Sūrat al-Tawbah (conclusion, from Volume Two)
سورۃ التوبہ (تتمہ)
English Translation
An English rendering of Volume Three of the Urdu Qurʾānic commentary of Hazrat Bahr-ul-Uloom Muhammad Abdul Qadeer Siddiqui (Hasrat), covering the conclusion of Sūrat al-Tawbah (9) through Sūrat al-Kahf (18).
Sūrat al-Tawbah (9) — Conclusion
يَعْتَذِرُونَ إِلَيْكُمْ إِذَا رَجَعْتُمْ إِلَيْهِمْ
yaʿtadhirūna ilaykum idhā rajaʿtum ilayhim "They will offer you excuses when you return to them." — al-Tawbah 9:94
Translation: When you return to these hypocrites from the campaign, they will come to you with excuses and apologetic pretexts.
Commentary: Allah the Exalted instructs the Prophet Muḥammadﷺ: Say to them — qul lā taʿtadhirū — "Do not proffer excuses; we shall not believe you." Allah and His Messengerﷺhave already come to know your true conduct. Your deeds will be made manifest. You will be returned to the Knower of the unseen and the witnessed — ʿālim al-ghayb wa'l-shahādah — Who will then inform you of all that you used to do. This verse teaches that the secrets of the hypocrites were already disclosed to the Messengerﷺby divine revelation. The command to "say to them" is a form of decisive exposure rather than an invitation to dialogue. Allah is the All-Knowing, Who encompasses both the hidden and the manifest.
Commentary (continued — Allah is not pleased with the disobedient):
يَحْلِفُونَ بِاللَّهِ لَكُمْ لِيُرْضُوكُمْ وَاللَّهُ وَرَسُولُهُ أَحَقُّ أَن يُرْضُوهُ إِن كَانُوا مُؤْمِنِينَ
yaḥlifūna bi'llāhi lakum li-yurḍūkum wa'llāhu wa-rasūluhū aḥaqqu an yurḍūhu in kānū muʾminīn "They swear by Allah to please you; but Allah and His Messenger are worthier of being pleased, if they are truly believers." — al-Tawbah 9:62
Translation: These hypocrites swear to you by Allah in order to gain your approval. Yet if they truly believed, they would know that Allah and His Messengerﷺare the ones most deserving of their efforts to please.
أَلَمْ يَعْلَمُوا أَنَّهُ مَن يُحَادِدِ اللَّهَ وَرَسُولَهُ فَأَنَّ لَهُ نَارَ جَهَنَّمَ خَالِدًا فِيهَا ذَٰلِكَ الْخِزْيُ الْعَظِيمُ
a-lam yaʿlamū annahu man yuḥādid allāha wa-rasūlahu fa-anna lahu nāra jahannama khālidan fīhā dhālika'l-khizyu'l-ʿaẓīm "Do they not know that whoever opposes Allah and His Messenger — for him is the fire of Hell, to abide therein? That is the supreme disgrace." — al-Tawbah 9:63
Translation: Do they not know that whoever sets himself against Allah and His Messengerﷺwill have Hellfire as his eternal abode? That is the great disgrace.
Commentary: These hypocrites swear by Allah with their tongues while their hearts harbour disbelief. Their deeds will bring upon them the recompense they deserve. They are a people who are inwardly impure (khabīthūn najas); their station with Allah is that of punishment for their evil deeds.
Concerning the verse fa-in tarḍaw ʿanhum fa-inna'llāha lā yarḍā ʿan al-qawm al-fāsiqīn — "If you become pleased with them, Allah will not be pleased with the transgressing people" (al-Tawbah 9:96): these people will come before you making excuses and entreating your approval. But even if you were to be appeased, Allah would not be pleased with such a disobedient people. This is a decisive verdict.
Commentary (continued):
الْأَعْرَابُ أَشَدُّ كُفْرًا وَنِفَاقًا وَأَجْدَرُ أَلَّا يَعْلَمُوا حُدُودَ مَا أَنزَلَ اللَّهُ عَلَىٰ رَسُولِهِ وَاللَّهُ عَلِيمٌ حَكِيمٌ
al-aʿrābu ashaddu kufran wa-nifāqan wa-ajdaru allā yaʿlamū ḥudūda mā anzala'llāhu ʿalā rasūlihi wa'llāhu ʿalīmun ḥakīm "The desert Arabs are more intense in disbelief and hypocrisy, and more likely not to know the limits of what Allah has sent down upon His Messenger; and Allah is All-Knowing, All-Wise." — al-Tawbah 9:97
Translation: The Bedouin desert Arabs are more severe in disbelief and hypocrisy, and it is more fitting that they should be ignorant of the sacred laws (ḥudūd) that Allah has revealed to His Messengerﷺ. And Allah is All-Knowing, All-Wise.
Commentary: Dear reader, reflect on this verse. The Bedouin Arabs are remote from the centre of Islamic learning — Madīnah — and hence more prone to ignorance of divine rulings and limits. The author observes: consider the state of Muslims today. Many who bear the name of Muslim are themselves unaware of the commands of Allah and His Messengerﷺ. The scholars and spiritual guides (mashāyikh) have not done their duty in spreading knowledge. Indeed, the greater priority before converting unbelievers is to make Muslims truly Muslim.
Some deviant sects spread their corrupt doctrines (ʿaqāʾid bāṭilah) among the ignorant. The Ahl al-Sunna wa'l-Jamāʿa bear this with patience. Meanwhile, there are those ready to die in opposition to the truth. How can this struggle against external enemies bear fruit when the internal condition of the Muslim community remains so weak? The author calls upon Muslims to practice all the pillars of Islam and to make its collective strength manifest. May Allah have mercy on the Muslims and protect them.
Commentary (continued — Charity and striving for the sake of Allah):
وَمِنَ الْأَعْرَابِ مَن يَتَّخِذُ مَا يُنفِقُ مَغْرَمًا وَيَتَرَبَّصُ بِكُمُ الدَّوَائِرَ
wa-mina'l-aʿrābi man yattakhidhu mā yunfiqu maghramāw wa-yatarabbaṣu bikumu'l-dawāʾir "And among the Bedouin are those who regard what they spend as a forced levy, and who await the turns of fortune against you." — al-Tawbah 9:98
Translation: Among the Bedouin are those who regard their expenditure in the way of Allah as a loss and a burden, and who sit awaiting calamities to befall you — watching for your downfall.
Commentary: Dāʾirah (pl. dawāʾir) means a turn of fortune or a revolving calamity. These hypocrites await the misfortunes of the Muslims. They hope that disasters will come upon the believers so that they themselves may be saved from the obligations of the faith. Wa'llāhu samīʿun ʿalīm — "Allah hears all their utterances and knows their innermost intentions." He is the All-Hearing, All-Knowing.
Translation: Some of the Bedouin regard what they spend [in alms] as a loss; they await calamities for you Muslims. May their own misfortune come upon them instead! Allah hears and knows all things.
