9. [at-Tawbah, Medina 113, 9H]
The Quranic Text & Ali’s Version:
يَا
أَيُّهَا الَّذِينَ
آمَنُواْ مَا
لَكُمْ ...
9: 38. O ye who believe!
what is the matter with you,
C1299. The immediate reference is to the expeditions to Tabuk (A.H. 9), for which see the Introduction to this Surah.
But the lesson is perfectly general. When a call is made on behalf of a great cause, the fortunate ones are those who have the privilege of responding to the call.
The unfortunate ones are those who are so engrossed in their parochial affairs that they turn a deaf ear to the appeal. They are suffering from a spiritual disease.
... إِذَا قِيلَ لَكُمُ انفِرُواْ فِي سَبِيلِ اللّهِ اثَّاقَلْتُمْ إِلَى الأَرْضِ...
then, when ye are asked to go forth in the Cause of Allah, ye cling heavily to the earth?
C1300. The choice is between two courses:
- will you choose a noble adventure and the glorious privilege of following your spiritual leader, or
- grovel in the earth for some small worldly gain or for fear of worldly loss?
The people who hesitated to follow the call of Tabuk were deterred by;
- the heat of the summer, in which tile expedition was undertaken on account of the threat to the existence of the little community, and
- the fear of losing the fruit harvest, which was ripe for gathering.
...أَرَضِيتُم بِالْحَيَاةِ الدُّنْيَا مِنَ الآخِرَةِ...
Do ye prefer the life of this world to the hereafter?
...فَمَا مَتَاعُ الْحَيَاةِ الدُّنْيَا فِي الآخِرَةِ إِلاَّ قَلِيلٌ ﴿٣٨﴾
But little is the comfort of this life, as compared with the hereafter.
إِلاَّ
تَنفِرُواْ
يُعَذِّبْكُمْ
عَذَابًا
أَلِيمًا...
9: 39. Unless ye go forth, He will punish you with a grievous penalty,
C1301. Tanfiru: go forth, march onward, be ready to strive and suffer.
For this is the condition of all progress in the spiritual and moral, as well as in the physical, world. According to the homely English proverb, God helps those who help themselves.
Inactivity and lethargy are fatal. No one can rest on his oars. Man is not necessary to Allah, but Allah is necessary to man. If a nation receives favours and fails to deserve them, it will be replaced by another: as has so often happened in history. We may take this as a special warning to Islamic nations.
...وَيَسْتَبْدِلْ قَوْمًا غَيْرَكُمْ وَلاَ تَضُرُّوهُ شَيْئًا...
and put others in your place;
but Him ye would not harm in the least.
...وَاللّهُ عَلَى كُلِّ شَيْءٍ قَدِيرٌ ﴿٣٩﴾
For Allah hath power over all things.
إِلاَّ تَنصُرُوهُ
فَقَدْ نَصَرَهُ
اللّهُ ...
9: 40. If ye help not (your Leader), (it is no matter): for Allah did indeed help him:
C1302. The Tabuk expedition was not a failure. Though some hesitated, many more joined in.
But a more striking example was when the Prophet was hunted out of Makkah and performed his famous Hijrah. His enemies plotted for his life. He had already sent his followers on to Madinah. Ali had volunteered to face his enemies in his house. His single companion was Abu Bakr.
They two concealed themselves in the cave of Thaur, three miles from Makkah, for three nights, with the enemy prowling around in great numbers in fruitless search of them.
"We are but two," said Abu Bakr.
"Nay," said Muhammad, "for Allah is with us."
Faith gave their minds peace, and Allah gave them safety. They reached Madinah, and a glorious chapter opened for Islam. The forces that helped them were not seen, but their power was irresistible. (R).
... إِذْ أَخْرَجَهُ الَّذِينَ كَفَرُواْ ثَانِيَ اثْنَيْنِ...
when the unbelievers drove him out: he had no more than one companion:
C1303. Literally, "The second of two," which afterwards became Abu Bakr's proud title.
إِذْ هُمَا فِي الْغَارِ...
they two were in the cave,
...إِذْ يَقُولُ لِصَاحِبِهِ لاَ تَحْزَنْ إِنَّ اللّهَ مَعَنَا...
and he said to his companion,
"Have no fear, for Allah is with us":
...فَأَنزَلَ اللّهُ سَكِينَتَهُ عَلَيْهِ وَأَيَّدَهُ بِجُنُودٍ لَّمْ تَرَوْهَا...
then Allah sent down His peace upon him, and strengthened him with forces which ye saw not,
C1304. Cf. 9:26.
...وَجَعَلَ كَلِمَةَ الَّذِينَ كَفَرُواْ السُّفْلَى وَكَلِمَةُ اللّهِ هِيَ الْعُلْيَا...
and humbled to the depths the word of the unbelievers.
But the word of Allah is exalted to the heights:
C1305. The superlatives in the Arabic I have rendered by the periphrasis, "humbled to the depths" and "exalted to the heights," as they accord better with the genius of the English language.
The enemies of Islam had boasted that they would root it out: the result showed them up as ridiculous and despicable.
...وَاللّهُ عَزِيزٌ حَكِيمٌ ﴿٤٠﴾
for Allah is Exalted in might, Wise.
انْفِرُواْ
خِفَافًا وَثِقَالاً
وَجَاهِدُواْ
بِأَمْوَالِكُمْ
وَأَنفُسِكُمْ
فِي سَبِيلِ
اللّهِ...
9: 41. Go ye forth, (whether equipped) lightly or heavily, and strive and struggle, with your goods and your persons, in the Cause of Allah.
C1306. Whether equipped lightly or heavily: to be taken both literally and metaphorically.
All were invited, and they were to bring such resources as they had, light-armed or heavy-armed, on foot or mounted, experienced men for posts of danger, raw men for duties for which they were fit. All would and should help. Even those who were too old or feeble to go could contribute such money or resources as they had.
...ذَلِكُمْ خَيْرٌ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ ﴿٤١﴾
That is best for you, if ye (but) knew.
لَوْ كَانَ
عَرَضًا قَرِيبًا
وَسَفَرًا
قَاصِدًا
لاَّتَّبَعُوكَ
وَلَـكِن بَعُدَتْ
عَلَيْهِمُ
الشُّقَّةُ...
9: 42. If there had been immediate gain (in sight), and the journey easy, they would (all) without doubt have followed thee, but the distance was long, (and weighed) on them.
...وَسَيَحْلِفُونَ بِاللّهِ لَوِ اسْتَطَعْنَا لَخَرَجْنَا مَعَكُمْ ...
They would indeed swear by Allah,
"If we only could, we should certainly have come out with you"
...يُهْلِكُونَ أَنفُسَهُمْ ...
they would destroy their own souls;
C1307. The arts and excuses of the Hypocrites are here exposed. If there had been booty in sight or an easy walk-over, they would have come. All their oaths are false, and in taking the false oaths they are destroying their spiritual life.
Indeed the backsliders are jeopardizing their own physical lives in hanging back. If the enemy succeeded, they would all suffer.
... وَاللّهُ يَعْلَمُ إِنَّهُمْ لَكَاذِبُونَ ﴿٤٢﴾
for Allah doth know that they are certainly lying.
9: 43. Allah give thee grace!
C1308. Literally, "Allah give thee forgiveness!"
But there is no question of fault here, and Imam Razi understands the expression to mean an exclamation, -as one might say in English, "God bless you!"
In Shakespeare "God save you!" is a simple friendly greeting, without any question of danger: e. g., in "Much Ado about Nothing." iii. 2, 82.
Note that in 3:152, last clause, "forgiveness" is put in juxtaposition to "grace" as having closely allied meanings.
What the Holy Prophet had done in the Tabuk expedition was that he had been granting exemptions which may appear from a military point of view too liberal. He was not actuated by motives of kindness as well as policy:-
- kindness, because, in the urgency of the moment he did not wish any one who had a real excuse to be refused exemption:
- and policy, because, if any one did not come with hearty good-will, he would be a burden instead of a help to the army.
The policy was justified, because in fact 30,000 men or more followed him. But that did not in any way justify the slackers, and in a review of the position, the slackers and hypocrites are justly condemned.
... عَنكَ لِمَ أَذِنتَ لَهُمْ حَتَّى يَتَبَيَّنَ لَكَ الَّذِينَ صَدَقُواْ وَتَعْلَمَ الْكَاذِبِينَ ﴿٤٣﴾
Why didst thou grant them exemption until those who told the truth were seen by thee in a clear light, and thou hadst proved the liars?
لاَ يَسْتَأْذِنُكَ
الَّذِينَ
يُؤْمِنُونَ
بِاللّهِ وَالْيَوْمِ
الآخِرِ...
9: 44. Those who believe in Allah and the Last Day ask thee for no exemption
...أَن يُجَاهِدُواْ بِأَمْوَالِهِمْ وَأَنفُسِهِمْ...
from fighting with their goods and persons.
...وَاللّهُ عَلِيمٌ بِالْمُتَّقِينَ ﴿٤٤﴾
And Allah knoweth well those who do their duty.
إِنَّمَا
يَسْتَأْذِنُكَ
الَّذِينَ لاَ
يُؤْمِنُونَ
بِاللّهِ وَالْيَوْمِ
الآخِرِ...
9: 45. Only those ask thee for exemption who believe not in Allah and the Last Day,
...وَارْتَابَتْ قُلُوبُهُمْ فَهُمْ فِي رَيْبِهِمْ يَتَرَدَّدُونَ ﴿٤٥﴾
and whose hearts are in doubt, so that they are tossed in their doubts to and fro.
C1309. Doubt takes away all stability of conduct, while Faith makes a man firm in action and cool and collected in mind.
وَلَوْ
أَرَادُواْ
الْخُرُوجَ
لأَعَدُّواْ
لَهُ عُدَّةً...
9: 46. If they had intended to come out, they would certainly have made some preparation therefor;
...وَلَـكِن كَرِهَ اللّهُ انبِعَاثَهُمْ فَثَبَّطَهُمْ وَقِيلَ اقْعُدُواْ مَعَ الْقَاعِدِينَ ﴿٤٦﴾
but Allah was averse to their being sent forth; so He made them lag behind and they were told,
"Sit ye among those who sit (inactive)."
لَوْ خَرَجُواْ
فِيكُم مَّا
زَادُوكُمْ
إِلاَّ خَبَالاً...
9: 47. If they had come out with you, they would not have added to your (strength) but only (made for) disorder,
... ولأَوْضَعُواْ خِلاَلَكُمْ يَبْغُونَكُمُ الْفِتْنَةَ...
hurrying to and fro in your midst and sowing sedition among you,
C1310. Khilal has more than one meaning, but I follow the interpretation of Raghib and the majority of accepted Commentators, who take it to mean "in your midst".
...وَفِيكُمْ سَمَّاعُونَ لَهُمْ ...
and there would have been some among you who would have listened to them.
...وَاللّهُ عَلِيمٌ بِالظَّالِمِينَ ﴿٤٧﴾
But Allah knoweth well those who do wrong.
لَقَدِ
ابْتَغَوُاْ
الْفِتْنَةَ
مِن قَبْلُ
وَقَلَّبُواْ
لَكَ الأُمُورَ...
9: 48. Indeed they had plotted sedition before, and upset matters for thee,
...حَتَّى جَاء الْحَقُّ وَظَهَرَ أَمْرُ اللّهِ وَهُمْ كَارِهُونَ ﴿٤٨﴾
until The Truth arrived, and the Decree of Allah became manifest, much to their disgust.
C1311. Evil plotters against Truth are only too glad to get an opportunity of meddling from within with affairs which they want to spoil or upset.
They plot from outside, but they like to get into the inner circle, that their chances of intrigue may be all the greater. They are, however, unwilling to incur any danger or any self-sacrifice. Their whole activities are directed to mischief.
Great wisdom is required in a leader to deal with such a situation, and the best of such leaders must need divine guidance, as was forthcoming in this case.
