The Tafsīr of Sūrat At-Tawbah (Chapter - 9)

Which Was Revealed in Al-Madīnah

Qur’an 9:1–6بَرَآءَةٌ مِّنَ ٱللَّهِ وَرَسُولِهِۦٓ إِلَى ٱلَّذِينَ عَٰهَدتُّم مِّنَ ٱلْمُشْرِكِينَ فَسِيحُوا۟ فِى ٱلْأَرْضِ أَرْبَعَةَ أَشْهُرٍ وَٱعْلَمُوٓا۟ أَنَّكُمْ غَيْرُ مُعْجِزِى ٱللَّهِ وَأَنَّ ٱللَّهَ مُخْزِى ٱلْكَٰفِرِينَ وَأَذَٰنٌ مِّنَ ٱللَّهِ وَرَسُولِهِۦٓ إِلَى ٱلنَّاسِ يَوْمَ ٱلْحَجِّ ٱلْأَكْبَرِ أَنَّ ٱللَّهَ بَرِىٓءٌ مِّنَ ٱلْمُشْرِكِينَ وَرَسُولُهُۥ فَإِن تُبْتُمْ فَهُوَ خَيْرٌ لَّكُمْ وَإِن تَوَلَّيْتُمْ فَٱعْلَمُوٓا۟ أَنَّكُمْ غَيْرُ مُعْجِزِى ٱللَّهِ وَبَشِّرِ ٱلَّذِينَ كَفَرُوا۟ بِعَذَابٍ أَلِيمٍ إِلَّا ٱلَّذِينَ عَٰهَدتُّم مِّنَ ٱلْمُشْرِكِينَ ثُمَّ لَمْ يَنقُصُوكُمْ شَيْـًٔا وَلَمْ يُظَٰهِرُوا۟ عَلَيْكُمْ أَحَدًا فَأَتِمُّوٓا۟ إِلَيْهِمْ عَهْدَهُمْ إِلَىٰ مُدَّتِهِمْ إِنَّ ٱللَّهَ يُحِبُّ ٱلْمُتَّقِينَ فَإِذَا ٱنسَلَخَ ٱلْأَشْهُرُ ٱلْحُرُمُ فَٱقْتُلُوا۟ ٱلْمُشْرِكِينَ حَيْثُ وَجَدتُّمُوهُمْ وَخُذُوهُمْ وَٱحْصُرُوهُمْ وَٱقْعُدُوا۟ لَهُمْ كُلَّ مَرْصَدٍ فَإِن تَابُوا۟ وَأَقَامُوا۟ ٱلصَّلَوٰةَ وَءَاتَوُا۟ ٱلزَّكَوٰةَ فَخَلُّوا۟ سَبِيلَهُمْ إِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ وَإِنْ أَحَدٌ مِّنَ ٱلْمُشْرِكِينَ ٱسْتَجَارَكَ فَأَجِرْهُ حَتَّىٰ يَسْمَعَ كَلَٰمَ ٱللَّهِ ثُمَّ أَبْلِغْهُ مَأْمَنَهُۥ ذَٰلِكَ بِأَنَّهُمْ قَوْمٌ لَّا يَعْلَمُونَ

«1. Freedom from (all) obligations (is declared) from Allāh and His Messenger (ﷺ) to those of the Mushrikīn (idolaters), with whom you made a treaty.» «2. So travel freely (O Mushrikīn) for four months (as you will) throughout the land, but know that you cannot escape (from the punishment of) Allāh; and Allāh will disgrace the disbelievers.»

Why there is no Basmalah in the Beginning of This Sūrah

This honorable Sūrah (chapter 9) was one of the last Sūrahs to be revealed to the Messenger of Allāh ﷺ. Al-Bukhāri recorded that Al-Barā' said, "The last Āyah to be revealed was,

Qur’an 4:176يَسْتَفْتُونَكَ قُلِ ٱللَّهُ يُفْتِيكُمْ فِى ٱلْكَلَٰلَةِ

«They ask you for a legal verdict. Say: "Allāh directs (thus) about Al-Kalālah."» [4:176],

while the last Sūrah to be revealed was Barā'ah."^{1Fatḥ Al-Bāri 8:167. This Sūrah was commonly called Barā'ah.} The Basmalah was not mentioned in the beginning of this Sūrah because the Companions did not write it in the complete copy of the Qur'ān (Muṣḥaf) they collected, following the Commander of the faithful, 'Uthmān bin 'Affān, may Allāh be pleased with him.

The first part of this honorable Sūrah was revealed to the Messenger of Allāh ﷺ when he returned from the battle of Tabūk, during the Ḥajj season, which the Prophet ﷺ thought about attending. But he remembered that the idolators would still attend that Ḥajj, as was usual in past years, and that they perform Ṭawāf around the House while naked. He disliked to associate with them and sent Abu Bakr Aṣ-Ṣiddīq, may Allāh be pleased with him, to lead Ḥajj that year and show the people their rituals, commanding him to inform the idolators that they would not be allowed to participate in Ḥajj after that season. He commanded him to proclaim,

Qur’an 9:1بَرَآءَةٌ مِّنَ ٱللَّهِ وَرَسُولِهِۦٓ

«Freedom from (all) obligations (is declared) from Allāh and His Messenger (ﷺ)...»,

to the people. When Abu Bakr had left, the Messenger ﷺ sent 'Ali bin Abu Ṭālib to be the one to deliver this news to the idolators on behalf of the Messenger ﷺ, for he was the Messenger's cousin. We will mention this story later.

Publicizing the Disavowal of the Idolators

Allāh said,

Qur’an 9:1بَرَآءَةٌ مِّنَ ٱللَّهِ وَرَسُولِهِۦٓ

«Freedom from obligations from Allāh and His Messenger (ﷺ)»,

is a declaration of freedom from all obligations from Allāh and His Messenger ﷺ,

Qur’an 9:1–2إِلَى ٱلَّذِينَ عَٰهَدتُّم مِّنَ ٱلْمُشْرِكِينَ فَسِيحُوا۟ فِى ٱلْأَرْضِ أَرْبَعَةَ أَشْهُرٍ

«to those of the Mushrikīn, with whom you made a treaty. So travel freely (Mushrikīn) for four months (as you will) throughout the land» [9:1-2].

This Āyah refers to idolators who had indefinite treaties and those, whose treaties with Muslims ended in less than four months. The terms of these treaties were restricted to four months only. As for those whose term of peace ended at a specific date later (than the four months), then their treaties would end when their terms ended, no matter how long afterwards, for Allāh said,

Qur’an 9:4فَأَتِمُّوٓا۟ إِلَيْهِمْ عَهْدَهُمْ إِلَىٰ مُدَّتِهِمْ

«So fulfill their treaty for them until the end of their term»[9:4].

So whoever had a coventant with Allāh's Messenger ﷺ then it would last until its period expired, this was reported from Muḥammad bin Ka'b Al-Quraẓi and others. We will also mention a Ḥadīth on this matter.^{2Aṭ-Ṭabari 14:106-102.}

Abu Ma'shar Al-Madani said that Muḥammad bin Ka'b Al-Quraẓi and several others said, "The Messenger of Allāh ﷺ sent Abu Bakr to lead the Ḥajj rituals on the ninth year (of Hijrah). He also sent 'Ali bin Abi Ṭālib with thirty or forty Āyāt from Barā'ah (At-Tawbah), and he recited them to the people, giving the idolators four months during which they freely move about in the land. He recited these Āyāt on the day of 'Arafah (ninth of Dhūl-Ḥijjah). The idolators were given twenty more days (till the end) of Dhūl-Ḥijjah, Muḥarram, Ṣafar, Rabī' Al-Awwal and ten days from Rabī' Ath-Thāni. He proclaimed to them in their camping areas, 'No Mushrik will be allowed to perform Ḥajj after this year, nor a naked person to perform Ṭawāf around the House.'"^{3Aṭ-Ṭabari 6:304. The chain of narrators is not authentic. Al-Bukhāri recorded a similar Ḥadīth with different wording. See no. 4363.} So Allāh said,

Qur’an 9:3وَأَذَٰنٌ مِّنَ ٱللَّهِ وَرَسُولِهِۦٓ إِلَى ٱلنَّاسِ يَوْمَ ٱلْحَجِّ ٱلْأَكْبَرِ أَنَّ ٱللَّهَ بَرِىٓءٌ مِّنَ ٱلْمُشْرِكِينَ وَرَسُولُهُۥ فَإِن تُبْتُمْ فَهُوَ خَيْرٌ لَّكُمْ وَإِن تَوَلَّيْتُمْ فَٱعْلَمُوٓا۟ أَنَّكُمْ غَيْرُ مُعْجِزِى ٱللَّهِ وَبَشِّرِ ٱلَّذِينَ كَفَرُوا۟ بِعَذَابٍ أَلِيمٍ

«3. And a declaration from Allāh and His Messenger to mankind on the greatest day of Ḥajj that Allāh is free from obligations to the Mushrikīn and so is His Messenger. So if you repent, it is better for you, but if you turn away, then know that you cannot escape Allāh. And give tidings of a painful torment for those who disbelieve.»

Allāh says, this is a declaration,

Qur’anمِّنَ ٱللَّهِ وَرَسُولِهِۦٓ

«from Allāh and His Messenger», and a preface warning to the people,

Qur’an 9:3يَوْمَ ٱلْحَجِّ ٱلْأَكْبَرِ

«on the greatest day of Ḥajj», the day of Sacrifice, the best and most apparent day of the Ḥajj rituals, during which the largest gathering confers.

Qur’an 9:3أَنَّ ٱللَّهَ بَرِىٓءٌ مِّنَ ٱلْمُشْرِكِينَ وَرَسُولُهُۥ

«that Allāh is free from (all) obligations to the Mushrikīn and so is His Messenger.» also free from all obligations to them. Allāh next invites the idolators to repent,

Qur’an 9:3فَإِن تُبْتُمْ

«So if you repent», from the misguidance and Shirk you indulge in,

Qur’an 9:3فَهُوَ خَيْرٌ لَّكُمْ وَإِن تَوَلَّيْتُمْ

«it is better for you, but if you turn away», and persist on your ways,

Qur’an 9:3فَٱعْلَمُوٓا۟ أَنَّكُمْ غَيْرُ مُعْجِزِى ٱللَّهِ

«then know that you cannot escape Allāh» Rather, Allāh is capable over you, and you are all in His grasp, under His power and will,

Qur’an 9:3وَبَشِّرِ ٱلَّذِينَ كَفَرُوا۟ بِعَذَابٍ أَلِيمٍ

«And give tidings of a painful torment for those who disbelieve» earning them disgrace and affliction in this life and the torment of chains and barbed iron bars in the Hereafter. Al-Bukhāri recorded that Abu Hurayrah said, "Abu Bakr sent me during that Ḥajj with those dispatched on the day of Sacrifice to declare in Minā that no Mushrik will be allowed to attend Ḥajj after that year, nor will a naked person be allowed to perform Ṭawāf."

Ḥumayd said, "The Prophet ﷺ then sent 'Ali bin Abi Ṭālib and commanded him to announce Barā'ah." Abu Hurayrah said, "Ali publicized Barā'ah with us to the gathering in Minā on the day of Sacrifice, declaring that no Mushrik shall perform Ḥajj after that year, nor shall a naked person perform Ṭawāf around the House."^{1Fatḥ Al-Bāri 8:168.} Al-Bukhāri also collected this Ḥadīth the this narration of which, Abu Hurayrah said, "On the day of Naḥr, Abu Bakr sent me along with other announcers to Minā to make a public announcement that 'No pagan is allowed to perform Ḥajj after this year, and no naked person is allowed to perform the Ṭawāf around the Ka'bah.' Abu Bakr was leading the people in that Ḥajj season, and in the year of 'The Farewell Ḥajj' when the Prophet ﷺ performed Ḥajj, no Mushrik performed Ḥajj.'"^{2Fatḥ Al-Bāri 8:168.} This is the narration that Al-Bukhāri recorded in the Book on Jihād.