وَمِنَ الْأَعْرَابِ مَن يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَيَتَّخِذُ مَا يُنفِقُ قُرُبَاتٍ عِندَ اللَّهِ وَصَلَوَاتِ الرَّسُولِ أَلَا إِنَّهَا قُرْبَةٌ لَّهُمْ سَيُدْخِلُهُمُ اللَّهُ فِي رَحْمَتِهِ إِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ
wa-mina'l-aʿrābi man yuʾminu bi'llāhi wa'l-yawmi'l-ākhiri wa-yattakhidhu mā yunfiqu qurubātin ʿinda'llāhi wa-ṣalawāti'l-rasūli alā innahā qurbatun lahum sa-yudkhiluhumu'llāhu fī raḥmatihī inna'llāha ghafūrun raḥīm "And among the Bedouin are those who believe in Allah and the Last Day, and regard what they spend as a means of drawing near to Allah and receiving the Messenger's prayers; is it not indeed a means of nearness for them? Allah will admit them into His mercy; indeed Allah is Most Forgiving, Most Merciful." — al-Tawbah 9:99
Translation: And among the Bedouin there are those who believe in Allah and the Last Day, and who regard their charitable expenditure as a means of drawing closer to Allah (qurbah) and of receiving the prayers (ṣalawāt) of the Messengerﷺ. Verily this is indeed a means of nearness for them. Allah will bring them into His mercy. Indeed Allah is Most Forgiving, Most Merciful.
Commentary: Before this verse spoke of the hypocritical Bedouin; now Allah mentions the sincere believing Bedouin by way of contrast. The word ṣalawāt in relation to the Messengerﷺmeans his blessed supplications (duʿāʾ) — his prayers on their behalf. When ṣalawāt is attributed to Allah it means bestowing mercy and elevation; when to the angels it means seeking forgiveness; when to human beings it means supplication. These believers spend in the way of Allah seeking both His pleasure and the Prophet'sﷺblessed prayers. The author notes: these Bedouin who believe in Allah and the Day of Judgement and spend in good deeds — the Prophet'sﷺintercession and prayers certainly avail them. How much more so when the Prophet'sﷺprayers are sought through sincere faith and charitable deed!
Dear reader, reflect on this verse: the Prophetﷺis described as praying for his community. Among the evidences of the Prophet'sﷺunceasing concern for his followers is that his blessed prayers are listed here as a means of divine nearness. Allah will bring such believers into His mercy — admitting them into the Gardens of Paradise. Inna'llāha ghafūrun raḥīm — He forgives sins and envelops with mercy.
Commentary (continued — The virtue of the early Muslims):
The author notes: if all the Companions (ṣaḥābah) (may Allah be pleased with them all), the Emigrants (muhājirūn) and the Helpers (anṣār), had abandoned Islam, then the designations "Muhājirūn" and "Anṣār" which the Qurʾān uses for those upon whom Paradise has been promised would no longer apply. Those who declare the Companions as disbelievers are, in reality, denying the very covenant of prophethood. The verse's promise of Paradise is specifically for those who truly earned those titles. How could anyone possessing sound doctrine make such a claim? The author counsels: let such persons fear — their boldness in this matter is itself the surest sign of their own spiritual peril. The distinction between true faith and empty claim becomes clear from the Prophet's words and deeds, and anyone who understands Islam rightly will recognise the manifest falsehood of such positions.
وَالسَّابِقُونَ الْأَوَّلُونَ مِنَ الْمُهَاجِرِينَ وَالْأَنصَارِ وَالَّذِينَ اتَّبَعُوهُم بِإِحْسَانٍ رَّضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ وَأَعَدَّ لَهُمْ جَنَّاتٍ تَجْرِي تَحْتَهَا الْأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا ذَٰلِكَ الْفَوْزُ الْعَظِيمُ
wa'l-sābiqūna'l-awwalūna mina'l-muhājirīna wa'l-anṣāri wa'lladhīna'ttabaʿūhum bi-iḥsānin raḍiya'llāhu ʿanhum wa-raḍū ʿanhu wa-aʿadda lahum jannātin tajrī taḥtahā'l-anhāru khālidīna fīhā abadā dhālika'l-fawzu'l-ʿaẓīm "And the foremost — the first of the Emigrants and the Helpers, and those who followed them in excellence — Allah is well pleased with them and they are well pleased with Him; He has prepared for them Gardens beneath which rivers flow, to abide therein forever. That is the supreme triumph." — al-Tawbah 9:100
Translation: And the vanguard — the first forerunners of the Emigrants and the Helpers, and those who followed them with excellence — Allah is well pleased with them and they are well pleased with Him. He has prepared for them Gardens through which rivers run, to abide therein forever. That is the supreme success.
Commentary: Al-sābiqūna al-awwalūn — "the foremost, the first" — are those who preceded all others in accepting Islam: the earliest Emigrants (muhājirūn), who left Mecca for the sake of Allah, and the Helpers (anṣār) of Madīnah, who welcomed them and supported them. The Helpers (anṣār) is a collective noun used to designate the people of Madīnah who aided the Prophetﷺ; each of them was a nāṣir (helper). Then come those who followed these pioneers bi-iḥsān — with excellence and sincere goodness. Raḍiya'llāhu ʿanhum wa-raḍū ʿanh — Allah is pleased with them and they are pleased with Allah. Wa-aʿadda lahum — He has prepared for them the Gardens of Paradise beneath which rivers flow. They will dwell therein eternally. Dhālika'l-fawzu'l-ʿaẓīm — this is the supreme and everlasting triumph and success.
Commentary (continued — On the hypocrites in Madīnah):
The author remarks: dear reader, think carefully about the state of Muslims today. The Companions (may Allah be pleased with them) and the Helpers accepted Islam and stood firm alongside the Prophetﷺ. The designations muhājirūn and anṣār as used in the Qurʾān are true only of those who truly earned them. As for those who declare the Companions disbelievers — they are, in fact, rejecting the prophethood of the Prophetﷺhimself. Thirty-three years after the Hijrah — how many were truly Muslim? Only a handful. Those who dare make such accusations are themselves among those about whom the verse warns. The real distinction lies in whether true faith (īmān) remains — not in name only, but in the heart. This should be a lesson to those who would accuse the Companions; their audacity is itself proof of their deviation.
وَمِمَّنْ حَوْلَكُم مِّنَ الْأَعْرَابِ مُنَافِقُونَ وَمِنْ أَهْلِ الْمَدِينَةِ مَرَدُوا عَلَى النِّفَاقِ لَا تَعْلَمُهُمْ نَحْنُ نَعْلَمُهُمْ سَنُعَذِّبُهُم مَّرَّتَيْنِ ثُمَّ يُرَدُّونَ إِلَىٰ عَذَابٍ عَظِيمٍ
wa-mimman ḥawlakum mina'l-aʿrābi munāfiqūna wa-min ahli'l-madīnati maradū ʿalā'l-nifāqi lā taʿlamuhum naḥnu naʿlamuhum sa-nuʿadhdhibuhum marratayni thumma yuraddūna ilā ʿadhābin ʿaẓīm "And among those around you of the Bedouin there are hypocrites, and among the people of Madīnah as well — they have persisted in hypocrisy. You do not know them; We know them. We shall punish them twice, then they will be returned to a tremendous punishment." — al-Tawbah 9:101
Translation: Among the Bedouin who surround you are hypocrites, and among the people of Madīnah too there are those who have become hardened in hypocrisy. You, O Messengerﷺ, do not know them individually — but We know them. We will punish them twice [once in this world and once in the grave], then they will be driven to a great punishment [on the Day of Resurrection].
