Surah 9. Al-Tawba

And if any of those who ascribe divinity to aught beside God seeks thy protection,¹⁰ grant him protection, so that he might [be able to] hear the word of God [from thee]; and thereupon convey him to a place where he can feel secure:¹¹ this, because they [may be] people who [sin only because they] do not know [the truth].

  - Mohammad Asad

Lit., "seeks to become thy neighbour": a metaphorical expression denoting a demand for protection, based on the ancient Arabian custom (strongly affirmed by Islam) of honouring and protecting a neighbour to the best of one's ability.

Lit., "his place of security" (ma'manahu) - i.e., "let him rejoin his homeland" (Razi), which implies that he is free to accept or not to accept the message of the Qur'an: a further re-affirmation of the Qur'anic injunction that "there shall be no coercion in matters of faith" ( 2:256 ).

If anyone from the mushrikin ask you for asylum, grant it to him so that he may hear the Word of Allah, and then escort him to his place of safety: this should be done because these people do not know the truth.

  - Muhammad Farooq-i-Azam Malik

And if anyone from the polytheists asks for your protection 'O Prophet', grant it to them so they may hear the Word of Allah, then escort them to a place of safety, for they are a people who have no knowledge.

  - Mustafa Khattab

And if anyone of the idolaters seeketh thy protection (O Muhammad), then protect him so that he may hear the word of Allah; and afterward convey him to his place of safety. That is because they are a folk who know not.

  - Marmaduke Pickthall

If one amongst the pagans ask thee for asylum grant it to him so that he may hear the word of Allah and then escort him to where he can be secure: that is because they are men without knowledge. ^{1253 1254}

  - Abdullah Yusuf Ali

Even among the enemies of Islam, actively fighting against Islam, there may be individuals who may be in a position to require protection. Full asylum is to be given to them, and opportunities provided for hearing the Word of Allah. If they accept the Word, they become Muslims and brethren, and no further question arises. If they do not see their way to accept Islam, they will require double protection: (1) from the Islamic forces openly fighting against their people, and (2) from their own people, as they detached themselves from them. Both kinds of protection should be ensured for them, and they should be safely escorted to a place where they can be safe. Such persons only err through ignorance, and there may be much good in them.

Maaman: place or opportunity of being secure from all harm.

HOW COULD they who ascribe divinity to aught beside God be granted a covenant by God and His Apostle,¹² unless it be those [of them] with whom you [O believers] have made a covenant in the vicinity of the Inviolable House of Worship?¹³ [As for the latter,] so long as they remain true to you, be true to them: for, verily, God loves those who are conscious of Him

  - Mohammad Asad

Lit., "have a covenant before [or "in the sight of"] God and His Apostle": i.e., be protected by those who believe in God and His Apostle. The specific reference to the latter is meant to stress the fact that he speaks and acts in the name of God.

Cf. verse {4} above. The "covenant" alluded to is the truce-agreement concluded in 6 H. at Hudaybiyyah, in the vicinity of Mecca, between the Prophet and the pagan Quraysh, which was (and was obviously intended to remain) a model of the self-restraint and the tolerance expected of true believers with regard to such of the unbelievers as are not openly hostile to them.

How can there be a treaty with the mushrikin on the part of Allah and His Rasool - except for those with whom you ratified a treaty at the Masjid-al-Haram? So long as they honor it, you also honor: for Allah loves the righteous.

  - Muhammad Farooq-i-Azam Malik

How can such polytheists have a treaty with Allah and His Messenger, except those you have made a treaty with at the Sacred Mosque?¹ So, as long as they are true to you, be true to them. Indeed Allah loves those who are mindful 'of Him'.

  - Mustafa Khattab

 This is known as the Treaty of Ḥudaibiyah, which was signed by the Prophet (ﷺ) and the pagans of Mecca in 6 A.H./628 C.E., diffusing the tension between Muslims and the Meccans and affirming a 10-year peace truce. The treaty was violated by the Meccans in 8 A.H/630 C.E.

