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Surah 9. Al-Tawba

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9:56
وَيَحْلِفُونَ بِٱللَّهِ إِنَّهُمْ لَمِنكُمْ وَمَا هُم مِّنكُمْ وَلَـٰكِنَّهُمْ قَوْمٌ يَفْرَقُونَ Waya h lifoona bi A ll a hi innahum laminkum wam a hum minkum wal a kinnahum qawmun yafraqoon a
And they swear by God that they do indeed belong to you - the while they do not belong to you but are [only] people ridden by fear:
  - Mohammad Asad
They swear by Allah that they are indeed believers like you; yet they are not of you; in fact, they are afraid to appear to you in their true colors.
  - Muhammad Farooq-i-Azam Malik
They swear by Allah that they are part of you, but they are not. They only say so out of fear.
  - Mustafa Khattab
And they swear by Allah that they are in truth of you, when they are not of you, but they are folk who are afraid.
  - Marmaduke Pickthall
They swear by Allah that they are indeed of you; but they are not of you; yet they are afraid (to appear in their true colors).
  - Abdullah Yusuf Ali

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9:57
لَوْ يَجِدُونَ مَلْجَـًٔا أَوْ مَغَـٰرَٰتٍ أَوْ مُدَّخَلًا لَّوَلَّوْا۟ إِلَيْهِ وَهُمْ يَجْمَحُونَ Law yajidoona maljaan aw magh a r a tin aw muddakhalan lawallaw ilayhi wahum yajma h oon a
if they could but find a place of refuge, or any cavern, or a crevice [in the earth], they would turn towards it in headlong haste.80
  - Mohammad Asad

Thus the Qur'an shows that the innermost cause of all hypocrisy is fear - fear of a moral commitment and, at the same time, fear of an open breach with one's social environment. In their overriding, immoral desire for social conformity, "the hypocrites seek to deceive God - the while it is He who causes them to be deceived [by themselves]" ( 4:142 ); and as "they are oblivious of God, so He is oblivious of them" ( 9:67 ). One should note, in this connection, that the Arabic term munafiq - which, for want of a better word, is rendered as "hypocrite" - applies both to conscious dissemblers bent on deceiving their fellow-men, as well as to people who, out of an inner uncertainty, are deceiving themselves. For a fuller discussion of this term, see note [7] on 29:11 , which probably represents the earliest instance of its use in the Qur'an.

If they could find a place of refuge or a cave, or any hiding-place, they would certainly run to it with an obstinate rush.
  - Muhammad Farooq-i-Azam Malik
If only they could find a refuge, or a cave, or any hiding-place, they would rush headlong towards it.
  - Mustafa Khattab
Had they but found a refuge, or caverns, or a place to enter, they surely had resorted thither swift as runaways.
  - Marmaduke Pickthall
If they could find a place to flee to or caves or a place of concealment they would turn straightway thereto with an obstinate rush. 1317
  - Abdullah Yusuf Ali

Jamaha = to be ungovernable, to run like a runaway horse, to rush madly and obstinately.

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9:58
وَمِنْهُم مَّن يَلْمِزُكَ فِى ٱلصَّدَقَـٰتِ فَإِنْ أُعْطُوا۟ مِنْهَا رَضُوا۟ وَإِن لَّمْ يُعْطَوْا۟ مِنْهَآ إِذَا هُمْ يَسْخَطُونَ Waminhum man yalmizuka fee a l ss adaq a ti fain oAA t oo minh a ra d oo wain lam yuAA t aw minh a i tha hum yaskha t oon a
And among them are such as find fault with thee [O Prophet] concerning [the distribution of] the offerings given for the sake of God:81 if they are given something thereof, they are well-pleased; but if they are not given anything thereof, lo! they are consumed with anger.
  - Mohammad Asad

Since there is no English equivalent for the term sadaqat (sing. sadaqah), I am rendering it here as "offerings given for the sake of God". This comprises everything that a believer freely gives to another person, out of love or compassion, as well as what he is morally or legally obliged to give, without expecting any worldly return: that is, charitable gifts and deeds of every description (which is the primary meaning of sadaqat - e.g., in 2:263 and {264}), as well as the obligatory tax called zakah ("the purifying dues", because its payment purifies, as it were, a person's property from the taint of selfishness). In the context of the above verse, this term refers to the funds thus collected and administered by the Muslim community or state. When these funds are disbursed for the purposes stipulated in verse {60}, they assume once more - this time in relation to the recipients - the aspect of "charitable gifts".

