📜 Verse 9:1-4 — The Ultimatum: A Declaration of Dissociation from God and His Messenger

Estimated placement in timeline: Late Madinan, Dhul-Qa’dah/Dhul-Hijjah, 9 AH — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): The Surah opens with a thunderclap. This is not a gentle invitation; it’s a formal, political proclamation. The year is 9 AH, after the conquest of Makkah. Islam is now the dominant power in Arabia. However, many polytheist tribes still held treaties of various lengths with the Muslims, some of whom were repeatedly violating their terms. The sanctity of the Kaaba was also compromised, with pagans still performing their rituals, including circling it naked. These verses were revealed as a definitive solution. The Prophet (ﷺ) first sent Abu Bakr (RA) to lead the Hajj pilgrimage. Then, these verses of Bara’ah (Dissociation) were revealed, and the Prophet (ﷺ) dispatched Ali ibn Abi Talib (RA) to follow Abu Bakr and announce this new policy to the massive crowds gathered for Hajj at Mina. The declaration was an ultimatum: a complete severance of ties with all polytheists, giving those who had open-ended treaties or had broken their treaties a four-month grace period to either accept Islam, leave the region, or face war. Those who had honored their treaties were to be honored until their term expired.

Referenced Timeline: Contemporary Madinah/Makkah. This is a real-time political and military declaration.

“[This is a declaration of] disassociation, from Allah and His Messenger, to those with whom you had made a treaty among the polytheists.” (Qur’an 9:1)

• Primary evidence: The content is explicitly a political declaration (“disassociation,” “treaty,” “four months”). The unique absence of the Bismillah is a powerful internal clue to its severe nature.
• Classical tafsir: The story of Ali being sent to proclaim these verses during the Hajj of 9 AH is the unanimous and undisputed context for this opening section. It is a major event in the Sira, marking the final break with Arabian polytheism.

• Location/Context: Mina, during the Hajj pilgrimage.
• Primary Actors: Ali ibn Abi Talib, Abu Bakr, the polytheist Arab tribes.
• Function in Narrative: To issue a formal political and military ultimatum, severing ties with treacherous polytheist tribes and setting a deadline for the end of public polytheism in Arabia.
• Evidence Level: High (Tied to a specific, major historical event).

⚔️ Verse 9:5-6 — The Verse of the Sword & The Sanctuary of Seeking Knowledge

Estimated placement in timeline: Late Madinan, 9 AH — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): This section provides the specific command to be enacted after the four-month grace period expires. Verse 5, often called the “Verse of the Sword” (Ayat as-Sayf), commands: “And when the sacred months have passed, then kill the polytheists wherever you find them and capture them and besiege them and sit in wait for them at every place of ambush.” However, this stern command is immediately followed by the path to peace: “But if they should repent, establish prayer, and give zakah, let them [go] on their way.” Verse 6 then provides a remarkable and compassionate exception. Even in this state of war, “if any one of the polytheists seeks your protection, then grant him protection so that he may hear the words of Allah. Then deliver him to his place of safety.”

Referenced Timeline: Contemporary Arabia, post-ultimatum.

• Primary evidence: This is a clear legal command for military action, directly following the ultimatum in the first verses. The conditions (repentance, prayer, zakah) are the clear markers of entry into the Muslim community.
• Classical tafsir: Commentators stress that this verse, while appearing harsh, must be read in its specific historical context and alongside dozens of other verses that command justice, honoring treaties, and forbidding aggression. They highlight verse 6 as a proof that the aim of the struggle was always guidance over bloodshed.

• Location/Context: Madinah (as legislation).
• Primary Actors: The Muslim state and the remaining hostile polytheist tribes.
• Function in Narrative: To provide the specific military command for dealing with the treaty-breaking polytheists after the grace period, while simultaneously providing avenues for peace and guidance.
• Evidence Level: High.

🤝 Verse 9:7-12 — Why the Treaties Were Broken: A Diagnosis of Treachery

Estimated placement in timeline: Late Madinan, 9 AH — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): After the stark command, these verses provide the moral and political justification for the declaration of dissociation. It asks a rhetorical question: “How can there be a treaty… for the polytheists?” It immediately makes an exception for those who made a treaty at the Sacred Mosque (i.e., the Quraysh at Hudaybiyyah and their allies) and have been upright. With them, the treaty must be honored. The verses then diagnose the character of the treacherous polytheists. “How [can there be a treaty] while, if they gain dominance over you, they do not observe concerning you any bond of kinship or covenant of protection?” It describes them as people who “satisfy you with their mouths, but their hearts refuse,” and who “have purchased with the verses of Allah a small price.” The passage concludes with a final offer: if they repent, establish prayer and zakah, they become “your brothers in religion.” But if they break their oaths after their treaty, then they are “leaders of disbelief,” and they must be fought.

Referenced Timeline: Contemporary Arabia.

• Primary evidence: The detailed analysis of the polytheists’ character and their history of breaking pacts is a clear justification for the political decision laid out in the opening of the Surah.
• Classical tafsir: Al-Qurtubi explains that the verse distinguishes between two types of polytheists: those who consistently broke their treaties, for whom the ultimatum applied, and those who had been faithful to their agreements, whose treaties were to be honored to their full term. This demonstrates the justice and precision of the Islamic foreign policy.

• Location/Context: Madinah
• Primary Actors: The Muslim state and the polytheist tribes.
• Function in Narrative: To provide the moral and historical justification for the annulment of the treaties with treacherous polytheists.
• Evidence Level: High.

