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Surah 9. Al-Tawba

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9:41
ٱنفِرُوا۟ خِفَافًا وَثِقَالًا وَجَـٰهِدُوا۟ بِأَمْوَٰلِكُمْ وَأَنفُسِكُمْ فِى سَبِيلِ ٱللَّهِ ۚ ذَٰلِكُمْ خَيْرٌ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ Infiroo khif a fan wathiq a lan waj a hidoo biamw a likum waanfusikum fee sabeeli All a hi tha likum khayrun lakum in kuntum taAAlamoon a
Go forth to war, whether it be easy or difficult [for you],65 and strive hard in God's cause with your possessions and your lives: this is for your own good - if you but knew it!
  - Mohammad Asad

Lit., "lightly or heavily". The rendering adopted by me corresponds to the interpretation given to this expression by most of the classical commentators (e.g., Zamakhshari and Razi).

March forth whether you are equipped lightly or heavily and make Jihad (exert your utmost) in the way of Allah with your wealth and your persons. That is best for you if you understand.
  - Muhammad Farooq-i-Azam Malik
'O believers!' March forth whether it is easy or difficult for you, and strive with your wealth and your lives in the cause of Allah. That is best for you, if only you knew.
  - Mustafa Khattab
Go forth, light armed and heavy armed, and strive with your wealth and your lives in the way of Allah! That is best for you if ye but knew.
  - Marmaduke Pickthall
Go ye forth (whether equipped) lightly or heavily and strive and struggle with your goods and your persons in the cause of Allah. That is best for you if ye (but) knew. 1306
  - Abdullah Yusuf Ali

Whether equipped lightly or heavily: to be taken both literally and metaphorically. All were invited, and they were to bring such resources as they had, light- armed or heavy-armed, on foot or mounted, experienced men for posts of danger, raw men for duties for which they were fit. All would and should help. Even those who were too old or feeble to go could contribute such money or resources as they had.

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9:42
لَوْ كَانَ عَرَضًا قَرِيبًا وَسَفَرًا قَاصِدًا لَّٱتَّبَعُوكَ وَلَـٰكِنۢ بَعُدَتْ عَلَيْهِمُ ٱلشُّقَّةُ ۚ وَسَيَحْلِفُونَ بِٱللَّهِ لَوِ ٱسْتَطَعْنَا لَخَرَجْنَا مَعَكُمْ يُهْلِكُونَ أَنفُسَهُمْ وَٱللَّهُ يَعْلَمُ إِنَّهُمْ لَكَـٰذِبُونَ Law k a na AAara d an qareeban wasafaran q as idan la i ttabaAAooka wal a kin baAAudat AAalayhimu a l shshuqqatu wasaya h lifoona bi A ll a hi lawi ista t aAAn a lakharajn a maAAakum yuhlikoona anfusahum wa A ll a hu yaAAlamu innahum lak ath iboon a
Had there been [a prospect of] immediate gain, and an easy journey, they would certainly have followed thee, [O Prophet:] but the distance was too great for them.66 And yet, [after your return, O believers,] they will swear by God, "Had we been able to do so, we would certainly have set out with you!" - [and by thus falsely swearing] they will be destroying their own selves: for God knows indeed that they are lying!
  - Mohammad Asad

A reference to the unwillingness of some of the Muslims to follow the Prophet's call and to set out on the expedition to the frontier (see last paragraph of note [59] above). A strenuous march of about fourteen days was needed to reach Tabuk, the goal of this expedition; and the uncertainty of its outcome, as well as the hardships involved, gave rise to all manner of spurious excuses on the part of the half-hearted believers and hypocrites. As the next verse shows, the Prophet accepted these excuses in many cases, and allowed the men concerned to remain at Medina.