How can there be a treaty with Allah and with His messenger for the idolaters save those with whom ye made a treaty at the Inviolable Place of Worship? So long as they are true to you, be true to them. Lo! Allah loveth those who keep their duty.

  - Marmaduke Pickthall

How can there be a league before Allah and His apostle with the pagans except those with whom ye made a treaty near the sacred mosque? As long as these stand true to you stand ye true to them: For Allah doth love the righteous. ¹²⁵⁵

  - Abdullah Yusuf Ali

In this section we have the reasons why the treaties with treacherous Pagan foes were denounced. The clause introducing the exception is a parenthetical clause. The word "Pagans" must be connected with verse 8 which follows. In that verse the word kaifa resumes the clause introduced by the word kaifa at the beginning of verse 7. The exceptional Pagan tribes which remained true to their word were the Banu Hamza and the Banu Kinana, who swore their treaty near the Sacred Mosque and faithfully observed it. They were to be given the full benefit of their fidelity even though their kindred tribes were treacherous.

How [else could it be]?¹⁴ - since, if they [who are hostile to you] were to overcome you, they would not respect any tie [with you,] nor any obligation to protect [you].¹⁵ They seek to please you with their mouths the while their hearts remain averse [to you]; and most of them are iniquitous.

  - Mohammad Asad

This connects with the opening clause of the preceding verse, and relates to the hostile among "those who ascribe divinity to aught beside God".

The term ill signifies any tie that arises from a compact or from blood-relationship, and which imposes on both parties the obligation to protect each other (cf. Lane I, 75); the latter implication is expressed in the word dhimmah, which literally denotes a "covenant of protection".

How can you trust them? If they prevail against you, they respect neither treaty nor ties of relationship. They just flatter you with their tongues, but their hearts reject you, and most of them are transgressors.

  - Muhammad Farooq-i-Azam Malik

How 'can they have a treaty'? If they were to have the upper hand over you, they would have no respect for kinship or treaty. They only flatter you with their tongues, but their hearts are in denial, and most of them are rebellious.

  - Mustafa Khattab

How (can there be any treaty for the others) when, if they have the upper hand of you, they regard not pact nor honor in respect of you? They satisfy you with their mouths the while their hearts refuse. And most of them are wrong doers.

  - Marmaduke Pickthall

How (can there be such a league) seeing that if they get an advantage over you they respect not in you the ties either of kinship or of covenant? With (fair words from) their mouths they entice you but their hearts are averse from you; and most of them are rebellious and wicked. ^{1256 1257}

  - Abdullah Yusuf Ali

The exceptions having been stated parenthetically in verse 7, the indictment of the general mass of Pagan tribes is now set out briefly but fully and convincingly. After that kind of behaviour how can treaty be possible with them? The counts are: (1) that whenever they got a slight advantage, they disregarded the ties both of kinship and of covenant as against the Muslims because of their Faith, thus proving doubly treacherous; (2) that they spoke fair words, but had venom in their hearts; (3) that their attitude was one of rebellion against their plighted word; (4) that they disregarded the solemn words of Allah for some miserable worldly gain; (5) that they tried to prevent other people from coming to the Way of Allah. The first clause is repeated again as the last clause, to emphasise their double treachery, and round off the argument.

Among the Arabs the ties of kinship were so strong as to be almost unbreakable. The Pagan Arabs went out of their way to break them in the case of the Muslims, who were kith and kin to them. Besides the bond of kinship there was the further bond of their plighted oath in the Treaty. They broke that oath because the other parties were Muslims!

God's messages have they bartered away for a trifling gain, and have thus turned away from His path: evil, behold, is all that they are wont to do,

  - Mohammad Asad

They have sold the revelations of Allah for paltry worldly gain and they have hindered others from His way; indeed evil are the deeds that they have done.

  - Muhammad Farooq-i-Azam Malik

They chose a fleeting gain over Allah's revelations, hindering 'others' from His Way. Evil indeed is what they have done!