Muḥammad bin Isḥāq reported a narration from Abu Ja'far Muḥammad bin 'Ali bin Al-Ḥusayn who said, "When Barā'ah was revealed to Allāh's Messenger ﷺ, and he had sent Abu Bakr to oversee the Ḥajj rites for the people, he was asked, 'O Messenger of Allāh! Why not send this [message] to Abu Bakr?' So he ﷺ said,

Ḥadīthلَا يُؤَدِّي عَنِّي إِلَّا رَجُلٌ مِنْ أَهْلِ بَيْتِي

«It will not be accepted to have been from me if it is not from a man from my family.»

Then he ﷺ called for 'Ali and said to him,

«اخْرُجْ بِهٰذِهِ الْقِصَّةِ مِنْ صَدْرِ بَرَاءَةَ وَأَذِّنْ فِي النَّاسِ يَوْمَ النَّحْرِ إِذَا اجْتَمَعُوا بِمِنًى، أَنَّهُ لَا يَدْخُلُ الْجَنَّةَ كَافِرٌ، وَلَا يَحُجُّ بَعْدَ الْعَامِ مُشْرِكٌ، وَلَا يَطُوفُ بِالْبَيْتِ عُرْيَانٌ، وَمَنْ كَانَ لَهُ عِنْدَ رَسُولِ اللهِ ﷺ عَهْدٌ فَهُوَ لَهُ إِلَى مُدَّتِهِ»

«Take this section from the beginning of Barā'ah and proclaim to the people on the day of the Sacrifice while they are gathered at Minā that no disbeliever will enter Paradise, no idolator will be permitted to perform Ḥajj after the year, there will be no Ṭawāf while naked, and whoever has a covenant with Allāh's Messenger, then it shall be valid until the time of its expiration.»

'Ali rode the camel of Allāh's Messenger ﷺ named Al-'Aḍbā' until he caught up with Abu Bakr in route. When Abu Bakr saw him he said, 'Are you here as a commander or a follower.' 'Ali replied, 'A follower.' They continued on. Abu Bakr lead the people in Ḥajj while the Arabs were camping in their normal locations from Jāhiliyyah. On the day of Sacrifice, 'Ali bin Abi Ṭālib stood and proclaimed, 'O people! No disbeliever will be admitted into Paradise, no idolator will be permitted to perform Ḥajj next year, there shall be no Ṭawāf while naked, and whoever has a covenant with Allāh's Messenger ﷺ, then it shall be valid until its time of expiration.'

So no idolator performed Ḥajj after that year, Ṭawāf around the House while naked ceased. Then they returned to Allāh's Messenger ﷺ. So this was the declaration of innocence, whoever among the idolators had no treaty, then he had a treaty of peace for one year, if he had a particular treaty, then it was valid until its date of expiration."^{3Aṭ-Ṭabari 14:107.This narration is not authentic because it is Mursal. The text of the saying of the Prophet ﷺ is supported by a narration from Anas, recorded by At-Tirmidhi, under the Tafsīr of this Sūrah. The remainder of the narration is supported by others. The scholars explain the mention of the Prophet's family to mean that such representation was necessary when changing a treaty.}

Qur’an 9:4إِلَّا ٱلَّذِينَ عَٰهَدتُّم مِّنَ ٱلْمُشْرِكِينَ ثُمَّ لَمْ يَنقُصُوكُمْ شَيْـًٔا وَلَمْ يُظَٰهِرُوا۟ عَلَيْكُمْ أَحَدًا فَأَتِمُّوٓا۟ إِلَيْهِمْ عَهْدَهُمْ إِلَىٰ مُدَّتِهِمْ إِنَّ ٱللَّهَ يُحِبُّ ٱلْمُتَّقِينَ

«4. Except those of the Mushrikīn with whom you have a treaty, and who have not subsequently failed you in aught, nor have supported anyone against you. So fulfill their treaty for them until the end of their term. Surely, Allāh loves those who have Taqwā.»

Existing Peace Treaties remained valid until the End of Their Term

This is an exception regulating the longest extent of time for those who have a general treaty - with out time mentioned - to four months.

They would have four months to travel the lands in search of sanctuary for themselves wherever they wish. Those whose treaty mentioned a specifec limited term, then the longest it would extend was to the point of its agreed upon termination date. Ḥadīths in this regard preceeded. So anyone who had a treaty with Allāh's Messenger ﷺ, it lasted until its specific termination date. However, those in this category were required to refrain from breaking the terms of the agreement with Muslims and from helping non-Muslims against Muslims. This is the type whose peace agreement with Muslims was carried out to its end. Allāh encouraged honoring such peace treaties, saying,

Qur’anإِنَّ ٱللَّهَ يُحِبُّ ٱلْمُتَّقِينَ

«Surely, Allāh loves those who have Taqwā» [9:4], who keep their promises.

Qur’an 9:5فَإِذَا ٱنسَلَخَ ٱلْأَشْهُرُ ٱلْحُرُمُ فَٱقْتُلُوا۟ ٱلْمُشْرِكِينَ حَيْثُ وَجَدتُّمُوهُمْ وَخُذُوهُمْ وَٱحْصُرُوهُمْ وَٱقْعُدُوا۟ لَهُمْ كُلَّ مَرْصَدٍ فَإِن تَابُوا۟ وَأَقَامُوا۟ ٱلصَّلَوٰةَ وَءَاتَوُا۟ ٱلزَّكَوٰةَ فَخَلُّوا۟ سَبِيلَهُمْ إِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ

«5. So when the Sacred Months have passed, then fight the Mushrikīn wherever you find them, and capture them and besiege them, and lie in wait for them in each and every ambush. But if they repent and perform the Ṣalāh, and give the Zakāh, then leave their way free. Verily, Allāh is Oft-Forgiving, Most Merciful.»

This is the Āyah of the Sword

Mujāhid, 'Amr bin Shu'ayb, Muḥammad bin Isḥāq, Qatādah, As-Suddi and 'Abdur-Raḥmān bin Zayd bin Aslam said that the four months mentioned in this Āyah are the four-month grace period mentioned in the earlier Āyah,^{1Aṭ-Ṭabari 14:136-137.}

Qur’an 9:2فَسِيحُوا۟ فِى ٱلْأَرْضِ أَرْبَعَةَ أَشْهُرٍ

«So travel freely for four months throughout the land.»

Allāh said next,

Qur’an 9:5فَإِذَا ٱنسَلَخَ ٱلْأَشْهُرُ ٱلْحُرُمُ

«So when the Sacred Months have passed...», meaning, 'Upon the end of the four months during which We prohibited you from fighting the idolators, and which is the grace period We gave them, then fight and kill the idolators wherever you may find them.' Allāh's statement next,

Qur’an 9:5فَٱقْتُلُوا۟ ٱلْمُشْرِكِينَ حَيْثُ وَجَدتُّمُوهُمْ

«then fight the Mushrikīn wherever you find them», means, on the earth in general, except for the Sacred Area, for Allāh said,

Qur’an 2:191وَلَا تُقَٰتِلُوهُمْ عِندَ ٱلْمَسْجِدِ ٱلْحَرَامِ حَتَّىٰ يُقَٰتِلُوكُمْ فِيهِ فَإِن قَٰتَلُوكُمْ فَٱقْتُلُوهُمْ

«And fight not with them at Al-Masjid Al-Harām, unless they fight you there. But if they attack you, then fight them.»[2:191]

Allāh said here,

Qur’an 9:5وَخُذُوهُمْ

«and capture them», executing some and keeping some as prisoners,

Qur’an 9:5وَٱحْصُرُوهُمْ وَٱقْعُدُوا۟ لَهُمْ كُلَّ مَرْصَدٍ

«and besiege them, and lie in wait for them in each and every ambush»,

do not wait until you find them. Rather, seek and besiege them in their areas and forts, gather intelligence about them in the various roads and fairways so that what is made wide looks ever smaller to them. This way, they will have no choice, but to die or embrace Islām,

Qur’an 9:5فَإِن تَابُوا۟ وَأَقَامُوا۟ ٱلصَّلَوٰةَ وَءَاتَوُا۟ ٱلزَّكَوٰةَ فَخَلُّوا۟ سَبِيلَهُمْ إِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ

«But if they repent and perform the Ṣalāh, and give the Zakāh, then leave their way free. Verily, Allāh is Oft-Forgiving, Most Merciful.»

Abu Bakr Aṣ-Ṣiddīq used this and other honorable Āyāt as proof for fighting those who refrained from paying the Zakāh. These Āyāt allowed fighting people unless, and until, they embrace Islām and implement its rulings and obligations. Allāh mentioned the most important aspects of Islām here, including what is less important. Surely, the highest elements of Islām after the Two Testimonials, are the prayer, which is the right of Allāh, the Exalted and Ever High, then the Zakāh, which benefits the poor and needy. These are the most honorable acts that creatures perform, and this is why Allāh often mentions the prayer and Zakāh together. In the Two Ṣaḥīḥs, it is recorded that Ibn ‘Umar said that the Messenger of Allāh ﷺ said,

أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَتَّى يَشْهَدُوا أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللَّهِ وَيُقِيمُوا الصَّلَاةَ وَيُؤْتُوا الزَّكَاةَ

«I have been commanded to fight the people until they testify that there is no deity worthy of worship except Allāh and that Muḥammad is the Messenger of Allāh, establish the prayer and pay the Zakāh.» ^{2Fatḥ Al-Bāri 1:95 and Muslim 1:53.}

This honorable Āyah (9:5) was called the Āyah of the Sword, about which Aḍ-Ḍaḥḥāk bin Muzāḥim said, “It abrogated every agreement of peace between the Prophet ﷺ and any idolator, every treaty, and every term.” Al-‘Awfi said that Ibn 'Abbās commented: “No idolator had any more treaty or promise of safety ever since Sūrah Barā’ah was revealed. The four months, in addition to, all peace treaties conducted before Barā’ah was revealed and announced had ended by the tenth of the month of Rabī‘ Al-Ākhir.” ^{3Aṭ-Ṭabari 14:133.}

Qur’an 9:6وَإِنْ أَحَدٌ مِّنَ ٱلْمُشْرِكِينَ ٱسْتَجَارَكَ فَأَجِرْهُ حَتَّىٰ يَسْمَعَ كَلَٰمَ ٱللَّهِ ثُمَّ أَبْلِغْهُ مَأْمَنَهُۥ ذَٰلِكَ بِأَنَّهُمْ قَوْمٌ لَّا يَعْلَمُونَ

«6. And if anyone of the Mushrikīn seeks your protection then grant him protection so that he may hear the Word of Allāh (the Qur'ān) and then escort him to where he can be secure, that is because they are men who know not.»

Idolators are granted Safe Passage if They seek It

Allāh said to His Prophet, peace be upon him,

Qur’an 9:6وَإِنْ أَحَدٌ مِّنَ ٱلْمُشْرِكِينَ

«And if anyone of the Mushrikīn», whom you were commanded to fight and We allowed you their blood and property,'

Qur’an 9:6ٱسْتَجَارَكَ

«seeks your protection», asked you for safe passage, then accept his request until he hears the Words of Allāh, the Qur'ān. Recite the Qur'ān to him and mention a good part of the religion with which you establish Allāh's proof against him,

Qur’an 9:6ثُمَّ أَبْلِغْهُ مَأْمَنَهُۥ

«and then escort him to where he can be secure» and safe, until he goes back to his land, his home, and area of safety,

Qur’an 9:6ذَٰلِكَ بِأَنَّهُمْ قَوْمٌ لَّا يَعْلَمُونَ

«that is because they are men who know not.»

The Āyah says, 'We legislated giving such people safe passage so that they may learn about the religion of Allāh, so that Allāh's call will spread among His servants.'

