point to hypocrisy (Au.).

167. Both the words "sirr" and "najwa" of the text have the connotation of secrecy but the former is applied to thoughts and ideas that one conceals in his heart, while the latter to that which is secretly shared with others (Razi).

168. The word "juhd" refers to a trifle amount, being the utmost that one can manage to offer (Rashid Rida).

169. Ibn `Abbas, Mujahid, Qatadah, Ibn Is haq and others have said that once `Abdul Rahman b. `Awf brought in 40 Awqiyah of gold as charity while another person brought in a small measure (of grain). The hypocrites remarked, "By God. `Abdul Rahman did not intend anything but to make a show of charity. As for the other man, surely, Allah and His Messenger do not stand in need of his paltry contribution." Allah revealed this verse (Ibn Jarir, Ibn Kathir).

Bukhari has a similar report without naming the persons and without stating their charitable amounts (Au.).

Another report says that once the Prophet appealed for charity, a punitive black man, ugly of appearance, came up riding a beautiful camel to offer his charity. One of the hypocrites remarked in a low voice: "His camel is better than he." The Prophet heard him and said angrily, "Rather, he is better than the camel and better than you," and this verse came down (Ibn Kathir and others).

Imam Razi points out that what the hypocrites failed to realize was that the worth of charity is not in the amount of it. The rewards depend on sincerity and the situation of the person concerned. He might himself have been in great need of the little that he spent, but he spent it seeking Allah's good pleasure. Or, the little that he donated, might be all that he possessed. Should it earn the same reward as that charity which was large but only one half of what one possessed? The former demonstrates the donor’s total self control, and complete trust in Allah Most High.

170. Asad has a point: "The above verse, however, does not allude merely to these historical incidents but serves to illustrate the mentality of the hypocrite whose own sincerity colors his view of all other people."

171. It is said that `Abdullah ibn Ubayy used to say to his friends, "If you stopped spending on Muhammad and the men around him, they will abandon him and disperse." When he died, his son came requesting the Prophet to attend his burial. He also asked him for his shirt. The Prophet gave him his shirt and attended his funeral service, Praying over him despite `Umar's protest (as in Bukhari, Tirmidhi and others: Shawkani), and then stood near his grave for a while. In fact, according to some reports (in Muslim: Rashid Rida) the corpse was placed in the pit when the Prophet arrived. So he got his body out, applied his saliva to him, and then let him be buried. (This part is in Bukhari and Muslim, with some modifications: Hussain). So Allah revealed, "Whether you seek forgiveness for them (O Prophet) or did not seek forgiveness (it is all the same) even if you sought forgiveness for them seventy times, Allah will not forgive them." The Prophet said, "In that case I shall seek forgiveness for them more than seventy times." So Allah added (9: 80), "It is the same for them whether you seek forgiveness for them or do not seek forgiveness for them. Allah will never forgive them."

Some other reports add that Ibn `Ubayy himself had sent for the Prophet from his death bed. When the Prophet entered he said, "Love of the Jews destroyed you." Ibn `Ubayy replied, "Prophet of Allah, I have not called you in to reproach me. I wish you could seek forgiveness for me."

Yet other reports say that after his burial the Prophet said, "Neither my shirt nor my Prayers will do him any good with Allah. I did all that hoping to win over a thousand of his tribesmen." And, in fact, moved by this gesture, a thousand of his tribesmen are reported to have embraced Islam (Ibn Jarir and others).

The fuller version in Bukhari is as follows:

لَمَّا تُوُفِّيَ عَبْدُ اللَّهِ بْنُ أُبَيٍّ جَاءَ ابْنُهُ عَبْدُ اللَّهِ بْنُ عَبْدِ اللَّهِ إِلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَسَأَلَهُ أَنْ يُعْطِيَهُ قَمِيصَهُ يُكَفِّنُ فِيهِ أَبَاهُ فَأَعْطَاهُ ثُمَّ سَأَلَهُ أَنْ يُصَلِّيَ عَلَيْهِ فَقَامَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لِيُصَلِّيَ عَلَيْهِ فَقَامَ عُمَرُ فَأَخَذَ بِثَوْبِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ يَا رَسُولَ اللَّهِ تُصَلِّي عَلَيْهِ وَقَدْ نَهَاكَ رَبُّكَ أَنْ تُصَلِّيَ عَلَيْهِ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِنَّمَا خَيَّرَنِي اللَّهُ فَقَالَ {اسْتَغْفِرْ لَهُمْ أَوْ لَا تَسْتَغْفِرْ لَهُمْ إِنْ تَسْتَغْفِرْ لَهُمْ سَبْعِينَ مَرَّةً} وَسَأَزِيدُهُ عَلَى السَّبْعِينَ قَالَ إِنَّهُ مُنَافِقٌ قَالَ فَصَلَّى عَلَيْهِ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَأَنْزَلَ اللَّهُ: وَلَا تُصَلِّ عَلَى أَحَدٍ مِنْهُمْ مَاتَ أَبَدًا وَلَا تَقُمْ عَلَى قَبْرِهِ