  - Mustafa Khattab

They have purchased with the revelations of Allah a little gain, so they debar (men) from His way. Lo! evil is that which they are wont to do.

  - Marmaduke Pickthall

The signs of Allah have they sold for a miserable price and (many) have they hindered from His way: evil indeed are the deeds they have done.

  - Abdullah Yusuf Ali

respecting no tie and no protective obligation with regard to a believer; and it is they, they who transgress the bounds of what is right!¹⁶

  - Mohammad Asad

Or: "who are the aggressors" - the two expressions being, in this context, synonymous.

They neither honor the ties of relationship nor observe the obligations of treaties with the believers; it is they who are the transgressors.

  - Muhammad Farooq-i-Azam Malik

They do not honour the bonds of kinship or treaties with the believers. It is they who are the transgressors.

  - Mustafa Khattab

And they observe toward a believer neither pact nor honor. These are they who are transgressors.

  - Marmaduke Pickthall

In a believer they respect not the ties either of kinship or of covenant! It is they who have transgressed all bounds. ¹²⁵⁸

  - Abdullah Yusuf Ali

The catalogue of their sins being set out, it is clear that they were aggressors in the worst possible ways; and war became inevitable.

Yet if they repent, and take to prayer, and render the purifying dues, they become your brethren in faith:¹⁷ and clearly do We spell out these messages unto people of [innate] knowledge!

  - Mohammad Asad

See note [9] above.

However, if they repent, establish Salah and pay Zakah, then they shall be your brethren in Deen (faith and way of life based on Divine guidance): thus do We spell out Our revelations for people of understanding.

  - Muhammad Farooq-i-Azam Malik

But if they repent, perform prayer, and pay alms-tax, then they are your brothers in faith. This is how We make the revelations clear for people of knowledge.

  - Mustafa Khattab

But if they repent and establish worship and pay the poor due, then are they your brethren in religion. We detail Our revelations for a people who have knowledge.

  - Marmaduke Pickthall

But (even so) if they repent establish regular prayers and practice regular charity they are your brethren in faith: (thus) do We explain signs in detail for those who understand. ¹²⁵⁹

  - Abdullah Yusuf Ali

The chance of repentance and mercy to the worst enemies is again emphasised, in order that people with any understanding may not be misled into thinking that war was an easy or light matter. This emphasis is balanced by the emphasis in the next verse on the causes which made war inevitable for those with any self-respect.

But if they break their solemn pledges after having concluded a covenant,¹⁸ and revile your religion, then fight against these archetypes of faithlessness¹⁹ who, behold, have no [regard for their own] pledges, so that they might desist [from aggression].

  - Mohammad Asad

Lit., "if they break their oaths after their covenant". This obviously refers to unbelievers who, without having renounced their own beliefs, have concluded treaties of friendship with the Muslims. Their subsequent "breaking of the solemn pledges" is an allusion to the breach of the truce of Hudaybiyyah by the pagan Quraysh, which, in turn, led to the conquest of Mecca by the Muslims in the year 8 H.

The word imam (of which a'immah is the plural) denotes not merely a "leader" but also - and primarily - "a person who is an object of imitation by his followers" (Taj al-'Arus): hence, a "model", or "exemplar", or "archetype". The term kufr, which usually signifies a "denial of [or "refusal to acknowledge"] the truth", is rendered here as "faithlessness" because it refers, specifically, to a deliberate breaking of solemn engagements.

But if they violate their treaty once they have sworn it and insult your Deen, then fight with the ringleaders of the unbelief - for their oaths are nothing to them - so that they may be stopped.

  - Muhammad Farooq-i-Azam Malik

But if they break their oaths after making a pledge and attack your faith, then fight the champions of disbelief- who never honour their oaths- so perhaps they will desist.

  - Mustafa Khattab

And if they break their pledges after their treaty (hath been made with you) and assail your religion, then fight the heads of disbelief Lo! they have no binding oaths in order that they may desist.

