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Surah 9. Al-Tawba

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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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9:91
لَّيْسَ عَلَى ٱلضُّعَفَآءِ وَلَا عَلَى ٱلْمَرْضَىٰ وَلَا عَلَى ٱلَّذِينَ لَا يَجِدُونَ مَا يُنفِقُونَ حَرَجٌ إِذَا نَصَحُوا۟ لِلَّهِ وَرَسُولِهِۦ ۚ مَا عَلَى ٱلْمُحْسِنِينَ مِن سَبِيلٍ ۚ وَٱللَّهُ غَفُورٌ رَّحِيمٌ Laysa AAal a a l dd uAAaf a i wal a AAal a almar da wal a AAal a alla th eena l a yajidoona m a yunfiqoona h arajun i tha na s a h oo lill a hi warasoolihi m a AAal a almu h sineena min sabeelin wa A ll a hu ghafoorun ra h eem un
[But] no blame shall attach to the weak,124 nor to the sick, nor to those who have no means [to equip themselves],125 provided that they are sincere towards God and His Apostle: there is no cause to reproach the doers of good, for God is much-forgiving, a dispenser of grace.
  - Mohammad Asad

I.e., the old and the infirm.

Lit., "who do not find anything to spend", i.e., on their equipment. At the time in question a public treasury did not yet exist, and every participant in a military expedition was expected to provide his own weapons and mounts.

There is no blame on the disabled, the sick, and those lacking the means, to stay behind so long as they are sincere to Allah and His Rasool. There is no way (blame) against those righteous people. Allah is Forgiving, Merciful.
  - Muhammad Farooq-i-Azam Malik
There is no blame on the weak, the sick, or those lacking the means 'if they stay behind', as long as they are true to Allah and His Messenger. There is no blame on the good-doers. And Allah is All-Forgiving, Most Merciful.
  - Mustafa Khattab
Not unto the weak nor unto the sick nor unto those who can find naught to spend is any fault (to be imputed though they stay at home) if they are true to Allah and His messenger. Not unto the good is there any road (of blame). Allah is Forgiving, Merciful.
  - Marmaduke Pickthall
There is no blame on those who are infirm or ill or who find no resources to spend (on the cause) if they are sincere (in duty) to Allah and His apostle: no ground (of complaint) can there be against such as do right: and Allah is Oft-Forgiving Most Merciful. 1343
  - Abdullah Yusuf Ali

Though active service in person or by contributing resources is expected in emergencies of every person who believes in the Cause, there are some who must necessarily be exempted without the least blame attaching to them. Such would be those who are weak in body on account of age, sex, infirmity, or illness. Personal service in their case is out of the question, but they could contribute towards expenses if they are able. But if they are too poor to afford even such assistance, they are excused. But in all cases the motive must be sincere, and there should be a desire to serve and do such duty as they can. With such motives people are doing good or right in whatever form they express their service: sometimes, in Milton's words, "they also serve who only stand and wait." In any case their purity of motive would get Allah's grace and forgiveness, and we must not criticise even if we thought they might have done more.

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9:92
وَلَا عَلَى ٱلَّذِينَ إِذَا مَآ أَتَوْكَ لِتَحْمِلَهُمْ قُلْتَ لَآ أَجِدُ مَآ أَحْمِلُكُمْ عَلَيْهِ تَوَلَّوا۟ وَّأَعْيُنُهُمْ تَفِيضُ مِنَ ٱلدَّمْعِ حَزَنًا أَلَّا يَجِدُوا۟ مَا يُنفِقُونَ Wal a AAal a alla th eena i tha m a atawka lita h milahum qulta l a ajidu m a a h milukum AAalayhi tawallaw waaAAyunuhum tafee d u mina a l ddamAAi h azanan all a yajidoo m a yunfiqoon a
Nor [shall blame attach] to those who, when they came unto thee [O Prophet, with the request] that thou provide them with mounts, were told by thee, "I cannot find anything whereon to mount you" - [whereupon] they turned away, their eyes overflowing with tears out of sorrow that they had no means to spend [on their equipment].
  - Mohammad Asad
Likewise, there is no blame on those who came to you and requested the conveyance to the battlefront and you said: "I am unable to provide you the conveyance," and they returned with their eyes streaming with tears; they were filled with sorrow that they had no resources of going forth to the battlefield at their own expense.
  - Muhammad Farooq-i-Azam Malik
Nor 'is there any blame on' those who came to you 'O Prophet' for mounts, then when you said, 'I can find no mounts for you,' they left with eyes overflowing with tears out of grief that they had nothing to contribute.
  - Mustafa Khattab
Nor unto those whom, when they came to thee (asking) that thou shouldest mount them, thou didst tell: I cannot find whereon to mount you. They turned back with eyes flowing with tears, for sorrow that they could not find the means to spend.
  - Marmaduke Pickthall
Nor (is there blame) on those who came to thee to be provided with mount and when thou saidst "I can find no mounts for you" they turned back their eyes streaming with tears of grief that they had no resources wherewith to provide the expenses. 1344
  - Abdullah Yusuf Ali