Ibn Abi Najīḥ narrated that Mujāhid said that this Āyah, "Refers to someone who comes to you to hear what you say and what was revealed to you (O Muḥammad). Therefore, he is safe until he comes to you, hears Allāh's Words and then proceeds to the safe area where he came from."^{1Aṭ-Ṭabari 14:139.} The Messenger of Allāh ﷺ used to thereafter grant safe passage to those who came to him for guidance or to deliver a message. On the day of Ḥudaybiyyah, several emissaries from Quraysh came to him, such as 'Urwah bin Mas'ūd, Mikraz bin Ḥafṣ, Suhayl bin 'Amr and several others. They came mediating between him and the Quraysh pagans. They witnessed the

Qur’an 9:7–13كَيْفَ يَكُونُ لِلْمُشْرِكِينَ عَهْدٌ عِندَ ٱللَّهِ وَعِندَ رَسُولِهِۦٓ إِلَّا ٱلَّذِينَ عَٰهَدتُّمْ عِندَ ٱلْمَسْجِدِ ٱلْحَرَامِ فَمَا ٱسْتَقَٰمُوا۟ لَكُمْ فَٱسْتَقِيمُوا۟ لَهُمْ إِنَّ ٱللَّهَ يُحِبُّ ٱلْمُتَّقِينَ كَيْفَ وَإِن يَظْهَرُوا۟ عَلَيْكُمْ لَا يَرْقُبُوا۟ فِيكُمْ إِلًّا وَلَا ذِمَّةً يُرْضُونَكُم بِأَفْوَٰهِهِمْ وَتَأْبَىٰ قُلُوبُهُمْ وَأَكْثَرُهُمْ فَٰسِقُونَ ٱشْتَرَوْا۟ بِـَٔايَٰتِ ٱللَّهِ ثَمَنًا قَلِيلًا فَصَدُّوا۟ عَن سَبِيلِهِۦٓ إِنَّهُمْ سَآءَ مَا كَانُوا۟ يَعْمَلُونَ لَا يَرْقُبُونَ فِى مُؤْمِنٍ إِلًّا وَلَا ذِمَّةً وَأُو۟لَٰٓئِكَ هُمُ ٱلْمُعْتَدُونَ فَإِن تَابُوا۟ وَأَقَامُوا۟ ٱلصَّلَوٰةَ وَءَاتَوُا۟ ٱلزَّكَوٰةَ فَإِخْوَٰنُكُمْ فِى ٱلدِّينِ وَنُفَصِّلُ ٱلْـَٔايَٰتِ لِقَوْمٍ يَعْلَمُونَ وَإِن نَّكَثُوٓا۟ أَيْمَٰنَهُم مِّنۢ بَعْدِ عَهْدِهِمْ وَطَعَنُوا۟ فِى دِينِكُمْ فَقَٰتِلُوٓا۟ أَئِمَّةَ ٱلْكُفْرِ إِنَّهُمْ لَآ أَيْمَٰنَ لَهُمْ لَعَلَّهُمْ يَنتَهُونَ أَلَا تُقَٰتِلُونَ قَوْمًا نَّكَثُوٓا۟ أَيْمَٰنَهُمْ وَهَمُّوا۟ بِإِخْرَاجِ ٱلرَّسُولِ وَهُم بَدَءُوكُمْ أَوَّلَ مَرَّةٍ أَتَخْشَوْنَهُمْ فَٱللَّهُ أَحَقُّ أَن تَخْشَوْهُ إِن كُنتُم مُّؤْمِنِينَ

great respect the Muslims had for the Prophet ﷺ, which astonished them, for they never before saw such respect for anyone, kings nor czars. They went back to their people and conveyed this news to them; this, among other reasons, was one reason that most of them accepted the guidance. When Musaylimah the Liar sent an emissary to the Messenger of Allāh, he ﷺ asked him, "Do you testify that Musaylimah is a messenger from Allāh?" He said, "Yes." The Messenger of Allāh said,

Ḥadīthلَوْلَا أَنَّ الرُّسُلَ لَا تُقْتَلُ لَضَرَبْتُ عُنُقَكَ

«I would have cut off your head, if it was not that emissaries are not killed.»^{2Ibn Hishām 4:247.}

That man, Ibn An-Nawwāḥah, was later beheaded when 'Abdullāh bin Mas'ūd was the governor of Al-Kufah. When it became known that he still testified that Musaylimah was a messenger from Allāh, Ibn Mas'ūd summoned him and said to him, "You are not delivering a message now!" He commanded that Ibn An-Nawwāḥah be decapitated, may Allāh curse him and deprive him of His mercy. In summary, those who come from a land at war with Muslims to the area of Islām, delivering a message, for business transactions, to negotiate a peace treaty, to pay the Jizyah, to offer an end to hostilities, and so forth, and request safe passage from Muslim leaders or their deputies, should be granted safe passage, as long as they remain in Muslim areas, until they go back to their land and sanctuary.

Qur’an 9:7كَيْفَ يَكُونُ لِلْمُشْرِكِينَ عَهْدٌ عِندَ ٱللَّهِ وَعِندَ رَسُولِهِۦٓ إِلَّا ٱلَّذِينَ عَٰهَدتُّمْ عِندَ ٱلْمَسْجِدِ ٱلْحَرَامِ فَمَا ٱسْتَقَٰمُوا۟ لَكُمْ فَٱسْتَقِيمُوا۟ لَهُمْ إِنَّ ٱللَّهَ يُحِبُّ ٱلْمُتَّقِينَ

«7. How can there be a covenant with Allāh and with His Messenger for the Mushrikīn except those with whom you made a covenant near Al-Masjid Al-Ḥarām (at Makkah)? So long as they are true to you, stand you true to them. Verily, Allāh loves those who have Taqwā.»

Affirming the Disavowel of the Idolators

Allāh mentions the wisdom in dissolving all obligations to the idolators and giving them a four month period of safety, after which they will meet the sharp sword wherever they are found,

Qur’an 9:7كَيْفَ يَكُونُ لِلْمُشْرِكِينَ عَهْدٌ

«How can there be a covenant for the Mushrikīn?», a safe resort and refuge, while they persist in Shirk with Allāh, and disbelief in Him and His Messenger,

Qur’an 9:7إِلَّا ٱلَّذِينَ عَٰهَدتُّمْ عِندَ ٱلْمَسْجِدِ ٱلْحَرَامِ

«except those with whom you made a covenant near Al-Masjid Al-Ḥarām»,

on the day of Ḥudaybiyyah. Allāh said in another Āyah [concerning the day of Ḥudaybiyyah],

Qur’an 48:25هُمُ ٱلَّذِينَ كَفَرُوا۟ وَصَدُّوكُمْ عَنِ ٱلْمَسْجِدِ ٱلْحَرَامِ وَٱلْهَدْىَ مَعْكُوفًا أَن يَبْلُغَ مَحِلَّهُۥ

«They are the ones who disbelieved and hindered you from Al-Masjid Al-Ḥarām and detained the sacrificial animals, from reaching their place of sacrifice.» [48:25]

Allāh said next,

Qur’an 9:7فَمَا ٱسْتَقَٰمُوا۟ لَكُمْ فَٱسْتَقِيمُوا۟ لَهُمْ

«So long as they are true to you, stand you true to them.», if they keep the terms of the treaties you conducted with them, including peace between you and them for ten years,

Qur’an 9:7فَٱسْتَقِيمُوا۟ لَهُمْ إِنَّ ٱللَّهَ يُحِبُّ ٱلْمُتَّقِينَ

«then stand you true to them. Verily, Allāh loves those who have Taqwā.»

The Messenger of Allāh ﷺ and the Muslims preserved the terms of the treaty with the people of Makkah from the month of Dhūl-Qa'dah in the sixth year [of Hijrah], until the Quraysh broke it and helped their allies, Banu Bakr, against Khuzā'ah, the allies of Allāh's Messenger ﷺ. Aided by the Quraysh, Banu Bakr killed some of Bani Khuzā'ah in the Sacred Area! The Messenger of Allāh ﷺ led an invasion army in the month of Ramaḍān, of the eighth year, and Allāh opened the Sacred Area for him to rule over them, all thanks are due to Allāh. The Messenger of Allāh ﷺ freed the Quraysh who embraced Islām after they were overpowered and defeated. These numbered around two thousands, and they were refered to by the name 'Ṭulaqā' afterwards. Those among them who remained in disbelief and ran away from Allāh's Messenger ﷺ were sent promises of safe refuge for four months, during which they were allowed to move about freely. They included Ṣafwān bin Umayyah, 'Ikrimah bin Abi Jahl and many others. Allāh later on guided them to Islām, and they became excellent believers. Surely, Allāh is worthy of all praise for all His actions and decrees.

Qur’an 9:8كَيْفَ وَإِن يَظْهَرُوا۟ عَلَيْكُمْ لَا يَرْقُبُوا۟ فِيكُمْ إِلًّا وَلَا ذِمَّةً يُرْضُونَكُم بِأَفْوَٰهِهِمْ وَتَأْبَىٰ قُلُوبُهُمْ وَأَكْثَرُهُمْ فَٰسِقُونَ

«8. How? When if you are overpowered by them, they regard not the ties, either of kinship, (Ill) or of covenant (Dhimmah)? With their mouths they please you, but their hearts are averse to you, and most of them are rebellious.»

Allāh encourages the believers to show enmity to the idolators and to dissociate from them, affirming that they do not deserve to enjoy a covenant of peace, because of their Shirk in Allāh and disbelief in Allāh's Messenger ﷺ. If these disbelievers have a chance to defeat Muslims, they will cause great mischief, leave nothing unharmed, disregard the ties of kinship and the sanctity of their vows. 'Ali bin Abi Ṭalḥah, 'Ikrimah and Al-'Awfi narrated that Ibn 'Abbās said, "Ill means kinship, while, Dhimmah means covenant."^{1Aṭ-Ṭabari 14:146.} Aḍ-Ḍaḥḥāk and As-Suddi said similarly. ^{2Aṭ-Ṭabari 14:147.}

Qur’an 9:9–11ٱشْتَرَوْا۟ بِـَٔايَٰتِ ٱللَّهِ ثَمَنًا قَلِيلًا فَصَدُّوا۟ عَن سَبِيلِهِۦٓ إِنَّهُمْ سَآءَ مَا كَانُوا۟ يَعْمَلُونَ لَا يَرْقُبُونَ فِى مُؤْمِنٍ إِلًّا وَلَا ذِمَّةً وَأُو۟لَٰٓئِكَ هُمُ ٱلْمُعْتَدُونَ فَإِن تَابُوا۟ وَأَقَامُوا۟ ٱلصَّلَوٰةَ وَءَاتَوُا۟ ٱلزَّكَوٰةَ فَإِخْوَٰنُكُمْ فِى ٱلدِّينِ وَنُفَصِّلُ ٱلْـَٔايَٰتِ لِقَوْمٍ يَعْلَمُونَ

«9. They have purchased with the Āyāt of Allāh a little gain, and they hindered men from His way; evil indeed is that which they used to do.»

«10. With regard to a believer, they respect not the ties, either of kinship or of covenant! It is they who are the transgressors.»

«11. But if they repent, perform the Ṣalāh and give the Zakāh, then they are your brethren in religion. (In this way) We explain the Āyāt in detail for a people who know.»

Allāh admonishes the idolators and encourages the believers to fight against them because,

Qur’an 9:9ٱشْتَرَوْا۟ بِـَٔايَٰتِ ٱللَّهِ ثَمَنًا قَلِيلًا

«They have purchased with the Āyāt of Allāh a little gain,» idolators exchanged following the Āyāt of Allāh with the lower affairs of life that they indulged in,

Qur’an 9:9فَصَدُّوا۟ عَن سَبِيلِهِۦٓ

«and they hindered men from His way», trying to prevent the believers from following the truth,

Qur’an 9:9–10إِنَّهُمْ سَآءَ مَا كَانُوا۟ يَعْمَلُونَ لَا يَرْقُبُونَ فِى مُؤْمِنٍ إِلًّا وَلَا ذِمَّةً

«evil indeed is that which they used to do. With regard to a believer, they respect not the ties, either of kinship or of covenant!» [9:9-10].