  - Marmaduke Pickthall

But if they violate their oaths after their covenant and taunt you for your faith fight ye the chiefs of unfaith: for their oaths are nothing to them: that thus they may be restrained. ¹²⁶⁰

  - Abdullah Yusuf Ali

Not only did the enemies break their oaths shamelessly, but they even taunted the Muslims on their Faith and the "simple-minded" way in which they continued to respect their part of the treaty, as if they were afraid to fight!

Would you, perchance, fail to fight against people who have broken their solemn pledges, and have done all that they could to drive the Apostle away,²⁰ and have been first to attack you? Do you hold them in awe? Nay, it is God alone of whom you ought to stand in awe,²¹ if you are [truly] believers!

  - Mohammad Asad

I.e., from Mecca, thus bringing about his and his followers' exodus (hijrah) to Medina.

Lit., "God is more worthy (ahaqq) that you should stand in awe of Him".

Will you not fight against those people who have broken their oaths, conspired to expel the Rasool and were the first to attack you? Do you fear them? Nay, it is Allah Who is more deserving of your fear, if you are true believers.

  - Muhammad Farooq-i-Azam Malik

Will you not fight those who have broken their oaths, conspired to expel the Messenger 'from Mecca', and attacked you first? Do you fear them? Allah is more deserving of your fear, if you are 'true' believers.

  - Mustafa Khattab

Will ye not fight a folk who broke their solemn pledges, and purposed to drive out the messenger and did attack you first? What! Fear ye them? Now Allah hath more right that ye should fear Him, if ye are believers.

  - Marmaduke Pickthall

Will ye not fight people who violated their oaths plotted to expel the apostle and took the aggressive by being the first (to assault) you? Do ye fear them? Nay it is Allah whom ye should more justly fear if ye believe! ¹²⁶¹

  - Abdullah Yusuf Ali

The argument now takes a new turn. An appeal is made to the Muslims on various grounds: (1) the shameless disregard of treaties by the enemy, (2) the under-hand plots to discredit the Holy Prophet, and turn him out of Madinah as he had been turned out of Makkah, (3) the aggressive taken by the Quraish and their confederates in Madinah after the treaty of Hudaibiya (A.H. 6, Zul-qa'dah. Feb. 628), (4) the manly attitude that fears Allah rather than men, and (5) the need to prove our sincere faith by test and trial and struggle and sacrifice (ix. 16).

Fight against them! God will chastise them by your hands, and will bring disgrace upon them, and will succour you against them; and He will soothe the bosoms of those who believe,

  - Mohammad Asad

Fight them; Allah will punish them by your hands and humiliate them. He will grant you victory over them and soothe the hearts of a believing people.

  - Muhammad Farooq-i-Azam Malik

'So' fight them and Allah will punish them at your hands, put them to shame, help you overcome them, and soothe the hearts of the believers-

  - Mustafa Khattab

Fight them! Allah will chastise them at your hands, and He will lay them low and give you victory over them, and He will heal the breasts of folk who are believers.

  - Marmaduke Pickthall

Fight them and Allah will punish them by your hands cover them with shame help you (to victory) over them heal the breasts of believers. ¹²⁶²

  - Abdullah Yusuf Ali

Heal the breasts of believers, i.e., of wounds that they may have sustained from the assaults, taunts, and cruelty of the enemy.

and will remove the wrath that is in their hearts. And God will turn in His mercy unto whom He wills:²² for, God is all-knowing, wise.

  - Mohammad Asad

This relates to the unbelievers with whom the Muslims are at war: for God may, if He so wills, bring about a change of heart in them and guide them to a realization of the truth (Baghawi and Zamakhshari; see also Manar X, 236).

He will take away all rancor from their hearts. Allah shows mercy to whom He pleases, and Allah is All-Knowledgeable, All-Wise.

  - Muhammad Farooq-i-Azam Malik

removing rage from their hearts. And Allah pardons whoever He wills. For Allah is All-Knowing, All-Wise.

  - Mustafa Khattab

And He will remove the anger of their hearts. Allah relenteth toward whom He will. Allah is Knower, Wise.