Commentary: Maradū ʿalā'l-nifāq — they have persisted upon hypocrisy, making it their established habit. Naḥnu naʿlamuhum — Allah alone knows their true nature. Sa-nuʿadhdhibuhum marratayni — We will punish them twice: once in this world through humiliation and disgrace, and once in the grave. Thumma yuraddūna ilā ʿadhābin ʿaẓīm — then on the Day of Resurrection they are consigned to the great punishment of Hellfire.
وَآخَرُونَ اعْتَرَفُوا بِذُنُوبِهِمْ خَلَطُوا عَمَلًا صَالِحًا وَآخَرَ سَيِّئًا عَسَى اللَّهُ أَن يَتُوبَ عَلَيْهِمْ إِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ
wa-ākhharūna'ʿtarafū bi-dhunūbihim khalajū ʿamalan ṣāliḥan wa-ākhara sayyiʾan ʿasā'llāhu an yatūba ʿalayhim inna'llāha ghafūrun raḥīm "And there are others who have acknowledged their sins; they have mixed good deeds with evil ones. Perhaps Allah will turn to them in relenting mercy — indeed Allah is Most Forgiving, Most Merciful." — al-Tawbah 9:102
Translation: And there are yet others who have confessed their sins and mixed good deeds with bad ones. Perhaps Allah will turn toward them with mercy. Indeed Allah is Most Forgiving, Most Merciful.
Commentary: ʿasā'llāhu — "Perhaps Allah will" — here expresses certainty of divine clemency, as the subject is Allah the Most Generous. They confessed (iʿtarafū bi-dhunūbihim) and mixed righteous deeds with sin. Khalajū ʿamalan ṣāliḥan wa-ākhara sayyiʾan — they combined good and bad. The hope expressed is that Allah would turn to them in forgiveness. Inna'llāha ghafūrun raḥīm — He is the Most Forgiving, enveloping all in mercy, effacing sins and granting of His noble generosity.
وَآخَرُونَ مُرْجَوْنَ لِأَمْرِ اللَّهِ إِمَّا يُعَذِّبُهُمْ وَإِمَّا يَتُوبُ عَلَيْهِمْ وَاللَّهُ عَلِيمٌ حَكِيمٌ
wa-ākhharūna murjawna li-amri'llāhi immā yuʿadhdhibuhum wa-immā yatūbu ʿalayhim wa'llāhu ʿalīmun ḥakīm "And there are others deferred to the command of Allah — either He will punish them or turn to them in mercy; and Allah is All-Knowing, All-Wise." — al-Tawbah 9:106
Translation: And there are others whose matter is deferred to Allah's will — He may either punish them or relent toward them. Allah is All-Knowing, All-Wise.
Commentary: Murjawna — "deferred" — their affair is suspended, awaiting Allah's command. These individuals were neither outright hypocrites nor among those who openly repented; they remained in a state of suspension. Perhaps they were those who stayed behind from the expedition [of Tabūk] without the pure hypocrisy of the others. Their case is left entirely to Allah's knowledge and wisdom: He may punish them as He wills, or He may grant them repentance. Wa'llāhu ʿalīmun ḥakīm — He knows the true condition of every soul and ordains what is most appropriate.
وَالَّذِينَ اتَّخَذُوا مَسْجِدًا ضِرَارًا وَكُفْرًا وَتَفْرِيقًا بَيْنَ الْمُؤْمِنِينَ وَإِرْصَادًا لِّمَنْ حَارَبَ اللَّهَ وَرَسُولَهُ مِن قَبْلُ وَلَيَحْلِفُنَّ إِنْ أَرَدْنَا إِلَّا الْحُسْنَىٰ وَاللَّهُ يَشْهَدُ إِنَّهُمْ لَكَاذِبُونَ
wa'lladhīna'ttakhadhū masjidan ḍirāran wa-kufran wa-tafrīqan bayna'l-muʾminīna wa-irṣādan li-man ḥāraba'llāha wa-rasūlahu min qablu wa-la-yaḥlifunna in aradnā illā'l-ḥusnā wa'llāhu yashhadu innahum la-kādhibūn "And those who built a mosque for the purpose of harm and disbelief and division among the believers, and as an outpost for those who had previously waged war against Allah and His Messenger — they will surely swear: 'We intended nothing but good.' But Allah bears witness that they are liars." — al-Tawbah 9:107
Translation: And those who constructed a mosque with the intent of causing harm, spreading disbelief, sowing division among the believers, and providing a refuge for one who previously warred against Allah and His Messengerﷺ— they will swear that their only intention was good. But Allah Himself bears witness that they are liars.
Commentary: This refers to the Mosque of Ḍirār (Masjid al-Ḍirār, the Mosque of Harm). It was built by hypocrites near the Mosque of Qubāʾ. Their real purpose was to draw away those who came to Qubāʾ, to divide the believers, and to provide a base for Abū ʿĀmir al-Rāhib — a man who had previously fought against Allah and His Messengerﷺ. They even invited the Prophetﷺto inaugurate it, claiming piety. Wa'llāhu yashhadu innahum la-kādhibūn — Allah declares them outright liars.
Translation: Do not stand [to pray] in it, ever. A mosque founded from the first day upon piety (taqwā) and seeking Allah's pleasure is more deserving that you stand in it. In it are men who love to purify themselves (yuḥibbūna an yataṭahharū), and Allah loves those who purify themselves.
لَا تَقُمْ فِيهِ أَبَدًا لَّمَسْجِدٌ أُسِّسَ عَلَى التَّقْوَىٰ مِنْ أَوَّلِ يَوْمٍ أَحَقُّ أَن تَقُومَ فِيهِ فِيهِ رِجَالٌ يُحِبُّونَ أَن يَتَطَهَّرُوا وَاللَّهُ يُحِبُّ الْمُطَّهِّرِينَ
lā taqum fīhi abadan la-masjidun ussisa ʿalā'l-taqwā min awwali yawmin aḥaqqu an taqūma fīhi fīhi rijālun yuḥibbūna an yataṭahharū wa'llāhu yuḥibbu'l-muṭṭahhirīn "Never stand in it. A mosque founded from the first day upon God-consciousness is worthier for you to stand in. In it are men who love to purify themselves; and Allah loves those who purify themselves." — al-Tawbah 9:108
Translation: Never stand [to pray] in it. Rather, the mosque that was founded from the very first day upon piety (taqwā) and seeking Allah's good pleasure — that is more worthy of your standing in prayer. In it are men who love purification. And Allah loves those who purify themselves.