As for the hypocrites, if the gain would have been immediate and the journey short, they would have certainly accompanied you, but the long journey (in Tabuk expedition) was too hard for them. To justify their not accompanying you, they would even swear by Allah, "If we were able, we would certainly have marched with you." By doing so, they are destroying their own souls, for Allah knows that they are liars.
  - Muhammad Farooq-i-Azam Malik
Had the gain been within reach and the journey shorter, they would have followed you, but the distance seemed too long for them. And they will swear by Allah, 'Had we been able, we would have certainly joined you.' They are ruining themselves. And Allah knows that they are surely lying.
  - Mustafa Khattab
Had it been a near adventure and an easy journey they had followed thee, but the distance seemed too far for them. Yet will they swear by Allah (saying): If we had been able we would surely have set out with you. They destroy their souls, and Allah knoweth that they verily are liars.
  - Marmaduke Pickthall
If there had been immediate gain (in sight) and the journey easy they would (all) without doubt have followed thee but the distance was long (and weighed) on them. They would indeed swear by Allah "If we only could we should certainly have come out with you" they would destroy their own souls; for Allah doth know that they are certainly lying. 1307
  - Abdullah Yusuf Ali

The arts and excuses of the Hypocrites are here exposed. If there had been booty in sight or an easy walk-over, they would have come. All their oaths are false, and in taking the false oaths they are destroying their spiritual life. Indeed the backsliders are jeopardising their own physical lives in hanging back. If the enemy succeeded, they would all suffer.

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9:43
عَفَا ٱللَّهُ عَنكَ لِمَ أَذِنتَ لَهُمْ حَتَّىٰ يَتَبَيَّنَ لَكَ ٱلَّذِينَ صَدَقُوا۟ وَتَعْلَمَ ٱلْكَـٰذِبِينَ AAaf a All a hu AAanka lima a th inta lahum h att a yatabayyana laka alla th eena s adaqoo wataAAlama alk ath ibeen a
May God pardon thee [O Prophet]!67 Why didst thou grant them permission [to stay at home] ere it had become obvious to thee as to who was speaking the truth, and [ere] thou camest to know [who were] the liars?
  - Mohammad Asad

All the commentators agree in that this phrase, although expressed in the form of an invocation has the meaning of a statement - "God pardons thee" or "has pardoned thee" - absolving the Prophet of any moral responsibility for his mistaken, but humanly understandable, acceptance of equivocal pleas on the part of those who wished to be excused from participating in the campaign. To me it seems that this statement of "absolution" was primarily intended to free the Prophet from any self-reproach for his too-great liberality in this respect. (It should be borne in mind that this part of At-Tawbah was revealed during or immediately after the expedition.)

Allah forgives you! But why did you (O Muhammad) gave them leave to stay behind? (You yourself should have not given them leave) so that it would have become clear which of them spoke the truth and which of them invented false excuses.
  - Muhammad Farooq-i-Azam Malik
May Allah pardon you 'O Prophet'! Why did you give them permission 'to stay behind' before those who told the truth were distinguished from those who were lying?
  - Mustafa Khattab
Allah forgive thee (O Muhammad)! Wherefore didst thou grant them leave ere those who told the truth were manifest to thee and thou didst know the liars?
  - Marmaduke Pickthall
Allah give thee grace! Why didst thou grant them exemption until those who told the truth were seen by thee in a clear light and thou hadst proved the liars? 1308
  - Abdullah Yusuf Ali

Literally, "Allah give thee forgiveness!" But there is no question of fault here, and Imam Razi understands the expression to mean an exclamation,-as one might say in English, "God bless you!" In Shakespeare "God save you!" is a simple friendly greeting, without any question of danger: e.g., in "Much Ado about Nothing." iii. 2, 82. Note that in 0. iii. 152, last clause, "forgiveness" is put in juxtaposition to "grace" as having closely allied meanings. What the Holy Prophet had done in the Tabuk expedition was that he had been granting exemptions which may appear from a military point of view too liberal. He was not actuated by motives of kindness as well as policy:- kindness, because, in the urgency of the moment he did not wish any one who had a real excuse to be refused exemption: and policy, because, if any one did not come with hearty good-will, he would be a burden instead of a help to the army. The policy was justified, because in fact 30,000 men or more followed him. But that did not in any way justify the slackers, and in a review of the position, the slackers and hypocrites are justly condemned.