We explained these meanings before, as well as, the meaning of,

Qur’anفَإِن تَابُوا۟ وَأَقَامُوا۟ ٱلصَّلَوٰةَ

«But if they repent, perform the Ṣalāh...»

Qur’an 9:12وَإِن نَّكَثُوٓا۟ أَيْمَٰنَهُم مِّنۢ بَعْدِ عَهْدِهِمْ وَطَعَنُوا۟ فِى دِينِكُمْ فَقَٰتِلُوٓا۟ أَئِمَّةَ ٱلْكُفْرِ إِنَّهُمْ لَآ أَيْمَٰنَ لَهُمْ لَعَلَّهُمْ يَنتَهُونَ

«12. But if they violate their oaths after their covenant, and attack your religion with disapproval and criticism, then fight (you) against the leaders of disbelief - for surely, their oaths are nothing to them - so that they may stop (evil actions).»

The Oaths of the Leaders of Disbelief mean nothing to Them

Allāh says, if the idolators with whom you conducted peace treaties for an appointed term break

Qur’an 9:12أَيْمَٰنَهُم

«their oaths» meaning, terms of their treaties, and covenants

Qur’an 9:12وَطَعَنُوا۟ فِى دِينِكُمْ

«and attack your religion...» with disapproval and criticism, it is because of this that one who curses the Messenger, peace be upon him, or attacks the religion of Islām by way of criticism and disapproval, they are to be fought. This is why Allāh said afterwards,

Qur’an 9:12فَقَٰتِلُوٓا۟ أَئِمَّةَ ٱلْكُفْرِ إِنَّهُمْ لَآ أَيْمَٰنَ لَهُمْ لَعَلَّهُمْ يَنتَهُونَ

«then fight (you) against the leaders of disbelief - for surely, their oaths are nothing to them - so that they may stop.»

so that they may refrain from the disbelief, rebellion and the transgression they indulge in. Qatādah and others said that the leaders of disbelief were Abu Jahl, 'Utbah and Shaybah, Umayyah bin Khalaf, and he went on to mention several others. Al-A'mash narrated from Zayd bin Wahb from Ḥudhayfah; "The people of this Āyah were never fought again."^{1Aṭ-Ṭabari 14:156.} A similar statement was reported from 'Ali bin Abi Ṭālib, may Allāh be pleased with him. However, this Āyah is general, even though the specific reason behind revealing it was the idolators of Quraysh. So this Āyah generally applies to

Qur’an 9:14–15قَٰتِلُوهُمْ يُعَذِّبْهُمُ ٱللَّهُ بِأَيْدِيكُمْ وَيُخْزِهِمْ وَيَنصُرْكُمْ عَلَيْهِمْ وَيَشْفِ صُدُورَ قَوْمٍ مُّؤْمِنِينَ وَيُذْهِبْ غَيْظَ قُلُوبِهِمْ وَيَتُوبُ ٱللَّهُ عَلَىٰ مَن يَشَآءُ وَٱللَّهُ عَلِيمٌ حَكِيمٌ

them and others as well, Allāh knows best. Al-Walīd bin Muslim said that Ṣafwān bin 'Amr narrated that 'Abdur-Raḥmān bin Jubayr bin Nufayr said that when Abu Bakr sent an army to Ash-Shām, he advised them, "You will find some people with shaved heads. Therefore, strike the swords upon the parts that contain the devil, for by Allāh, it is better to me to kill one of these people than to kill seventy other men. This is because Allāh said,

Qur’an 9:12فَقَٰتِلُوٓا۟ أَئِمَّةَ ٱلْكُفْرِ

«then fight (you) against the leaders of disbelief.»" Ibn Abi Ḥātim collected it.^{2Ibn Abi Ḥātim 6:1761.}

Qur’an 9:13–15أَلَا تُقَٰتِلُونَ قَوْمًا نَّكَثُوٓا۟ أَيْمَٰنَهُمْ وَهَمُّوا۟ بِإِخْرَاجِ ٱلرَّسُولِ وَهُم بَدَءُوكُمْ أَوَّلَ مَرَّةٍ أَتَخْشَوْنَهُمْ فَٱللَّهُ أَحَقُّ أَن تَخْشَوْهُ إِن كُنتُم مُّؤْمِنِينَ قَٰتِلُوهُمْ يُعَذِّبْهُمُ ٱللَّهُ بِأَيْدِيكُمْ وَيُخْزِهِمْ وَيَنصُرْكُمْ عَلَيْهِمْ وَيَشْفِ صُدُورَ قَوْمٍ مُّؤْمِنِينَ وَيُذْهِبْ غَيْظَ قُلُوبِهِمْ وَيَتُوبُ ٱللَّهُ عَلَىٰ مَن يَشَآءُ وَٱللَّهُ عَلِيمٌ حَكِيمٌ

«13. Will you not fight a people who have violated their oaths and intended to expel the Messenger while they did attack you first? Do you fear them? Allāh has more right that you should fear Him if you are believers.» «14. Fight against them so that Allāh will punish them by your hands, and disgrace them and give you victory over them, and heal the breasts of a believing people,»

«15. And remove the anger of their (believers') hearts. Allāh accepts the repentance of whom He wills. Allāh is All-Knowing, All-Wise.»

Encouragement to fight the Disbelievers, and some Benefits of fighting Them

These Āyāt encourage, direct and recommend fighting against the idolators who break the terms of their covenants, those who tried to expel the Messenger ﷺ from Makkah. Allāh said in other Āyāt,

Qur’an 8:30وَإِذْ يَمْكُرُ بِكَ ٱلَّذِينَ كَفَرُوا۟ لِيُثْبِتُوكَ أَوْ يَقْتُلُوكَ أَوْ يُخْرِجُوكَ وَيَمْكُرُونَ وَيَمْكُرُ ٱللَّهُ وَٱللَّهُ خَيْرُ ٱلْمَٰكِرِينَ

«And (remember) when the disbelievers plotted against you to imprison you, or to kill you, or to expell you; they were plotting and Allāh too was plotting; and Allāh is the best of those who plot.» [8:30],

Qur’an 60:1يُخْرِجُونَ ٱلرَّسُولَ وَإِيَّاكُمْ أَن تُؤْمِنُوا۟ بِٱللَّهِ رَبِّكُمْ

«...and have driven out the Messenger and yourselves (from your homeland) because you believe in Allāh your Lord!» [60:1], and,

Qur’an 17:76وَإِن كَادُوا۟ لَيَسْتَفِزُّونَكَ مِنَ ٱلْأَرْضِ لِيُخْرِجُوكَ مِنْهَا

«And verily, they were about to frighten you so much as to drive you out from the land.» [17:76]

Allāh's statement,

Qur’an 9:13وَهُم بَدَءُوكُمْ أَوَّلَ مَرَّةٍ

«while they did attack you first», refers to the battle of Badr when the idolators marched to protect their caravan. When they knew that their caravan escaped safely, they still went ahead with their intent to fight Muslims out of arrogance, as we mentioned before. It was also said that these Āyāt refer to the idolators breaking the peace agreement with Muslims and aiding Bani Bakr, their allies, against Khuza'ah, the ally of the Messenger of Allāh ﷺ. This is why the Messenger of Allāh marched to Makkah in the year of the victory, thus conquering it, all thanks and praise is due to Allāh. Allāh said,

Qur’an 9:13أَتَخْشَوْنَهُمْ فَٱللَّهُ أَحَقُّ أَن تَخْشَوْهُ إِن كُنتُم مُّؤْمِنِينَ

«Do you fear them? Allāh has more right that you should fear Him if you are believers.»

Allāh says here, 'Do not fear idolators, but fear Me instead, for I am worthy of being feared by the servants due to My might and punishment. In My Hand lies the matter; whatever I will occurs, and whatever I do not will does not occur.'

Allāh next said, while ordering the believers and explaining the wisdom of ordaining Jihād against them, all the while able to destroy their enemies with a command from Him,

Qur’an 9:14قَٰتِلُوهُمْ يُعَذِّبْهُمُ ٱللَّهُ بِأَيْدِيكُمْ وَيُخْزِهِمْ وَيَنصُرْكُمْ عَلَيْهِمْ وَيَشْفِ صُدُورَ قَوْمٍ مُّؤْمِنِينَ

«Fight against them so that Allāh will punish them by your hands, and disgrace them and give you victory over them, and heal the breasts of a believing people.»

This Āyah includes all believers, even though Mujāhid, 'Ikrimah and As-Suddi said that it refers to Khuzā‘ah.^{1Aṭ-Ṭabari 14:161.} Concerning the believers, Allāh said;

Qur’an 9:15وَيُذْهِبْ غَيْظَ قُلُوبِهِمْ

«and remove the anger of their hearts», then

Qur’an 9:15وَيَتُوبُ ٱللَّهُ عَلَىٰ مَن يَشَآءُ

«Allāh accepts the repentance of whom He wills», from His servants,

Qur’an 9:15وَٱللَّهُ عَلِيمٌ

«Allāh is All-Knowing», in what benefits His servants,

Qur’an 9:15حَكِيمٌ

«All-Wise», in His actions and statements, whether narrative or legislative. Allāh does what He wills, decides what He wills, and He is the Just Who never wrongs any. Not even the weight of an atom of good or evil is ever neglected with Him, but rather, He compensates for it in this life and the Hereafter.

Qur’an 9:16أَمْ حَسِبْتُمْ أَن تُتْرَكُوا۟ وَلَمَّا يَعْلَمِ ٱللَّهُ ٱلَّذِينَ جَٰهَدُوا۟ مِنكُمْ وَلَمْ يَتَّخِذُوا۟ مِن دُونِ ٱللَّهِ وَلَا رَسُولِهِۦ وَلَا ٱلْمُؤْمِنِينَ وَلِيجَةً وَٱللَّهُ خَبِيرٌۢ بِمَا تَعْمَلُونَ

«16. Do you think that you shall be left alone while Allāh has not yet tested those among you who have striven hard and fought, and have not taken Walījah besides Allāh and His Messenger, and the believers. Allāh is well-acquainted with what you do.»

Among the Wisdom of Jihād is to test the Muslims Allāh said,

Qur’anأَمْ حَسِبْتُمْ

«Do you think», O believers that We will leave you untested with matters that make apparent those who have pure, good intent from those who have false intent? This is why Allāh said next,

Qur’an 9:16وَلَمَّا يَعْلَمِ ٱللَّهُ ٱلَّذِينَ جَٰهَدُوا۟ مِنكُمْ وَلَمْ يَتَّخِذُوا۟ مِن دُونِ ٱللَّهِ وَلَا رَسُولِهِۦ وَلَا ٱلْمُؤْمِنِينَ وَلِيجَةً

«while Allāh has not yet tested those among you who have striven hard and fought and have not taken Walījah besides Allāh and His Messenger, and the believers...»,

meaning, supporters and confidants. Rather, they are sincere for Allāh and His Messenger ﷺ inwardly and outwardly.