There are some among them who criticize you (O Muhammad) concerning the distribution of sadaqat. If they are given from it they are pleased, and if they are not given from it, lo! They are full of rage.
  - Muhammad Farooq-i-Azam Malik
There are some of them who are critical of your distribution of alms 'O Prophet'. If they are given some of it they are pleased, but if not they are enraged.
  - Mustafa Khattab
And of them is he who defameth thee in the matter of the alms. If they are given thereof they are content, and if they are not given thereof, behold! they are enraged.
  - Marmaduke Pickthall
And among them are men who slander thee in the matter of (the distribution of) the alms. If they are given part thereof they are pleased but if not behold! they are indignant! 1318
  - Abdullah Yusuf Ali

Sadaqa = alms, that which is given in Allah's name, mainly to the poor and needy, and for the cognate purposes specified in the next verse but one: Zakat is the regular and obligatory charity in an organised Muslim community, usually 2 1/2 per cent, of merchandise and 10 per cent, on the fruits of the earth. There is a vast body of literature on this subject. The main points may be studied in the Hidaya tilfuru of Shaikh Burhanud-din 'All. As against zakat the term sadaqah has a much wider connotation, and is inclusive of zakat as in the verse 60 of this Sura.

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9:59
وَلَوْ أَنَّهُمْ رَضُوا۟ مَآ ءَاتَىٰهُمُ ٱللَّهُ وَرَسُولُهُۥ وَقَالُوا۟ حَسْبُنَا ٱللَّهُ سَيُؤْتِينَا ٱللَّهُ مِن فَضْلِهِۦ وَرَسُولُهُۥٓ إِنَّآ إِلَى ٱللَّهِ رَٰغِبُونَ Walaw annahum ra d oo m a a t a humu All a hu warasooluhu waq a loo h asbun a All a hu sayuteen a All a hu min fa d lihi warasooluhu inn a il a All a hi r a ghiboon a
And yet, [it would be but for their own good] if they were to content themselves with what God has given them and [caused] His Apostle [to give them],82 and would say, "God is enough for us! God will give us [whatever He wills] out of His bounty, and [will cause] His Apostle [to give us, too]: verily, unto God alone do we turn with hope!"
  - Mohammad Asad

Lit., "what God has given them, and His Apostle": a typically Qur'anic construction meant to bring out the fact that the real giver is God, and that the Apostle is His instrument. Although this passage relates, primarily, to the hypocrites at Medina and the historical situation obtaining at the time of the expedition to Tabuk, the import of these verses goes beyond the historical occasion of their revelation, describing as it does "the attitude and mentality of hypocrites of all times, and everywhere" (Manar X, 567). Consequently, we may assume that the reference, in this context, to "God's Apostle" is not confined to the person of the Prophet Muhammad but implies, metonymically, the Law of Islam as revealed through him - and, thus, to every government that holds authority by virtue of that Law and rules in accordance with it.

It would have been better for them, if they had only been pleased with what Allah and His Rasool had given them and said: "Allah is all-sufficient to us! Soon Allah will give us of His bounty, and so will His Rasool. Indeed to Allah do we turn our hopes."
  - Muhammad Farooq-i-Azam Malik
If only they had been content with what Allah and His Messenger had given them and said, 'Allah is sufficient for us! Allah will grant us out of His bounty, and so will His Messenger. To Allah 'alone' we turn with hope.'
  - Mustafa Khattab
(How much more seemly) had they been content with that which Allah and His messenger had given them and had said: Allah sufficeth us. Allah will give us of His bounty, and (also) His messenger. Unto Allah we are suppliants.
  - Marmaduke Pickthall
If only they had been content with what Allah and His apostle gave them and had said "sufficient unto us is Allah! Allah and His apostle will soon give us of his bounty: to Allah do we turn our hopes!" (that would have been the right course). 1319
  - Abdullah Yusuf Ali

Selfish men think that charitable funds are fair game for raids, but the Islamic standards on this subject are very high. The enforcement of such standards is always unpopular, and even the Holy Prophet was subjected to obloquy and slander for his strictness to principle. In doubtful cases, claimants who are disappointed should not blame the principles or those who enforce them, but put their trust in Allah, whose bounties are unbounded, and are given to all, whether rich or poor, according to their needs and their deserts. For every one it is excellent advice to say: deserve before you desire.

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9:60
إِنَّمَا ٱلصَّدَقَـٰتُ لِلْفُقَرَآءِ وَٱلْمَسَـٰكِينِ وَٱلْعَـٰمِلِينَ عَلَيْهَا وَٱلْمُؤَلَّفَةِ قُلُوبُهُمْ وَفِى ٱلرِّقَابِ وَٱلْغَـٰرِمِينَ وَفِى سَبِيلِ ٱللَّهِ وَٱبْنِ ٱلسَّبِيلِ ۖ فَرِيضَةً مِّنَ ٱللَّهِ ۗ وَٱللَّهُ عَلِيمٌ حَكِيمٌ Innam a a l ss adaq a tu lilfuqar a i wa a lmas a keeni wa a lAA a mileena AAalayh a wa a lmuallafati quloobuhum wafee a l rriq a bi wa a lgh a rimeena wafee sabeeli All a hi wa i bni a l ssabeeli faree d atan mina All a hi wa A ll a hu AAaleemun h akeemun
The offerings given for the sake of God83 are [meant] only for the poor and the needy, and those who are in charge thereof,84 and those whose hearts are to be won over, and for the freeing of human beings from bondage, and [for] those who are overburdened with debts, and [for every struggle] in God's cause, and [for] the wayfarer: [this is] an ordinance from God - and God is all-knowing, wise.85
  - Mohammad Asad

See note [81] above.

