At-Tawbah

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

1. This is a declaration of dissociation from Allah and His Messenger and an announcement of the termination of the treaties that you, O Muslims, had made with the idolaters.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

reported [by way of an isnad] from al-Bara’ [b. ‘Azib] that this was the laSt sura to be revealed. [9:1] This is: A declaration of immunity from God and His Messenger to, reach, the idolaters with whom you made a pad, a pacft for an indefinite period of time, or one for [a period of] less than, or more than, four months; the annulment of the pacft shall be as God mentions in His saying:

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

2. So travel freely - O idolaters - on earth for a period of four months after which there will be no treaty nor any indemnity. Be certain that you will never escape Allah’s punishment and retribution if you continue to disbelieve in Him. Also be certain that Allah will humiliate the disbelievers, by their being killed or taken captive in the world, and by their entering the fire on the Day of Rising. This includes those who broke their treaties as well as those who had open treaties without any fixed period.…

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

than, or more than, four months; the annulment of the pacft shall be as God mentions in His saying: [9:2] ‘Journey freely, travel in security, O idolaters, in the land for four months — beginning with [the month of] Shawwal, on the basis of what will come shortly — after which there will be no security for you, and know that you cannot escape God, that is, you shall [not] elude His punishment, and that God degrades the disbelievers’, humiliating them in this world by having them killed, and in the Hereafter, by [sending them to] the Fire.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

3. A notification from Allah and His Messenger to all people on the Day of Sacrifice that Allah, may He be glorified, and His Messenger are free of the idolaters. If you, O idolaters, repent from your idolatry, then such repentance will be better for you. If you turn away from repentance, then be certain that you will never get away from Allah and you will never escape His punishment. O Messenger, give the disbelievers news that will upset them: the painful punishment that awaits them.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

ting them in this world by having them killed, and in the Hereafter, by [sending them to] the Fire. [9:3] A proclamation, a notification, from God and His Messenger to mankind on the day of the Greater Pilgrimage, the Day of Sacrifice ( yawm al-nahr ), that God is free from obligation to the idolaters, and their pacfts, and [so is] His Messenger, also free from obligation: in that same year, year 9 [of the Hijra], the Prophet (s) sent forth ‘All, who proclaimed these verses on the Day of Sacrifice at Mina, and also [he proclaimed] that after this year no idolater will [be allowed to] make…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

4. The idolaters who are excluded from the previous ruling are those with whom you entered into a treaty and they honoured the treaty in full. So there will be a complete fulfilment of the treaty with them until the end of the period. Allah loves those who are mindful of Him by obeying His sacred law, which includes fulfilment of treaties, and by avoiding His prohibitions, which include the prohibition of treachery.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

amely, [of] slaughter or capture in this world, and of [punish¬ ment in] the Fire in the Hereafter. [9:4] Excepting those of the idolaters with whom you have made a pad, and who have not diminished [their commitment to] you in anyway, with regard to the terms of the pacft, nor supported, assisted, anyone, from among the disbelievers, againSt you; [as for these] fulfil your pad with them until, the completion of, the term, to which you have agreed. Truly God loves those who fear [Him], by fulfilling pads.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

5. With the ending of the sacred months (Dhū Al-Qa‘dah, Dhū Al-Ḥijjah, Muḥarram and Rajab), during which you assured your enemies of safety, kill the idolaters wherever you meet them. Besiege them in their fortresses and lie in wait for them on their paths. If they repent to Allah from their idolatry, establish the prayer and give the Zakat from their wealth, they become your brothers in Islam and you must not fight them any longer. Allah is Forgiving and Compassionate towards those of His servants who repent to Him.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

n of, the term, to which you have agreed. Truly God loves those who fear [Him], by fulfilling pads. [9:5] Then, when the sacred months have passed — that is, [at] the end of the period of deferment — slay the idolaters wherever you find them, be it during a lawful [period] or a sacred [one], and take them, captive, and confine them, to cadles and forts, until they have no choice except [being put to] death or [acceptance of] Islam; and lie in wait for them at everyplace of ambush, [at every] route that they use ( kulla, every’, is in the accusative because a [preceding] genitive-taking pr…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

6. If any of the idolaters, whose blood and wealth is permissible, comes to you, O Messenger, and requests your protection, then accept their request so that they can listen to the Qur’ān. Then take them to a place where they will be safe. That is because the disbelievers are a people who do not know the realities of this religion. When they come to know of it by listening to the recitation of the Qur’ān, they may come on to the right path.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

ve their way free, and do not interfere with them. God is Forgiving, Merciful, to those who repent. [9:6] And if any one of the idolaters (ahadun, ‘one’, is in the nominative because of the [following] verb [iSlajdraka, ‘seeks your protedion] that validates it) seeks your protedion, requests security from you against being killed, then grant him protedion, provide security for him, so that he might hear the words of God — the Qur’an — and afterward convey him to his place of security, that is, the dwelling-places of his folk, if he does not believe, so that he might refled upon his situat…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

7. It is not correct for those who associate partners with Allah to have a treaty and an assurance of protection from Allah and His Messenger, except for the treaty you made with those idolaters at the Sacred Mosque in the Treaty of Al-Ḥudaybiyyah. As long as they uphold the treaty with you and do not break it, then you should also not break it. Allah loves those of His servants who are mindful of Him by fulfilling His instructions and avoiding His prohibitions.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

ligion of God, and so they must [be made to] hear the Qur’an in order to [come to] know [religion]. [9:7] How can the idolaters have a pad with God and His Messenger — they cannot —while they dis¬ believe in God and His Messenger, acting treacherously; except for those with whom you made a pad at the Sacred Mosque?, the day of al-Hudaybiyya — these were Quraysh, for whom an exception was made earlier [Q. 9:4]. So long as they are true to you, keeping to the pad and not breaking it, be true to them, by fulfilling it (fa-ma, ‘so long as’: the md is a conditional particle).…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

8. How can they have a treaty with you and an assurance of protection when they are your enemies? If they gain the upper hand over you they will not be mindful of Allah in relation to you, nor will they respect any relationship or any treaty. Instead, they will impose the worst punishment on you. They please you with fancy speech uttered by their tongues, but their hearts do not agree with their tongues. They will not fulfil what they promise and most of them deviate from following Allah by breaking the treaty.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

had kept to the pad made with them until they broke it by supporting the Banu Bakr againd Khuza'a. [9:8] How, can they have a pad, when, if they get the better of you, [if] they have the upper hand over you, they do not reaped, [they do not] take into consideration, any bond, kinship, or treaty, pad, with regard to you, but will indead harm you as much as they can (the conditional sentence [‘if they ...’] is [also] a circumdantial qualifier), pleasing you with their tongues, with charming words, while their hearts refuse, to be true to these [words]; and mod of them are wicked, violators…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

9. In order to satisfy their passions and desires, they took a trivial price of the things of this world in exchange for following Allah’s words, which includes fulfilment of treaties. They prevented themselves from following the truth and they turned away from it. They also prevented others from the truth. Such actions are most certainly evil.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

le their hearts refuse, to be true to these [words]; and mod of them are wicked, violators of pads. [9:9] They have purchased with the signs of God, the Qur’an, a small price, of this world, that is, they have refrained from following them in favour of passions and whims, and have barred [people] from His way. His religion.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

10. Due to their hatred, they do not have any consideration for Allah in how they deal with the believers, nor do they respect any relationship or treaty. They overstep Allah’s limits because they are oppressive and hostile.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

11. If they repent to Allah from their disbelief, pronounce the two declarations of faith, establish the prayer, give the Zakat of their wealth, then they will become Muslims and they will be your brothers in religion. They will then have the same rights and duties as you and it will not be lawful for you to fight them. Their acceptance of Islam will protect their lives, wealth and honour. Allah explains the verses clearly to a people who know, as they are the ones who will benefit from them and will cause others to benefit as well.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

12. If these idolaters, with whom you entered into a treaty not to fight for a set period, break their oaths and promises and insult your religion and attack it, then fight them, because they are the leaders of disbelief and there are no treaties or promises that can protect their lives. Fight them in the hope that they will stop their disbelief, violation of their treaties and speaking badly of the religion.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

our brothers in religion; and We detail. We explain, the signs for a people who know, [who] refled. [9:12] But if they break, [if] they violate, their oaths, their covenants, after [making] their pad and as¬ sail your religion, slander it, then fight the leaders of unbelief, its heads (here an overt noun [‘the leaders of unbelief’] has replaced the [third person] pronominalisation) — verily they have no [binding] oaths, [no] pads (a variant reading [for ayman, ‘oaths’] has the kasra infledion [for the alif sc. imdn, ‘[no] faith’]) — so that they might desid, from unbelief.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

13. Why do you, O believers, not fight a people who have broken their treaties and promises and who have attempted, in their meeting at Dār Al-Nadwah, to expel the Messenger (peace be upon him) from Makkah? They started the fight against you in the first place when they assisted the Children of Bakr, who were the allies of the Quraysh, against the Children of Khuzā‘ah, who were the allies of the Messenger (peace be upon him). Is it because you are afraid of them that you do not go forward to fight them? It is Allah, may He be glorified, that you should fear, if you are truly believers.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

e kasra infledion [for the alif sc. imdn, ‘[no] faith’]) — so that they might desid, from unbelief. [9:13] Will you not ( a-la, ‘will not’ or ‘is not’, denotes incitement) fight a people who broke, violated, their oaths, their pads, and intended to expel the Messenger, from Mecca — for they discussed this be¬ tween them in their council assembly — initiating, combat, againd you fird?, when they fought along¬ side Banu Bakr againd Khuza'a, your allies? So what is dopping you from fighting them? Are you afraid of them? God is more worthy of your fear, when you fail to fight them, if you are…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

14. Fight then O believers, the idolaters, so that Allah may punish them by your hands by you killing, humiliating, defeating and capturing them. He also wants to help you making you overcome the idolaters and to heal the hearts of a believing people who had not seen fighting, through the believers killing, capturing, defeating and overcoming their enemies.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

afraid of them? God is more worthy of your fear, when you fail to fight them, if you are believers. [9:14] Fight them, and God will chadise them. He will have them killed, at your hands and degrade them, humiliate them through capture and subjugation, and He will give you vidory againd them, and He will heal the breads of a people who believe, [removing the harm] done to them — these are the Banu Khuza'a. [9:15] And He will remove the rage, the grief, in their hearts. God turns [in forgiveness] to whomever He will, when they return to Islam, as in the case of Abu Sufyan.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

15. In this way, He will also remove the anger in the hearts of His believing servants by giving them victory. Allah turns in mercy to whomever He wills among those who were stubborn, if they repent to Him, asking for forgiveness. The last part of this verse describes the case of some of the people of Makkah on the day it was conquered by the Muslims. Allah knows the truth about those who repent to Him, and is Wise in His creation and His administration and law-giving.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