Commentary: La-masjidun ussisa ʿalā'l-taqwā — this is the Mosque of Qubāʾ, or it refers to the Prophet's Mosque in Madīnah. Both were founded upon God-consciousness and seeking divine pleasure from the very outset. The men therein love purity of body and soul. Wa'llāhu yuḥibbu'l-muṭṭahhirīn — the spiritually and physically pure are beloved of Allah.
Commentary: The builder of the Mosque of Ḍirār placed his edifice on the brink of a crumbling precipice, which then collapsed with it into the fire of Hell — a metaphor for the ruin awaiting such an act. Wa'llāhu lā yahdī'l-qawma'l-ẓālimīn — Allah does not guide the wrongdoing people.
أَفَمَنْ أَسَّسَ بُنْيَانَهُ عَلَىٰ تَقْوَىٰ مِنَ اللَّهِ وَرِضْوَانٍ خَيْرٌ أَم مَّنْ أَسَّسَ بُنْيَانَهُ عَلَىٰ شَفَا جُرُفٍ هَارٍ فَانْهَارَ بِهِ فِي نَارِ جَهَنَّمَ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ
a-fa-man assasa bunyānahu ʿalā taqwā mina'llāhi wa-riḍwānin khayrun am man assasa bunyānahu ʿalā shafā jurafin hārin fa-'nhāra bihi fī nāri jahannama wa'llāhu lā yahdī'l-qawma'l-ẓālimīn "Is one who founds his edifice upon the fear of Allah and His good pleasure better, or one who founds his edifice on the brink of a crumbling, undercut bank — so that it collapses with him into the fire of Hell? Allah does not guide the wrongdoing people." — al-Tawbah 9:109
Translation: Is the one who builds his structure upon God-consciousness and Allah's pleasure better — or the one who builds upon the edge of a crumbling bank that tumbles with it into Hellfire? Allah does not guide the unjust people.
Commentary: Shafā jurafin hārin — the brink of a hollow, crumbling bank. The Mosque of Ḍirār is compared to a building constructed on such an unstable foundation; it inevitably collapses into Hellfire. Lā yazālu bunyānuhum alladhī banaw rībatan fī qulūbihim — "the edifice they built will remain a source of misgiving in their hearts" (al-Tawbah 9:110 [reconstructed]) — until their hearts are cut to pieces. This signifies that the seeds of doubt and hypocrisy they planted through this act will continue to torment their hearts.
Commentary (continued — The believers who sell their souls):
After describing the condition of the hypocrites, Allah now turns to mention the state of the true, sincere believers.
إِنَّ اللَّهَ اشْتَرَىٰ مِنَ الْمُؤْمِنِينَ أَنفُسَهُمْ وَأَمْوَالَهُم بِأَنَّ لَهُمُ الْجَنَّةَ يُقَاتِلُونَ فِي سَبِيلِ اللَّهِ فَيَقْتُلُونَ وَيُقْتَلُونَ وَعْدًا عَلَيْهِ حَقًّا فِي التَّوْرَاةِ وَالْإِنجِيلِ وَالْقُرْآنِ وَمَنْ أَوْفَىٰ بِعَهْدِهِ مِنَ اللَّهِ فَاسْتَبْشِرُوا بِبَيْعِكُمُ الَّذِي بَايَعْتُم بِهِ وَذَٰلِكَ هُوَ الْفَوْزُ الْعَظِيمُ
inna'llāha'shtarā mina'l-muʾminīna anfusahum wa-amwālahum bi-anna lahumu'l-jannata yuqātilūna fī sabīli'llāhi fa-yaqtulūna wa-yuqtalūna waʿdan ʿalayhi ḥaqqan fī'l-tawrāti wa'l-injīli wa'l-qurʾāni wa-man awfā bi-ʿahdihi mina'llāhi fa'stabshirū bi-bayʿikumu'lladhī bāyaʿtum bihi wa-dhālika huwa'l-fawzu'l-ʿaẓīm "Indeed Allah has purchased from the believers their souls and their wealth in exchange for Paradise — they fight in the way of Allah, killing and being killed. It is a true promise upon Him in the Torah, the Gospel, and the Qurʾān. And who is truer to his covenant than Allah? So rejoice in the transaction you have made with Him — that is the supreme triumph." — al-Tawbah 9:111
Translation: Indeed Allah has purchased from the believers their very souls and their wealth in exchange for the Gardens of Paradise. They fight in the way of Allah — they kill and are killed. This is a true and binding promise recorded in the Torah, the Gospel, and the Qurʾān. Who can be more faithful to his covenant than Allah? So be gladdened by this transaction you have made — it is the supreme success.
Commentary: Ishtarā — "purchased" — this divine metaphor (istiʿārah) of commerce is a mark of honour: Allah Himself is the buyer, the believers are the sellers, their souls and wealth the price, and Paradise the eternal return. Fa-yaqtulūna wa-yuqtalūna — they kill in His cause and are martyred for it. The promise has been recorded in all three scriptures. Wa-man awfā bi-ʿahdihi mina'llāh — no one honours his covenant more than Allah. Fa'stabshirū — therefore rejoice! This transaction is the supreme triumph. Truly, what commerce is more profitable than this?
Commentary (continued — Qualities of the true believers):
Who are the true believers? What are their moral qualities and deeds?
التَّائِبُونَ الْعَابِدُونَ الْحَامِدُونَ السَّائِحُونَ الرَّاكِعُونَ السَّاجِدُونَ الْآمِرُونَ بِالْمَعْرُوفِ وَالنَّاهُونَ عَنِ الْمُنكَرِ وَالْحَافِظُونَ لِحُدُودِ اللَّهِ وَبَشِّرِ الْمُؤْمِنِينَ
al-tāʾibūna'l-ʿābidūna'l-ḥāmidūna'l-sāʾiḥūna'l-rākiʿūna'l-sājidūna'l-āmirūna bi'l-maʿrūfi wa'l-nāhūna ʿani'l-munkari wa'l-ḥāfiẓūna li-ḥudūdi'llāhi wa-bashshiri'l-muʾminīn "The repenters, the worshippers, the praisers, the wayfarers [those who fast], the bowers, the prostrators, those who enjoin what is right, those who forbid what is wrong, and those who observe the limits of Allah — give glad tidings to the believers." — al-Tawbah 9:112
Translation: The repenters, the worshippers, the praisers, the ascetics and fasters, those who bow in prayer, those who prostrate, those who enjoin what is good, those who forbid what is evil, and those who guard the sacred limits of Allah — give glad tidings to such believers.
Commentary: Al-tāʾibūna — those who perpetually turn toward Allah in repentance. Al-ʿābidūna — those devoted to worship and servitude. Al-ḥāmidūna — those who perpetually praise Allah and express gratitude. Al-sāʾiḥūna — the word comes from sāḥa'l-māʾu meaning water flowing freely across the land. It is used for those who fast and keep journeying in devotion, as though the one fasting traverses the path of purification; also those who travel in pursuit of knowledge. Al-rākiʿūna — those who bow in the prayer. Al-sājidūna — those who prostrate. Al-āmirūna bi'l-maʿrūf — those who enjoin right conduct. Al-nāhūna ʿani'l-munkar — those who forbid wrongdoing. Al-ḥāfiẓūna li-ḥudūdi'llāh — those who observe and protect the sacred limits of Allah, never transgressing them. Wa-bashshiri'l-muʾminīn — give glad tidings to such believers — they will enter Paradise.