  - Marmaduke Pickthall

And still the indignation of their hearts. For Allah will turn (in mercy) To whom He will; and Allah is All-Knowing All-Wise. ^{1263 1264}

  - Abdullah Yusuf Ali

When the victory comes and the wounds are healed, a great peace comes to the hearts of those who have suffered, striven, and struggled. The fighting was necessity forced by injustice and oppression. When Allah's Law is established, the fire of indignation is quelled, and the true Peace of Islam is attained.

Allah's mercy is unlimited. When evil is destroyed, many of those who were enticed by evil will come into the fold of truth and righteousness, and the cessation of war and conflict will bring peace, certainly to those who fought for the right, but also possibly to those whose eyes have been opened to the working of Allah's Law and who in healing reconciliation become members of the Brotherhood of Peace in Islam.

Do you [O believers] think that you will be spared²³ unless God takes cognizance of your having striven hard [in His cause]²⁴ without seeking help from any but God and His Apostle and those who believe in Him?²⁵ For, God is aware of all that you do.

  - Mohammad Asad

Lit., "left [alone]", i.e., without being tried by means of suffering and hardship.

Lit., "while God has not yet taken cognizance of those of you who have striven hard". For an explanation of God's "taking cognizance", see 3:142 and the corresponding note.

Lit., "without having taken any intimate helper (walijah) other than God and His Apostle and the believers".

Do you think that you will be left alone (without trial)? While Allah has not yet demonstrated which of you had exerted your utmost struggle (in the path of Allah) and did not take any intimate friends other than Allah, His Rasool and the believers? Allah is well aware of all your actions.

  - Muhammad Farooq-i-Azam Malik

Do you 'believers' think that you will be left without Allah proving who among you 'truly' struggles 'in His cause' and never takes trusted allies other than Allah, His Messenger, or the believers? And Allah is All-Aware of what you do.

  - Mustafa Khattab

Or deemed ye that ye would be left (in peace) when Allah yet knoweth not those of you who strive, choosing for familiar none save Allah and His messenger and the believers? Allah is Informed of what ye do.

  - Marmaduke Pickthall

Or think ye that ye Shall be abandoned as though Allah did not know those among you who strive with might and main and take none for friends and protectors except Allah His apostle and the (community of) believers? But Allah is well-acquainted with (all) that ye do. ¹²⁶⁵

  - Abdullah Yusuf Ali

We must all be tested and tried, but Allah knows our inmost hearts, and He will support those who strive in His way, out of sincere love for Him, His Prophet, and the body of the true men of faith.

IT IS NOT for those who ascribe divinity to aught beside God to visit or tend²⁶ God's houses of worship, the while [by their beliefs] they bear witness against themselves that they are denying the truth. It is they whose works shall come to nought, and they who in the fire shall abide!²⁷

  - Mohammad Asad

In its transitive form, the verb 'amara comprises the meanings of both visiting and maintaining a place; hence my rendering of an ya'muru as "that they should visit or tend".

Some of the commentators conclude from this verse that "those who ascribe divinity to aught beside God" are not allowed to enter mosques ("God's houses of worship"). This conclusion however, is entirely untenable in view of the fact that in 9 H. - that is, after the revelation of this surah - the Prophet himself lodged a deputation of the pagan Banu Thaqif in the mosque at Medina (Razi). Thus, the above verse expresses no more than the moral incongruity of the unbelievers' "visiting or tending God's houses of worship". As regards their exclusion from the central mosque of Islam at Mecca ("the Inviolable House of Worship"), see verse {28} of this surah.

It is not for the mushrikin to maintain the mosques of Allah while they bear witness against themselves about their unbelief. It is they whose deeds are in vain and in the hellfire shall they live forever.

  - Muhammad Farooq-i-Azam Malik

It is not for the polytheists to maintain the mosques of Allah while they openly profess disbelief. Their deeds are void, and they will be in the Fire forever.