⚔️ Verse 9:13-16 — The Call to Action: A Question of Conviction

Estimated placement in timeline: Late Madinan, 9 AH — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): This section is a powerful motivational speech, a divine call to arms to overcome any lingering hesitation among the believers. It asks a series of sharp, prodding rhetorical questions: “Would you not fight a people who broke their oaths and determined to expel the Messenger, and they had begun [the attack upon] you the first time? Do you fear them? But Allah has more right that you should fear Him, if you are [truly] believers.” The verses then promise a clear outcome: “Fight them; Allah will punish them by your hands and disgrace them and give you victory over them and heal the breasts of a believing people.” It concludes by reminding them that this is a test to see who among them will truly strive and take no allies besides Allah, His Messenger, and the believers.

Referenced Timeline: Contemporary Arabia.

• Primary evidence: The tone is clearly motivational and aimed at a community preparing for or being urged towards military action. The specific historical grievances listed match the history of the conflict with the Quraysh.
• Classical tafsir: Commentators see these verses as a powerful encouragement for the believers, reminding them that their cause is just and that their fear should be of Allah alone, not of any created being. The healing of the breasts is said to refer to the relief and joy the believers would feel upon seeing justice finally done to their long-time persecutors.

• Location/Context: Madinah
• Primary Actors: The Muslim community.
• Function in Narrative: To motivate the believers to fight against the aggressors by reminding them of the justice of their cause and the promise of divine aid.
• Evidence Level: High.

🕋 Verse 9:17-22 — Who Tends the Mosques? Redefining Guardianship of the Kaaba

Estimated placement in timeline: Late Madinan, 9 AH — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): This section addresses the Quraysh’s primary source of pride and their claim to authority: their role as the custodians of the Kaaba (the Sacred Mosque). Verse 17 makes a definitive statement: “It is not for the polytheists to maintain the mosques of Allah [while] witnessing against themselves with disbelief.” Their acts of service are declared worthless. Verse 18 then defines the true, legitimate maintainers of the mosques: “He only shall maintain the mosques of Allah who believes in Allah and the Last Day and establishes prayer and gives zakah and does not fear except Allah.” The verses then pose a sharp question: “Do you consider the providing of water to the pilgrim and the maintenance of al-Masjid al-Haram as [equal to] the one who believes in Allah and the Last Day and strives in the cause of Allah? They are not equal in the sight of Allah.”

Referenced Timeline: Contemporary Arabia.

• Primary evidence: The specific mention of “maintaining the mosques of Allah” and providing “water to the pilgrim” are direct references to the specific duties the Quraysh prided themselves on.
• Classical tafsir: Some commentators link this verse to a conversation that happened among the companions after the conquest of Makkah, where some praised the legacy of the Quraysh in maintaining the Kaaba. This verse was revealed to correct this perspective and to clarify that faith (Tawhid) is the absolute prerequisite for any religious service to be accepted by God.

• Location/Context: Madinah/Makkah
• Primary Actors: The polytheist Quraysh and the believers.
• Function in Narrative: To nullify the religious authority of the polytheists and to establish true faith and righteous deeds as the only legitimate basis for guardianship of the sacred sites.
• Evidence Level: High.

💔 Verse 9:23-24 — The Ultimate Loyalty Test: When Faith and Family Collide

Estimated placement in timeline: Late Madinan, 9 AH — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): This section contains one of the most demanding and powerful verses on the nature of allegiance in Islam. After the command to fight the polytheists, many believers were faced with a painful reality: their fathers, brothers, and sons were among the enemy. Tribal and family loyalty was the bedrock of Arab society. This verse addresses that conflict of loyalties head-on. “O you who have believed, do not take your fathers or your brothers as allies if they have preferred disbelief over belief.” Verse 24 then lists all the things that are beloved to a person—fathers, sons, brothers, spouses, tribe, wealth, business, and homes—and declares that if these things are “more beloved to you than Allah and His Messenger and striving in His cause, then wait until Allah brings His decision.”

Referenced Timeline: Contemporary Arabia.

“Say, [O Muhammad], ‘If your fathers, your sons, your brothers, your wives, your clan, wealth which you have acquired… are more beloved to you than Allah and His Messenger and striving in His cause, then wait…'” (Qur’an 9:24)

• Primary evidence: The specific list of worldly attachments (fathers, sons, clan, wealth) directly addresses the core values of the Arab tribal system.
• Classical tafsir: Commentators explain that this verse was revealed to strengthen the hearts of the believers who felt torn when the command came to cut ties with or fight against their polytheist relatives. It made it clear where their ultimate loyalty must lie.

• Location/Context: Madinah
• Primary Actors: The Muslim believers with polytheist relatives.
• Function in Narrative: To establish the ultimate hierarchy of loyalty, placing allegiance to Allah and His Messenger above all ties of kinship and worldly possessions.
• Evidence Level: High.

humbling Verse 9:25-27 — The Lesson of Hunayn: When Numbers Fail and God Intervenes

Estimated placement in timeline: Late Madinan, after the Battle of Hunayn (Shawwal, 8 AH) — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): This section refers to a very recent and humbling battle for the Muslims. After the peaceful conquest of Makkah in 8 AH, a massive coalition of Bedouin tribes, the Hawazin and Thaqif, gathered to fight the Muslims. The Muslim army was now huge—around 12,000 strong—a stark contrast to the 313 at Badr. This large number led to a moment of self-admiration and overconfidence among some of the new converts. They remarked, “We will not be defeated today for lack of numbers.” The battle began in the valley of Hunayn, and the enemy, who had set an ambush, attacked with a furious volley of arrows. The new Muslim front lines broke and fled in panic, creating a general rout. Only the Prophet (ﷺ) and a small band of veteran companions stood firm. The Prophet (ﷺ) called out to his men, rallied them, and threw a handful of dust at the enemy, turning the tide of the battle and leading to a decisive Muslim victory. This verse is the divine commentary on that initial defeat: “Allah has already given you victory in many regions and [even] on the day of Hunayn, when your great number pleased you, but it did not avail you at all, and the earth was constrained upon you in spite of its vastness; then you turned back, fleeing.” The verse then describes the divine intervention: “Then Allah sent down His tranquility upon His Messenger and upon the believers and sent down soldiers [angels] whom you did not see.”