I.e., the officials entrusted with the collection and administration of zakah funds.

These eight categories circumscribe all the purposes for which zakah funds may be expended. By "those whose hearts are to be won over" are apparently meant such non-Muslims as are close to understanding and, perhaps, accepting Islam, and for whose conversion every effort should be made, either directly or indirectly (i.e., by means of the widest possible propagation of the teachings of Islam). As regards the expression fi 'r-riqab ("for the freeing of human beings from bondage"), which relates both to the ransoming of prisoners of war and to the freeing of slaves, see surah {2}, note [146]. The term al-gharimun describes people who are overburdened with debts contracted in good faith, which - through no fault of their own - they are subsequently unable to redeem. The expression "in God's cause" embraces every kind of struggle in righteous causes, both in war and in peace, including expenditure for the propagation of Islam and for all charitable purposes. Regarding the meaning of ibn as-sabil ("wayfarer"), see surah {2}, note [145].

In fact the sadaqat (Zakah) collection is for the poor, the helpless, those employed to administer the funds, those whose hearts need to be won over to the truth, ransoming the captives, helping the destitute, in the Way of Allah and for the wayfarer. That is a duty enjoined by Allah; and Allah is All-Knowledgeable, Wise.
  - Muhammad Farooq-i-Azam Malik
Alms-tax is only for the poor and the needy, for those employed to administer it, for those whose hearts are attracted 'to the faith', for 'freeing' slaves, for those in debt, for Allah's cause, and for 'needy' travellers. 'This is' an obligation from Allah. And Allah is All-Knowing, All-Wise.
  - Mustafa Khattab
The alms are only for the poor and the needy, and those who collect them, and those whose hearts are to be reconciled, and to free the captives and the debtors, and for the cause of Allah, and (for) the wayfarers; a duty imposed by Allah. Allah is knower, Wise.
  - Marmaduke Pickthall
Alms are for the poor and the needy and those employed to administer the (funds); for those whose hearts have been (recently) reconciled (to truth); for those in bondage and in debt; in the cause of Allah; and for the wayfarer: (thus is it) ordained by Allah and Allah is full of knowledge and wisdom. 1320
  - Abdullah Yusuf Ali

Alms or charitable gifts are to be given to the poor and the needy and those who are employed in their service. That is, charitable funds are not to be diverted to other uses, but the genuine expenses of administering charity are properly chargeable to such funds. Who are the needy? Besides the ordinary indigent, there are certain classes of people whose need is great and should be relieved. Those mentioned here are: (1) men who have been weaned from hostility to Truth, who would probably be persecuted by their former associates, and require assistance until they establish new connections in their new environment: (2) those in bondage, literally and figuratively: captives of war must be redeemed: slaves should be helped to freedom-, those in the bondage of ignorance or superstition or unfavourable environment should be helped to freedom to develop their own gifts: (3) those who are held in the grip of debt should be helped to economic freedom: (4) those who are struggling and striving in Allah's Cause by teaching or fighting or in duties assigned to them by the Islamic State, who are thus unable to earn their ordinary living: and (5) strangers stranded on the way. All these have a claim to charity. They should be relieved by individual or organised effort, but in a responsible way. In this verse, the word sadaqat refers to obligatory charity (zakat). See n. 1318 above.

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9:61
وَمِنْهُمُ ٱلَّذِينَ يُؤْذُونَ ٱلنَّبِىَّ وَيَقُولُونَ هُوَ أُذُنٌ ۚ قُلْ أُذُنُ خَيْرٍ لَّكُمْ يُؤْمِنُ بِٱللَّهِ وَيُؤْمِنُ لِلْمُؤْمِنِينَ وَرَحْمَةٌ لِّلَّذِينَ ءَامَنُوا۟ مِنكُمْ ۚ وَٱلَّذِينَ يُؤْذُونَ رَسُولَ ٱللَّهِ لَهُمْ عَذَابٌ أَلِيمٌ Waminhumu alla th eena yu th oona a l nnabiyya wayaqooloona huwa o th unun qul o th unu khayrin lakum yuminu bi A ll a hi wayuminu lilmumineena wara h matun lilla th eena a manoo minkum wa a lla th eena yu th oona rasoola All a hi lahum AAa tha bun aleem un
AND AMONG those [enemies of the truth] there are such as malign the Prophet by saying, "He is all ear."86 Say: "[Yes,] he is all ear, [listening] to what is good for you!87 He believes in God, and trusts the believers, and is [a manifestation of God's] grace towards such of you as have [truly] attained to faith. And as for those who malign God's Apostle - grievous suffering awaits them [in the life to come]!"
  - Mohammad Asad

I.e., "he believes everything that he hears". Most of the commentators assume that the hypocrites were thus alluding to the Prophet's alleged propensity to believe everything - good or bad - that he was told about other people (cf. Manar X, 600). Since, however, there is no historical evidence of such a "propensity" on his part, it seems to me that what the hypocrites referred to was the Prophet's readiness to listen to what they - in common with many other unbelievers - regarded as mere hallucinatory sounds, and to interpret them "mistakenly" as revelations. This would explain the statement that "they malign the Prophet" - namely, by attributing to him self-deception - and that this saying of theirs "amounts to a denial of the truth" (see verse {74} of this surah). - The verb adha signifies primarily "he molested" or "annoyed [another]", i.e., in a manner not amounting to actual harm (darar). Since in the above context this verb is used in the sense of making a derogatory remark, yu'dhun is best rendered as "they malign".

