9-43 Allah pardon thee! Why didst thou permit them until those who spoke the truth had become manifest to thee and thou hadst known the liars?a
عَفَا ٱللَّهُ عَنكَ لِمَ أَذِنتَ لَهُمْ حَتَّىٰ يَتَبَيَّنَ لَكَ ٱلَّذِينَ صَدَقُوا۟ وَتَعْلَمَ ٱلْكَـٰذِبِينَ (۴۳)
9-43a: عَفَا ٱللَّهُ عَنكَ – (Allah pardon thee) – This is an exclamation that is sometimes uttered out of love and reverence (RM) and this is the situation here. Given the difficulties of the Tabuk expedition, the hypocrites, who always lagged behind in battles, put forward excuses to the Holy Prophet and asked for his permission to stay back. The Holy Prophet had so much modesty that he did not want to expose their hypocrisy and gave them permission to stay behind. The permission given did not contravene any command of Allah and was only the outcome of an innately modest temperament. In fact, this was a manifestation of high morals and extreme politeness which is lauded in the opening exclamation of the verse. It is as if to say that the attribute of forgiveness is so dominant in the Holy Prophet that may Allah forgive him as well. In other words, may Allah treat him in the same way as the Holy Prophet treats the people. There is not even an implied illusion of sin in the statement. Nevertheless, it is stated that the time has now come that the hypocrites be separated from the believers. In Ruh al Maani, a poetical verse of Ali bin al Jahim is sited in praise of trusting Allah in which the same term عَفَا ٱللَّهُ عَنكَ is used. There is also a hadith in which the Holy Prophet is reported to have said: لقد عجبت من یوسف علیه السلام وکرمه و صبرہ و اللّٰه تعلیٰ یغفر له حین سئل عن البقرات العجاف و السمان (I am astonished at the deeds and the patience of Yousaf (peace be on him) and may Allah forgive him when he was questioned about the lean and fat cows). The mention here is of the Holy Prophet’s deeds and patience and along with that is a prayer of forgiveness. The meaning is that may Allah forgive him just as he acted with forgiveness.
9-44 Those who believe in Allah and the Last Day ask not leave of thee (to stay away) from striving hard with their wealth and their persons. And Allah is Knower of those who keep their duty.
لَا يَسْتَـْٔذِنُكَ ٱلَّذِينَ يُؤْمِنُونَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْـَٔاخِرِ أَن يُجَـٰهِدُوا۟ بِأَمْوَٰلِهِمْ وَأَنفُسِهِمْ ۗ وَٱللَّهُ عَلِيمٌۢ بِٱلْمُتَّقِينَ (۴۴)
9-45 They alone ask leave of thee who believe not in Allah and the Last Day, and their hearts are in doubt, so in their doubt they waver.
إِنَّمَا يَسْتَـْٔذِنُكَ ٱلَّذِينَ لَا يُؤْمِنُونَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْـَٔاخِرِ وَٱرْتَابَتْ قُلُوبُهُمْ فَهُمْ فِى رَيْبِهِمْ يَتَرَدَّدُونَ (۴۵)
9-46 And if they had intended to go forth, they would certainly have provided equipment for it; but Allah did not like their going forth. So He withheld them, and it was said: Hold back with those who hold back.
وَلَوْ أَرَادُوا۟ ٱلْخُرُوجَ لَأَعَدُّوا۟ لَهُۥ عُدَّةًۭ وَلَـٰكِن كَرِهَ ٱللَّهُ ٱنۢبِعَاثَهُمْ فَثَبَّطَهُمْ وَقِيلَ ٱقْعُدُوا۟ مَعَ ٱلْقَـٰعِدِينَ (۴۶)
9-46a: أَعَدُّوا۟ – The root of أَعَدُّوا۟ and عُدّۃ is the same, that is عدد and because it becomes necessary to count a multitude of things, so it is used for counting large numbers as well. (For its use with small numbers see 2-184a). The meaning of اَعۡدَدۡت is to prepare a thing so that it is considered worth having and if there is a need, it is taken, as in: أُعِدَّتْ لِلْكَـٰفِرِينَ (it is prepared for the disbelievers) (2:24); وَأَعَدَّ لَهُمْ جَنَّـٰتٍۢ (prepared for them gardens) (9:100); أَعْتَدْنَا جَهَنَّمَ لِلْكَـٰفِرِينَ (We have prepared hell) (18:102). All of these uses are in the sense of preparing. عُدّۃ is a large quantity that can be counted and it could be wealth or armament (R).
ثَبَّطَ – The meaning of ثَبَّطَ is to prevent or to hold back from a thing.