Referenced Timeline: The recent past, the Battle of Hunayn (8 AH).

• Primary evidence: The specific mention of the “day of Hunayn” and the details of being pleased with their “great number” are a direct reference to this specific, well-documented battle.
• Classical tafsir: All Sira and Tafsir works narrate the events of Hunayn as the context for this verse. They record the statement of the man who expressed pride in their numbers and see the initial defeat as a direct divine rebuke for this moment of arrogance.

• Location/Context: The valley of Hunayn.
• Primary Actors: The Muslim army, the Hawazin and Thaqif tribes.
• Function in Narrative: To teach the believers a crucial lesson in humility and reliance on God, using their near-defeat at the Battle of Hunayn as a case study.
• Evidence Level: High (Tied to a specific, major historical event).

⛔ Verse 9:28 — Purifying the Sanctuary: A Ban and a Promise (Legal Ruling)

Estimated placement in timeline: Late Madinan, 9 AH — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): This verse is a direct continuation of the Declaration of Dissociation proclaimed during the Hajj. It lays down a permanent law for the sanctity of the Kaaba. “O you who have believed, indeed the polytheists are unclean, so let them not approach al-Masjid al-Haram after this year of theirs.” This was a monumental command that forever changed the character of the central sanctuary of Islam. The Muslims, particularly the merchants of Makkah, immediately had a practical concern: the Hajj was a massive source of income and trade for the city. Banning the majority of the pilgrims (the polytheist tribes) would lead to poverty. The verse anticipates this fear and immediately provides a divine promise: “And if you fear poverty, Allah will enrich you from His bounty if He wills.”

Referenced Timeline: Contemporary Arabia.

• Primary evidence: This legal ruling is a direct and logical consequence of the declaration of dissociation in verse 1. It is the practical implementation of the policy of ending public polytheism in the vicinity of the Kaaba.
• Classical tafsir: This verse was proclaimed by Ali along with the opening verses of the Surah during the Hajj of 9 AH. From that year forward, no polytheist was allowed to perform the Hajj.

• Location/Context: Makkah/Madinah
• Primary Actors: The Muslim community and the polytheist tribes.
• Function in Narrative: To establish the permanent prohibition of polytheists from approaching the Sacred Mosque, thus completing its purification, and to reassure the believers against fears of economic loss.
• Evidence Level: High.

📜 Verse 9:29-35 — A New Frontier: The People of the Book and the Jizyah

Estimated placement in timeline: Late Madinan, Lead-up to Tabuk (Rajab, 9 AH) — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): After settling the matter of the Arabian polytheists, the Surah now turns its attention to the new frontier: the People of the Book (Jews and Christians), particularly the Byzantine Empire to the north. News had reached Madinah that the Byzantines were gathering a massive army to crush the nascent Islamic state. This prompted the Prophet (ﷺ) to call for the most difficult and ambitious campaign of his life: the Expedition of Tabuk. Verse 29 lays down the legal basis for this new phase of conflict: “Fight those who do not believe in Allah or in the Last Day… from those who were given the Scripture – [fight them] until they give the jizyah willingly while they are humbled.” The verses then launch into a sharp critique of their doctrines—the Jews for saying Ezra is the son of God, and the Christians for saying the Messiah is the son of God—and condemn their religious leaders for “devouring the wealth of people unjustly.”

Referenced Timeline: Contemporary Madinah, preparing for the Tabuk campaign.

• Primary evidence: The command to fight the People of the Book and the introduction of the legal term *jizyah* are directly tied to the new political reality of the Muslim state coming into contact with the Byzantine and Persian empires.
• Classical tafsir: Commentators are unanimous that this verse abrogated earlier, more lenient stances and established the definitive legal relationship between the Islamic state and the “People of the Scripture” who fall under its rule. The revelation is firmly placed in the context of the Tabuk campaign.

• Location/Context: Madinah
• Primary Actors: The Muslim state, the Byzantine Empire, and other communities of the People of the Book.
• Function in Narrative: To provide the legal and theological basis for the conflict with the People of the Book and to establish the institution of the *jizyah*.
• Evidence Level: High.

🗓️ Verse 9:36-37 — The Divine Calendar: The Sanctity of the Twelve Months

Estimated placement in timeline: Late Madinan, 9 AH — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): This section deals with the sanctity of time itself. Verse 36 declares that the number of months in the sight of Allah is twelve, a system “decreed by Allah on the day He created the heavens and the earth.” Of these twelve, four are sacred (Dhul-Qa’dah, Dhul-Hijjah, Muharram, and Rajab). The verse commands the believers not to “wrong yourselves” during these months. It then gives a command for warfare: “And fight the polytheists collectively as they fight you collectively.” Verse 37 then condemns a specific practice of the pre-Islamic Arabs known as Nasi’, or intercalation. To get around the prohibition of fighting in the sacred months, they would arbitrarily postpone the sanctity of a month, declaring a sacred month to be profane and a profane month to be sacred, just so they could go to war. The Qur’an condemns this as an “addition to disbelief,” a manipulation of divine law to suit their own desires.