I.e., to divine revelation.

There are some people among them who molest the Prophet saying: "He is one who believes everything that he hears." Say: "It is good for you that he listens to what is best for you; he believes in Allah, has faith in the believers, and is a blessing for those of you who are true believers." As for those who molest the Rasool, will have a painful punishment.
  - Muhammad Farooq-i-Azam Malik
And there are others who hurt the Prophet by saying, 'He listens to anyone.' Say, 'O Prophet,' 'He listens to what is best for you. He believes in Allah, has faith in the believers, and is a mercy for those who believe among you.' Those who hurt Allah's Messenger will suffer a painful punishment.
  - Mustafa Khattab
And of them are those who vex the Prophet and say: He is only a hearer. Say: A hearer of good for you, who believeth in Allah and is true to the believers, and a mercy for such of you as believe. Those who vex the messenger of Allah, for them there is a painful doom.
  - Marmaduke Pickthall
Among them are men who molest the Prophet and say "he is (all) ear." Say "he listens to what is best for you; he believes in Allah has faith in the believers and is a Mercy to those of you who believe": but those who molest the apostle will have a grievous penalty. 1321
  - Abdullah Yusuf Ali

The assonance of the Arabic words "Y-zuna" and "uzunun" is of course lost in the Translation. But the sense remains. Detractors of the Prophet said. "O! he listens to everybody!" "Yes," is the answer, "he listens for their good: he is a mercy and a blessing to all men of Faith, but specially to you (who are addressed)." The general statement is emphasised for the particular people addressed.

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9:62
يَحْلِفُونَ بِٱللَّهِ لَكُمْ لِيُرْضُوكُمْ وَٱللَّهُ وَرَسُولُهُۥٓ أَحَقُّ أَن يُرْضُوهُ إِن كَانُوا۟ مُؤْمِنِينَ Ya h lifoona bi A ll a hi lakum liyur d ookum wa A ll a hu warasooluhu a h aqqu an yur d oohu in k a noo mumineen a
[The hypocrites] swear to you by God [that they are acting in good faith], with a view to pleasing you [O believers] - the while it is God and His Apostle whose pleasure they should seek above all else, if indeed they are believers!88
  - Mohammad Asad

Lit., "the while God and His Apostle are most entitled that they should seek His pleasure...", etc. As has been pointed out by many of the commentators (and most succinctly by Rashid Rida' in Manar X, 607f.), there is no question of any juxtaposition of God and His Apostle in this phrase. This is made clear by the use of the singular pronoun in an yurduhu ("that they should seek His pleasure"), which is meant to bring out - in the inimitable elliptic form so characteristic of the Qur'an - the idea that God's pleasure is the only worthwhile goal of all human endeavour, and that a believer's duty to surrender to the Prophet's guidance is but an outcome of the fact that he is the bearer of God's message to man. Cf. in this connection, "Whoever pays heed unto the Apostle pays heed unto God thereby" ( 4:80 ), or, "Say [O Prophet]: 'If you love God, follow me, [and] God will love you'" ( 3:31 ).

They swear to you by Allah in order to please you. But it is more fitting that they should please Allah and His Rasool if they are true believers.
  - Muhammad Farooq-i-Azam Malik
They swear by Allah to you 'believers' in order to please you, while it is the pleasure of Allah and His Messenger they should seek, if they are 'true' believers.
  - Mustafa Khattab
They swear by Allah to you (Muslims) to please you, but Allah, with His messenger, hath more right that they should please Him if they are believers.
  - Marmaduke Pickthall
To you they swear by Allah. In order to please you: but it is more fitting that they should please Allah and His apostle if they are believers.
  - Abdullah Yusuf Ali

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9:63
أَلَمْ يَعْلَمُوٓا۟ أَنَّهُۥ مَن يُحَادِدِ ٱللَّهَ وَرَسُولَهُۥ فَأَنَّ لَهُۥ نَارَ جَهَنَّمَ خَـٰلِدًا فِيهَا ۚ ذَٰلِكَ ٱلْخِزْىُ ٱلْعَظِيمُ Alam yaAAlamoo annahu man yu ha didi All a ha warasoolahu faanna lahu n a ra jahannama kh a lidan feeh a tha lika alkhizyu alAAa th eem u
Do they not know that for him who sets himself against God and His Apostle there is in store the fire of hell, therein to abide - that most awesome disgrace?
  - Mohammad Asad
Don't they know that anyone who opposes Allah and His Rasool shall live forever in the fire of hell? That surely is the worst humiliation.
  - Muhammad Farooq-i-Azam Malik
Do they not know that whoever opposes Allah and His Messenger will be in the Fire of Hell forever? That is the ultimate disgrace.
  - Mustafa Khattab
Know they not that whoso opposeth Allah and His messenger, his portion verily is hell, to abide therein? That is the extreme abasement.
  - Marmaduke Pickthall
Know they not that for those who oppose Allah and His apostle is the fire of Hell? wherein they shall dwell. That is the supreme disgrace.
  - Abdullah Yusuf Ali