  - Mustafa Khattab

It is not for the idolaters to tend Allah's sanctuaries, bearing witness against themselves of disbelief. As for such, their works are vain and in the Fire they will abide.

  - Marmaduke Pickthall

It is not for such as join gods with Allah to visit or maintain the mosques of Allah while they witness against their own souls to infidelity. The works of such bear no fruit: in fire shall they dwell. ¹²⁶⁶

  - Abdullah Yusuf Ali

'Amara as applied to mosques implies the following ideas: (1) to build or repair: (2) to maintain in fitting dignity: (3) to visit for purposes of devotion: and (4) fill with light and life and activity. For brevity I have only used "maintain" in the Translation. Before the preaching of Islam the Pagans built, repaired, and maintained the Mosque, and celebrated Pagan ceremonies in it. They made an income out of it. Islam protested, and the Pagans ejected Muslims and their Leader from Makkah and shut them out from the Ka'ba itself. When the Muslims were strong enough to re-take Makkah (A.H. 8), they purified the Mosque and re-established the worship of the true God. If they became Muslims, it was a different matter. The further question arose: should they be allowed to visit it and practise their unseemly Pagan rites? Obviously this would be derogatory to the dignity and honour of the Mosque, and was forbidden. This was the particular occasion to which the verse refers. The general deduction is clear. A house of Allah is a place of sincere devotion, not a theatre for vulgar rites nor a source of worldly income. Only sincere Believers have a right of entry. Who the sincere Believers are, is explained in the next verse.

Only he should visit or tend God's houses of worship who believes in God and the Last Day, and is constant in prayer, and spends in charity, and stands in awe of none but God: for [only such as] these may hope to be among the right-guided!²⁸

  - Mohammad Asad

Lit., "it may well be that these will be among the right-guided". However, according to Abu Muslim (as quoted by Razi), as well as the great grammarian Sibawayh (see Manar X, 253), the word 'asa, usually signifying "it may well be", is here indicative of the hope which the above-mentioned believers may entertain.

The mosques of Allah should be maintained by those who believe in Allah and the Last Day, establish Salah (prayers), and pay Zakah (poor due) and fear none except Allah. It is they who are expected to follow the true guidance.

  - Muhammad Farooq-i-Azam Malik

The mosques of Allah should only be maintained by those who believe in Allah and the Last Day, establish prayer, pay alms-tax, and fear none but Allah. It is right to hope that they will be among the 'truly' guided.

  - Mustafa Khattab

He only shall tend Allah's sanctuaries who believeth in Allah and the Last Day and observeth proper worship and payeth the poor due and feareth none save Allah. For such (only) is it possible that they can be of the rightly guided.

  - Marmaduke Pickthall

The mosques of Allah shall be visited and maintained by such as believe in Allah and the Last Day establish regular prayers and practice regular charity and fear none (at all) except Allah. It is they who are expected to be on true guidance. ^{1267 1268}

  - Abdullah Yusuf Ali

See the previous note. Sincere Believers are those who have faith in Allah and the future, and have a spirit of devotion and charity-a true and abiding spirit, not merely isolated acts now and again. Moreover they must not bow to worldly greed or amibition, which produces fear of worldly power.

Others may call themselves by what names they like. True guidance is shown by the tests here indicated.

Do you, perchance, regard the [mere] giving of water to pilgrims and the tending of the Inviolable House of Worship as being equal to [the works of] one who believes in God and the Last Day and strives hard in God's cause? These [things] are not equal in the sight of God.²⁹ And God does not grace with His guidance people who [deliberately] do wrong.