Referenced Timeline: Contemporary Arabia.

• Primary evidence: The specific condemnation of the technical term *Nasi’* is a direct reference to a known and complex pre-Islamic Arab practice of calendar manipulation.
• Classical tafsir: Commentators explain in detail how the Arabs would postpone the sanctity of Muharram to the next month, Safar, if they wished to continue their wars or raids, thus nullifying the entire purpose of the sacred truce.

• Location/Context: Madinah
• Primary Actors: The polytheist Arabs.
• Function in Narrative: To establish the sanctity of the twelve-month Islamic calendar, to command respect for the four sacred months, and to abolish the pre-Islamic practice of calendar manipulation (*Nasi’*).
• Evidence Level: High.

🚶‍♂️ Verse 9:38-41 — The Call to Tabuk: “Are You Pleased with the Life of this World?”

Estimated placement in timeline: Late Madinan, Rajab, 9 AH — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): This is the beginning of the Surah’s central theme: the Expedition of Tabuk. This was the most challenging mobilization the Muslims had yet faced. The journey was long (to the northern border of Arabia, near modern-day Jordan), the summer heat was intense, the harvest season was near (meaning a great financial sacrifice), and the enemy was the fearsome Roman (Byzantine) Empire. The call to mobilize was a severe test of faith. These verses capture the moment of hesitation. Verse 38 is a sharp rebuke to those who were reluctant: “O you who have believed, what is [the matter] with you that, when you are told to go forth in the cause of Allah, you adhere heavily to the earth? Are you pleased with the life of this world rather than the Hereafter?” The verses warn them that if they do not go forth, Allah will punish them and replace them with a better people. The section ends with a powerful reminder of the Hijrah: if they do not help the Prophet (ﷺ), Allah has already helped him when he was just one of two in the cave, and Allah sent down His tranquility and supported him with unseen soldiers.

Referenced Timeline: Contemporary Madinah (The mobilization for Tabuk) and the Hijrah (622 CE).

• Primary evidence: The specific rebuke about being “heavy to the earth” and the call to “go forth” are direct references to the mobilization for a major military campaign, which the Sira unanimously identifies as Tabuk.
• Classical tafsir: All commentators place these verses at the start of the Tabuk narrative. They describe the immense sacrifice required and how these verses were revealed to shake the believers out of their complacency and to expose the hypocrites who would soon begin making their excuses.

• Location/Context: Madinah
• Primary Actors: The Muslim community, with a focus on the reluctant.
• Function in Narrative: To issue the call to mobilize for the difficult Expedition of Tabuk and to rebuke those who were hesitant, framing the campaign as a major test of faith.
• Evidence Level: High.

🤥 Verse 9:42-49 — The Hypocrites’ Excuses: A Litany of Lies

Estimated placement in timeline: Late Madinan, Rajab, 9 AH — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): This section begins the detailed exposé of the hypocrites (munafiqun) and their behavior during the Tabuk mobilization. The verses reveal their inner thoughts and flimsy excuses. “Had it been an easy gain and a moderate trip, they would have followed you, but distant for them was the arduous journey.” They would come to the Prophet (ﷺ), swearing by Allah that “if we were able, we would have gone forth with you,” but they were destroying their own souls with their lies. The passage contains a gentle rebuke to the Prophet (ﷺ) for his leniency: “May Allah pardon you, [O Muhammad]; why did you give them permission [to stay behind] before it was clear to you who were truthful and you knew who were the liars?” It establishes a principle: those who truly believe do not ask for exemption from striving. It is only those with doubt in their hearts who do. The section ends by quoting one of their most infamous excuses: “Among them is he who says, ‘Permit me [to stay] and do not put me to trial.’ Unquestionably, into trial they have [already] fallen.” This refers to a hypocrite who claimed he feared he would be tempted by the “Roman women” if he went on the campaign.

Referenced Timeline: Contemporary Madinah.

• Primary evidence: The specific details of the “arduous journey” and the various excuses are a direct commentary on the mobilization for Tabuk.
• Classical tafsir: The story of Jadd ibn Qays is the specific *sabab al-nuzul* for verse 49. The tafsirs are filled with the various other excuses the hypocrites brought, showing how these verses were a direct, real-time response to their actions.

• Location/Context: Madinah
• Primary Actors: The hypocrites (Munafiqun).
• Function in Narrative: To expose the lies, cowardice, and flimsy excuses of the hypocrites who sought to avoid the Tabuk expedition.
• Evidence Level: High.

😠 Verse 9:50-57 — The Psychology of Envy: The Two-Faced Reaction to Fortune

Estimated placement in timeline: Late Madinan, 9 AH — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): This section continues the deep dive into the psychology of the hypocrites, focusing on their envious and two-faced nature. “If good touches you, it distresses them; but if disaster strikes you, they say, ‘We took our precaution beforehand,’ and they turn away rejoicing.” This perfectly captures their mindset: they are pained by Muslim success and secretly celebrate their struggles. The Prophet (ﷺ) is commanded to give them a powerful reply: “Say, ‘Never will we be struck except by what Allah has decreed for us; He is our protector.'” The verses then expose the futility of their position. The Prophet (ﷺ) is told to ask them: “Do you await for us except one of the two best things (victory or martyrdom)?” While for them, the believers await a punishment from Allah or at the believers’ hands. The passage concludes by stating that their spending will never be accepted because they are a “defiantly disobedient people,” and their faith is insincere.

