Juz 11: At-Tawbah 93 to Hūd 5
Section 3 of 17 · Tafsir of the Qur’an · Mufti Abdul Rahman Mangera
Bedouin Arabs and Characteristics of Hypocrisy | Verses: At-Tawbah 9:97-99
After addressing the hypocrites who made excuses to avoid participating in the Tabuk expedition, Allah Subhanahu wa Ta'ala turns His attention to the Bedouin Arabs, highlighting that hypocrisy was not limited to the urban dwellers of Madinah but extended to desert communities as well. The Qur'an presents a nuanced characterization of these desert Arabs:
الْأَعْرَابُ أَشَدُّ كُفْرًا وَنِفَاقًا وَأَجْدَرُ أَلَّا يَعْلَمُوا حُدُودَ مَا أَنزَلَ اللَّهُ عَلَىٰ رَسُولِهِ ۗ وَاللَّهُ عَلِيمٌ حَكِيمٌ
“The Bedouins are more severe in disbelief and hypocrisy, and more likely not to know the limits of what Allah has sent down to His Messenger. Allah is All-Knowing, All-Wise. [9:97]”
Allah describes certain Bedouins as being "more severe" in their disbelief and hypocrisy than the urban population. This severity stems from their distance from the centers of knowledge and spiritual guidance. Living on the outskirts of Islamic society, they were less exposed to the Qur'anic revelations, the prophetic teachings, and the fellowship of believers. Consequently, they were more susceptible to ignorance regarding the divine commands and prohibitions.
Some Bedouin tribes viewed their religious obligations, particularly financial ones like zakah (obligatory charity), as burdensome taxes rather than acts of worship. The Qur'an captures this mindset:
وَمِنَ الْأَعْرَابِ مَن يَتَّخِذُ مَا يُنفِقُ مَغْرَمًا وَيَتَرَبَّصُ بِكُمُ الدَّوَائِرَ ۚ عَلَيْهِمْ دَائِرَةُ السَّوْءِ ۗ وَاللَّهُ سَمِيعٌ عَلِيمٌ
“Among the Bedouins there is one who takes what he spends as a penalty, and waits for the cycles (of misfortune) to befall you. Upon them shall be the evil cycle. Allah is All-Hearing, All-Knowing. [9:98]”
These particular Bedouins considered their financial contributions to Islam as maghram (a penalty or fine) rather than an opportunity for spiritual growth. They reluctantly fulfilled these obligations, harboring resentment and hoping for the Muslims' misfortunes. Allah warns that such malevolence ultimately returns upon its perpetrators—the "evil cycle" will befall them instead.
However, Allah Subhanahu wa Ta'ala, with perfect justice and mercy, does not generalize this negative characterization to all Bedouins. He acknowledges that among them were sincere believers:
وَمِنَ الْأَعْرَابِ مَن يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَيَتَّخِذُ مَا يُنفِقُ قُرُبَاتٍ عِندَ اللَّهِ وَصَلَوَاتِ الرَّسُولِ ۚ أَلَا إِنَّهَا قُرْبَةٌ لَّهُمْ ۚ سَيُدْخِلُهُمُ اللَّهُ فِي رَحْمَتِهِ ۗ إِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ
“And among the Bedouins there is one who believes in Allah and the Last Day, and takes what he spends as means of nearness to Allah and of acquiring the prayers of the Messenger. Indeed, it is a source of nearness for them. Allah will admit them to His mercy. Surely Allah is Most-Forgiving, Very-Merciful. [9:99]”
These faithful Bedouins possessed genuine belief in Allah and the Hereafter. Unlike their hypocritical counterparts, they viewed their charitable contributions as qurubāt (means of drawing closer) to Allah rather than burdensome obligations. They valued the Prophet's prayers for them, understanding that when they gave charity, his supplications for them brought spiritual comfort and divine acceptance.
The contrast between these two groups of Bedouins illustrates that faith and hypocrisy transcend geographical and cultural boundaries. What truly distinguishes people is their inner relationship with Allah and their attitude toward religious obligations. Allah's wisdom in revealing these distinctions reminds believers to judge individuals by their actions and intentions rather than their tribal or social affiliations.