sftwr2020

Surah Al Tawbah (Section 9)

9-67 The hypocrites, men and women, are all alike. They enjoin evil and forbid good and withhold their hands. They have forsaken Allah, so He has forsaken them. Surely the hypocrites are the transgressors.^a

ٱلْمُنَـٰفِقُونَ وَٱلْمُنَـٰفِقَـٰتُ بَعْضُهُم مِّنۢ بَعْضٍۢ ۚ يَأْمُرُونَ بِٱلْمُنكَرِ وَيَنْهَوْنَ عَنِ ٱلْمَعْرُوفِ وَيَقْبِضُونَ أَيْدِيَهُمْ ۚ نَسُوا۟ ٱللَّهَ فَنَسِيَهُمْ ۗ إِنَّ ٱلْمُنَـٰفِقِينَ هُمُ ٱلْفَـٰسِقُونَ (۶۷)

9-67a: بَعْضُهُم مِّنۢ بَعْضٍۢ – Its literal meaning is the one of you being from the other but the purport is that they are alike as if they are the parts of the same thing. Thus, they are the same both men and women.

يَقْبِضُونَ أَيْدِيَهُمْ – The meaning of قَبۡض is to grasp something tightly, and the meaning of قَبۡضُ الیَدِ is to accumulate something after taking it. The meaning of یقبضون ایدیہم is they stop themselves from spending (R).

نَسُوا۟ ٱللَّهَ فَنَسِيَهُمْ – (They have forsaken Allah, so He has forsaken them). This shows that the punishment that is given is of the same type as the action that deserves punishment. The word نسی here is used in the sense of ترك . See 2:44a.

9-68 Allah promises the hypocrites, men and women, and the disbelievers the Fire of hell to abide therein. It is enough for them. And Allah curses them, and for them is a lasting chastisement.

وَعَدَ ٱللَّهُ ٱلْمُنَـٰفِقِينَ وَٱلْمُنَـٰفِقَـٰتِ وَٱلْكُفَّارَ نَارَ جَهَنَّمَ خَـٰلِدِينَ فِيهَا ۚ هِىَ حَسْبُهُمْ ۚ وَلَعَنَهُمُ ٱللَّهُ ۖ وَلَهُمْ عَذَابٌۭ مُّقِيمٌۭ (۶۸)

9-69 Like those before you — they were stronger than you in power and had more wealth and children. So they enjoyed their portion; thus have you enjoyed your portion as those before you enjoyed their portion, and you indulge in idle talk^a as they did. These are they whose works are null in this world and the Hereafter, and these are they who are the losers.

كَٱلَّذِينَ مِن قَبْلِكُمْ كَانُوٓا۟ أَشَدَّ مِنكُمْ قُوَّةًۭ وَأَكْثَرَ أَمْوَٰلًۭا وَأَوْلَـٰدًۭا فَٱسْتَمْتَعُوا۟ بِخَلَـٰقِهِمْ فَٱسْتَمْتَعْتُم بِخَلَـٰقِكُمْ كَمَا ٱسْتَمْتَعَ ٱلَّذِينَ مِن قَبْلِكُم بِخَلَـٰقِهِمْ وَخُضْتُمْ كَٱلَّذِى خَاضُوٓا۟ ۚ أُو۟لَـٰٓئِكَ حَبِطَتْ أَعْمَـٰلُهُمْ فِى ٱلدُّنْيَا وَٱلْـَٔاخِرَةِ ۖ وَأُو۟لَـٰٓئِكَ هُمُ ٱلْخَـٰسِرُونَ (۶۹)

9-69a: كَٱلَّذِى خَاضُوٓا – (as they indulged in idle talk) – It can be structured in two ways کالخوض الذی خاضوہ or the original of الذی is الذین and ن has been dropped for abbreviation and the purport is کالذین خاضوا.

9-70 Has not the story reached them of those before them — of the people of Noah and ‘Ad and Thamud, and the people of Abraham and the dwellers of Midian and the overthrown cities? Their messengers came to them with clear arguments. So Allah wronged them not but they wronged themselves.^a

أَلَمْ يَأْتِهِمْ نَبَأُ ٱلَّذِينَ مِن قَبْلِهِمْ قَوْمِ نُوحٍۢ وَعَادٍۢ وَثَمُودَ وَقَوْمِ إِبْرَٰهِيمَ وَأَصْحَـٰبِ مَدْيَنَ وَٱلْمُؤْتَفِكَـٰتِ ۚ أَتَتْهُمْ رُسُلُهُم بِٱلْبَيِّنَـٰتِ ۖ فَمَا كَانَ ٱللَّهُ لِيَظْلِمَهُمْ وَلَـٰكِن كَانُوٓا۟ أَنفُسَهُمْ يَظْلِمُونَ (۷۰)

9-70a: ٱلْمُؤْتَفِكَـٰتِ – It is the plural of مؤتفکة and the meaning of ائتفاك (which is from افك) is revolution and the purport is all the people who were destroyed. Nafr bin Ans has narrated that his father said, “O son! Do not get off in Basrah because فانھا احدی ٱلْمُؤْتَفِكَـٰتِ ). Some have restricted its meaning to the dwellings of the people of Lot (LA). Al Mufradat states that مؤتفکة are winds that whirl around.

9-71 And the believers, men and women, are friends one of another. They enjoin good and forbid evil and keep up prayer and pay the poor-rate, and obey Allah and His Messenger. As for these, Allah will have mercy on them. Surely Allah is Mighty, Wise.

وَٱلْمُؤْمِنُونَ وَٱلْمُؤْمِنَـٰتُ بَعْضُهُمْ أَوْلِيَآءُ بَعْضٍۢ ۚ يَأْمُرُونَ بِٱلْمَعْرُوفِ وَيَنْهَوْنَ عَنِ ٱلْمُنكَرِ وَيُقِيمُونَ ٱلصَّلَوٰةَ وَيُؤْتُونَ ٱلزَّكَوٰةَ وَيُطِيعُونَ ٱللَّهَ وَرَسُولَهُۥٓ ۚ أُو۟لَـٰٓئِكَ سَيَرْحَمُهُمُ ٱللَّهُ ۗ إِنَّ ٱللَّهَ عَزِيزٌ حَكِيمٌۭ (۷۱)

9-72 Allah has promised to the believers, men and women, Gardens, wherein flow rivers, to abide therein, and goodly dwellings in Gardens of perpetual abode. And greatest of all is Allah’s goodly pleasure. That is the grand achievement.^a

وَعَدَ ٱللَّهُ ٱلْمُؤْمِنِينَ وَٱلْمُؤْمِنَـٰتِ جَنَّـٰتٍۢ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَـٰرُ خَـٰلِدِينَ فِيهَا وَمَسَـٰكِنَ طَيِّبَةًۭ فِى جَنَّـٰتِ عَدْنٍۢ ۚ وَرِضْوَٰنٌۭ مِّنَ ٱللَّهِ أَكْبَرُ ۚ ذَٰلِكَ هُوَ ٱلْفَوْزُ ٱلْعَظِيمُ (۷۲)

9-72a: عَدْنٍۢ – The meaning of عَدَنَ بمکان is استقر that is, resting in calmness and peace. So, جَنَّـٰتِ عَدْنٍۢ are those gardens in which they will reside in perpetuity and will never be taken out of it. مَعۡدِن is derived from it (R).

رِضْوَٰنٌۭ مِّنَ ٱللَّهِ أَكْبَرُ – The pleasure of Allah is here called the greatest blessing of paradise. The hadith of Abu Saeed Khudri which is in both Bukhari and Muslim reinforces this. This is conclusive testimony to the nature of the Muslim paradise whose biggest blessing is obtaining the pleasure of Allah. It is also worth reflecting that a believer can obtain the pleasure of Allah even in this world and رضی اللّٰه عنہم (May Allah be pleased with them) is an explicit and decisive dictum of the hadith in respect of the Companions. So, the paradise of a believer begins in this world, and it is that very thing in which there is no partnership between a believer and an disbeliever. Both believers and disbelievers share in the finite pleasures of this world and perhaps sometimes the disbelievers get a greater share of gratification from them. The mention of the believers in this and the previous verses is given as a comparison with the disbelievers who in turn are mentioned as a caution to the hypocrites that their end would be bad like that of the disbelievers.

Surah Al Tawbah (Section 8)

9-60 (Zakat) charity is only for the poor and the needy, and those employed to administer it, and those whose hearts are made to incline (to truth), and (to free) the captives, and those in debt, and in the way of Allah and for the wayfarer — an ordinance from Allah. And Allah is Knowing, Wise.^a

إِنَّمَا ٱلصَّدَقَـٰتُ لِلْفُقَرَآءِ وَٱلْمَسَـٰكِينِ وَٱلْعَـٰمِلِينَ عَلَيْهَا وَٱلْمُؤَلَّفَةِ قُلُوبُهُمْ وَفِى ٱلرِّقَابِ وَٱلْغَـٰرِمِينَ وَفِى سَبِيلِ ٱللَّهِ وَٱبْنِ ٱلسَّبِيلِ ۖ فَرِيضَةًۭ مِّنَ ٱللَّهِ ۗ وَٱللَّهُ عَلِيمٌ حَكِيمٌۭ

9-60a: صَّدَقَـٰتُ – صَدَقَة is that which a person spends out of his wealth to gain nearness to Allah. Literally صَدَقَة is that which is given voluntarily as a supererogatory act, while compulsory charity is called zakat. However, sometimes zakat is also called صَدَقَة when its giver is a sincere seeker of truth, as in: خُذْ مِنْ أَمْوَٰلِهِمْ صَدَقَةًۭ تُطَهِّرُهُمْ وَتُزَكِّيهِم بِهَا

(Take alms out of their property – thou wouldst cleanse them and purify them thereby) (9:103). It is zakat which is meant here (R) because as far as supererogatory charity is concerned, the giver can dispense it as he pleases. A determined dispensation can only be for the charity that is deposited in the Bait-ul-maal or national treasury and that is zakat.

Permitted heads of account on which zakat can be spent: While mentioning the acerbic remarks of the hypocrites at the end of the last section, it is stated that there are some among them who criticize the Holy Prophet for giving zakat to this one and not to that one. Hence it is stated here how zakat is to be distributed. (By صَّدَقَـٰتُ is meant zakat here because it is zakat that is deposited in the national treasury and its disbursement can be a subject of criticism). There are eight heads of account in which the zakat money can be spent. The first is to assist the poor, that is indigent people. The second is to assist the needy, who though not indigent, need help to earn a livelihood, for example by providing tools to an artisan, financial assistance to students to complete their studies, etcetera. Imam Shafi has distinguished between indigent and needy on a basis very similar to the one used here. According to him, an indigent person is one who has neither wealth nor means of earning while a needy person is one who has some wealth or means to earn but not enough for his needs. In support of this distinction, he presents the following verse: أَمَّا ٱلسَّفِينَةُ فَكَانَتْ لِمَسَـٰكِينَ (As for the boat it belonged to poor people) (18:79). Those who owned a boat could not be indigent but are termed مسکین. The third category of account is expenses incurred in zakat administration, which includes salaries of zakat collectors and disbursers. The fourth category includes expenses for removal of aversion from the hearts of people and making their hearts incline to truth. According to Ruh al Maani, it includes three kinds of people. First, those who have not yet accepted Islam and there is a need to bring them closer to Islam. The purpose of giving them financial aid is not to buy their belief because Islam does not require such a purchased belief even for an instant, but the purpose is to assist them in learning the teaching of Islam or for them to get familiarity and knowledge of Islam. Second, those who have joined Islam, but their belief is still weak, that is to financially help new converts and to help them to solidify their belief. Third, those people from whose evil it is necessary to save Islam. The fifth head of account is ٱلرِّقَابِ which means to free the necks, and this can take three forms: First is to provide government support to those slaves who are desirous of freedom. Islam has given the right to slaves to make a conditional contract with their masters to buy their freedom by paying the master an agreed amount of money. It is the duty of the government to assist the slaves with zakat money from the national treasury to help them pay their masters. Second, for the government to buy the slaves from their masters and set them free. Third to pay for the freedom of hostages taken during war. The hostages in this case are enemy combatants and probably non-Muslims. This shows the large heartedness of Islamic teachings. The sixth category is to pay off the debt of debtholders and the fines of those who are fined. The seventh category is فِى سَبِيلِ ٱللَّه that is for jihad regardless of whether the jihad is by sword or pen. This includes safeguarding Islam from the attacks of opponents and for propagating the truth among the disbelievers. It is permissible for a person who is engaged in jihad in the way of Allah to accept zakat money even if he is a person of independent means because this is spending the money to combat the enemy. The eighth head of account is for the help of the wayfarer because being far removed from his home, he is in the category of indigent. It is obvious though that this is for a wayfarer who needs help.