وَمِنْهُم
مَّن يَقُولُ
ائْذَن لِّي
وَلاَ تَفْتِنِّي ...
9: 49. Among them is (many) a man who says:
"Grant me exemption and draw me not into trial."
C1312. Fitnah, as explained in n. 1198, 8:25, may mean either trial or temptation, or else tumult, turmoil, or sedition.
The Commentators here take the former meaning, and explain that some Hypocrites claimed exemption from service in the Tabuk expedition in the direction of Syria on the plea that they could not withstand the charms of Syrian women and ought best to stay at home. The answer is:
"But you have already fallen into temptation here by refusing service and disobeying the call."
But perhaps the other meaning of "turmoil" may also be permissible as a secondary echo; in that case they object to be drawn into the turmoil of war, but they are told that they arc already in a moral turmoil in advancing a disingenuous plea.
In using the English word "trial" in the translation, I have also had in my mind the two shades of meaning associated with that word in English.
...أَلاَ
فِي الْفِتْنَةِ
سَقَطُواْ...
Have they not fallen into trial already?
...وَإِنَّ جَهَنَّمَ لَمُحِيطَةٌ بِالْكَافِرِينَ ﴿٤٩﴾
And indeed hell surrounds the unbelievers (on all sides).
إِن تُصِبْكَ حَسَنَةٌ تَسُؤْهُمْ ...
9: 50. If good befalls thee, it grieves them;
...وَإِن تُصِبْكَ مُصِيبَةٌ يَقُولُواْ قَدْ أَخَذْنَا أَمْرَنَا مِن قَبْلُ...
but if a misfortune befalls thee, they say,
"We took indeed our precautions beforehand,"
...وَيَتَوَلَّواْ وَّهُمْ فَرِحُونَ ﴿٥٠﴾
and they turn away rejoicing.
قُل لَّن يُصِيبَنَا
إِلاَّ مَا
كَتَبَ اللّهُ
لَنَا هُوَ
مَوْلاَنَا...
9: 51. Say:
"Nothing will happen to us except what Allah has decreed for us:
He is our Protector":
...وَعَلَى اللّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ ﴿٥١﴾
and on Allah let the believers put their trust.
قُلْ هَلْ تَرَبَّصُونَ
بِنَا إِلاَّ
إِحْدَى
الْحُسْنَيَيْنِ...
9: 52. Say:
"Can you expect for us (any fate) other than one of two glorious things (martyrdom or victory)?
...وَنَحْنُ نَتَرَبَّصُ بِكُمْ أَن يُصِيبَكُمُ اللّهُ بِعَذَابٍ مِّنْ عِندِهِ أَوْ بِأَيْدِينَا...
But we can expect for you either that Allah will send His punishment from Himself, or by our hands.
...فَتَرَبَّصُواْ إِنَّا مَعَكُم مُّتَرَبِّصُونَ ﴿٥٢﴾
So wait (expectant); we too will wait with you."
C1313. The waiting of the Unbelievers and that of the Believers are in different senses.
The Unbelievers wish for disaster to the Believers, but the Believers will either conquer or die as martyrs in the Cause, in either case happy in the issue.
The Believers expect punishment for the Unbelievers for their infidelity, either through their own instrumentality, or in some other way in Allah's Plan, and the Unbelievers would not like it in either case.
Cf. 6:158.
قُلْ
أَنفِقُواْ
طَوْعًا أَوْ
كَرْهًا لَّن
يُتَقَبَّلَ
مِنكُمْ ...
9: 53. Say:
"Spend (for the cause) willingly or unwillingly: not from you will it be accepted:
C1314. The Hypocrites, who secretly plotted against Islam, might sometimes (and they did) make a show of making some contribution to the Cause in order to keep up their pretence.
Their contributions were not acceptable, whether they seemed to give willingly or unwillingly, because rebellion and disobedience were in their hearts. Three reasons are specifically given for their rejection, in the next verse:
1. they did not believe;
2. their prayers were not earnest, but for mere show: and
3. in reality their hearts were not behind the contributions which they offered.
Nothing is acceptable to Allah which does not proceed from a pure and sincere heart.
...إِنَّكُمْ كُنتُمْ قَوْمًا فَاسِقِينَ ﴿٥٣﴾
for ye are indeed a people rebellious and wicked."
وَمَا
مَنَعَهُمْ
أَن تُقْبَلَ
مِنْهُمْ
نَفَقَاتُهُمْ
إِلاَّ أَنَّهُمْ
كَفَرُواْ
بِاللّهِ
وَبِرَسُولِهِ...
9: 54. The only reasons why their contributions are not accepted are:
- that they reject Allah and His Messenger;
...وَلاَ يَأْتُونَ الصَّلاَةَ إِلاَّ وَهُمْ كُسَالَى...
- that they come to prayer without earnestness;
...وَلاَ يُنفِقُونَ إِلاَّ وَهُمْ كَارِهُونَ ﴿٥٤﴾
- and that they offer contributions unwillingly.
فَلاَ
تُعْجِبْكَ
أَمْوَالُهُمْ
وَلاَ أَوْلاَدُهُمْ...
9: 55. Let not their wealth nor their (following in) sons dazzle thee:
C1315. If they appeared to be prosperous, with their purses and their quivers full (metaphorically), they were not to be envied. In reality their wealth and their sons might themselves be a snare: Cf. 8:28.
On this particular occasion this was proved to the hilt. The wealth of the Pagans filled them with pride, darkened their understanding, and led to their destruction. Their sons and followers adopted the Faith which their fathers had fought against, much to the chagrin of the fathers, whose spiritual death was even worse than their discomfiture in this world.
...إِنَّمَا يُرِيدُ اللّهُ لِيُعَذِّبَهُم بِهَا فِي الْحَيَاةِ الدُّنْيَا...
in reality Allah's plan is to punish them with these things in this life
C1316. Cf. 3:176-178.
...وَتَزْهَقَ أَنفُسُهُمْ وَهُمْ كَافِرُونَ ﴿٥٥﴾
and that their souls may perish in their (very) denial of Allah.
وَيَحْلِفُونَ
بِاللّهِ إِنَّهُمْ
لَمِنكُمْ...
9: 56. They swear by Allah that they are indeed of you;
...وَمَا هُم مِّنكُمْ وَلَـكِنَّهُمْ قَوْمٌ يَفْرَقُونَ ﴿٥٦﴾
but they are not of you; yet they are afraid (to appear in their true colors).
لَوْ
يَجِدُونَ
مَلْجَأً أَوْ
مَغَارَاتٍ
أَوْ مُدَّخَلاً
لَّوَلَّوْاْ
إِلَيْهِ وَهُمْ
يَجْمَحُونَ ﴿٥٧﴾
9: 57. If they could find a place to flee to, or caves, or a place of concealment, they would turn straightway thereto, with an obstinate rush.
C1317. Jamaha: to be ungovernable, to run like a runaway horse, to rush madly and obstinately.
وَمِنْهُم مَّن
يَلْمِزُكَ
فِي الصَّدَقَاتِ...
9: 58. And among them are men who slander thee in the matter of (the distribution of) the alms.
C1318. Sadaqah: aims, that which is given in Allah's name, mainly to the poor and needy, and for the cognate purposes specified in the next verse but one:
Zakah is the regular and obligatory charity in an organized Muslim community, usually 2 1/2 per cent, of merchandise and 10 per cent, on the fruits of the earth. There is a vast body of literature on this subject. The main points may be studied in the Hidaya filfuru of Sheikh Burhan ud din Ali.
As against Zakah the term sadaqah has a much wider connotation, and is inclusive of Zakah as in the verse 60 of this Surah. (R).
...فَإِنْ أُعْطُواْ مِنْهَا رَضُواْ وَإِن لَّمْ يُعْطَوْاْ مِنهَا إِذَا هُمْ يَسْخَطُونَ ﴿٥٨﴾
If they are given part thereof, they are pleased, but if not, behold! they are indignant!
وَلَوْ أَنَّهُمْ
رَضُوْاْ مَا
آتَاهُمُ اللّهُ
وَرَسُولُهُ...
9: 59. If only they had been content with what Allah and His Messenger gave them,
...وَقَالُواْ حَسْبُنَا اللّهُ سَيُؤْتِينَا اللّهُ مِن فَضْلِهِ وَرَسُولُهُ...
and had said,
"Sufficient unto us is Allah! Allah and His Messenger will soon give us of His bounty:
...إِنَّا إِلَى اللّهِ رَاغِبُونَ ﴿٥٩﴾
to Allah do we turn our hopes!"
(That would have been the right course.)
C1319. Selfish men think that charitable funds are fair game for raids, but the Islamic standards on this subject are very high. The enforcement of such standards is always unpopular, and even the Holy Prophet was subjected to obloquy and slander for his strictness to principle.
In doubtful cases, claimants who are disappointed should not blame the principles or those who enforce them, but put their trust in Allah, whose bounties are unbounded, and are given to all, whether rich or poor, according to their needs and their deserts. For every one it is excellent advice to say: deserve before you desire.
إِنَّمَا
الصَّدَقَاتُ
لِلْفُقَرَاء
وَالْمَسَاكِينِ
وَالْعَامِلِينَ
عَلَيْهَا...
9: 60. Alms are for
- the poor and the needy,
- and those employed to administer the (funds);
...وَالْمُؤَلَّفَةِ قُلُوبُهُمْ وَفِي الرِّقَابِ وَالْغَارِمِينَ وَفِي سَبِيلِ اللّهِ وَابْنِ السَّبِيلِ...
- for those whose hearts have been (recently) reconciled (to truth);
- for those in bondage and in debt;
- in the Cause of Allah;
- and for the wayfarer:
C1320. Alms or charitable gifts are to be given to the poor and the needy and those who are employed in their service. That is, charitable, funds are not to be diverted to other uses, but the genuine expenses of administering charity are properly chargeable to such funds.
Who are the needy?
Besides the ordinary indigent, there are certain classes of people whose need is great and should be relieved. Those mentioned here are:
1. men who have been weaned from hostility to Truth, who would probably be persecuted by their former associates, and require assistance until they establish new connections in their new environment:
2. those in bondage, literally and figuratively:
captives of war must be redeemed:
slaves should be helped to freedom-,
those in the bondage of ignorance or superstition or unfavorable environment should be helped to freedom to develop their own gifts:
3. those who are held in the grip of debt should be helped to economic freedom:
4. those who are struggling and striving in Allah's Cause by teaching or fighting or in duties assigned to them by the Islamic State, who are thus unable to earn their ordinary living: and
5. strangers stranded on the way.
All these have a claim to charity. They should be relieved by individual or organized effort, but in a responsible way.
In this verse, the word sadaqah refers to obligatory charity (Zakah).
See n. 1318 above. (R).
...فَرِيضَةً مِّنَ اللّهِ وَاللّهُ عَلِيمٌ حَكِيمٌ ﴿٦٠﴾
(thus is it) ordained by Allah, and Allah is full of knowledge and wisdom.
وَمِنْهُمُ الَّذِينَ يُؤْذُونَ النَّبِيَّ وَيِقُولُونَ هُوَ أُذُنٌ...
9: 61. Among them are men who molest the Prophet and say,
"He is (all) ear."
C1321. The assonance of the Arabic words "Yu'dhuna" and "udhnun" is of course lost in the Translation. But the sense remains.
Detractors of the Prophet said. "O! he listens to everybody!"
"Yes," is the answer,
"he listens for their good: he is a mercy and a blessing to all men of Faith, but specially to you (who are addressed)."
The general statement is emphasised for the particular people addressed.
قُلْ أُذُنُ
خَيْرٍ لَّكُمْ
يُؤْمِنُ بِاللّهِ
وَيُؤْمِنُ
لِلْمُؤْمِنِينَ...