Allāh also said;

Qur’an 29:1–3الٓمٓ أَحَسِبَ ٱلنَّاسُ أَن يُتْرَكُوٓا۟ أَن يَقُولُوٓا۟ ءَامَنَّا وَهُمْ لَا يُفْتَنُونَ وَلَقَدْ فَتَنَّا ٱلَّذِينَ مِن قَبْلِهِمْ فَلَيَعْلَمَنَّ ٱللَّهُ ٱلَّذِينَ صَدَقُوا۟ وَلَيَعْلَمَنَّ ٱلْكَٰذِبِينَ

«Alif-Lām-Mīm. Do people think that they will be left alone because they say: "We believe," and will not be tested. And We indeed tested those who were before them. And Allāh will certainly make known those who are true, and will certainly make known those who are liars...» [29:1-3],

Qur’an 3:142أَمْ حَسِبْتُمْ أَن تَدْخُلُوا۟ ٱلْجَنَّةَ وَلَمَّا يَعْلَمِ ٱللَّهُ ٱلَّذِينَ جَٰهَدُوا۟ مِنكُمْ وَيَعْلَمَ ٱلصَّٰبِرِينَ

«Do you think that you will enter Paradise before Allāh tests those of you who fought (in His cause) and (also) tests those who are patient?»[3:142], and,

Qur’an 3:179مَّا كَانَ ٱللَّهُ لِيَذَرَ ٱلْمُؤْمِنِينَ عَلَىٰ مَآ أَنتُمْ عَلَيْهِ حَتَّىٰ يَمِيزَ ٱلْخَبِيثَ مِنَ ٱلطَّيِّبِ

«Allāh will not leave the believers in the state in which you are now, until He distinguishes the wicked from the good»[3:179].

In summary, since Allāh legislated Jihād for His servants, He explained that the wisdom behind doing so includes testing His servants, distinguishing between those who obey Him and those who disobey Him. Allāh, the Exalted, is the All-Knower of what occurred, what will occur, and the true essence of what might occur had He decided it. Therefore, Allāh knows everything before it occurs and how it will occur, there is no deity worthy of worship except Him, nor a Lord except Him. Truly, there is none who can avert Allāh's judgment and decision.

Qur’an 9:17–18مَا كَانَ لِلْمُشْرِكِينَ أَن يَعْمُرُوا۟ مَسَٰجِدَ ٱللَّهِ شَٰهِدِينَ عَلَىٰٓ أَنفُسِهِم بِٱلْكُفْرِ أُو۟لَٰٓئِكَ حَبِطَتْ أَعْمَٰلُهُمْ وَفِى ٱلنَّارِ هُمْ خَٰلِدُونَ إِنَّمَا يَعْمُرُ مَسَٰجِدَ ٱللَّهِ مَنْ ءَامَنَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْـَٔاخِرِ وَأَقَامَ ٱلصَّلَوٰةَ وَءَاتَى ٱلزَّكَوٰةَ وَلَمْ يَخْشَ إِلَّا ٱللَّهَ فَعَسَىٰٓ أُو۟لَٰٓئِكَ أَن يَكُونُوا۟ مِنَ ٱلْمُهْتَدِينَ

«17. It is not for the Mushrikīn, to maintain the Masjids of Allāh, while they witness against themselves of disbelief. The works of such are in vain and in Fire shall they abide.»

«18. The Masjids of Allāh shall be maintained only by those who believe in Allāh and the Last Day; perform the Ṣalāh, and give Zakāh and fear none but Allāh. It is they who are on true guidance.»

It is not for Idolators to maintain the Masjids of Allāh

Allāh says that it is not fitting that those who associate others with Allāh in worship should maintain the Masjids of Allāh that were built in His Name alone without partners. Those who read the Āyah, "Masjid Allāh", said that it refers to Al-Masjid Al-Ḥarām, the most honored Masjid on the earth, which was built, from the first day, for the purpose of worshipping Allāh alone without partners. It was built by Khalīl Ar-Raḥmān (the Prophet Ibrāhīm) peace be upon him. The idolators do this while they themselves testify to their disbelief with their statements and actions. As-Suddi said, "If you ask a Christian, 'What is your religion?', He will tell you he is a Christian. If you ask a Jew about his religion, he will say he is a Jew, and the same for a Ṣābi' and a Mushrik!"'^{1Aṭ-Ṭabari 14:165.}

Qur’anأُو۟لَٰٓئِكَ حَبِطَتْ أَعْمَٰلُهُمْ

«The works of such are in vain», because of their Shirk,

Qur’an 9:17وَفِى ٱلنَّارِ هُمْ خَٰلِدُونَ

«and in Fire shall they abide.»

Allāh said in another Āyah,

Qur’an 8:34وَمَا لَهُمْ أَلَّا يُعَذِّبَهُمُ ٱللَّهُ وَهُمْ يَصُدُّونَ عَنِ ٱلْمَسْجِدِ ٱلْحَرَامِ وَمَا كَانُوٓا۟ أَوْلِيَآءَهُۥٓ إِنْ أَوْلِيَآؤُهُۥٓ إِلَّا ٱلْمُتَّقُونَ وَلَٰكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ

«And why should not Allāh punish them while they hinder (men) from Al-Masjid Al-Ḥarām, and they are not its guardians? None can be its guardians except those with Taqwā, but most of them know not.»[8:34].

Believers are the True Maintainers of the Masjids

Allāh said,

Qur’an 9:18إِنَّمَا يَعْمُرُ مَسَٰجِدَ ٱللَّهِ مَنْ ءَامَنَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْـَٔاخِرِ

«The Masjids of Allāh shall be maintained only by those who believe in Allāh and the Last Day.»

Therefore, Allāh testifies to the faith of those who maintain the Masjids.

'Abdur-Razzāq narrated that 'Amr bin Maymūn Al-Awdi said, "I met the Companions of the Prophet ﷺ and they were saying, The Masjids are the Houses of Allāh on the earth. It is a promise from Allāh that He is generous to those who visit Him in the Masjids.," Allāh said next,

Qur’an 9:18وَأَقَامَ ٱلصَّلَوٰةَ

«perform the Ṣalāh», one of the major acts of worship practiced by the body,

Qur’an 9:18وَءَاتَى ٱلزَّكَوٰةَ

«and give the Zakāh», which is the best act that benefits other people,

Qur’an 9:18وَلَمْ يَخْشَ إِلَّا ٱللَّهَ

«and fear none but Allāh», they fear only Allāh, the Exalted, and none else,

Qur’an 9:18فَعَسَىٰٓ أُو۟لَٰٓئِكَ أَن يَكُونُوا۟ مِنَ ٱلْمُهْتَدِينَ

«It is they who are on true guidance.»

'Ali bin Abi Ṭalḥah said that Ibn 'Abbās said about Allāh's statement,

Qur’an 9:18إِنَّمَا يَعْمُرُ مَسَٰجِدَ ٱللَّهِ مَنْ ءَامَنَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْـَٔاخِرِ

«The Masjids of Allāh shall be maintained only by those who believe in Allāh and the Last Day;» "He who singles out Allāh (in worship), has faith in the Last Day." [And he said]; "He who believes in what Allāh has revealed,

Qur’an 9:18وَأَقَامَ ٱلصَّلَوٰةَ

«perform the Ṣalāh», establishes the five daily prayers,

Qur’an 9:18وَلَمْ يَخْشَ إِلَّا ٱللَّهَ

«and fear none but Allāh.», worships Allāh alone,

Qur’an 9:18فَعَسَىٰٓ أُو۟لَٰٓئِكَ أَن يَكُونُوا۟ مِنَ ٱلْمُهْتَدِينَ

«it may be they who are on true guidance.»

Allāh says, 'It is they who are the successful ones in truth.' Similarly, Allāh said to His Prophet ﷺ,

Qur’an 17:79عَسَىٰٓ أَن يَبْعَثَكَ رَبُّكَ مَقَامًا مَّحْمُودًا

«It may be that your Lord will raise you to Maqām Maḥmūd»[17:79].

Qur’an 9:21–26يُبَشِّرُهُمْ رَبُّهُم بِرَحْمَةٍ مِّنْهُ وَرِضْوَٰنٍ وَجَنَّٰتٍ لَّهُمْ فِيهَا نَعِيمٌ مُّقِيمٌ خَٰلِدِينَ فِيهَآ أَبَدًا إِنَّ ٱللَّهَ عِندَهُۥٓ أَجْرٌ عَظِيمٌ يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَتَّخِذُوٓا۟ ءَابَآءَكُمْ وَإِخْوَٰنَكُمْ أَوْلِيَآءَ إِنِ ٱسْتَحَبُّوا۟ ٱلْكُفْرَ عَلَى ٱلْإِيمَٰنِ وَمَن يَتَوَلَّهُم مِّنكُمْ فَأُو۟لَٰٓئِكَ هُمُ ٱلظَّٰلِمُونَ قُلْ إِن كَانَ ءَابَآؤُكُمْ وَأَبْنَآؤُكُمْ وَإِخْوَٰنُكُمْ وَأَزْوَٰجُكُمْ وَعَشِيرَتُكُمْ وَأَمْوَٰلٌ ٱقْتَرَفْتُمُوهَا وَتِجَٰرَةٌ تَخْشَوْنَ كَسَادَهَا وَمَسَٰكِنُ تَرْضَوْنَهَآ أَحَبَّ إِلَيْكُم مِّنَ ٱللَّهِ وَرَسُولِهِۦ وَجِهَادٍ فِى سَبِيلِهِۦ فَتَرَبَّصُوا۟ حَتَّىٰ يَأْتِىَ ٱللَّهُ بِأَمْرِهِۦ وَٱللَّهُ لَا يَهْدِى ٱلْقَوْمَ ٱلْفَٰسِقِينَ لَقَدْ نَصَرَكُمُ ٱللَّهُ فِى مَوَاطِنَ كَثِيرَةٍ وَيَوْمَ حُنَيْنٍ إِذْ أَعْجَبَتْكُمْ كَثْرَتُكُمْ فَلَمْ تُغْنِ عَنكُمْ شَيْـًٔا وَضَاقَتْ عَلَيْكُمُ ٱلْأَرْضُ بِمَا رَحُبَتْ ثُمَّ وَلَّيْتُم مُّدْبِرِينَ ثُمَّ أَنزَلَ ٱللَّهُ سَكِينَتَهُۥ عَلَىٰ رَسُولِهِۦ وَعَلَى ٱلْمُؤْمِنِينَ وَأَنزَلَ جُنُودًا لَّمْ تَرَوْهَا وَعَذَّبَ ٱلَّذِينَ كَفَرُوا۟ وَذَٰلِكَ جَزَآءُ ٱلْكَٰفِرِينَ

Allāh says here, 'Your Lord (O Muḥammad) shall grant you a station of praise, that is, the intercession (on the Day of Resurrection).' Every 'might' in the Qur'ān means 'shall'."^{2Aṭ-Ṭabari 14:167.}

Qur’an 9:19–22أَجَعَلْتُمْ سِقَايَةَ ٱلْحَآجِّ وَعِمَارَةَ ٱلْمَسْجِدِ ٱلْحَرَامِ كَمَنْ ءَامَنَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْـَٔاخِرِ وَجَٰهَدَ فِى سَبِيلِ ٱللَّهِ لَا يَسْتَوُۥنَ عِندَ ٱللَّهِ وَٱللَّهُ لَا يَهْدِى ٱلْقَوْمَ ٱلظَّٰلِمِينَ ٱلَّذِينَ ءَامَنُوا۟ وَهَاجَرُوا۟ وَجَٰهَدُوا۟ فِى سَبِيلِ ٱللَّهِ بِأَمْوَٰلِهِمْ وَأَنفُسِهِمْ أَعْظَمُ دَرَجَةً عِندَ ٱللَّهِ وَأُو۟لَٰٓئِكَ هُمُ ٱلْفَآئِزُونَ يُبَشِّرُهُمْ رَبُّهُم بِرَحْمَةٍ مِّنْهُ وَرِضْوَٰنٍ وَجَنَّٰتٍ لَّهُمْ فِيهَا نَعِيمٌ مُّقِيمٌ خَٰلِدِينَ فِيهَآ أَبَدًا إِنَّ ٱللَّهَ عِندَهُۥٓ أَجْرٌ عَظِيمٌ

«19. Do you consider the providing of drinking water to the pilgrims and the maintenance of Al-Masjid Al-Ḥarām as equal to the worth of those who believe in Allāh and the Last Day, and strive hard and fight in the cause of Allāh? They are not equal before Allāh. And Allāh guides not those people who are the wrongdoers.»