Inattention of Muslims to the duty of paying zakat: The duty of paying zakat is a duty that can provide for all national needs. The present situation is that either the Muslims do not pay zakat, or if they do, there is no institutional arrangement to collect the amount in one place and spend it on national needs. The distribution is done individually, and the amount often goes to non-deserving people, which defeats the real purpose of this duty. The institution of zakat is an excellent way of distributing wealth and its absence in Europe has given rise to a plethora of problems that they are facing. The solution to these problems is only the system of zakat. Socialism and bolshevism are merely ideologies of deception which are not functionable in practice. The major problem facing Europe regarding the distribution of wealth is that wealth has a tendency to accumulate in a few hands while a large majority of humanity is left to live a life of poverty and deprivation in which they can hardly meet their basic needs. Islam has tried to remedy this situation in several ways. One of these remedies is the institution of zakat, under which the rich give one-fortieth of their wealth to the poor. Two other remedies include the law of inheritance and the prohibition of usury.

The need for a national treasury (Bait ul Maal): All the national activities of the Muslims can be funded from zakat provided there is a way to collect it centrally. The Quran has emphasized the collection of zakat in one central place and has reserved a head of account for this purpose. Thus, the Quran does not envision that every individual should disburse the zakat on their own and it makes it incumbent that it should be collected in the national Bait ul Maal and then be disbursed from there. One wishes that the Muslims would pay attention to this.

Spending zakat on propagation of Islam and education: There are two major needs of the Muslim nation today, propagation of Islam and education of every type. Both these activities are included in the permissible expenditure of zakat. If zakat money is collected in one place, then both activities can be funded very nicely out of this amount for the Muslims. Currently no money is being spent on the propagation of Islam because there is no organized national attempt to do this even though the words فِى سَبِيلِ ٱللَّهِ (In the way of Allah) are present especially for this purpose. As far as education is concerned, the religious scholars have not issued a ruling that this is a valid zakat expenditure. However, I say that if a fee is charged from the well to do for education and the total expenditure on education is funded from zakat, then the amount of zakat spent on education will be only for the not well to do. How is this in any way prohibited? The rule for the disbursement of zakat that it should be spent for the welfare of the poor is preserved. It is obvious that most of the Muslim population by virtue of having a need for education are included in مسکین (needy).

Orphans and zakat: Some people are mistaken that zakat money cannot be spent on orphans. They have surmised this from the absence of a head of account for orphans in the permissible expenditure from zakat although this is because orphans can be from a rich family or a poor one. Hence it was not right to set up a separate head of account for orphans. However, orphans who fall in the category of indigent or needy are fully deserving of being helped with zakat funds under these two heads of account.

9-61 And of them are those who molest the Prophet and say, He is (all) ear. Say: A hearer of good for you — he believes in Allah and believes the faithful, and is a mercy for those of you who believe. And those who molest the Messenger of Allah, for them is a painful chastisement.^a

وَمِنْهُمُ ٱلَّذِينَ يُؤْذُونَ ٱلنَّبِىَّ وَيَقُولُونَ هُوَ أُذُنٌۭ ۚ قُلْ أُذُنُ خَيْرٍۢ لَّكُمْ يُؤْمِنُ بِٱللَّهِ وَيُؤْمِنُ لِلْمُؤْمِنِينَ وَرَحْمَةٌۭ لِّلَّذِينَ ءَامَنُوا۟ مِنكُمْ ۚ وَٱلَّذِينَ يُؤْذُونَ رَسُولَ ٱللَّهِ لَهُمْ عَذَابٌ أَلِيمٌۭ (۶۱)

9-61a: أُذُنٌۭ – The literal meaning of أُذُنٌۭ is ear but metaphorically it is used for a person who is gullible.

The hypocrites called the Holy Prophet أُذُنٌۭ and what they meant by it was that when they went and told the Holy Prophet something on oath, he would believe what they were saying. So, the hypocrites felt that they could do and say whatever they wanted behind the Prophet’s back but when called out, they would say that they meant something else, and the Holy Prophet would believe them. In fact, this is one of the great moral qualities of the Holy Prophet that he was not like those people who when someone says a thing to them, immediately confront them and tell them that they are lying. Having a favorable opinion about people and modesty were dominant attributes of his character. In response to this carping, it is stated that if the Holy Prophet accepts what he hears, it is to the benefit of the hypocrites. After experiencing the display of such high morals, they should have believed in him, but instead they molest him. The Holy Prophet accepting their excuses is a mercy for he is a mercy for the believers, that is he accepts their excuses out of affectionate kindness. It is not because he cannot differentiate between what is true and what is false. He is not like some gullible folks who hear something and then run with it. In another place, it is stated about received information that it should be researched and discerned: جَآءَكُمْ فَاسِقٌۢ بِنَبَإٍۢ فَتَبَيَّنُوٓا۟ (if an unrighteous man brings you news, look carefully into it) (49:6). To research the information that someone brings is different from calling the person a liar.

9-62 They swear by Allah to you to please you; and Allah — as well as His Messenger — has a greater right that they should please Him, if they are believers.^a

يَحْلِفُونَ بِٱللَّهِ لَكُمْ لِيُرْضُوكُمْ وَٱللَّهُ وَرَسُولُهُۥٓ أَحَقُّ أَن يُرْضُوهُ إِن كَانُوا۟ مُؤْمِنِينَ (۶۲)

9-62a: يُرْضُوكُمْ – (to please you). Both Allah and His Messenger are mentioned previously but the pronoun here is singular because the real pleasure to be sought is that of Allah. A human may be displeased without any good reason even if he is a Messenger because of some misconception. Further, obeying the Prophet is obeying Allah.

9-63 Know they not that whoever opposes Allah and His Messenger, for him is the Fire of hell to abide in it? That is the grievous abasement.^a

أَلَمْ يَعْلَمُوٓا۟ أَنَّهُۥ مَن يُحَادِدِ ٱللَّهَ وَرَسُولَهُۥ فَأَنَّ لَهُۥ نَارَ جَهَنَّمَ خَـٰلِدًۭا فِيهَا ۚ ذَٰلِكَ ٱلْخِزْىُ ٱلْعَظِيمُ (۶۳)

9-63a: يُحَادِدِ – It is derived from حد , one of whose meaning is side. So محادّۃ is to be on the side of enmity and opposition. Similarly, the word یشاقق means to be in doubt (LA). In a like manner, the word معداۃ from عدوۃ has the significance of a boundary or limit. Raghib has given the reason for the meaning of یُحَادُّونَ in 57:20 to mean opposing Allah and His Messenger. He says that calling this as یُحَادُّونَ is either from the sense of preventing the opposition or because of the use of الحدید )(iron), that is because of war. The meaning of prevention or stopping is subsumed in حدید.

9-64 The hypocrites fear lest a chapter should be sent down concerning them, telling them plainly of what is in their hearts. Say: Go on mocking, surely Allah will bring to light what you fear.

يَحْذَرُ ٱلْمُنَـٰفِقُونَ أَن تُنَزَّلَ عَلَيْهِمْ سُورَةٌۭ تُنَبِّئُهُم بِمَا فِى قُلُوبِهِمْ ۚ قُلِ ٱسْتَهْزِءُوٓا۟ إِنَّ ٱللَّهَ مُخْرِجٌۭ مَّا تَحْذَرُونَ (۶۴)

9-64a: تُنَزَّلَ عَلَيْهِمْ – (sent down concerning them). The pronoun them can be for the believers or for the hypocrites because what was revealed was also revealed to the hypocrites. Similarly, the pronoun in تُنَبِّئُهُم (telling them) can be for the believers or the hypocrites. This fear on the part of the hypocrites is also mockery as is clear from قُلِ ٱسْتَهْزِءُوٓا۟ (Say: Go on mocking).

9-65 And if thou ask them, they would certainly say: We were only talking idly and sporting. Say: Was it Allah and His messages and His Messenger that you mocked?^a

وَلَئِن سَأَلْتَهُمْ لَيَقُولُنَّ إِنَّمَا كُنَّا نَخُوضُ وَنَلْعَبُ ۚ قُلْ أَبِٱللَّهِ وَءَايَـٰتِهِۦ وَرَسُولِهِۦ كُنتُمْ تَسْتَهْزِءُونَ (۶۵)

9-65a: خُوضُ – Its literal meaning is to wade into something like water or slime. Metaphorically it is used for entering an affair that implicates a person. In the Quran, it has mostly been used in a situation of accusation, reproach, or disparagement. It is informed here that some hypocrites make this excuse as well. Some present-day Muslims mock certain affairs of religion and mention them in a derisive manner. They should reflect that they are displaying the behavior described in the Quran of hypocrites.

9-66 Make no excuse, you disbelieved after your believing. If We pardon a party of you, We shall chastise a party, because they are guilty.^a

لَا تَعْتَذِرُوا۟ قَدْ كَفَرْتُم بَعْدَ إِيمَـٰنِكُمْ ۚ إِن نَّعْفُ عَن طَآئِفَةٍۢ مِّنكُمْ نُعَذِّبْ طَآئِفَةًۢ بِأَنَّهُمْ كَانُوا۟ مُجْرِمِينَ (۶۶)

9-66a: تَعْتَذِرُوا۟ – عُذر is to pursue a path to absolve a sin. اعتذر is to present an excuse and عَذَرَ is to accept the excuse. The meaning of اَعۡذَرَ is presenting an excuse that makes a person forgivable. Raghib has cited a source that the word عُذۡرis derived from عَذِرۃ which means an impure thing. The meaning of عَذَرۡت فلانا is that the impurity of the sin was removed by forgiveness (R).

The hypocrites were finally expelled: This is a prophecy that was fulfilled. Most of the hypocrites became sincere Muslims but there were some who did not give up their hypocrisy. They were finally excluded from the Muslim community. The Holy Prophet identified these hardened hypocrites by name during a sermon and they were expelled from the mosque and zakat was not accepted from them. This was the punishment that was given to them.

Surah Al Tawbah (Section 2)

9-7 How can there be an agreement for the idolaters with Allah and with His Messenger, except those with whom you made an agreement at the Sacred Mosque? So as long as they are true to you, be true to them. Surely Allah loves those who keep their duty.^a

كَيْفَ يَكُونُ لِلْمُشْرِكِينَ عَهْدٌ عِندَ ٱللَّهِ وَعِندَ رَسُولِهِۦٓ إِلَّا ٱلَّذِينَ عَـٰهَدتُّمْ عِندَ ٱلْمَسْجِدِ ٱلْحَرَامِ ۖ فَمَا ٱسْتَقَـٰمُوا۟ لَكُمْ فَٱسْتَقِيمُوا۟ لَهُمْ ۚ إِنَّ ٱللَّهَ يُحِبُّ ٱلْمُتَّقِينَ (۷)

9-7a: The mention in this section is of the same idolaters who are mentioned in the last section, that is the idolaters who habitually violated their agreements, and this is also evidenced by the subject matter. The reason for breaking the relationship with them is given. The reference in إِلَّا ٱلَّذِينَ عَـٰهَدتُّمْ is to the same people who are mentioned in verse 9:4 above. It is stated that keeping to the terms of the agreement is اتقاء (safeguarding one’s duty). As shown here, Islam teaches sanctity of agreements. A Muslim cannot break an agreement even if it means a loss to the nation.

9-8 How (can it be)? And if they prevail against you, they respect neither ties of relationship nor covenant in your case. They would please you with their mouths while their hearts refuse; and most of them are transgressors.

كَيْفَ وَإِن يَظْهَرُوا۟ عَلَيْكُمْ لَا يَرْقُبُوا۟ فِيكُمْ إِلًّۭا وَلَا ذِمَّةًۭ ۚ يُرْضُونَكُم بِأَفْوَٰهِهِمْ وَتَأْبَىٰ قُلُوبُهُمْ وَأَكْثَرُهُمْ فَـٰسِقُونَ (۸)

9-9 They have taken a small price for the messages of Allah, so they hinder (men) from His way. Surely evil is that which they do.

