QNII 9
ٱلتَّوْبَة
at-Tawbah
The Repentance
|
Classification |
|
|
Other names |
Bara'ah
("Repudiation") |
|
Position |
Juzʼ 10 to 11 |
|
Hizb no. |
19 to 21 |
|
No. of Rukus |
16 |
|
No. of verses |
129 |
|
No. of Sajdahs |
none |
|
No. of words |
2505 |
|
No. of letters |
11115 |
Blogged 20202023
At-Tawbah (Arabic: ٱلتوبة, lit. 'the
Repentance') is the ninth chapter (sura) of the Quran. It contains 129 verses
(ayat) and is one of the last Medinan surahs
1.
It
is the only Surah of the Quran that does not begin with Bismillah, the usual
opening formula, In the name of Allah, the All-Merciful, the All-Compassionate.
It deals with almost the same topics as those dealt with in Surat al-Anfal. In
contrast to all other surahs, Islamic prophet Muhammad did not order that this
formula should be put at the beginning of this surah.[3][4]
2.
at-Tawba's verse 40 refers to Abu Bakr as thaniya
ithnayn (' second of the Two')
Divine
Laws and pieces of Guidance incorporated in this surah are as follows
1. ). Policy guidelines for Muslims pertaining
the mushriks.
2. Instructions to participate in Jihad.
3. Guidelines about hypocrisy, feeble faith, and
carelessness.
4. Battle
of Tabuk.
5. Foundation of a Dar-ul-Islam (an Islamic state).
6. Stretching out the impact of Islam to abutting nations.
7. Pulverizing the underhandedness of the hypocrites.
8. Setting up the Muslims for a battle
in the reason for Islam.
9:5 is termed as the Sword
Verse. Complete [16]
1-10 [1]
11-16 [2]
17-24 [3]
25-29 [4]
30-37 [5]
38-42 [6]
43-59 [7]
60-66 [8]
67-72 [9]
73-80 [10]
81-89 [11]
90-99 [12]
100-110 [13]
111-118 [14]
119-122 [15]
1-6 Proclamation to dissolve the
"Treaty of Hudeybiyah"
[9:1] This is a declaration of disavowal1 by
Allah and His Messenger to those who associate others with Allah in His Divinity
and with whom you have made treaties:2
1.
As has already been stated in the preface to this Surah, this discourse (Ayats
1-37) was revealed in A.H.9, when Abu Bakr (may Allah be pleased with him) had
left for Makkah as leader of the pilgrims to the Kaabah. Therefore the companions said to the Prophet
(peace be upon him), “Send it to Abu Bakr (may Allah be pleased with him), so
that he may proclaim it on the occasion of Hajj.” He replied, “The importance
and nature of the declaration demands that this should be proclaimed on my
behalf by someone from my own family.” Accordingly, he entrusted this duty to
Ali (may Allah be pleased with him) and instructed him to proclaim it openly
before the pilgrims, and also make these four announcements: (1) No one who
rejects Islam shall enter Paradise. (2) No mushrik should perform Hajj after
this. (3) It is forbidden to move round the Kaabah in a naked state. (4) The
terms of the treaties which are still in force (i.e. with those who have not
broken their treaties with the Messenger of Allah up to that time) would be
faithfully observed till the expiry of the term of the treaties.
In this connection, it will be worthwhile to know that the first
Hajj of the Islamic period after the conquest of Makkah was performed in A.H. 8
according to the old customs. Then in A.H. 9 the second Hajj was performed by
the Muslims in the Islamic way, and by the mushriks in their own way. But the
third Hajj, known as "Hajja-tul- Widaa", was performed in A.H. 10 in
the purely Islamic way under the guidance of the Prophet (peace be upon him)
himself. He did not perform Hajj during the two previous years because up to
that time the mushriks had not been forbidden from it, and so there were still
some traces of shirk associated with it.
The wisdom of this grand plan became apparent when the
mischief of apostasy broke out in different parts of Arabia a year and a half
after this at the death of the Prophet (peace be upon him). This disturbance
was so sudden and violent that it shook to its foundations the newly created
Islamic state and would have done a far greater harm if the organized power of
shirk had not been broken beforehand by this abrogation. It may be asserted
that, but for this timely action the mischief of apostasy, that rose at the
very beginning of the caliphate of Abu Bakr (may Allah be pleased with him),
would have done tenfold harm by rebellion and civil war, and might have changed
the whole history of Islam.
07082023tue 19 muharram (1) 1445
7-11 Commandment of Allah to honor
the treaty so long as the unbelievers honor it
(09:7)How can such polytheists have
a treaty with Allah and His Messenger, except those you have made a treaty with
at the Sacred Mosque?1 So, as long as they are
true to you, be true to them. Indeed Allah loves those who are mindful ˹of Him˺.
Footnote -
1
This
is known as the Treaty of Ḥudaibiyah,
which was signed by the Prophet (ﷺ)
and the pagans of Mecca in 6 A.H./628 C.E., diffusing the tension between
Muslims and the Meccans and affirming a 10-year peace truce. The treaty was
violated by the Meccans in 8 A.H/630 C.E.
— Dr.
Mustafa Khattab, the Clear Quran
10082023thu 22 muharram (1) 1445
12-16 If the unbelievers violate
the treaty, then fight against their ringleaders
12082023sat 24 muharram (1) 1445
17-18 Mushrikin are forbidden to be
the caretakers of Masajid
14082023mon 26 muharram (1) 1445
19-22 Service to pilgrims is not
equal to true belief in Allah, the Last Day, and Jihad
14082023mon 26 muharram (1) 1445
16082023wed 28 muharram (1) 1445
25-27 Allah's help is with the quality
and not the quantity of the believers
[9:25] Surely Allah has
succoured you before on many a battlefield, and (you have yourselves witnessed
His succour to you)23 on the day of Hunayn when your numbers
made you proud, but they did you no good, and the earth, for all its vastness,
constrained you, and you turned your backs in retreat.