مَا كَانَ لِلنَّبِيِّ وَالَّذِينَ آمَنُوا أَن يَسْتَغْفِرُوا لِلْمُشْرِكِينَ وَلَوْ كَانُوا أُولِي قُرْبَىٰ مِن بَعْدِ مَا تَبَيَّنَ لَهُمْ أَنَّهُمْ أَصْحَابُ الْجَحِيمِ
mā kāna li'l-nabiyyi wa'lladhīna āmanū an yastaghfirū li'l-mushrikīna wa-law kānū ulī qurbā min baʿdi mā tabayyana lahum annahum aṣḥābu'l-jaḥīm "It is not fitting for the Prophet and those who believe to seek forgiveness for the polytheists — even if they be near kin — after it has become clear to them that they are the companions of Hellfire." — al-Tawbah 9:113
Translation: It is not proper for the Prophetﷺand those who believe to seek forgiveness (istighfār) for polytheists — even if they be close relatives — once it has been made clear to them that such persons are destined for Hellfire.
Commentary: This verse is understood to refer to the case of Abū Ṭālib, the Prophet'sﷺpaternal uncle. Narratives relate that when Abū Ṭālib was dying, ʿAlī (may Allah be pleased with him) informed the Messengerﷺ. The Prophetﷺwent to him and said: anta minnī — "You are from me." But Abū Ṭālib had already, in those final moments, been urged by ʿAbdullāh and others present to declare the testimony of faith (shahādah), while certain of his associates urged him otherwise, and he died without uttering it. The Prophetﷺrendered great service to Islam and shielded the believers from harm — but the utterance of lā ilāha illā'llāh was not granted to him at the last moment. The author cites a ḥadīth:
«لأَشْفَعَنَّ لِعَمِّي فَلَيَكُونَنَّ فِي ضَحْضَاحٍ مِنَ النَّارِ»la-ashfaʿanna li-ʿammī fa-la-yakūnanna fī ḍaḥḍāḥin mina'l-nār "I shall certainly intercede for my uncle, and he shall be in the shallowest part of the fire." — al-Bukhārī, Muslim
Commentary (continued — The story of Ibrāhīm's (upon him be peace) intercession):
The context of the verse relates to Ibrāhīm (upon him be peace) and his supplication for his father.
وَمَا كَانَ اسْتِغْفَارُ إِبْرَاهِيمَ لِأَبِيهِ إِلَّا عَن مَّوْعِدَةٍ وَعَدَهَا إِيَّاهُ فَلَمَّا تَبَيَّنَ لَهُ أَنَّهُ عَدُوٌّ لِّلَّهِ تَبَرَّأَ مِنْهُ إِنَّ إِبْرَاهِيمَ لَأَوَّاهٌ حَلِيمٌ
wa-mā kāna'stighfāru ibrāhīma li-abīhi illā ʿan mawʿidatin waʿadahā iyyāhu fa-lammā tabayyana lahu annahu ʿaduwwun li'llāhi tabarraʾa minhu inna ibrāhīma la-awwāhun ḥalīm "Ibrāhīm's seeking of forgiveness for his father was only because of a promise he had made to him. When it became clear to him that he was an enemy of Allah, he dissociated himself from him. Truly Ibrāhīm was deeply tenderhearted and forbearing." — al-Tawbah 9:114
Translation: Ibrāhīm's (upon him be peace) seeking forgiveness for his father was based upon a promise he had made to him. But when it became manifest to him that his father was an enemy of Allah, he disassociated himself from him. Verily Ibrāhīm was deeply compassionate (awwāh) and exceedingly forbearing (ḥalīm).
Commentary: Awwāh — deeply tenderhearted and full of sighs, profoundly compassionate. The Messenger of Allahﷺreferred to Ibrāhīm (upon him be peace) as his ancestor, saying: hādhā baqiyyatu ābāʾī — "This is the remnant of my forefathers." The use of ab (father) for an ancestor is acceptable in Arabic. The genealogy connecting the Prophetﷺto Ibrāhīm (upon him be peace) is established. The author notes that the Prophet'sﷺown parents — his father ʿAbdullāh and mother Āminah (may Allah have mercy on them) — are subjects about which the Messengerﷺexpressed sensitivity. Narratives indicate that the Prophet'sﷺnoble mother, the lady Āminah, received visitations from angels during her pregnancy. At his birth, figures resembling Maryam (upon her be peace), Sārah, and the houris of Paradise attended her. Jinn, angels, and all creation offered their congratulations on the night of the birth of the Mercy to all worlds. The author expresses sorrow that despite all such signs, some hearts remain sealed. He calls upon Muslims to establish all the pillars of Islam and render its beauty manifest.
وَمَا كَانَ اللَّهُ لِيُضِلَّ قَوْمًا بَعْدَ إِذْ هَدَاهُمْ حَتَّىٰ يُبَيِّنَ لَهُم مَّا يَتَّقُونَ إِنَّ اللَّهَ بِكُلِّ شَيْءٍ عَلِيمٌ
wa-mā kāna'llāhu li-yuḍilla qawman baʿda idh hadāhum ḥattā yubayyina lahum mā yattaqūna inna'llāha bi-kulli shayʾin ʿalīm "It is not Allah's way to lead a people astray after He has guided them until He has made clear to them what they must guard against. Indeed Allah knows all things." — al-Tawbah 9:115
Translation: It is not Allah's manner to lead people into misguidance after He has guided them — until He has first explained to them what they must avoid. Indeed Allah has knowledge of all things.
Commentary: Li-yuḍilla qawman — to declare a people misguided, or to let them fall into error — is not consistent with divine justice when they have not first received clear guidance. Allah does not hold people accountable until He has made the obligations and prohibitions plain. Ḥattā yubayyina lahum mā yattaqūna — until He clarifies for them what they should guard against. Inna'llāha bi-kulli shayʾin ʿalīm — He knows all things: the capacities of His servants, the conditions surrounding them, and what is most fitting for each soul.
إِنَّ اللَّهَ لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ يُحْيِي وَيُمِيتُ وَمَا لَكُم مِّن دُونِ اللَّهِ مِن وَلِيٍّ وَلَا نَصِيرٍ
inna'llāha lahu mulku'l-samāwāti wa'l-arḍi yuḥyī wa-yumītu wa-mā lakum min dūni'llāhi min waliyyin wa-lā naṣīr "To Allah belongs the dominion of the heavens and the earth; He gives life and causes death. You have, apart from Allah, neither a protecting friend nor a helper." — al-Tawbah 9:116
Translation: To Allah alone belongs sovereignty over the heavens and the earth. He gives life and causes death. And you have, besides Allah, neither a guardian (walī) nor a helper (naṣīr).