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9:44
لَا يَسْتَـْٔذِنُكَ ٱلَّذِينَ يُؤْمِنُونَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْـَٔاخِرِ أَن يُجَـٰهِدُوا۟ بِأَمْوَٰلِهِمْ وَأَنفُسِهِمْ ۗ وَٱللَّهُ عَلِيمٌۢ بِٱلْمُتَّقِينَ L a yasta th inuka alla th eena yuminoona bi A ll a hi wa a lyawmi al a khiri an yuj a hidoo biamw a lihim waanfusihim wa A ll a hu AAaleemun bi a lmuttaqeen a
Those who [truly] believe in God and the Last Day do not ask thee for exemption from struggling with their possessions and their lives [in God's cause] - and God has full knowledge as to who is conscious of Him -:68
  - Mohammad Asad

Lit., "has full knowledge of the God-conscious (bi'l-muttaqin)".

Those who believe in Allah and the Last Day will never ask you for exemption from fighting with their wealth and their persons. Allah is aware of those who are righteous.
  - Muhammad Farooq-i-Azam Malik
Those who believe in Allah and the Last Day do not ask for exemption from striving with their wealth and their lives. And Allah has perfect knowledge of those who are mindful 'of Him'.
  - Mustafa Khattab
Those who believe in Allah and the Last Day ask no leave of thee lest they should strive with their wealth and their lives. Allah is Aware of those who keep their duty (unto Him).
  - Marmaduke Pickthall
Those who believe in Allah and the last day ask thee for no exemption from fighting with their goods and persons. And Allah knoweth well those who do their duty.
  - Abdullah Yusuf Ali

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9:45
إِنَّمَا يَسْتَـْٔذِنُكَ ٱلَّذِينَ لَا يُؤْمِنُونَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْـَٔاخِرِ وَٱرْتَابَتْ قُلُوبُهُمْ فَهُمْ فِى رَيْبِهِمْ يَتَرَدَّدُونَ Innam a yasta th inuka alla th eena l a yuminoona bi A ll a hi wa a lyawmi al a khiri wa i rt a bat quloobuhum fahum fee raybihim yataraddadoon a
only those ask thee for exemption who do not [truly] believe in God and the Last Day and whose hearts have become a prey to doubt, so that in their doubting they waver between one thing and another.
  - Mohammad Asad
Only those people ask for exemption who do not believe in Allah and the Last Day and whose hearts are filled with doubt, and are wavering because of their doubts.
  - Muhammad Farooq-i-Azam Malik
No one would ask for exemption except those who have no faith in Allah or the Last Day, and whose hearts are in doubt, so they are torn by their doubts.
  - Mustafa Khattab
They alone ask leave of thee who believe not in Allah and the Last Day, and whose hearts feel doubt, so in their doubt they waver.
  - Marmaduke Pickthall
Only those ask thee for exemption who believe not in Allah and the Last Day and whose hearts are in doubt so that they are tossed in their doubts to and fro. 1309
  - Abdullah Yusuf Ali

Doubt takes away all stability of conduct, while Faith makes a man firm in action and cool and collected in mind.

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9:46
وَلَوْ أَرَادُوا۟ ٱلْخُرُوجَ لَأَعَدُّوا۟ لَهُۥ عُدَّةً وَلَـٰكِن كَرِهَ ٱللَّهُ ٱنۢبِعَاثَهُمْ فَثَبَّطَهُمْ وَقِيلَ ٱقْعُدُوا۟ مَعَ ٱلْقَـٰعِدِينَ Walaw ar a doo alkhurooja laaAAaddoo lahu AAuddatan wal a kin kariha All a hu inbiAA a thahum fathabba t ahum waqeela oqAAudoo maAAa alq a AAideen a
For, had they been [truly] desirous of setting out [with thee], they would surely have made some preparation therefor: but God was averse to their taking the field, and so He caused them to hold back when it was said, "[You may] stay at home with all [the others] who stay at home."69
  - Mohammad Asad

This may refer to the permission granted by the Prophet (see verse {43}) to certain of his followers who, for apparently legitimate reasons, were unable to take part in the campaign (Tabari, Zamakhshari, Razi) - a permission of which the hypocrites only too readily availed themselves. As regards God's "causing" those hypocrites to sin in this way, see 2:7 and the corresponding note [7], as well as surah {3}, note [117].