16. Do the believers think that Allah would leave them without testing them? Testing is one of Allah’s customs, and they will be tested until Allah clearly proves those who strive with sincerity for Him, who do not take protectors apart from Allah, His Messenger and the believers, and do not make intimate friends with the disbelievers. Allah is aware of everything you do – nothing is hidden from Him – and you will be repaid for your actions.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

homever He will, when they return to Islam, as in the case of Abu Sufyan. And God is Knowing, Wise. [9:16] Or (am has the meaning of the [initial a-] hamza used to express disavowal) did you suppose that you would be left [in peace] when God does not yet know, that is, through knowledge outwardly manifeded, those of you who have draggled, sincerely, and have not taken, besides God and His Mes¬ senger and the believers, an intimate friend?, as a confidant or an ally? In other words: when it has not yet become manifed who the sincere ones are — those described in the exclusive way mentioned…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

17. It is not right for the idolaters to attend or care for Allah’s places of worship, worshipping in them, or doing good actions in them, while confirming their disbelief through their displaying of polytheism and the like. Their actions are wasted because they do not have faith, and faith is the condition for actions being accepted. On the Day of Judgement, they will enter the fire of Hell, living in it eternally, unless they repent from idolatry before their death.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

sincere ones are — those described in the exclusive way mentioned. And God is aware of what you do. [9:17] It is not for the idolaters to attend God’s places of worship ( masajid, is also read in the singular, masjid ), entering them or sitting in them, bearing witness, againd themselves, to unbelief; those, their works have failed, [their works] are invalid, and in the Fire they shall abide. [9:18] Only he shall attend God’s places of worship who believes in God and the LaSt Day, and observes prayer, and pays the alms, and fears none but God alone; it may be that those will be among the…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

18. It is only right that places of worship should be supported and cared for by those who have faith in Allah alone, who do not associate partners with Him, who have faith in the Day of Judgement, who establish the prayer, and give the Zakat from their wealth, and who do not fear anyone except for Allah, glory be to Him. Such people will be guided to the right path, while the idolaters are the farthest away from it.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

19. Do the idolaters think that giving water to the pilgrims and caring for the Sacred Mosque is like someone who has faith in Allah, not associating any partners with Him, having faith in the Day of Judgement, striving with their self and their wealth to make the Word of Allah supreme, and the word of the disbelievers lowest? Do they consider them to be equal in virtue before Allah? They will never be equal before Allah, and Allah will not give success to those who do wrong by being idolaters, even if they do good actions, such as giving water to the pilgrims.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

pays the alms, and fears none but God alone; it may be that those will be among the rightly guided. [9:19] Do you reckon the giving of water to pilgrims and the attendance of the Sacred Mosque, that is, [do you reckon] those who do such things, to be the same as he who believes in God and the LaSt Day and Struggles in the way of God? They are not equal, in merit, in God’s sight; and God guides not the evildoing, the disbelieving, folk-, this was revealed to refute those who claimed this, such as al-‘Abbas and others. [9:20] Those who believe, and have emigrated, and have Struggled in the…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

20. Those who have faith in Allah and emigrate from the lands of disbelief to the lands of Islam, striving for Allah’s sake with their wealth and their selves, have the greatest rank with Allah. Such people will succeed in achieving what they desire, and avoiding what they fear.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

21. Their Lord gives them good news to gladden their hearts, of His mercy and His contentment with them, so that He is never angry with them, and of entering them into gardens in which there is eternal bliss.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

in rank, with God, than others; and those, they are the triumphant, the ones who will attain good. [9:21] Their Lord gives them good tidings of mercy from Him and beatitude; for them shall be gardens wherein is enduring, everlasting, bliss, [9:22] therein they shall abide forever ( khalidina is an implied circumstance).…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

22. They will live in these gardens eternally as a reward for the good actions that they would do in the world. Allah has a great reward for those who follow what He instructs and who stay away from what He has prohibited, who lived in devotion to Him.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

23. O you who have faith in Allah and follow His Messenger, do not take your fathers and brothers, relatives and other relations, as intimates and protectors, telling them the secrets of the believers and consulting them, if they prefer disbelief to faith in Allah alone. Whoever makes them protectors despite their disbelief, drawing close to them, disobeys Allah, wrongs themselves and brings destruction upon themselves because of their disobedience.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

24. Say O Messenger to the believers, if their fathers, sons, brothers, wives and relatives, the wealth which they have gained, the trade which they want to grow and fear its reduction, and the houses which they like to live in are more beloved to them than Allah and His Messenger and striving for His sake, then they should wait for the punishment that Allah will send down upon them. Allah does not make it easy for those who disobey Him to do actions which please Him.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

y have chosen, disbelief over belief; whoever of you takes them for friends, such are the evildoers. [9:24] Say: ‘Ifyour fathers, and your sons, andyour brothers, andyour wives, and your clan, your kins¬ men (' ashiratukum: a variant reading has ' ashirdtukum ), and the possessions which you have acquired, and merchandise for which you fear there may be no sale, no longer viable, and dwellings which you love, are dearer to you than God and His Messenger and struggling in His way, so that you have re¬ frained from emigrating and Struggling for the sake of such [things], then wait until God…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

25. Allah helped the believers against their enemies, the idolaters, in many battles, despite their small numbers and shortage of weapons, when they trusted in Allah and took appropriate measures. The believers should not be simply pleased by being a great number, because this is not the reason for them beating their enemy.…

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

ngs about His command — this is meant as a threat to them. And God does not guide the wicked folk’. [9:25] God has already helped you on many fields, ofbattle, such as Badr, and [againSt] Qurayza and al- Nadir, and, remember, on the day ofHunayn — a valley between Mecca and Ta’if; that is, [remember] the day on which you fought Hawazin — this was in Shawwal in year 8 [of the Hijra], when ( idh substi¬ tutes for yawma, ‘the day’) your vaSl numbers were pleasing to you, such that you were saying, ‘We shall not be defeated today, not on account of our being few’: and they numbered 12,000, wh…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

26. Then, after they ran away from their enemy, Allah sent down calm upon His Messenger and the believers, so that they became patient in fighting; and He sent angels they could not see, and punished the disbelievers with death, capture and seizure of their wealth, women and children. These disbelievers were repaid in this way for their rejection of the Messenger.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

te mule remained firm, with only al-'Abbas by his side, while Abu Sufyan was charging on his mount. [9:26] Then God sent down His Spirit of Peace, His reassurance, upon His Messenger and upon the be¬ lievers, and so they turned back towards the Prophet (s), after al-'Abbas called them, with his [the Proph¬ et’s] permission, and they fought [once again]; and He sent down legions, of angels, you did not see, and chastised the disbelievers, with slaughter and capture, and that is the requital of the disbelievers. [9:27] Then afterwards God will relent to whom He will, from among them, by [th…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

27. Then whoever rejects disbelief and misguidance after that affliction, Allah will accept their repentance. Allah is Forgiving and Merciful to those of His servants who repent to Him, accepting their repentance after their denial of the truth and their disobedience.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

28. Those who have faith in Allah and His Messenger, and follow the sacred law that He established for them, are told that the idolaters are unclean because of their disbelief, disobedience and blameworthy character traits, and evil customs. So they were not to enter the sacred area of Makkah, containing the Sacred Mosque, as pilgrims for the Hajj or Umrah after that year, which was the ninth year of the Hijrah. If the believers fear poverty, because of the idolaters no longer bringing different foods and merchandise, Allah will be sufficient for them from His bounty, if He wills.…

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

t to whom He will, from among them, by [their acceptance of] Islam. And God is Forgiving, Merciful. [9:28] O you who believe, the idolaters are indeed unclean, [they are] filth, on account of their inner vileness, so do not let them come near the Sacred Mosque, that is, let them not enter the Sancftuary, after this year of theirs, year 9 of the Hijra. If you fear impoverishment, poverty, as a result of the cessation of their commerce with you, God will surely enrich you from His bounty, if He will: and He indeed en¬ riched them through conquests and [the imposition of] the jizya.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

29. Fight then O believers, against the disbelievers who do not have faith in Allah as their Lord without any partner, do not believe in the Day of Judgement, do not avoid what Allah and His Messenger have forbidden (such as carrion, the meat of pigs, alcohol and usury), and who do not submit themselves to what Allah has made sacred law, among the Jews and Christians – until they pay the jizyah tax with their own hands and are humble and subdued.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

[9:29] Fight those who do not believe in God, nor in the LaSt Day, for, otherwise, they would have believed in the Prophet (s), and who do not forbid what God and His Messenger have forbidden, such as wine, nor do they practise the religion of truth, the firm one, the one that abrogated other religions, namely, the religion of Islam —from among of those who (min, ‘from’, explains [the previous] alladhina, ‘those who’) have been given the Scripture, namely, the Jews and the Christians, until they pay thejizya tribute, the annual tax imposed them, readily (‘anyadin is a circumstantial qualif…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

30. The Jews and the Christians associate partners with Allah: the Jews do so by claiming that ‘Uzayr is the son of Allah; and the Christians do so by claiming that the Messiah, Jesus, is the son of Allah. What they say with their own mouths is simply made up without any proof from Allah. By saying such things, they are similar to the idolaters before them, who said that the angels were the daughters of Allah. Allah is far above such things – may Allah destroy them! How can they turn away from the clear truth to falsehood?

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

others to pay]), being subdued, [being made] submis¬ sive and compliant to the authority of Islam. [9:30] 77 ie Jews say: Ezra is the son of God; and the Christians say: The Messiah, Jesus, is the son of God. That is the utterance of their mouths, for which they have no support, nay, imitating the utterances of those who disbelieved before [them], from among their forefathers, mimicking them. God assail, curse, them! How they are deviated!, turned away from the truth, despite the proofs having been established.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

31. The Jews made their rabbis lords instead of Allah, as did the Christians with their monks, by allowing them to permit what Allah had forbidden them and forbidding what Allah had allowed for them; and the Christians made the Messiah, Jesus the son of Mary, a god next to Allah. as well as ‘Uzayr and Jesus the son of Mary, to worship Him alone, and not to associate anything with Him. He, glory be to Him, is the only God, and there is nothing worthy of worship except Him. He is, glory be to Him, sacred, far above having any partner that these idolaters and others claim.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

hem! How they are deviated!, turned away from the truth, despite the proofs having been established. [9:31] They have taken their rabbis, the scholars among the Jews, and their monks, the devout among the Christians, as lords beside God — following them in making lawful what God has made unlawful and making unlawful what He has made lawful — and the Messiah, son of Mary, when they were not commanded, in the Torah and the GoSJ>el, except to worship One God: there is no god except Him; glory be to Him, as an affirmation of His transcendence [high], above what they associate [with Him].