Hamala, yahmilu, here seems to mean: to provide means of transport, viz., mounts (horses, camels, etc.) for riding, and perhaps beasts of burden for carrying equipment and baggage, suitable to the rank of those concerned. It may possibly mean other facilities for getting about, such as boots and shoes, or provisions: for an army's march depends upon all these things. Where people fight as volunteers for a cause, without an extensive war fund, those who can afford it provide such things for themselves, but those without means, yet anxious to serve, have to be left behind. Their disappointment is in proportion to their eagerness to serve.

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9:93
إِنَّمَا ٱلسَّبِيلُ عَلَى ٱلَّذِينَ يَسْتَـْٔذِنُونَكَ وَهُمْ أَغْنِيَآءُ ۚ رَضُوا۟ بِأَن يَكُونُوا۟ مَعَ ٱلْخَوَالِفِ وَطَبَعَ ٱللَّهُ عَلَىٰ قُلُوبِهِمْ فَهُمْ لَا يَعْلَمُونَ Innam a a l ssabeelu AAal a alla th eena yasta th inoonaka wahum aghniy a o ra d oo bian yakoonoo maAAa alkhaw a lifi wa t abaAAa All a hu AAal a quloobihim fahum l a yaAAlamoon a
Only they may rightly be reproached who asked thee for exemption even though they were fully able [to go to war].126 They were well-pleased to remain with those who were left behind - wherefore God has sealed their hearts, so that they do not know [what they are doing].
  - Mohammad Asad

Lit., "who ask thee for exemption while they are rich". The term ghani denotes "one who is rich" or "free from want" or "self-sufficient"; in this context it obviously refers to physical competence in addition to financial means: that is, to people who were able-bodied as well as financially in a position to equip themselves (cf. verses {86-87} above).

The way (blame) is only against those who begged exemption although they are rich. They preferred to be with those who remained behind. Allah has set a seal upon their hearts; so they do not know what they missed.
  - Muhammad Farooq-i-Azam Malik
Blame is only on those who seek exemption from you although they have the means. They preferred to stay behind with the helpless, and Allah has sealed their hearts so they do not realize 'the consequences'.
  - Mustafa Khattab
The road (of blame) is only against those who ask for leave of thee (to stay at home) when they are rich. They are content to be with the useless. Allah hath sealed their hearts so that they know not.
  - Marmaduke Pickthall
The ground (of complaint) is against such as claim exemption while they are rich. They prefer to stay with the (women) who remain behind: Allah hath sealed their hearts; so they know not (what they miss). 1345
  - Abdullah Yusuf Ali

Cf. ix. 87, where similar phrases are used for a similar shirking of duty by towns-folk, while here we are considering the desert folk. It is not only a duty, but a precious privilege, to serve a great Cause by personal self-sacrifice. Those who shirk such an opportunity know not what they miss.