ٱشْتَرَوْا۟ بِـَٔايَـٰتِ ٱللَّهِ ثَمَنًۭا قَلِيلًۭا فَصَدُّوا۟ عَن سَبِيلِهِۦٓ ۚ إِنَّهُمْ سَآءَ مَا كَانُوا۟ يَعْمَلُونَ (۹)

9-10 They respect neither ties of relationship nor covenant, in the case of a believer. And these are they who go beyond the limits.^a

لَا يَرْقُبُونَ فِى مُؤْمِنٍ إِلًّۭا وَلَا ذِمَّةًۭ ۚ وَأُو۟لَـٰٓئِكَ هُمُ ٱلْمُعْتَدُونَ (۱۰)

9-10a: يَرْقُبُونَ – It is to look with care and concession.

اِلّ – According to Raghib, this word is spoken for every manifest condition whether it is a condition arising out of a pact or from kinship. Here, however, as Ibn Abbas opines the purport is kinship.

ذِمَّةًۭ – ذَمّ means to disparage or to speak badly of someone, as in مَذْمُومًۭا مَّدْحُورًۭا (despised, driven away) (17:18). ذِمَّةًۭ is censure because of aborting a pact (R).

Treatment of Muslims by the disbelievers: It was common practice among the Arabs that they would make an agreement and then break it at will if they felt that they had gained some strength vis a vis their agreement partner. This trait is also mentioned in the Quran: تَتَّخِذُونَ أَيْمَـٰنَكُمْ دَخَلًۢا بَيْنَكُمْ أَن تَكُونَ أُمَّةٌ هِىَ أَرْبَىٰ مِنْ أُمَّةٍ ۚ(You make your oaths to be means of deceit between you because (one) nation is more numerous than (another) nation) (16:92). This situation also prevailed when one of the parties to the oath was the Muslim nation but there was an added vehemence in breaking the oath in such a case because they considered the Muslims as their enemies. They would make the oath manifestly but there was animosity hidden in their hearts. Whenever they got the chance to inflict loss on the Muslims, they would do so not caring for their oath or kinship.

9-11 But if they repent and keep up prayer and pay the poor-rate, they are your brethren in faith. And We make the messages clear for a people who know.

فَإِن تَابُوا۟ وَأَقَامُوا۟ ٱلصَّلَوٰةَ وَءَاتَوُا۟ ٱلزَّكَوٰةَ فَإِخْوَٰنُكُمْ فِى ٱلدِّينِ ۗ وَنُفَصِّلُ ٱلْـَٔايَـٰتِ لِقَوْمٍۢ يَعْلَمُونَ (۱۱)

9-12 And if they break their oaths after their agreement and revile your religion, then fight the leaders of disbelief — surely their oaths are nothing — so that they may desist.

وَإِن نَّكَثُوٓا۟ أَيْمَـٰنَهُم مِّنۢ بَعْدِ عَهْدِهِمْ وَطَعَنُوا۟ فِى دِينِكُمْ فَقَـٰتِلُوٓا۟ أَئِمَّةَ ٱلْكُفْرِ ۙ إِنَّهُمْ لَآ أَيْمَـٰنَ لَهُمْ لَعَلَّهُمْ يَنتَهُونَ (۱۲)

9-12a: It is narrated by Hudhayfah ibn al-Yaman that no war took place with the idolators mentioned in this verse (IJ). Some commentators have taken أَئِمَّةَ ٱلْكُفْرِ (leaders of disbelief) to mean Abu Jahal and his coterie, but this cannot be correct, even though the words of verse 9:13 may lead one to think so, because this surah was definitely revealed in year 9 hijra whereas Abu Jahal and other leaders of the opposition with him were slain in the Battle of Badr. However, the words of verses 9:13-15 do not allow the narration of Hudhayfah that no war took place with these people to be accepted either. In verse 9:14 there is a clear command to fight these people and it is prophesied that Allah will punish them at the hands of the Muslims. It appears that in reality the mention here is that of people who after accepting Islam broke their oaths as was the case of Musailmah al Kazzab in the last days of the Holy Prophet’s life and some other people of Arabia after the death of Holy Prophet. Abu Bakr sent military expeditions against them and also against those who breached the peace by refusing to pay zakat. Those who scoffed the religion included Musailmah, Aswad and others. What needs to be explained is that in verse 9:13, it is stated: وَهَمُّوا۟ بِإِخْرَاجِ ٱلرَّسُولِ (and aimed at the expulsion of the Messenger). The intention of Musailmah and others to expel the Holy Prophet is apparent. The expulsion of the Holy Prophet by the Quraish cannot be the reference here because they had already expelled the Holy Prophet and the term aimed at the expulsion cannot apply to them. Further, the words وَيَشْفِ صُدُورَ قَوْمٍۢ مُّؤْمِنِينَ وَيُذْهِبْ غَيْظَ قُلُوبِهِمْ ۗ(and relieve the hearts of a believing people and remove the rage of their hearts) (9:13-14) also hold true for Musailmah and his comrades because their death assuaged the sorrow of the Muslims, and the rage of the opponents for which see 9:15a. The decree to kill all those who scoff the religion cannot be justified from this.

9-13 Will you not fight a people who broke their oaths and aimed at the expulsion of the Messenger, and they attacked you first? Do you fear them? But Allah has more right that you should fear Him, if you are believers.

أَلَا تُقَـٰتِلُونَ قَوْمًۭا نَّكَثُوٓا۟ أَيْمَـٰنَهُمْ وَهَمُّوا۟ بِإِخْرَاجِ ٱلرَّسُولِ وَهُم بَدَءُوكُمْ أَوَّلَ مَرَّةٍ ۚ أَتَخْشَوْنَهُمْ ۚ فَٱللَّهُ أَحَقُّ أَن تَخْشَوْهُ إِن كُنتُم مُّؤْمِنِينَ (۱۳)

9-14 Fight them; Allah will chastise them at your hands and bring them to disgrace, and assist you against them and relieve the hearts of a believing people,

قَـٰتِلُوهُمْ يُعَذِّبْهُمُ ٱللَّهُ بِأَيْدِيكُمْ وَيُخْزِهِمْ وَيَنصُرْكُمْ عَلَيْهِمْ وَيَشْفِ صُدُورَ قَوْمٍۢ مُّؤْمِنِينَ (۱۴)

9-15 And remove the rage of their hearts. And Allah turns (mercifully) to whom He pleases. And Allah is Knowing, Wise.

وَيُذْهِبْ غَيْظَ قُلُوبِهِمْ ۗ وَيَتُوبُ ٱللَّهُ عَلَىٰ مَن يَشَآءُ ۗ وَٱللَّهُ عَلِيمٌ حَكِيمٌ (۱۵)

9-15a: يُذْهِبْ غَيْظَ قُلُوبِهِمْ – The pronoun in قُلُوبِهِمْ stands for the opponents, that is that Allah will do away with the rage and anger that burns in their heart for the destruction of Islam. This can be in one of two ways, either by the opponents getting humiliated or by accepting Islam, the latter being indicated by يَتُوبُ ٱللَّهُ عَلَىٰ مَن يَشَآءُ (Allah turns (mercifully) to whom He pleases).

9-16 Do you think that you would be left alone while Allah has not yet known those of you who struggle hard and take not anyone as an intimate friend besides Allah and His Messenger and the believers? And Allah is Aware of what you do.

أَمْ حَسِبْتُمْ أَن تُتْرَكُوا۟ وَلَمَّا يَعْلَمِ ٱللَّهُ ٱلَّذِينَ جَـٰهَدُوا۟ مِنكُمْ وَلَمْ يَتَّخِذُوا۟ مِن دُونِ ٱللَّهِ وَلَا رَسُولِهِۦ وَلَا ٱلْمُؤْمِنِينَ وَلِيجَةًۭ ۚ وَٱللَّهُ خَبِيرٌۢ بِمَا تَعْمَلُونَ (۱۶)

9-16a: وَلِيجَةًۭ – ولوج means entering into a narrow place, as in: حَتَّىٰ يَلِجَ ٱلْجَمَلُ فِى سَمِّ ٱلْخِيَاطِ (until the camel pass through the eye of a needle) (7:40); تُولِجُ ٱلَّيْلَ فِى ٱلنَّهَارِ (Thou makest the night to pass into the day) (3:27). وَلِيجَةًۭ is someone who is not from the family but is made into a trust worthy friend (R).

Who are these people who are to be distinguished and separated. It is obvious that these are not سابقین اولین (the first and foremost) who have participated in jihad and have also shown their sincerity for Allah and His Messenger, and in fact their mention is in وَلَا ٱلْمُؤْمِنِينَ (and the believers). Those mentioned in حَسِبْتُمْ are those people who had accepted Islam and were scattered among the general populace. It is stated about them that there is a need for their sincerity to Allah to enhance and hence new difficulties will come their way. Alternatively, the addresses are new Muslims who have recently become Muslims. They are told that they will be required to wage jihad in the way of Allah and provide proof of their sincerity. This is also a rebuttal of those critics who accuse Islam of converting people by force. Those who are forcefully converted would hardly be willing to wage jihad and show their sincerity. Islam is not satisfied just by verbally acknowledging that one is a Muslim.

Surah Al Tawbah (Section 10)

9-73 O Prophet, strive hard against the disbelievers and the hypocrites and be firm against them. And their abode is hell, and evil is the destination.^a

يَـٰٓأَيُّهَا ٱلنَّبِىُّ جَـٰهِدِ ٱلْكُفَّارَ وَٱلْمُنَـٰفِقِينَ وَٱغْلُظْ عَلَيْهِمْ ۚ وَمَأْوَىٰهُمْ جَهَنَّمُ ۖ وَبِئْسَ ٱلْمَصِيرُ(۷۳)

9-73a: جَـٰهِدِ – It is derived from جُہۡد which means to exert, endeavor. جہاد and مجاھد is to expend one’s power to defend against an enemy. Raghib states that jihad is of three types: striving against an enemy, striving against the devil, and striving with one’s desires. The Quranic statements: وَجَـٰهِدُوا۟ فِى ٱللَّهِ حَقَّ جِهَادِهِۦ ۚ (And strive hard for Allah with due striving) (22:78) and وَجَـٰهِدُوا۟ بِأَمْوَٰلِكُمْ وَأَنفُسِكُمْ (and strive hard in Allah’s way with your wealth and your lives) (9:41) etcetera include all three types of jihad. Raghib then cites a hadith of the Holy Prophet: جاھدوا اھواء کم کما تجاھدون اعداء کم (Wage jihad against your desires like you wage jihad against your enemies). He then states that jihad is sometimes with the hand, sometimes with the tongue as the Holy Prophet said: جاھدوا الکفار بایدیکم و السنتکم (Strive against the disbelievers with your hands and your tongue). So, jihad can be with the sword and also with the tongue.

ٱغْلُظْ عَلَيْهِمْ – غِلَظ (thickness, heaviness, denseness) is the opposite of رقت (thinness, fineness, delicacy), and the word is also used for power and strength. It is stated in the Quran: مِّيثَـٰقًا غَلِيظًۭا (strong covenant) (4:21) where the meaning is strong, and similarly: فَـَٔازَرَهُۥ فَٱسْتَغْلَظَ (put forth its sprout, then strengthens it) (48:29) where the meaning is it becomes strong or thickens. غَلۡظ is said of a land that is not soft and instead is hard that cannot be penetrated easily (LA). What is the meaning of ٱغْلُظْ عَلَيْهِمْ ? In another place, it is stated: وَلْيَجِدُوا۟ فِيكُمْ غِلْظَةًۭ ۚ(and let them find firmness in you) (9:123). The same meaning will be taken here, that is be firm against them.

The Holy Prophet dealt gently with the hypocrites for a considerable time and ignored their mischief. He was not harsh with them when they did not join the Muslim forces in battle and accepted their lame excuses for not participating, just as he also did at the start of the Tabuk expedition. However, the time had now come to separate the hypocrites from the believers because the intermingling of the hypocrites with the Muslims was harming the latter. Hence it was ordered to wage jihad against both the disbelievers and the hypocrites. It is obvious that what is meant here is not jihad with the sword because the Holy Prophet never waged a violent war with the hypocrites. So, the meaning here is the other jihad which involves striving and exerting. The hypocrites henceforth were not to be considered as part of the Muslim community and the full strength of the Muslims was to be exerted against the hypocrites. The other thing that is stated with respect to dealing with the hypocrites is to be ٱغْلُظْ عَلَيْهِمْ. The Quran has testified that the Holy Prophet is not غلیظ القلب or hard hearted, as stated in: لَوْ كُنتَ فَظًّا غَلِيظَ ٱلْقَلْبِ لَٱنفَضُّوا۟ مِنْ حَوْلِكَ (Hadst thou been rough, hard-hearted, they would certainly have dispersed from around thee.) (3:159). This shows that the Holy Prophet was neither rough in his speech nor hard hearted. So, when the Quran itself testifies to this attribute of the Holy Prophet then ٱغْلُظْ عَلَيْهِمْ cannot be a command to the Holy Prophet to be rough in his speech with the hypocrites or be hard-hearted. The meaning, therefore, is only that if the hypocrites had been of the type that would correct their behavior by a gentle approach, then they would have done so as a result of the gentleness with which they had been treated so far. The command in this verse is, therefore, to forsake the policy of ignoring and forgiving their mischief, shortcomings and faults and to adopt a policy of firmness commensurate with their transgressions. A policy of ignoring and forgiveness against an intransigent enemy does not pay any dividend and causes harm. Since the hypocrites persisted in their enmity, a policy of gentleness was not the right strategy against them.