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

32. The disbelievers from all the various religious groups who disbelieve by making up wrong beliefs and rejecting Muhammad (peace and blessings be upon him), wish to eradicate Islam. So they undermine the clear proofs establishing that there is only one God and that His Messenger has brought the truth. However, Allah will not allow anything to stop His sacred path being perfected and being made clear. He will raise His Religion above everything else, even if the disbelievers hate that, and if Allah wills something, others are powerless to prevent it.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

ory be to Him, as an affirmation of His transcendence [high], above what they associate [with Him]. [9:32] They desire to extinguish God’s light. His Law and His proofs, with their tongues, with what they say about Him; and God refuses but to perfect, to make manifest, His light, even though the disbelievers be averse, to this. [9:33] He it is Who has sent His Messenger, Muhammad (s), with the guidance and the religion of truth, that He may manifest it, make it prevail, over every religion, all the religions which oppose it, even though the disbelievers be averse, to this.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

33. It is Allah, glory be to Him, Who sent His Messenger Muhammad (peace be upon him)with the Qur’ān as the guidance for all people and the path of truth – establishing the religion of Islam – so as to raise it above all other religions through its proof, evidence and laws, even if the idolaters hate this.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

34. Those who believe in Allah and His Messenger, acting in obedience to the sacred law, are told that many of the Jewish rabbis and the Christian monks unjustly take the wealth of people, through things such as taking bribes, and prevent people from entering the path of Allah; they also collect gold and silver without purifying it by giving charity. The Messenger is told to inform them of the painful punishment that they will be given on the Day of Judgement.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

every religion, all the religions which oppose it, even though the disbelievers be averse, to this. [9:34] O you who believe, many of the rabbis and monks indeed consume, take, people’s goods by false means, as in the case of bribes [paid] for judgements, and bar, people, from the way of God, [from] His religion. And those who ( wa’lladhina is the subjedt) hoard up gold and silver, and do not expend them, these treasure-hoards, in the way of God, that is, they do not pay from it what is due to Him by way of alms and charity — give them tidings, inform them, of a painful chastisement.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

35. On the Day of Judgement, what they hoarded and did not give its right will be heated in the fire of Hell; and when it is greatly heated, it will be placed on their foreheads, sides and backs, then reheated when it cools, on a day lasting fifty thousand years. It will be said to them, by way of blame, that this is the wealth they hoarded for themselves, not paying the Zakat from it, or spending it in the way they were ordered; and they will be told to taste the evil consequences of what they hoarded and did not use correctly.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

due to Him by way of alms and charity — give them tidings, inform them, of a painful chastisement. [9:35] On the day when it shall be heated in the fire of Hell and therewith their foreheads and their sides and their backs shall be branded, burnt — their skins will be Stretched until these [hoards of gold and silver] can be placed on them entirely, and it will be said to them: ‘This is what you hoarded up for yourselves: so taSte now what you used to hoard!’, that is, [taSte] its requital.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

36. There are twelve months of the year decreed by Allah, no more or less, which Allah established in the Preserved Tablet when He created the heavens and the earth. Of these twelve months, four are sacred, during which Allah has forbidden fighting. Three of them consecutive (Dhū Al-Qa‘dah, Dhū Al-Ḥijjah and Muḥarram), and one is on its own (Rajab). The twelve months of the year, and respecting the sacredness of four of them, is the correct way of life. Allah tells the believers not to wrong themselves during these sacred months by fighting, violating their sacredness.…

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

ou hoarded up for yourselves: so taSte now what you used to hoard!’, that is, [taSte] its requital. [9:36] Verily the number of months, used to reckon the year, with God is twelve months in the Book of God, the Preserved Tablet ( al-lawh al-mahfuz),from the day that He created the heavens and the earth; four of them, that is, the months, are sacred, inviolable: Dhu’l-Qa'da, Dhu’l-Hijja, Muharram and Ra¬ jah.’ That, making of them sacred, is the right, the upright, religion.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

37. Postponing the sacredness of the month of Muḥarram to another month, as the Arabs of the time of ignorance before Islam used to do, was another example of their disbelief and rejection of His laws. Satan led the disbelievers further astray through this, when he made them adopt this evil practice. They would declare a sacred month not to be sacred one year, exchanging it for one of the other months, and honoured its sacredness another year, making up the same number of months that Allah made sacred, but changing which months, in opposition to Allah’s law.…

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

ight you altogether; and know that God is with those who fear Him, supporting and assisting [them], [9:37] Postponement [of the sacred month] — that is, the deferment of the sacredness of a given month to another, as they used to do during paganism, such as postponing the sacredness of Muharram, if it arrives while they are at war, to Safar — is only an excess of unbelief, because of their rejection of God’s ruling thereof, whereby those who disbelieve are led aStray (yudallu may also be read yadillu, ‘[they] go aStray’), one year they make it, the month postponed, profane, and hallow it…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

38. O you who have faith in Allah and His Messenger, and follow His sacred law, what is wrong with you that when you are called to strive for Allah’s sake, fighting against your enemy, tyou become reluctant, desiring to remain in your houses. Do you prefer the passing life of this world and its pleasures, which are short-lived, to the eternal bliss of the Afterlife, which Allah has prepared for those who strive for His sake? The enjoyment of the life of this world is insignificant in comparison to that of the Afterlife.…

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

them, such that they deem them to be good [deeds]; and God does not guide the dis¬ believing folk. [9:38] When the Prophet (s) summoned men for the Tabtik campaign, 4 and they thought it too burden¬ some, because of the hardship and the extreme heat from which they were suffering, the following was revealed: O you who believe, what is wrong with you that, when it is said to you, ‘Goforth in the way of God,’ you sink down heavily ( iththaqaltum: the original ta [of tathaqaltum] has been assimilated with the tha, and the conjunctive hamza has been supplied), in other words, you hesitate and…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

39. If you do not go forward, striving for the sake of Allah to fight against the enemy, Allah will repay you with defeat and humiliation, and He will replace you with another people who are devoted to Allah, who rush to fight when they are called to do so. You do not harm Him in any way by going against His command, because He has no need of you, while you are in need of Him. Allah has power over all things, nothing weakens Him, and it is easy for Him to make His path and His Prophet triumph without you.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

40. If you O believers, do not help the Messenger (peace be upon him) and respond to his call to strive for the sake of Allah, then Allah has already helped him when you were not with him; when the idolaters drove him away from Mecca with Abū Bakr aṣ-Ṣiddīq (may Allah be pleased with him), and the two of them hid in the cave of Thawr from the disbelievers who were chasing them.…

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

n; for God has power over all things, including bringing victory to His reli¬ gion and His Prophet. [9:40] If you do not help him, that is, the Prophet (s), [know that] God has already helped him, when the disbelievers drove him forth, from Mecca, that is, they made him resort to leaving, when they desired to kill him or imprison him or banish him at the council assembly — the second of two (thdniya ithnayn: this is a circumstantial qualifier), that is, one of two, the other being Abu Bakr: in other words, juSt as God helped him in such a situation, He will not forsake him in another; whe…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

41. March forth O believers, striving for the cause of Allah in hardship and in ease, whether you are young or old, striving with your wealth and selves, because going out and striving with your wealth and your selves is of more benefit in the life of this world and in the Afterlife than sitting at home and becoming attached to your wealth and persons. If you truly know this, then be eager to obey.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

ermost, the one prevailing and triumphant. And God is Mighty, in His Kingdom, Wise, in His actions. [9:41] Goforth, light and heavy!, that is, energetically or not; it is also said [to mean], [go forth] strong or weak, or rich or poor — but this was abrogated by the verse. The weak would not be at fault... [Q. 9:91].…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

42. If the Prophet had called the hypocrites who asked for permission to stay behind to an easy reward and a journey that was not difficult, they would have followed him; but the distance he called them to cover to get to the enemy was too great for them, so they stayed behind. These hypocrites who asked for permission to stay behind would swear by Allah when the Prophet returned to them, saying that if they could have gone out to fight with them they would have done so. They destroy themselves by exposing themselves to Allah’s punishment, because they stayed behind and then swore a lie.…

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

43. May Allah forgive the Messenger for his decision to permit them to stay behind! Why did he do so before it became apparent to him who had real excuses and who was lying? Then he could have excused those who were telling the truth, not those who were lying.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

soids, by swearing false oaths, and God knows that they tridy are liars, in this saying of theirs. [9:43] The Prophet (s), exercising his personal judgement, had given leave to a group to ^tay behind, and so the following was revealed as a reprimand for him, but with the pardon firdt, in order to reassure his heart: May God pardon you! Why do you give them leave, to stay behind; why did you not leave them, until it was clear to you which of them Cpoke the truth, in their excuse, and you knew those who were lying, in it? [9:44] Those who believe in God and the Lafi Day do not ask leave of…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

44. It is not the characteristic of those who truly have faith in Allah and the Day of Judgement to ask the Messenger (peace be upon him)for permission to stay behind from striving for Allah’s sake with their wealth and their selves. Rather, it is their characteristic to rally when they are called to fight, and to strive with their wealth and their persons. Allah knows those among His servants who are Mindful, who do not ask to be excused except for genuine reasons that really prevent them from going with the Messenger.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

45. Those who ask the Messenger (peace be upon him)for permission to stay behind from striving for the sake of Allah are the hypocrites who do not believe in Allah and the Day of Judgement, and whose hearts are full of doubt about the sacred path of Allah. In their doubt they waver, confused, and they are not guided to the truth.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

tay behind, that they may firuggle with their possessions and their lives; and God knows the pious. [9:45] They alone ask leave of you, to s'tay behind, who do not believe in God and the Lafi Day, and whose hearts are doubtful, uncertain, about religion, so in their doubt they waver, they are confused. [9:46] If they had desired to go forth, with you, they woidd have made some preparation for it, some equipment, such as tools and provisions, but God was averse that they should be sent forth, that is, He did not want them to go forth, so He slowed them down.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

46. If they had been telling the truth in their claim that they wanted to go out with the Messenger (peace be upon him), striving for the sake of Allah, they would have made preparations for it; but Allah did not want them to go with the Prophet, and stopped them from doing so. They were disgraced because they were told to stay behind with those who were ordered to stay behind, such as the women, children and the sick.

