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Surah 9. Al-Tawba

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9:76
فَلَمَّآ ءَاتَىٰهُم مِّن فَضْلِهِۦ بَخِلُوا۟ بِهِۦ وَتَوَلَّوا۟ وَّهُم مُّعْرِضُونَ Falamm a a t a hum min fa d lihi bakhiloo bihi watawallaw wahum muAAri d oon a
But as soon as He has given them [aught] out of His bounty, they cling to it niggardly, and turn away in their obstinacy [from all that they have vowed]:
  - Mohammad Asad
But when He did bestow of His bounty they became stingy, turned back from their covenant and became evasive.
  - Muhammad Farooq-i-Azam Malik
But when He gave them out of His bounty, they withheld it and turned away indifferently.
  - Mustafa Khattab
Yet when He gave them of His bounty, they boarded it and turned away, averse;
  - Marmaduke Pickthall
But when He did bestow of His bounty they became covetous and turned back (from their covenant) averse (from its fulfillment).
  - Abdullah Yusuf Ali

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9:77
فَأَعْقَبَهُمْ نِفَاقًا فِى قُلُوبِهِمْ إِلَىٰ يَوْمِ يَلْقَوْنَهُۥ بِمَآ أَخْلَفُوا۟ ٱللَّهَ مَا وَعَدُوهُ وَبِمَا كَانُوا۟ يَكْذِبُونَ FaaAAqabahum nif a qan fee quloobihim il a yawmi yalqawnahu bim a akhlafoo All a ha m a waAAadoohu wabim a k a noo yak th iboon a
whereupon He causes hypocrisy to take root in their hearts, [therein to remain] until the Day on which they shall meet Him105 - because they have failed to fulfil the vow which they had made unto God, and because they were wont to lie.106
  - Mohammad Asad

Lit., "He has caused hypocrisy to become for them consequence (a'qabahum) in their hearts until the Day on which they shall meet Him" (i.e., until their resurrection). Thus, the Qur'an states that it is excessive love of worldly possessions which gives rise, in a certain type of man, to the attitude of mind described as "hypocrisy" - and not vice versa (see also 29:11 and the corresponding note [7]). Cf. in this connection the Prophet's saying, reported by Abu Hurayrah: "The mark (ayah) of the hypocrite is threefold: when he speaks, he lies; and when he promises, he breaks his promise; and when he is trusted, he betrays" (Bukhari, Muslim, Tirmidhi and Nasa'i; similar Traditions, on the authority of 'Abd Allah ibn 'Amr, are quoted by Bukhari, Muslim, Abu Da'ud, Nasa'i, Ibn Majah and Ibn Hanbal).

I.e., to themselves, trying to find excuses for their breaking their vow.

He put hypocrisy into their hearts to last till the Day wherein they shall meet Him as a consequence of their breach of covenant with Allah and the lies they told.
  - Muhammad Farooq-i-Azam Malik
So He caused hypocrisy to plague their hearts until the Day they will meet Him, for breaking their promise to Allah and for their lies.
  - Mustafa Khattab
So He hath made the consequence (to be) hypocrisy in their hearts until the day when they shall meet Him, because they broke their word to Allah that they promised Him, and because they lied.
  - Marmaduke Pickthall
So He hath put as a consequence hypocrisy into their hearts (to last) till the day whereon they shall meet Him: because they broke their covenant with Allah and because they lied (again and again). 1332
  - Abdullah Yusuf Ali

If men are false to their covenants and words, the natural consequence will be hypocrisy to cover their falsehood. Such consequences will last till the Day of Judgment, when they will have to account for their deeds. They may think that they are deceiving men by their hypocrisy, but they cannot deceive Allah, to Whom all their most secret thoughts and plots and doings are known.