9-74 They swear by Allah that they said nothing. And certainly they did speak the word of disbelief, and disbelieved after their Islam, and they purposed that which they could not attain.^a And they sought revenge only because Allah — as well as His Messenger — had enriched them out of His grace.^b So if they repent, it will be good for them; and if they turn away, Allah will chastise them with a painful chastisement in this world and the Hereafter; and they shall have in the earth neither a friend nor a helper.^c

يَحْلِفُونَ بِٱللَّهِ مَا قَالُوا۟ وَلَقَدْ قَالُوا۟ كَلِمَةَ ٱلْكُفْرِ وَكَفَرُوا۟ بَعْدَ إِسْلَـٰمِهِمْ وَ هَمُّوا۟ بِمَا لَمْ يَنَالُوا۟ ۚ وَمَا نَقَمُوٓا۟ إِلَّآ أَنْ أَغْنَىٰهُمُ ٱللَّهُ وَرَسُولُهُۥ مِن فَضْلِهِۦ ۚ فَإِن يَتُوبُوا۟ يَكُ خَيْرًۭا لَّهُمْ ۖ وَإِن يَتَوَلَّوْا۟ يُعَذِّبْهُمُ ٱللَّهُ عَذَابًا أَلِيمًۭا فِى ٱلدُّنْيَا وَٱلْـَٔاخِرَةِ ۚ وَمَا لَهُمْ فِى ٱلْأَرْضِ مِن وَلِىٍّۢ وَلَا نَصِيرٍۢ (۷۴)

9-74a: The outcome of hypocrisy is failure and a conclusive argument against the Shia: هَمُّوا۟ بِمَا لَمْ يَنَالُوا۟ (they proposed that which they could not attain): The hypocrites endeavored to destroy Islam but could not achieve their purpose. Shia call Abu Bakr and Umar as hypocrites against this accepted dictum of the Quran that the hypocrites of the Holy Prophet’s time failed to achieve their purpose. However, Allah gave Abu Bake and Umar successes and assisted Islam through them in ways that even many prophets did not have similar successes.

9-74b: مَا نَقَمُوٓا۟ إِلَّآ أَنْ أَغْنَىٰهُمُ ٱللَّهُ (they sought revenge only because Allah had enriched them). This is similar to someone saying: ما لی عندك ذنب الا فی احسنت الیك (I have not committed any sin against you except that I acted with goodness towards you). Allah, through His grace, had enriched them by making the hypocrites partners in the abundance and wealth that the Muslims gained through their victories. However, the result was the opposite of what one would expect. Instead of giving up their hypocrisy, they began to malign Islam even more.

9-74c: The painful chastisement mentioned was a punishment that was to be given to them in this world. Their separation from the Muslim community was a painful chastisement for them and when they were awarded this punishment, they found no friend or helper who could avert this punishment from them.

9-75 And of them are those who made a covenant with Allah: If He give us out of His grace, we will certainly give alms and be of the righteous.

وَمِنْهُم مَّنْ عَـٰهَدَ ٱللَّهَ لَئِنْ ءَاتَىٰنَا مِن فَضْلِهِۦ لَنَصَّدَّقَنَّ وَلَنَكُونَنَّ مِنَ ٱلصَّـٰلِحِينَ (۷۵)

9-76 But when He gave them out of His grace, they became niggardly of it and they turned away and they are averse.^a

فَلَمَّآ ءَاتَىٰهُم مِّن فَضْلِهِۦ بَخِلُوا۟ بِهِۦ وَتَوَلَّوا۟ وَّهُم مُّعْرِضُونَ (۷۶)

9-76a: Non acceptance of zakat from Thalabah bin Hatib and hypocrites: Thalabah bin Hatib was an indigent person who asked the Holy Prophet to supplicate for him to receive wealth and promised that if he became wealthy, he would fulfill all of his religious duties. The Holy Prophet prayed for his means to be increased.

It so happened that he became very rich during the lifetime of the Holy Prophet and he stopped praying and adopted a hypocritical stance. When the Holy Prophet’s zakat collectors went to him to collect zakat, he refused to give zakat. When the hypocrites were excommunicated from the Muslim community, Thalabah came to the Holy Prophet and offered to pay zakat from his wealth. The Holy Prophet refused to accept zakat from him. After the demise of the Holy Prophet, he came to Abu Bakr and wanted to pay zakat but he refused to accept it. After the death of Abu Bakr, he once again renewed his petition with Umar to accept his zakat, but Umar too refused and so did Uthman after him. This incident has been narrated as the reason for the revelation of this verse, but the intent is only to the extent that this verse proved true in the case of Thalabah bin Hatib, just as it has for numerous other individuals. There are many individuals who ask Allah for wealth in their supplications but then do not fulfill the duties that come with wealth. They make wealth their god which they worship. The Quran has mentioned that their punishment is that their hearts become hypocritical. This incident goes to show the kind of jihad that was waged against the hypocrites. One of them, Thalabah bin Hatib, lived up to the caliphate of Uthman and resided in the environs of Madinah but his punishment was only that zakat was not accepted from him.

9-77 So He requited them with hypocrisy in their hearts till the day when they meet Him, because they broke their promise with Allah and because they lied.^a

فَأَعْقَبَهُمْ نِفَاقًۭا فِى قُلُوبِهِمْ إِلَىٰ يَوْمِ يَلْقَوْنَهُۥ بِمَآ أَخْلَفُوا۟ ٱللَّهَ مَا وَعَدُوهُ وَبِمَا كَانُوا۟ يَكْذِبُونَ (۹۷)

9-77a: This shows that the birth of hypocrisy in their hearts was a punishment for their actions of making a covenant with Allah and then breaching it. Every seal that is put on their heart is a punishment. Accordingly, it is stated about the mark of a hypocrite: اذ ادعد اخلف (When he promises, he breaks his promise) and و اذا حدث لذب (and when he speaks, he lies). Lying and breaking promises are an integral attribute of hypocrisy.

9-78 Know they not that Allah knows their hidden thoughts and their secret counsels, and that Allah is the great Knower of the unseen things?

أَلَمْ يَعْلَمُوٓا۟ أَنَّ ٱللَّهَ يَعْلَمُ سِرَّهُمْ وَنَجْوَىٰهُمْ وَأَنَّ ٱللَّهَ عَلَّـٰمُ ٱلْغُيُوبِ (۷۸)

9-79 Those who taunt the free givers of alms among the believers as well as those who cannot find anything (to give) but with their hard labour — they scoff at them. Allah will pay them back their mockery;^a and for them is a painful chastisement.

ٱلَّذِينَ يَلْمِزُونَ ٱلْمُطَّوِّعِينَ مِنَ ٱلْمُؤْمِنِينَ فِى ٱلصَّدَقَـٰتِ وَٱلَّذِينَ لَا يَجِدُونَ إِلَّا جُهْدَهُمْ فَيَسْخَرُونَ مِنْهُمْ ۙ سَخِرَ ٱللَّهُ مِنْهُمْ وَلَهُمْ عَذَابٌ أَلِيمٌ (۷۹)

9-79a: مُطَّوِّعِ – This is in reality مُتَطَوّع which means a person who gives with تطوّع or تبرع that is a person who gives with affection and pleasure or gives generously (N). The hypocrites remarked cynically about them that they donated large sums to be seen by others.

لَا يَجِدُونَ إِلَّا جُهْدَهُمْ – The meaning of جَہۡد and جُہۡد is toiling, hard-work (R). The purport is poor people, who toil hard, labor and out of the meagre amount they earn, they donate in the way of Allah whatever few pennies or produce they can save. The hypocrites laughed at such people too and satirically said: Is God dependent on the fistful of grain they donate?

سَخِرَ ٱللَّهُ مِنْهُمْ – The meaning is: جاذا ھم علی سخرتیہم (pay them back their mockery). This statement is similar to: ٱللَّهُ يَسْتَهْزِئُ بِهِمْ for which see 2-15a.

9-80 Ask forgiveness for them or ask not forgiveness for them. Even if thou ask forgiveness for them seventy times, Allah will not forgive them. This is because they disbelieve in Allah and His Messenger. And Allah guides not the transgressing people.^a

ٱسْتَغْفِرْ لَهُمْ أَوْ لَا تَسْتَغْفِرْ لَهُمْ إِن تَسْتَغْفِرْ لَهُمْ سَبْعِينَ مَرَّةًۭ فَلَن يَغْفِرَ ٱللَّهُ لَهُمْ ۚ ذَٰلِكَ بِأَنَّهُمْ كَفَرُوا۟ بِٱللَّهِ وَرَسُولِهِۦ ۗ وَٱللَّهُ لَا يَهْدِى ٱلْقَوْمَ ٱلْفَـٰسِقِينَ (۸۰)

9-80a: The apparent meaning of this verse is that Allah will not forgive the hypocrites under any condition regardless of whether the Prophet asks protection for them or not. However, this does not per se prohibit asking for forgiveness for them. Hence the authentic hadith is not against this verse in which it appears that the Holy Prophet led the funeral prayer of Abdullah bin Ubayy, the leader of the hypocrites. Umar tried to stop the Holy Prophet from doing so by citing this verse, to which the Holy Prophet replied: اخِرّ عنی یا عمر لو اعلم انی لوزدت علی السبعین یغفر له لَزدت علیھا (Umar! Get aside. If I knew that he would be forgiven if I ask for his protection more than seventy times, I would have certainly asked for his protection more than seventy times. This also shows that the Holy Prophet took the word seventy literally as an absolute number and did not take its meaning to be that if the supplication for protection was asked more than seventy times then Allah would forgive. He realized that Allah has stated whether he asked for protection or not, Allah will not forgive. Prior to this, it had been revealed in Surah Munafaqun أَسْتَغْفَرْتَ لَهُمْ أَمْ لَمْ تَسْتَغْفِرْ لَهُمْ لَن يَغْفِرَ ٱللَّهُ لَهُمْ ۚ(whether thou ask forgiveness for them or ask not forgiveness for them – Allah will never forgive them) (63:6) where سبعین مرۃ (seventy times) is not mentioned. So, the Holy Prophet’s petition for forgiveness was under the overwhelming mercy and affectionate kindness of the Prophet, precisely for which he is called رحمة للعالمین (Mercy to all nations). A testimony of this mercy is that he led the funeral prayer for the leader of the hypocrites. It also appears from this that the Holy Prophet believed that Allah can set aside a punishment He has decreed. It was on the basis of this that the Holy Prophet supplicated for Abdullah bin Ubayy. However, when the command لَا تُصَلِّ (Never offer prayer) in 9:84 was revealed, the Holy Prophet stopped asking for protection for hypocrites. The next section is about cutting off relations with hypocrites.

Surah Al Tawbah (Section 9)

9-68 Allah promises the hypocrites, men and women, and the disbelievers the Fire of hell to abide therein. It is enough for them. And Allah curses them, and for them is a lasting chastisement.

Surah Al Tawbah (Section 7)

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.

Surah Al Tawbah (Section 6)

9-38 O you who believe, what (excuse) have you that when it is said to you, Go forth in Allah’s way, you should incline heavily to earth? Are you contented with this world’s life instead of the Hereafter? The provision of this world’s life is but little as compared with the Hereafter.^a

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ مَا لَكُمْ إِذَا قِيلَ لَكُمُ ٱنفِرُوا۟ فِى سَبِيلِ ٱللَّهِ ٱثَّاقَلْتُمْ إِلَى ٱلْأَرْضِ ۚ أَرَضِيتُم بِٱلْحَيَوٰةِ ٱلدُّنْيَا مِنَ ٱلْـَٔاخِرَةِ ۚ فَمَا مَتَـٰعُ ٱلْحَيَوٰةِ ٱلدُّنْيَا فِى ٱلْـَٔاخِرَةِ إِلَّا قَلِيلٌ (۳۸)

9-38a: ٱنفِرُوا۟ – نَفۡر is the opposite of peace and tranquility (LA). It also means to be startled and shy away from a thing or to go out towards a thing, as in: مَّا زَادَهُمْ إِلَّا نُفُورًا (it increased them in naught but aversion) (35:42). Going out to fight in a war is also called نفر. نَفَر and نفیر is a group of men from the whole body of men for whom it is possible to go out (R).