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9:64
يَحْذَرُ ٱلْمُنَـٰفِقُونَ أَن تُنَزَّلَ عَلَيْهِمْ سُورَةٌ تُنَبِّئُهُم بِمَا فِى قُلُوبِهِمْ ۚ قُلِ ٱسْتَهْزِءُوٓا۟ إِنَّ ٱللَّهَ مُخْرِجٌ مَّا تَحْذَرُونَ Ya hth aru almun a fiqoona an tunazzala AAalayhim sooratun tunabbiohum bim a fee quloobihim quli istahzioo inna All a ha mukhrijun m a ta hth aroon a
[Some of] the hypocrites dread lest a [new] surah be revealed [in evidence] against them, making them understand what is [really] in their hearts.89 Say: "Go on mocking! Behold, God will bring to light the very thing that you are dreading!"90
  - Mohammad Asad

This refers to a particular type of hypocrite: namely, to the doubter who, not having any real convictions on this score, leaves the question of God's existence and/or Muhammad's prophethood open (Manar X, 610), but nevertheless, for the sake of worldly advantage, would like to be regarded as a believer. (Since, obviously, not all hypocrites belong to this category, my interpolation of the words "some of" at the beginning of this verse would seem to be justified.) The ambivalent attitude of mind alluded to here implies hypocrisy not merely with regard to one's social environment but also with regard to oneself: an unwillingness - or, rather, fear - on the part of such people to admit to themselves "what is really going on in their hearts" (cf. verses {56-57} and note [80] above), and the dim realization that this ambivalence is only a cover for their desire to escape from all spiritual commitment (cf. 2:9 - "they would deceive God and those who have attained to faith - the while they deceive none but themselves").

Namely, self-knowledge. The accusation of "mocking" refers to their frivolous allusion to the Prophet, "He is all ear" (see verse {61} and note [86] above).

The hypocrites are afraid lest a Surah should be sent down about them revealing to the Muslims what is in their hearts. Say: "Mock if you will, Allah will surely bring to light all that you fear."
  - Muhammad Farooq-i-Azam Malik
The hypocrites fear that a sûrah should be revealed about them, exposing what is in their hearts. Say, 'O Prophet,' 'Keep mocking! Allah will definitely bring to light what you fear.'
  - Mustafa Khattab
The hypocrites fear lest a surah should be revealed concerning them, proclaiming what is in their hearts. Say: Scoff (your fill)! Lo! Allah is disclosing what ye fear.
  - Marmaduke Pickthall
The Hypocrites are afraid lest a Surah should be sent down about them showing them what is (really passing) in their hearts. Say: "Mock ye! but verily Allah will bring to light all that ye fear (should be revealed)." 1322
  - Abdullah Yusuf Ali

The dissection of the motives of the Hypocrites alarmed them. For it meant that they would fail in their policy of having the best of both worlds and undermining the loyalty of the weaker members of the Muslim community. So they turn it off as a jest. But they are sharply rebuked: "Can you make such solemn matters subjects of playful jokes? Fie upon you! You are found out, and your guile is of no effect."

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9:65
وَلَئِن سَأَلْتَهُمْ لَيَقُولُنَّ إِنَّمَا كُنَّا نَخُوضُ وَنَلْعَبُ ۚ قُلْ أَبِٱللَّهِ وَءَايَـٰتِهِۦ وَرَسُولِهِۦ كُنتُمْ تَسْتَهْزِءُونَ Walain saaltahum layaqoolunna innam a kunn a nakhoo d u wanalAAabu qul abi A ll a hi wa a y a tihi warasoolihi kuntum tastahzioon a
Yet, indeed, if thou wert to question them, they would surely answer, "We were only indulging in idle talk, and were playing [with words]."91 Say: "Were you, then, mocking at God and His messages and His Apostle?
  - Mohammad Asad

Most of the classical commentators assume that this refers to the derisive remarks made by some of the hypocrites about the alleged futility of the expedition to Tabuk. In view of the sequence, however, I am of the opinion that this is a further reference to those who "malign the Prophet by saying, 'He is all ear'" (verse {61}) - i.e., accuse him of self-deception - and thus, by implication, "mock at God and His messages" (see next sentence).