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9:78
أَلَمْ يَعْلَمُوٓا۟ أَنَّ ٱللَّهَ يَعْلَمُ سِرَّهُمْ وَنَجْوَىٰهُمْ وَأَنَّ ٱللَّهَ عَلَّـٰمُ ٱلْغُيُوبِ Alam yaAAlamoo anna All a ha yaAAlamu sirrahum wanajw a hum waanna All a ha AAall a mu alghuyoob i
Do they not know that God knows [all] their hidden thoughts and their secret confabulations, and that God knows fully all the things that are beyond the reach of human perception?
  - Mohammad Asad
Are they not aware that Allah knows their secret thoughts and their secret counsels, and that Allah knows fully well all that is hidden?
  - Muhammad Farooq-i-Azam Malik
Do they not know that Allah 'fully' knows their 'evil' thoughts and secret talks, and that Allah is the Knower of all unseen?
  - Mustafa Khattab
Know they not that Allah knoweth both their secret and the thought that they confide, and that Allah is the Knower of Things Hidden?
  - Marmaduke Pickthall
Know they not that Allah doth know their secret (thoughts) and their secret counsels and that Allah knoweth well all things unseen?
  - Abdullah Yusuf Ali

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9:79
ٱلَّذِينَ يَلْمِزُونَ ٱلْمُطَّوِّعِينَ مِنَ ٱلْمُؤْمِنِينَ فِى ٱلصَّدَقَـٰتِ وَٱلَّذِينَ لَا يَجِدُونَ إِلَّا جُهْدَهُمْ فَيَسْخَرُونَ مِنْهُمْ ۙ سَخِرَ ٱللَّهُ مِنْهُمْ وَلَهُمْ عَذَابٌ أَلِيمٌ Alla th eena yalmizoona almu tt awwiAAeena mina almumineena fee a l ss adaq a ti wa a lla th eena l a yajidoona ill a juhdahum fayaskharoona minhum sakhira All a hu minhum walahum AAa tha bun aleem un
[It is these hypocrites] who find fault with such of the believers as give for the sake of God107 more than they are duty-bound to give, as well as with such as find nothing [to give] beyond [the meagre fruits of] their toil, and who scoff at them [all].108 God will cause their scoffing to rebound on themselves,109 and grievous suffering awaits them.
  - Mohammad Asad

Regarding my rendering of sadaqat as "that which is given for the sake of God", see [note 81] above.

There are many authentic Traditions to the effect that the hypocrites at Medina used to deride the offerings which the believers brought to the Prophet (as head of the community and the state) in response to the Qur'anic ordinance that they should "give for the sake of God". For instance, the Companion Abu Mas'ud reports: "[When] a man brought an ample offering, they [i.e., the hypocrites] would say, 'He [only] wants to be seen and praised by men'; and when a man brought an offering of a small measure [of dates or grain], they would say, 'God does not stand in need of such an offering'" (Bukhari and Muslim, and many similar versions in other hadith compilations). The above verse, however, does not allude merely to these historical incidents but serves to illustrate the mentality of the hypocrite whose own insincerity colours his view of all other people.

Lit., "God will scoff at them": a turn of phrase often occurring in the Qur'an (e.g., in 2:15 ), indicating God's requital.

As for those that taunt the believers who give freely and ridicule those who find nothing to give except the fruits of their labor; Allah will throw back their ridicule on them and they shall have a painful punishment.
  - Muhammad Farooq-i-Azam Malik
'There are' those who slander 'some of' the believers for donating liberally and mock others for giving only the little they can afford. Allah will throw their mockery back at them, and they will suffer a painful punishment.
  - Mustafa Khattab
Those who point at such of the believers as give the alms willingly and such as can find naught to give but their endeavors, and deride them Allah (Himself) derideth them. Theirs will be a painful doom.
  - Marmaduke Pickthall
Those who slander such of the believers as give themselves freely to (deeds of) charity as well as such as can find nothing to give except the fruits of their labor and throw ridicule on them Allah will throw back their ridicule on them: and they shall have a grievous penalty. 1333
  - Abdullah Yusuf Ali

When financial help is necessary for the Cause, every Muslim contributes what he can. Those who can afford large sums are proud to bring them in of their own free-will, and those who are very poor contribute their mite or their labour. Both kinds of gifts are equally precious because of the faith and good-will behind them, and only cynics will laugh at the scantiness of the one or the lavishness of the other. Sometimes they not only laugh, but attribute wrong motives to the givers. Such conduct is here reprimanded.