Say,
"He listens to what is best for you; he believes in Allah, has faith in the believers,
...وَرَحْمَةٌ لِّلَّذِينَ آمَنُواْ مِنكُمْ...
and is a Mercy to those of you who believe":
...وَالَّذِينَ يُؤْذُونَ رَسُولَ اللّهِ لَهُمْ عَذَابٌ أَلِيمٌ ﴿٦١﴾
but those who molest the Prophet will have a grievous penalty.
يَحْلِفُونَ
بِاللّهِ لَكُمْ
لِيُرْضُوكُمْ...
9: 62. To you they swear by Allah. In order to please you:
...وَاللّهُ وَرَسُولُهُ أَحَقُّ أَن يُرْضُوهُ إِن كَانُواْ مُؤْمِنِينَ ﴿٦٢﴾
but it is more fitting that they should please Allah and His Messenger if they are believers.
أَلَمْ
يَعْلَمُواْ
أَنَّهُ مَن
يُحَادِدِ
اللّهَ وَرَسُولَهُ
فَأَنَّ لَهُ
نَارَ جَهَنَّمَ
خَالِدًا فِيهَا...
9: 63. Know they not that for those who oppose Allah and His Messenger, is the fire of Hell? --
wherein they shall dwell.
...ذَلِكَ الْخِزْيُ الْعَظِيمُ ﴿٦٣﴾
That is the supreme disgrace.
يَحْذَرُ
الْمُنَافِقُونَ
أَن تُنَزَّلَ
عَلَيْهِمْ
سُورَةٌ تُنَبِّئُهُمْ
بِمَا فِي
قُلُوبِهِم...
9: 64. The Hypocrites are afraid lest a Surah should be sent down about them, showing them what is (really passing) in their hearts.
C1322. The dissection of the motives of the Hypocrites alarmed them. For it meant that they would fail in their policy of having the best of both worlds and undermining the loyalty of the weaker members of the Muslim community. So they turn it off as a jest. But they are sharply rebuked:
"Can you make such solemn matters subjects of playful jokes? Fie upon you! You are found out, and your guile is of no effect." (R).
...قُلِ اسْتَهْزِؤُواْ إِنَّ اللّهَ مُخْرِجٌ مَّا تَحْذَرُونَ ﴿٦٤﴾
Say:
"Mock ye! but verily Allah will bring to light all that ye fear (should be revealed)."
وَلَئِن سَأَلْتَهُمْ
لَيَقُولُنَّ
إِنَّمَا كُنَّا
نَخُوضُ وَنَلْعَبُ...
9: 65. If thou dost question them, they declare (with emphasis):
"We were only talking idly and in play."
...قُلْ أَبِاللّهِ وَآيَاتِهِ وَرَسُولِهِ كُنتُمْ تَسْتَهْزِؤُونَ ﴿٦٥﴾
Say:
"Was it at Allah, and His signs, and His Messenger, that ye were mocking?"
لاَ تَعْتَذِرُواْ
قَدْ كَفَرْتُم
بَعْدَ إِيمَانِكُمْ...
9: 66. Make ye no excuses:
ye have rejected faith after ye had accepted it.
...إِن نَّعْفُ عَن طَآئِفَةٍ مِّنكُمْ نُعَذِّبْ طَآئِفَةً بِأَنَّهُمْ كَانُواْ مُجْرِمِينَ ﴿٦٦﴾
If We pardon some of you, We will punish others amongst you,
for that they are in sin.
C1323. See last note.
Hypocrisy is a half-way house, a state of indecision in the choice between good and evil.
- Those who definitely range themselves with good obtain forgiveness:
- those who pass definitely to evil suffer the penalties of evil.
الْمُنَافِقُونَ
وَالْمُنَافِقَاتُ
بَعْضُهُم مِّن
بَعْضٍ...
9: 67. The Hypocrites, men and women, (have an understanding) with each other:
C1324. Literally, "the Hypocrites... are of each other".
The forms of hypocrisy may vary, but they are all alike, and they understand each other's hypocrisy. They hold together.
...يَأْمُرُونَ بِالْمُنكَرِ وَيَنْهَوْنَ عَنِ الْمَعْرُوفِ وَيَقْبِضُونَ أَيْدِيَهُمْ...
they enjoin evil, and forbid what in just, and are close with their hands.
C1325. The English phrase "close-fisted" would cover only a part of the meaning.
The hand is the symbol of power, help, and assistance. This may be financial, or it may be in other ways.
The Hypocrites pretend a great deal, but are of no use or real help to any one.
...نَسُواْ اللّهَ فَنَسِيَهُمْ...
They have forgotten Allah; so He hath forgotten them.
They ignore Allah: and Allah will ignore them.
...إِنَّ الْمُنَافِقِينَ هُمُ الْفَاسِقُونَ ﴿٦٧﴾
Verily the Hypocrites are rebellious and perverse.
وَعَدَ الله
الْمُنَافِقِينَ
وَالْمُنَافِقَاتِ
وَالْكُفَّارَ
نَارَ جَهَنَّمَ
خَالِدِينَ
فِيهَا...
9: 68. Allah hath promised the Hypocrites, men and women, and the rejecters of faith, the fire of hell:
therein shall they dwell:
...هِيَ حَسْبُهُمْ...
sufficient is it for them:
...وَلَعَنَهُمُ اللّهُ وَلَهُمْ عَذَابٌ مُّقِيمٌ ﴿٦٨﴾
for them is the curse of Allah, and an enduring punishment,
C1327. "Curse," here as elsewhere, is deprivation of grace and mercy, brought about by the rejection of Allah by the Unbelievers.
كَالَّذِينَ
مِن قَبْلِكُمْ
كَانُواْ أَشَدَّ
مِنكُمْ قُوَّةً
وَأَكْثَرَ
أَمْوَالاً
وَأَوْلاَدًا...
9: 69. As in the case of those before you:
they were mightier than you in power and more flourishing in wealth and children.
...فَاسْتَمْتَعُواْ بِخَلاقِهِمْ فَاسْتَمْتَعْتُم بِخَلاَقِكُمْ كَمَا اسْتَمْتَعَ الَّذِينَ مِن قَبْلِكُمْ...
They had their enjoyment of their portion: and ye have of yours, as did those before you;
...بِخَلاَقِهِمْ وَخُضْتُمْ كَالَّذِي خَاضُواْ...
and ye indulge in idle talk as they did.
...أُوْلَـئِكَ حَبِطَتْ أَعْمَالُهُمْ فِي الُّدنْيَا وَالآخِرَةِ...
They! their works are fruitless in this world and in the hereafter,
...وَأُوْلَئِكَ هُمُ الْخَاسِرُونَ ﴿٦٩﴾
and they will lose (all spiritual good).
أَلَمْ
يَأْتِهِمْ
نَبَأُ الَّذِينَ
مِن قَبْلِهِمْ
قَوْمِ نُوحٍ
وَعَادٍ وَثَمُودَ...
9: 70. Hath not the story reached them of those before them?
The people of Noah, and Ad, and Thamud;
C1328. The story:
- of Noah is told in 7:59-64:
- of 'Ad in 7:65-72; and
- of Thamud in 7:73-79;
- of Abraham in numerous places, but see specially 6:74-82;
- of Midianites in 7:85-93; and
- of Lut and the Cities of the Plain overthrown for their wickedness, in 7:80-84.
...وَقَوْمِ إِبْرَاهِيمَ وِأَصْحَابِ مَدْيَنَ ...
the people of Abraham,
the men of Madyan,
C1329. In the case of Noah and Abraham, the word I have translated as "people of..." is qaum:
these prophets were messengers each to his own people or nation, as was also Hud to the 'Ad people and Salih to the Thamud people.
The word used for the Midianites is Ashabi Madyan, which I have translated "men of Midian" for want of a better word.
The Midianites were for the greater part of their history nomads, with pasture grounds but no settled territory or town. The town of Madyan on the Gulf of 'Aqaba refers to much later times when the Midianites as a people had ceased to count.
See n. 1053 to 7:85.
... وَالْمُؤْتَفِكَاتِ...
and the cities overthrown.
C1330. The Cities of Plain, Sodom and Gomorrah, to whom Lut preached in vain to desist from their abominations: 7:80-84.
...أَتَتْهُمْ رُسُلُهُم بِالْبَيِّنَاتِ...
To them came their Messengers with clear signs.
...فَمَا كَانَ اللّهُ لِيَظْلِمَهُمْ وَلَـكِن كَانُواْ أَنفُسَهُمْ يَظْلِمُونَ ﴿٧٠﴾
It is not Allah who wrongs them, but they wrong their own souls.
وَالْمُؤْمِنُونَ
وَالْمُؤْمِنَاتُ
بَعْضُهُمْ
أَوْلِيَاء
بَعْضٍ...
9: 71. The believers, men and women, are protectors, one of another:
...يَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنكَرِ...
- they enjoin what is just, and forbid what is evil:
...وَيُقِيمُونَ الصَّلاَةَ وَيُؤْتُونَ الزَّكَاةَ وَيُطِيعُونَ اللّهَ وَرَسُولَهُ...
- they observe regular prayers,
- practice regular charity,
- and obey Allah and His Messenger.
...أُوْلَـئِكَ سَيَرْحَمُهُمُ اللّهُ إِنَّ اللّهَ عَزِيزٌ حَكِيمٌ ﴿٧١﴾
On them will Allah pour His mercy:
for Allah is Exalted in power, Wise.
وَعَدَ
اللّهُ الْمُؤْمِنِينَ
وَالْمُؤْمِنَاتِ
جَنَّاتٍ تَجْرِي
مِن تَحْتِهَا
الأَنْهَارُ
خَالِدِينَ
فِيهَا...
9: 72. Allah hath promised to believers, men and women, gardens under which rivers flow, to dwell therein,
...وَمَسَاكِنَ طَيِّبَةً فِي جَنَّاتِ عَدْنٍ ...
and beautiful mansions in gardens of everlasting bliss.
...وَرِضْوَانٌ مِّنَ اللّهِ أَكْبَرُ...
But the greatest bliss in the Good Pleasure of Allah:
...ذَلِكَ هُوَ الْفَوْزُ الْعَظِيمُ ﴿٧٢﴾
that is the supreme felicity.
يَا
أَيُّهَا النَّبِيُّ
جَاهِدِ الْكُفَّارَ
وَالْمُنَافِقِينَ
وَاغْلُظْ
عَلَيْهِمْ...
9: 73. O Prophet!
strive hard against the unbelievers and the Hypocrites,
and be firm against them.
...وَمَأْوَاهُمْ جَهَنَّمُ وَبِئْسَ الْمَصِيرُ ﴿٧٣﴾
Their abode is hell,
an evil refuge indeed.
يَحْلِفُونَ
بِاللّهِ مَا
قَالُواْ وَلَقَدْ
قَالُواْ...
9: 74. They swear by Allah that they said nothing (evil),
...كَلِمَةَ الْكُفْرِ وَكَفَرُواْ بَعْدَ إِسْلاَمِهِمْ وَهَمُّواْ بِمَا لَمْ يَنَالُواْ...
but indeed they uttered blasphemy, and they did it after accepting Islam;
and they meditated a plot which they were enable to carry out:
C1331. The reference is to a plot made by the Prophet's enemies to kill him when he was returning from Tabuk. The plot failed.
It was all the more dastardly in that some of the conspirators were among the men of Madinah who were enriched by the general prosperity that followed the peace and good government established through Islam in Madinah. Trade flourished: justice was firmly administered with an even hand. And the only return that these men could make was a return of evil for good. That was their revenge, because Islam aimed at suppressing selfishness, stood for the rights of the poorest and humblest, and judged worth by righteousness rather than by birth or position.
...وَمَا نَقَمُواْ إِلاَّ أَنْ أَغْنَاهُمُ اللّهُ وَرَسُولُهُ مِن فَضْلِهِ...
this revenge of theirs was (their) only return for the bounty with which Allah and His Messenger had enriched them!
...فَإِن يَتُوبُواْ يَكُ خَيْرًا لَّهُمْ...