The verse indicates that the hypocrites never intended to join the expedition as manifested by the fact that they had made no preparation. Allah did not even want them to join the expedition because they would have been more of a nuisance than help on account of the disease in their heart. The fact that they did not join the expedition and chose to stay behind was their own doing, but it has been attributed to Allah because Allah arranged this outcome as a punishment for their previous actions. The problems that they would have created if they had joined the expedition are mentioned in the next verse.
9-47 Had they gone forth with you, they would have added to you naught but trouble, and would have hurried to and fro among you seeking (to sow) dissension among you. And among you there are those who would listen to them. And Allah well knows the wrongdoers.
لَوْ خَرَجُوا۟ فِيكُم مَّا زَادُوكُمْ إِلَّا خَبَالًۭا وَلَأَوْضَعُوا۟ خِلَـٰلَكُمْ يَبْغُونَكُمُ ٱلْفِتْنَةَ وَفِيكُمْ سَمَّـٰعُونَ لَهُمْ ۗ وَٱللَّهُ عَلِيمٌۢ بِٱلظَّـٰلِمِينَ (۴۷)
9-47a: أَوْضَعُوا۟ خِلَـٰلَكُمْ – The meaning of وَضۡع is putting, placing, setting down, and is also used to describe the fast walk of an animal (R). أَوْضَعُ is also used in the sense of made him walk fast or walked fast. خلال is the plural of خَلَل which is the empty space between two things (R). The object نمائم (tattletale) of أَوْضَعُوا۟ is predetermined, or the sentence structure is أَوْضَعُوا۟ بلنمائم and the meaning is: سعوا وَسَطَکُم بلنمائم .
سَمَّـٰعُونَ لَهُمْ – That is listening for their sake, or listening for the purpose of conveying to the opponents or spying.
Because the hypocrites wanted the Muslims to be destroyed, if they had gone forth with the expeditionary force, they would have tried to spread mischief. So, it was for the better that they did not join although their action was not commendable.
9-48 Certainly they sought (to sow) dissension before, and they devised plots against thee till the Truth came, and Allah’s command prevailed, though they did not like (it).a
لَقَدِ ٱبْتَغَوُا۟ ٱلْفِتْنَةَ مِن قَبْلُ وَقَلَّبُوا۟ لَكَ ٱلْأُمُورَ حَتَّىٰ جَآءَ ٱلْحَقُّ وَظَهَرَ أَمْرُ ٱللَّهِ وَهُمْ كَـٰرِهُونَ (۴۸)
9-48a: قَلَّبُوا۟ لَكَ ٱلْأُمُورَ – تقلیب الامور that is distortion and deception in affairs. Its meaning as a metaphor is تدبیر (R) because in تدبیر (course or plan of action) all aspects of an issue are examined. The reference is to their planning and intrigues directed against the Holy Prophet in which they indulged all the time.
أَمْرُ ٱللَّهِ – It means what Allah has already said, or Allah’s command. It is that which prevails in the end.
9-49 And among them is he who says: Excuse me and try me not. Surely into trial have they already fallen, and truly hell encompasses the disbelievers.a
وَمِنْهُم مَّن يَقُولُ ٱئْذَن لِّى وَلَا تَفْتِنِّىٓ ۚ أَلَا فِى ٱلْفِتْنَةِ سَقَطُوا۟ ۗ وَإِنَّ جَهَنَّمَ لَمُحِيطَةٌۢ بِٱلْكَـٰفِرِينَ (۴۹)
9-49a: It is narrated that some hypocrites made the excuse for not going that the Christian women were very beautiful and if they went to make war with the Christians, then they may not be able to resist the temptation of their women and fall into sin. It can also be understood to mean that going on this expedition would result in a loss of their wealth and destruction of their household and so their plea was not to be put them through this loss. In reply, it is stated that the hypocrites have fallen into afflictions because of their actions, that is, they will get embroiled in afflictions in this world and in hell in the next life.
9-50 If good befalls thee, it grieves them; and if hardship afflicts thee, they say: Indeed we had taken care of our affair before. And they turn away rejoicing.