Referenced Timeline: Contemporary Madinah.

• Primary evidence: The detailed psychological portrait of those who are distressed by the believers’ good fortune and rejoice at their misfortune is a classic description of the Madinan hypocrites.
• Classical tafsir: Commentators explain that the hypocrites’ refusal to spend for the cause was rooted in their disbelief. Since they didn’t truly believe in the reward of the Hereafter, they saw spending on the army as a pointless financial loss, something they would only do grudgingly and for show.

• Location/Context: Madinah
• Primary Actors: The hypocrites.
• Function in Narrative: To expose the envious and opportunistic psychology of the hypocrites and to contrast their worldview with the believer’s complete trust in God.
• Evidence Level: High.

💰 Verse 9:58-60 — The Politics of Charity: The Accusation and The Law of Zakat

Estimated placement in timeline: Late Madinan, 9 AH — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): This section deals with another front of the hypocrites’ attacks: their accusations against the Prophet (ﷺ) regarding the distribution of charity (Zakat/Sadaqah). Verse 58 describes them: “And among them are some who criticize you concerning the [distribution of] charities. If they are given from it, they are pleased, but if they are not given from it, at once they are enraged.” This refers to a specific incident where a man, Dhul-Khuwaysirah, brazenly accused the Prophet (ﷺ) of injustice in distributing the spoils after the battle of Hunayn, saying “Be just, Muhammad!” The Prophet (ﷺ) was deeply angered and replied, “Who would be just if I am not just?” Verse 60 was then revealed as the definitive, divine law for the distribution of Zakat, taking the matter out of the realm of personal opinion entirely. It lists the eight specific categories of recipients: “Zakat expenditures are only for the poor and for the needy and for those employed to collect [zakat] and for bringing hearts together [for Islam] and for freeing captives [or slaves] and for those in debt and for the cause of Allah and for the [stranded] traveler – an obligation [imposed] by Allah.”

Referenced Timeline: Contemporary Madinah.

• Primary evidence: The specific accusation regarding the distribution of charities is linked to a famous and dramatic event in the Sira. The detailed legal list in verse 60 is a clear legislative response.
• Classical tafsir: The story of Dhul-Khuwaysirah at Hunayn is the universally cited context for this passage. It is a powerful lesson on the danger of self-righteous ignorance and disrespect towards the Prophet (ﷺ). Verse 60 became the foundational text for the entire chapter of Zakat in Islamic jurisprudence (*fiqh*).

• Location/Context: Madinah (in the context of events after Hunayn).
• Primary Actors: A hypocrite (Dhul-Khuwaysirah), the Prophet Muhammad (ﷺ).
• Function in Narrative: To expose the selfish motives of those who criticized the Prophet’s (ﷺ) distribution of charity and to establish the definitive, divine law of the eight categories of Zakat recipients.
• Evidence Level: High (Tied to a specific, major event).

👂 Verse 9:61-66 — The Mockers’ Whisper: “He is an Ear”

Estimated placement in timeline: Late Madinan, 9 AH — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): This section exposes the secret mockery of the hypocrites. Verse 61 begins: “And among them are those who abuse the Prophet and say, ‘He is an ear.'” By “ear” (udhun), they meant he was gullible, believing whatever he heard. When confronted, they would swear they didn’t say it. The Qur’an’s response is a brilliant re-appropriation of their insult: “Say, ‘[He is] an ear of good for you; he believes in Allah and believes the believers and is a mercy to those who believe among you.'” It turns their slur into a praise of his trusting and merciful nature. The verses then describe a specific incident during the Tabuk campaign. A group of hypocrites were traveling and mocking the Prophet (ﷺ) and his companions, saying things like, “We have not seen anyone with bigger bellies, more lying tongues, or more cowardly in battle than these reciters of ours.” When the Prophet (ﷺ) was informed of this by revelation, they came to him in a panic to apologize, giving their infamous excuse: “We were only conversing and playing.” The divine verdict is swift and severe: “Say, ‘Is it Allah and His verses and His Messenger that you were mocking?’ Make no excuse; you have disbelieved after your belief.”

Referenced Timeline: Contemporary Madinah, during the Tabuk campaign.

• Primary evidence: The specific insults (“He is an ear”) and the specific excuse (“We were only conversing and playing”) are direct quotes from real conversations that were taking place.
• Classical tafsir: The Sira of Ibn Hisham gives the names of the hypocrites involved in the mockery during the Tabuk campaign. It narrates how one of them, when confronted, was clinging to the Prophet’s (ﷺ) camel, with stones hitting his feet, pleading his excuse, while the Prophet (ﷺ) only recited this verse back to him, refusing to even look at him.

• Location/Context: On the road to Tabuk.
• Primary Actors: A group of hypocrites.
• Function in Narrative: To expose the mockery of the hypocrites and to establish the absolute prohibition and gravity of mocking the core sanctities of the faith.
• Evidence Level: High (Tied to specific, famous events).

🎭 Verse 9:67-72 — The Two Faces: A Comparative Portrait of Hypocrites and Believers

Estimated placement in timeline: Late Madinan, 9 AH — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): This section provides a powerful, point-by-point comparison between the fundamental character of the hypocrites and the true believers. It’s a divine character sketch. The hypocrites, men and women, are “of one another.” Their defining traits are: they enjoin what is wrong, forbid what is right, and close their hands (i.e., are stingy). “They have forgotten Allah, so He has forgotten them.” Their end is the Fire of Hell. In stark contrast, the believing men and women are “awliya’ (allies/protectors) of one another.” Their defining traits are the exact opposite: they enjoin what is right, forbid what is wrong, establish prayer, give zakah, and obey Allah and His Messenger. Their end is God’s mercy and “gardens of perpetual residence… and approval from Allah, which is greater.”