23.
This has been mentioned to allay the fears of those who were afraid of the
consequences of the declaration of the abrogation of the treaties, as if to
say, “Why are you afraid of
war.” That Allah, Who helped you in far worse and dangerous situations on so
many occasions before this, is there even now to help you. Had this mission
depended on your might, it could not have come out victorious in the hard
trials at Makkah, nor in the battle of Badr when the odds were heavily against
you. This is because Allah’s power has been helping
you, and past experiences have shown you how effective that power is. Rest
assured that the same power will help you to succeed in your mission.
The battle of Hunain had taken place in the valley of Hunain between Taaif and Makkah
in the month of Shawwal A.H. 8, a year or so before the revelation of this
discourse.
This was the first battle
in which
the Muslim army consisted of 12,000 fighters
and this far outnumbered the army of the disbelievers. But in spite of this the
archers of the Hawazin clan wrought havoc among the Muslim army and put them to
rout.
The Prophet (peace be upon him) and a few of
his bravest companions, however, firmly stood their ground and rallied the
routed army, and ultimately won the victory. It was because of their
perseverance that the army reassembled and the Muslims ultimately won the
victory; otherwise they would have lost much more at Hunain than they had gained
by the conquest of Makkah.
After
the Muslims’ victory in Mecca in 8 A.H/630 C.E., almost all Arab tribes pledged
allegiance to the Prophet (ﷺ) except some tribes such as Hawâzin and
Thaqîf. Both tribes decided to attack the Muslims, so the Prophet (ﷺ) led an army of 12
000 soldiers to attack the two tribes. Since that was the largest Muslim army
ever mobilized, some Muslims expressed their conviction that such an army could
not be defeated. However, on the way to battle, the Muslim army was ambushed
and most soldiers fled, except for the Prophet (ﷺ) and a few loyalists.
Eventually, the Muslims were re-organized and won a decisive battle.
— Dr. Mustafa Khattab, the Clear Quran
17082023thu 29
muharram (1) 1445
28-29 Prohibition of Mushrikin from
entering Masjid-al-Haram
[9:28] Believers, those who associate others with Allah in His Divinity
are unclean. So, after the
expiry of this year, let them not even go near the Sacred Mosque.25 And should
you fear poverty, Allah will enrich you out of His bounty, if He wills. Surely
Allah is All-Knowing, All-Wise.
25. This
prohibition was meant to root out all the vestiges of shirk and ignorance.
For the mushriks were prohibited not only from
the performance of Hajj and attendance at the AlMasjid-AlHaram but also from
entering into its sacred precincts.
They are unclean in
their creeds, in their morals, in their deeds, and in their ways of ignorance,
and not in their physical bodies by themselves. That is the reason why they have been prohibited from entering
the sacred precincts of the holy place.
[9:29] Those who do not believe in Allah and the
Last Day26 –
even though they were given the scriptures, and
who do not hold as unlawful27 that
which Allah and His Messenger have declared to be unlawful, and who do not
follow the true religion - fight against them until they pay tribute(tax) out
of their hand and are utterly subdued.28
Footnote - 2
Taxation systems have existed since ancient times. There
are several references in the Old Testament (e.g., Ezra 4:20). In the New Testament, Jesus allows paying
taxes to Caesar (Luke 20:25). Under Islamic rule,
all individuals had financial obligations—Muslims paid zakâh (2.5% of their
savings) and non-Muslims (ⱬimmîs) were required to pay jizyah (tax
for protection from foreign enemies). The jizyah was an average of one
dinar (4.25 g of gold) annually. Women, children, the elderly, the clergy, the
poor, and those who were unable to work were exempt. Those who opted to join
the army were also exempt. Poor ⱬimmîs were
supported financially by the state. Muslim rulers refunded the jizyah if
they failed to protect their non-Muslim subjects.
— Dr. Mustafa Khattab, the Clear Quran
19082023sat 01 safar (2) 1445
30-33 Mushrik are the Jews and
Christians who call Azra and Jesus the sons of God
[9:30] The Jews say: "Ezra
('Uzayr) is Allah's son,"29 and the Christians say:
"The Messiah is the son of Allah." These are merely verbal
assertions in imitation of the sayings of those unbelievers who preceded them.30 May
Allah ruin them. How do they turn away from the Truth?
29. Uzair (Ezra) lived during the period around 450 B.C. The
Jews regarded him with great reverence as the revivalist of their Scriptures
which had been lost during their captivity in Babylon after the death of
prophet Solomon. So much so that they had lost all the knowledge of their law,
their traditions and of Hebrew, their national language. Then it was Ezra who
re-wrote the Old Testament and revived the law. That is why they used very
exaggerated language in his reverence which misled some of the Jewish sects to
make him ‘the son of God’. The
Quran, however, does not assert that all the Jews were unanimous in declaring
Ezra as the son of God. What it intends to say is that the perversion in the
articles of faith of the Jews concerning Allah had degenerated to such an
extent that there were some amongst them who considered Ezra as the son of God.
30. “Those who disbelieved
before” were the Egyptians, the Greeks, the Romans, the Persians, etc. The Jews
and the Christians were so influenced by their philosophies, their
superstitions and fancies that they also invented erroneous creeds like theirs.
(See E.N. 101 of Al-Maidah).
[9:31]
They take their rabbis and their monks for their lords apart from Allah,31 and
also the Messiah, son of Mary, whereas they were commanded to worship none but
the One True God. There is no god but He. Exalted be He above those whom they
associate with Him in His Divinity.