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9:80
ٱسْتَغْفِرْ لَهُمْ أَوْ لَا تَسْتَغْفِرْ لَهُمْ إِن تَسْتَغْفِرْ لَهُمْ سَبْعِينَ مَرَّةً فَلَن يَغْفِرَ ٱللَّهُ لَهُمْ ۚ ذَٰلِكَ بِأَنَّهُمْ كَفَرُوا۟ بِٱللَّهِ وَرَسُولِهِۦ ۗ وَٱللَّهُ لَا يَهْدِى ٱلْقَوْمَ ٱلْفَـٰسِقِينَ Istaghfir lahum aw l a tastaghfir lahum in tastaghfir lahum sabAAeena marratan falan yaghfira All a hu lahum tha lika biannahum kafaroo bi A ll a hi warasoolihi wa A ll a hu l a yahdee alqawma alf a siqeen a
[And] whether thou dost pray [unto God] that they be forgiven or dost not pray for them - [it will all be the same: for even] if thou wert to pray seventy times110 that they be forgiven, God will not forgive them, seeing that they are bent on denying God and His Apostle. And God does not bestow His guidance upon such iniquitous folk.111
  - Mohammad Asad

I.e., many times. In Arabic usage, the number "seventy" often stands for "many", just as "seven" is a synonym for "several" (see Lisan al-'Arab and Taj al-'Arus). It is evident from many authentic Traditions (recorded, among others, by Bukhari and Muslim) that the Prophet often prayed to God that He pardon his enemies.

I.e., "those who are so deeply rooted in their iniquity and in their insolent persistence in evildoing (tamarrud)... [that] they have lost all disposition for repentance and belief" (Manar X, 657).

O Prophet! It is the same, whether you ask forgiveness for them or not; even if you ask for their forgiveness seventy times, Allah is not going to forgive them: because they have disbelieved Allah and His Rasool. Allah does not guide those who are transgressors.
  - Muhammad Farooq-i-Azam Malik
'It does not matter' whether you 'O Prophet' pray for them to be forgiven or not. Even if you pray for their forgiveness seventy times, Allah will never forgive them. That is because they have lost faith in Allah and His Messenger. And Allah does not guide the rebellious people.
  - Mustafa Khattab
Ask forgiveness for them (O Muhammad), or ask not forgiveness for them; though thou ask forgiveness for them seventy times Allah will not forgive them. That is because they disbelieved in Allah and His messenger, and Allah guideth not wrongdoing folk.
  - Marmaduke Pickthall
Whether thou ask for their forgiveness or not (their sin is unforgivable): if thou ask seventy times for their forgiveness Allah will not forgive them: because they have rejected Allah and His apostle; and Allah guideth not those who are perversely rebellious. 1334
  - Abdullah Yusuf Ali

An awful warning for those who actively oppose the Cause of Allah. The Holy Prophet was by nature full of mercy and forgiveness. He prayed for his enemies. But in such a case even his prayers are nullified by their attitude of rejecting Allah.

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9:81
فَرِحَ ٱلْمُخَلَّفُونَ بِمَقْعَدِهِمْ خِلَـٰفَ رَسُولِ ٱللَّهِ وَكَرِهُوٓا۟ أَن يُجَـٰهِدُوا۟ بِأَمْوَٰلِهِمْ وَأَنفُسِهِمْ فِى سَبِيلِ ٱللَّهِ وَقَالُوا۟ لَا تَنفِرُوا۟ فِى ٱلْحَرِّ ۗ قُلْ نَارُ جَهَنَّمَ أَشَدُّ حَرًّا ۚ لَّوْ كَانُوا۟ يَفْقَهُونَ Fari h a almukhallafoona bimaqAAadihim khil a fa rasooli All a hi wakarihoo an yuj a hidoo biamw a lihim waanfusihim fee sabeeli All a hi waq a loo l a tanfiroo fee al h arri qul n a ru jahannama ashaddu h arran law k a noo yafqahoon a
THOSE [hypocrites] who were left behind rejoiced in their staying away [from war]112 after [the departure of] God s Apostle, for they hated the thought of striving with their possessions and their lives in God's cause; and they had [even] said [to the others], "Do not go forth to war in this heat!" Say: "The fire of hell is hotter by far!" Had they but grasped this truth!
  - Mohammad Asad

Lit., "rejoiced in their sitting [at home]" - a reference to those who, under one pretext or another, excused themselves from participating in the expedition to Tabuk (see notes [59] and [66] above). As is evident from the sequence - and clearly stated in many authentic Traditions - one of the excuses advanced was the extreme heat of the season.