Commentary: The dominion of the heavens and earth belongs exclusively to Allah. To give life and to cause death is His prerogative alone. Beyond Him there is no patron and no helper. This should awaken the hearts of those who seek protection from other than Allah.
لَّقَد تَّابَ اللَّهُ عَلَى النَّبِيِّ وَالْمُهَاجِرِينَ وَالْأَنصَارِ الَّذِينَ اتَّبَعُوهُ فِي سَاعَةِ الْعُسْرَةِ مِن بَعْدِ مَا كَادَ يَزِيغُ قُلُوبُ فَرِيقٍ مِّنْهُمْ ثُمَّ تَابَ عَلَيْهِمْ إِنَّهُ بِهِمْ رَءُوفٌ رَّحِيمٌ
la-qad tāba'llāhu ʿalā'l-nabiyyi wa'l-muhājirīna wa'l-anṣāri'lladhīna'ttabaʿūhu fī sāʿati'l-ʿusrati min baʿdi mā kāda yazīghu qulūbu farīqin minhum thumma tāba ʿalayhim innahu bihim raʾūfun raḥīm "Allah has certainly turned in mercy to the Prophet, and to the Emigrants and the Helpers who followed him in the hour of hardship — after the hearts of a party of them had nearly deviated — then He turned toward them. He is most kind and merciful to them." — al-Tawbah 9:117
Translation: Allah has indeed extended His mercy and relenting grace to the Prophetﷺ, and to the Emigrants and the Helpers who followed him in the hour of hardship [the Expedition of Tabūk] — after the hearts of a group among them had nearly swerved — and then Allah turned to them in mercy. Truly He is Compassionate (raʾūf) and Merciful (raḥīm) toward them.
Commentary: Sāʿat al-ʿusrah — the hour of hardship: this refers to the Expedition of Tabūk, undertaken in extreme summer heat, over great distances, with provisions scarce and transport limited. It was a moment of profound test for the Muslim community. Kāda yazīghu qulūbu farīqin minhum — the hearts of a portion of the companions were on the verge of wavering under the severity of the trial. But then Allah turned toward them with His mercy — thumma tāba ʿalayhim — and they were restored. Innahu bihim raʾūfun raḥīm — He is profoundly compassionate toward them and envelops them in mercy.
وَعَلَى الثَّلَاثَةِ الَّذِينَ خُلِّفُوا حَتَّىٰ إِذَا ضَاقَتْ عَلَيْهِمُ الْأَرْضُ بِمَا رَحُبَتْ وَضَاقَتْ عَلَيْهِمْ أَنفُسُهُمْ وَظَنُّوا أَن لَّا مَلْجَأَ مِنَ اللَّهِ إِلَّا إِلَيْهِ ثُمَّ تَابَ عَلَيْهِمْ لِيَتُوبُوا إِنَّ اللَّهَ هُوَ التَّوَّابُ الرَّحِيمُ
wa-ʿalā'l-thalāthati'lladhīna khullifū ḥattā idhā ḍāqat ʿalayhimu'l-arḍu bi-mā raḥubat wa-ḍāqat ʿalayhim anfusuhum wa-ẓannū an lā malja'a mina'llāhi illā ilayhi thumma tāba ʿalayhim li-yatūbū inna'llāha huwa'l-tawwābu'l-raḥīm "And [He turned in mercy] to the three who were left behind — until the earth, vast as it is, closed in on them, and their own souls became constricted to them, and they realised there was no refuge from Allah except in Him. Then He turned toward them so they could repent. Truly Allah is the Ever-Relenting, the Most Merciful." — al-Tawbah 9:118
Translation: And to the three men who were left behind [and did not join the Expedition of Tabūk] — until the earth, spacious as it is, felt constricted around them, and their own souls became narrow with anguish, and they became certain that there was no refuge from Allah except to Him — then Allah turned toward them in mercy so that they might repent. Truly Allah is the Ever-Relenting, the Most Merciful.
Commentary: Al-thalātha alladhīna khullifū — the three who were left behind: they are Kaʿb ibn Mālik, Hilāl ibn Umayyah, and Murārah ibn al-Rabīʿ (may Allah be pleased with them). These were not hypocrites; they had fought in previous battles and were sincere believers. Yet they did not join the Tabūk expedition without a valid excuse. After the Prophet'sﷺreturn, a social boycott was imposed upon them — no Muslim spoke to them. Ḍāqat ʿalayhimu'l-arḍu bi-mā raḥubat — the earth became narrow despite its vastness; wa-ḍāqat ʿalayhim anfusuhum — their very souls became constricted; wa-ẓannū an lā malja'a mina'llāhi illā ilayh — and they became convinced that the only refuge from Allah's displeasure was to return to Him. This is the mark of true sincerity (ṣidq): when the soul itself feels the weight of its lapse. Thumma tāba ʿalayhim — then Allah's mercy came to them. Inna'llāha huwa'l-tawwābu'l-raḥīm — He is the One Who grants relenting forgiveness, the Supremely Merciful.
يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَكُونُوا مَعَ الصَّادِقِينَ
yā ayyuhā'lladhīna āmanū'ttaqū'llāha wa-kūnū maʿa'l-ṣādiqīn "O you who believe! Fear Allah and be with the truthful." — al-Tawbah 9:119
Translation: O you who have faith! Fear Allah and be in the company of the sincere and truthful (ṣādiqīn).
Commentary: Dear reader, reflect carefully on this verse. Being with the ṣādiqīn — the sincere, the truthful — is our religious duty. Companionship (maʿiyyah) takes many forms: following their path in deed (ittibāʿ ʿamalī); adopting their doctrine as one's own (ittibāʿ iʿtiqādī); remaining in their thought, in their school of spirituality (mashrab); loving them in the heart. All these are forms of true companionship. Even holding them in esteem and love — that too is included in maʿiyyah.
Allah said elsewhere: wa-mā kāna'llāhu li-yuʿadhdhibahum wa-anta fīhim — "Allah would not punish them while you are among them" (al-Anfāl 8:33). The Companions (may Allah be pleased with them) enjoyed the physical companionship (maʿiyyah ḥissiyyah) of the Prophetﷺ. For us today, the available companionship is doctrinal, spiritual, and of the heart (maʿiyyah iʿtiqādiyyah, rūḥiyyah, wa-qalbiyyah). One in whose heart the remembrance (dhikr) of the Messenger of Allahﷺis alive is — through that very presence of heart — in the company of the Prophetﷺ. Kullu man yurīdu'l-wuṣūla ilā shayʾin fa-lā budda lahu min durūb hādhā'l-bāb — whoever seeks to arrive at a thing must traverse its paths. The author notes: the one in whose heart the image of the Prophetﷺis ever present will never be touched by Hellfire.