«20. Those who believed and emigrated and strove hard and fought in Allāh's cause with their wealth and their lives, are far higher in degree with Allāh. They are the successful.»

«21. Their Lord gives them glad tidings of mercy from Him, and His being pleased (with them), and of Gardens (Paradise) for them wherein are everlasting delights.» «22. They will dwell therein forever. Verily, with Allāh is a great reward.»

Providing Pilgrims with Water and maintaining the Sacred Masjid are not equal to Faith and Jihād

In his Tafsīr, Al-'Awfi reported that Ibn 'Abbās explained this Āyah: "The idolators said, 'Maintaining Al-Masjid Al-Ḥarām and providing water for pilgrims are better than embracing the faith and performing Jihād.' They used to boast and show off among the people because they claimed, they were the people and maintainers of Al-Masjid Al-Ḥarām. Allāh mentioned their arrogance and rejection (of the faith), saying to 'the people of Al-Ḥaram', who were idolators,

Qur’an 23:66–67قَدْ كَانَتْ ءَايَٰتِى تُتْلَىٰ عَلَيْكُمْ فَكُنتُمْ عَلَىٰٓ أَعْقَٰبِكُمْ تَنكِصُونَ مُسْتَكْبِرِينَ بِهِۦ سَٰمِرًا تَهْجُرُونَ

«Indeed My Āyāt used to be recited to you, but you used to turn back on your heels (denying them, and refusing to listen to them with hatred). In pride, talking evil about it (the Qur'ān) by night.» [23:66-67].

They used to boast about being those who maintained the Sacred Sanctuary,

Qur’an 23:67بِهِۦ سَٰمِرًا

«talking about it by night». They used to talk about this by night while shunning the Qur'ān and the Prophet ﷺ. Allāh declared that faith and Jihād with the Prophet ﷺ are better than the idolators' maintaining Al-Masjid Al-Ḥarām and providing water for pilgrims. These actions - maintaining and serving Allāh's House - will not benefit them with Allāh because they associate others with Him. Allāh the Exalted said,

Qur’an 9:19لَا يَسْتَوُۥنَ عِندَ ٱللَّهِ وَٱللَّهُ لَا يَهْدِى ٱلْقَوْمَ ٱلظَّٰلِمِينَ

«They are not equal before Allāh. And Allāh guides not those people who are the wrongdoers.»

those who claimed they are the maintainers of the House. Allāh described them with injustice, on account of their Shirk, and thus, their maintaining the Masjid will not avail them."^{1Aṭ-Ṭabari 14:170.}

'Ali bin Abi Ṭalḥah reported that Ibn 'Abbās said, "This Āyah was revealed about Al-'Abbās bin 'Abdul-Muṭṭalib, for when he was captured in the battle of Badr, he said, 'If you rushed before us to embrace Islām, perform Hijrah and Jihād, we were maintaining Al-Masjid Al-Ḥarām, providing water for the pilgrims and setting the indebted free.' Allāh, the Exalted and Ever High, said,

Qur’an 9:19أَجَعَلْتُمْ سِقَايَةَ ٱلْحَآجِّ

«Do you consider the providing of drinking water to the pilgrims», until,

Qur’anوَٱللَّهُ لَا يَهْدِى ٱلْقَوْمَ ٱلظَّٰلِمِينَ

«and Allāh guides not those people who are the wrongdoers».

Allāh says, 'All these actions were performed while committing Shirk, and I do not accept the (good deeds) that are performed while in a state of Shirk.'"^{2Aṭ-Ṭabari 14:170.} Aḍ-Ḍaḥḥāk bin Muzāḥim said, "Muslims came to Al-'Abbās and his friends who were captured during the battle of Badr and admonished them for their Shirk. Al-'Abbās said, 'By Allāh! We used to maintain Al-Masjid Al-Ḥaram, release the indebted, serve the House (or cover it, or maintain it) and provide water for pilgrims.' Allāh revealed this verse,

Qur’an 9:19أَجَعَلْتُمْ سِقَايَةَ ٱلْحَآجِّ

«Do you consider the providing of drinking water to the pilgrims...»'"^{3Aṭ-Ṭabari 14:172.}

There is a Ḥadīth [from the Prophet ﷺ] about the Tafsīr of this Āyah that we should mention. 'Abdur-Razzāq recorded that An-Nu'mān bin Bashīr said that a man said, "I do not care if I do not perform an action after embracing Islām other than providing drinking water for pilgrims [who visit the Ka'bah at Makkah]." Another man said, "I do not care if I do not perform an action after embracing Islām other than maintaining Al-Masjid Al-Ḥaram." A third man said, "Jihād in the cause of Allāh is more righteous than what you have said." 'Umar admonished them, "Do not raise your voices next to the Minbar of the Messenger of Allāh," and as it was a Friday, he said, "but after we pray the Friday prayer, we will go to the Prophet ﷺ and ask him." This verse was revealed,

Qur’an 9:19أَجَعَلْتُمْ سِقَايَةَ ٱلْحَآجِّ وَعِمَارَةَ ٱلْمَسْجِدِ ٱلْحَرَامِ

«Do you consider the providing of drinking water to the pilgrims and the maintenance of Al-Masjid Al-Harām», until,

Qur’an 9:19لَا يَسْتَوُۥنَ عِندَ ٱللَّهِ

«They are not equal before Allāh.»^{4Muslim no. 1879.}

Qur’an 9:23–24يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَتَّخِذُوٓا۟ ءَابَآءَكُمْ وَإِخْوَٰنَكُمْ أَوْلِيَآءَ إِنِ ٱسْتَحَبُّوا۟ ٱلْكُفْرَ عَلَى ٱلْإِيمَٰنِ وَمَن يَتَوَلَّهُم مِّنكُمْ فَأُو۟لَٰٓئِكَ هُمُ ٱلظَّٰلِمُونَ قُلْ إِن كَانَ ءَابَآؤُكُمْ وَأَبْنَآؤُكُمْ وَإِخْوَٰنُكُمْ وَأَزْوَٰجُكُمْ وَعَشِيرَتُكُمْ وَأَمْوَٰلٌ ٱقْتَرَفْتُمُوهَا وَتِجَٰرَةٌ تَخْشَوْنَ كَسَادَهَا وَمَسَٰكِنُ تَرْضَوْنَهَآ أَحَبَّ إِلَيْكُم مِّنَ ٱللَّهِ وَرَسُولِهِۦ وَجِهَادٍ فِى سَبِيلِهِۦ فَتَرَبَّصُوا۟ حَتَّىٰ يَأْتِىَ ٱللَّهُ بِأَمْرِهِۦ وَٱللَّهُ لَا يَهْدِى ٱلْقَوْمَ ٱلْفَٰسِقِينَ

«23. O you who believe! Take not as supporters your fathers and your brothers if they prefer disbelief to belief. And whoever of you befriends them, then he is one of the wrongdoers.» «24. Say: If your fathers, your sons, your brothers, your spouses, your kindred, the wealth that you have gained, the commerce in which you fear a decline, and the dwellings in which you delight are dearer to you than Allāh and His Messenger, and striving hard and fighting in His cause, then wait until Allāh brings about His decision (torment). And Allāh guides not the people who are rebellious.»

The Prohibition of taking the Idolators as Supporters, even with Relatives

Allāh commands shunning the disbelievers, even if they are one's parents or children, and prohibits taking them as supporters if they choose disbelief instead of faith. Allāh warns,

Qur’an 58:22لَّا تَجِدُ قَوْمًا يُؤْمِنُونَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْـَٔاخِرِ يُوَآدُّونَ مَنْ حَآدَّ ٱللَّهَ وَرَسُولَهُۥ وَلَوْ كَانُوٓا۟ ءَابَآءَهُمْ أَوْ أَبْنَآءَهُمْ أَوْ إِخْوَٰنَهُمْ أَوْ عَشِيرَتَهُمْ أُو۟لَٰٓئِكَ كَتَبَ فِى قُلُوبِهِمُ ٱلْإِيمَٰنَ وَأَيَّدَهُم بِرُوحٍ مِّنْهُ وَيُدْخِلُهُمْ جَنَّٰتٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ

«You will not find any people who believe in Allāh and the Last Day, making friendship with those who oppose Allāh and His Messenger, even though they were their fathers or their sons or their brothers or their kindred (people). For such He has written (predetermined) faith in their hearts, and strengthened them with a Rūḥ (proof, light and true guidance) from Himself. And He will admit them to Gardens (Paradise) under which rivers flow.» [58:22]

Al-Ḥāfiẓ Al-Bayhaqi recorded that 'Abdullāh bin Shawdhab said, "The father of Abu 'Ubaydah bin Al-Jarrāḥ was repeatedly praising the idols to his son on the day of Badr, and Abu 'Ubaydah kept avoiding him. When Al-Jarrāḥ persisted, his son Abu 'Ubaydah headed towards him and killed him. Allāh revealed this Āyah in his case,

Qur’an 58:22لَّا تَجِدُ قَوْمًا يُؤْمِنُونَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْـَٔاخِرِ يُوَآدُّونَ مَنْ حَآدَّ ٱللَّهَ وَرَسُولَهُۥ

«You will not find any people who believe in Allāh and the Last Day, making friendship with those who oppose Allāh and His Messenger."»[58:22]^{1Al-Bayhaqi 9:27. This is a Mursal narration.} Allāh commanded His Messenger ﷺ to warn those who prefer their family, relatives or tribe to Allāh, His Messenger and Jihād in His cause,

Qur’an 9:24قُلْ إِن كَانَ ءَابَآؤُكُمْ وَأَبْنَآؤُكُمْ وَإِخْوَٰنُكُمْ وَأَزْوَٰجُكُمْ وَعَشِيرَتُكُمْ وَأَمْوَٰلٌ ٱقْتَرَفْتُمُوهَا

«Say: If your fathers, your sons, your brothers, your wives, your kindred, the wealth that you have gained», amassed and collected,

Qur’an 9:24وَتِجَٰرَةٌ تَخْشَوْنَ كَسَادَهَا وَمَسَٰكِنُ تَرْضَوْنَهَآ

«the commerce in which you fear a decline, and the dwellings in which you delight»,

and prefer and love because they are comfortable and good. If all these things,

Qur’an 9:24أَحَبَّ إِلَيْكُم مِّنَ ٱللَّهِ وَرَسُولِهِۦ وَجِهَادٍ فِى سَبِيلِهِۦ فَتَرَبَّصُوا۟

«are dearer to you than Allāh and His Messenger, and striving hard and fighting in His cause, then wait...»

for what will befall you of Allāh's punishment and torment,

Qur’an 9:24حَتَّىٰ يَأْتِىَ ٱللَّهُ بِأَمْرِهِۦ وَٱللَّهُ لَا يَهْدِى ٱلْقَوْمَ ٱلْفَٰسِقِينَ

«until Allāh brings about His decision. And Allāh guides not the people who are rebellious.»

Imām Aḥmad recorded that Zuhrah bin Ma'bad said that his grandfather said, "We were with the Messenger of Allāh ﷺ, while he was holding the hand of 'Umar bin Al-Khaṭṭāb. 'Umar said, 'By Allāh! You, O Messenger of Allāh, are dearer to me than everything, except for myself.' The Messenger of Allāh ﷺ said,

Ḥadīthلَا يُؤْمِنُ أَحَدُكُمْ حَتَّى أَكُونَ أَحَبَّ إِلَيْهِ مِنْ نَفْسِهِ

«None among you will attain faith until I become dearer to him than even himself.»