Those who remained behind (did not join the Tabuk expedition) were delighted to sit inactive behind Allah's Rasool, and they hated to make Jihad with their goods and their persons in the cause of Allah. They said to each other "Do not go forth in the heat." Say to them: "The fire of hell is much more severe in heat." If only they could understand!
  - Muhammad Farooq-i-Azam Malik
Those 'hypocrites' who remained behind rejoiced for doing so in defiance of the Messenger of Allah and hated 'the prospect of' striving with their wealth and their lives in the cause of Allah. They said 'to one another', 'Do not march forth in the heat.' Say, 'O Prophet,' 'The Fire of Hell is far hotter!' If only they could comprehend!
  - Mustafa Khattab
Those who were left behind rejoiced at sitting still behind the messenger of Allah, and were averse to striving with their wealth and their lives in Allah's way. And they said: Go not forth in the heat! Say: The heat of hell is more intense of heat, if they but understood.
  - Marmaduke Pickthall
Those who were left behind (in the Tabuk expedition) rejoiced in their inaction behind the back of the apostle of Allah: they hated to strive and fight with their goods and their persons in the cause of Allah: they said "Go not forth in the heat. Say "The fire of Hell is fiercer in heat." If only they could understand! 1335
  - Abdullah Yusuf Ali

The Tabuk expedition had to be undertaken hurriedly in the heat of summer, because of a threat or fear of Byzantine invasion. They marched from Madinah about the month of September or October in the solar calendar.

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9:82
فَلْيَضْحَكُوا۟ قَلِيلًا وَلْيَبْكُوا۟ كَثِيرًا جَزَآءًۢ بِمَا كَانُوا۟ يَكْسِبُونَ Falya dh akoo qaleelan walyabkoo katheeran jaz a an bim a k a noo yaksiboon a
Let them, then, laugh a little - for they will weep a lot113 in return for what they have earned.
  - Mohammad Asad

Lit., "and let them weep a lot".

Let them laugh a little; much will they weep as a recompense for what they have earned.
  - Muhammad Farooq-i-Azam Malik
So let them laugh a little- they will weep much as a reward for what they have committed.
  - Mustafa Khattab
Then let them laugh a little: they will weep much, as the award of what they used to earn.
  - Marmaduke Pickthall
Let them laugh a little: much will they weep: a recompense for the (evil) that they do. 1336
  - Abdullah Yusuf Ali

They may sneer or ridicule or rejoice now: that will be only for a little: much will they have to weep for afterwards.

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9:83
فَإِن رَّجَعَكَ ٱللَّهُ إِلَىٰ طَآئِفَةٍ مِّنْهُمْ فَٱسْتَـْٔذَنُوكَ لِلْخُرُوجِ فَقُل لَّن تَخْرُجُوا۟ مَعِىَ أَبَدًا وَلَن تُقَـٰتِلُوا۟ مَعِىَ عَدُوًّا ۖ إِنَّكُمْ رَضِيتُم بِٱلْقُعُودِ أَوَّلَ مَرَّةٍ فَٱقْعُدُوا۟ مَعَ ٱلْخَـٰلِفِينَ Fain rajaAAaka All a hu il a ta ifatin minhum fa i sta th anooka lilkhurooji faqul lan takhrujoo maAAiya abadan walan tuq a tiloo maAAiya AAaduwwan innakum ra d eetum bi a lquAAoodi awwala marratin fa o qAAudoo maAAa alkh a lifeen a
Hence, [O Prophet,] if God brings thee again face to face with some of them,114 and then they ask thy leave to go forth [to war with thee], say: "Never shall you go forth with me, nor shall you fight an enemy together with me! Behold, you were well-pleased to stay at home on that first occasion: stay at home, then, with those who [are obliged to] remain behind!"115
  - Mohammad Asad

Lit., "if God brings thee back [from the campaign] to a group of them" - i.e., to those hypocrites who remained at home under false pretences.

I.e., with the old men, the women, the children and the sick, who are not able or not expected to go to war (Manar X, 662).