If you ask them, "what were you talking about?" They will promptly say: "We were only jesting and having fun." Say: "What, then! Were you mocking at Allah, His revelations and His Rasool?"
  - Muhammad Farooq-i-Azam Malik
If you question them, they will certainly say, 'We were only talking idly and joking around.' Say, 'Was it Allah, His revelations, and His Messenger that you ridiculed?'
  - Mustafa Khattab
And if thou ask them (O Muhammad) they will say: We did but talk and jest. Say: was it at Allah and His revelations and His Messenger that ye did scoff?
  - Marmaduke Pickthall
If thou dost question them they declare (with emphasis): "we were only talking idly and in play." Say: "was it at Allah and His signs and His apostle that ye were mocking?"
  - Abdullah Yusuf Ali

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9:66
لَا تَعْتَذِرُوا۟ قَدْ كَفَرْتُم بَعْدَ إِيمَـٰنِكُمْ ۚ إِن نَّعْفُ عَن طَآئِفَةٍ مِّنكُمْ نُعَذِّبْ طَآئِفَةًۢ بِأَنَّهُمْ كَانُوا۟ مُجْرِمِينَ L a taAAta th iroo qad kafartum baAAda eem a nikum in naAAfu AAan ta ifatin minkum nuAAa thth ib ta ifatan biannahum k a noo mujrimeen a
Do not offer [empty] excuses! You have indeed denied the truth after [having professed] your belief [in it]!"92 Though We may efface the sin of some of you, We shall chastise others - seeing that they were lost in sin.93
  - Mohammad Asad

See note [89] above.

I.e., consciously persevered in hypocrisy (Zamakhshari). The above Qur'anic sentence expresses the doctrine that in His final judgment God will take into account all that is in a sinner's heart, and will not indiscriminately condemn everyone who has been sinning out of weakness or out of an inner inability to resolve his doubts, and not out of a conscious inclination to evil (cf. 4:98 - "excepted shall be the [truly] helpless - be they men or women or children - who cannot bring forth any strength and have not been shown [or "cannot find"] the right way").

Make no excuses now: you have rejected faith after your belief; even if We may pardon some of you who were not serious in participating, We will punish others amongst you, because they are criminals.
  - Muhammad Farooq-i-Azam Malik
Make no excuses! You have lost faith after your belief. If We pardon a group of you,1 We will punish others for their wickedness.
  - Mustafa Khattab

 i.e., those who will repent.

Make no excuse. Ye have disbelieved after your (confession of) belief. If We forgive a party of you, a party of you We shall punish because they have been guilty.
  - Marmaduke Pickthall
Make ye no excuses: ye have rejected faith after ye had accepted it. If We pardon some of you We will punish others amongst you for that they are in sin. 1323
  - Abdullah Yusuf Ali

See last note. Hypocrisy is a half-way house, a state of indecision in the choice between good and evil. Those who definitely range themselves with good obtain forgiveness: those who pass definitely to evil suffer the penalties of evil.

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9:67
ٱلْمُنَـٰفِقُونَ وَٱلْمُنَـٰفِقَـٰتُ بَعْضُهُم مِّنۢ بَعْضٍ ۚ يَأْمُرُونَ بِٱلْمُنكَرِ وَيَنْهَوْنَ عَنِ ٱلْمَعْرُوفِ وَيَقْبِضُونَ أَيْدِيَهُمْ ۚ نَسُوا۟ ٱللَّهَ فَنَسِيَهُمْ ۗ إِنَّ ٱلْمُنَـٰفِقِينَ هُمُ ٱلْفَـٰسِقُونَ Almun a fiqoona wa a lmun a fiq a tu baAA d uhum min baAA d in yamuroona bi a lmunkari wayanhawna AAani almaAAroofi wayaqbi d oona aydiyahum nasoo All a ha fanasiyahum inna almun a fiqeena humu alf a siqoon a
The hypocrites, both men and women, are all of a kind: they enjoin the doing of what is wrong and forbid the doing of what is right,94 and withhold their hands [from doing good]. They are oblivious of God, and so He is oblivious of them. Verily, the hypocrites - it is they, they who are truly iniquitous!95
  - Mohammad Asad

I.e., their behaviour is - in its effect, at least - the exact opposite of that expected of the believers (cf. 3:104 , {110} and {114}; 9:71 and {112}; and 22:41 ).

It is to be borne in mind that this and the following verses refer to the conscious hypocrites spoken of in the last sentence of the preceding verse, and not to the waverers, whose hypocrisy is an outcome of inner fears and uncertainties.

The hypocrite men and the hypocrite women, they are all alike. They enjoin what is evil, forbid what is just, and withhold their hands from doing good. They have forgotten Allah; so He has forgotten them. In fact the hypocrites are transgressors.
  - Muhammad Farooq-i-Azam Malik
The hypocrites, both men and women, are all alike: they encourage what is evil, forbid what is good, and withhold 'what is in' their hands. They neglected Allah, so He neglected them. Surely the hypocrites are the rebellious.
  - Mustafa Khattab
The hypocrites, both men and women, proceed one from another. They enjoin the wrong, and they forbid the right, and they withhold their hands (from spending for the cause of Allah). They forget Allah, so He hath forgotten them. Lo! the hypocrites, they are the transgressors.
  - Marmaduke Pickthall
The Hypocrites men and women (have an understanding) with each other: they enjoin evil and forbid what in just and are close with their hands. They have forgotten Allah; so He hath forgotten them. Verily the Hypocrites are rebellious and perverse. 1324 1325 1326
  - Abdullah Yusuf Ali

Literally, "the Hypocrites... are of each other". The forms of hypocrisy may vary, but they are all alike, and they understand each other's hypocrisy. They hold together.