If they had intended to march forth, they would certainly have made some preparation for it; but Allah did not like their going forth; so He made them lag behind and they were told "stay behind with those who stay behind."
  - Muhammad Farooq-i-Azam Malik
Had they 'really' intended to march forth, they would have made preparations for it. But Allah disliked that they should go, so He let them lag behind, and it was said 'to them', 'Stay with those 'helpless' who remain behind.'
  - Mustafa Khattab
And if they had wished to go forth they would assuredly have made ready some equipment, but Allah was averse to their being sent forth and held them back and (it was said unto them ) : Sit ye with the sedentary!
  - Marmaduke Pickthall
If they had intended to come out they would certainly have made some preparation therefor; but Allah was averse to their being sent forth; so He made them lag behind and they were told "sit ye among those who sit (inactive)."
  - Abdullah Yusuf Ali

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9:47
لَوْ خَرَجُوا۟ فِيكُم مَّا زَادُوكُمْ إِلَّا خَبَالًا وَلَأَوْضَعُوا۟ خِلَـٰلَكُمْ يَبْغُونَكُمُ ٱلْفِتْنَةَ وَفِيكُمْ سَمَّـٰعُونَ لَهُمْ ۗ وَٱللَّهُ عَلِيمٌۢ بِٱلظَّـٰلِمِينَ Law kharajoo feekum m a z a dookum ill a khab a lan walaaw d aAAoo khil a lakum yabghoonakumu alfitnata wafeekum samm a AAoona lahum wa A ll a hu AAaleemun bi al thth a limeen a
Had these [hypocrites] set out with you, [O believers,] they would have added nothing to you save the evil of corruption, and would surely have scurried to and fro in your midst, seeking to stir up discord among you, seeing that there are in your midst such as would have lent them ear: but God has full knowledge of the evildoers.
  - Mohammad Asad
Had they gone with you they would have added nothing but mischief, and they would have made efforts to create disorder among your ranks, and there would have been some among you who would have listened to them. Allah knows the wrongdoers.
  - Muhammad Farooq-i-Azam Malik
Had they gone forth with you 'believers', they would have been nothing but trouble for you, and would have scrambled around, seeking to spread discord in your midst. And some of you would have eagerly listened to them. And Allah has 'perfect' knowledge of the wrongdoers.
  - Mustafa Khattab
Had they gone forth among you they had added to you naught save trouble and had hurried to and fro among you, seeking to cause sedition among you; and among you there are some who would have listened to them. Allah is Aware of evil-doers.
  - Marmaduke Pickthall
If they had come out with you they would not have added to your (strength) but only (made for) disorder hurrying to and fro in your midst and sowing sedition among you and there would have been some among you who would have listened to them. But Allah knoweth well those who do wrong. 1310
  - Abdullah Yusuf Ali

Khilal has more than one meaning, but I follow the interpretation of Ragib and the majority of accepted Commentators, who take it to mean "in your midst".

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9:48
لَقَدِ ٱبْتَغَوُا۟ ٱلْفِتْنَةَ مِن قَبْلُ وَقَلَّبُوا۟ لَكَ ٱلْأُمُورَ حَتَّىٰ جَآءَ ٱلْحَقُّ وَظَهَرَ أَمْرُ ٱللَّهِ وَهُمْ كَـٰرِهُونَ Laqadi ibtaghawoo alfitnata min qablu waqallaboo laka alomoora h att a j a a al h aqqu wa th ahara amru All a hi wahum k a rihoon a
Indeed, even before this time70 have they tried to stir up discord and devised all manner of plots against thee, [O Prophet,] until the truth was revealed and God's will became manifest, however hateful this may have been to them.
  - Mohammad Asad

I.e., before the expedition to Tabuk, during which these passages were revealed.