31. “They have taken their rabbis and monks as their lords”. The
Prophet (peace be upon him) himself explained its true significance. According
to a tradition, when Adi bin Hatim (may Allah be pleased with him), who was
formerly a Christian, came to the Prophet (peace be upon him) with the
intention of understanding Islam, he asked several questions in order to remove
his doubts. One of these was: “This verse accuses us of taking our scholars and
monks as our lords. What is its real meaning. For we do not take them as our
lords.”
As a reply to this, the Prophet (peace be upon him) put him a
counter question: “Is it not a fact that you accept as unlawful what they
declare to be unlawful, and lawful what they declare to be lawful?” Adi
confessed, “Yes, it is so.” The Prophet (peace be upon him) replied, “This
amounts to making them your lords.” Incidentally, this tradition
shows that those who themselves set limits to the lawful and the unlawful
without the authority of Allah’s Book, assume for themselves the rank of
godhead, and those who acknowledge their right of making laws take them as
their lords.
It should be noted that they have been charged with (a)
attributing sons to Allah, and (b) giving the right of making laws to others
than Allah. These are to prove that their claim that they believed in Allah is
false, even though they should believe in His existence. But such a wrong
conception of Allah makes their belief in Allah meaningless.
21082023sat 03 safar (2) 1445
34-35 Do not be like Rabbis and
Priests who misappropriate the wealth of people
[9:34] Believers! Many of the rabbis and monks wrongfully devour
mankind's possessions and hinder people from the Way of Allah.33 And there
are those who amass gold and silver and do not spend it in the Way of Allah. Announce
to them the tidings of a painful chastisement
[9:35] on a Day when they shall be heated up in the Fire of Hell,
and their foreheads and their sides and their backs shall be branded with it,
(and they shall be told): "This is the treasure which you hoarded for
yourselves. Taste, then, the punishment for what you have hoarded."
24082023 thu 06 safar (2) 1445
36-37 The number of months in the
book of Allah is 12, of which 4 are sacred
[9:36] Surely the
reckoning of months, in the sight of Allah, is twelve months,34 laid
down in Allah's decree on the day when He created the heavens and the earth;
and out of these months four are sacred. That is the true ordainment. Do not,
therefore, wrong yourselves, with respect to these months.---------
This has been mentioned to refute the practice of nasi (Ayat 37) whereby the pagan Arabs increased the
number of the months of a year to 13 or 14 to enable them to interpose in the
calendar the forbidden month which had been made lawful by them.
The four forbidden months are Zil-Qadah, Zil-Hajjah and
Muharram for Hajj and Rajab for Umrah.
[9:37] The
intercalation (of sacred months) is an act of gross infidelity which causes the
unbelievers to be led further astray. They declare a month to be lawful in
one year and forbidden in another year in order that they may conform to the
number of months that Allah has declared as sacred, and at the same time make
lawful what Allah has forbidden.37 Their foul acts seem
fair to them. Allah does not direct those who deny the Truth to the Right Way.
The other way of nasi was the addition of a month in order to
harmonize the lunar with the solar year so that the Hajj should always fall in
the same season and they should be saved from the bother and inconvenience that
are experienced by its observance according to the lunar year. In this way
Hajj was observed for 36 years on dates other than the actual dates.
Then in the thirty seventh year it was again observed on the 9th and 10th of
Zil-Hajjah, as they should have actually fallen according to the lunar
calendar. It so happened that on the occasion when the Prophet (peace be upon
him) performed Hajja-tul-Widaa (his last Hajj). these dates by rotation
coincided with the actual dates of Hajj according to the lunar calendar. So he
declared during the course of his historic address at Arafat: “This year the
dates of Hajj have again occurred exactly at their natural and proper time
after a long period of circulation.” Accordingly, since that last Hajj of A.H.
9, it is being observed up to this day according to the correct dates of the
lunar year.
But it defeated the very object of the divine law which prescribed
the lunar calendar instead of the solar calendar for the observance of
obligatory duties. Allah did this to ensure many good things for the Muslims,
one of which is that
His servants should be so trained as to obey His commandments at
all times of the year and under all circumstances. For instance, the month of
Ramadan circulates among all the seasons of the year and the Muslims get used
to obeying His commandments whether it be summer or winter, dry or rainy season.
This gives them that excellent moral training which is the real object of all
the obligatory duties imposed by the divine law. Likewise, the dates of Hajj
according to the lunar calendar, fall during different seasons: therefore the
servants of Allah have to travel during all the seasons, favorable and
unfavorable. Thus they come out successful in the divine test under all the
circumstances and learn to be steadfast in their obedience.
It is obvious that such a training will make them stand good in
many other fields in which one has to fight the battle for the truth.
25082023 fri 07 safar (2) 1445
38-42 Allah's
order to bear arms against the unbelievers, if necessary
[9:38] Believers!38 What is amiss
with you that when it is said to you: "March forth in the cause of
Allah," you cling heavily to the earth? Do
you prefer the worldly life to the Hereafter? Know well that all the enjoyment
of this world, in comparison with the Hereafter, is trivial.
[9:40] It will matter
little if you do not help the Prophet, for Allah surely helped him when the
unbelievers drove him out of his home and
he was but one of the
two when they were in the cave, and when he said to his companion: "Do not
grieve. Allah is with us."42 Then Allah caused His tranquillity to descend upon him, and
supported him with hosts you did not see, He humbled the word of the unbelievers.
As for Allah's Word, it is inherently uppermost. Allah is All-Powerful,
All-Wise.
42.
This refers to the occasion when the disbelievers had decided to assassinate
the Prophet (peace be upon him), and the very night, fixed for his
assassination, he had left Makkah for Al-Madinah. By that time most of the
Muslims had migrated to Al-Madinah in twos and threes and only a few helpless
ones had remained behind in Makkah.