If they repent, it will be best for them;
...وَإِن يَتَوَلَّوْا يُعَذِّبْهُمُ اللّهُ عَذَابًا أَلِيمًا فِي الدُّنْيَا وَالآخِرَةِ...
but if they turn back (to their evil ways), Allah will punish them with a grievous penalty in this life and in the hereafter:
...وَمَا لَهُمْ فِي الأَرْضِ مِن وَلِيٍّ وَلاَ نَصِيرٍ ﴿٧٤﴾
they shall have none on earth to protect or help them.
وَمِنْهُم
مَّنْ عَاهَدَ
اللّهَ لَئِنْ
آتَانَا مِن
فَضْلِهِ
لَنَصَّدَّقَنَّ...
9: 75. Amongst them are men who made a Covenant with Allah that if He bestowed on them of His bounty, they would give (largely) in charity,
...وَلَنَكُونَنَّ مِنَ الصَّالِحِينَ ﴿٧٥﴾
and be truly amongst those who are righteous.
فَلَمَّا
آتَاهُم مِّن
فَضْلِهِ بَخِلُواْ
بِهِ وَتَوَلَّواْ
وَّهُم مُّعْرِضُونَ ﴿٧٦﴾
9: 76. But when He did bestow of His bounty, they became covetous, and turned back (from their Covenant), averse (from its fulfillment).
فَأَعْقَبَهُمْ
نِفَاقًا فِي
قُلُوبِهِمْ
إِلَى يَوْمِ
يَلْقَوْنَهُ
بِمَا أَخْلَفُواْ
اللّهَ...
9: 77. So He hath put as a consequence hypocrisy into their hearts, (to last) till the day whereon they shall meet Him:
C1332. If men are false to their covenants and words, the natural consequence will be hypocrisy to cover their falsehood. Such consequences will last till the Day of Judgment, when they will have to account for their deeds.
They may think that they are deceiving men by their hypocrisy, but they cannot deceive Allah, to Whom all their most secret thoughts and plots and doings are known.
...مَا وَعَدُوهُ وَبِمَا كَانُواْ يَكْذِبُونَ ﴿٧٧﴾
because they broke their Covenant with Allah, and because they lied (again and again).
أَلَمْ
يَعْلَمُواْ
أَنَّ اللّهَ
يَعْلَمُ سِرَّهُمْ
وَنَجْوَاهُمْ...
9: 78. Know they not that Allah doth know their secret (thoughts) and their secret counsels,
...وَأَنَّ اللّهَ عَلاَّمُ الْغُيُوبِ ﴿٧٨﴾
and that Allah knoweth well all things unseen?
الَّذِينَ يَلْمِزُونَ
الْمُطَّوِّعِينَ
مِنَ الْمُؤْمِنِينَ
فِي الصَّدَقَاتِ...
9: 79. Those who slander such of the believers as give themselves freely to (deeds of) charity,
...وَالَّذِينَ لاَ يَجِدُونَ إِلاَّ جُهْدَهُمْ فَيَسْخَرُونَ مِنْهُمْ...
as well as such as can find nothing to give except the fruits of their labor, and throw ridicule on them,
C1333. When financial help is necessary for the Cause, every Muslim contributes what he can. Those who can afford large sums are proud to bring them in of their own free-will, and those who are very poor contribute their mite or their labour.
Both kinds of gifts are equally precious because of the faith and good-will behind them, and only cynics will laugh at the scantiness of the one or the lavishness of the other.
Sometimes they not only laugh, but attribute wrong motives to the givers. Such conduct is here reprimanded.
...سَخِرَ اللّهُ مِنْهُمْ وَلَهُمْ عَذَابٌ أَلِيمٌ ﴿٧٩﴾
Allah will throw back their ridicule on them:
and they shall have a grievous penalty.
اسْتَغْفِرْ
لَهُمْ أَوْ
لاَ تَسْتَغْفِرْ
لَهُمْ إِن
تَسْتَغْفِرْ
لَهُمْ...
9: 80. Whether thou ask for their forgiveness or not, (their sin is unforgivable):
...سَبْعِينَ مَرَّةً فَلَن يَغْفِرَ اللّهُ لَهُمْ...
if thou ask seventy times for their forgiveness, Allah will not forgive them:
C1334. An awful warning for those who actively oppose the Cause of Allah.
The Holy Prophet was by nature full of mercy and forgiveness. He prayed for his enemies. But in such a case even his prayers are nullified by their attitude of rejecting Allah.
...ذَلِكَ بِأَنَّهُمْ كَفَرُواْ بِاللّهِ وَرَسُولِهِ...
because they have rejected Allah and His Messenger;
...وَاللّهُ لاَ يَهْدِي الْقَوْمَ الْفَاسِقِينَ ﴿٨٠﴾
and Allah guideth not those who are perversely rebellious.
يَعْتَذِرُونَ
إِلَيْكُمْ
إِذَا رَجَعْتُمْ
إِلَيْهِمْ...
9: 94. They will present their excuses to you when ye return to them.
... قُل لاَّ تَعْتَذِرُواْ لَن نُّؤْمِنَ لَكُمْ قَدْ نَبَّأَنَا اللّهُ مِنْ أَخْبَارِكُمْ...
Say thou:
"Present no excuses: we shall not believe you:
Allah hath already informed us of the true state of matters concerning you:
... وَسَيَرَى اللّهُ عَمَلَكُمْ وَرَسُولُهُ...
it is your actions that Allah and His Messenger will observe:
... ثُمَّ تُرَدُّونَ إِلَى عَالِمِ الْغَيْبِ وَالشَّهَادَةِ...
in the end will ye be brought back to Him who knoweth what is hidden and what is open:
... فَيُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ ﴿٩٤﴾
then will He show you the truth of all that ye did.
سَيَحْلِفُونَ
بِاللّهِ لَكُمْ
إِذَا انقَلَبْتُمْ
إِلَيْهِمْ
لِتُعْرِضُواْ
عَنْهُمْ ...
9: 95. They will swear to you by Allah, when ye return to them, that ye may leave them alone.
... فَأَعْرِضُواْ عَنْهُمْ ...
So leave them alone:
... إِنَّهُمْ رِجْسٌ ...
For they are an abomination,
... وَمَأْوَاهُمْ جَهَنَّمُ جَزَاء بِمَا كَانُواْ يَكْسِبُونَ ﴿٩٥﴾
and Hell is their dwelling place, a fitting recompense for the (evil) that they did.
يَحْلِفُونَ
لَكُمْ لِتَرْضَوْاْ
عَنْهُمْ فَإِن
تَرْضَوْاْ
عَنْهُمْ ...
9: 96. They will swear unto you, that ye may be pleased with them
... فَإِنَّ اللّهَ لاَ يَرْضَى عَنِ الْقَوْمِ الْفَاسِقِينَ ﴿٩٦﴾
but if ye are pleased with them, Allah is not pleased with those who disobey.
9: 38 Asad O you who have attend to faith! What is amiss with you that, when you are called upon, “Go forth to war in God’s cause,” you cling heavily to the earth? [note 59]….But the enjoyment of life in this world is but a paltry thing when compared with the life to come!
Pickthall O ye who believe! What aileth you that when it is said unto you: Go forth in the way of Allah, ye are bowed down to the ground with heaviness. Take ye pleasure in the life of the world rather than in the Hereafter? The comfort of the life of the world is but little in the Hereafter.
Transliteration Ya_ ayyuhal lazina a_manu_ ma_ lakum iza_ qila lakumunfiru_ fi sabililla_hissa_qaltum ilal ard(i), araditum bil haya_tid dunya_ minal a_khirah(ti), fama_ mata_'ul haya_tid dunya_ fil a_khirati illa_ qalil(un).
[[ Asad’s ntoe 59 – ………………This verse – as well as most of this surah from here onward – alludes to the campaign of Tabuk, in the year 9H. The immediate reason for this expedition was the information which the Prophet received to the effect that the Byzantines, made apprehensive by the rapid growth of Islam in Arabia and incited by the Prophet’s enemy Abu Amir (see note 142 on verse 107 of this surah), were assembling large forces on the confines of the Peninsula with a view to marching against Medina and overthrowing the Muslims. To guard against such an assault, the Prophet assembled the strongest force the Muslims were capable of, and set out in the month of Rajib, 9H, towards the frontier. On reaching Tabuk, about half-way between Medina and Damascus, the Prophet ascertained that the Byzantines were either not yet ready to invade Arabia or had entirely given up the idea for the time being; and so – in accordance with the Islamic principle that war may be waged only in self-defense – he returned with his followers to Medina without engaging in hostilities.
At the time of preparation for this expedition, the hypocrites and a minority among the believers displayed an extreme reluctance (referred to in this and the following verses) to embark on a war with Byzantium: and it is this minority that the above verse reproaches for “clinging heavily to the earth” (Manar X, 493).
9: 39
Pickthall If ye go not forth He will afflict you with a painful doom, and will choose instead of you a folk other then you. Ye cannot harm Him at all. Allah is Able to do all things.
Transliteration Illa_ tanfiru_ yu'azzibkum 'aza_ban alima_(w), wa yastabdil qauman gairakum wa la_ tadurru_hu syai'a_(n), walla_hu 'ala_ kulli syai'in qadir(un).
9: 40
Pickthall If ye help him not, still Allah helped him when those who disbelieve drove him forth, the second of two; when they two were in the cave, when he said unto his comrade: Grieve not. Lo! Allah is with us. Then Allah caused His peace of reassurance to descend upon him and supported him with hosts ye cannot see, and made the word of those who disbelieved the nethermost, while Allah's word it was that became the uppermost. Allah is Mighty, Wise.
Transliteration Illa_ tansuru_hu faqad nasarahulla_hu iz akhrajahul lazina kafaru_ sa_niyasnaini iz huma_ fil ga_ri iz yaqu_lu lisa_hibihi la_ tahzan innalla_ha ma'ana_, fa anzalalla_hu sakinatahu_ 'alaihi wa ayyadahu_ bi junu_dil lam tarauha_ wa ja'ala kalimatal lazina kafarus sufla_, wa kalimatulla_hi hiyal 'ulya_, walla_hu 'azizun hakim(un).
9: 41
Pickthall Go forth, light armed and heavy armed, and strive with your wealth and your lives in the way of Allah! That is best for you if ye but knew.
Transliteration Infiru_ khifa_faw wa siqa_law wa ja_hidu_ bi amwa_likum wa anfusikum fi sabililla_h(i), za_likum khairul lakum in kuntum ta'lamu_n(a).
9: 42
Asad Had there been [a prospect of] immediate gain, and an easy journey, they would certainly have followed thee, {O Prophet:] but the distance was too great for them [note 66]. And yet, [after your return, O believers,] they will swear by God, “Had we been able to do so, we would certainly have set our with you!” – [and by thus falsely swearing] they will be destroying their own selves; for God knows indeed that they are lying!
Pickthall Had it been a near adventure and an easy journey they had followed thee, but the distance seemed too far for them. Yet will they swear by Allah (saying): If we had been able we would surely have set out with you. They destroy their souls, and Allah knoweth that they verily are liars.
Transliteration Lau ka_na 'aradan qaribaw wa safaran qa_sidal lattaba'u_ka wa la_kim ba'udat 'alaihimusy syuqqah(tu), wa sayahlifu_na billa_hi lawistata'na_ lakharajna_ ma'akum, yuhliku_na anfusahum, walla_hu ya'lamu innahum laka_zibu_n(a).
[[ Asad’s note 66 – A reference to the unwillingness of some of the Muslims to follow the Prophet’s call ……..A strenuous march of about fourteen days was needed to reach Tabuk, the goal of this expedition; and the uncertainty of its outcome, as well as the hardship involved, gave rise to all manner of spurious excuses on the part of the half-hearted believers and hypocrites. As the next verse shows, the Prophet accepted these excuses in many cases, and allowed the men concerned to remain at Medina.]]