Commentary (continued — The virtue of striving with the Prophetﷺ):
The author continues: remain with the sincere in this world, in this gathering, and they are the Prophetﷺand his Companions (may Allah be pleased with them). Some scholars report that during the prayer, when one reaches Allahumma ṣalli ʿalā Muḥammad and the noble face of the Prophetﷺbecomes manifest to the heart — that is a mark of spiritual nearness. The author quotes: qul mūtū bi-ghayẓikum — "Say: Die in your rage!" (Āl ʿImrān 3:119).
The Prophetﷺis nearer to us than we know. Anyone who recites al-Ṣirāṭ alladhīna anʿamta ʿalayhim — "the path of those You have blessed" (al-Fātiḥah 1:6) — should know that the very first among those blessed souls is the Prophetﷺhimself.
مَا كَانَ لِأَهْلِ الْمَدِينَةِ وَمَنْ حَوْلَهُم مِّنَ الْأَعْرَابِ أَن يَتَخَلَّفُوا عَن رَّسُولِ اللَّهِ وَلَا يَرْغَبُوا بِأَنفُسِهِمْ عَن نَّفْسِهِ ذَٰلِكَ بِأَنَّهُمْ لَا يُصِيبُهُمْ ظَمَأٌ وَلَا نَصَبٌ وَلَا مَخْمَصَةٌ فِي سَبِيلِ اللَّهِ
mā kāna li-ahli'l-madīnati wa-man ḥawlahum mina'l-aʿrābi an yatakhallifū ʿan rasūli'llāhi wa-lā yarghabū bi-anfusihim ʿan nafsihi dhālika bi-annahum lā yuṣībuhum ẓamaʾun wa-lā naṣabun wa-lā makhmaṣatun fī sabīli'llāh "It was not fitting for the people of Madīnah and those Bedouin around them to lag behind the Messenger of Allah, nor to prefer their own lives to his. That is because no thirst, no fatigue, and no hunger afflicts them in the way of Allah…" — al-Tawbah 9:120
Translation: It was not proper for the people of Madīnah and those Bedouin surrounding them to stay behind from the Messenger of Allahﷺor to prefer their own comfort over his. Every thirst, every fatigue, every hunger that befalls them in the way of Allah, every step they take that provokes the unbelievers — all of it is recorded for them as a righteous deed. Allah does not cause the reward of the virtuous (muḥsinīn) to be wasted.
Commentary: Lā yarghabbū bi-anfusihim ʿan nafsihi — they should not value their own lives over the life of the Prophetﷺ; they should not prefer ease for themselves when he endures hardship. Every suffering in Allah's cause — thirst, fatigue, hunger, every step taken in service of the faith that angers the enemies — is written for them as a righteous deed. Inna'llāha lā yuḍīʿu ajra'l-muḥsinīn — truly Allah does not waste the reward of those who excel in goodness.
Commentary (continued — Sending a delegation for religious learning):
وَمَا كَانَ الْمُؤْمِنُونَ لِيَنفِرُوا كَافَّةً فَلَوْلَا نَفَرَ مِن كُلِّ فِرْقَةٍ مِّنْهُمْ طَائِفَةٌ لِّيَتَفَقَّهُوا فِي الدِّينِ وَلِيُنذِرُوا قَوْمَهُمْ إِذَا رَجَعُوا إِلَيْهِمْ لَعَلَّهُمْ يَحْذَرُونَ
wa-mā kāna'l-muʾminūna li-yanfirū kāffatan fa-lawlā nafara min kulli firqatin minhum ṭāʾifatun li-yatafaqqahū fi'l-dīni wa-li-yundhirū qawmahum idhā rajaʿū ilayhim laʿallahum yaḥdharūn "It is not for the believers to go forth all together. From each group among them, a contingent should remain to acquire deep understanding of the religion, and to warn their people when they return, so that they may take heed." — al-Tawbah 9:122
Translation: It is not appropriate that all believers should go forth [on every expedition]. Rather, from every community a group should remain to attain deep understanding (tafaqquh) in the religion, and to warn their people upon returning so that they may take heed.
Commentary: Tafaqquh fī'l-dīn — acquiring profound understanding of the religion. This verse establishes the obligation of religious learning (ʿilm al-dīn) as a collective duty (farḍ kifāyah). Not everyone needs to go on every expedition; a group must remain to study and then bring knowledge back to their communities. Wa-li-yundhirū qawmahum — and to warn their people. Laʿallahum yaḥdharūn — so that they may take precaution and guard themselves against error.
يَا أَيُّهَا الَّذِينَ آمَنُوا قَاتِلُوا الَّذِينَ يَلُونَكُم مِّنَ الْكُفَّارِ وَلْيَجِدُوا فِيكُمْ غِلْظَةً وَاعْلَمُوا أَنَّ اللَّهَ مَعَ الْمُتَّقِينَ
yā ayyuhā'lladhīna āmanū qātilū'lladhīna yalūnakum mina'l-kuffāri wa-li-yajidū fīkum ghilẓatan wa'ʿlamū anna'llāha maʿa'l-muttaqīn "O you who believe! Fight those of the disbelievers who are near to you, and let them find in you harshness; and know that Allah is with the God-fearing." — al-Tawbah 9:123
Translation: O believers! Fight those disbelievers closest to you, and let them experience in you strength and firmness (ghilẓah). Know that Allah is with those who have God-consciousness.
Commentary: Alladhīna yalūnakum — begin with those nearest to you among the hostile unbelievers; nearness here implies both geographical and relational proximity. Wa-li-yajidū fīkum ghilẓah — and let them find you firm and strong — not cowardly; cowardice is ignoble. Wa'ʿlamū anna'llāha maʿa'l-muttaqīn — know that Allah is with those who fear Him and maintain piety. Those who fear only Allah and no one else — Allah is with them and will never let them be overcome.
وَإِذَا مَا أُنزِلَتْ سُورَةٌ فَمِنْهُم مَّن يَقُولُ أَيُّكُمْ زَادَتْهُ هَٰذِهِ إِيمَانًا فَأَمَّا الَّذِينَ آمَنُوا فَزَادَتْهُمْ إِيمَانًا وَهُمْ يَسْتَبْشِرُونَ
wa-idhā mā unzilat sūratun fa-minhum man yaqūlu ayyukum zādathu hādhihi īmānan fa-ammā'lladhīna āmanū fa-zādathum īmānaw wa-hum yastabshirūn "Whenever a sūrah is revealed, some of them say: 'Which of you has this increased in faith?' As for those who believe, it increases them in faith and they rejoice." — al-Tawbah 9:124
Translation: Whenever a sūrah is revealed, some among them ask mockingly: "Which of you has this sūrah increased in faith?" As for those who truly believe, it increases them in faith and they rejoice.