As he was sure that he would be pursued, he took only Abu Bakr (may Allah be pleased with him)
with him and went southward instead of following the northern route to Al-
Madinah and remained hidden in the Thaur cave for three days. In the meantime the blood thirsty enemies had
begun to make a thorough search for him all around Makkah and
some of them reached the very mouth of the cave where he was
hidden. On this critical occasion Abu Bakr (may Allah be pleased with him)
naturally felt alarmed lest they should peep into the cave, and see them. But
the Prophet (peace be upon him) remained as calm as before and reassured his
companion, saying, “Do not grieve, indeed Allah is with us.”
28082023 mon 10 safar (2) 1445
43-48 Those who do not participate
in Jihad are hypocrites
[9:46] Had they truly
intended to march forth to fight, they would have certainly made some
preparation for it. But Allah was averse
to their going forth, so He made them lag behind,47 and they
were told: "Stay behind with those that are staying behind."
47.
Allah held them back
for He did not like that they should join Jihad unwillingly without any sincere
intention for it. As they had no mind to
make sacrifices to exalt the cause of Islam, and, therefore, would have taken part in it
half-heartedly to escape the taunts of the Muslims or to create mischief. This
would have resulted in a greater evil, as has been stated explicitly in the
next verse
30082023 wed 12 safar (2) 1445
49-59 Excuses of the hypocrites for
not bearing arms against the unbelievers
[9:49]
And among them is he who says: "Grant me leave to stay behind, and do not
expose me to temptation."48 Lo! They have already fallen into
temptation.49 Surely Hell encompasses the unbelievers.50
48. Some of the hypocrites, who were requesting
the Prophet (peace be upon him) to give them leave to stay behind on one
pretext or the other, were so impudent that they were inventing excuses of a
religious or moral nature for refraining from Jihad in the Way of Allah. One of
these was
Jad-bin-Qais, who, according to
traditions came to the Prophet (peace be upon him) and said.
“I am a lover of beauty and my people know that I am very weak in regard to
women: therefore I am afraid to go forth lest the beauty of the Roman women
should beguile me into sin. Therefore, “do not put me into trial.”
49. Though they wanted
exemption, they had already fallen as a prey to the temptations of telling
lies, of double dealings and hypocrisy. They deluded themselves
that they would be considered pious people, if they would put forward the fear
of temptations to avoid Jihad, when, in fact; they had already fallen into the
greatest possible temptation of refraining from Jihad in the conflict between
Islam and kufr.
50-51 munjiyaath
[9:51] munjiyaath Say: "Nothing
will befall us except what Allah has decreed for us; He is our
Protector." Let the believers, then, put all their trust in Allah.51
51. In this passage a
demarcation has been made between the attitudes of a man of the world and of a
man of God. Whatever the man of the world does, he does it to please his own
self. He exults if he attains some worldly ends but feels utterly dejected if
he fails to attain them. Besides, he depends entirely on his material resources
for his success and feels encouraged if these are favorable, but loses heart if
these are unfavorable.
01092023 fri
14 safar (2) 1445
52
[9:52] Tell them: "What you await to befall
upon us is nothing but one of the two good things!52--------------
52 . It was obvious that it would be a good thing if
they won victory. But even if they were killed in the Way
of Allah, it would be a success from their point of view, though not
in the sight of the world, as the Muslims’ standard of measurement is different
from that of the hypocrites and the like.
02092023 sat
15 safar (2) 1445
53-55
[9:53] Tell them: "Whether
you spend your money willingly or unwillingly,53 it shall not find
acceptance (with Allah) for
you are an evil-doing folk."
[9:55] Let neither their riches nor their children excite your
admiration. Allah only wants to chastise them through these things in
the present life,54 and to cause them
to die while they are unbelievers.55
54. “Allah only intends to
punish them through them in the life of the world”, because of their great love
for their children and wealth as these misled them to adopt the hypocritical
attitude ------
56-57
·
[9:57] If they could find any shelter or any cavern, or any retreat,
they would turn around and rush headlong into it.56
56. This was the condition of the hypocrites of
Al- Madinah, the majority of whom were rich and old. We find from a list of the
hypocrites, cited by Ibn-Kathir in Al- Badayah-wan-Nihayah, that only one of
them was young and none was poor. These people had large properties and
flourishing businesses in Al-Madinah. They were worldlywise and their wide
experience had taught them expediency, but their sense of self-interest had put
them into a dilemma. When Islam reached Al-Madinah and a large majority of the
population embraced it sincerely and enthusiastically, they found themselves in
a very perplexing situation. They could not reject it outright for the majority
of their own people, nay, their own sons and daughters, were filled with
enthusiasm for Islam
03092023 sun
16 safar (2) 1445
58
59 [9:59] Would that they were content with what Allah
and His Messenger gave them,58 and were to say: "Allah
suffices for us, and Allah will give us out of His bounty and so will His
Messenger.59 It is to Allah alone that we turn with hope."60
58.
That is, it would have been much better for them if they had
been content with their share of the spoils which the Prophet (peace be upon
him) gave them and what they earned by the grace of Allah and with the
prosperity Allah had bestowed on them.
60-60 Categories for the
distribution of Zakah
Sadaqah ٱلصَّدَقَـٰتُ لِلْفُقَرَآءِ
[9:60] The alms are meant only for the poor61 and
the needy62 and those who are in charge thereof,63 those
whose hearts are to be reconciled,64 and
to free those in bondage,65 and to help those
burdened with debt,66 and for expenditure in the Way of Allah67 and
for the wayfarer.68 This is an obligation from Allah. Allah is All-Knowing,
All-Wise.
61., fuqara are all those
people who depend on others for the necessities of life. The Arabic word fuqara
is a general word for all those who are needy because of some physical defects,
or old age, or temporarily out of living means, and can become selfsupporting if
they are helped like orphans, widows, the unemployed, etc.