ٱثَّاقَلْتُمْ – ثقل – This is the opposite of خِفَّة (lightness; levity) and it means heavy or piled up. It is used both literally for bodies and solid substances, and also metaphorically. Metaphorically when used in the context of a person, it is most often used as a term of disparagement, scorn or criticism but is also used for praise and approbation. In solid substances, those that are ثقیل (heavy) are those that have a proclivity towards lowliness, as for example stones etcetera, and خفیف (light) are those that are inclined towards the top, hence the indication in ٱثَّاقَل is to bend towards abjection and lowness (R). It is derived from تثاقلتم.

The narration of the Tabuk expedition and associated events starts from here. This expedition was undertaken in Rajab 9 hijra. The reason for this expedition was that the Holy Prophet received information from several sources that the Romans were planning to launch an attack on Arabia. The Holy Prophet was very cautious in the matter of wars. Whenever the Holy Prophet received information about a nation that they were preparing to attack, he would dispatch an expedition to prevent the assault. After successively receiving reports of a Roman attack, the Holy Prophet gave orders to get ready to ward off such an action. The call to get ready came at a particularly challenging time for the Muslims who were confronted by several difficulties. First, these were days of famine; second the journey to the boundary of Syria entailed a very long march which was further compounded by the lack of available water and supplies on the way; third, the crops were ready to be harvested and it was difficult to leave the crops standing; fourth, the weather was very hot; fifth, the confrontation was not with an Arabian tribe but with the standing army of a well organized state that was equipped with the all the armament required for war. The Arabs were always cowed by the kingdoms of Rome and Persia because the Arabs just could not match the strength of these giant empires. Despite all these difficulties, the Muslims responded enthusiastically to the Prophet’s call and thirty thousand men gathered under his flag. Some men who were not well off and could not arrange mounts had tears in their eyes as the expedition departed because they could not be with them. However, for the hypocrites this expedition became the final test of their insincerity, and they stayed behind after making excuses. This fight was against the Christians and a mention of fighting the Ahle Kitab is made in the Quran just prior to the details of the Tabuk expedition. This is the last expedition in which the Holy Prophet participated in his lifetime. Perhaps there is an indication in this that the final confrontation of the Muslims will be with the Christians. The term ٱثَّاقَلْتُمْ إِلَى ٱلْأَرْضِ (you should incline heavily to earth) does not imply that the believers were bent low to the earth but instead this is a remark addressed to those who acknowledged belief with their tongue but did not act as is manifest from verse 9:40 by the use of the word إِلَّا تَنصُرُوهُ (If you help him not). This could not be addressed to the believers because the believers were helpers.

9-39 If you go not forth, He will chastise you with a painful chastisement, and bring in your place a people other than you, and you can do Him no harm. And Allah is Possessor of power over all things.^a

إِلَّا تَنفِرُوا۟ يُعَذِّبْكُمْ عَذَابًا أَلِيمًۭا وَيَسْتَبْدِلْ قَوْمًا غَيْرَكُمْ وَلَا تَضُرُّوهُ شَيْـًۭٔا ۗ وَٱللَّهُ عَلَىٰ كُلِّ شَىْءٍۢ قَدِيرٌ (۳۹)

9-39a: It was the hypocrites who were punished by this chastisement which shows that those addressed here are the hypocrites. وَلَا تَضُرُّوهُ شَيْـًۭٔا (You can do Him no harm) means that Allah and His religion will not be harmed by their not joining the fight.

9-40 If you help him not, Allah certainly helped him when those who disbelieved expelled him — he being the second of the two; when they were both in the cave, when he said to his companion: Grieve not, surely Allah is with us. So Allah sent down His tranquility on him and strengthened him with hosts which you saw not, and made lowest the word of those who disbelieved. And the word of Allah, that is the uppermost. And Allah is Mighty, Wise.^a

إِلَّا تَنصُرُوهُ فَقَدْ نَصَرَهُ ٱللَّهُ إِذْ أَخْرَجَهُ ٱلَّذِينَ كَفَرُوا۟ ثَانِىَ ٱثْنَيْنِ إِذْ هُمَا فِى ٱلْغَارِ إِذْ يَقُولُ لِصَـٰحِبِهِۦ لَا تَحْزَنْ إِنَّ ٱللَّهَ مَعَنَا ۖ فَأَنزَلَ ٱللَّهُ سَكِينَتَهُۥ عَلَيْهِ وَأَيَّدَهُۥ بِجُنُودٍۢ لَّمْ تَرَوْهَا وَجَعَلَ كَلِمَةَ ٱلَّذِينَ كَفَرُوا۟ ٱلسُّفْلَىٰ ۗ وَكَلِمَةُ ٱللَّهِ هِىَ ٱلْعُلْيَا ۗ وَٱللَّهُ عَزِيزٌ حَكِيمٌ (۴۰)

9-40a: غَارِ – It is a cave in the mountain and the word is derived from غَوۡر and غَوۡر means the depth of anything. مَغَار and مَغارۃ are also like غَارِ and مَغَـٰرَٰتٍ (9:57) is also spoken about going to a great depth in the water, as in أَصْبَحَ مَآؤُكُمْ غَوْرًۭا (your water should subside) (67:30). Derived from this is also غَوۡر which means to reflect on a thing (LA).

In this verse, attention of the Muslims is drawn to how Allah has been helping the Muslims in times of great difficulty, and mention is made of a time of extreme helplessness of the Holy Prophet. This is meant as a reminder that the opponents of Islam were not able to destroy and eliminate Islam even at that time. So, why should the believers be worried now when Islam has spread so much.

The event that is referred to here and which is indicated in إِذْ أَخْرَجَهُ ٱلَّذِينَ كَفَرُوا۟ (when those who disbelieved expelled him) occurred during the migration of the Holy Prophet from Makkah to Madinah. The disbelievers had decided to kill the Holy Prophet and the assassins had laid siege to his house. In this situation the Holy Prophet slips through their siege and makes his way to the house of Abu Bakr and the two companions depart in the dark. The Holy Prophet had dispatched all his Companions one by one before this except for Abu Bakr and Ali. Ali took the Prophet’s place in his bed. The reason for his staying behind was to return the things that the people had deposited with the Holy Prophet as a trust. The Holy Prophet had selected Abu Bakr to be his Companion in the journey. Abu Bakr repeatedly asked the Holy Prophet when they would migrate but his reply was always that he had not been given permission to do so. Finally, the time came for migration and the Holy Prophet departed with Abu Bakr which is referenced in ثَانِىَ ٱثْنَيْنِ (the second of the two) and is a testimony of the elevated status of Abu Bakr. The third event mentioned in هُمَا فِى ٱلْغَارِ (they were both in the cave) pertains to the Saur cave which is at a distance of about three miles from Makkah. To seek refuge in a cave at night is fraught with great danger especially when the cave is in an uninhabited and desolate area which is not trafficked by humans. Abu Bakr entered the cave first and closed all the burrows in the cave and swept the cave with his hands. After making sure that there was no dangerous animal in the cave, he allowed the Holy Prophet to enter. It was in this dark and dangerous place that the two hid themselves. When the day dawned, the disbelievers learned that the Holy Prophet had escaped, they launched searches in all directions. A tracker was able to reach the mouth of the cave and when Abu Bakr heard footsteps over the cave, he became worried not for himself but for his dear Companion for whom he had sacrificed everything. He realized there was no way for them to escape. Two people are in the cave and a band of enemies are at its mouth. In this situation revelation from Allah consoles them that they are not just two because Allah is with them. A miraculous Divine intervention took place as a spider had weaved a web on the mouth of the cave and the search party led by a tracker saw the web on the mouth of the cave and turned back. The web of a spider which is أَوْهَنَ ٱلْبُيُوتِ (the frailest of the houses is the spider’s house) (29:41) sometimes works in a situation where the strongest forts would have failed. This is an example of the assistance of Allah.

9-41 Go forth, light and heavy, and strive hard in Allah’s way with your wealth and your lives. This is better for you, if you know.

ٱنفِرُوا۟ خِفَافًۭا وَثِقَالًۭا وَجَـٰهِدُوا۟ بِأَمْوَٰلِكُمْ وَأَنفُسِكُمْ فِى سَبِيلِ ٱللَّهِ ۚ ذَٰلِكُمْ خَيْرٌۭ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ (۴۱)

9-41a: خِفَافًۭا وَثِقَالًۭا – It means light and heavy and can be interpreted in several ways. Ibn Jarir says that by خِفَافًۭا or light is meant all those matters that makes it easy for a person to go forth on an expedition such as bodily strength, good health, young age, abundance of wealth, free of responsibilities, availability of mount and if any of these is missing then it is included in ثقال , such as physical weakness, illness, advanced age, poverty, no means of livelihood, etcetera. The purport is that when necessity demands one should go forth regardless of the condition one is in.

9-42 Had it been a near gain and a short journey, they would certainly have followed thee, but the hard journey was too long for them. And they will swear by Allah: If we had been able, we would have gone forth with you. They cause their own souls to perish; and Allah knows that they are liars.^a

لَوْ كَانَ عَرَضًۭا قَرِيبًۭا وَسَفَرًۭا قَاصِدًۭا لَّٱتَّبَعُوكَ وَلَـٰكِنۢ بَعُدَتْ عَلَيْهِمُ ٱلشُّقَّةُ ۚ وَسَيَحْلِفُونَ بِٱللَّهِ لَوِ ٱسْتَطَعْنَا لَخَرَجْنَا مَعَكُمْ يُهْلِكُونَ أَنفُسَهُمْ وَٱللَّهُ يَعْلَمُ إِنَّهُمْ لَكَـٰذِبُونَ (۴۲)

9-42a: عَرَض – It means wide, broad, expanse, and عَرَض is that which has no continuance and permanence. Accordingly it is stated in a hadith: الدنیا عَرَضٌ حاضر . So by عَرَضًۭ is meant a benefit that will last for a short time or worldly provisions, as in: تُرِيدُونَ عَرَضَ ٱلدُّنْيَا وَٱللَّهُ يُرِيدُ ٱلْـَٔاخِرَةَ ۗ وَٱللَّهُ (You desire the frail goods of this world, while Allah desires (for you) the Hereafter) (8:67); يَأْخُذُونَ عَرَضَ هَـٰذَا ٱلْأَدْنَىٰ (taking the frail goods of this low life) (7:169).

ٱلشُّقَّةُ – It is a site that requires hard work and toil to reach. The meaning of شِق is hard work or toil, as in: إِلَّا بِشِقِّ ٱلْأَنفُسِ ۚ(but with distress to yourselves) (16:7) (R).

The reference here is to those people who stayed behind, that is the hypocrites. Accordingly, there is a clear indication of this in لَّٱتَّبَعُوكَ (they would have certainly followed you) and in their false swearing. Further, the subject of the next section clearly shows that the mention in this section is of the hyocrites.

Surah Al Tawbah (Section 5)

9-30 And the Jews say: Ezra is the son of Allah; and the Christians say: The Messiah is the son of Allah. These are the words of their mouths.^a They imitate the saying of those who disbelieved before. Allah’s curse be on them! How they are turned away!^b

وَقَالَتِ ٱلْيَهُودُ عُزَيْرٌ ٱبْنُ ٱللَّهِ وَقَالَتِ ٱلنَّصَـٰرَى ٱلْمَسِيحُ ٱبْنُ ٱللَّهِ ۖ ذَٰلِكَ قَوْلُهُم بِأَفْوَٰهِهِمْ ۖ يُضَـٰهِـُٔونَ قَوْلَ ٱلَّذِينَ كَفَرُوا۟ مِن قَبْلُ ۚ قَـٰتَلَهُمُ ٱللَّهُ ۚ أَنَّىٰ يُؤْفَكُونَ (۳۰)

9-30a: Along with the mention of wars with the Ahle Kitab, it is conveyed that these people do not want Islam to succeed, and are constantly working to undermine it, but Islam will ultimately succeed. Before the main topic of discussion in this section, mention is made of some mistakes of the Jews and Christians.