'Umar said, 'Verily, now, you are dearer to me than myself, by Allāh!' The Messenger of Allāh ﷺ said,

Ḥadīthالْآنَ يَا عُمَرُ

«Now, O 'Umar!»"^{2Aḥmad 4:336}

Al-Bukhāri also collected this Ḥadīth.^{3Fatḥ Al-Bāri 11:532.} Imām Aḥmad and Abu Dāwud (this is the version of Abu Dāwud) recorded that Ibn 'Umar said, "I heard the Messenger of Allāh ﷺ saying,

إِذَا تَبَايَعْتُمْ بِالْعِينَةِ وَأَخَذْتُمْ بِأَذْنَابِ الْبَقَرِ وَرَضِيتُمْ بِالزَّرْعِ، وَتَرَكْتُمُ الْجِهَادَ سَلَّطَ اللَّهُ عَلَيْكُمْ ذُلًّا لَا يَنْزِعُهُ حَتَّى تَرْجِعُوا إِلَى دِينِكُمْ»

«If you transact in 'Iynah (a type of Ribā), follow the tails of cows (tilling the land), become content with agriculture and abandoned Jihād, Allāh will send on you disgrace that He will not remove until, you return to your religion.»"^{4Aḥmad 2:42 and Abu Dāwud : 3462.}

Qur’an 9:27–31ثُمَّ يَتُوبُ ٱللَّهُ مِنۢ بَعْدِ ذَٰلِكَ عَلَىٰ مَن يَشَآءُ وَٱللَّهُ غَفُورٌ رَّحِيمٌ يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِنَّمَا ٱلْمُشْرِكُونَ نَجَسٌ فَلَا يَقْرَبُوا۟ ٱلْمَسْجِدَ ٱلْحَرَامَ بَعْدَ عَامِهِمْ هَٰذَا وَإِنْ خِفْتُمْ عَيْلَةً فَسَوْفَ يُغْنِيكُمُ ٱللَّهُ مِن فَضْلِهِۦٓ إِن شَآءَ إِنَّ ٱللَّهَ عَلِيمٌ حَكِيمٌ قَٰتِلُوا۟ ٱلَّذِينَ لَا يُؤْمِنُونَ بِٱللَّهِ وَلَا بِٱلْيَوْمِ ٱلْـَٔاخِرِ وَلَا يُحَرِّمُونَ مَا حَرَّمَ ٱللَّهُ وَرَسُولُهُۥ وَلَا يَدِينُونَ دِينَ ٱلْحَقِّ مِنَ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ حَتَّىٰ يُعْطُوا۟ ٱلْجِزْيَةَ عَن يَدٍ وَهُمْ صَٰغِرُونَ وَقَالَتِ ٱلْيَهُودُ عُزَيْرٌ ٱبْنُ ٱللَّهِ وَقَالَتِ ٱلنَّصَٰرَى ٱلْمَسِيحُ ٱبْنُ ٱللَّهِ ذَٰلِكَ قَوْلُهُم بِأَفْوَٰهِهِمْ يُضَٰهِـُٔونَ قَوْلَ ٱلَّذِينَ كَفَرُوا۟ مِن قَبْلُ قَٰتَلَهُمُ ٱللَّهُ أَنَّىٰ يُؤْفَكُونَ ٱتَّخَذُوٓا۟ أَحْبَارَهُمْ وَرُهْبَٰنَهُمْ أَرْبَابًا مِّن دُونِ ٱللَّهِ وَٱلْمَسِيحَ ٱبْنَ مَرْيَمَ وَمَآ أُمِرُوٓا۟ إِلَّا لِيَعْبُدُوٓا۟ إِلَٰهًا وَٰحِدًا لَّآ إِلَٰهَ إِلَّا هُوَ سُبْحَٰنَهُۥ عَمَّا يُشْرِكُونَ

Qur’an 9:25–27لَقَدْ نَصَرَكُمُ ٱللَّهُ فِى مَوَاطِنَ كَثِيرَةٍ وَيَوْمَ حُنَيْنٍ إِذْ أَعْجَبَتْكُمْ كَثْرَتُكُمْ فَلَمْ تُغْنِ عَنكُمْ شَيْـًٔا وَضَاقَتْ عَلَيْكُمُ ٱلْأَرْضُ بِمَا رَحُبَتْ ثُمَّ وَلَّيْتُم مُّدْبِرِينَ ثُمَّ أَنزَلَ ٱللَّهُ سَكِينَتَهُۥ عَلَىٰ رَسُولِهِۦ وَعَلَى ٱلْمُؤْمِنِينَ وَأَنزَلَ جُنُودًا لَّمْ تَرَوْهَا وَعَذَّبَ ٱلَّذِينَ كَفَرُوا۟ وَذَٰلِكَ جَزَآءُ ٱلْكَٰفِرِينَ ثُمَّ يَتُوبُ ٱللَّهُ مِنۢ بَعْدِ ذَٰلِكَ عَلَىٰ مَن يَشَآءُ وَٱللَّهُ غَفُورٌ رَّحِيمٌ

«25. Truly, Allāh has given you victory on many battlefields, and on the day of Ḥunayn (battle) when you rejoiced at your great number, but it availed you naught and the earth, vast as it is, was straitened for you, then you turned back in flight». «26. Then Allāh did send down His Sakīnah (tranquillity) on His Messenger, and on the believers, and sent down forces (angels) which you saw not, and punished the disbelievers. Such is the recompense of disbelievers». «27. Then after that Allāh will accept the repentance of whom He wills. And Allāh is Oft-Forgiving, Most Merciful.»

The Outcome of Victory by Way of the Unseen Aid

Ibn Jurayj reported from Mujāhid that this was the first Āyah of Barā'ah in which Allāh, the Exalted, reminds the believers how He favored and blessed them by giving them victory in many battles with His Messenger ﷺ. Allāh mentioned that victory comes from Him, by His aid and decree, not because of their numbers or adequate supplies, whether the triumphs are few or many. On the day of Ḥunayn, the Muslims were proud because of their large number, which did not avail them in the least; they retreated and fled from battle. Only a few of them remained with the Messenger of Allāh ﷺ Allāh then sent down His aid and support to His Messenger ﷺ and the believers who remained with him, so that they were aware that victory is from Allāh alone and through His aid, even if the victorious were few. Many a small group overcame a larger opposition by Allāh's leave, and Allāh is ever with those who are patient. We will explain this subject in detail below, Allāh willing.

The Battle of Ḥunayn

The battle of Ḥunayn occurred after the victory of Makkah, in the month of Shawwāl of the eighth year of Hijrah. After the Prophet ﷺ conquered Makkah and things settled, most of its people embraced Islām and he set them free. News came to the Messenger of Allāh ﷺ that the tribe of Hawāzin were gathering their forces to fight him, under the command of Mālik bin 'Awf An-Naḍri, as well as, the entire tribe of Thaqīf, the tribes of Banu Jusham, Banu Sa'd bin Bakr, a few people of Awzā' from Banu Hilāl and some people from Bani 'Amr bin 'Āmir and 'Awf bin 'Āmir. They brought their women, children, sheep and camels along, in addition to their armed forces and adequate supplies. The Messenger of Allāh ﷺ marched to meet them with the army that he brought to conquer Makkah, ten thousand from the Muhājirīn, the Anṣār and various Arab tribes. Along with them came the Ṭulaqā' numbering two thousand men. The Messenger ﷺ took them along to meet the enemy. The two armies met in Ḥumayn, a valley between Makkah and Aṭ-Ṭā'if.

The battle started in the early part of the morning, when the Huwāzin forces, who were lying in ambush, descended on the valley when the Muslims entered. Muslims were suddenly struck by the ambush, the arrows descended on them and the swords struck them. The Huwāzin commander ordered them to descend and attack the Muslims as one block, and when they did that, the Muslims retreated in haste, just as Allāh described them. The Messenger of Allāh ﷺ remained firm in his position while riding his mule, Ash-Shahbā'. He was leading his mule towards the enemy, while his uncle Al-'Abbās was holding its right-hand rope and [his cousin] Abu Sufyān bin Al-Ḥārith bin 'Abdul-Muṭṭalib was holding the left rope. They tried to hold the mule back so it would not run faster toward the enemy. Meanwhile, the Messenger of Allāh ﷺ was declaring his name aloud and saying,

Ḥadīthإِلَيَّ عِبَادَ اللَّهِ إِلَيَّ أَنَا رَسُولُ اللَّهِ

«O servants of Allāh! Come back to me! I am the Messenger of Allāh!» He repeated these words,

Ḥadīthأَنَا النَّبِيُّ لَا كَذِبْ. أَنَا ابْنُ عَبْدِالْمُطَّلِبْ

«I am the Prophet, not lying! I am the son of Abdul-Muṭṭalib!»

There remained between a hundred and eighty Companions with the Prophet ﷺ. These included Abu Bakr, 'Umar, Al-'Abbās, 'Ali, Al-Faḍl bin 'Abbās, Abu Sufyān bin Al-Ḥārith, Ayman the son of Umm Ayman and Usāmah bin Zayd. There were many other Companions, may Allāh be pleased with them. The Prophet ﷺ commanded his uncle Al-'Abbās, whose voice was rather loud, to call at the top of his voice, "O Companions of the Samurah [tree]" referring to the Muhājirīn and Anṣār who gave their pledge under the tree during the pledge of Riḍwān, not to run away and retreat. He also called, "O Companions of Sūrat Al-Baqarah." Upon hearing that, those heralded started saying, "Here we are! Here we are!" Muslims started returning in the direction of the Messenger of Allāh ﷺ. If the camel of one of them did not obey him (as the people were rushing to the other direction in flight) he would wear his shield and descend from his camel and rush to the side of the Messenger of Allāh ﷺ on foot. When a large crowd gathered around the Messenger of Allāh ﷺ, he commanded them to fight in sincerity and took a handful of sand and threw it in the faces of the disbelievers, after supplicating to Allāh,

Ḥadīthاللّٰهُمَّ أَنْجِزْ لِي مَا وَعَدْتَنِي

«O Allāh! Fulfill Your promise to me!» Then he threw that handful of sand which entered the eyes and mouth of all the disbelievers, thus distracting them from fighting, and they retreated in defeat. The Muslims pursued the enemy, killing and capturing them. The rest of the Muslim army (returning to battle gradually) rejoined their positions and found many captured disbelieving soldiers kept tied before the Messenger of Allāh ﷺ.