Tafsir al-Jalalayn

—

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

47. It was a blessing that these hypocrites did not go with them, because if they had gone they would only have increased them in problems: demoralising people and making them doubt, hurrying between their lines, spreading rumours to divide them. Some of the believers would listen to such lies, believing and repeating them, causing arguments amongst them. Allah knows the wrongdoers among the hypocrites, who try to spread conspiracies and doubts among the believers.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

ose who fiay back!’, [with] the sick, the women and the children: in other words, God decreed this. [9:47] Had they gone forth among you, they would only have caused you more trouble, [more] corrup¬ tion, by abandoning the believers, and would have hurried to and fro among you, that is, they would have hastened to 4?read slander among you, seeking, desiring, to fiir up sedition, by casting enmity, between you; and among you there are some who would lifien to them, to what they say, listening in readiness to accept it; and God knows the evildoers.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

48. These hypocrites had already tried to cause trouble by creating division amongst the believers before the Battle of Tabūk, by making things difficult for the Messenger (peace be upon him) through their schemes and plots, so that they might affect the Prophet’s determination to fight. This was until the help and support of Allah arrived, and He strengthened His path and overcame His enemies, although they hated this, because they wanted what was false to overcome the truth.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

lifien to them, to what they say, listening in readiness to accept it; and God knows the evildoers. [9:48] Indeed, they sought to fiir up sedition, against you, already before, when you firs't came to Me¬ dina, and scrutinised your affairs, that is, they thought long and hard how to plot against you and invalidate your religion, until the truth, the [victorious] help, came, and God’s command. His religion, prevailed, stood mighty, they fiill being averse, to it [His religion], entering it superficially.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

49. Among the hypocrites were those who used various excuses, asking the Prophet (peace and blessings be upon him) to permit them to stay behind from fighting, for fear of being tested by the women of the Roman enemy and hence falling into sin. But they fell into a greater sin than the one they claimed they feared: the sin of hypocrisy, and staying behind. On the Day of Judgement, Hell will surround the disbelievers, none of them escaping it or getting away from it.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

prevailed, stood mighty, they fiill being averse, to it [His religion], entering it superficially. [9:49] And there are some of them who say, ‘Grant me leave, to .ftay behind, and do not lead me into temptation’: this was al-Jadd b. Qays, 5 to whom the Prophet (s) said, ‘Will you do battle against the Byzantines?’, 6 and to which he replied, ‘I am infatuated with women, and I fear that if I were to see these Byzantine women, I shall not be able to it ay away from them and be led into temptation’.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

50. If the Messenger of Allah receives a blessing from Allah that pleases him, such as victory or some gains, they dislike this, and it grieves them. If a misfortune befalls him in the form of some hardship or loss in battle, these hypocrites say that they had taken precautions for themselves, making the right decision when they did not go out to fight as the believers did, which led to them being killed or captured. They, then, turn away to their people, rejoicing in their own safety.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

, 7 And surely Hell shall encompass the disbelievers, for whom there shall be no escape therefrom. [9:50] If good fortune, such as a victory or [a taking of] some djsoils, befalls you, it vexes them; but if an affliction, some hardship, befalls you, they say, ‘We took our precaution, judiciously — when we stayed behind — before’, before this aCt of disobedience; and they turn away, rejoicing, at what has afflicted you. [9:51] Say, to them: ‘Nothing shall afflict us but that which God has decreed for us, that we be afflicted

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

51. O Messenger, tell these hypocrites: 'Nothing will afflict us except what Allah has written for us, He is our Protector, the one whom we take refuge in, and we put our trust in Him in all our affairs. Let the believers place their trust in Him for He is sufficient for them and the best of guardians.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

52. O Messenger, say to them: 'Are you waiting for anything other than victory or martyrdom to befall us – which are both good outcomes – while we expect Allah to send down a misfortune upon you: a punishment from Allah which would destroy you, or that you are punished at our hands with either death or being captured, if Allah permits us to fight against you? Wait to see then what our outcome will be, for we are also waiting to see your outcome.'

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

testor, our Helper and the One in charge of our affairs; in God let the believers put their truit’. [9:52] Say: ‘Are you waiting (tarabbasun : one of the two original fa'letters [in tatarabbasun] has been omitted) for anything, to occur, for us but one of the two fair things, [the two fair] outcomes? ( husnayayn is the dual form of husnd, which is the feminine form of ahsan), that is, victory or martyrdom? We are waiting in your case too, for God to affiidyou with a chastisement from Him, with a calamity from the heaven, or at our hands, should we be given permission to fight you.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

53. Tell them O Messenger, : 'Spend of your wealth willingly or unwillingly, for it will not be accepted from you because of your disbelief and disloyalty to Allah.'

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

permission to fight you. So wait, for this to [befall] us, we are also waiting with you’, your end. [9:53] Say: ‘Expend, in obedience to God, willingly or unwillingly, it, what you expend, shall not be accepted from you; you are surely a wicked folk’ (the imperative statement here [also] functions as a predicate). [9:54] And nothing prevents their expenditure from being accepted (read as yuqbala or tuqbala) from them, but that they (innahum is the subject of the verb, while an tuqbala, ‘being accepted’ constitutes the objed) have disbelieved in God and His Messenger, and that they do not…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

54. What the hypocrites spend in charity will not be accepted from them due to three matters: their disbelief in Allah and His Messenger; their reluctance and lack of interest in praying; and not spending their wealth willingly, but only unwillingly – because they do not expect to get any benefit from their prayer, or from what they spend.

Tafsir al-Jalalayn

—

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

55. So do not be impressed by the wealth and children of these hypocrites, or think it to be something good. The end result of their wealth and children will be grievous: Allah will make them a form of punishment for the hypocrites, causing them difficulty and hardship, and send misfortune through them until Allah takes their souls while they still disbelieve; and are given an eternal punishment in the lowest depths of the fire of Hell.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

ey do not expend without their being reludant, to expend, for they consider it a financial penalty. [9:55] So do not let their wealth or their children please you, that is, do not deem fair Our graces to them, for this is a [way of] drawing [them] on by degrees [to punish them]: God only desires thereby to chaStise them in the life of this world, by way of the hardship that they encounter in amassing such [wealth and children] and the calamities [they suffer] as a result thereof; and that their soids should de¬ part while they are disbelievers, so He punishes them in the Hereafter with th…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

56. The hypocrites swear to the believers, lying to them, that they are with them, when they are secretly not, although they make it look as if they were. But they are a scared people, cowards in fighting, and fear that what happened to the idolaters who were killed and captured will happen to them, so they pretend to be Muslim.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

e¬ part while they are disbelievers, so He punishes them in the Hereafter with the word punishment. [9:56] And they swear by God that they truly are of you, that is, [that they are] believers; but they are not of you; they are a folk who are afraid, that you should deal with them as you have done with the idolaters, and so they swear merely in pretence, in order to protect themselves. [ 9 : 57 ] If they could find a shelter, in which to seek refuge, or some caverns, underground chambers, or anyplace to enter, they would turn and bolt away to it, they would hasten to enter it and get away…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

57. If these hypocrites find a shelter, such as a fort, to protect themselves in, or caves in the mountains to hide in, or an underground tunnel they could go into to shelter in, they would rush away immediately.

Tafsir al-Jalalayn

—

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

58. Among the hypocrites are those who criticise the Messenger for how he distributes charity. If they are given what they want from it, they are happy with the Messenger; but if he does not give them what they want from it, they start to complain.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

hey would hasten to enter it and get away from you with the undeterred ^eed of an indomitable deed. [9:58] Some of them defame you concerning the, apportioning of, voluntary almsgivings; if they are given a share of them, they are content, but if they are given none then they are enraged. [9:59] If only they had been content with what God and His Messenger have given them, in the way of .b[ 3 oi 1 s and the like, and had said, ‘Sufficient for us is God; God will give us from His bounty, and His Messenger [will also give us], from other ^>oils, what will suffice us; to God we are suppliant…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

59. If only these hypocrites who criticize you in the distribution of charity had been pleased with their portion that Allah had assigned for them and with what the Messenger gave them, saying: 'Allah is sufficient for us and He will grant us more from His Grace, and the Messenger will also give us from what Allah has given him, and we ask Allah alone to enrich us!'-had they said this it would have been better for them then criticising the Messenger.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

60.Obligatory charity should be distributed to: 1) the poor, those who hardly own anything and this is not hidden from people, either because of the obvious distress of their situation or because of what they tell people about their problems 2) the needy who have some money from working, but not enough for them to live well, whose situation is not drawn attention to; 3) those employed and sent by the Imam to collect it 4) disbelievers, as a sign of friendship, in order to bring them closer to Islam, and those of weak faith, so as to strengthen their faith and prevent evil 5) freeing captives 6…

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

[the conditional] law, ‘if only’, is la-kana khayran lahum, ‘it would have been better for them’). [9:60] The voluntary almsgivings, the alms to be dispensed, are only for the poor, who cannot find any¬ thing to suffice them in the lead, and the needy, who cannot find anything to suffice them, and those who work with them, that is, [with] these alms, in other words, the one who collects [them], the one who takes the oaths [from those who claim them] , 8 the slave to be manumitted by contract, 9 as well as 8 As a way of proving that he is in need of receiving a share of the alms, a person…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

61. Among the hypocrites are those who hurt the Messenger of Allah (peace be upon him) through their words, saying, because of his great kindness, that he listens to everyone and believes whatever they say, and does not distinguish between what is true and what is not. The Messenger (peace be upon him) is told to say to them that he only listens to what is best for them. He has faith in Allah and believes what the believers tell him. Those who harm the Messenger (peace be upon him), in any way, will receive a painful punishment.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

eiving [a share] of such [monies] is that the person be a Muslim, but not a Hashimi or a Muttalibl. [9:61] And of them, the hypocrites, are those who injure the Prophet, by casting aversions on him and communicating [to others] what he says [in confidence], saying, when they are forbidden from [doing] this, lekf it should reach him: ‘He is only a listener!’, that is, he listens to anything that is said, and ac¬ cepts it, so that when we swear to him that we have not communicated [to others] a particular thing, he believes us.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

62. The hypocrites swear by Allah to you, O believers, that they did not say anything to hurt the Prophet (peace be upon him). They do this so that you may become pleased with them; but Allah and His Messenger are more deserving of being pleased by their accepting faith and performing good actions, if they are truly believers.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

se of you who believe. Those who injure God’s Messenger, for them there is a painful chastisement’. [9:62] Tltey swear by God to you, O believers, that what has reached you of the Messenger being injured they did not do, so that they might please you, but God and His Messenger are more deserving that they should please them, through obedience, if they are, true, believers (the merging of the pronouns into one [in yurduhu, ‘their pleasing them] is because the ‘pleasure’ of both [God and His Messenger] are mutually dependent; [either that] or it is because the predicate of Allahu wa-rasuluh…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

63. Do these hypocrites not know that by their doing such actions they are opposing Allah and His Messenger; and that whoever opposes Allah and His Messenger will enter the fire of Hell on the Day of Judgement, to live there eternally? That is the worst disgrace and humiliation.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

] or it is because the predicate of Allahu wa-rasuluhu, ‘God and His Messenger’, has been omitted). [9:63] Do they not know that, the facft is that, whoever opposes God and His Messenger, for him shall be the fire of Hell, as a requital, to abide therein? That is the great abasement. [9:64] The hypocrites are cautious, they fear, left a sura should be revealed to them, that is, [to] the

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

64. The hypocrites are afraid that Allah will reveal a sūrah to His Messenger that will inform the believers about the disbelief that they conceal. Say, O Messenger: Continue, O hypocrites, mocking and poking fun. Allah will unveil what you are afraid of by revealing a sūrah or by informing His Messenger about the truth of your case.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

65. If you, O Messenger, ask the hypocrites about the insults they used against the believers after Allah informs you of it, they will say, ‘We were just joking when we said that and we were not serious’. Say, O Messenger, ‘Is it Allah, His verses and His Messenger that you were making fun of?’

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

He will make manifest, that, hypocrisy of yours, of which you are fearful’, le£t it be brought out. [9:65] And if (la-in: the lam is for oaths) you question them, about their mockery of you and of the Qur’an while they were journeying with you towards Tabuk, assuredly they will say, making excuses: "We were only engaging [in idle talk] and jesting’, in conversation, in order to pass [the time of] the road, and we did not mean it. Say, to them: ‘Were you then mocking God, and His signs, and His Mes¬ senger?