62. According to the Arabic
usage,
masakin are those
indigent people who are in greater distress than the needy people usually are. The
Prophet (peace be upon him) especially enjoined the Muslims to help such people
as are unable to find the necessary means to satisfy their wants and are in
very straitened circumstances, but are so selfrespecting that they would not
beg for anything, nor would others judge from their outward appearance that they
were deserving people. According to a tradition
miskin is one who cannot
make ends meet, though his appearance does not show that he needs help nor does
he beg for help. In short, he is a self-respecting person who has become needy.
63. “Prophet
(peace be upon him) had declared the Zakat funds to be unlawful for himself and
for the members of his own family (Bani Hashim). On the contrary, the
payment of the Zakat dues was obligatory on Bani Hashim if their possessions warranted
this under the prescribed limits,
64. A portion of Zakat
funds may also be given to win over to Islam those who might be engaged
in anti-lslamic activities or to those in the camp of the unbelievers who might
be brought to help the Muslims or to those newly converted Muslims, who might
be inclined to revert to kufr if no monetary help was extended to them.
The fact that the Prophet
(peace be upon him) did not spend anything from the Zakat funds on unbelievers
for this purpose does not mean that it is unlawful to do so, for he did not spend
from this fund because there was enough money in other funds for this purpose.
Had it been unlawful to spend anything from Zakat funds on unbelievers, he
would have explicitly forbidden it.
65. A
portion of Zakat funds may be spent for the ransoming of slaves
67. “For
Allah’s cause” is a general term which implies all those good works which
please Allah. That is why some jurists are of the opinion that Zakat funds may
be spent on every kind of good work. But the fact is, and the majority of the
earliest Muslim scholars have opined, that here the ‘Allah’s cause’ stands for
Jihad in the path of Allah, that is, the struggle to eradicate the systems
based on kufr and to establish the Islamic system in their stead.
It should also be noted that there has arisen
a misunderstanding regarding the “cause of Allah” for the early scholars
usually use for Jihad the Arabic word as (ghazyah) which is synonymous with
“fight”. They, therefore, are of the opinion that Zakat fund may only be used
for the purpose of fighting. But Jihad in the Way of Allah is a much more
comprehensive term than mere fighting in the Way of Allah. Jihad applies to all
those efforts that are made to degrade the word of kufr and to exalt the word
of Allah and to establish the Islamic system of life, whether by propagating
the message of Allah in the initial stage or by fighting in the final stage of
the struggle.
68. Help
from Zakat funds may be given to a wayfarer on a journey even though he might
be quite well off at home.
Some of the jurists are of
the opinion that according to this verse only that wayfarer who does not
undertake a journey for a sinful purpose may be helped out of Zakat funds. But
no such condition has been laid down in the Quran or the Hadith to this effect.
Besides this,
we learn from the
fundamental principles of Islam that the sins of a needy person would in no way
prevent us from helping him. As a matter of fact, such a help may prove
very useful in reforming sinful and depraved persons. For if they get a support
in the time of need, it may reasonably be expected that they would turn towards
purifying their souls.
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61-63 Order of Allah not to molest
the Prophet
[9:61] And of them there are some who distress the
Prophet, saying: "He is all ears."69 Tell them: "He
listens for your good.70 He believes in Allah and trusts the
believers,71 and is a mercy for those of you who believe. A
painful punishment lies in store for those who cause distress to the Messenger
of Allah."
69They resented it very much that the Prophet
(peace be upon him) listened to and believed in the talk of these humble people
against such “respectable” people as themselves.
70. The answer to this charge implies two things. First, “Though
the Prophet (peace be upon him) listens to everything, he attends only to that
which is good and is for the welfare of the community
, 71. That is, you are wrong that he listens to everyone. He puts his trust only in the true believers. Accordingly, he believed only in those things
about you that were conveyed to him by good and trustworthy people, who were
neither liars nor tale-bearers. Therefore, whatever they said about you was
true and should have been taken as true.
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64-66 Punishment for those who make
fun of the religion
[9:64] The hypocrites are afraid lest a surah should be revealed
concerning them intimating to the believers what lay hidden in their hearts.72 Tell
them (O Prophet): "Continue your mockery if you will. Allah will surely
bring to light all that whose disclosure you dread."+
72. The hypocrites were afraid that their secret
plans would be disclosed in the Quran to their great discomfort. Though
they did not believe that the Prophet (peace be upon him) was a Messenger of
Allah, they were convinced from their experience of the last nine years or so
that he possessed some supernatural powers by which he learned their hidden
secrets, and revealed these through the Quran (which according to them was
written by him).
[9:65] Should you question them what they were talking about, they
would certainly say: "We were merely jesting and being playful."73 Tell
them: "Was it Allah and His revelation and His Messenger that you were
mocking?"
73. This refers to the
hypocrites who used to make fun of the Prophet (peace be upon him) and the true
Muslims in their secret meetings when they were making preparations for the
expedition to Tabuk. In this way, they used to discourage those Muslims who sincerely
and honestly intended to go forth for Jihad.
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67-70 Hypocritical actions and
their punishment
[9:67] The
hypocrites, be they men or women, are all alike. They
enjoin what is evil, and forbid what is good, and withhold their hands from
doing good.75 They forgot Allah, so Allah also forgot them. Surely the
hypocrites are wicked.
71-72 Believers' actions and their
rewards
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73-74 Allah's order to make Jihad
against hypocrites and unbelievers
[9:74]
They swear by Allah that they said nothing blasphemous whereas they indeed
blasphemed,83 and fell into unbelief after believing, and also had evil designs
which they could not carry into effect.84 They are
spiteful against Muslims for no other reason than that Allah and His Messenger
have enriched them through His bounty!85 So, if they repent, it will be
to their own good. But if they turn away, Allah will sternly punish them in
this world and in the Hereafter. None in the world will be able to protect or
help them.