إِن تُصِبْكَ حَسَنَةٌۭ تَسُؤْهُمْ ۖ وَإِن تُصِبْكَ مُصِيبَةٌۭ يَقُولُوا۟ قَدْ أَخَذْنَآ أَمْرَنَا مِن قَبْلُ وَيَتَوَلَّوا۟ وَّهُمْ فَرِحُونَ (۵۰)
9-51 Say: Nothing will afflict us save that which Allah has ordained for us. He is our Patron; and on Allah let the believers rely.a
قُل لَّن يُصِيبَنَآ إِلَّا مَا كَتَبَ ٱللَّهُ لَنَا هُوَ مَوْلَىٰنَا ۚ وَعَلَى ٱللَّهِ فَلْيَتَوَكَّلِ ٱلْمُؤْمِنُونَ (۵۱)
9-51a: The meaning is that the opponents have no power to hurt the believers. However, there are some afflictions that are necessary for a person’s progress and hence it is stated that the believers are happy to bear such afflictions that Allah has decreed for the believers because such afflictions are for the believer’s benefit. This is the indication in هُوَ مَوْلَىٰنَا (He is our Patron).
9-52 Say: Do you await for us but one of two most excellent things? And we await for you that Allah will afflict you with chastisement from Himself or by our hands. So wait; we too are waiting with you.
قُلْ هَلْ تَرَبَّصُونَ بِنَآ إِلَّآ إِحْدَى ٱلْحُسْنَيَيْنِ ۖ وَنَحْنُ نَتَرَبَّصُ بِكُمْ أَن يُصِيبَكُمُ ٱللَّهُ بِعَذَابٍۢ مِّنْ عِندِهِۦٓ أَوْ بِأَيْدِينَا ۖ فَتَرَبَّصُوٓا۟ إِنَّا مَعَكُم مُّتَرَبِّصُونَ (۵۲)
9-52a: إِحْدَى ٱلْحُسْنَيَيْنِ – One of two excellent things. The hypocrites sometimes thought that the Muslims will get killed by their enemies, while at other times seeing the Divine help the Muslims were receiving, they thought the Muslims would succeed. Both these outcomes are termed as an excellent thing for the Muslims. If they get killed by the unbelievers, they would have achieved the purpose of their life by giving their life for the truth, a very desirable outcome. If with Allah’s assistance, the truth spreads and they are successful, this too is a very desirable outcome. The Muslims did not fight for worldly wealth or for worldly respect, or for worldly rule, and so it cannot be said that their getting killed deprived them of the purpose of their life. In contrast to this, the hypocrites were in a no-win situation. If the Muslims got killed, the hypocrites would not benefit from it but they would definitely receive punishment for their evil actions. This is عَذَابٍۢ مِّنْ عِندِهِۦٓ (chastisement from Himself). If the Muslims succeeded, it was necessary that the hypocrites receive some punishment for their intrigues and plans against Muslims. This is indicated by بِأَيْدِينَا (by our hands).
9-53 Say: Spend willingly or unwillingly, it will not be accepted from you. Surely you are a transgressing people.a
قُلْ أَنفِقُوا۟ طَوْعًا أَوْ كَرْهًۭا لَّن يُتَقَبَّلَ مِنكُمْ ۖ إِنَّكُمْ كُنتُمْ قَوْمًۭا فَـٰسِقِينَ (۵۳)
9-53a: The hypocrites could not come out in open opposition of Islam and hence they had to perforce spend some of their wealth for national purposes and sometimes they had to join the Muslim forces for battle as well. However, since there was no sincerity in their actions, they were not acceptable by Allah.
9-54 And nothing hinders their contributions being accepted from them, except that they disbelieve in Allah and in His Messenger and they come not to prayer except as lazy people, and they spend not but while they are reluctant.a
وَمَا مَنَعَهُمْ أَن تُقْبَلَ مِنْهُمْ نَفَقَـٰتُهُمْ إِلَّآ أَنَّهُمْ كَفَرُوا۟ بِٱللَّهِ وَبِرَسُولِهِۦ وَلَا يَأْتُونَ ٱلصَّلَوٰةَ إِلَّا وَهُمْ كُسَالَىٰ وَلَا يُنفِقُونَ إِلَّا وَهُمْ كَـٰرِهُونَ (۵۴)
9-54a: The hypocrites had no connection with Allah because they prayed out of compulsion. They had no real connection with the Muslims because they did not spend sincerely and only did so to show themselves as Muslims. It was this insincerity which caused their donations and efforts not to be accepted. This also goes to show that laziness in prayers, namely a state in which the prayer appears a burden, is an indication of hypocrisy.