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

66.Do not present these false excuses, O hypocrites. You have exposed your disbelief, which was hidden, by making fun. If I were to pardon a group from among you, when they leave their hypocrisy and repent from it by sincerely repenting to Allah, I will punish another group from among you due to their remaining in hypocrisy and their failure to repent from it.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

d we did not mean it. Say, to them: ‘Were you then mocking God, and His signs, and His Mes¬ senger? [9:66] Make no excuses, for that. You have disbelieved after believing, that is, your disbelief has become manifest even as you have manifested belief. If We forgive (read passive yufa, ‘it is forgiven, or acftive [firSt person plural] nafu, ‘We forgive’) a party of you, because of its sincerity and its repentance, as in the case of Jahsh b.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

67. The hypocrites, men and women, are all the same with respect to their states of hypocrisy. They are not like the believers, because they call to evil and prohibit good. They are also miserly with their wealth and do not spend it in Allah’s path. They turned away from Allah and were unmindful of Him, and they only remember Allah a little. Allah therefore left them out of His mercy. The hypocrites are the ones who deviate from following Allah and the path of truth by going towards sin and the path of misguidance.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

, or nu’adhdhib ) 1 4 another party because they were sinners’, persisting in hypocrisy and mockery. [9:67] The hypocrites, both men and women, are of one another, that is, they resemble one another in religion, as pieces of an individual entity, they enjoin indecency, unbelief and acfts of disobedience, and forbid decency, faith and obedience; and they withhold their hands shut, from expending in obedience [of God]; they have forgotten God, they have abandoned obedience of Him, so He has forgotten them. He has deprived them of His grace. Truly the hypocrites, they are the wicked.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

68. Allah has promised the hypocrites and the disbelievers who do not repent that He will make them enter the fire of Hell to live there eternally – it is a sufficient punishment for them. Allah has distanced them from His mercy and for them is an everlasting punishment.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

e has forgotten them. He has deprived them of His grace. Truly the hypocrites, they are the wicked. [9:68] God has promised the hypocrites, both men and women, and the disbelievers, the fire of Hell, to abide therein: it will suffice them, as a requital and a punishment. And God has cursed them. He has removed them from His mercy, and theirs will be a lasting, perpetual, chastisement.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

69. O hypocrites, in your disbelief and mockery you are like the communities of disbelievers before you. They were greater than you in strength, and had more wealth and children, and they enjoyed their allotted share of the luxuries and pleasures of this world. You, O hypocrites, also enjoyed your allotted share of the world, just as the communities of the past did. You indulged in denying the truth and insulting the messenger just as they did. Those who have these shameful qualities will have their actions reduced to nothing by Allah due to their disbelief.…

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

ed them. He has removed them from His mercy, and theirs will be a lasting, perpetual, chastisement. [9:69] You, O hypocrites, are, like those before you, who were far mightier than you, and more abundant in wealth and children. They enjoyed their share, their lot in this world. So you enjoy, O hypocrites, your share, juft as those before you enjoyed their share, and you indulge [in vain talk], in falsehood and defamation of the Prophet ( s),juSt as they indulged [in vain talk].…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

70. Have the hypocrites not heard of what previous disbelieving communities did and what their end was? The news of the people of Noah, Hūd, Ṣāliḥ, Abraham, the inhabitants of Madyan and the towns of the nation of Lot? Their messengers came to them with clear proof and evidence. Allah was not unjust in punishing them, as their messengers had warned them, but they were unjust to themselves because of their disbelief in Allah and rejection of His messengers.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

orks have become invalid in this world and in the Hereafter; and those, they indeed are the losers. [9:70] Has not the tidings, the tale, of those before them reached them — the folk of Noah, and c Ad, the folk of Hud, and Thamiid, the folk of Salih, and the folk of Abraham, and the dwellers of Midian, the folk of Shu'ayb, and the Deviant [cities]?, the cities of the folk of Lot, meaning, its inhabitants. Their messengers brought them clear proofs, with miracles, but they denied them, and so were destroyed.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

71. The believers, men and women, are helpers to one another, because of the faith that unites them. They command good – which is everything loved by Allah, represented by the various forms of obedience, such as accepting His Oneness and the ritual prayer – and they prohibit evil – which is everything hated by Allah, and includes sins such as disbelief and dealing in usury in financial transactions. They perform the ritual prayer in a complete manner, and they obey Allah and His Messenger. People with these praiseworthy qualities will receive Allah’s mercy.…

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

them, by punishing them for no sin [on their part], but they wronged themselves, by committing sin. [9:71] And the believers, both men and women, are allies of one another; they enjoin decency and forbid indecency; they observe prayer and pay the alms, and they obey God and His Messenger. Those, God will have mercy on them.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

72. Allah has promised those men and women who have faith in Him that He will enter them, on the Day of Judgement, into gardens with rivers flowing beneath their palaces, where they will live eternally. In these gardens, they will not die and their delight will never end. Yet the pleasure that Allah will give to them will be greater than all of that. This reward is the great success which no other success can equal.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

73. O Messenger, strive against the disbelievers by fighting against them with the sword, and strive against the hypocrites with well-expressed arguments. Be hard with both groups because that is what they deserve. Their resting place on the Day of Judgement will be Hell. What an evil place they will end up in!

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

74. The hypocrites swear a false oath by Allah that they did not say the words of insults about you and your religion that have reached you. But they did say those things which showed them to be disbelievers after they had announced that they have faith. They had intended to assassinate the Prophet (peace be upon him), but were unsuccessful. They only disliked something that should not have been disliked!: that Allah had graciously favoured the Prophet and the believers by blessing them with the gains of war.…

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

pendent upon the choice in the previous verb: if yufa, then tuadhdhab, and if nafu, then nuadhdhib. [9:74] They, the hypocrites, swear by God that they said nothing, of the defamation that has reached you [as being] from them; but they did indeed say the word of disbelief and did disbelieve after their sub¬ mission [to God]-, they did indeed manifest disbelief after having manifested submission [to God].…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

75. Some of the hypocrites have made a promise with Allah, saying: If Allah gives us from His bounty, we will certainly give charity to the poor and we will be of the righteous ones whose actions are good.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

e Fire, and they have none on earth as protedor, to guard them from Him, or helper, to defend them. [9:75] And some of them have made a covenant with God [saying]: ‘If He gives us of His bounty, we will give voluntary alms ( la-nassaddaqanna: the original ta [of natasaddaqanna] has been assimilated with the sad ) and become of the righteous’: this was Tha'laba b. Hatib, 15 who asked the Prophet (s) to sup¬ plicate on his behalf so that God would give him wealth, of which he would give every needy person his due.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

76. When Allah, may He be glorified, gave them from His bounty, they did not fulfil the promise they made with Him. Instead, they became miserly and did not give any charity, and they turned away from accepting the faith with hatred.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

day prayer and congregational prayers and refused to pay the alms-tax, as God, exalted be He, says: [9:76] Yet when He gave them of His bounty, they became niggardly with it and turned away, from obedience to God, in aversion.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

77. Allah therefore firmly established hypocrisy in their hearts until the Day of Judgement, as a punishment for their breaking their promise with Allah and for their lying.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

78. Do the hypocrites not know that Allah knows the plots they keep secret in their meetings and that Allah, may He be glorified, is the Knower of all Ghaib things? No action of theirs is hidden from Him and He will repay them for that.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

it. He went to ‘Uthman [b. ‘Affan], but he did not accept it; he died during the latter’s reign. 16 [9:78] Did they, the hypocrites, not know that God knows their secret, what they conceal within them¬ selves, and their confidential talks, what they confide in each other, and that God is the Knower of the hidden things?, what is concealed from the eyes.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

79. Those who find fault with the believers who voluntarily give a little charity, who only find a little that they are able to give, and they poke fun at them – saying: Of what use is their charity? – Allah mocks them in return for their mocking the believers; and they will receive a painful punishment.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

e in each other, and that God is the Knower of the hidden things?, what is concealed from the eyes. [9:79] When the verse concerning ‘voluntary alms’ [Q. 9:75] was revealed, a man came and gave a large amount as voluntary alms, so the hypocrites said, ‘He is [merely] showing off!’ Another man then came and gave a [moderate] measure [of food], and so they said, ‘God has no need of this man’s charity!’ The following was then revealed: Those who (alladhina is the subject) find fault with, defame, the believers who offer alms voluntarily, performing supererogation, and such as find nothing [t…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

80. Allah will never forgive the hypocrites, even if the Messenger was to ask for their forgiveness, because they do not deserve to be forgiven, nno matter how much forgiveness is sought for them. They disbelieved in Allah and His Messenger and they deliberately oppose Allah’s sacred law.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

] derides them. He has requited them for their derision, and theirs will be a painful chastisement. [9:80] Ask forgiveness for them, O Muhammad (s), or do not ask forgiveness for them: this leaves the choice of asking forgiveness, or refraining, up to him; the Prophet (s) said, ‘I have been given the choice, and I made it’, meaning [the choice] to ask forgiveness, as reported by al-Bukharl. If you ask forgiveness for them seventy times, God will not forgive them: it is said that the ‘seventy’ is intended to express [by hyperbole] a great frequency of asking forgiveness.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

81. Those hypocrites who failed to join the battle of Tabūk were happy not to strive in Allah’s path, in opposition to the Messenger of Allah. They were reluctant to strive with their wealth and live in Allah’s path as the believers did. They said to their fellow hypocrites, in order to keep them behind, ‘Do not march in the heat!’ The battle of Tabūk was during the hot season. Say to them, O Messenger: The fire of Hell that awaits the hypocrites is much hotter than this heat that they are running away from, if they only knew.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

that is because they disbelieved in God and His Messenger; and God does not guide the wicked folk. [9:81] Those who were left behind, from [the journey to] Tabuk, rejoiced at remaining behind the Mes¬ senger of God, and were averse to Striving with their wealth and their lives in the way of God. And they said, that is, they said to one another, ‘Do not go forth, do not set off to [join] the fight, in the heat!’ Say: ‘The fire of Hell is hotter, than Tabuk, and more worthy for them to guard against, by not staying behind, did they but understand’, this, they would not have stayed behind.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

82.Let these hypocrites, who failed to strive in Allah’s path, laugh a little in their temporary life of the world and let them cry much in their everlasting life of the Afterlife in return for the disbelief and sins they committed in the world.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

against, by not staying behind, did they but understand’, this, they would not have stayed behind. [9:82] But let them laugh a little, in this world, and weep much, in the Hereafter, as a requital for what they used to earn (the sentence is predicative of their itate, expressed in the form of an imperative). [9:83] So if God brings you back, from Tabuk, to a party of them, of those hypocrites who stayed be¬ hind in Medina, and they ask leave of you to go forth, with you on some other campaign, say, to them: ‘You shall never more go forth with me, and you shall never fight with me againSt…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