Referenced Timeline: Contemporary Madinah.

• Primary evidence: The detailed comparative character sketch is a powerful rhetorical device for clarifying the ideological and moral lines between the different groups in Madinah.
• Classical tafsir: Commentators emphasize that the core difference is the *walayah* (allegiance). The hypocrites’ allegiance is to each other in falsehood, while the believers’ allegiance is to each other in truth. This difference in allegiance is what produces the opposite sets of behaviors.

• Location/Context: Madinah
• Primary Actors: The hypocrites and the true believers.
• Function in Narrative: To provide a definitive comparative character profile of hypocrites and believers, allowing the community to distinguish between the two based on their fundamental behaviors and allegiances.
• Evidence Level: High.

😠 Verse 9:73-80 — The Prophet’s Stance: A Command to Be Firm

Estimated placement in timeline: Late Madinan, 9 AH — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): This section gives the Prophet (ﷺ) a direct command on how to deal with the increasing insolence of the disbelievers and hypocrites. “O Prophet, strive against the disbelievers and the hypocrites and be harsh upon them.” This marks a shift from the earlier Meccan phase of pure patience to a Madinan phase where the head of state must be firm against internal and external threats. The verses then recount another instance of their treachery: “They swear by Allah that they did not say [anything wrong], while they had said the word of disbelief and disbelieved after their Islam and planned that which they were not to attain.” This refers to plots against the Prophet (ﷺ), including a reported assassination attempt on his return from Tabuk. The passage then gives a final, stunning command to the Prophet (ﷺ) regarding the hypocrites: “Ask forgiveness for them, [O Muhammad], or do not ask forgiveness for them. If you should ask forgiveness for them seventy times, never will Allah forgive them.”

Referenced Timeline: Contemporary Madinah, during and after the Tabuk campaign.

• Primary evidence: The shift in tone to be “harsh” and the absolute statement about forgiveness not being granted are clear signs of a final, decisive phase in dealing with the hypocrites.
• Classical tafsir: The story of the assassination attempt on the return from Tabuk is cited as a key context. The command about forgiveness is seen as a definitive declaration from Allah that the door of repentance for the hardcore, committed hypocrites had been closed by their own actions.

• Location/Context: Madinah
• Primary Actors: Prophet Muhammad (ﷺ), the hypocrites.
• Function in Narrative: To command the Prophet (ﷺ) to adopt a firm stance against the hypocrites and to declare that their sin has reached a point where even his prayer for them will not be accepted.
• Evidence Level: High.

⚰️ Verse 9:81-87 — The Stay-Behinds & The Final Severance: A Ban on Funerals

Estimated placement in timeline: Late Madinan, 9 AH — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): This section continues the condemnation of those who stayed behind from Tabuk. “Those who remained behind rejoiced in their staying [at home] after [the departure of] the Messenger of Allah and disliked to strive with their wealth and their lives.” The Qur’an mocks their excuse of avoiding the heat, telling them, “The fire of Hell is more intense in heat.” The passage then culminates in a final, devastating social and spiritual severance. When the leader of the hypocrites, Abdullah ibn Ubayy, died shortly after the Tabuk campaign, his son, a sincere Muslim, came to the Prophet (ﷺ) and asked him to pray the funeral prayer (Salat al-Janazah) over his father. The Prophet (ﷺ), out of his mercy, agreed. As he was about to pray, Umar ibn al-Khattab gently tried to remind him of ibn Ubayy’s long history of treachery. It was at this moment that verse 84 was revealed: “And do not pray [the funeral prayer] over any of them who has died – ever – or stand at his grave. Indeed, they disbelieved in Allah and His Messenger and died while they were defiantly disobedient.”

Referenced Timeline: Contemporary Madinah, after the Tabuk campaign.

• Primary evidence: The specific prohibition of the funeral prayer and standing at the grave is a direct legal command tied to a specific ritual, pointing to a specific event.
• Classical tafsir: The story of the funeral of Abdullah ibn Ubayy is the universally cited and famous *sabab al-nuzul* for verse 84. It is narrated in detail in Sahih al-Bukhari and other sources, including Umar’s intervention and the timely arrival of the revelation.

• Location/Context: Madinah
• Primary Actors: Prophet Muhammad (ﷺ), Umar ibn al-Khattab, the deceased Abdullah ibn Ubayy.
• Function in Narrative: To issue the final, absolute social and spiritual severance from the committed hypocrites by forbidding the Prophet (ﷺ) from praying their funeral prayer.
• Evidence Level: High (Tied to a specific, major historical event).

🏜️ Verse 9:88-100 — The Bedouins: A Spectrum of Faith and Hypocrisy

Estimated placement in timeline: Late Madinan, 9 AH — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): This section analyzes another major group in the Tabuk narrative: the surrounding Bedouin Arabs (al-A’rab). The Qur’an paints a nuanced picture, dividing them into different categories. It first contrasts the hypocrites who stayed behind with the Prophet (ﷺ) and the believers who “strive with their wealth and their lives.” It then addresses the Bedouins who came with excuses, and condemns those who “lied to Allah and His Messenger.” Verse 97 gives a famous, stern assessment of the Bedouins who were disbelievers: “The bedouins are stronger in disbelief and hypocrisy and more likely not to know the limits of what Allah has revealed…” However, the Qur’an immediately balances this by describing the other kind of Bedouin in verse 99: “And among the bedouins are some who believe in Allah and the Last Day and consider what they spend as means of nearness to Allah and of obtaining the Messenger’s prayers.” The section concludes with the ultimate praise for the pioneers of Islam: “And the first forerunners [in the faith] among the Muhajirun and the Ansar and those who followed them with good conduct – Allah is pleased with them and they are pleased with Him.”