Ezra: Ezra or Ezaar was a great prophet among the Jews. Talmudic scholars have made extravagant claims about him in their writings. It is stated in the Jewish Encyclopedia that some scholars maintain that if the shariah had not been revealed to Moses it would have been revealed to Ezra. It is possible that at some time the Jews, because of such claims and in competition with the Christians, may have actually called him the son of God. In all the arguments with the Jews in the Quran they were not directly accused of this, which goes to show that if the belief of the son of God in actual fact existed among the Jews it was not held widely by all Jews. It may have been the belief of one sect, or the use of the term son of God may be in the same sense as in: وَقَالَتِ ٱلْيَهُودُ وَٱلنَّصَـٰرَىٰ نَحْنُ أَبْنَـٰٓؤُا۟ ٱللَّهِ وَأَحِبَّـٰٓؤُهُۥ ۚ (And the Jews and the Christians say: We are the sons of Allah and His beloved ones) (5:18). The word sons of Allah is used metaphorically and the purport only is that they are His beloved as a son is to a father. In the same way, the purport in calling Ezra as the son of Allah may be that they respect him more than his status.

9-30b: يُضَـٰهِـُٔونَ – ضاھی occurs both with and without a hamzah and means similarity, resemblance, or likeness (R).

قَـٰتَلَهُم – Some have taken its meaning to be may Allah curse them, and some as may Allah kill them. Raghib states that this is from باب مُفَاعَلَة and the meaning is that such a person aims to battle Allah and anyone who confronts Allah will be defeated.

An information is revealed in these words which has only now become known to the world, namely that in ascribing a son to God, the Christian nations have only followed previous idolatrous nations. An examination of the Greek and Roman faiths shows that the belief of God having a son prevailed among them and Paul borrowed this idea from them. When Paul saw that the Jews would not accept Jesus, he took some words of Jesus which were spoken as metaphors and analogies to be literal and real and made Christianity into a faith akin to an idolatrous religion which then became more acceptable to the gentiles and earned their favorable disposition. The Quran accuses the Christians of following the example of previous idolatrous nations in elevating Jesus to the status of son of God. Thus, the belief that God has a son is not the invention of the Christians but an emulation of other idolatrous faiths. The Arabs too ascribed daughters to God but by adding the words مِن قَبْلُ (before), it is made clear that the Quranic reference is to idolatrous nations before Christianity.

9-31 They take their doctors of law and their monks for lords besides Allah, and (also) the Messiah, son of Mary. And they were enjoined that they should serve one God only — there is no god but He. Be He glorified from what they set up (with Him)!^a

ٱتَّخَذُوٓا۟ أَحْبَارَهُمْ وَرُهْبَـٰنَهُمْ أَرْبَابًۭا مِّن دُونِ ٱللَّهِ وَٱلْمَسِيحَ ٱبْنَ مَرْيَمَ وَمَآ أُمِرُوٓا۟ إِلَّا لِيَعْبُدُوٓا۟ إِلَـٰهًۭا وَٰحِدًۭا ۖ لَّآ إِلَـٰهَ إِلَّا هُوَ ۚ سُبْحَـٰنَهُۥ عَمَّا يُشْرِكُونَ (۳۱)

9-31a: أَرْبَاب – It is the plural of ربّ (See 1:1a). When one is excessively submissive to someone, that someone is also called a deity or ربّ . Accordingly, it is narrated that Addi bin Hatim asked the Holy Prophet when this verse was revealed: O Messenger of Allah people did not worship rabbis and priests, to which the Holy Prophet replied: Was it not that what Allah has allowed, they would call it prohibited and people would accept the Rabi’s verdict, and what Allah has prohibited, they would call it lawful and people would consider it as lawful. The purport of mentioning the name of Messiah son of Mary separately is to specifically point to the Christians who are mentioned in the next verse. Based on this measure, the disciples of hereditary spiritual leaders, barring some exceptions, consider them as أَرْبَابًۭا مِّن دُونِ ٱللَّهِ (Lords besides Allah) because whatever the Pir says is accepted without regard to the shariah.

9-32 They desire to put out the light of Allah with their mouths, and Allah will allow nothing save the perfection of His light, though the disbelievers are averse.^a

يُرِيدُونَ أَن يُطْفِـُٔوا۟ نُورَ ٱللَّهِ بِأَفْوَٰهِهِمْ وَيَأْبَى ٱللَّهُ إِلَّآ أَن يُتِمَّ نُورَهُۥ وَلَوْ كَرِهَ ٱلْكَـٰفِرُونَ (۳۲)

9-32a: نُورَ ٱللَّهِ – By نُورَ ٱللَّهِ is meant the prophethood of Muhammad or the religion of Islam. By بِأَفْوَٰهِهِمْ is meant their false allegations made without any proof or argument.

On the one hand, this verse exposes the extent of the Christian plans against Islam and how they are trying to destroy and eliminate Islam and on the other hand, it is stated in the strongest possible terms that Islam will be perfected.

9-33 He it is Who has sent His Messenger with the guidance and the Religion of Truth that He may make it prevail over all religions, though the polytheists are averse.^a

هُوَ ٱلَّذِىٓ أَرْسَلَ رَسُولَهُۥ بِٱلْهُدَىٰ وَدِينِ ٱلْحَقِّ لِيُظْهِرَهُۥ عَلَى ٱلدِّينِ كُلِّهِۦ وَلَوْ كَرِهَ ٱلْمُشْرِكُونَ (۳۳)

9-33a: يُظْهِر – The meaning of ظَھۡر is back and another meaning is mount. Metaphorically it is spoken of something that gives strength. The meaning of ظَھَر علیه means to prevail over, defeat, triumph. Derived from it is يُظْهِرہ which means to prevail (R).

This is the second good news. The previous verse revealed that the opponents of Islam would not be able to destroy and eliminate it and now it is stated that not only that, but this religion will prevail over all other religions. The Christians are celebrating that the worldly dominance of Islam is at an end but those with insight can see that despite the loss of worldly power, the progress of Islam is unchecked in the world. Previously too, Islam ruled over the hearts of people and now too Islam rules over their hearts. Islam had been granted worldly governance because at that time without an Islamic kingdom it would have been difficult for Islam to spread.

The competition between Islam and Christianity: It is now possible for Islam to spread even without worldly domination. A Christian criticism of Islam is that Islam spread in the early period of its history because of the Islamic kingdom and the use of the sword. Now Allah has granted the kingdom and sword to another nation and has challenged them to use all their power but in the end the truth will prevail. Although Islamic power has waned, but Islamic principles are increasingly finding acceptance. Islamic monotheism, and equality of humans which is a core part of the Islamic teachings is progressing daily and the principles of trinity and atonement are receding. Despite the apparent governance of the Christian nations over the world, its spiritual governance is shrinking. On the other hand, despite the physical weakness of the Islamic states, Islam’s spiritual governance is strengthening.

Most commentators agree that the triumph of Islam over other religions will take place after the coming of the Promised Messiah (IJ). It is not correct however to think that the triumph of Islam means that other faiths will cease to exist. The words prevail over other religions shows that other religions will be there, but Islam will be the dominant religion. In these times, the beliefs of Christianity are disappearing from the hearts of people and Christians are becoming disillusioned with their religion. On the other hand, the true beliefs of Islam are finding increasing acceptance which goes to show that the time for the Promised Messiah is here.

9-34 O you who believe, surely many of the doctors of law and the monks eat away the property of men falsely, and hinder (them) from Allah’s way. And those who hoard up gold and silver and spend it not in Allah’s way — announce to them a painful chastisement,^a

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِنَّ كَثِيرًۭا مِّنَ ٱلْأَحْبَارِ وَٱلرُّهْبَانِ لَيَأْكُلُونَ أَمْوَٰلَ ٱلنَّاسِ بِٱلْبَـٰطِلِ وَيَصُدُّونَ عَن سَبِيلِ ٱللَّهِ ۗ وَٱلَّذِينَ يَكْنِزُونَ ٱلذَّهَبَ وَٱلْفِضَّةَ وَلَا يُنفِقُونَهَا فِى سَبِيلِ ٱللَّهِ فَبَشِّرْهُم بِعَذَابٍ أَلِيمٍۢ (۳۴)

9-34a: This verse first mentions the illegal consumption of people’s wealth by scholars of religion and priests. The verse states that religious scholars of the Christians and Jews scammed the populace of their wealth by stating that if the people pleased the religious scholar, then Allah will be pleased with them, and by accepting bribes to give religious decrees. This is not just confined to the religious leaders of Jews and Christians and is in a way a warning to the Muslims to beware of such religious scammers. In the present times, most of the Muslim religious leaders are of the same type and claim that their satisfaction is God’s satisfaction. They also become instrumental in stopping people from the way of Allah because their own desires come in the way, and thus they become enemies of the truth. It was in a similar vein that the religious scholars of the Jews and Christians became the enemies of the Holy Prophet. Today, these Muslim religious scholars are opposing the truth that Allah has manifested through a Mujaddid who did not call the people to anything but the service of Islam.

What is meant by hoarding gold and silver: Abu Dharr Ghifari interpreted this verse very strictly and considered that it prohibits the keeping of gold and silver in the house. He differed strongly with the other Companions on this score. In one instance, he chased Kaab with a stick in his hand and Kaab had to go and seek refuge with Caliph Usman. As a result, Caliph Usman ordered Abu Dharr to go and live in Rabadah to preserve the peace. It is obvious that Abu Dharr’s extreme interpretation is not correct because otherwise why would there be need to pay zakat and why would the laws of inheritance be revealed. The Holy Prophet himself said that zakat has been made obligatory to purify wealth. So, it is only the love of wealth that stops a person from spending money in the way of Allah or which makes a person think that the poor have no share in his wealth that is bad. One should avoid both extremes in the matter of amassing wealth. If on the one hand, the accumulation of wealth in a few hands is causing problems in western capitalistic countries, on the other, communism goes to the other extreme and does not allow private ownership of wealth. The Islamic teaching is one of moderation and following the golden mean. It allows for a person to accumulate wealth but requires him to give the poor a share and it censors those who accumulate wealth and do not spend it in the way of Allah. The censure is not on accumulating wealth if its disposition is made according to rules laid down by Allah.

9-35 On the day when it will be heated in the Fire of hell, then their foreheads and their sides hoarded up for yourselves, so taste what you used to hoard.^a

يَوْمَ يُحْمَىٰ عَلَيْهَا فِى نَارِ جَهَنَّمَ فَتُكْوَىٰ بِهَا جِبَاهُهُمْ وَجُنُوبُهُمْ وَظُهُورُهُمْ ۖ هَـٰذَا مَا كَنَزْتُمْ لِأَنفُسِكُمْ فَذُوقُوا۟ مَا كُنتُمْ تَكْنِزُونَ (۳۴)

9-34a: يُحْمَىٰ – حَمۡی is heat generated by hot jewels, like the heat generated by fire, and sun. It also includes bodily heat. The heat of anger when one is emotionally charged is called حَمِیۡة as in حَمِيَّةَ ٱلْجَـٰهِلِيَّةِ (the disdain of Ignorance) (48:26).

تُكْوَىٰ – کَوَی is a scar given by an animal. The verbal noun is کیّ (branding).

جِبَاهُهُمْ – جَبۡہَة is the forehead. The place on the face that touches the ground during the prostration.

جُنُوبُ – It is the plural of جنب which means side, flank or lying on the side.

Branding the forehead etcetera: The description of the punishment of the Hereafter is often in the same words as the evil that has been committed. A person accumulates wealth to garner dignity and respectability over others and interacts with them in an arrogant way and turns his back to the needy people. Hence the forehead with which he manifests his pride, his side which he turns away in conceit [( وَإِذَآ أَنْعَمْنَا عَلَى ٱلْإِنسَـٰنِ أَعْرَضَ وَنَـَٔا بِجَانِبِهِۦ ۖ) (And when We bestow favors on man, he turns away and behaves proudly) (17:83)] and his back which he turns towards the needy become the location for the punishment. The punishment is therefore inflicted on the forehead in the front, on the side and on the back or in other words, the punishment is all encompassing. Just accumulating wealth and not spending it in the way of Allah becomes a source of sorrow in this world, and the ease which one seeks from wealth is often not forthcoming.