83. If Allah returns you, O Prophet, to a group of these hypocrites who are firm in their hypocrisy and they ask you for permission to go out with you in another battle, then say to them: You, hypocrites, will never go out with me in Allah’s path, as a punishment for you and a means of avoiding the harms that may arise due to your presence with me. You were quite pleased to remain behind in the battle of Tabūk, so stay with those sick persons, women and children who remain behind.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

earn (the sentence is predicative of their itate, expressed in the form of an imperative). [9:83] So if God brings you back, from Tabuk, to a party of them, of those hypocrites who stayed be¬ hind in Medina, and they ask leave of you to go forth, with you on some other campaign, say, to them: ‘You shall never more go forth with me, and you shall never fight with me againSt an enemy. You were content to Slay behind the firSt time, so Slay behind with those who Slay behind’, away from [military] campaigns, such as women and children and others.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

84. Do not offer the prayer, O Messenger, over any one of the hypocrites who dies; and do not stand to pray for forgiveness at their gravesides. That is because they disbelieved in Allah and His Messenger, and they died whilst they had left Allah’s obedience. No prayer should be offered for such a person.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

with those who Slay behind’, away from [military] campaigns, such as women and children and others. [9:84] When the Prophet (s) prayed over [the dead body of ! Abd Allah] Ibn Ubayy, the following was revealed: And never pray over any one of them when he is dead, nor Stand over his grave, at a burial or as a visit; lo! they disbelieved in God and His Messenger, and died while they were wicked, [they died] disbelieving. [9:85] And let not their wealth and their children please you; God desires only to chaStise them thereby in this world, and that their souls should depart while they are di…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

85. Do not, O Messenger, let the wealth and children of these hypocrites impress you. Allah only intends to punish them with that in the life of the world, through the difficulties they face and the disasters they are afflicted with respect to them, and that their souls leave their bodies while they are in disbelief.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

86. When Allah reveals a sūrah to His Prophet (peace be upon him) that contains the instruction to have faith in Allah and to strive in His path, the rich people from among them ask you for permission to stay behind and they say: Let us stay behind with those who are excused, such as the weak and those who are chronically ill.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

haStise them thereby in this world, and that their souls should depart while they are disbelievers. [9:86] And when a sura, that is, a secftion of the Qur’an, is revealed, saying: ‘Believe in God and Strive with His Messenger’, the affluent among them ask leave of you, saying, ‘Leave us to be with those who sit at home’. [9:87] They are content to be with those who Slay behind (khawalif is the plural of khalifa, meaning the women who ‘.ftay behind’ [takhallafna] at home) and a seal has been set upon their hearts, so they do not understand, [what is] good. [9:88] But the Messenger and th…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

87. These hypocrites are pleased with disgrace and humiliation, since they are pleased to stay behind with those who are excused. Allah has sealed their hearts because of their disbelief and hypocrisy, so they do not know where their best interests are. They are therefore similar to animals.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

88. The Messenger and the believers with him did not remain behind from striving in Allah’s path, as these people did. Instead, they strived in Allah’s path with their wealth and their lives. Their reward from Allah is that they will receive worldly benefits, such as victory and gains of war, as well as benefits in the Afterlife, which includes entry into Paradise and successful attainment of their desires and salvation from what they fear.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

89. Allah has prepared for these believers gardens with rivers flowing beneath their palaces, where they shall live eternally. That reward is the great success that cannot be equalled by any other.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

the good things, in this life and in the Hereafter; those, they are the successful, the triumphant. [9:89] God has prepared for them Gardens underneath which rivers flow, to abide therein: that is the supreme triumph.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

90. A group of people from the desert Arabs of Medina and the surrounding areas came with excuses to Allah’s Messenger (peace be upon him), so that he would give them permission to remain behind from going out and striving in Allah’s path. Another group of people who did not even make any excuse also stayed behind from going out because they did not accept the Prophet and they did not have faith in Allah’s promise. A painful punishment will afflict these people because of their disbelief.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

pared for them Gardens underneath which rivers flow, to abide therein: that is the supreme triumph. [9:90] And those Bedouins who had an excuse (al-mu adhdhirun : the original ta has been assimilated with the dal, in other words [it would usually be read as] al-mu tadhirun, which [itself] is a variant read¬ ing), those [of them who were] excused, [came] to the Prophet (s), asking for leave, to s'tay behind on account of their excuses, and so he gave them leave to do so.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

91. There is no sin on women, children, the sick, the disabled who are chronically ill or blind, and the poor who do have any wealth to spend in order to equip themselves for remaining behind from going out, since they have valid excuses, as long as they are sincere to Allah and His Messenger and they practise His sacred law. Punishment will not fall on those who do good from among these people who are excused. Allah forgives the sins of those who do good and shows them mercy.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

coming to give [their] excuses — a painful chastisement shall befall those of them who disbelieve. [9:91] As for the weak, such as the old, and the sick, the blind and the chronically ill, and those who find nothing to expend, for the struggle, no blame, no sin, falls upon them, should they s'tay away from it, if they remain true to God and to His Messenger, when they s'tay behind, by not ^reading false ru¬ mours or impeding [others from joining the struggle], but by [adhering to] obedience.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

92. There is likewise no sin on those who stay behind from you after coming to you, O Messenger, asking you to give them an animal to ride and you said to them, ‘I do not have any animal to give you to ride’. They then turned away from you with their tears flowing out of sorrow that they could not find anything to spend of their own or from your side.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

[9:92] Nor againSt those who, when they came to you so that you might give them a mount, [to ride] with you on the raid — these were seven men of the Ansar; but it is also said that they were the Banu Mu- qrin — you having said to them, ‘I cannot find [a mount] whereon to mount you’ (this [laSt sentence] is a circumstantial qualifier), turned back (this is the response to the [clause beginning with] idha, ‘when’), that is, they departed, their eyes flowing, pouring, with tears ( min al-dami: min is explicative) for sor¬ row that they could not find the means to expend, for the [campaign] S…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

93. There will only be punishment and blame on those who ask you, O Messenger, for permission to remain behind from striving while they are able to do so, due to their having the means to equip themselves. They are pleased with disgrace and humiliation for themselves by staying behind with those who remain behind at home. Allah has sealed their hearts so they are not affected by any warning. Because of this, they do not know where their best interests lie, so they can choose that; or where there is harm, so they can avoid it.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

xplicative) for sor¬ row that they could not find the means to expend, for the [campaign] Struggle. [9:93] The way [of blame] is only again St those who ask leave of you, to Stay behind, when they are rich. They are content to be with those who Hay behind and God has set a seal on their hearts, so that they do not know: a similar Statement has already been made.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

94. The hypocrites who stayed behind from striving in Allah’s path will present weak excuses to the Muslims when they return from their battle. Allah directs His Prophet and the believers to respond to them by saying: Do not make false excuses. We will never accept what you tell us because Allah has informed us about the excuses you make up. Allah and His Messenger will soon see whether you repent, in which case Allah will accept your repentance, or if you will persist in your hypocrisy.…

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

as set a seal on their hearts, so that they do not know: a similar Statement has already been made. [9:94] They will make excuses to you, for having Stayed behind, when you return to them, from the cam¬ paign. Say, to them: ‘Do not make excuses; we will never believe you! God has already told us tidings of you, that is. He has already informed us of your [true] Status.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

95. Those who stay behind will swear by Allah when you, O believers, return to them, in order to strengthen their false oaths, so that you do not blame them. Therefore leave them alone and ignore them. They are filthy and impure from the inside. They will end up in Hell, as a repayment to them for their hypocrisy and the sins they committed.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

d the visible, meaning [to] God, and He will tell you what you used to do’, and requite you for it. [9:95] They will swear to you by God, when you turn back, [when] you return, to them, from Tabuk, that they had [genuine] excuses for Staying behind, so that you may leave them be, refraining from reproach¬ ing them.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

96. Those who stay behind will swear to you, O believers, so that you become pleased with them and accept their excuses. Do not become pleased with them. If you become pleased with them you would go against your Lord, because He will not be pleased with people who have left His obedience by disbelief and hypocrisy. So be careful, O Muslims, of becoming pleased with those whom Allah is not pleased with.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

97. If the people of the desert are of those who adopt disbelief or hypocrisy, then their disbelief and hypocrisy is stronger than that of others who live in city areas. They are also more likely to be ignorant of religion and the obligatory and recommended acts of the sacred law that Allah has revealed to His Messenger. This is because of their lack of culture, their harshness, and their lack of interacting with others. Allah knows about their condition. Nothing is hidden from Him. He is Wise is in His handling of matters and establishment of laws.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

wicked folk, that is, with them: your satisfaction is of no avail in the face of the wrath of God. [9:97] The Bedouins, the [Arab] nomads, are more intense in unbelief and hypocrisy, than the city- dwellers, on account of their harshness and crude nature and their being too remote to hear the Qur’an, and are more likely not to know the bounds of what God has revealed to His Messenger, in the way of rulings and [legal] prescriptions; and God is Knower, of His creatures, Wise, in what He does with them.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

98. Some of the desert hypocrites consider whatever wealth they spend in Allah’s path to be a loss and a punishment, because they think that there will be no reward for spending and that Allah will not punish them if they do not spend. Despite this, they sometimes spend to show off and to hide their real beliefs. They wait for evil to come to you, O believers, so that they can be rid of you. Instead, But Allah has made the evil and the turn of fortune that they wished to afflict the believers to occur on them instead. Allah hears what they say and knows what they keep hidden in their hearts.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

gs and [legal] prescriptions; and God is Knower, of His creatures, Wise, in what He does with them. [9:98] And of the Bedouins there is he who takes what he expends, in the way of God, as a penalty, as a liability and a [financial] loss, because he does not aSJure to be rewarded for it, but expends it out of fear: these were Banu Asad and [Banu] Ghatafan; and awaits for you [evil] turns of fortune, the fortunes of time, for you, that these should turn against you, and so be rid [of you].…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

99. Yet some of those who live in the desert have faith in Allah and the Day of Judgement and they consider any wealth they spend in Allah’s path as a means of gaining closeness to Allah, and of receiving the prayer of the Messenger (peace be upon him) and his asking forgiveness for them. Without doubt, their spending in Allah’s path and the prayer of the Messenger are means of gaining closeness to Allah; and they will find their reward with Allah when He enters them into His mercy, with His forgiveness and His Paradise.…

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

n on them, not on you. And God is Hearer, of the sayings of His servants, Knower, of their actions. [9:99] And of the Bedouins there is he who believes in God and the Lail Day, such as [men from among the tribes of] Juhayna and Muzayna, and takes what he expends, in the way of God, as [pious] offerings to bring [him] nearer to God, and, as a means, to [secure] the prayers, the supplications, of the Mes¬ senger, for him. Surely these, the expenditure of such [men], will bring them nearer (read qurubatun or qurbatun ), to Him. God will admit them into His mercy. His Paradise.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