The English phrase "close-fisted" would cover only a part of the meaning. The hand is the symbol of power, help, and assistance. This may be financial, or it may be in other ways. The Hypocrites pretend a great deal, but are of no use or real help to any one.

Cf. vii. 51. and n. 1029. They ignore Allah: and Allah will ignore them.

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9:68
وَعَدَ ٱللَّهُ ٱلْمُنَـٰفِقِينَ وَٱلْمُنَـٰفِقَـٰتِ وَٱلْكُفَّارَ نَارَ جَهَنَّمَ خَـٰلِدِينَ فِيهَا ۚ هِىَ حَسْبُهُمْ ۚ وَلَعَنَهُمُ ٱللَّهُ ۖ وَلَهُمْ عَذَابٌ مُّقِيمٌ WaAAada All a hu almun a fiqeena wa a lmun a fiq a ti wa a lkuff a ra n a ra jahannama kh a lideena feeh a hiya h asbuhum walaAAanahumu All a hu walahum AAa tha bun muqeem un
God has promised the hypocrites, both men and women - as well as the [outright] deniers of the truth - the fire of hell, therein to abide: this shall be their allotted portion. For, God has rejected them, and long-lasting suffering awaits them.
  - Mohammad Asad
Allah has promised the hypocrite men, the hypocrite women, and the unbelievers the fire of hell to live therein forever, a sufficient recompense. Allah has cursed them and they shall have a lasting punishment.
  - Muhammad Farooq-i-Azam Malik
Allah has promised the hypocrites, both men and women, and the disbelievers an everlasting stay in the Fire of Hell- it is sufficient for them. Allah has condemned them, and they will suffer a never-ending punishment.
  - Mustafa Khattab
Allah promiseth the hypocrites, both men and women, and the disbelievers fire of hell for their abode. It will suffice them. Allah curseth them, and theirs is lasting torment.
  - Marmaduke Pickthall
Allah hath promised the Hypocrites men and women and the rejecters of faith the fire of hell: therein shall they dwell: sufficient is it for them: for them is the curse of Allah and an enduring punishment 1327
  - Abdullah Yusuf Ali

"Curse," here as elsewhere, is deprivation of grace and mercy, brought about by the rejection of Allah by the Unbelievers.

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9:69
كَٱلَّذِينَ مِن قَبْلِكُمْ كَانُوٓا۟ أَشَدَّ مِنكُمْ قُوَّةً وَأَكْثَرَ أَمْوَٰلًا وَأَوْلَـٰدًا فَٱسْتَمْتَعُوا۟ بِخَلَـٰقِهِمْ فَٱسْتَمْتَعْتُم بِخَلَـٰقِكُمْ كَمَا ٱسْتَمْتَعَ ٱلَّذِينَ مِن قَبْلِكُم بِخَلَـٰقِهِمْ وَخُضْتُمْ كَٱلَّذِى خَاضُوٓا۟ ۚ أُو۟لَـٰٓئِكَ حَبِطَتْ أَعْمَـٰلُهُمْ فِى ٱلدُّنْيَا وَٱلْـَٔاخِرَةِ ۖ وَأُو۟لَـٰٓئِكَ هُمُ ٱلْخَـٰسِرُونَ Ka a lla th eena min qablikum k a noo ashadda minkum quwwatan waakthara amw a lan waawl a dan fa i stamtaAAoo bikhal a qihim fa i stamtaAAtum bikhal a qikum kam a istamtaAAa alla th eena min qablikum bikhal a qihim wakhu d tum ka a lla th ee kh ad oo ol a ika h abi t at aAAm a luhum fee a l dduny a wa a l a khirati waol a ika humu alkh a siroon a
[Say unto them: "You are] like those [hypocrites] who lived before your time.96 Greater than you were they in power, and richer in wealth and in children; and they enjoyed their share [of happiness]. And you have been enjoying your share - just as those who preceded you enjoyed their share; and you have been indulging in scurrilous talk - just as they indulged in it. It is they whose works have come to nought in this world and in the life to come - and it is they, they who are the lost!"97
  - Mohammad Asad

A reference to the statement, in verse {67}, that conscious hypocrites are intrinsically "all of a kind" (ba'duhum min ba'd).

Sc., "and the same will happen to you unless you repent".