Indeed they had plotted sedition before and created disturbance to make you unsuccessful until the truth came through and the decree of Allah prevailed, even though they disliked it.
  - Muhammad Farooq-i-Azam Malik
They had already sought to spread discord before1 and devised every 'possible' plot against you 'O Prophet', until the truth came and Allah's Will prevailed- much to their dismay.
  - Mustafa Khattab

 For example, ’Abdullâh ibn Ubai ibn Salûl, a chief hypocrite, marched with the Prophet (ﷺ) for the Battle of Uḥud in the outskirts of Medina, then decided not to join the fight and returned to Medina with his followers who made up around one third of the Muslim army.

Aforetime they sought to cause sedition and raised difficulties for thee till the Truth came and the decree of Allah was made manifest, though they were loth.
  - Marmaduke Pickthall
Indeed they had plotted sedition before and upset matters for thee until The Truth arrived and the Decree of Allah became manifest much to their disgust. 1311
  - Abdullah Yusuf Ali

Evil plotters against Truth are only too glad to get an opportunity of meddling from within with affairs which they want to spoil or upset. They plot from outside, but they like to get into the inner circle, that their chances of intrigue may be all the greater. They are, however, unwilling to incur any danger or any self-sacrifice. Their whole activities are directed to mischief. Great wisdom is required in a leader to deal with such a situation, and the best of such leaders must need divine guidance, as was forthcoming in this case.

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9:49
وَمِنْهُم مَّن يَقُولُ ٱئْذَن لِّى وَلَا تَفْتِنِّىٓ ۚ أَلَا فِى ٱلْفِتْنَةِ سَقَطُوا۟ ۗ وَإِنَّ جَهَنَّمَ لَمُحِيطَةٌۢ بِٱلْكَـٰفِرِينَ Waminhum man yaqoolu i th an lee wal a taftinnee al a fee alfitnati saqa t oo wainna jahannama lamu h ee t atun bi a lk a fireen a
And among them there was [many a one] who said,71 "Grant me permission [to remain at home], and do not put me to too hard a test!" Oh, verily, [by making such a request] they had [already failed in their test and] succumbed to a temptation to evil:72 and, behold, hell will indeed encompass all who refuse to acknowledge the truth!
  - Mohammad Asad

I.e., at the time when the Prophet was making preparations for the campaign.

See verses {44} and {45} above. It is to be noted that both the verbal form la taftinni (rendered by me as "do not put me to too hard a test") and the noun fitnah have the same root, comprising a great complex of meanings: e.g., test, trial, affliction, temptation to evil, seduction, persecution, oppression, discord, civil strife, etc. ({cf. surah 8, note 25}). Since it is impossible in any language but Arabic to reproduce all these many shades of meaning in a single expression, the rendering of the term fitnah must necessarily vary in accordance with the context in which it is used.

Among them there is someone (Jad-bin-Qais) who said: "Grant me exemption and do not expose me to temptation (of Roman women's beauty)." Have they not fallen into temptation (of telling lies, double dealings and hypocrisy) already? Surely hell has encircled these disbelievers.
  - Muhammad Farooq-i-Azam Malik
There are some of them who say, 'Exempt me and do not expose me to temptation.'1 They have already fallen into temptation. And Hell will surely engulf the disbelievers.
  - Mustafa Khattab

 Another hypocrite by the name of Jadd ibn Qais came to the Prophet (ﷺ) asking to be exempt from joining the army because he had a weakness for women and he was afraid that he would be tempted by Roman women.

Of them is he who saith: Grant me leave (to stay at home) and tempt me not. Surely it is into temptation that they (thus) have fallen. Lo! hell is all around the disbelievers.
  - Marmaduke Pickthall
Among them is (many) a man who says: "Grant me exemption and draw me not into trial." Have they not fallen into trial already? And indeed hell surrounds the unbelievers (on all sides). 1312
  - Abdullah Yusuf Ali

Fitnat, as explained in n. 1198, viii. 25, may mean either trial or temptation, or else tumult, turmoil, or sedition. The Commentators here take the former meaning, and explain that some Hypocrites claimed exemption from service in the Tabuk expedition in the direction of Syria on the plea that they could not withstand the charms of Syrian women and ought best to stay at home. The answer is: "But you have already fallen into temptation here by refusing service and disobeying the call." But perhaps the other meaning of "turmoil" may also be permissible as a secondary echo; in that case they object to be drawn into the turmoil of war, but they are told that they are already in a moral turmoil in advancing a disingenuous plea. In using the English word "trial" in the translation, I have also had in my mind the two shades of meaning associated with that word in English.