From now on, if Allah brings you among them and any of them ask your permission to go forth for Jihad, say: "You shall never be allowed to go forth with me nor fight an enemy in my company. You chose to sit inactive on the first occasion, therefore you shall now stay with those who stay behind."
  - Muhammad Farooq-i-Azam Malik
If Allah returns you 'O Prophet' to a group of them and they ask to go forth with you, say, 'You will not ever go forth or fight an enemy along with me. You preferred to stay behind the first time, so stay with those 'helpless' who remain behind.'
  - Mustafa Khattab
If Allah bring thee back (from the campaign) unto a party of them and they ask of thee leave to go out (to fight), then say unto them: Ye shall never more go out with me nor fight with me against a foe. Ye were content with sitting still the first time. So sit still, with the useless.
  - Marmaduke Pickthall
If then Allah bring thee back to any of them and they ask thy permission to come out (with thee) say: "Never shall ye come out with me nor fight an enemy with me: for ye preferred to sit inactive on the first occasion: then sit ye (now) with those who lag behind."
  - Abdullah Yusuf Ali

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9:84
وَلَا تُصَلِّ عَلَىٰٓ أَحَدٍ مِّنْهُم مَّاتَ أَبَدًا وَلَا تَقُمْ عَلَىٰ قَبْرِهِۦٓ ۖ إِنَّهُمْ كَفَرُوا۟ بِٱللَّهِ وَرَسُولِهِۦ وَمَاتُوا۟ وَهُمْ فَـٰسِقُونَ Wal a tu s alli AAal a a h adin minhum m a ta abadan wal a taqum AAal a qabrihi innahum kafaroo bi A ll a hi warasoolihi wam a too wahum f a siqoon a
And never shalt thou pray over any of them that has died, and never shalt thou stand by his grave:116 for, behold, they were bent on denying God and His Apostle, and they died in this their iniquity.117
  - Mohammad Asad

I.e., unless he has repented before his death. It is reported that when the life-long opponent of the Prophet and leader of the hypocrites of Medina,'Abd Allah ibn Ubayy was dying, he sent his son to the Prophet with the request that the latter give him his (the Prophet's) shirt, so that he might be buried in it, and that the Prophet should pray over him after his death. The Prophet took this request as a sign of Ibn Ubayy's repentance, and gave him his shirt and later led the funeral prayers over his body. When 'Umar ibn al-Khattab vehemently protested against this clemency towards the man whom all the believers had regarded as "God's enemy", the Prophet answered, "God has granted me a choice in this matter [a reference to verse {80} of this surah, "whether thou dost pray that they be forgiven or dost not pray...", etc.], and so I shall pray [for him] more than seventy times." Several variants of this Tradition are to be found in Bukhari, Tirmidhi, Nasa'i, Ibn Hanbal. on the authority of Ibn 'Abbas; Bukhari and Muslim, on the authority of Ibn 'Umar; Muslim, on the authority of Jabir ibn'Abd Allah; and in various other hadith compilations. Since 'Abd Allah ibn Ubayy died some time after the Prophet's return from Tabuk, while verse {84} - like most of this surah - was revealed during the campaign, it is clear that the prohibition expressed in this verse relates only (as the sequence shows) to those who "were bent on denying God and His Apostle, and [who] died in this their iniquity" - that is, to unrepentant sinners.

Lit., "while they were iniquitous".

You shall never offer funeral prayer for any of them who dies, nor shall you attend their burial, for they have denied Allah and His Rasool and died while they were transgressors.
  - Muhammad Farooq-i-Azam Malik
And do not ever offer 'funeral' prayers for any of their dead, nor stand by their grave 'at burial', for they have lost faith in Allah and His Messenger and died rebellious.
  - Mustafa Khattab
And never (O Muhammad) pray for one of them who dieth, nor stand by his grave. Lo! they disbelieved in Allah and His messenger, and they died while they were evil-doers.
  - Marmaduke Pickthall
Nor do thou ever pray for any of them that dies nor stand at his grave: for they rejected Allah and His apostle and died in a state of perverse rebellion. 1337
  - Abdullah Yusuf Ali

On the death of a Muslim, it is the pious duty of every neighbouring Muslim who can, to assist in the simple funeral ceremonies,-the prayer for mercy before the body is consigned to the grave, and the consignment of the body to the grave, by a simple, solemn, and dignified ritual. For those who have shown hostility to Islam, this would not be seemly and is forbidden.