Referenced Timeline: Contemporary Madinah and its surrounding deserts.

• Primary evidence: The explicit mention and analysis of the *A’rab* (Bedouins) as a distinct social group is a clear sign that the Surah is dealing with the complex demographics of the Arabian Peninsula in 9 AH.
• Classical tafsir: Commentators explain that the harshness of the Bedouins’ disbelief was a result of their tough desert lifestyle and their distance from the Prophet (ﷺ) and the center of Islamic knowledge in Madinah, which made them more prone to ignorance and hypocrisy. Verse 100 is seen as one of the most important verses in establishing the high rank of the early companions.

• Location/Context: Madinah
• Primary Actors: The Bedouin tribes, the Muhajirun, and the Ansar.
• Function in Narrative: To provide a nuanced analysis of the faith and hypocrisy of the Bedouin Arabs and to honor the pioneering generation of Muslims.
• Evidence Level: High.

🕌 Verse 9:101-110 — The Mosque of Harm & The Hope for the Sinful (Key Event)

Estimated placement in timeline: Late Madinan, on return from Tabuk (9 AH) — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): This section deals with two final groups from the Tabuk aftermath. First, it acknowledges a group of believers who “have acknowledged their sins. They had mixed a righteous deed with another that was evil.” These were sincere believers who had wrongly stayed behind but were now filled with regret. The verse offers them hope: “Perhaps Allah will turn to them in forgiveness.” Then, the Surah exposes one of the most infamous plots of the hypocrites: the building of the “Mosque of Harm” (Masjid al-Dirar). A group of hypocrites had built a mosque near Madinah, claiming it was for the sick and needy. Their real intention was to create a center for dissension, a base for their plotting, and an outpost for an enemy of Islam, Abu ‘Amir “the monk,” who had gone to seek help from the Byzantine emperor. They invited the Prophet (ﷺ) to come and inaugurate it by praying in it, which would have given it legitimacy. As the Prophet (ﷺ) was returning from Tabuk and was about to accept their invitation, these verses were revealed, exposing their true motives: “And [there are] those [hypocrites] who took for themselves a mosque for causing harm and disbelief and division among the believers…” The Prophet (ﷺ) is commanded: “Do not stand [for prayer] within it – ever.” He is then told that the mosque founded on piety from the first day (i.e., the mosque in Quba or the Prophet’s Mosque) is more worthy. The Prophet (ﷺ) subsequently ordered the Masjid al-Dirar to be burned to the ground.

Referenced Timeline: Contemporary Madinah.

• Primary evidence: The extreme specificity of the story—a mosque built for “harm,” “disbelief,” “division,” and “ambush”—is a clear sign that it refers to a real, specific building with a sinister purpose.
• Classical tafsir: The story of Masjid al-Dirar is a famous event narrated in all major Sira and Tafsir works as the direct context for these verses. They detail the names of the hypocrites involved and how the Prophet (ﷺ) sent companions to destroy it upon his return from Tabuk.

• Location/Context: The outskirts of Madinah.
• Primary Actors: A group of hypocrites, the Prophet Muhammad (ﷺ).
• Function in Narrative: To expose and neutralize the plot of the “Mosque of Harm” and to contrast the scheming hypocrites with the sincere but regretful believers.
• Evidence Level: High (Tied to a specific, major historical event).

🤝 Verse 9:111-116 — The Great Bargain: A Pledge of Life and Wealth for Paradise

Estimated placement in timeline: Late Madinan, 9 AH — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): This section contains one of the most powerful and moving descriptions of the relationship between the believer and God. It frames the commitment of faith as a divine transaction. “Indeed, Allah has purchased from the believers their lives and their properties [in exchange] for that which will be for them: Paradise. They fight in the cause of Allah, so they kill and are killed.” This “bargain” is described as a true promise, confirmed in the Torah, the Gospel, and the Qur’an. The verse then describes the qualities of those who make this bargain: they are “the repentant, the worshippers, the praisers, the travelers [for knowledge and faith], the bowers, the prostrators, the enjoiners of what is right and forbidders of what is wrong, and the guardians of the limits of Allah.” The passage then clarifies that it is not for the Prophet (ﷺ) or the believers to ask forgiveness for the polytheists, even if they are relatives, after it has become clear they are companions of Hellfire. This is linked to Abraham’s prayer for his father, which he only did because of a promise, but which he ceased once he realized his father was an enemy of God.

Referenced Timeline: Contemporary Madinah.

• Primary evidence: The commercial metaphor of “purchasing” lives and wealth for Paradise is a unique and powerful framing of the commitment of Jihad.
• Classical tafsir: While linked to the Pledge of Aqabah in spirit, its revelation in this Surah served as a powerful motivation for the believers facing the hardship of the Tabuk campaign. The prohibition of praying for the dead polytheists was a final clarification of the principle of *bara’ah* (dissociation) that opened the Surah.

• Location/Context: Madinah
• Primary Actors: The true believers.
• Function in Narrative: To define the total commitment of the believer as a “bargain” with God, and to clarify the prohibition of seeking forgiveness for committed polytheists.
• Evidence Level: High.