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9:94
يَعْتَذِرُونَ إِلَيْكُمْ إِذَا رَجَعْتُمْ إِلَيْهِمْ ۚ قُل لَّا تَعْتَذِرُوا۟ لَن نُّؤْمِنَ لَكُمْ قَدْ نَبَّأَنَا ٱللَّهُ مِنْ أَخْبَارِكُمْ ۚ وَسَيَرَى ٱللَّهُ عَمَلَكُمْ وَرَسُولُهُۥ ثُمَّ تُرَدُّونَ إِلَىٰ عَـٰلِمِ ٱلْغَيْبِ وَٱلشَّهَـٰدَةِ فَيُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ YaAAta th iroona ilaykum i tha rajaAAtum ilayhim qul l a taAAta th iroo lan numina lakum qad nabbaan a All a hu min akhb a rikum wasayar a All a hu AAamalakum warasooluhu thumma turaddoona il a AA a limi alghaybi wa al shshah a dati fayunabbiokum bim a kuntum taAAmaloon a
[And] they will [still] be offering excuses to you when you return to them [from the campaign]! Say: "Do not offer [empty] excuses, [for] we shall not believe you: God has already enlightened us about you. And God will behold your [future] deeds, and [so will] His Apostle; and in the end you will be brought before Him127 who knows all that is beyond the reach of a created being's perception as well as all that can be witnessed by a creature's senses or mind,128 and then He will make you truly understand what you were doing [in life]."
  - Mohammad Asad

Lit., "and thereafter you will be brought back unto Him".

See surah {6}, note [65].

They will apologize to you with all sorts of excuses when you return to them. Say: "Present no excuses: we shall not believe you: Allah has already revealed to us the whole truth about you. Now Allah and His Rasool will keep a watch over your conduct: in the end you will return to Him who knows what is hidden and what is open, and He will tell you all that you have been doing."
  - Muhammad Farooq-i-Azam Malik
They will make excuses to you 'believers' when you return to them. Say, 'Make no excuses, 'for' we will not believe you. Allah has already informed us about your 'true' state 'of faith'. Your 'future' deeds will be observed by Allah and His Messenger as well. And you will be returned to the Knower of the seen and unseen, then He will inform you of what you used to do.'
  - Mustafa Khattab
They will make excuse to you (Muslims) when ye return unto them. Say: Make no excuse, for we shall not believe you. Allah hath told us tidings of you. Allah and His messenger will see your conduct, and then ye will be brought back unto Him Who knoweth the invisible as well as the visible, and He will tell you what ye used to do.
  - Marmaduke Pickthall
They will present their excuses to you when ye return to them. Say thou: "Present no excuses: we shall not believe you: Allah hath already informed us of the true state of matters concerning you: it is your actions that Allah and His apostle will observe: in the end will ye be brought back to Him who knoweth what is hidden and what is open: then will He show you the truth of all that ye did.
  - Abdullah Yusuf Ali

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9:95
سَيَحْلِفُونَ بِٱللَّهِ لَكُمْ إِذَا ٱنقَلَبْتُمْ إِلَيْهِمْ لِتُعْرِضُوا۟ عَنْهُمْ ۖ فَأَعْرِضُوا۟ عَنْهُمْ ۖ إِنَّهُمْ رِجْسٌ ۖ وَمَأْوَىٰهُمْ جَهَنَّمُ جَزَآءًۢ بِمَا كَانُوا۟ يَكْسِبُونَ Saya h lifoona bi A ll a hi lakum i tha inqalabtum ilayhim lituAAri d oo AAanhum faaAAri d oo AAanhum innahum rijsun wamaw a hum jahannamu jaz a an bim a k a noo yaksiboon a
When you will have returned to them, [O believers,] they will swear to you by God, [repeating their excuses,] with a view to your letting them be.129 Let them be, then: behold, they are loathsome, and hell is their goal in recompense for what they were wont to do.
  - Mohammad Asad

Sc., "and not punishing them". As a matter of fact, their fears were unfounded, since, on his return from Tabuk, the Prophet took no punitive action against any of those who had failed to follow him on his campaign.

They will swear to you by Allah when you return to them so that you may leave them alone. So leave them alone: they are filth. Hell shall be their abode, a punishment for their misdeeds.
  - Muhammad Farooq-i-Azam Malik
When you return, they will swear to you by Allah so that you may leave them alone. So leave them alone- they are truly evil. Hell will be their home as a reward for what they have committed.
  - Mustafa Khattab
They will swear by Allah unto you, when ye return unto them, that ye may let them be. Let them be, for lo! they are unclean, and their abode is hell as the reward for what they used to earn.
  - Marmaduke Pickthall
They will swear to you by Allah when ye return to them that ye may leave them alone. So leave them alone: For they are an abomination and Hell is their dwelling place a fitting recompense for the (evil) that they did.
  - Abdullah Yusuf Ali

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Al-Tawba

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