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9:85
وَلَا تُعْجِبْكَ أَمْوَٰلُهُمْ وَأَوْلَـٰدُهُمْ ۚ إِنَّمَا يُرِيدُ ٱللَّهُ أَن يُعَذِّبَهُم بِهَا فِى ٱلدُّنْيَا وَتَزْهَقَ أَنفُسُهُمْ وَهُمْ كَـٰفِرُونَ Wal a tuAAjibka amw a luhum waawl a duhum innam a yureedu All a hu an yuAAa thth ibahum bih a fee a l dduny a watazhaqa anfusuhum wahum k a firoon a
And let not their worldly goods and [the happiness which they may derive from] their children excite thy admiration: God but wants to chastise them by these means in [the life of] this world, and [to cause] their souls to depart while they are [still] denying the truth.118
  - Mohammad Asad

Cf. 3:178 and 8:28 , as well as the corresponding notes. This (almost literal) repetition of {verse 55} above is meant to stress the psychological importance of this problem (Zamakhshari) - namely, the insignificance of worldly happiness as compared with spiritual righteousness or the absence of it.

Let neither their wealth nor their children dazzle you. Through these Allah wants to punish them in this world and let their souls depart while they are still disbelievers.
  - Muhammad Farooq-i-Azam Malik
And let neither their wealth nor children impress you 'O Prophet'. Allah only intends to torment them through these things in this world, and 'then' their souls will depart while they are disbelievers.
  - Mustafa Khattab
Let not their wealth nor their children please thee! Allah purposeth only to punish them thereby in the world, and that their souls shall pass away while they are disbelievers.
  - Marmaduke Pickthall
Nor let their wealth nor their (following in) sons Dazzle thee: Allah's plan is to punish them with these things in this world and that their souls may perish in their (very) denial of Allah. 1338
  - Abdullah Yusuf Ali

Except for the omission of a single word ("life"), this verse repeats verse 55 above. But the repetition indicates the harmonious closing of the same argument in two aspects. In ix. 55 it occurred in connection with the reasons for refusing to receive the contributions of such persons to the expenses of an enterprise which though vital to Islam's defence was secretly opposed by such persons. Here (in ix. 85) it is a question of refusing to participate in the obsequies of such persons after their death: it is natural to omit the word "life" in this case.

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9:86
وَإِذَآ أُنزِلَتْ سُورَةٌ أَنْ ءَامِنُوا۟ بِٱللَّهِ وَجَـٰهِدُوا۟ مَعَ رَسُولِهِ ٱسْتَـْٔذَنَكَ أُو۟لُوا۟ ٱلطَّوْلِ مِنْهُمْ وَقَالُوا۟ ذَرْنَا نَكُن مَّعَ ٱلْقَـٰعِدِينَ Wai tha onzilat sooratun an a minoo bi A ll a hi waj a hidoo maAAa rasoolihi ista th anaka oloo a l tt awli minhum waq a loo th arn a nakun maAAa alq a AAideen a
[They are indeed denying it:] for, when they were called upon through revelation,119 "Believe in God, and strive hard [in His cause] together with His Apostle," [even] such of them as were well able [to go to war] asked thee for exemption, saying, "Allow us to stay behind with those who remain at home!"120
  - Mohammad Asad

Lit., "when a surah was bestowed from on high": the word surah being here synonymous with "revealed message" (see note [25] on 47:20 ).

I.e., with those who were either not expected to go to war - like women and children - or were handicapped by old age or illness.