[[ Ali’s notes -
1299 The immediate reference is to the expeditions to Tabuk (A.H. 9), for which see the Introduction to this Sura. But the lesson is perfectly general. When a call is made on behalf of a great cause, the fortunate ones are those who have the privilege of responding to the call. The unfortunate ones are those who are so engrossed in their parochial affairs that they turn a deaf ear to the appeal. They are suffering from a spiritual disease. (9.38)
1300 The choice is between two courses: will you choose a noble adventure and the glorious privilege of following your spiritual leader, or grovel in the earth for some small worldly gain or for fear of worldly loss? The people who hesitated to follow the call of Tabuk were deterred by (1) the heat of the summer, in which the expedition was undertaken on account of the threat to the existence of the little community, and (2) the fear of losing the fruit harvest, which was ripe for gathering. (9.38)
1301 Tanfiru= go forth, march onward, be ready to strive and suffer. For this is the condition of all progress in the spiritual and moral, as well as in the physical, world. According to the homely English proverb, God helps those who help themselves. Inactivity and lethargy are fatal. No one can rest on his oars. Man is not necessary to Allah, but Allah is necessary to man. If a nation receives favours and fails to deserve them, it will be replaced by another: as has so often happened in history. We may take this as a special warning to Islamic nations. (9.39)
1302 The Tabuk expedition was not a failure. Though some hesitated, many more joined in. But a more striking example was when the Prophet was hunted out of Makkah and performed his famous Hijrat. His enemies plotted for his life. He had already sent his followers on to Madinah. Ali had volunteered to face his enemies in his house. His single companion was Abu Bakr. They two concealed themselves in the cave of Thaur, three miles from Makkah, for three nights, with the enemy prowling around in great numbers in fruitless search of them. "We are but two," said Abu Bakr. "Nay," said Muhammad, "for Allah is with us." Faith gave their minds peace, and Allah gave them safety. They reached Madinah, and a glorious chapter opened for Islam. The forces that helped them were not seen, but their power was irresistible. (9.40)
1303 "The second of two," which afterwards became Abu Bakr's proud title. (9.40)
1304 Cf. ix. 26. (9.40)
1305 The superlatives in the Arabic I have rendered by the periphrasis, "humbled to the depths" and "exalted to the heights," as they accord better with the genius of the English language. The enemies of Islam had boasted that they would root it out: the result showed them up as ridiculous and despicable. (9.40)
1306 Whether equipped lightly or heavily: to be taken both literally and metaphorically. All were invited, and they were to bring such resources as they had, light- armed or heavy-armed, on foot or mounted, experienced men for posts of danger, raw men for duties for which they were fit. All would and should help. Even those who were too old or feeble to go could contribute such money or resources as they had. (9.41)
1307 The arts and excuses of the Hypocrites are here exposed. If there had been booty in sight or an easy walk-over, they would have come. All their oaths are false, and in taking the false oaths they are destroying their spiritual life. Indeed the backsliders are jeopardizing their own physical lives in hanging back. If the enemy succeeded, they would all suffer. (9.42) ]]
9: 43
Asad May God pardon thee [O Prophet]! [note 67] Why didst you grant them permission [to stay at home] ere it had become obvious to thee as to who was speaking the truth, and [ere] thou came to know [who were] the liars?
Yusuf Ali Allah give thee grace! Why didst thou grant them exemption until those who told the truth were seen by thee in a clear light and thou hadst proved the liars?
Pickthall Allah forgive thee (O Muhammad)! Wherefore didst thou grant them leave ere those who told the truth were manifest to thee and thou didst know the liars?
Transliteration 'Afalla_hu 'ank(a), lima azinta lahum hatta_ yatabayyana lakal lazina sadaqu_ wa ta'lamal ka_zibin(a).
[[ Asad’s note 67 –All of the commentators agree in that this phrase, although expressed in the form of an invocation, has the meaning of a statement –“God pardons thee” or “has pardoned thee” – invocation, has the meaning of a statement – “God pardons thee” absolving the Prophet of any moral responsibility for his mistaken, but humanly understandable acceptance of equivocal pleas on the part of those who wished to be excused from participating in the campaign. To me it seems that this statement of “absolution” was primarily intended to free the Prophet from any self-reproach for his too-great liberality in this respect. (It should be borne in mind that his part of At-Tawbah was revealed during or immediately after the expedition.) ]]
[[ Ali’s notes - 1308 Literally, "Allah give thee forgiveness!" But there is no question of fault here, and Imam Razi understands the expression to mean an exclamation,-as one might say in English, "God bless you!" In Shakespeare "God save you!" is a simple friendly greeting, without any question of danger: e.g., in "Much Ado about Nothing." iii. 2, 82. Note that in 0. iii. 152, last clause, "forgiveness" is put in juxtaposition to "grace" as having closely allied meanings.
What the Holy Prophet had done in the Tabuk expedition was that he had been granting exemptions which may appear from a military point of view too liberal. He was not actuated by motives of kindness as well as policy:- kindness, because, in the urgency of the moment he did not wish any one who had a real excuse to be refused exemption: and policy, because, if any one did not come with hearty good-will, he would be a burden instead of a help to the army. The policy was justified, because in fact 30,000 men or more followed him. But that did not in any way justify the slackers, and in a review of the position, the slackers and hypocrites are justly condemned. (9.43)
[[ Ruby’s notes – I strongly disagree with both Asad and Ali and all the previous commentators who are inclined to interpret this as God absolving the Prophet of any mistakes. On the contrary the previous verse and the statement immediately following “May God pardon thee” clearly charging the Prophet why he grant those people exemption knowing they were lying. The previous verse clearly exposed the hypocrisy, the character flaws of greed, etc. and their lying about their intention and the later statement, appears to me, clearly accusing the Prophet of the liberality and deviation from a good decision even knowing they were lying. God seems to be pointing clearly that the Prophet knowingly about their lying had excused those who wanted to be excused. Understanding the context of the Tabuk military expedition: it was an extremely important mission of defense of the territory of the Arab Peninsula from the possible invasion of Byzantines, at that time a superpower, and possibly signaling them with the gesture of unity and strength of the Arabs under the leadership of Prophet through the size of the defense and thus further deterring them to invade in future, it could amount to a mistake of allowing exemption from a military and strategic point of view.
In consideration of all these and the way these two verses are put together next to each other and articulated I have no doubt in my mind that God is exposing a weakness of the Prophet in his decision making process of an extremely important mission of defense.
The issue of pardoning the Prophet is deliberately put in here to convey this issue of error of judgment followed by the accusation that the Prophet knew that these people were lying and pretending. The last statement of the previous verse conveying that these people “would destroy their own souls “ is a serious accusation of moral and ethical failure to be the defaulter in a cause such as this. And thus exposing that the Prophet knowingly allowed that. This, I believe, is the gist of the meaning of these two verses. However the commentators, inclined too much to the infallibility of the Prophet is trying to convey something different. God’s forgiveness of the Prophet with respect to this error of judgment further establishes this ‘error of judgment’. God’s purpose of establishing the human fallibility of the Prophet is deviated by the usual inclinations of the followers to ascribe infallibility of the Prophet, which is a serious wrong, I believe. ]]
9: 44 Asad Those who [truly] believe in God and the Last Day do not ask thee for expemtion from struggling with their possessions and their lives ………God has full knowledge as to who is conscious of Him.
Pickthall Those who believe in Allah and the Last Day ask no leave of thee lest they should strive with their wealth and their lives. Allah is Aware of those who keep their duty (unto Him).
Transliteration La_ yasta'zinukal lazina yu'minu_na billa_hi wal yaumil a_khiri ay yuja_hidu_ bi amwa_lihim wa anfusihim, walla_hu 'alimum bil muttaqin(a).
9: 45
Pickthall They alone ask leave of thee who believe not in Allah and the Last Day, and whose hearts feel doubt, so in their doubt they waver.
Transliteration Innama_ yasta'zinukal lazina la_ yu'minu_na billa_hi wal yaumil a_khiri warta_bat qulu_buhum fahum fi raibihim yataraddadu_n(a).
9: 46
Pickthall And if they had wished to go forth they would assuredly have made ready some equipment, but Allah was averse to their being sent forth and held them back and (it was said unto them ) : Sit ye with the sedentary!
Transliteration Wa lau ara_dul khuru_ja la'a'addu_ lahu_ 'uddataw wa la_kin karihalla_humbi'a_sahum fa sabbatahum wa qilaq'udu_ ma'al qa_'idin(a).
9: 47
Asad Had these [hypocrites] set out with you, [O believers,] they would have added nothing to you save the evil of corruption, and would surely have scurried to and fro in your midst, seeking to stir up discord among you, seeing that there are in your midst such as would have lent them ear: but God has full knowledge of the evildoers.
Pickthall Had they gone forth among you they had added to you naught save trouble and had hurried to and fro among you, seeking to cause sedition among you; and among you there are some who would have listened to them. Allah is Aware of evil-doers.
Transliteration Lau kharaju_ fikum ma_ za_du_kum illa_ khaba_law wa la'auda'u_ khila_lakum yabgu_nakumul fitnah(ta), wa fikum samma_'u_na lahum, walla_hu 'alimum biz za_limin(a).
9: 48
Pickthall Aforetime they sought to cause sedition and raised difficulties for thee till the Truth came and the decree of Allah was made manifest, though they were loth.
Transliteration Laqadibtagawul fitnata min qablu wa qallabu_ lakal umu_ra hatta_ ja_'al haqqu wa zahara amrulla_hi wa hum ka_rihu_n(a).
9:49
Asad And among them there was [many a one] who said, :Grant me permission [to remain at home], and do not put me to too hard a test!” Oh, verily, [by making such a request] they had [already failed in their test and ] succumbed to a temptation to evil [note72];………….
Pickthall Of them is he who saith: Grant me leave (to stay at home) and tempt me not. Surely it is into temptation that they (thus) have fallen. Lo! hell is all around the disbelievers.
Transliteration Wa minhum may yaqu_lu'zal li wa la_ taftinni, ala_ fil fitnati saqatu_, wa inna jahannama lamuhitatum bil ka_firin(a).
[[ Asad’s note 72 – See verse 44 and 45 above. It is to be noted that both the verbal form “la taftinni” ………and fitnah have the same root, comprising a great complex of meanings: e.g., test, trial, affaliction, temptation to evil, deduction, persecution, oppression, discord, civil strife, etc. (cd. surah 8, note 25). Since it is impossible in any language but Arabic to reproduce all these many shades of meaning in a single expression, the rendering of the term fitnah must necessarily vary in accordance with the context in which it is used.]]
[[ Ali’s notes
1309 Doubt takes away all stability of conduct, while Faith makes a man firm in action and cool and collected in mind. (9.45)
1310 Khilal has more than one meaning, but I follow the interpretation of Ragib and the majority of accepted Commentators, who take it to mean "in your midst". (9.47)
1311 Evil plotters against Truth are only too glad to get an opportunity of meddling from within with affairs which they want to spoil or upset. They plot from outside, but they like to get into the inner circle, that their chances of intrigue may be all the greater. They are, however, unwilling to incur any danger or any self-sacrifice. Their whole activities are directed to mischief. Great wisdom is required in a leader to deal with such a situation, and the best of such leaders must need divine guidance, as was forthcoming in this case. (9.48)
1312 Fitnat, as explained in n. 1198, viii. 25, may mean either trial or temptation, or else tumult, turmoil, or sedition. The Commentators here take the former meaning, and explain that some Hypocrites claimed exemption from service in the Tabuk expedition in the direction of Syria on the plea that they could not withstand the charms of Syrian women and ought best to stay at home. The answer is: "But you have already fallen into temptation here by refusing service and disobeying the call." But perhaps the other meaning of "turmoil" may also be permissible as a secondary echo; in that case they object to be drawn into the turmoil of war, but they are told that they are already in a moral turmoil in advancing a disingenuous plea. In using the English word "trial" in the translation, I have also had in my mind the two shades of meaning associated with that word in English. (9.49)
]]
9: 50
Pickthall If good befalleth thee (O Muhammad) it afflicteth them, and if calamity befalleth thee, they say: We took precaution, and they turn away well pleased.