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9:50
إِن تُصِبْكَ حَسَنَةٌ تَسُؤْهُمْ ۖ وَإِن تُصِبْكَ مُصِيبَةٌ يَقُولُوا۟ قَدْ أَخَذْنَآ أَمْرَنَا مِن قَبْلُ وَيَتَوَلَّوا۟ وَّهُمْ فَرِحُونَ In tu s ibka h asanatun tasuhum wain tu s ibka mu s eebatun yaqooloo qad akha th n a amran a min qablu wayatawallaw wahum fari h oon a
Should good fortune alight on thee,73 [O Prophet,] it will grieve them; and should misfortune befall thee, they will say [to themselves], "We have already taken our precautions beforehand!" - and will turn away, and will rejoice.
  - Mohammad Asad

I.e., in the course of the expedition to Tabuk, during which most of this surah was revealed. One should, however, bear in mind that these verses have not merely a historical connotation but, rather, aim at depicting hypocrisy as such.

If you gain success, it grieves them, but if you face a setback, they say "We had taken our precautionary measures," and turn away, rejoicing.
  - Muhammad Farooq-i-Azam Malik
If a blessing befalls you 'O Prophet', they grieve, but if a disaster befalls you, they say, 'We took our precaution in advance,' and turn away, rejoicing.
  - Mustafa Khattab
If good befalleth thee (O Muhammad) it afflicteth them, and if calamity befalleth thee, they say: We took precaution, and they turn away well pleased.
  - Marmaduke Pickthall
If good befalls thee it grieves them; but if a misfortune befalls thee they say "we took indeed our precautions beforehand" and they turn away rejoicing.
  - Abdullah Yusuf Ali

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9:51
قُل لَّن يُصِيبَنَآ إِلَّا مَا كَتَبَ ٱللَّهُ لَنَا هُوَ مَوْلَىٰنَا ۚ وَعَلَى ٱللَّهِ فَلْيَتَوَكَّلِ ٱلْمُؤْمِنُونَ Qul lan yu s eeban a ill a m a kataba All a hu lan a huwa mawl a n a waAAal a All a hi falyatawakkali almuminoon a
Say: "Never can anything befall us save what God has decreed! He is our Lord Supreme; and in God let the believers place their trust!"
  - Mohammad Asad
O Prophet, tell them: "Nothing will happen to us except what Allah has written for us; He is our protector;" and in Allah let the believers put their trust.
  - Muhammad Farooq-i-Azam Malik
Say, 'Nothing will ever befall us except what Allah has destined for us. He is our Protector.' So in Allah let the believers put their trust.
  - Mustafa Khattab
Say: Naught befalleth us save that which Allah hath decreed for us. He is our protecting Friend. In Allah let believers put their trust!
  - Marmaduke Pickthall
Say: "Nothing will happen to us except what Allah has decreed for us: He is our protector": and on Allah let the believers put their trust.
  - Abdullah Yusuf Ali

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9:52
قُلْ هَلْ تَرَبَّصُونَ بِنَآ إِلَّآ إِحْدَى ٱلْحُسْنَيَيْنِ ۖ وَنَحْنُ نَتَرَبَّصُ بِكُمْ أَن يُصِيبَكُمُ ٱللَّهُ بِعَذَابٍ مِّنْ عِندِهِۦٓ أَوْ بِأَيْدِينَا ۖ فَتَرَبَّصُوٓا۟ إِنَّا مَعَكُم مُّتَرَبِّصُونَ Qul hal tarabba s oona bin a ill a i h d a al h usnayayni wana h nu natarabba s u bikum an yu s eebakumu All a hu biAAa tha bin min AAindihi aw biaydeen a fatarabba s oo inn a maAAakum mutarabbi s oon a
Say: "Are you, perchance, hopefully waiting for something [bad] to happen to us - [the while nothing can happen to us] save one of the two best things?74 But as far as you are concerned, we are hopefully waiting for God to inflict chastisement upon you, [either] from Himself75 or by our hands! Wait, then, hopefully; behold, we shall hopefully wait with you!"
  - Mohammad Asad

I.e., either victory or martyrdom in God's cause. The verb tarabbasa has usually the connotation of waiting with expectancy, and is, therefore, most suitably rendered as "he hopefully waited".