Whenever a Surah is revealed, saying: " Believe in Allah and make Jihad along with His Rasool," capable people among them ask you for exemption, saying: "Please leave us with those who are to stay at home."
  - Muhammad Farooq-i-Azam Malik
Whenever a sûrah is revealed stating, 'Believe in Allah and struggle along with His Messenger,' the rich among them would ask to be exempt, saying, 'Leave us with those who remain behind.'
  - Mustafa Khattab
And when a surah is revealed (which saith ): Believe in Allah and strive along with His messenger, the men of wealth among them still ask leave of thee and say: Suffer us to be with those who sit (at home).
  - Marmaduke Pickthall
When a Surah comes down enjoining them to believe in Allah and to strive and fight along with his apostle those with wealth and influence among them ask thee for exemption and say: "Leave us (behind): we would be with those who sit (at home)."
  - Abdullah Yusuf Ali

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9:87
رَضُوا۟ بِأَن يَكُونُوا۟ مَعَ ٱلْخَوَالِفِ وَطُبِعَ عَلَىٰ قُلُوبِهِمْ فَهُمْ لَا يَفْقَهُونَ Ra d oo bian yakoonoo maAAa alkhaw a lifi wa t ubiAAa AAal a quloobihim fahum l a yafqahoon a
They were well-pleased to remain with those who were left behind - wherefor their hearts have been sealed,121 so that they cannot grasp the truth.
  - Mohammad Asad

Cf. 2:7 and the corresponding note, as well as {7:100-101}.

They preferred to be with those who remain behind, as a result, a seal was set upon their hearts so that they do not understand.
  - Muhammad Farooq-i-Azam Malik
They preferred to stay behind with the helpless, and their hearts have been sealed so they do not comprehend.
  - Mustafa Khattab
They are content that they should be with the useless and their hearts are sealed, so that they apprehend not.
  - Marmaduke Pickthall
They prefer to be with (the women) who remain behind (at home): their hearts are sealed and so they understand not. 1339
  - Abdullah Yusuf Ali

Khawalif, plural of khalifa, those (feminine) who remain behind at home when the men go to war: women. There is a stinging taunt in this, a suggestion that such men were cowards, preferring to remain behind like women when stiff work was to be done by men in defending their homes. They were not only cowards, but fools: as they did not understand their own best interests. If the enemy got the better of their brethren, they would themselves be crushed. "Their hearts are sealed": the habits of cowardice and hypocrisy which they have adopted have become their second nature.

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9:88
لَـٰكِنِ ٱلرَّسُولُ وَٱلَّذِينَ ءَامَنُوا۟ مَعَهُۥ جَـٰهَدُوا۟ بِأَمْوَٰلِهِمْ وَأَنفُسِهِمْ ۚ وَأُو۟لَـٰٓئِكَ لَهُمُ ٱلْخَيْرَٰتُ ۖ وَأُو۟لَـٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ L a kini a l rrasoolu wa a lla th eena a manoo maAAahu j a hadoo biamw a lihim waanfusihim waol a ika lahumu alkhayr a tu waol a ika humu almufli h oon a
The Apostle, however, and all who share his faith strive hard [in God's cause] with their possessions and their lives: and it is they whom the most excellent things await [in the life to come], and it is they, they who shall attain to a happy state!
  - Mohammad Asad
But the Rasool and those who believe with him, make Jihad with their wealth and their persons. They are the ones who will have all the goodness, and they are the ones who will be successful.
  - Muhammad Farooq-i-Azam Malik
But the Messenger and the believers with him strived with their wealth and their lives. They will have all the best, and it is they who will be successful.
  - Mustafa Khattab
But the messenger and those who believe with him strive with their wealth and their lives. Such are they for whom are the good things. Such are they who are the successful.
  - Marmaduke Pickthall
But the apostle and those who believe with him strive and fight with their wealth and their persons: for them are (all) good things: and it is they who will prosper. 1340
  - Abdullah Yusuf Ali

"Good things," and "prosperity," are to be understood both in the physical and in the highest spiritual sense as the next verse makes clear.

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9:89
أَعَدَّ ٱللَّهُ لَهُمْ جَنَّـٰتٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَـٰرُ خَـٰلِدِينَ فِيهَا ۚ ذَٰلِكَ ٱلْفَوْزُ ٱلْعَظِيمُ aAAadda All a hu lahum jann a tin tajree min ta h tih a alanh a ru kh a lideena feeh a tha lika alfawzu alAAa th eem u
God has readied for them gardens through which running waters flow, therein to abide: and this is the triumph supreme!
  - Mohammad Asad
Allah has prepared for them gardens beneath which rivers flow, to live therein forever: that is the greatest achievement.
  - Muhammad Farooq-i-Azam Malik
Allah has prepared for them Gardens under which rivers flow, to stay there forever. That is the ultimate triumph.
  - Mustafa Khattab
Allah hath made ready for them Gardens underneath which rivers flow, wherein they will abide. That is the supreme triumph.
  - Marmaduke Pickthall
Allah hath prepared for them gardens under which rivers flow to dwell therein: that is the supreme felicity. 1341
  - Abdullah Yusuf Ali