When Ibn `Ubay was dead, his son came to the Prophet requesting his shirt to wrap him up with. The Prophet gave it to him. Then he asked that he Pray for him. However, when the Prophet intended to do so, `Umar caught him by his shirt tail and said, "Messenger of Allah. Will you Pray for him when Allah has prevented you? The Prophet replied, "Allah has given me the choice (by saying, ‘Whether you seek forgiveness for them or do not seek forgiveness for them. Even if you sought forgiveness for them seventy times ...').' And I shall supplicate for him over and above seventy times. `Umar said, “He is a hypocrite.” But the Prophet prayed for him and Allah revealed these two verses, `And do not Pray for any of them that dies...' (Shawkani).

Commentary works offer detailed discussions over how the Prophet prayed for the man although everyone knew he was a hypocrite (Au.)? Imam Razi points out that the Prophet gave his shirt when the man was still alive. There was every possibility that putting on the shirt, he would have felt remorse and embraced Islam in sincerity. Further, the Prophet was asked the shirt, so, he had to give it because Allah had instructed him (93: 10), "As for the one who asks, do not repulse him." Finally, the person who had gone to him with the request was a proven true Muslim (although the son of a hypocrite). The Prophet had to oblige him.

Zamakhshari points out (and Ibn Kathir seconds him) that the Prophet gave Ibn Ubayy his shirt in return of the shirt he had given to `Abbas. When the latter was captured and brought to Madinah, no shirt would fit him because of his size but that of Ibn `Ubayy. It is also reported that once when `Umar intended to attend a funeral Prayer, during his tenure, Hudhayfah b. al Yaman signaled him to stay away.

The standing itself, by the grave, is a proven practice of the Prophet. Abu Da'ud has reported:

كان رسول الله صلى الله عليه وسلم إذا فرغ من دفن الميت وقف عليه وقال: "استغفروا لأخيكم واسألوا له التثبيت فإنه الآن يسأل

"When someone died, the Prophet Prayed for him and stood by the side of the grave for a while. He would say, ‘Seek forgiveness for your brother and pray for his steadfastness. At the moment he is being questioned'" (Ibn Kathir).

Zamakhshari raises a question and then answers it. Herewith a slightly modified translation: It is commonly known that the Arabs use the number seventy only to express the largeness of a number, and not in the literal sense. Was this unknown to the Prophet who was one of the most eloquent of the language? The answer is, the Prophet knew well the exact implication of the word, yet said what he said and did what he did in demonstration of his kindness toward the people. Had not Ibrahim said (14: 36):

كَانَ النَّبِىُّ -صلى الله عليه وسلم- إِذَا فَرَغَ مِنْ دَفْنِ الْمَيِّتِ وَقَفَ عَلَيْهِ فَقَالَ: اسْتَغْفِرُوا لأَخِيكُمْ وَسَلُوا لَهُ التَّثْبِيتَ فَإِنَّهُ الآنَ يُسْأَلُ

"As for him who disobeyed me, well, You (O Allah) are the Forgiving, the Merciful"?

In simpler words, the Prophet said he would supplicate more than seventy times and actually offered the Prayer for a hypocrite because he did not wish to give up so long as he saw a streak of light at the end of the tunnel. Ibn Hajr has dealt with the verse in great detail but which still leaves some issues unclear. Ibn `Abbas seems to have preceded others in summing up the issue by saying, as in Zamakhshari, "I do not know what kind of Prayer it was that the Prophet offered for Ibn Ubayy except that I know that a Prophet never acts dishonestly (Au.).