100. The leaders in faith – in terms of having good belief, words and actions – from among the Emigrants who left their homes migrating to Allah, and from among the Helpers who assisted His Messenger (peace be upon him), and those who followed the Emigrants and Helpers, Allah is pleased with them and He has accepted their actions. They are also pleased with Him because of the great reward that He is to give them: He has prepared for them gardens with rivers flowing beneath their palaces, where they shall live eternally. That reward is the great success.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

hem into His mercy. His Paradise. Truly God is Forgiving, to those who obey Him, Merciful, to them. [9:100] And the fir^t to lead the way, of the Emigrants and the Helpers, namely, those who were present at [the battle of] Badr, or [it means] all the Companions, and those who follow them, up to the Day of Resurrection, by being virtuous, in deeds, God will be pleased with them, for their obedience of Him, and they will be pleased with Him, for His reward [to them]; and He has prepared for them Gardens — with rivers flowing beneath them (a variant reading adds min [min tahtiha, ‘beneath wh…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

101. Some of those who live in the desert surrounding Medina are hypocrites, as are some of the people of Medina. They are firm and staunch in their hypocrisy. You, O Messenger, do not know them, but it is Allah Who knows them. Allah will punish them twice: once in this world by exposing their hypocrisy and by their being killed and taken captive, and again in the Afterlife when they will be punished in the grave. Then they will receive, on the Day of Judgement, a great punishment in the lowest level of the fire of Hell.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

g adds min [min tahtiha, ‘beneath which’]) — to abide therein forever: that is the supreme triumph. [9:101] And among those around you, O inhabitants of Medina, of the Bedouins there are hypocrites, such as [the tribes of] Aslam, Ash] a' and Ghifar, and among the townspeople of Medina, there are also hypocrites, who are obstinate in hypocrisy, engrossed in it and persisting [in it].…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

102. There are others from among the people of Medina who stayed behind from the battle without any valid excuse. They then confessed that they had no excuse and they did not present false excuses. They have mixed their prior good actions of following Allah, obeying His sacred laws and striving in His path with an evil action; yet they hope that Allah will accept their repentance and pardon them. Allah is Forgiving and Compassionate towards those of His servants who repent to Him.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

grave, then they will be returned, in the Hereafter, to a terrible chastisement, namely, the Fire. [9:102] And [there are] others ( akharun is the subjecft), [another] folk, who have confessed their sins, for having stayed behind ( Ttarafu bi-dhunubihim is an adjectival qualification of it [the subjecft] and the predicate is [the following, khalatu 'arnalan salihan ]) they have mixed a righteous deed, that is, their former [participation in the] struggle, or the their confession of their sins, or otherwise, with another that was bad, which is their having stayed behind.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

103. Take, O Messenger, zakat from their wealth, so that you can purify them from the uncleanliness of sins and evil actions, and by which you can increase their good actions. Pray for them after taking it from them, because your prayer is a means of comfort and mercy for them. Allah hears your prayer and knows about their actions and intentions.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

they swore that only the Prophet (s) would untie them, which he did when this [verse] was revealed. [9:103] Take of their wealth some alms, to purify them and to cleanse them thereby, of their sins; he thus took a third of their wealth and gave it away as charity; and pray for them, that is, supplicate for them; truly your prayers are a comfort, a mercy, for them: it is also said [to mean] reassurance [for them], that their repentance has been accepted. And God is Hearer, Knower.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

104. Those who had stayed behind from striving in Allah’s path and who have repented to Allah should know that Allah accepts the repentance of His servants; and that He accepts charity, even though He is in no need of it, and rewards those who give charity. They should know that Allah, may He be glorified, is the One Who accepts repentance and is Compassionate towards those servants of His who repent to Him.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

o mean] reassurance [for them], that their repentance has been accepted. And God is Hearer, Knower. [9:104] Do they not know that God is He Who accepts repentance from His servants and takes, accepts, the voluntary alms, and that God is He Who is the Relenting, to His servants, by accepting their repent¬ ance, and the Merciful?, to them (the interrogative is intended as an affirmative [Statement] and is meant to incite them to [offer] repentance and charity).

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

105. Say, O Messenger, to those who had stayed behind from striving in Allah’s path and who have repented from their sin: : Make up for the harm caused by what you missed and be sincere in your actions to Allah. Do what pleases Him, because Allah, His Messenger and the believers will soon see your actions. Then you will be returned, on the Day of Judgement, to your Lord, the One Who knows everything. He knows what you hide and what you make public and He will inform you about what you used to do in the world and repay you for that.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

ended as an affirmative [Statement] and is meant to incite them to [offer] repentance and charity). [9:105] And say, to them, or to people [in general]: Ad, as you will, for God will surely see your adions, and [so will] His Messenger and the believers, and you will be returned, through resurrection, to the Knower of the unseen and the visible, that is, [to] God, and He will tell you what you used to do’, and so requite you for it.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

106. There are others from among those who stayed behind from the battle of Tabūk who did not have any valid excuse. The matter of these people has been deferred to Allah’s decree and His decision in their regard. Allah will decide about them as He wishes: He will either punish them if they do not repent to Him, or He will accept their repentance if they do. Allah knows who is deserving of His punishment and who deserves His pardon. Allah is Wise in His establishment of laws and handling of affairs. These people were Murārah ibn Al-Rabī‘, Ka‘b ibn Mālik and Hilāl ibn Umayyah.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

e visible, that is, [to] God, and He will tell you what you used to do’, and so requite you for it. [9:106] And [there are] others, from among those who stayed behind, who are deferred (read murja’una or murjawna ), whose repentance is delayed, to God’s command, concerning them, according to His will, whether He chadises them, by causing them to die without [their having made any] repentance, or relents to them; and God is Knower, of His creatures, Wise, in what He does with them. These [oth¬ ers mentioned] are the three, who will be mentioned afterwards: Murara b. al-Rabf, Ka‘b b.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

107. There were also some hypocrites who built a mosque, not for Allah’s obedience, but to harm the Muslims, to support disbelief by strengthening the people of hypocrisy, to cause disunity amongst the believers and in preparation and anticipation for those who had waged war against Allah and His Messenger prior to the construction of the mosque. These hypocrites swear to you that they only wanted goodness for the Muslims. Allah is witness that they are lying in this claim of theirs.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

, during which time people avoided them, until it was later revealed that God had relented to them. [9:107] And, among them, those who have chosen a mosque — these were twelve men from among the hypocrites — by way of harm, to cause distress for those of the mosque of Quba 1 , and disbelief, since they built it on the orders of the monk Abu ‘Amir, as a sanCtuary for him, so that whoever comes from his side may Stay there: he had gone to the Byzantine Emperor ( qaysar ) to bring troops to fight against the Prophet (s), and to cause division among the believers, who pray in the mosque of Qu…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

108. Do not accept, O Prophet, the invitation of the hypocrites to you to pray in this mosque which was built for immoral purposes. Rather, the Qubā’ mosque which was founded from its beginning on Mindfulness is more worthy of your praying in it than this mosque that was founded on disbelief. In the Qubā’ mosque, there are men who love to purify themselves from ritual and physical impurities with water, as well as from sins with repentance and seeking forgiveness. Allah loves those who purify themselves from ritual and physical impurities and from sins.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

heirs]. They had asked the Prophet (s) to perform prayers in it, and so the following was revealed: [9:108] Never dand, [never] perform prayer, there: and so he sent a group of men to destroy and burn it, and in its place they left a refuse pit where decaying cadavers would be dumped. A mosque which was founded, one whose foundations were built, upon piety from thefird day, constructed the day you ar¬ rived in Medina (dar al-hijra ) — this was the mosque of Quba 1 , as mentioned in Bukhari — is worthier,

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

109. Can those who founded their building on recognition of Allah (by following His instructions and avoiding His prohibitions) and Allah’s pleasure (by doing all forms of good) be equal to those who built a mosque to cause harm to the Muslims, to strengthen disbelief and to cause disunity amongst the believers? They can never be equal! The first have a strong structure with good foundation so it will not collapse; yet the second group are similar to a person who built a structure on the edge of a pit that is about to collapse and which collapses with him into the depths of Hell.…

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

to which he [the Prophet] said, ‘That is the way [for proper purification]. Let this be your way’. [9:109] Is he who founded his building upon fear of God and, in hope of, beatitude, from Him, better, or he who founded his building upon the brink, the edge, of a bank, an overhang, that is crumbling, about to collapse (read juruf or jurf) so that it toppled with him, so that it collapsed [taking] with it the one who built it, into the fire of Hell?: [this is] an excellent similitude for building upon that which constitutes the opposite of fear of God and [for] what it leads to; the interro…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

110. The mosque that they built in order to cause harm will continue to be a source of doubt and hypocrisy in their hearts until their hearts are cut into pieces by their death or by their being killed by the sword. Allah knows the actions of His servants and He is Wise in the decision He passes with respect to repaying them for their good or evil.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

r is the likeness of the mosque of‘harm’ ( masjid al-dirar ). And God guides not the evildoing folk. [9:110] The buildings which they have built will never cease to be a misgiving, a point of doubt, in their hearts unless their hearts are cut, torn, to pieces, such that they die; and God is Knower, of His creatures, Wise, in what He does with them.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

111. Allah, may He be glorified, has purchased from the believers their lives – despite them belonging to Him – out of His grace for a high price: Paradise. They will fight the disbelievers so that Allah’s Word is highest and they will kill the disbelievers or be killed by them. Allah has made this true promise in the Torah (the scripture of Moses), the Gospel (the scripture of Jesus), and the Qur’ān (the scripture of Muhammad (peace be upon him)). There is no one who is more faithful to his promise than Allah.…

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

o pieces, such that they die; and God is Knower, of His creatures, Wise, in what He does with them. [9:111] Indeed God has purchased from the believers their lives and their possessions, that they expend it in obedience of Him — for example by Striving in His way — so that theirs will be [the reward of] Paradise: they shall fight in the way of God and they shall kill and be killed (this sentence is independ¬ ent and constitutes an explication of the [above-mentioned] ‘purchase’; a variant reading has the passive verb come firSt [sc.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

112. The people who will receive this great reward are those who turn to Allah in repentance from idolatry, hypocrisy and sins; are sincere in their worship of Allah; praise their Lord in every condition; go out and strive in Allah’s path; fast; pray; instruct that which Allah and His Messenger have instructed and prohibit what Allah and His Messenger have prohibited; and guard Allah’s instructions by following them and His prohibitions by avoiding them. O Messenger, tell the believers who have these qualities the good news of what will make them happy in this world and the Afterlife.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

h you have made, for that, bargain, is the supreme triumph, the one that secures the ultimate goal. [9:112] Those who repent ( al-taibuna is in the nominative as a laudative, the subject being implicit), 21 from idolatry and hypocrisy, those who worship, who devote their worship sincerely to God, those who give praise, to Him in every date, those who fail, those who bow, those who proTtrate themselves, that is, those who perform prayers, those who enjoin decency and forbid to indecency, those who maintain God’s bounds.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

113. It is not right for the Prophet and the believers to seek forgiveness from Allah for the idolaters, even if they are their relatives, after it has become clear to them that they are the people of the fire of Hell – because they died as idolaters.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

od’s bounds. His rulings, by implementing them, and give good tidings to the believers, of Paradise. [9:113] The following was revealed regarding the Prophet (s) asking forgiveness for his uncle Abu Talib, and some of the Companions asking forgiveness for their idolatrous parents: It is not for the Prophet, 18 Muhammad b. Ishaq b. Khuzayma al-Naysaburl (d. 311/923) was a famous Shafi‘1 lawyer and traditioniSl of Nishapur. He au¬ thored several compilations, mainly on hadith and fiqh. DhahabI gives an extensive biographical entry on him, in his Siyar, xiv, 365-82.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