Commentary: Dear reader, there is a scholarly disagreement among scholars: does faith (īmān) increase and decrease? Some hold that faith is indivisible — one either has it or does not. Others hold that faith in the sense of its externally visible expressions — the deeds that are signs of faith — does increase and decrease. The Ahl al-Sunna wa'l-Jamāʿa hold that no Muslim becomes an unbeliever on account of sin. The Khawārij, however, declare a Muslim who commits a major sin an outright unbeliever. Regarding this verse — fa-zādathum īmānan — "it increased them in faith": this clearly affirms the increase of faith for the sincere believers. And the Qurʾān itself confirms: wa-in ṭāʾifatāni mina'l-muʾminīna iqtatalū (al-Ḥujurāt 49:9) — "if two groups of the believers fight one another" — Allah still calls them believers despite their conflict, which shows that no sin in itself strips one of the name of faith according to the Ahl al-Sunna.
Commentary (continued — The hypocrites' hearts are sealed):
وَأَمَّا الَّذِينَ فِي قُلُوبِهِم مَّرَضٌ فَزَادَتْهُمْ رِجْسًا إِلَىٰ رِجْسِهِمْ وَمَاتُوا وَهُمْ كَافِرُونَ
wa-ammā'lladhīna fī qulūbihim maraḍun fa-zādathum rijsan ilā rijsihim wa-mātū wa-hum kāfirūn "But as for those in whose hearts is disease — it adds filth to their filth, and they die in a state of disbelief." — al-Tawbah 9:125
Translation: As for those in whose hearts is a disease — the revelation only adds impurity upon their impurity, and they die as unbelievers.
Commentary: Maraḍ — sickness of the heart: doubt, disbelief, hypocrisy. Fa-zādathum rijsan ilā rijsihim — it added impurity to their existing impurity. Each new revelation became for them a further occasion of rejection and misguidance. Wa-mātū wa-hum kāfirūn — and they died in the state of disbelief.
أَوَلَا يَرَوْنَ أَنَّهُمْ يُفْتَنُونَ فِي كُلِّ عَامٍ مَّرَّةً أَوْ مَرَّتَيْنِ ثُمَّ لَا يَتُوبُونَ وَلَا هُمْ يَذَّكَّرُونَ
a-wa-lā yarawna annahum yuftanūna fī kulli ʿāmin marratan aw marratayni thumma lā yatūbūna wa-lā hum yadhdhakkarūn "Do they not see that they are tested once or twice every year? Yet they neither repent nor take heed." — al-Tawbah 9:126
Translation: Do they not perceive that they are put to trial once or twice every year? Yet they neither repent nor take heed.
Commentary: They are tried repeatedly — through illness, loss, hardship, or the exposure of their hypocrisy — yet they persist in denial. Lā yatūbūna — they do not repent. Wa-lā hum yadhdhakkarūn — nor do they take any lesson from these trials.
وَإِذَا مَا أُنزِلَتْ سُورَةٌ نَّظَرَ بَعْضُهُمْ إِلَىٰ بَعْضٍ هَلْ يَرَاكُم مِّنْ أَحَدٍ ثُمَّ انصَرَفُوا صَرَفَ اللَّهُ قُلُوبَهُم بِأَنَّهُمْ قَوْمٌ لَّا يَفْقَهُونَ
wa-idhā mā unzilat sūratun naẓara baʿḍuhum ilā baʿḍin hal yarākum min aḥadin thumma'nṣarafū ṣarafa'llāhu qulūbahum bi-annahum qawmun lā yafqahūn "And when a sūrah is revealed, they look at one another: 'Does anyone see you?' Then they slip away. Allah has turned their hearts aside because they are a people who do not understand." — al-Tawbah 9:127
Translation: When a sūrah is revealed, they exchange glances and say: "Is anyone watching you?" Then they steal away. Allah has turned their hearts aside — for they are a people who refuse to understand.
Commentary: They glance at one another in secret agreement when revelation comes and then sneak away, unwilling to sit and listen. Ṣarafa'llāhu qulūbahum — Allah has turned their hearts in recompense for their deliberate flight from guidance. Bi-annahum qawmun lā yafqahūn — because they are people who will not comprehend the Qurʾān and its purposes.
لَقَدْ جَاءَكُمْ رَسُولٌ مِّنْ أَنفُسِكُمْ عَزِيزٌ عَلَيْهِ مَا عَنِتُّمْ حَرِيصٌ عَلَيْكُم بِالْمُؤْمِنِينَ رَءُوفٌ رَّحِيمٌ
la-qad jāʾakum rasūlun min anfusikum ʿazīzun ʿalayhi mā ʿanittum ḥarīṣun ʿalaykum bi'l-muʾminīna raʾūfun raḥīm "There has certainly come to you a Messenger from among yourselves — your hardship weighs heavily on him; he is ardently concerned for you; to the believers he is compassionate and merciful." — al-Tawbah 9:128
Translation: Truly a Messenger has come to you from among your own kind — it is grievous to him whatever afflicts you; he is deeply desirous of your welfare; toward the believers he is Compassionate (raʾūf) and Merciful (raḥīm).
Commentary: Min anfusikum — from your own kind, a human being as you are. Were he an angel, you would not have found in him the warmth and closeness that you do. ʿAzīzun ʿalayhi mā ʿanittum — your hardship weighs upon him heavily; your suffering pains him. Ḥarīṣun ʿalaykum — he earnestly desires your guidance and wellbeing. Some ignorant persons have misread ḥarīṣ and mistakenly derived from it a meaning derogatory to the Prophetﷺ— God forbid! (naʿūdhu bi'llāh). The word here means that he is deeply desirous of your good, your salvation. Bi'l-muʾminīna raʾūfun raḥīm — toward the believers he is deeply tender and merciful. The Messengerﷺis fully aware of our states and conditions; by virtue of that awareness he intercedes for us before Allah. His noble heart is a treasury of mercy for this community.
فَإِن تَوَلَّوْا فَقُلْ حَسْبِيَ اللَّهُ لَا إِلَٰهَ إِلَّا هُوَ عَلَيْهِ تَوَكَّلْتُ وَهُوَ رَبُّ الْعَرْشِ الْعَظِيمِ
fa-in tawallaw fa-qul ḥasbiya'llāhu lā ilāha illā huwa ʿalayhi tawakkaltu wa-huwa rabbu'l-ʿarshi'l-ʿaẓīm "If they turn away, then say: Allah is sufficient for me; there is no god but He; in Him I put my trust; He is the Lord of the Tremendous Throne." — al-Tawbah 9:129
Translation: If they turn away, then declare: "Allah suffices me — there is no god but He. Upon Him I place my trust, and He is the Lord of the Tremendous Throne."
Commentary: Ḥasbiya'llāh — Allah is sufficient for me. Lā ilāha illā hū — there is no deity but He. ʿAlayhi tawakkaltu — in Him alone I place my full reliance. Wa-huwa rabbu'l-ʿarshi'l-ʿaẓīm — He is the Lord of the Tremendous Throne, the Sovereign Whose authority extends over all creation.
Dear reader, reflect on these concluding words of Sūrat al-Tawbah. Allah is describing His own favours and praising His Messengerﷺ. The author says: if the unbelievers refuse and turn away, the Messengerﷺis instructed to rest all affairs with Allah. He entrusts everything to Him. And He is the Lord of the Magnificent Throne — the sovereign of all existence. Those who do not accept — his task is complete; the rest belongs to Allah.