😥 Verse 9:117-119 — The Three Who Waited: A Story of Repentance and Redemption (Narrative Anchor)

Estimated placement in timeline: Late Madinan, 50 days after the return from Tabuk (9 AH) — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): This is the final, and most personal, story of the Tabuk campaign. It concerns three sincere believers—Ka’b ibn Malik, Murarah ibn al-Rabi’, and Hilal ibn Umayyah—who, for no good reason other than procrastination, failed to join the expedition. When the Prophet (ﷺ) returned, the hypocrites came and gave their false oaths and were excused. These three men, however, told the truth. As a result, the Prophet (ﷺ) commanded the entire Muslim community to boycott them. For fifty days, no one would speak to them. They were completely isolated. The test became so severe that the earth, for all its vastness, felt constricted to them, and they felt constricted within their own souls. At their moment of utter despair, when they realized there was “no refuge from Allah except in Him,” these verses were revealed, announcing that Allah had accepted their repentance. The revelation brought immense joy to the entire city of Madinah, and Ka’b ibn Malik’s detailed, personal account of this ordeal is one of the most moving narratives in the entire body of Hadith.

Referenced Timeline: Contemporary Madinah.

“And [He also forgave] the three who were left behind [and regretted their error] to the point that the earth closed in on them in spite of its vastness and their souls were constricted upon them and they were certain that there is no refuge from Allah except in Him. Then He turned to them so they could repent.” (Qur’an 9:118)

• Primary evidence: The specific mention of “the three who were left behind” is a direct reference to this unique and famous incident.
• Classical tafsir: The lengthy and detailed hadith of Ka’b ibn Malik, narrated in Sahih al-Bukhari and Sahih Muslim, is the primary source and the universally accepted context for this verse. It is a canonical story of sin and redemption in Islam.

• Location/Context: Madinah
• Primary Actors: Ka’b ibn Malik and his two companions, the Prophet Muhammad (ﷺ), the Muslim community.
• Function in Narrative: To narrate the powerful story of the three sincere believers who stayed behind from Tabuk, their test, and the ultimate acceptance of their repentance, serving as a timeless lesson in truthfulness and mercy.
• Evidence Level: High (Tied to a specific, major, and well-documented event).

🗣️ Verse 9:119-122 — The Duty of the Madinans & The Call for Specialization

Estimated placement in timeline: Late Madinan, 9 AH — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): Following the story of the three who were forgiven, this section gives a concluding command and clarification regarding mobilization. Verse 119 commands the believers to “fear Allah and be with those who are true” (a direct lesson from Ka’b’s story). Verse 120 then rebukes the people of Madinah and the surrounding Bedouins, stating that it was not for them to “remain behind after [the departure of] the Messenger of Allah or to prefer their own lives over his life.” This establishes the principle that the Prophet’s (ﷺ) life and his call take precedence over all personal comfort. However, the Surah then provides a crucial clarification in verse 122: “And it is not for the believers to go forth [to battle] all at once.” It establishes the principle of specialization, stating that a party from every expedition should “remain behind to obtain understanding in the religion and warn their people when they return to them.”

Referenced Timeline: Contemporary Madinah.

• Primary evidence: The explicit command for a group to stay behind to “obtain understanding in the religion” is a clear piece of social and educational legislation.
• Classical tafsir: This verse is considered the primary Qur’anic basis for the virtue of seeking Islamic knowledge. Al-Qurtubi and others explain that it establishes that the pursuit of religious scholarship is a collective obligation (*fard kifayah*) on the community.

• Location/Context: Madinah
• Primary Actors: The Muslim community.
• Function in Narrative: To clarify the obligation of mobilization and to establish the vital importance of a specialized group of believers dedicated to the pursuit of religious knowledge.
• Evidence Level: High.

❤️ Verse 9:123-129 — The Final Word: The Compassionate Messenger

Estimated placement in timeline: Late Madinan, 9 AH — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): The Surah comes to a close with a final command and a beautiful, tender description of the Prophet Muhammad (ﷺ). After all the verses on fighting, firmness, and exposing hypocrisy, the final verses serve as a powerful reminder of the merciful heart of the man who was tasked with delivering this severe message. Verse 128 states: “There has certainly come to you a Messenger from among yourselves. Grievous to him is what you suffer; [he is] concerned over you and to the believers is kind and merciful.” This is a divine testimony to the Prophet’s (ﷺ) profound empathy and love for his community. The Surah concludes with a final instruction: if the people turn away, the Prophet (ﷺ) is to declare his ultimate and sufficient reliance on God: “Say, ‘Sufficient for me is Allah; there is no deity except Him. On Him I have relied, and He is the Lord of the Great Throne.'”

Referenced Timeline: Contemporary Madinah.

• Primary evidence: The beautiful, summary description of the Prophet’s character serves as a fitting conclusion, balancing the Surah’s otherwise stern tone.
• Classical tafsir: Commentators marvel at the description in verse 128, explaining that it shows the Prophet (ﷺ) was so concerned for his Ummah that their suffering was a heavy burden upon him, and he was intensely eager for their guidance. The final verse is seen as the ultimate declaration of faith, the anchor for a believer in all circumstances.

• Location/Context: Madinah
• Primary Actors: Prophet Muhammad (ﷺ) and the believers.
• Function in Narrative: To provide a final, loving testimony to the compassionate nature of the Prophet (ﷺ) and to seal the Surah with the ultimate declaration of reliance on Allah.
• Evidence Level: High.