9-36 Surely the number of months with Allah is twelve months by Allah’s ordinance, since the day when He created the heavens and the earth — of these four are sacred. That is the right religion; so wrong not yourselves therein. And fight the polytheists all together as they fight you all together. And know that Allah is with those who keep their duty.^a

إِنَّ عِدَّةَ ٱلشُّهُورِ عِندَ ٱللَّهِ ٱثْنَا عَشَرَ شَهْرًۭا فِى كِتَـٰبِ ٱللَّهِ يَوْمَ خَلَقَ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضَ مِنْهَآ أَرْبَعَةٌ حُرُمٌۭ ۚ ذَٰلِكَ ٱلدِّينُ ٱلْقَيِّمُ ۚ فَلَا تَظْلِمُوا۟ فِيهِنَّ أَنفُسَكُمْ ۚ وَقَـٰتِلُوا۟ ٱلْمُشْرِكِينَ كَآفَّةًۭ كَمَا يُقَـٰتِلُونَكُمْ كَآفَّةًۭ ۚ وَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ مَعَ ٱلْمُتَّقِينَ (۳۶)

9-36a: The mention of Ahle Kitab cropped in incidentally and the real topic is about fighting the idolaters and before turning to the topic of the Tabuk expedition and hypocrites, the real topic is reverted to. Because the narration is about wars and fighting, it has become necessary to bring in a mention of the four months in which fighting is prohibited. Another reason for bringing this in is because the idolaters under a process called نسائ would keep on changing the sacred months which was deleterious to the maintenance of peace. Thus, in the year of the revelation of this surah, the ninth year after hijra, Hajj was performed in the month of Dhul Qadah because of نسائ. Further this is an announcement for the idolaters as it was necessary for them to know that there will be no change of the sacred months in the future. It is stated in this verse that from the beginning of creation, the months have been twelve and interestingly, the calendar of all nations have twelve months. Out of these four months are sacred and there is an admonition not to wrong yourself, that is not to wage war in these months. The acceptance of the sacredness of these months is called دِينُ ٱلْقَيِّمُ (the right religion) because this is a firm principle on which depended the life of a nation otherwise engaged in internecine wars. An alternative explanation is that دِينُ here is used in the sense of a method, that is this method is firm and will not give rise to any doubt.

After establishing the sacred months, Muslims are exhorted to be united in fighting the idolaters just like the idolaters fight the Muslims all together. The great principle that is taught to the Muslims here is to maintain a united front against the enemy just as the enemy come together and gets united against the Muslims.

9-37 Postponing (of the sacred month) is only an addition in disbelief, whereby those who disbelieve are led astray. They allow it one year and forbid it (another) year, that they may agree in the number (of months) which Allah has made sacred, and thus make lawful what Allah has forbidden. The evil of their doings is made fair-seeming to them. And Allah guides not the disbelieving people.^a

إِنَّمَا ٱلنَّسِىٓءُ زِيَادَةٌۭ فِى ٱلْكُفْرِ ۖ يُضَلُّ بِهِ ٱلَّذِينَ كَفَرُوا۟ يُحِلُّونَهُۥ عَامًۭا وَيُحَرِّمُونَهُۥ عَامًۭا لِّيُوَاطِـُٔوا۟ عِدَّةَ مَا حَرَّمَ ٱللَّهُ فَيُحِلُّوا۟ مَا حَرَّمَ ٱللَّهُ ۚ زُيِّنَ لَهُمْ سُوٓءُ أَعْمَـٰلِهِمْ ۗ وَٱللَّهُ لَا يَهْدِى ٱلْقَوْمَ ٱلْكَـٰفِرِينَ (۳۷)

9-37a: نَسِىٓءُ – نسٔ means to delay or to put something back, and نسیئة is to put back the sacred months which the Arab people did (R). Sometimes this was done because a war was ongoing and its continuation would spill over into a sacred month and they would conveniently declare the sacred month as an ordinary month and in its place declare an ordinary month to be sacred. Sometimes they would do it for other reasons as well and this created a lot of difficulty for those who were not aware of the change. For this reason, نسئ is declared as illegal and it is stated that when four months were declared to be sacred in the command of Allah, نسئ was not part of the command. This is an innovation that the idolaters created for their own convenience. Hence it is being done away with.

Surah Al Tawbah (Section 4)

9-25 Certainly Allah helped you in many battlefields, and on the day of Hunain, when your great numbers made you proud, but they availed you nothing, and the earth with all its spaciousness was straitened for you, then you turned back retreating.^a

لَقَدْ نَصَرَكُمُ ٱللَّهُ فِى مَوَاطِنَ كَثِيرَةٍۢ ۙ وَيَوْمَ حُنَيْنٍ ۙ إِذْ أَعْجَبَتْكُمْ كَثْرَتُكُمْ فَلَمْ تُغْنِ عَنكُمْ شَيْـًۭٔا وَضَاقَتْ عَلَيْكُمُ ٱلْأَرْضُ بِمَا رَحُبَتْ ثُمَّ وَلَّيْتُم مُّدْبِرِينَ (۲۵)

9-25a: مَوَاطِنَ – It is the plural of مَوۡطِن. وَطَنۡ is the place where one resides and it is also called مَوۡطِن. An alternate meaning is battlefield (LA).

Battle of Hunain: Hunain is a valley between Makkah and Taif, just three miles from Makkah. After the conquest of Makkah, the Holy Prophet learnt that the tribes of Hawazin and Thaqif were preparing to attack the Muslims. The Holy Prophet decided to attack them preemptively and stop this insurrection before it gathered strength. Accordingly, the Holy Prophet left Makkah with the ten thousand men with whom he had conquered Makkah and another two thousand recently converted men, making a force of twelve thousand. The Muslims were proud in the strength of their numbers as the enemy numbered only four thousand. Hawazin and Thaqif were well known for their archery and held the narrow mountain paths. In the very first encounter, a rain of arrows struck the Muslim vanguard which was mostly comprised of new converts who turned their backs and retreated. This had an impact on the troops coming up in the rear and in a short while, the army of twelve thousand began to flee. This was a manifestation of God’s power. However, the Holy Prophet mounted on his mule which was being led by Ibn Abbas who held its reins continued to advance towards the enemy and he kept announcing in a loud voice: انا النبی لا کذب انا ابن عبدالمطلب (I am a Prophet, this is not a lie, I am the son of Abdul Mutlab). This manifestation of bravery and courage had an instant effect. In a little while, the fleeing soldiers began to gather around him, and the entire force returned to attack the enemy and defeated it. The term the earth with all its spaciousness was straitened for you refers to the retreat in which the fleeing army could not find enough space in that narrow valley to run back. This previous incident is referred to here to caution the Muslims that their victory and triumph are the result of God’s assistance and not a result of their numbers. They should never be proud of their numbers.

9-26 Then Allah sent down His calm upon His Messenger and upon the believers, and sent hosts which you saw not, and chastised those who disbelieved. And such is the reward of the disbelievers.

ثُمَّ أَنزَلَ ٱللَّهُ سَكِينَتَهُۥ عَلَىٰ رَسُولِهِۦ وَعَلَى ٱلْمُؤْمِنِينَ وَأَنزَلَ جُنُودًۭا لَّمْ تَرَوْهَا وَعَذَّبَ ٱلَّذِينَ كَفَرُوا۟ ۚ وَذَٰلِكَ جَزَآءُ ٱلْكَـٰفِرِينَ (۲۶)

9-26a: جُنُودًۭا لَّمْ تَرَوْهَا – This refers to the assistance by the angels, and لَّمْ تَرَوْهَا means you did not see them. This proves that the coming of the angels during the wars was not seen by these eyes. It is possible that some Companion may have seen them with their spiritual eyes in a vision.

9-27 Then will Allah after this turn mercifully to whom He pleases. And Allah is Forgiving, Merciful.

ثُمَّ يَتُوبُ ٱللَّهُ مِنۢ بَعْدِ ذَٰلِكَ عَلَىٰ مَن يَشَآءُ ۗ وَٱللَّهُ غَفُورٌۭ رَّحِيمٌۭ (۲۷)

9-28 O you who believe, the idolaters are surely unclean, so they shall not approach the Sacred Mosque after this year of theirs.^a And if you fear poverty, then Allah will enrich you out of His grace, if He please. Surely Allah is Knowing, Wise.^b

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِنَّمَا ٱلْمُشْرِكُونَ نَجَسٌۭ فَلَا يَقْرَبُوا۟ ٱلْمَسْجِدَ ٱلْحَرَامَ بَعْدَ عَامِهِمْ هَـٰذَا ۚ وَإِنْ خِفْتُمْ عَيْلَةًۭ فَسَوْفَ يُغْنِيكُمُ ٱللَّهُ مِن فَضْلِهِۦٓ إِن شَآءَ ۚ إِنَّ ٱللَّهَ عَلِيمٌ حَكِيمٌۭ (۲۸)

9-28a: نَجَسٌۭ – نَجاسة is impurity or uncleanliness and includes the uncleanliness that the senses can detect, that is bodily impurities and also that which is detected by the spiritual eye, namely hidden moral impurity (R). The purport here is spiritual impurity and the noun has been used to emphasize, as if to say they are positively unclean. The meaning is not that they are bodily unclean, and the Sacred Mosque will get polluted, but that their polytheistic beliefs are impure and Allah has made the Sacred Mosque a sign of pure monotheism.

Polytheists prohibited from coming to the Sacred Mosque: Non-Muslims cannot enter the area demarcated as sacred or حرم and this prohibition is not specific to Hajj but is general. At no time can a non-Muslim come into the sacred precincts. All non-Muslims are included in the word idolaters because strict monotheism is not found in any religion except Islam. This command is not for all mosques but is specific to the Sacred Mosque. The wisdom in this command appears to be that this center of Islam should not come in the possession of non-Muslims. This matter is testimony to the perfect knowledge of God Who manifested to the Holy Prophet the condition that was going to take place thirteen centuries later, namely that non-Muslim powers would first start venturing into Islamic countries, then gain some influence in them and finally occupy them. So, the Knower of the Unseen and Wise God (as indicated by his attributes of إِنَّ ٱللَّهَ عَلِيمٌ حَكِيمٌۭ mentioned at the end of the verse) in His perfect knowledge and wisdom kept the precincts of the center of Islam free from the entry of non-Muslims. This command that is given to the Muslims also conveys that the governance of this country will stay in Muslim hands and that they will have the power to enforce this command.

9-28b: The good news that Makkah need not fear poverty: The meaning of عَيْلَةًۭ is poverty or indigence, and the meaning of عال is became indigent, as in: وَوَجَدَكَ عَآئِلًۭا فَأَغْنَىٰ (And find thee in want, so He enriched thee) (93:8). The fear of poverty is mentioned because Makkah is in a valley that is devoid of any seed produce. Trade was the economic lifeline of the people. In particular, during the Hajj season people brought their goods for trading from far and wide, and the people of Makkah earned a profit without much effort. So, it is stated that the people of Makkah should not fear poverty because Allah will make some arrangement through His blessing. The blessing took the form of conversion of the whole of Arabia to Islam and to the spread of Islam throughout the world.

9-29 Fight those who believe not in Allah, nor in the Last Day, nor forbid that which Allah and His Messenger have forbidden, nor follow the Religion of Truth, out of those who have been given the Book, until they pay the tax in acknowledgement of superiority and they are in a state of subjection.^a

قَـٰتِلُوا۟ ٱلَّذِينَ لَا يُؤْمِنُونَ بِٱللَّهِ وَلَا بِٱلْيَوْمِ ٱلْـَٔاخِرِ وَلَا يُحَرِّمُونَ مَا حَرَّمَ ٱللَّهُ وَرَسُولُهُۥ وَلَا يَدِينُونَ دِينَ ٱلْحَقِّ مِنَ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَـٰبَ حَتَّىٰ يُعْطُوا۟ ٱلْجِزْيَةَ عَن يَدٍۢ وَهُمْ صَـٰغِرُونَ (۲۹)

9-29a: ٱلْجِزْيَةَ – This word is derived from جزا which means requit or compensate. Hence جِزْيَةَ is a compensation for something. و تَسۡمِتُھا بذٰلك لِلۡاِجۡتِزَاءِ بِھا فی حَقۡنِ دَمِھِم (This has been named jizya because this is a compensation taken from them (non-Muslims) for the protection of their life) (R). Thus, jizya is a tax that is taken from non-Muslims for meeting the expenses of national defense. The Muslims paid for the national defense by volunteering in the army and often paying with their lives while non-Muslims in lieu had to pay a small monetary amount. When Muslims rule over another nation, they will be required to protect the life and property of non-Muslims because the duty of protection falls on the government. Similarly, the government will protect them from enemies. In return for providing this protection, an amount was collected from them which is called jizya. As proof that jizya is payment for protection, an incident from the time of Caliph Umar may be cited. When the Muslim forces had to withdraw from Hamas in Syria, Abu Ubaida, the commander of the Muslim forces, called the Jews and Christians living in the area and returned the collected jizya amounting to thousands back to them saying that since they could not provide protection to them, they cannot keep their money. It was written in the standing rules that if a Muslim force had to withdraw from an area, the collected jizya must be returned to the payers.