Transliteration In tusibka hasanatun tasu'hum, wa in tusibka musibatuy yaqu_lu_ qad akhazna_ amrana_ min qablu wa yatawallau wa hum farihu_n(a).
9: 51
Pickthall Say: Naught befalleth us save that which Allah hath decreed for us. He is our protecting Friend. In Allah let believers put their trust!
Transliteration Qul lay yusibana_ illa_ ma_ kataballa_hu lana_, huwa maula_na_ wa 'alalla_hi falyatawakkalil mu'minu_n(a).
9: 52
Pickthall Say: Can ye await for us aught save one of two good things (death or victory in Allah's way)? while we await for you that Allah will afflict you with a doom from Him or at our hands. Await then! Lo! we are awaiting with you.
Transliteration Qul hal tarabbasu_na bina_ illa_ ihdal husnayain(i), wa nahnu natarabbasu bikum ay yusibakumulla_hu bi 'aza_bim min 'indihi au bi aidina_, fatarabbasu_ inna_ ma'akum mutarabbisu_n(a).
[[ Ali’s note - 1313 The waiting of the Unbelievers and that of the Believers are in different senses. The Unbelievers wish for disaster to the Believers, but the Believers will either conquer or die as martyrs in the Cause, in either case happy in the issue. The Believers expect punishment for the Unbelievers for their infidelity, either through their own instrumentality, or in some other way in Allah's Plan, and the Unbelievers would not like it in either case. Cf. vi. 158. (9.52) ]]
9: 53
Asad Say: “You may spend [anything], willingly or unwillingly, [pretending that you do it for the sake of God:] it shall never be accepted from you [note 76] – for, verily, you are people bent on iniquity!”
Pickthall Say: Pay (your contribution), willingly or unwillingly, it will not be accepted from you. Lo! ye were ever froward folk.
Transliteration Qul anfiqu_ tau'an au karhal lay yutaqabbala minkum, innakum kuntum qauman fa_siqin(a).
[[ Asad’s note 76 – I.e., “if shall never be acceptable to God”: an allusion to the readiness on the part of many hypocrites to contribute financially to “good causes”, ostensibly for the sake of moral consideration but, in reality, “only to be seen and praised by men” (cf. 2: 264 and 4:38).
[[ Ali’s note - 1314 The Hypocrites, who secretly plotted against Islam, might sometimes (and they did) make a show of making some contribution to the Cause in order to keep up their pretence. Their contributions were not acceptable, whether they seemed to give willingly or unwillingly, because rebellion and disobedience were in their hearts. Three reasons are specifically given for their rejection, in the next verse: (1) they did not believe; (2) their prayers were not earnest, but for mere show: and (3) in reality their hearts were not behind the contributions which they offered. Nothing is acceptable to Allah which does not proceed from a pure and sincere heart. (9.53) ]]
9: 54
Pickthall And naught preventeth that their contributions should be accepted from them save that they have disbelieved in Allah and in His messenger, and they come not to worship save as idlers, and pay not (their contribution) save reluctantly.
Transliteration Wa ma_ mana'ahum an tuqbala minhum nafaqa_tuhum illa_ annahum kafaru_ billa_hi wa bi rasu_lihi wa la_ ya'tu_nas sala_ta illa_ wa hum kusa_la_ wa la_ yunfiqu_na illa_ wa hum ka_rihu_n(a).
9:55
Asad Let not, then, their worldly goods or [the happiness which they may derive from] their children excite thy admiration: God but wants to chastise them by these means in this worldly life, and [to cause] their souls to depart while they are [still] denying the truth.
Pickthall So let not their riches nor their children please thee (O Muhammad). Allah thereby intendeth but to punish them in the life of the world and that their souls shall pass away while they are disbelievers
Transliteration Fala_ tu'jibka amwa_luhum wa la_ aula_duhum, innama_ yuridulla_hu liyu'azzibahum biha_ fil haya_tid dunya_ wa tazhaqa anfusuhum wa hum ka_firu_n(a).
[[ Ali’s notes - 1315 If they appeared to be prosperous, with their purses and their quivers full (metaphorically), they were not to be envied. In reality their wealth and their sons might themselves be a snare: Cf. viii. 28. On this particular occasion this was proved to the hilt. The wealth of the Pagans filled them with pride, darkened their understanding, and led to their destruction. Their sons and followers adopted the Faith which their fathers had fought against, much to the chagrin of the fathers, whose spiritual death was even worse than their discomfiture in this world. (9.55)
1316 Cf. iii. 176-178. (9.55) ]]
9: 56
Asad And they swear by God that they do indeed belong to you – the while they do not belong to you, but are [only] people ridden by fear:
Pickthall And they swear by Allah that they are in truth of you, when they are not of you, but they are folk who are afraid.
Transliteration Wa yahlifu_na billa_hi innahum laminkum, wa ma_ hum minkum wa la_kinnahum qaumuy yafraqu_n(a).
9: 57
Asad If they could but find a place of refuge, or any cavern, or a crevice [in the earth], they would turn towards it in headlong haste [note80].
Pickthall Had they but found a refuge, or caverns, or a place to enter, they surely had resorted thither swift as runaways.
Transliteration Lau uajidu_na malja'an au maga_ra_tin au muddakhalal lawallau ilaihi wa hum yajmahu_n(a).
[[ Asad’s note 80 – Thus the Quran shows that the innermost cause of all hypocrisy is fear – fear of a moral commitment and, at the same time, fear of an open breach with one’s social environment. In their overriding, immoral desire for social conformity, “the hypocrites seek to deceive God – the while it is He who causes them to be deceived [by themselves]”……………]]
[[ Ruby’s note – And this fear exists among people who do not have faith and trust in God. They rely on human ability and factors but those are weak and fallible. Therefore they become obsessed with fear and take stands that are to protect them but in reality those are detrimental to them. On the other hand those who trust God and continue doing good work in spite of the adverse situation or confronting the situation instead of complying with its wrong demands at times find themselves relatively fearless and upright. In the long run these are the people who succeed. There generally is prevalent misconception between fear and due concern. The former is destructive and the later is constructive. One can take due measures anticipating some possible negative outcome but if one is struck by fear and paranoia it is likely the actions that would emerge as a result would be detrimental and counter-productive at least. This concept in very broad term. In reality fear cannot be totally eliminated but it can be well-managed with conviction and trust in God even in the worst of the situation such as wars and crisis.]
[[ Ali’s note - 1317 Jamaha = to be ungovernable, to run like a runaway horse, to rush madly and obstinately(9.57).]]
9: 58
Asad And among them are such as find fault with thee [O Prophet] concerning [the distribution of] the offerings given for the sake of God [note 81]: if they are given something thereof, they are well-pleased [note 81];……..they are consumed with anger.
Pickthall And of them is he who defameth thee in the matter of the alms. If they are given thereof they are content, and if they are not given thereof, behold! they are enraged.
Transliteration Wa minhum may yalmizuka fis sadaqa_t(i), fa in u'tu_ minha_ radu_ wa illam yu'tau minha_ iza_ hum yaskhatu_n(a).
[[ Asad’s note 81-- Since there is no English equivalent for the term ‘sadaqat’ {sing. sadaqah), I am rendering it here as “offerings given for the sake of God”. This comprises everhthing that a believer freely gives to another person, out of love or compassion, as well as what he is morally or legally obliged to give, without expecting any worldly return: that is, charitable gifts and deeds of every description (which is the privary meaning of sadaqat – e.g., 2:263 and 264), as well as the obligaroty tas called ‘zakah’ (“the purifying dues”, because its payment purifies, as it were, a person’s property from the taint of selfighness). In the context of the above verse, this term refers to the funds thus collected and administered by the Muslim community or state. When these funds are disbursed for the purposes stipulated in verse 60, they assume once more – this time in relation to the recipients – the aspect of “charitable gifts”.]]
9: 59
Asad And yet, if they were to content themselves with what God has given them and [caused] His Apostle [ note 82], …………
Pickthall (How much more seemly) had they been content with that which Allah and His messenger had given them and had said: Allah sufficeth us. Allah will give us of His bounty, and (also) His messenger. Unto Allah we are suppliants.
Transliteration Wa lau annahum radu_ ma_ a_ta_humulla_hu wa rasu_luh(u_), wa qa_lu_ hasbunalla_hu sayu'tinalla_hu min fadlihi wa rasu_luhu_ inna_ ilalla_hi ra_gibu_n(a).
[[ Asad’s note 82 – Lit., “what God has given them, and His Apostle”: a typically Quranic construction meant to bring out the fact that the real given is God, and the Apostle is His instrument. Although this passage relates, primarily, to the hypocrites at Medina and the historical situation obtaining at the time of the expedition to Tabuk, the import of these verse goes beyond the historical occasion of their revelation, describing as it does “ the attitude and mentality of hypocrites of all times, and everywhere” (Manar X, 567). Consequently, we may assume that the reference, in this context, to “God’s Apostle” is not confined to the person of the Prophet Muhammad but implies, metonymically, the Law of Islam as revealed through him – and, thus, to every government that holds authority by virtue of that Law and rules in accordance with it.]]
[[ Ali’s notes
1318 Sadaqa = alms, that which is given in Allah's name, mainly to the poor and needy, and for the cognate purposes specified in the next verse but one: Zakat is the regular and obligatory charity in an organised Muslim community, usually 2 1/2 per cent, of merchandise and 10 per cent, on the fruits of the earth. There is a vast body of literature on this subject. The main points may be studied in the Hidaya tilfuru of Shaikh Burhanud-din 'All. As against zakat the term sadaqah has a much wider connotation, and is inclusive of zakat as in the verse 60 of this Sura. (9.58)
1319 Selfish men think that charitable funds are fair game for raids, but the Islamic standards on this subject are very high. The enforcement of such standards is always unpopular, and even the Holy Prophet was subjected to obloquy and slander for his strictness to principle. In doubtful cases, claimants who are disappointed should not blame the principles or those who enforce them, but put their trust in Allah, whose bounties are unbounded, and are given to all, whether rich or poor, according to their needs and their deserts. For every one it is excellent advice to say: deserve before you desire. (9.59) ]]
9: 60
Asad The offerings given for the sake of God are [meant] only for the poor and the needy, and those who are in charge thereof [note 84] and those whose hearts are to be won over, and for the freeing of human beings from bondage, and [for] those who are overburdened with debts, and [for every struggle] in God’s cause, and [for] t he wayfarer: [this is] and ordinance from God – and God is all-knowing, wise [note 85]
Pickthall The alms are only for the poor and the needy, and those who collect them, and those whose hearts are to be reconciled, and to free the captives and the debtors, and for the cause of Allah, and (for) the wayfarers; a duty imposed by Allah. Allah is knower, Wise.
Transliteration Innamas sadaqa_tu lil fuqara_'i wal masa_kini wal 'a_milina 'alaiha_ wal mu'allafati qulu_buhum wa fir riqa_bi wal ga_rimina wa fi sabililla_hi wabnis sabil(i), faridatam minalla_h(i), walla_hu 'alimun hakim(un).
[[ Asad’s note 85 – These eight categories circumscribe all the purpose for which Zakah funds may be expended. By “those whose hearts are to be won over” are apparently meant such non-Muslims as are close to understanding and, perhaps, accepting Islam, and for whose conversion every effort should be made, either directly or indirectly (i.e., by means of the widest possible propagation of the teachings of Islam).
As regards the expression fi’r-riqab (“for the freeing of human beings from bondage”), which relates both to the ransoming of prisoners of war and to the freeing slaves, see surah 2, note 146.
The term ‘al-gharimun’ describes people who are overburdened with debts contracted in good faith, which – through no fault of their own—they are subsequently unable to redeem.
The expression “in God’s cause” embraces every kind of struggle in righteous cause, both in war and in peace, including expenditure for the propagation of Islam and for all charitable purposes. Regarding the meaning of ‘ibn as-sabil’ (wayfarer”), see surah 2, note 145.]]