114. Abraham’s seeking forgiveness for his polytheist father was only because of a promise he had made to him to do so, in the hope that he would submit. When it became clear to Abraham that his father was an enemy of Allah, due to the advice not being of benefit to him or due to his coming to know through revelation that he will die as a disbeliever, he renounced him. He had asked forgiveness for him on the basis of his own reasoning and not in contradiction of any law that Allah had revealed to him.…

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

as become clear to them that they are inhabitants of the Hell-fire, for having died as disbelievers. [9:114] Abraham’s prayer for the forgiveness of his father was only because of a promise he had made to him, when he said to him, I will ask my Lord forgiveness for you [Q. 19:47], in the hope that he would submit [to God]; but when it became clear to him that he was an enemy of God, upon his death as an disbeliever, he declared himself innocent of him, and refrained from asking forgiveness for him; tndy Abraham was soft of heart, making frequent entreaty and supplication [to God], forbeari…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

115. Allah would never pass the judgement of misguidance against a people, after He had given them guidance, until He makes clear to them those forbidden things that they must avoid. If they do that which Allah had forbidden after it has been declared forbidden and made clear to them, then He will judge them as misguided. Allah knows everything. Nothing is hidden from Him. He has taught you what you did not know.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

of heart, making frequent entreaty and supplication [to God], forbearing, enduring harm patiently. [9:115] And God woidd never send a people astray after He had guided them, to Islam, until He had made clear to them that which they should be wary of, in the way of deeds, but when they are not wary of it, then they deserve to be sent astray. Surely God is Knower of all things, including who deserves to be sent aftray, or to be guided. [9:116] Surely to God belongs the kingdom of the heavens and of the earth.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

116. The control of the heavens and the control of the earth belongs to Allah. He has no partner in this, and nothing in them is hidden from Him. He gives life to whomever He wills and causes whomever He wills to die. You, O people, do not have, besides Allah, any friend to take care of your affairs nor any protector to guard you against evil and assist you against your enemy.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

117. Allah has forgiven the Prophet Muhammad (peace be upon him) since he gave permission to the hypocrites to stay behind from the battle of Tabūk. He has also forgiven the Emigrants and the Helpers who did not stay behind, but followed him in the battle of Tabūk despite the intense heat, the lack of means and the powerful strength of the enemy. This was after a group of them who intended to abandon the expedition, almost deviated from the truth and the path of correct guidance, because of the great difficulty they faced. Then Allah enabled them to be patient and to go out for that battle.…

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

other than Him, any protestor, to preserve you from Him, or helper, to defend you against His hurt. [9:117] God has truly relented, that is, He has [truly] perpetuated His relenting, to the Prophet and the Emigrants and the Helpers who followed him in the hour of hardship, that is, during the time of this [hardship], which was their predicament during the raid at Tabtik, where two men would share a single date, ten men would take turns on one camel, and where the heat became so intense that they resorted to drinking filth; after the hearts of a party of them had almost deviated (read eith…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

118. Allah turned in forgiveness to the three – Murārah ibn Al-Rabī‘, Ka‘b ibn Mālik and Hilāl ibn Umayyah – who stayed behind from going with the Messenger of Allah (peace be upon him)to Tabūk. The Prophet (peace be upon him)instructed people to stay away from them, which made them feel sadness and grief. The earth seemed narrow to them despite its vastness, and their hearts felt constricted because of their loneliness, and they were certain there was no place of refuge or help they could go to except to Allah alone.…

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

d them, then He relented to them, by making them steadfast. Truly He is Gentle, Merci¬ ful to them. [9:118] And, He relented, to the three who were left behind, [formerly denied] His relenting to them, for the same reason [as those mentioned above], when the earth was Straitened for them, for all its breadth, that is, de^Jiite its vas'tness, so they could find no place wherein to feel secure, and their souls, that is, their hearts, were Straitened for them, because of the anxiety and their [sense of] alienation resulting from the delay of Gods relenting to them [with mercy], such that the…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

119. O you who believe and follow the Messenger, act according to His sacred law, and be mindful of Him, following what He instructs and staying away from what He has prohibited; and be with those who are true in their faith and in what they say and do, as there is no salvation except in truth.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

g repent¬ ance, that they might also turn [in repentance]. Tndy God is the Relenting, the Mercifid. [9:119] O you who believe, fear God, by refraining from [acfts of] disobedience to Him, and be with those who are truthful, in [their] faith and covenants, by adhering to sincerity.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

120. It is not for the people of Medina, or those around them of the people who live in the desert, to stay behind the Messenger of Allah (peace be upon him)if he himself goes out to fight, or to be stingy with themselves and give preference to their own safety over the safety of the Messenger (peace and blessings be upon him). Rather, they should sacrifice themselves for him.…

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

Him, and be with those who are truthful, in [their] faith and covenants, by adhering to sincerity. [9:120] It is not for the people of Medina and for the Bedouins [who dwell] around them to Stay behind God’s Messenger, when he sets out on a campaign, and to prefer their lives to his life, by guarding them againft: hardships which he [the Prophet] is content [to suffer] himself (this statement is a prohibition expressed as a predicate); that, prohibition againft staying behind, is because neither thirSt nor toil nor hunger afflkls them in the way of God, nor tread they any tread ( mawti’an…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

121. These successful ones do not sacrifice any wealth, whether it is small or great, and do not cross any valley except that their sacrifice or journey is recorded so that Allah may repay them, giving them in the Afterlife the reward for the best of what they used to do.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

age of the virtuous to go to waSte, that is, the wage of those [mentioned], rather He rewards them. [9:121] Nor expend they, therein [in the way of God], any sum, small, even if it be a single date, or great, nor do they cross a valley, during a [campaign] march, but it is recorded for them, as a righteous deed, that God may reward them the beSt of what they used to do, that is, the [due] reward thereof. [9:122] When the Prophet (s) was about to di^Jiatch a raiding party — after they [certain Muslims] had been reproached for staying behind — all of them went forth, and so the following wa…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

122. The believers should not go out all together to fight, so that they are not wiped out if their enemy overcomes them, and they should not all stay behind. A group should go out to strive for Allah’s sake, and a group should remain behind to accompany the messenger of Allah, peace and blessings be upon him, and to gain understanding of the religion through the Qur’ān and sacred laws they hear from him, peace and blessings be upon him, to advise their people when they return to them of what they have learned, so that they are aware of Allah’s punishment and His consequences and they follow w…

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

123. O you who believe, fight against those who oppose the truth who are near to you, because of the danger they pose to you because of their proximity; and show strength in order to inspire fear in them and drive away their evil. Allah is with the Allah-conscious believers with His help and support.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

fically] to prohibit any indi¬ vidual staying behind when the Prophet (s) sets out [on a campaign], [9:123] O you who believe, fight those of the disbelievers who are near to you, that is, the nearest, fol¬ lowed by the next nearest of them, and let them find harshness in you, that is, severity, in other words, be harsh with them, and know that God is with the pious, helping and granting [them] victory. [9:124] And whenever a sura, of the Qur’an, is revealed, there are some of them, that is, the hypocrites, who say, to their companions, mockingly: ‘Which of you has this increased in faith…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

124. When Allah revealed a sūrah to the Messenger (peace and blessings be upon him), some of the hypocrites would ask by way of mocking and ridicule; 'Which one of you believers has had his faith increase?' As for those who had faith in Allah, and followed His Messenger, the revelation of the sūrah had indeed increased them in faith, and they were happy because of the benefit it contained for them in this world and for the Afterlife.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

125. As for the hypocrites, the revelation of the Qur’ān with its laws and stories increases them in sickness and wickedness because of their rejection of what is revealed, so that these deplorable characteristics become fixed in them; and the disease of their hearts increase with the revelation of the Qur’ān, because whenever something is revealed they are sceptical about it.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

has increased them in faith, because they accept that it is true, and they rejoice, because of it. [9:125] But as for those in whose hearts is sickness, a weakness of faith, it only adds abomination to their abomination, that is, [it only adds] disbelief to their disbelief, since they disbelieve in it, and they die while they were disbelievers. [9:126] Do they not see, that is, the hypocrites ([in which case] read a-wa-la yarawna; or if read a-wa- la tarawna, ‘do you, O believers, not see’) that they are tested, afflided, every year once or twice?, with drought and diseases.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

126. Are the hypocrites not taught a lesson by being tried by Allah, when He exposes their hypocrisy, once or twice a year? Then, despite knowing that Allah did this to them, they do not turn to Him from their disbelief, asking for forgiveness, and do not root out their hypocrisy, or think about what happens to them and that it is from Allah.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

127. Whenever Allah reveals a sūrah to the Messenger (peace be upon him), mentioning the states of the hypocrites, the hypocrites would look at one another, saying ‘Does anyone see you?’ If no one is looking at them, they leave the gathering. Allah turned their hearts away from guidance and goodness, and leaves them, because they are a people who do not understand.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

Still they do not repent, of their hypocrisy, nor do they remember, [nor] do they heed admonition. [9:127] And whenever a sura is revealed, wherein is mention of them, and the Prophet (s) recites it, they look at one another, desiring to flee, and saying: ‘Will anyone see you?’, if you get up [and flee] ?, and so if no one can see them they get up [and leave], otherwise they shay put. Then they turn away, persist¬ ing in their disbelief. God turns their hearts away, from guidance, because they are a folk who do not understand, the truth, for they do not refled [on it].

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

128. There has come to you O Arabs, a messenger from among your own selves and from your lineage, who is an Arab like you. What is difficult for you is difficult for him. He is concerned about you, calling you to have faith in your Lord, and he is kind and compassionate with the believers.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

guidance, because they are a folk who do not understand, the truth, for they do not refled [on it]. [9:128] Verily there has come to you a messenger from among yourselves, that is, one of you — Muhammad (s) — for whom it is grievous, hard, that you should suffer, that is, your suffering, your experiencing hardship and encountering harm [is hard on him]; who is full of concern for you, that you should be rightly guided; to the believers full of pity, profoundly compassionate, merciful, desiring good for them.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

129. If they reject you O Messenger, not believing in what you come with, then say: 'Allah is sufficient for me, there is nothing worthy of worship except Him. I rely on Him alone, and He, Glory be to Him, is the Lord of the Great Throne.'

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

guided; to the believers full of pity, profoundly compassionate, merciful, desiring good for them. [9:129] So if they turn away, [refraining] from believing in you, say: ‘God suffices me. There is no god except Him. Upon Him I rely, in Him have I put my truSt, and in none other, and He is the Lord of the Tremendous Throne’ (al-’arsh al-azim), the kursi, which is singled out for mention because it is the great¬ est of all things created. Al-Hakim reported in al-MuSladrak [by way of an isnad] from Ubayy b.…