عَن يَدٍۢ- ید means hand and metaphorically is used for strength or power. The meaning, therefore, is by their strength, that is because of the Muslims overpowering them. Raghib has interpreted this as: عَنۡ مقا بَلَةِ نِعۡمةٍ علیہم فی مُقارَّتِہِمۡ (In return for the blessing of ease they have obtained). Some have taken the meaning of عَن يَدٍۢ as عن غنی that is, they should pay jizya if they are well to do because jizya was not taken from people who were paupers or unable to pay (RM). This meaning is preferable because the sense of being subjugated is included in صَـٰغِرُونَ .

صَـٰغِرُونَ – Raghib has given the meaning of صاغر as one who is satisfied with a subordinate status. So, the purport is being subjugated.

Code of conduct in hostilities with Ahle Kitab: This verse is a supplement to the previous topic. All the instructions about war that have come in the Quran so far and particularly in this surah have been directed at wars with the idolaters. This could have given rise to the thinking that perhaps the need to wage war with anybody except the idolaters will not arise. This is the reason for bringing the Ahle Kitab into the picture now. The purport is that the conditions under which fighting is permissible with the idolaters are the same conditions under which fighting is permissible with the Ahle Kitab. In the description that is given of the Ahle Kitab, it is conveyed that they have strayed far from the religion of truth on which they were established. More details of this will be furnished in the next section.

It is worth reflecting here that the command given is قَـٰتِلُوا۟ (fight) and there are always two parties in a fight. The command is not اقتلوا which would give authority to kill them. It is obvious that the constraints that have already been levied on the permission to fight hold equally in the case of fighting with the Ahle Kitab and these are: وَقَـٰتِلُوا۟ فِى سَبِيلِ ٱللَّهِ ٱلَّذِينَ يُقَـٰتِلُونَكُمْ وَلَا تَعْتَدُوٓا۟ ۚ إِنَّ (Fight in the way of Allah against those who fight against you but be not aggressive) (2:190).

Was the conduct of the Holy Prophet in accordance with this command: The Roman Empire lay north of Arabia. The Holy Prophet got information that the Romans were preparing to launch an invasion of Arab lands. The Holy Prophet immediately gathered a force of thirty thousand and reached the farthest northern boundary of Arabia. This is known as the Tabuk expedition, details of which will be forthcoming in the future. On reaching the frontier, the Holy Prophet did not find an army of the enemy to oppose him. If the permission to fight the Ahle Kitab was not conditional, this was a very opportune time because the permission to fight Ahle Kitab had been given, the army was ready, and the absence of opposition made success very likely. But what did the Holy Prophet do? He came back without fighting. Why? It was because the condition of: ٱلَّذِينَ يُقَـٰتِلُونَكُمْ (those who fight against you) was not fulfilled. Thus, the wording of the Quran and the example of the Holy Prophet bear testimony that permission to fight the Ahle Kitab is governed by the same conditions as the permission to fight the idolaters.

It is stated here that the Ahle Kitab, that is other faiths, will always be present and will not disappear like the idol worship of the Arabs. Hence it is stated that if war becomes inevitable and the enemy offers to pay jizya then war should not be waged, and protection accorded as befits those who pay jizya. By the use of the word صاغر , it is conveyed that in the wars with the Ahle Kitab, Muslims will succeed and the Ahle Kitab will be subjugated.

Surah Al Tawbah (Section 3)

9-17 The idolaters have no right to maintain the mosques of Allah, while bearing witness to disbelief against themselves. These it is whose works are vain; and in the Fire will they abide.^a

مَا كَانَ لِلْمُشْرِكِينَ أَن يَعْمُرُوا۟ مَسَـٰجِدَ ٱللَّهِ شَـٰهِدِينَ عَلَىٰٓ أَنفُسِهِم بِٱلْكُفْرِ ۚ أُو۟لَـٰٓئِكَ حَبِطَتْ أَعْمَـٰلُهُمْ وَفِى ٱلنَّارِ هُمْ خَـٰلِدُونَ (۱۷)

9-17a: يَعْمُرُوا۟ – عِمَارۃ – It is the opposite of desolate or deserted, that is inhabited or populated. Inhabiting a mosque includes both living in it, visiting it, and maintaining it.

مَسَـٰجِدَ ٱللَّهِ – The idolaters did not have any connection with other mosques but exerted their right on the Sacred Mosque (Kaba) as they visited it as a shrine. So, it is the Sacred Mosque that is called مَسَـٰجِدَ ٱللَّهِ here because all mosques point in its direction. Alternatively, a specific assertion has been made using generic words.

The last section ended with the assertion that it is not enough for a person to only claim verbally that he is a Muslim and so he will be tried for his sincerity and will be required to wage jihad. It is explained here what kind of sacrifices are required by Islam. The idolaters considered it a great service that they were the custodians of Kaba, maintained it and provided water for the pilgrims and in this way kept it inhabited. It is explained here that this is not something of great merit so that Muslims may not think that being custodian of a mosque is something to be proud of. Instead, what is required is to sacrifice wealth and life in the way of Allah, The subject is broached by stating that the idolaters who take great pride in doing these works have no right in the first place to inhabit the mosques of Allah because a mosque is constructed to worship Allah and they worship idols. This is a self-incriminating testimony of their paganism against them because by now the Kaba had been purified of all idols and so it was against the beliefs of the idol worshippers to go to the Kaba or to perform any service. Another reason for beginning this section in this way is that by now an announcement had been made that the idolaters were prohibited from performing hajj and the reason for the prohibition is made manifest here. The reference to their works being in vain is to works that they were proud of, that is the services that they performed at the Kaba. It is stated that if they are involved in idolatry, hajj or service rendered as custodian of Kaba would not benefit them. There is also an indication here that the custodianship of the Kaba will now never be in the hands of a polytheistic nation.

9-18 Only he can maintain the mosques of Allah who believes in Allah and the Last Day, and keeps up prayer and pays the poor-rate and fears none but Allah. So these it is who may be of the guided ones.

إِنَّمَا يَعْمُرُ مَسَـٰجِدَ ٱللَّهِ مَنْ ءَامَنَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْـَٔاخِرِ وَأَقَامَ ٱلصَّلَوٰةَ وَءَاتَى ٱلزَّكَوٰةَ وَلَمْ يَخْشَ إِلَّا ٱللَّهَ ۖ فَعَسَىٰٓ أُو۟لَـٰٓئِكَ أَن يَكُونُوا۟ مِنَ ٱلْمُهْتَدِينَ (۱۸)

9-19 Do you hold the giving of drink to the pilgrims and the maintenance of the Sacred Mosque equal to (the service of) one who believes in Allah and the Last Day and strives hard in Allah’s way? They are not equal in the sight of Allah. And Allah guides not the iniquitous people.^a

أَجَعَلْتُمْ سِقَايَةَ ٱلْحَآجِّ وَعِمَارَةَ ٱلْمَسْجِدِ ٱلْحَرَامِ كَمَنْ ءَامَنَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْـَٔاخِرِ وَجَـٰهَدَ فِى سَبِيلِ ٱللَّهِ ۚ لَا يَسْتَوُۥنَ عِندَ ٱللَّهِ ۗ وَٱللَّهُ لَا يَهْدِى ٱلْقَوْمَ ٱلظَّـٰلِمِينَ (۱۹)

9-19a: Thus, minor acts of generosity are not equivalent to the great work of jihad in the way of Allah which is to strive with maximum ability to establish truth in the world. Some have suggested that the revelation of this verse took place when Ibn Abbas came to Makkah as a captive after the battle of Badr and boasted to Ali about the services that idolaters provide to pilgrims in Kaba. This suggestion is apparently not correct because this verse was revealed in 9 hijra.

9-20 Those who believed and fled (their homes), and strove hard in Allah’s way with their wealth and their lives, are much higher in rank with Allah. And it is these that shall triumph.

ٱلَّذِينَ ءَامَنُوا۟ وَهَاجَرُوا۟ وَجَـٰهَدُوا۟ فِى سَبِيلِ ٱللَّهِ بِأَمْوَٰلِهِمْ وَأَنفُسِهِمْ أَعْظَمُ دَرَجَةً عِندَ ٱللَّهِ ۚ وَأُو۟لَـٰٓئِكَ هُمُ ٱلْفَآئِزُونَ (۲۰)

9-21 Their Lord gives them good news of mercy and pleasure, from Himself, and Gardens wherein lasting blessings will be theirs,^a

يُبَشِّرُهُمْ رَبُّهُم بِرَحْمَةٍۢ مِّنْهُ وَرِضْوَٰنٍۢ وَجَنَّـٰتٍۢ لَّهُمْ فِيهَا نَعِيمٌۭ مُّقِيمٌ (۲۱)

9-21a: Allah’s mercy and His pleasure are those magnificent blessings of Paradise which are mentioned separately from the other blessings.

9-22 Abiding therein for ever. Surely Allah has a mighty reward with Him.

خَـٰلِدِينَ فِيهَآ أَبَدًا ۚ إِنَّ ٱللَّهَ عِندَهُۥٓ أَجْرٌ عَظِيمٌۭ (۲۲)

9-23 O you who believe, take not your fathers and your brothers for friends if they love disbelief above faith. And whoever of you takes them for friends, such are the wrongdoers.

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَتَّخِذُوٓا۟ ءَابَآءَكُمْ وَإِخْوَٰنَكُمْ أَوْلِيَآءَ إِنِ ٱسْتَحَبُّوا۟ ٱلْكُفْرَ عَلَى ٱلْإِيمَـٰنِ ۚ وَمَن يَتَوَلَّهُم مِّنكُمْ فَأُو۟لَـٰٓئِكَ هُمُ ٱلظَّـٰلِمُونَ (۲۳)

9-24 Say: If your fathers and your sons and your brethren and your wives and your kinsfolk and the wealth you have acquired, and trade whose dullness you fear, and dwellings you love, are dearer to you than Allah and His Messenger and striving in His way, then wait till Allah brings His command to pass. And Allah guides not the transgressing people.^a

قُلْ إِن كَانَ ءَابَآؤُكُمْ وَأَبْنَآؤُكُمْ وَإِخْوَٰنُكُمْ وَأَزْوَٰجُكُمْ وَعَشِيرَتُكُمْ وَأَمْوَٰلٌ ٱقْتَرَفْتُمُوهَا وَتِجَـٰرَةٌۭ تَخْشَوْنَ كَسَادَهَا وَمَسَـٰكِنُ تَرْضَوْنَهَآ أَحَبَّ إِلَيْكُم مِّنَ ٱللَّهِ وَرَسُولِهِۦ وَجِهَادٍۢ فِى سَبِيلِهِۦ فَتَرَبَّصُوا۟ حَتَّىٰ يَأْتِىَ ٱللَّهُ بِأَمْرِهِۦ ۗ وَٱللَّهُ لَا يَهْدِى ٱلْقَوْمَ ٱلْفَـٰسِقِينَ (۲۴)

9-24a: This verse lays down a rule for the Muslim community’s national life which the Muslims have forgotten to the extent that a translator of the Quran put a footnote in his translation in which he states that this command is for the Muslims of the early Islamic period and not for the Muslims of the current period. Muslims have become so divorced from the actual condition that became the means for their real life that they do not consider this rule to be practical for implementation anymore. According to the spirit of this verse, Muslims are not prohibited from keeping a relationship with their relatives and kinsmen, or from earning wealth, or to trade, or to make palatial houses. All their worldly affairs are mentioned in this verse, their businesses are mentioned which require constant vigilance and any negligence towards which may result in bankruptcy, and their palatial houses and palaces are mentioned. Muslims are free to indulge in all these worldly activities and strive hard for them, but they must keep one rule paramount in their mind that these things should not be dearer than Allah and His Messenger and jihad in the way of Allah. If they need to sacrifice these things for the sake of Allah, they should do so. If they need to sever their filial relationships for the sake of accepting the truth or for spreading the truth, they should do so. If their wealth is destroyed, then let it be so and if their business will be ruined, let it get ruined. In short, they should be ready to sacrifice these things for Islam. It is the summary of this verse by which the Mujaddid of this century asked his followers to take the pledge: I will give precedence to religion over this world. All these things are included in means but the real purpose is God and His Messenger. It is necessary to sacrifice the means to achieve the purpose. In the end it is stated that if Muslims do not do what is stated in this verse and make these worldly things the purpose of their life, then they will receive the treatment meted out to transgressors.