Sc., in the life to come.

Further tell them: "Can you expect for us anything other than two excellent things (victory or martyrdom)? But we are waiting for Allah to afflict you with punishment either from Himself or by our hands. So wait if you will; we too are waiting."
  - Muhammad Farooq-i-Azam Malik
Say, 'Are you awaiting anything to befall us except one of the two best things: 'victory or martyrdom'? But We are awaiting Allah to afflict you with torment either from Him or at our hands. So keep waiting! We too are waiting with you.'
  - Mustafa Khattab
Say: Can ye await for us aught save one of two good things (death or victory in Allah's way)? while we await for you that Allah will afflict you with a doom from Him or at our hands. Await then! Lo! we are awaiting with you.
  - Marmaduke Pickthall
Say: "Can you expect for us (any fate) other than one of two glorious things (martyrdom or victory)? But we can expect for you either that Allah will send His punishment from Himself or by our hands. So wait (expectant); we too will wait with you." 1313
  - Abdullah Yusuf Ali

The waiting of the Unbelievers and that of the Believers are in different senses. The Unbelievers wish for disaster to the Believers, but the Believers will either conquer or die as martyrs in the Cause, in either case happy in the issue. The Believers expect punishment for the Unbelievers for their infidelity, either through their own instrumentality, or in some other way in Allah's Plan, and the Unbelievers would not like it in either case. Cf. vi. 158.

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9:53
قُلْ أَنفِقُوا۟ طَوْعًا أَوْ كَرْهًا لَّن يُتَقَبَّلَ مِنكُمْ ۖ إِنَّكُمْ كُنتُمْ قَوْمًا فَـٰسِقِينَ Qul anfiqoo t awAAan aw karhan lan yutaqabbala minkum innakum kuntum qawman f a siqeen a
Say: "You may spend [anything], willingly or unwillingly, [pretending that you do it for the sake of God:] it shall never be accepted from you76 - for, verily, you are people bent on iniquity!"
  - Mohammad Asad

I.e., "it shall never be acceptable to God": an allusion to the readiness on the part of many hypocrites to contribute financially to "good causes", ostensibly for the sake of moral considerations but, in reality, "only to be seen and praised by men" (cf. 2:264 and 4:38 ).

Say: "Whether you give willingly or with reluctance, it will not be accepted from you; for you are the people who are transgressors."
  - Muhammad Farooq-i-Azam Malik
Say, 'O Prophet,' ''Whether you' donate willingly or unwillingly, it will never be accepted from you, for you have been a rebellious people.'
  - Mustafa Khattab
Say: Pay (your contribution), willingly or unwillingly, it will not be accepted from you. Lo! ye were ever froward folk.
  - Marmaduke Pickthall
Say: "Spend (for the cause) willingly or unwillingly: not from you will it be accepted: for ye are indeed a people rebellious and wicked." 1314
  - Abdullah Yusuf Ali

The Hypocrites, who secretly plotted against Islam, might sometimes (and they did) make a show of making some contribution to the Cause in order to keep up their pretence. Their contributions were not acceptable, whether they seemed to give willingly or unwillingly, because rebellion and disobedience were in their hearts. Three reasons are specifically given for their rejection, in the next verse: (1) they did not believe; (2) their prayers were not earnest, but for mere show: and (3) in reality their hearts were not behind the contributions which they offered. Nothing is acceptable to Allah which does not proceed from a pure and sincere heart.