  - Mohammad Asad

Many commentators see in this verse an allusion to the boast of the pagan Quraysh, before the Muslim conquest of Mecca, that they were superior to all other people on account of their guardianship of the Ka'bah and their providing water (siqayah) to pilgrims; and on being taken prisoner by the Muslims in the battle of Badr, Al-'Abbas, the Prophet's uncle, excused on these very grounds his failure to accompany the Muslims on their exodus from Mecca to Medina (Tabari). It is probable, however, that this verse has yet another, deeper import. According to an authentic Tradition quoted by Muslim, Abu Da'ud and Ibn Hibban (as well as by Tabari), one of the Prophet's Companions stated in the mosque of Medina, "I would not care, after having accepted Islam, to do any good deed beyond providing water to the pilgrims!" - whereupon another of the Companions declared, "Nay, [I would rather take charge of] the maintenance of the Inviolable House of Worship." But yet another Companion declared, "Nay, struggle (jihad) in God's cause is far better than what you have mentioned!" A short time afterwards the above Qur'an-verse was revealed to the Prophet. It would, therefore, appear that what is meant here is the superior value of faith in God and struggle in His cause as compared with acts which, however meritorious, are concerned only with outward forms: in brief, the immense superiority of real self-surrender to God over mere ritual.

Have you made those who provide water to the pilgrims and maintain the Masjid-al-Haram equal to those who believe in Allah, the Last Day and make Jihad (striving in the cause of Allah)? They are not equal in the sight of Allah, and Allah does not guide the wrongdoers.

  - Muhammad Farooq-i-Azam Malik

Do you 'pagans' consider providing the pilgrims with water and maintaining the Sacred Mosque as equal to believing in Allah and the Last Day and struggling in the cause of Allah? They are not equal in Allah's sight. And Allah does not guide the wrongdoing people.

  - Mustafa Khattab

Count ye the slaking of a pilgrim's thirst and tendance of the Inviolable Place of Worship as (equal to the worth of him) who believeth in Allah and the Last Day, and striveth in the way of Allah? They are not equal in the sight of Allah. Allah guideth not wrongdoing folk.

  - Marmaduke Pickthall

Do ye make the giving of drink to pilgrims or the maintenance of the Sacred Mosque equal to (the pious service of) those who believe in Allah and the Last Day and strive with might and main in the cause of Allah? They are not comparable in the sight of Allah: and Allah guides not those who do wrong. ¹²⁶⁹

  - Abdullah Yusuf Ali

Giving drinks of cold water to thirsty pilgrims, and doing material services to a mosque are meritorious acts, but they are only external. If they do not touch the soul, their value is slight. Far greater, in the sight of Allah, are Faith, Endeavour, and self- surrender to Allah. Men who practise these will obtain honour in the sight of Allah. Allah's light and guidance comes to them, and not to those self-sufficient beings who think that a little show of what the world considers piety is enough.

Those who believe, and who have forsaken the domain of evil³⁰ and have striven hard in God's cause with their possessions and their lives have the highest rank in the sight of God; and it is they, they who shall triumph [in the end]!

  - Mohammad Asad

See surah {2}, note [203], and surah {4}, note [124].

Those who believe (embrace Islam), leave their homes (migrate), and make Jihad with their wealth and persons in the cause of Allah, have higher rank in the sight of Allah. It is they who will be truly successful.

  - Muhammad Farooq-i-Azam Malik

Those who have believed, emigrated, and strived in the cause of Allah with their wealth and their lives are greater in rank in the sight of Allah. It is they who will triumph.

  - Mustafa Khattab

Those who believe, and have left their homes and striven with their wealth and their lives in Allah's way are of much greater worth in Allah's sight. These are they who are triumphant.

  - Marmaduke Pickthall

Those who believe and suffer exile and strive with might and main in Allah's cause with their goods and their persons have the highest rank in the sight of Allah: They are the people who will achieve (salvation). ¹²⁷⁰

  - Abdullah Yusuf Ali

Here is a good description of Jihad. It may require fighting in Allah's cause, its a form of self-sacrifice. But its essence consists in (1) a true and sincere Faith, which so fixes its gaze on Allah, that all selfish or worldly motives seem paltry and fade away, and (2) an earnest and ceaseless activity, involving the sacrifice (if need be) of life, person, or property, in the service of Allah. Mere brutal fighting is opposed to the whole spirit of Jihad, while the sincere scholar's pen or preacher's voice or wealthy man's contributions may be the most valuable forms of Jihad.