84. This is a reference to the plots which the hypocrites had made during the Tabuk
expedition. On the return journey they conspired
to push
the Prophet (peace be upon him) down into some ravine, while he would be passing over some hill at night. The Prophet
(peace be upon him) got wind of the plot and ordered that the army should take
the longer route through the valley round the hills, while he himself along
with Ammar bin Yasir and Huzaifah bin- Yaman would make the short route over
the hill. While they were on the way, suddenly they discovered that a dozen of
the hypocrites, with covered faces, were following them. At this Huzaifah (may
Allah be pleased with him) turned towards them so that he may drive away their
camels but they were terrified when they saw him coming towards them and took
to flight lest they should be recognized.
85. This is an insinuation to put to shame by an
indirect suggestion the hypocrites of Al-Madinah. This refereed to the prosperity of Al-Madinah and its
peoples, for Al- Madinah was a small town before the migration of the Prophet
(peace be upon him) to it, and its two clans Aus and Khazraj did not hold any
high position in regards to wealth or prestige. But within the short period of
nine years or so, this small town became the capital of Arabia
75-80 Behavior of the hypocrites
[9:75] Some of
them made a covenant with Allah: "If
Allah gives us out of His bounty, we will give alms and act righteously."
[9:76] Then, when
He gave them out of His bounty, they grew niggardly and turned their backs
(upon their covenant).86
[9:79] He also knows (the rich that are niggardly) who taunt the
believers that voluntarily give alms, they scoff at those who have nothing to
give except what they earn through their hard toil.87 Allah scoffs at them in
return. A grievous chastisement awaits them.
87.
This refers to the mean conduct which the hypocrites evinced on the occasion of
the appeal of the Prophet (peace be upon him) for contributions towards the
Tabuk expedition. The well-to-do hypocrites did not themselves make any
contributions, but
when the sincere Muslims came forward with generous
contributions according to their means, they began to deride them. If a
well-to-do Muslim made a handsome contribution, they would at once accuse him
to be guilty of a showoff. On the other hand, if a poor Muslim contributed a
paltry sum which he could hardly spare after sacrificing some of the barest
necessities of his family, or contributing the small earnings obtained by hard
work, they would at once ridicule, saying, “Lo! Here is the farthing that will
help conquer the forts of the Roman Empire!
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81-83
[9:81] Those who
were allowed to stay behind rejoiced at remaining behind and not accompanying
the Messenger of Allah. They were averse to striving in the Way of Allah with
their belongings and their lives and told others: "Do not go forth in this
fierce heat." Tell them: "The Hell is far fiercer in heat."
Would that they understand!
84-85
[9:84] Do not ever pray over any of them who dies, nor stand over his
grave. They disbelieved in Allah and His Messenger and died in iniquity.88
88. This verse was sent down to prevent the
Prophet (peace be upon him) from saying funeral prayers for
Abdullah bin Ubayy, the ringleader of the hypocrites, who died a short while
after the Tabuk expedition. His son Abdullah who was a
sincere Muslim called on the Prophet (peace be upon him) and
requested him to give his shirt for his father’s shroud. The Prophet (peace be
upon him) very generously granted his request. Then he begged the Prophet
(peace be upon him) to lead his father’s funeral prayer. The
Prophet (peace be upon him) agreed to this also but Umar (may Allah be pleased
with him) very respectfully requested him repeatedly not to do so, saying, “O
Prophet of Allah! will you say funeral prayer for a person who was guilty of
such and such crimes and sins.” The Prophet (peace be upon
him), who was a blessing both for friends and for foes, got ready to say
funeral prayer even for that man who was a deadly enemy of Islam. At last
when he stood up to lead the funeral prayer, this verse was sent down to
prevent him from this by a direct command from God, in accordance with the
changed policy declared in Ayat 73 which forbade to do anything that might
encourage the hypocrites among the Muslims
86-89
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90-93 Genuine exemptions from the
battlefront
90
[9:90] Many of the
bedouin Arabs90 came with excuses, seeking leave to stay behind. Thus those who
were false to Allah and His Messenger in their covenant remained behind. A painful chastisement shall befall those of them that
disbelieved.91
91. The hypocritical profession of Islam has been
called the way of unbelief, because that profession of faith which lacks
practical proof, surrender, sincerity and obedience is in fact unbelief. As
such persons prefer their own interests and worldly desires to Allah and His
Way, they shall be dealt with by Allah as unbelievers and rebels, even if
they could not be legally treated as such in
this world but were considered Muslims due to their profession of faith. This
is because in the life of this world, the Islamic law treats as unbelievers
only such hypocrites as are guilty of open unbelief, rebellion, treachery, or
infidelity. That is why there are many cases of hypocrisy that do not come
under kufr in the Islamic shariah. However, this does not mean that if one
escaped the penalty according to the Islamic code, one will escape punishment
according to the divine judgment also.
91-93
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94-96
97-99
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100
the early Muslims who emigrated from Mecca to Medina, known as
Al-Muhâjirûn.
— Dr.
Mustafa Khattab, the Clear Quran
101
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102-105
106
Footnote -
1
This verse refers to Ka’b
ibn Mâlik, Murarah ibn Rabi’, and Hilâl ibn Umaiyah, the three companions who
remained in Medina with no excuse, but were honest about what they did. They
were boycotted by Muslims for about fifty days until verses 118-119 of this
chapter were revealed declaring the acceptance of their
Repentance.
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107-110+
[9:107] Then there are others who have set up a
mosque to hurt the True Faith, to promote unbelief, and cause division among
believers, and as an ambush for one who had earlier made war on Allah and His
Messenger. They will surely swear: "We intended nothing but good,"
whereas Allah bears witness that they are liars.