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9:54
وَمَا مَنَعَهُمْ أَن تُقْبَلَ مِنْهُمْ نَفَقَـٰتُهُمْ إِلَّآ أَنَّهُمْ كَفَرُوا۟ بِٱللَّهِ وَبِرَسُولِهِۦ وَلَا يَأْتُونَ ٱلصَّلَوٰةَ إِلَّا وَهُمْ كُسَالَىٰ وَلَا يُنفِقُونَ إِلَّا وَهُمْ كَـٰرِهُونَ Wam a manaAAahum an tuqbala minhum nafaq a tuhum ill a annahum kafaroo bi A ll a hi wabirasoolihi wal a yatoona a l ss al a ta ill a wahum kus a l a wal a yunfiqoona ill a wahum k a rihoon a
For, only this prevents their spending from being accepted from them:77 they are bent on refusing to acknowledge God and His Apostle, and never pray without reluctance,78 and never spend [on righteous causes] without resentment.
  - Mohammad Asad

Lit., "nothing prevents their spending from being accepted from them except that...", etc.

Lit., "and they do not approach prayer without being reluctant" - i.e., when they participate in acts of worship they do it only for the sake of outward conformity, and not out of inner conviction.

The reasons which prevent their contributions from being accepted are: that they disbelieve in Allah and His Rasool, that they come to offer Salah but reluctantly, and that they offer contributions but unwillingly.
  - Muhammad Farooq-i-Azam Malik
And what prevented their donations from being accepted is that they have lost faith in Allah and His Messenger, they never come to prayer except half-heartedly, and they never donate except resentfully.
  - Mustafa Khattab
And naught preventeth that their contributions should be accepted from them save that they have disbelieved in Allah and in His messenger, and they come not to worship save as idlers, and pay not (their contribution) save reluctantly.
  - Marmaduke Pickthall
The only reasons why their contributions are not accepted are: that they reject Allah and His apostle; that they come to prayer without earnestness; and that they offer contributions unwillingly.
  - Abdullah Yusuf Ali

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9:55
فَلَا تُعْجِبْكَ أَمْوَٰلُهُمْ وَلَآ أَوْلَـٰدُهُمْ ۚ إِنَّمَا يُرِيدُ ٱللَّهُ لِيُعَذِّبَهُم بِهَا فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا وَتَزْهَقَ أَنفُسُهُمْ وَهُمْ كَـٰفِرُونَ Fal a tuAAjibka amw a luhum wal a awl a duhum innam a yureedu All a hu liyuAAa thth ibahum bih a fee al h ay a ti a l dduny a watazhaqa anfusuhum wahum k a firoon a
Let not, then, their worldly goods or [the happiness which they may derive from] their children excite thy admiration: God but wants to chastise them by these means in this worldly life, and [to cause] their souls to depart while they are [still] denying the truth.79
  - Mohammad Asad

Sc., "for which sin they will have to suffer in the life to come". See also 3:178 and 8:28 , and the corresponding notes.

Let neither their wealth nor their children dazzle you: in reality Allah intends to punish them with these things in this life and that their souls may depart while they are still unbelievers.
  - Muhammad Farooq-i-Azam Malik
So let neither their wealth nor children impress you 'O Prophet'. Allah only intends to torment them through these things in this worldly life, then their souls will depart while they are disbelievers.
  - Mustafa Khattab
So let not their riches nor their children please thee (O Muhammad). Allah thereby intendeth but to punish them in the life of the world and that their souls shall pass away while they are disbelievers
  - Marmaduke Pickthall
Let not their wealth nor their (following in) sons dazzle thee: in reality Allah's plan is to punish them with these things in this life and that their souls may perish in their (very) denial of Allah. 1315 1316
  - Abdullah Yusuf Ali

If they appeared to be prosperous, with their purses and their quivers full (metaphorically), they were not to be envied. In reality their wealth and their sons might themselves be a snare: Cf. viii. 28. On this particular occasion this was proved to the hilt. The wealth of the Pagans filled them with pride, darkened their understanding, and led to their destruction. Their sons and followers adopted the Faith which their fathers had fought against, much to the chagrin of the fathers, whose spiritual death was even worse than their discomfiture in this world.

Cf. iii. 176-178.

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