9-55 Let not then their wealth nor their children excite thine admiration. Allah only wishes to chastise them therewith in this world’s life and (that) their souls may depart while they are disbelievers.a
فَلَا تُعْجِبْكَ أَمْوَٰلُهُمْ وَلَآ أَوْلَـٰدُهُمْ ۚ إِنَّمَا يُرِيدُ ٱللَّهُ لِيُعَذِّبَهُم بِهَا فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا وَتَزْهَقَ أَنفُسُهُمْ وَهُمْ كَـٰفِرُونَ (۵۵)
9-55a: The way in which Allah punished the hypocrites through their wealth and children took the following form. The hypocrites had to give donations for war and had to pay zakat but because this was all for show and their heart was not in it, this spending was tortuous for them. The torture from their children was because their children were sincere Muslims who were giving their lives for Islam. For the hypocrites the irony was that they were planning to destroy Islam while their children were sacrificing their lives to ensure its survival. Abdullah bin Ubai’s son Abdullah was a sincere Muslim.
9-56 And they swear by Allah that they are truly of you. And they are not of you, but they are a people who are afraid.a
وَيَحْلِفُونَ بِٱللَّهِ إِنَّهُمْ لَمِنكُمْ وَمَا هُم مِّنكُمْ وَلَـٰكِنَّهُمْ قَوْمٌۭ يَفْرَقُونَ (۵۶)
9-56a: يَفْرَقُونَ – فرق means separate or differentiate. Derived from it is the state that is different from peace namely a state of fear and so one of the meanings of فرق is afraid. Raghib states that فرق is used in the sense of afraid because in a state of fear the condition of the heart is dispersed and scattered. Thus, their oaths that they are with the Muslims is only because of fear whereas their hearts are full of disbelief. They cannot renounce Islam because they do not have the strength to oppose Muslims.
9-57 If they could find a refuge or caves or a place to enter, they would certainly have turned thereto, running away in all haste.a
لَوْ يَجِدُونَ مَلْجَـًٔا أَوْ مَغَـٰرَٰتٍ أَوْ مُدَّخَلًۭا لَّوَلَّوْا۟ إِلَيْهِ وَهُمْ يَجْمَحُونَ (۵۷)
9-57a: مَلْجَـًٔا – لَجَأ means to take or seek refuge or shelter in or with. It also means to lean against (LA). التجا (entreat) is derived from it.
مُدَّخَلًۭا – The meaning of ادَّخَلَ is اِجۡتَہَدَ فی دخوله (powered his way into entering). مُدَّخَل is derived from it.
يَجْمَحُونَ – Its literal use is for a horse when a rider loses control of it because of the horse’s sprightliness during the ride, that is the horse becomes uncontrollable by the rider.
9-58 And of them are those who blame thee in the matter of the alms. So if they are given thereof, they are pleased, and if they are not given thereof, lo! they are enraged.a
وَمِنْهُم مَّن يَلْمِزُكَ فِى ٱلصَّدَقَـٰتِ فَإِنْ أُعْطُوا۟ مِنْهَا رَضُوا۟ وَإِن لَّمْ يُعْطَوْا۟ مِنْهَآ إِذَا هُمْ يَسْخَطُونَ (۵۸)
9-58a: يَلْمِزُ – لمز means to backbite and following someone who finds faults, as in: وَلَا تَلْمِزُوٓا۟ أَنفُسَكُمْ (Neither find fault with your own people) (49:11). لُمَزۃ is one who finds faults in others abundantly, as in: وَيْلٌۭ لِّكُلِّ هُمَزَةٍۢ لُّمَزَةٍ (Woe to every slanderer, defamer!) (104:1).
يَسْخَطُونَ – سَخۡط and سُخۡط means full of wrath leading necessarily to punish the object of the wrath. When the term is applied to Allah it only means that Allah will punish, as in: كَمَنۢ بَآءَ بِسَخَطٍۢ مِّنَ ٱللَّهِ (like him who incurs Allah’s displeasure) (3:162).
9-59 And if they were content with that which Allah and His Messenger gave them, and had said: Allah is sufficient for us; Allah will soon give us (more) out of His grace and His Messenger too: surely to Allah we make petition.a
وَلَوْ أَنَّهُمْ رَضُوا۟ مَآ ءَاتَىٰهُمُ ٱللَّهُ وَرَسُولُهُۥ وَقَالُوا۟ حَسْبُنَا ٱللَّهُ سَيُؤْتِينَا ٱللَّهُ مِن فَضْلِهِۦ وَرَسُولُهُۥٓ إِنَّآ إِلَى ٱللَّهِ رَٰغِبُونَ (۵۹)
9-59a: The meaning is that the real objective of Islam is not to give money to people but to make people have a connection with Allah and to move them in the direction of His pleasure. These people should have kept the real objective of Islam in their view. It is true that Islam has established excellent rules for the life of this world which includes taking care of the needy. This is a routine practice but a person who makes wealth as the purpose of his life has left the straight path and gone far astray.
Bayan-ul-Quran 