102. “Who warred against Allah and His Messenger” was Abu Amir who
belonged to the clan of Aus of Al-Madinah. He had become Christian
monk during the period of ignorance before the migration of the Prophet
(peace be upon him) and was well known as a scholar of the Scriptures and was
held in great reverence as a pious monk. But his scholarship and asceticism,
instead of leading him to the truth, became hindrance in the way. That was why
he not only rejected Islam but also
became a bitter enemy of the Prophet (peace be upon him) and his
mission, for he took the Prophet (peace be upon him) for a rival in the holy
business of priesthood.
At first he ignored the
Prophet (peace be upon him) and his mission in the hope that the power of the
Quraish would suffice to crush him and his mission.
But when the Quraish suffered an utter defeat in the battle of
Badr, he could no longer ignore it, so he started a vigorous vicious campaign
against the Islamic movement. Accordingly, he left Al-Madinah and
visited different clans, in order to incite them against Islam, and was
one of those who brought about the battle of Uhd. It
is said that he had gotten some pits dug in the battle
field of Uhd, and that the Prophet (peace be upon him) fell into one of these
and received injuries. Then he played an important role in organizing the armies which
came to invade Al-Madinah in the battle of Al-Ahzab. Likewise this Christian
monk took a very active part in giving support to the mushriks against Islam in
all the subsequent battles up to the battle of Hunain. At last, when he
realized that no power in Arabia could withstand the onslaught of Islam, he
left Arabia and went to the Roman Caesar in order to warn him of the rising
danger from AIMadinah. It was because of his efforts that the Caesar began to make
preparations for invading Arabia, to counteract which the Prophet (peace be
upon him) went forth on the expedition to Tabuk.
Now let us consider the background of the building
of the mosque that was built to harm the righteous mission.
A section of the hypocrites of Al-Madinah collaborated
wholeheartedly with Abu Amir in all the above mentioned hostile activities against
Islam. They also fully agreed with him that he should use his spiritual
influence to obtain military help from the Roman Caesar and the Christian
states of northern Arabia. Accordingly, when he was preparing to go to the
Roman Caesar to urge him to invade Arabia, they
devised a plan of making a mosque of their own to serve as a
safe meeting place for organizing themselves into a separate party because none
would suspect that they were carrying on evil activities under the garb of
religion. Moreover, this mosque would serve as an ambush for the agents of Abu
Amir who could stay in it as travelers and mendicants without raising any
suspicion that they were spies of the enemy.
As there were already two mosques in Al-Madinah, one at Quba and
the other Masjid-i-Nabavi in the city. Obviously there was no
need for a third one. The hypocrites themselves understood this: therefore they
began to invent reasons to show that there was really a need for a third
mosque. Accordingly, they went to the Prophet (peace be upon him) and said, “We
need another mosque because it is very difficult for the people of this area,
especially the old, the sick and the disabled, to offer the five prescribed
prayers in either of the two mosques, during the winter season and the rainfall.
Therefore we intend to build a new mosque only for the convenience of those who
live at a distance from the two mosques but are desirous of saying their
prayers in congregation.
With such professedly pure motives, these mischief makers built
the mosque and then went to the Prophet (peace be upon him) with the request to
stand in this new mosque and lead the congregation in one of the prescribed
prayers so as to perform its opening ceremony. But the Prophet (peace be upon
him) postponed the matter, saying, “At this time I am wholly engaged in making
preparations for the expedition to Tabuk. I shall consider the matter on my
return home.” After this he went forth to Tabuk, and they started their
nefarious activities. They went on organizing themselves and conspiring
against Islam in the mosque and decided to crown Abdullah bin Ubayy as their
king, as soon as the Muslims would meet with reverses and be utterly crushed
down by the Romans, as they had expected. But their expectations were all
frustrated by what happened at Tabuk. Then on the revelation of these verses
during the return journey at a place, Zi-Avan, near Al-Madinah, the Prophet
(peace be upon him) dispatched some men to demolish the mosque
before his entry into the city
The new mosque, commonly referred to as
Masjid Aḍ-Ḍirâr (Mosque of Harm),
but verses 107-110 of this sûrah were
revealed, warning the Prophet (ﷺ) against that mosque. According to some narrations, the Prophet
(ﷺ) ordered this
mosque to be burned down. Dr. Mustafa Khattab, the Clear Quran
[9:109] Is he, then,
who has erected his structure on the fear of Allah and His good pleasure
better, or he who erects his structure on the brink of a crumbling bank,103 so
that it crumbles down with him into the Hell-Fire? Allah does not bestow His
Guidance on the wrong-doing folk.104
103.
In order to comprehend fully the implications of this simile, let us first
consider the significance of the
Arabic
word Juruf. This applies to the brink of that piece of
land which has been undermined by a river or a stream, leaving its surface
without any support.
In this meaningful simile the construction of
the structure of life on the Godless foundations has been compared to that
building which is built on the river brink, which has been undermined by its
water. It is obvious that the ignorant man who builds a structure on the
surface of such a piece of land, merely because it is a piece of land, will not
only lose the building but will also lose his own life, for it will inevitably
fall down into the river along with him because it has nothing to support it.
Likewise, the one who lays the foundation of the structure of the system of his
life on the surface of worldly things, without any regard to God’s fear or His
favor which are the only permanent supports of human life, is like the man who
builds his structure on the surface undermined by the river. For such a man, he
himself undermines the structure of his life by his wrong deeds which
inevitably follow if there is no bedrock of God’s fear and His favor. Therefore
the surface on which he had built his life would one day inevitably tumble down
into the abyss of Hell along with the earnings of his whole life.
104. “Guide”, that leads to man’s real success.