In this verse there is a reminiscence, but not an exact repetition, of verse 72 above. This balances the parallel repetition or reminiscence in verse 85 above. See n. 1338. The symmetry of the argument is thus completed, as regards the Hypocrites of Madinah before we pass on to consider the case of the Hypocrites among the desert Bedouins in section 12.

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9:90
وَجَآءَ ٱلْمُعَذِّرُونَ مِنَ ٱلْأَعْرَابِ لِيُؤْذَنَ لَهُمْ وَقَعَدَ ٱلَّذِينَ كَذَبُوا۟ ٱللَّهَ وَرَسُولَهُۥ ۚ سَيُصِيبُ ٱلَّذِينَ كَفَرُوا۟ مِنْهُمْ عَذَابٌ أَلِيمٌ Waj a a almuAAa thth iroona mina alaAAr a bi liyu th ana lahum waqaAAada alla th eena ka th aboo All a ha warasoolahu sayu s eebu alla th eena kafaroo minhum AAa tha bun aleem un
AND THERE came [unto the Apostle] such of the bedouin as had some excuse to offer, [with the request] that they be granted exemption,122 whereas those who were bent on giving the lie to God and His Apostle [simply] remained at home.123 [And] grievous suffering is bound to befall such of them as are bent on denying the truth!
  - Mohammad Asad

I.e., from participating in the expedition to Tabuk. The term al-mu'adhdhirun connotes both "those having a valid excuse ('udhr)" and "those offering false excuses"; it is, therefore, best rendered as "such as had some excuse to offer". The specific mention of the a'rab ("bedouin") in this and the following passages probably arises from the fact that their attitude - positive or negative - towards Islam was of the greatest importance within the context of early Muslim history, inasmuch as the message of Muhammad could not obtain a real, lasting foothold in Arabia without first securing the allegiance of those warlike nomads and half-nomads, who constituted the great majority of the Peninsula's population. At the time when the Prophet was preparing to set out towards Tabuk, many of the already-converted tribesmen were willing to go to war under his leadership (and, in fact, did so), while others were afraid lest in their absence their encampments, denuded of man-power, be raided by hostile, as yet unconverted tribes (Razi); others, again, were simply averse to exposing themselves to the hardships of a campaign in distant lands, which did not seem to them to have any bearing on their own, immediate interests.

I.e., without even caring to come to Medina and to excuse themselves.

Some from among the desert Arabs also came with their excuses, begging exemption to stay behind; thus, those who lied to Allah and His Rasool sat inactive. Soon a painful punishment shall seize those of them who disbelieved.
  - Muhammad Farooq-i-Azam Malik
Some nomadic Arabs 'also' came with excuses, seeking exemption. And those who were untrue to Allah and His Messenger remained behind 'with no excuse'. The unfaithful among them will be afflicted with a painful punishment.
  - Mustafa Khattab
And those among the wandering Arabs who had an excuse came in order that permission might be granted them. And those who lied to Allah and His messenger sat at home. A painful doom will fall on those of them who disbelieve.
  - Marmaduke Pickthall
And there were among the desert Arabs (also) Men who made excuses and came to claim exemption; and those who were false to Allah and His apostle (Merely) sat inactive. Soon will a grievous penalty seize the unbelievers among them. 1342
  - Abdullah Yusuf Ali

Not only had the Hypocrites a nest in Madinah, but their tactics affected some of the village or desert Bedouins, who loved war and would have followed a standard of war even if no question of Faith or a sacred Cause was involved. But some of them, though professing Islam, were frightened by the hardships of the Tabuk expedition and the prospect of meeting the trained armies of the great Roman (Byzantine) Empire. They made all sorts of lying excuses, but really their want of faith made them ineligible for being enlisted in a sacred Cause, in the terms of ix. 46-47 and ix. 53-54. Some came to make excuses: other did not even come , but sat at home, ignoring the summons.

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