[[ Ali’s notes -
1320 Alms or charitable gifts are to be given to the poor and the needy and those who are employed in their service. That is, charitable funds are not to be diverted to other uses, but the genuine expenses of administering charity are properly chargeable to such funds. Who are the needy? Besides the ordinary indigent, there are certain classes of people whose need is great and should be relieved. Those mentioned here are: (1) men who have been weaned from hostility to Truth, who would probably be persecuted by their former associates, and require assistance until they establish new connections in their new environment: (2) those in bondage, literally and figuratively: captives of war must be redeemed: slaves should be helped to freedom-, those in the bondage of ignorance or superstition or unfavorable environment should be helped to freedom to develop their own gifts: (3) those who are held in the grip of debt should be helped to economic freedom: (4) those who are struggling and striving in Allah's Cause by teaching or fighting or in duties assigned to them by the Islamic State, who are thus unable to earn their ordinary living: and (5) strangers stranded on the way. All these have a claim to charity. They should be relieved by individual or organized effort, but in a responsible way. In this verse, the word sadaqat refers to obligatory charity (zakat). See n. 1318 above. (9.60)
9:61
Asad And among those [enemies of the truth] there are such as malign the Prophet by saying, “He is all ear.” [note 86] Say: [yes,] he is all ear, [listening] to what is good for you! [note 87] He believes in God, and trusts the believers, and is [manifestation of God’s]grace towards such of you as have [truly] attain to faith……….
Pickthall And of them are those who vex the Prophet and say: He is only a hearer. Say: A hearer of good for you, who believeth in Allah and is true to the believers, and a mercy for such of you as believe. Those who vex the messenger of Allah, for them there is a painful doom.
Transliteration Wa minhumul lazina yu'zu_nan nabiyya wa yaqu_lu_na huwa uzun(un), qul uzunu khairil lakum yu'minu billa_hi wa yu'minu lil mu'minina wa rahmatul lillazina a_manu_ minkum, wallazina yu'zu_na rasu_lalla_hi lahum 'aza_bun alim(un).
9: 62
Asad ………….the while it is God and His Apostle whose pleasure they should seek above all else, if indeed the yare believers! [note 88]
Pickthall They swear by Allah to you (Muslims) to please you, but Allah, with His messenger, hath more right that they should please Him if they are believers.
Transliteration Yahlifu_na billa_hi lakum liyurdu_kum walla_hu wa rasu_luhu_ ahaqqu ay yurdu_hu in ka_nu_ mu'minin(a).
9: 63
Asad ……….that most awesome disgrace?
Pickthall Know they not that whoso opposeth Allah and His messenger, his portion verily is hell, to abide therein? That is the extreme abasement.
Transliteration Alam ya'lamu_ annahu_ may yuha_didilla_ha wa rasu_lahu_ fa anna lahu_ na_ra jahannama kha_lidan fiha_, za_likal khizyul 'azim(u).
[[ Asad’s note 86 – I.e., “he believes everything that he hears”……………………the Prophet’s readiness to listen to what they – in common with many other unbelievers –regarded as mere hallucinatory sounds, and to interpret them “mistakenly” as revelations. This would explain the statement that “they malign the Prophet” – namely, by attributing to him self-deception – and that this saying of theirs “amounts to a denieal of the truth” (see verse 74 of this surah) – The verb “adha” signifies primarily “he molested” or “annoyed [another]”, it.e., in a manner not amounting to actual harm (darar). Since in the above context this verb is used in the sense of making a derogatory remark, yu dhun is best rendered as “they malign”.
note 87 – I.e., to divine revelation.
note 88 - ……….As has been pointed out by many of the commentators (and most succingtly by Rashid Rida in Manar X, 607f.), there is no question of any juxtaposition of God and His Apostle in this phrase. This is made clear by the use of the singular pronoun in ‘an yurduhu (“that they should seek His pleasure”), which is meant to bring out – in the inimitable elliptic form so characteristic of the Quran –the idea that God’s pleasure is the only worthwhile goal of all human endeavor, and that a believer’s duty to surrender to the Prophet’s guidance is but an outcome of the fact that he is the bearer of God’s message to man. Cf. in this connection, “Whoever pays heed unto the Apostle pays heed unto God thereby” (4:80), or, “Say [O Prophet]: ‘If you love God, follow me, [and] God will love you’ “ (3:31). ]]
[[Ali’s notes - 1321 The assonance of the Arabic words "Y-zuna" and "uzunun" is of course lost in the translation. But the sense remains. Detractors of the Prophet said. "O! he listens to everybody!" "Yes," is the answer, "he listens for their good: he is a mercy and a blessing to all men of Faith, but especially to you (who are addressed)." The general statement is emphasized for the particular people addressed. (9.61)]]
9: 64
Asad [Some of] the hypocrites dread lest a [new] surah be revealed [in evidence] against them, making understand what is [really] in their hearts [note 89]
Pickthall The hypocrites fear lest a surah should be revealed concerning them, proclaiming what is in their hearts. Say: Scoff (your fill)! Lo! Allah is disclosing what ye fear.
Transliteration Yahzarul muna_fiqu_na an tunazzala 'alaihim su_ratun tunabbi'uhum bima_ fi qulu_bihim, qulistahzi'u_, innalla_ha mukhrijum ma_ tahzaru_n(a).
[[ Asad’s note 89 - ….The ambivalence attitude of mind alluded to here implies hypocrisy not merely with regard to one’s social environment but also with regard to oneself: an unwillingness – or, rather, fear - on the part of such people to admit to themselves “what is really going on in their hearts” (cf. verses 56-57 and note 80 above), and the dim realization that this ambivalence is only a cover for their desire to escape from all spiritual commitment (cf. 2:9 – “they would deceive God and those who have attained to faith – the while they deceive none but themselves”). ]]
9: 65
Asad …….they would surely answer, “ We were only indulging in idle talk, and were playing [with worlds].” [note 91]
Pickthall And if thou ask them (O Muhammad) they will say: We did but talk and jest. Say: was it at Allah and His revelations and His Messenger that ye did scoff?
Transliteration Wa la'in sa'altahum layaqu_lunna innama_ kunna_ nakhu_du wa nal'ab(u), qul abilla_hi wa a_ya_tihi wa rasu_lihi kuntum tastahzi'u_n(a).
9: 66
Asad Do not offer [empty] excuses! You have indeed denied the truth after [having professed] your belief [in it]!” Though We may efface the sin of some of you, We shall chastise others – seeing that they were lost in sin [note 93]
Pickthall Make no excuse. Ye have disbelieved after your (confession of) belief. If We forgive a party of you, a party of you We shall punish because they have been guilty.
Transliteration La_ ta'taziru_ qad kafartum ba'da ima_nikum, in na'fu 'an ta_'ifatim minkum nu'azzib ta_'ifatam bi annahum ka_nu_ mujrimin(a).
[[ Asad’s note 91 – Most of the classical commentators assume that this refers to the derisive remarks made by some of the hypocrites about the alleged futility of the expedition to Tabuk. In view of the sequence, however, I am of the opinion that this is a further reference to those who “malign the Prophet by saying, ‘He is all ear’” (verse 61) – i.e., accuse him of self-deception – and thus, by implication, “mock at God and His messages” (see next sentence). ]]
[[ Asad’s note 93 – I.e., consciously preserved in hypocrisy (Zamakhshari). The above Quranic sentence expresses the doctrine that in His final judgment God will take into account all that is in sinner’s heart, and will not indiscriminately condemn everyone who has been sinning out of weakness or out of an inner inability to resolve his doubts, and not out of a conscious inclination to evil (cf. 4:98 – “excepted shall be the [truly] helpless – be they men and women or children – who cannot bring forth any strength and have not been shown [or “cannot find”] the right way”).
[[ Ali’s note - 1322 The dissection of the motives of the Hypocrites alarmed them. For it meant that they would fail in their policy of having the best of both worlds and undermining the loyalty of the weaker members of the Muslim community. So they turn it off as a jest. But they are sharply rebuked: "Can you make such solemn matters subjects of playful jokes? Fie upon you! You are found out, and your guile is of no effect." (9.64)
1323 See last note. Hypocrisy is a half-way house, a state of indecision in the choice between good and evil. Those who definitely range themselves with good obtain forgiveness: those who pass definitely to evil suffer the penalties of evil. (9.66) ]]
9: 67
Asad The hypocrites, both men and women, are all of a kind: they enjoin the doing of what is wrong and forbid the doing of what is right [note 94], and withhold their hands [from doing good]. They are oblivious of God, and so He is oblivious of them. Verily, the hypocrites – it is they, they who are truly iniquitous! [note 95]
Pickthall The hypocrites, both men and women, proceed one from another. They enjoin the wrong, and they forbid the right, and they withhold their hands (from spending for the cause of Allah). They forget Allah, so He hath forgotten them. Lo! the hypocrites, they are the transgressors.
Transliteration Al muna_fiqu_na wal muna_fiqa_tu ba'duhum mim ba'd(in), ya'muru_na bil munkari wa yanhauna 'anil ma'ru_fi wa yaqbidu_na aidiyahum, nasullaa_ha fa nasiyahum, innal muna_fiqina humul fa_siqu_n(a).
9: 68
Pickthall Allah promiseth the hypocrites, both men and women, and the disbelievers fire of hell for their abode. It will suffice them. Allah curseth them, and theirs is lasting torment.
Transliteration Wa'adalla_hul muna_fiqina wal muna_fiqa_ti wal kuffa_ra na_ra jahannama kha_lidina fiha_, hiya hasbuhum, wa la'anahumulla_h(u), wa lahum 'aza_bum muqim(un).
[[ Asad’s note 94 – I.e., their behavior is – in effect, at least – the exact opposite of that expected of the believers (cf. 3:104, 110 and 114; 9:71 and 112; and 22:41).
note 95 – It is to be borne in mind that this and the following verse refer to the conscious hypocrisy spoken of in the last sentence of the preceding verse, and not to the waverers, whose hypocrisy is an outcome of inner fears and uncertainties.]]
[[ Ali’s notes - 1324 Literally, "the Hypocrites... are of each other". The forms of hypocrisy may vary, but they are all alike, and they understand each other's hypocrisy. They hold together. (9.67)
1325 The English phrase "close-fisted" would cover only a part of the meaning. The hand is the symbol of power, help, and assistance. This may be financial, or it may be in other ways. The Hypocrites pretend a great deal, but are of no use or real help to any one. (9.67)
1326 Cf. vii. 51. and n. 1029. They ignore Allah: and Allah will ignore them. (9.67)
1327 "Curse," here as elsewhere, is deprivation of grace and mercy, brought about by the rejection of Allah by the Unbelievers. (9.68) ]]
9: 69
Pickthall Even as those before you were mightier than you in strength, and more affluent than you in wealth and children. They enjoyed their lot awhile, so ye enjoy your lot awhile even as those before you did enjoy their lot awhile. And ye prate even as they prated. Such are they whose works have perished in the world and the Hereafter. Such are they who are the losers.
Transliteration Kallazina min qablikum ka_nu_ asyadda minkum quwwataw wa aksara amwa_law wa aula_da_(n), fastamta'u_ bi khala_qihim fastamta'tum bi khala_qikum kamastamta'al lazina min qalikum bi khala_qihim wa khudtum kallazina kha_du_, ula_'ika habitat a'ma_luhum fid dunya_ wal a_khirah(ti), ula_'ika humul kha_siru_n(a).
9: 70
Pickthall Hath not the fame of those before them reached them the folk of Noah, Aad, Thamud, the folk of Abraham, the dwellers of Midian and the disasters (which befell them)? Their messengers (from Allah) came unto them with proofs (of Allah's sovereignty). So Allah surely wronged them not, but they did wrong themselves.