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[9:111] Surely Allah has purchased of the believers their lives and
their belongings and in return has promised that they shall have Paradise.106 They
fight in the Way of Allah, and slay and are slain. Such is the promise He has
made incumbent upon Himself in the Torah, and the Gospel, and the Qur'an.107 Who
is more faithful to his promise than Allah? Rejoice, then, in the bargain you
have made with Him. That indeed is the mighty triumph.
106. In this verse that aspect
of the Islamic faith which determines the nature of the relationship between
Allah and His servants has been called a transaction. This
means that faith is not merely a metaphysical conception but is, in fact, a
contract by which the servant sells his life and possessions to Allah and in
return for this accepts His promise that He would give him the Garden in the
life after death. In order to comprehend the full implications of this
transaction, let us first understand its nature.
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113-116 Do not seek forgiveness for
the Mushrikin
[9:113] After it
has become clear that they are condemned to the Flaming Fire,111 it is not
for the Prophet and those who believe to ask for the forgiveness of those who
associate others with Allah in His Divinity even if they be near of kin.
111. “That they ask for the forgiveness for the
idolaters.” implies two things. First, we love them and sympathize with them.
Secondly, we consider their crime to be pardonable. There is no harm to cherish
these things for the one who is loyal, though a sinner, but it is absolutely wrong in principle to love and
sympathize with a person who is an open rebel and to consider his case as pardonable
as it renders our own loyalty doubtful.
it is forbidden to show sympathy with the
mushriks only in matters of faith. As regards the human
relationships that demand the observance of the rights of one’s own relatives,
of showing love, sympathy and kindness, and cherishing fellow-feelings with
them is not forbidden at all but it is considered to be a virtue. We must
fulfill the worldly rights of a relative whether he be a believer or a
disbeliever: we should help him in affliction and give support to the needy
ones and the orphans and show all possible sympathy with a sick or wounded
person, irrespective of whether he is a
Muslim or a non-Muslim.
[9:114] And
Abraham's prayer for the forgiveness of his father was only because of a
promise which he had made to him.112 Then, when it became clear to him that he was an
enemy of Allah, he dissociated himself from him. Surely Abraham was most
tender-hearted, God-fearing, forbearing
لَاَوَّاهٌ حَلِيۡ
The words awwah and haleem which the Quran uses
for Prophet Abraham (peace be upon him) are very comprehensive in meaning.
Awwah is the one who is lamenting, humble,
weeping, grief-stricken and God fearing. And haleem is the one who can keep
control over himself under all circumstances, and is neither beside himself in
anger and enmity nor transgresses the proper limits in his affections,
friendships, and relationships. Here both
the words have been used in their comprehensive senses. Prophet Abraham (peace
be upon him) prayed for his father because he was tender-hearted and lamented
for him that he would become the fuel for the fire of Hell. As he had full
control over himself, and was very forbearing, he prayed even for that father
who had persecuted him cruelly in order to hinder him from the way of Islam.
Lastly, he was God fearing and did not want to go beyond the limits in his love
for his father; so he broke off all his relations with his father when he
realized that he was an enemy of Allah.
Abraham promised to pray for his father’s
forgiveness in 19:47 and 60:4, but when his father died as a disbeliever he
discontinued praying for him.
— Dr.
Mustafa Khattab, the Clear Quran
06102023 fri
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117-118 Allah
forgave those three who lagged behind but were sincere
[9:117] Surely
Allah has relented towards the Prophet, and towards the Muhajirun
(Emigrants) and the Ansar (Helpers) who stood by him in the hour of
hardship,115 although the hearts of a party of them had
well-nigh swerved.116 (But when they gave up swerving from
the Right Course and followed the Prophet), Allah relented towards them.117 Surely
to them He is the Most Tender, the Most Merciful.
Muhajirun (Emigrants
Ansar (Helpers
The inadvertent lapse made by the Prophet
(peace be upon him) was that he had given leave to stay behind to those people
who were able to take part in the Jihad. (Ayat 43).
[9:118] And He also relented towards the three
whose cases had been deferred.118 When the earth, for all
its spaciousness, became constrained to them, and their own beings became a
burden to them, and they realized that there was no refuge for them from Allah
except in Him; He relented towards them that they may turn back to Him.
Surely, it is Allah Who is Much Forgiving, Ever Merciful.119
(119). The three whose condition has been
described in this verse, were
·
Kaab bin Malik, Hilal
bin Umayyah and Murarah bin Rubai. They were
sincere believers,
· (120)It
was not ˹proper˺ for the people of Medina and the nomadic Arabs around them to avoid marching with the Messenger of Allah or to prefer their
own lives above his. That is because whenever they suffer from thirst, fatigue, or
hunger in the cause of Allah; or tread on a territory, unnerving the
disbelievers; or inflict any loss on an enemy—it is written to their credit as
a good deed. Surely Allah never discounts the reward of the good-doers.
· — Dr. Mustafa
Khattab, the Clear Quran
· 07102023 sat 21 Rabiyul Awwal (3) 1445
· 08102023 sun 22 Rabiyul Awwal (3) 1445
·
·
123-127 Qur'anic verses do increase
the faith of the believers
[9:127] And whenever a surah
is revealed, they glance at each other as though saying: "Is anyone
watching?" Then they slip away.126 Allah has turned away
their hearts for they are a people who are bereft of understanding.127
126.
This happened when the hypocrites had to attend a meeting that was specially
held for the recital of some new Surah. The Prophet (peace be upon him) used to recite as an address
every new Surah before the assembly. The true believers would listen to it very attentively and
respectfully. But the hypocrites, who had to attend the meeting to show that they were Muslims, would sit listlessly in the meeting for they had
no interest in the recital. But when they would be assured that their attendance had been
marked, they would look for an opportune moment to slip away without being seen
and noticed.
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