يا أَيُّهَا الَّذينَ آمَنوا إِذا تَناجَيتُم فَلا تَتَناجَوا بِالإِثمِ وَالعُدوانِ وَمَعصِيَتِ الرَّسولِ وَتَناجَوا بِالبِرِّ وَالتَّقوىٰ ۖ وَاتَّقُوا اللَّهَ الَّذي إِلَيهِ تُحشَرونَ

O you who have faith! When you talk secretly, do not hold secret talks [imbued] with sin and aggression and disobedience to the Apostle, but talk secretly in [a spirit of] piety and God-fearing, and be wary of Allah toward whom you will be mustered.

EXEGESIS

This verse contains three verbs from the root letters n-j-w:^{‎[1]Arabic-English Dictionary of Quranic Usage, pp. 920-921.} the plural perfect tense verb tanājaytum, the plural negative imperative verb (lā) tatanājaw, and the plural imperative verb tanājaw. All these verbs occur in reference to the believers being instructed. The first verb (idhā) tanājaytum means: (when) you all talk secretly with each other. This is while the second verb (lā) tatanājaw (bi) means: (do not) hold secret talks with each other (for). Finally, the third verb (wa) tanājaw (bi) means: (but) talk secretly with each other (for).

EXPOSITION

The context of these verses indicates that this verse was revealed in order to remove the risk and peril in holding secret counsels.^{‎[2]Mizan, 19/187.} In this verse, the believers are addressed and they are first warned and prohibited from engaging in the kinds of secret conversations that the hypocrites and Jews engaged in:^{‎[3]Tabrisi, 9/377; Munyah, 28/66.} O you who have faith! When you talk secretly, do not hold secret talks [imbued] with sin and aggression and disobedience to the Apostle. The reason the believers are enjoined in this verse not to engage in such secret conversations is because many a time believers forget God and get disconnected from the teachings of their faith and God-consciousness, and end up engaging in deeds that contravene the teachings of their faith.^{‎[4]Kashif, 7/269.}

Then the verse describes the kinds of secret conversations that are acceptable and permissible: but talk secretly in [a spirit of] piety and God-fearing, meaning extensive good deeds and deeds of obedience, and be wary of Allah, meaning in order to reinforce each other in faith and obedience. 4:114 occurs as an excellent gloss for this verse, especially regarding what piety (birr) and God-fearing (taqwā) mean. It says: There is no good in much of their secret talks, excepting him who enjoins charity or what is right or reconciliation between people, and whoever does that, seeking Allah’s pleasure, soon We shall give him a great reward.

It is suggested that piety (birr) mentioned in this verse contrasts with transgression (ʿudwān) mentioned in verse 8,^{‎[5]Mizan, 19/187; Razi, 29/492.} while God-fearing (taqwā) mentioned in this verse contrasts with sin (ithm) mentioned in verse 8.^{‎[6]Mizan, 19/187.}

Thereafter, the verse terminates with an emphasis on absolute God-consciousness by warning the believers of the day of the gathering of souls where it says, and be wary of Allah by refraining from disobeying Him, toward whom you will be mustered on the Day of Judgement for requisite recompense.^{‎[7]Mizan, 19/187; Tibyan, 9/549; Tabrisi, 9/378.} The terminal part of this verse hearkens to the initial part of verse 6.

Verses 8 and 9 taken together thus prove that secret conversations in and of themselves are value neutral. The negative quality or positive quality attached to secret conversations depends on the purpose for which the secret counsels and conversations take place. Hence, if the purpose is for individual and social good then secret conversations have no problem, such as for the purposes mentioned in the latter half of this verse and 4:114. However, if the purpose is against individual and social good then it is unacceptable and worthy of censure, as is clarified in the first half of verse 8, the first half of verse 9, verses such as 17:47, 21:3, and 3:119.

Generally, within a social context such as a gathering, it is best to avoid secret conversations for it causes suspicion, discomfort, and alienation; it is contrary to social etiquette and reflects indifference on the part of those secretly conferring in that they care less for others.  

INSIGHTS FROM HADITH

1. ʿAbd-Allāh ibn Masʿūd relates from the Prophet that he instructed: ‘If you are three people [in a gathering] then two [of you] should not converse secretly excluding the third, for that would sadden and grieve him.’^{‎[8]Tabrisi, 9/378; Razi, 29/492.}

[1] Arabic-English Dictionary of Quranic Usage, pp. 920-921.
[2] Mizan, 19/187.
[3] Tabrisi, 9/377; Munyah, 28/66.
[4] Kashif, 7/269.
[5] Mizan, 19/187; Razi, 29/492.
[6] Mizan, 19/187.
[7] Mizan, 19/187; Tibyan, 9/549; Tabrisi, 9/378.
[8] Tabrisi, 9/378; Razi, 29/492.