Transliteration Alam ya'tihim naba'ul lazina min qablihim qaumi nu_hiw wa 'a_diw wa samu_d(a), wa qaumi ibra_hima wa asha_bi madyana wal mu'tafika_t(i), atathum rusuluhum bil bayyina_t(i), fama_ ka_nalla_hu liyazlimahum wa la_kin ka_nu_ anfusahum yazlimu_n(a).
9: 73
Asad O Prophet! Strive hard against the deniers of the truth and the hypocrites, and be adamant with them [note 101]. And [if they do not repent,] their goal shall be hell – and how vile a journey’s end!
Pickthall O Prophet! Strive against the disbelievers and the hypocrites! Be harsh with them. Their ultimate abode is hell, a hapless journey's end.
Transliteration Ya_ ayyuhan nabiyyi ja_hidil kuffa_ra wal muna_fiqina wagluz 'alaihim, wa ma'wa_hum jahannamu wa bi'sal masir(u).
[[ Asad’s note 101 – I.e., “do not compromise with them in matters of principles”. Regarding the meaning of the verb “jahada” (“he strove hard”, i.e., in a righteous cause), see surah 4, note 122. The imperative jahid is obviously used here in its spiritual connotation, implying efforts at convincing both the outspoken unbelievers and the waverers, including the various types of hypocrites spoken of in the preceding passages. Although the imperative is addressed in the first instance to the Prophet, it is considered to be morally binding on all believers.]]
9: 74
Asad [The hypocrites] swear by God that they have said nothing [wrong]; yet most certainly have they uttered a saying which amounts to a denial of the truth [note 102], and have [thus] denied the truth after [having professed] their self-surrender to God: for they were aiming at something which was beyond their reach [note 103]. And they could find no fault [with the Faith] save that God had enriched them and [caused] His Apostle [to enrich them] out of His bounty! [note 104]………………
Pickthall They swear by Allah that they said nothing (wrong), yet they did say the word of disbelief, and did disbelieve after their Surrender (to Allah). And they purposed that which they could not attain, and they sought revenge only that Allah by His messenger should enrich them of His bounty. If they repent it will be better for them; and if they turn away, Allah will afflict them with a painful doom in the world and the Hereafter, and they have no protecting friend nor helper in the earth.
Transliteration Yahlifu_na billa_ ma_ qa_lu_, wa laqad qa_lu_ kalimatal kufri wa kafaru_ ba'da isla_mihim wa hammu_ bima_ lam yana_lu_, wa ma_ naqamu_ illa_ an agna_humulla_hu wa rasu_luhu_ min fadlih(i), fa iy yatu_bu_ yaku khairal lahum, wa iy yatawallau yu'azzibhumulla_hu 'aza_ban aliman fid dunya_ wal a_khirah(ti), wa ma_ lahum fil ardi miw waliyyiw wa la_ nasir(in).
9: 75
Pickthall And of them is he who made a covenant with Allah (saying): If He give us of His bounty We will give alms and become of the righteous.
Transliteration Wa minhum man 'a_hadalla_ha la'in a_ta_na_ min fadlihi lanassaddaqanna wa lanaku_nanna minas sa_lihin(a).
[[ Ali’s notes -
The reference is to a plot made by the Prophet's enemies to kill him when he was returning from Tabuk. The plot failed. It was all the more dastardly in that some of the conspirators were among the men of Madinah who were enriched by the general prosperity that followed the peace and good government established through Islam in Madinah. Trade flourished: justice was firmly administered with an even hand. And the only return that these men could make was a return of evil for good. That was their revenge, because Islam aimed at suppressing selfishness, stood for the rights of the poorest and humblest, and judged worth by righteousness rather than by birth or position. (9.74)]]
[[ Asad’s notes - 102 – See the first sentence of verse 61 above, and the corresponding note 86. The allegation that the Prophet deceived himself in the matter of revelation is, naturally, equivalent to disbelief in the outcome revelation, i.e., the Quran.
103 – Lit., “which they were unable to attain to”. The classical commentators take this as a reference to an abortive plot, on the part of some of the hypocrites, to kill the Prophet during the expedition to Tabuk. However, without contesting the validity of this historical interpretation, I believe that the above allusion has a far deeper meaning – namely, the existential impossibility of one’s ever attaining to inner peace without a positive belief that man’s life has meaning and purpose, either of which can be glimpsed only through the revelations bestowed on those exceptionally gifted and receptive personalities, the prophets. (As indirect reference to divine revelation as the only source of this kind of cognition appears in 96:5, that is, in the earliest Quranic passage revelaed to the Prophet.) Thus, torn between their half-hearted desire to “surrender themselves to God” and their unwillingness to accept the divine guidance offered them by the Prophet, the hypocrites “were aiming at something which was beyond their reach.”
104 - …………to their lack of gratitude for the spiritual and material benefits which they had derived from it. ]]
[[ Ruby’s note 9:74 – The reference of bounty here implies all the social, political and economic enrichment and empowerment due to victories of the Muslim community and the social stability, security and trade that followed. The hypocrites in order to enjoy the success associated themselves with the community and declared themselves as “believers” however in truth they still remained ambivalent or doubters or even rejecters of the revelation. That is why they could deliberately taunt the Prophet of being hallucinated. There were repeated attempt or inclinations to spread this idea of doubt among the followers and the community members and promote rejection among others. The way this verse is articulated here seems to imply that the hypocrites were not comfortable that these benefits were coming from being followers of the Prophet. The nature of these activities at a time of war or a major confrontation with an enemy could amount to treason, particularly, at that time when the fundamental premise of those confrontations and fight came from the need of preserving the rights, security and continuity of the believers against the onslaught of the enemies who were determined to eradicate the Muslims or violate their rights.]]
9: 76
Asad But as soon as He has given them [aught] out of His bounty, they cling to it niggardly, and turn away in their obstinacy [from all that they have bowed]:
Pickthall Yet when He gave them of His bounty, they boarded it and turned away, averse;
Transliteration Falamma_ a_ta_hum min fadlihi bakhilu_ bihi wa tawallau wa hum mu'ridu_n(a).
9: 77
Asad whereupon He causes hypocrisy to take root in their hearts, [therein to remain] until the Day on which they shall meet Him [note 105] - because they have failed to fulfill the vow which they had made unto God, and because they were wont to lie [note 106].
Pickthall So He hath made the consequence (to be) hypocrisy in their hearts until the day when they shall meet Him, because they broke their word to Allah that they promised Him, and because they lied.
Transliteration Fa a'qabahum nifa_qan fi qulu_bihim ila_ yaumi yalqaunahu_ bima_ akhlafulla_ha ma_ wa'adu_hu wa bima_ ka_nu_ yakzibu_n(a).
[[ Asad’s note 105 – Lit., “He has caused hypocrisy to become for them a consequence (a’qabahum) in their hearts until the Day of on which they shall meet Him”…………..Thus, the Quran states that it is excessive love of worldly possessions which gives rise, in a certain type of mean, to the attitude of mind described as “hypocrisy” – and not vice versa (see also note 29:11 and the corresponding note 7). Cf. in this connection the Prophet’s saying, reported as Abu Hurayrah: “The mark (ayah) of the hypocrite is threefold: when he speaks, he lies; and when he promises, he breaks his promise; and when he is trusted, he betrays” (Bukhari, Muslim Trimidhi and Nasa’I;……………….]]
[[ Ali’s notes -
1332 If men are false to their covenants and words, the natural consequence will be hypocrisy to cover their falsehood. Such consequences will last till the Day of Judgment, when they will have to account for their deeds. They may think that they are deceiving men by their hypocrisy, but they cannot deceive Allah, to Whom all their most secret thoughts and plots and doings are known. (9.77)
1333 When financial help is necessary for the Cause, every Muslim contributes what he can. Those who can afford large sums are proud to bring them in of their own free-will, and those who are very poor contribute their mite or their labour. Both kinds of gifts are equally precious because of the faith and good-will behind them, and only cynics will laugh at the scantiness of the one or the lavishness of the other. Sometimes they not only laugh, but attribute wrong motives to the givers. Such conduct is here reprimanded. (9.79)
1334 An awful warning for those who actively oppose the Cause of Allah. The Holy Prophet was by nature full of mercy and forgiveness. He prayed for his enemies. But in such a case even his prayers are nullified by their attitude of rejecting Allah. (9.80) ]]
9: 78
Pickthall Know they not that Allah knoweth both their secret and the thought that they confide, and that Allah is the Knower of Things Hidden?
Transliteration Alam ya'lamu_ annalla_ha ya'lamu sirrahum wa najwa_hum wa annalla_ha 'alla_mul guyu_b(i).
9: 79
Pickthall Those who point at such of the believers as give the alms willingly and such as can find naught to give but their endeavors, and deride them Allah (Himself) derideth them. Theirs will be a painful doom.
Transliteration Alazina yalmizu_nal muttawwi'ina minal mu'minina fis sadaqa_ti wallazina la_ yajidu_na illa_ juhdahum fa yaskharu_na minhum, sakhiralla_hu minhum, wa lahum 'azu_bun alim(un).
9: 80 Asad ………if you were to pray seventy times [note 110]….
Pickthall Ask forgiveness for them (O Muhammad), or ask not forgiveness for them; though thou ask forgiveness for them seventy times Allah will not forgive them. That is because they disbelieved in Allah and His messenger, and Allah guideth not wrongdoing folk.
Transliteration Istagfir lahum au la_ tastagfir lahum, in tastagfir lahum sab'ina marratan fa lay yagfiralla_hu lahum, za_lika bi annahum kafaru_ billa_hi wa rasu_lih(i), walla_hu la_ yahdil qaumal fa_siqin(a).
[[ Asad’s note 110 – I.e., many times. In Arabic usage, the number “seventy” often stands for “many”, just as “seven” is a synonym for “several” ………….It is evident from many authentic Traditions (recorded, among others, by Bukhari and Muslim) …….that the Prophet often prayed to God that He pardon his enemies.]]
[[ Ali’s notes -
1333 When financial help is necessary for the Cause, every Muslim contributes what he can. Those who can afford large sums are proud to bring them in of their own free-will, and those who are very poor contribute their mite or their labor. Both kinds of gifts are equally precious because of the faith and good-will behind them, and only cynics will laugh at the scantiness of the one or the lavishness of the other. Sometimes they not only laugh, but attribute wrong motives to the givers. Such conduct is here reprimanded. (9.79)
1334 An awful warning for those who actively oppose the Cause of Allah. The Holy Prophet was by nature full of mercy and forgiveness. He prayed for his enemies. But in such a case even his prayers are nullified by their attitude of rejecting Allah. (9.80) ]]
9: 94
Pickthall They will make excuse to you (Muslims) when ye return unto them. Say: Make no excuse, for we shall not believe you. Allah hath told us tidings of you. Allah and His messenger will see your conduct, and then ye will be brought back unto Him Who knoweth the invisible as well as the visible, and He will tell you what ye used to do.
Transliteration Ya'taziru_na ilaikum iza_ raja'tum ilaihim, qul la_ ta'taziru_ lan nu'mina lakum qad nabba'analla_hu min akhba_rikum wa sayaralla_hu 'amalakum wa rasu_luhu_ summa turaddu_na ila_ 'a_limil gaibi wasy syaha_dati fayunabbi'ukum bima_ kuntum ta'malu_n(a).
9: 95
Pickthall They will swear by Allah unto you, when ye return unto them, that ye may let them be. Let them be, for lo! they are unclean, and their abode is hell as the reward for what they used to earn.
Transliteration Sayahlifu_na billa_hi lakum iza-nqalabtum ilaihim litu'ridu_ 'anhum, fa a'ridu_ 'anhum, innahum rijs(uw), wa ma'wa_hum jahannamu jaza_'am bima_ ka_nu_ yaksibu_n(a).
9: 96
Pickthall They swear unto you, that ye may accept them. Though ye accept them, Allah verily accepteth not wrongdoing folk.
Transliteration Yahlifu_na lakum litardau'anhum, fa in tardau 'anhum fa innalla_ha la_ yarda_ 'anil qaumil fa_siqin(a).