Your behavior is just like those who have gone before you. They were mightier than you in power and more flourishing in wealth and children. They enjoyed their portion of this worldly life; thus have you enjoyed your portion as did those before you; and you have entered into vain discourses as they did. Consequently their deeds were fruitless in this world and in the Hereafter, and they are the ones who are the losers.
  - Muhammad Farooq-i-Azam Malik
'You hypocrites are' like those 'disbelievers' before you. They were far superior to you in might and more abundant in wealth and children. They enjoyed their share in this life. You have enjoyed your share, just as they did. And you have engaged in idle talk, just as they did. Their deeds have become void in this world and the Hereafter. And it is they who are the 'true' losers.
  - Mustafa Khattab
Even as those before you were mightier than you in strength, and more affluent than you in wealth and children. They enjoyed their lot awhile, so ye enjoy your lot awhile even as those before you did enjoy their lot awhile. And ye prate even as they prated. Such are they whose works have perished in the world and the Hereafter. Such are they who are the losers.
  - Marmaduke Pickthall
As in the case of those before you: they were mightier than you in power and more flourishing in wealth and children. They had their enjoyment of their portion: and ye have of yours as did those before you; and ye indulge in idle talk as they did. They! their works are fruitless in this world and in the hereafter and they will lose (all spiritual good).
  - Abdullah Yusuf Ali

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9:70
أَلَمْ يَأْتِهِمْ نَبَأُ ٱلَّذِينَ مِن قَبْلِهِمْ قَوْمِ نُوحٍ وَعَادٍ وَثَمُودَ وَقَوْمِ إِبْرَٰهِيمَ وَأَصْحَـٰبِ مَدْيَنَ وَٱلْمُؤْتَفِكَـٰتِ ۚ أَتَتْهُمْ رُسُلُهُم بِٱلْبَيِّنَـٰتِ ۖ فَمَا كَانَ ٱللَّهُ لِيَظْلِمَهُمْ وَلَـٰكِن كَانُوٓا۟ أَنفُسَهُمْ يَظْلِمُونَ Alam yatihim nabao alla th eena min qablihim qawmi noo h in waAA a din wathamooda waqawmi ibr a heema waa s ha bi madyana wa a lmutafik a ti atathum rusuluhum bi a lbayyin a ti fam a k a na All a hu liya th limahum wal a kin k a noo anfusahum ya th limoon a
Have, then, the stories of those who preceded them never come within the ken of these [hypocrites and deniers of the truth]? - [the stories] of Noah's people, and of [the tribes of] 'Ad and Thamud, and of Abraham's people, and of the folk of Madyan, and of the cities that were overthrown?98 To [all of] them their apostles had come with all evidence of the truth, [but they rejected them:] and so it was not God who wronged them [by His punishment], but it was they who wronged themselves.
  - Mohammad Asad

I.e., Sodom and Gomorrah, the cities of Lot's people (see {7:80-84} and {11:69-83}). References to the chastisement meted out to Noah's people as well as to the 'Ad and Thamud and the folk of Madyan (the Biblical Midian) are found in several places in the Qur'an; see, in particular, {7:59-79} and {85-93}, and the corresponding notes. The reference to "Abraham's people" seems to point to the Babylonians, who rejected the monotheism preached by him, and to the overthrow of their first empire, at about 1100 B.C., by the Assyrians.

Have they not heard the news of those who have gone before them? The people of Nuh (Noah), Ad and Thamud; the people of Ibrahim (Abraham), the men of Madyan and the cities which were overthrown. Their Rasools came to them with clear warnings; but they did not listen, Allah did not wrong them, but they wronged their own souls.
  - Muhammad Farooq-i-Azam Malik
Have they not received the stories of those 'destroyed' before them: the people of Noah, 'Âd, and Thamûd, the people of Abraham, the residents of Midian, and the overturned cities 'of Lot'?1 Their messengers came to them with clear proofs. Allah would have never wronged them, but it was they who wronged themselves.
  - Mustafa Khattab

 The overturned cities of Sodom and Gomorrah.

Hath not the fame of those before them reached them the folk of Noah, Aad, Thamud, the folk of Abraham, the dwellers of Midian and the disasters (which befell them)? Their messengers (from Allah) came unto them with proofs (of Allah's sovereignty). So Allah surely wronged them not, but they did wrong themselves.
  - Marmaduke Pickthall
Hath not the story reached them of those before them? The people of Noah and Ad and Thamud; the people of Abraham the men of Madyan and the cities overthrown. To them came their apostles with clear signs. It is not Allah who wrongs them but they wrong their own souls. 1328 1329 1330
  - Abdullah Yusuf Ali

The story of Noah is told in vii. 59-64: of 'Ad in vii. 65-72; and of Thamud in vii. 73-79; of Abraham in numerous places, but see specially vi. 74-82; of Midianites in vii. 85-93; and of Lot and the Cities of the Plain overthrown for their wickedness, in vii. 80-84.

In the case of Noah and Abraham, the word I have translated as "people of..." is qaum: these prophets were messengers each to his own people or nation, as was also Hud to the 'Ad people and Salih to the Thamud people. The word used for the Midianities is As-hab-i-Madyan, which I have translated "men of Midian" for want of a better word. The Midianites were for the greater part of their history nomads, with pasture grounds but no settled territory or town. The town of Madyan on the Gulf of 'Aqaba refers to much later times when the Midianites as a people had ceased to count. See n. 1053 to vii, 85.

The Cities of Plain, Sodom and Gomorrah, to whom Lot preached in vain to desist from their abominations: vii. 80-84.

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