In the Two Ṣaḥīḥs, it is recorded that Shu'bah said that Abu Isḥāq said that Al-Barā' bin 'Āzib said to a man who asked him, "O Abu 'Amārah! Did you run away during Ḥunayn and leave the Messenger of Allāh ﷺ?" Al-Barā' said, "But the Messenger of Allāh ﷺ did not run away. Hawāzin was a tribe proficient with their arrows. When we met them we attacked their forces and they ran away in defeat. The Muslims started to worry about collecting the spoils of war and the Hawāzin started shooting arrows at us, then the Muslims fled. I saw the Messenger of Allāh ﷺ proclaiming, – while Abu Sufyān was holding the bridle of his white mule,

Ḥadīthأَنَا النَّبِيُّ لَا كَذِبْ - أَنَا ابْنُ عَبْدِالْمُطَّلِبْ

«I am the Prophet, not lying, I am the son of 'Abdul-Muṭṭalib!»^{1Fatḥ Al-Bāri 6:81 and Muslim 3:1401. Most of what is mentioned in this section may be seen in these references.}

This shows the great courage on behalf of the Prophet ﷺ in the midst of confusion, when his army ran away and left him behind. Yet, the Messenger ﷺ remained on his mule, which is a slow animal, not suitable for fast battle moves or even escape. Yet, the Messenger of Allāh ﷺ was encouraging his mule to move forward towards the enemy announcing who he was, so that those among them who did not know who he was came to know him. May Allāh's peace and blessings be on the Messenger until the Day of Resurrection. This indicates the tremendous trust in Allāh and reliance upon Him, as well as, sure knowledge that He will give him victory, complete what He has sent him for and give prominence to his religion above all other religions. Allāh said,

Qur’an 9:26ثُمَّ أَنزَلَ ٱللَّهُ سَكِينَتَهُۥ عَلَىٰ رَسُولِهِۦ

«Then Allāh did send down His Sakīnah on His Messenger»,

He sent down tranquillity and reassurance to His Messenger,

Qur’an 9:26وَعَلَى ٱلْمُؤْمِنِينَ

«and on the believers», who remained with him,

Qur’an 9:26وَأَنزَلَ جُنُودًا لَّمْ تَرَوْهَا

«and sent down forces which you saw not, » this refers to angels. Imām Abu Ja'far bin Jarīr [Aṭ-Ṭabari] said that Al-Qāsim narrated to them, that Al-Ḥasan bin 'Arafah said that Al-Mu'tamir bin Sulaymān said from 'Awf bin Abi Jamīlah Al-'Arabi who said that he heard 'Abdur-Raḥmān, the freed slave of Ibn Barthan saying, "A man who participated in Ḥunayn with the idolators narrated to me, 'When we met the Messenger of Allāh and his Companions on the day of Ḥunayn, they did not remain in battle more than the time it takes to milk a sheep! When we defeated them, we pursued them until we ended at the rider of the white mule, the Messenger of Allāh ﷺ. At that time, men with white handsome faces intercepted us and said: 'Disgraced be the faces! Go back. So we ran away, but they followed us. That was the end for us.'"^{2Aṭ-Ṭabari 14:186.}

Allāh said,

Qur’an 9:27ثُمَّ يَتُوبُ ٱللَّهُ مِنۢ بَعْدِ ذَٰلِكَ عَلَىٰ مَن يَشَآءُ وَٱللَّهُ غَفُورٌ رَّحِيمٌ

«Then after that Allāh will accept the repentance of whom He wills. And Allāh is Oft-Forgiving, Most Merciful.»

Allāh forgave the rest of Huwāzin when they embraced Islām and went to the Prophet ﷺ, before he arrived at Makkah in the Ji'rānah area. This occurred twenty days after the battle of Ḥunayn. The Messenger ﷺ gave them the choice between taking those who were prisoner or the war spoils they lost, and they chose the former. The Prophet ﷺ released six thousand prisoners to them, but divided the war spoils between the victors, such as some of the Ṭulaqā', so that their hearts would be inclined towards Islām. He gave each of them a hundred camels, and the same to Mālik bin 'Awf An-Naṣri whom he appointed chief of his people (Huwāzin) as he was before. Mālik bin 'Awf said a poem in which he praised the Messenger of Allāh ﷺ for his generosity and extraordinary courage.

Qur’an 9:28–29يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِنَّمَا ٱلْمُشْرِكُونَ نَجَسٌ فَلَا يَقْرَبُوا۟ ٱلْمَسْجِدَ ٱلْحَرَامَ بَعْدَ عَامِهِمْ هَٰذَا وَإِنْ خِفْتُمْ عَيْلَةً فَسَوْفَ يُغْنِيكُمُ ٱللَّهُ مِن فَضْلِهِۦٓ إِن شَآءَ إِنَّ ٱللَّهَ عَلِيمٌ حَكِيمٌ قَٰتِلُوا۟ ٱلَّذِينَ لَا يُؤْمِنُونَ بِٱللَّهِ وَلَا بِٱلْيَوْمِ ٱلْـَٔاخِرِ وَلَا يُحَرِّمُونَ مَا حَرَّمَ ٱللَّهُ وَرَسُولُهُۥ وَلَا يَدِينُونَ دِينَ ٱلْحَقِّ مِنَ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ حَتَّىٰ يُعْطُوا۟ ٱلْجِزْيَةَ عَن يَدٍ وَهُمْ صَٰغِرُونَ

«28. O you who believe! Verily, the Mushrikīn are impure. So let them not come near Al-Masjid Al-Ḥarām after this year; and if you fear poverty, Allāh will enrich you if He wills, out of His bounty. Surely, Allāh is All-Knowing, All-Wise.»

«29. Fight against those who believe not in Allāh, nor in the Last Day, nor forbid that which has been forbidden by Allāh and His Messenger, and those who acknowledge not the religion of truth among the People of the Scripture, until they pay the Jizyah with willing submission, and feel themselves subdued.»

Idolators are no longer allowed into Al-Masjid Al-Ḥarām

Allāh commands His believing servants, who are pure in religion and person, to expel the idolators who are filthy in the religious sense, from Al-Masjid Al-Ḥarām. After the revelation of this Āyah, idolators were no longer allowed to go near the Masjid. This Āyah was revealed in the ninth year of Hijrah. The Messenger of Allāh ﷺ sent 'Ali in the company of Abu Bakr that year to publicize to the idolators that no Mushrik will be allowed to perform Ḥajj after that year, nor a naked person allowed to perform Ṭawāf around the House. Allāh completed this decree, made it a legislative ruling, as well as, a fact of reality. 'Abdur-Razzāq recorded that Jābir bin 'Abdullāh commented on the Āyah,

Qur’an 9:28إِنَّمَا ٱلْمُشْرِكُونَ نَجَسٌ فَلَا يَقْرَبُوا۟ ٱلْمَسْجِدَ ٱلْحَرَامَ بَعْدَ عَامِهِمْ هَٰذَا

«O you who believe! Verily, the Mushrikīn are impure. So let them not come near Al-Masjid Al-Ḥarām after this year»

"Unless it was a servant or one of the people of Dhimmah."^{1'Abdur-Razzāq 2:271.} Imām Abu 'Amr Al-Awzā'i said, "Umar bin 'Abdul-'Azīz wrote (to his governors) to prevent Jews and Christians from entering the Masjids of Muslims, and he followed his order with Allāh's statement,

Qur’an 9:28إِنَّمَا ٱلْمُشْرِكُونَ نَجَسٌ

«Verily, the Mushrikīn are impure.»

'Aṭā' said, "All of the Sacred Area [the Ḥaram] is considered a Masjid, for Allāh said,

Qur’an 9:28فَلَا يَقْرَبُوا۟ ٱلْمَسْجِدَ ٱلْحَرَامَ بَعْدَ عَامِهِمْ هَٰذَا

«So let them not come near Al-Masjid Al-Ḥarām (at Makkah) after this year.»"

This Āyah indicates that idolators are impure and that the believers are pure. In the Ṣaḥīḥ is the following,

Ḥadīthالْمُؤْمِنُ لَا يَنْجُسُ

«The believer does not become impure.»^{2Fatḥ Al-Bāri 3:150.}

Allāh said,

Qur’an 9:28وَإِنْ خِفْتُمْ عَيْلَةً فَسَوْفَ يُغْنِيكُمُ ٱللَّهُ مِن فَضْلِهِۦٓ

«and if you fear poverty, Allāh will enrich you, out of His bounty.»

Muḥammad bin Isḥāq commented, "The people said, 'Our markets will be closed, our commerce disrupted, and what we earned will vanish.' So Allāh revealed this verse,

Qur’an 9:28وَإِنْ خِفْتُمْ عَيْلَةً فَسَوْفَ يُغْنِيكُمُ ٱللَّهُ مِن فَضْلِهِۦٓ

«and if you fear poverty, Allāh will enrich you, out of His bounty», from other resources,

Qur’an 9:28إِن شَآءَ

«if He wills», until,

Qur’an 9:29وَهُمْ صَٰغِرُونَ

«…and feel themselves subdued.»

This Āyah means, 'this will be your compensation for the closed markets that you feared would result.' Therefore, Allāh compensated them for the losses they incurred because they severed ties with idolators, by the Jizyah they earned from the People of the Book."^{3Aṭ-Ṭabari 14:197.} Similar statements were reported from Ibn 'Abbās, Mujāhid, 'Ikrimah, Sa'īd bin Jubayr, Qatādah and Aḍ-Ḍaḥḥāk and others.^{4Aṭ-Ṭabari 14:193-196.}

Allāh said,

Qur’anإِنَّ ٱللَّهَ عَلِيمٌ

«Surely, Allāh is All-Knowing», in what benefits you,

Qur’an 9:28حَكِيمٌ

«All-Wise», in His orders and prohibitions, for He is All-Perfect in His actions and statements, All-Just in His creations and decisions, Blessed and Hallowed be He. This is why Allāh compensated Muslims for their losses by the amount of Jizyah that they took from the people of Dhimmah.

The Order to fight People of the Scriptures until They give the Jizyah

Allāh said,

Qur’an 9:29قَٰتِلُوا۟ ٱلَّذِينَ لَا يُؤْمِنُونَ بِٱللَّهِ وَلَا بِٱلْيَوْمِ ٱلْـَٔاخِرِ وَلَا يُحَرِّمُونَ مَا حَرَّمَ ٱللَّهُ وَرَسُولُهُۥ وَلَا يَدِينُونَ دِينَ ٱلْحَقِّ مِنَ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ حَتَّىٰ يُعْطُوا۟ ٱلْجِزْيَةَ عَن يَدٍ وَهُمْ صَٰغِرُونَ

«Fight against those who believe not in Allāh, nor in the Last Day, nor forbid that which has been forbidden by Allāh and His Messenger, and those who acknowledge not the religion of truth among the People of the Scripture, until they pay the Jizyah with willing submission, and feel themselves subdued.»

Therefore, when People of the Scriptures disbelieved in Muḥammad ﷺ, they had no beneficial faith in any Messenger or what the Messengers brought. Rather, they followed their religions because this conformed with their ideas, lusts and the ways of their forefathers, not because they are Allāh's Law and religion. Had they been true believers in their religions, that faith would have directed them to believe in Muḥammad ﷺ, because all Prophets gave the good news of Muḥammad's advent and commanded them to obey and follow him. Yet when he was sent, they disbelieved in him, even though he is the mightiest of all Messengers. Therefore, they do not follow the religion of earlier Prophets because these religions came from Allāh, but because these suit their desires and lusts. Therefore, their claimed faith in an earlier Prophet will not benefit them because they disbelieved in the master, the mightiest, the last and most perfect of all Prophets ﷺ. Hence Allāh's statement,

Qur’an 9:29قَٰتِلُوا۟ ٱلَّذِينَ لَا يُؤْمِنُونَ بِٱللَّهِ وَلَا بِٱلْيَوْمِ ٱلْـَٔاخِرِ وَلَا يُحَرِّمُونَ مَا حَرَّمَ ٱللَّهُ وَرَسُولُهُۥ وَلَا يَدِينُونَ دِينَ ٱلْحَقِّ مِنَ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ

«Fight against those who believe not in Allāh, nor in the Last Day, nor forbid that which has been forbidden by Allāh and His Messenger, and those who acknowledge not the religion of truth among the People of the Scripture,»

This honorable Āyah was revealed with the order to fight the People of the Book, after the pagans were defeated, the people entered Allāh's religion in large numbers, and the Arabian Peninsula was secured under the Muslims' control. Allāh commanded His Messenger ﷺ to fight the People of the Scriptures, Jews and Christians, on the ninth year of Hijrah, and he prepared his army to fight the Romans and called the people to Jihād announcing his intent and destination. The Messenger ﷺ sent his intent to various Arab areas around Al-Madīnah to gather forces, and he collected an army of thirty thousand. Some people from Al-Madīnah and some hypocrites, in and around it, lagged behind, for that year was a year of drought and intense heat. The Messenger of Allāh ﷺ marched, heading towards Ash-Shām to fight the Romans until he reached Tabūk, where he set camp for about twenty days next to its water resources. He then prayed to Allāh for a decision and went back to Al-Madīnah because it was a hard year and the people were weak, as we will mention, Allāh willing.

Paying Jizyah is a Sign of Kufr and Disgrace

Allāh said,

Qur’an 9:29حَتَّىٰ يُعْطُوا۟ ٱلْجِزْيَةَ

«until they pay the Jizyah», if they do not choose to embrace Islām,

Qur’an 9:29عَن يَدٍ

«with willing submission», in defeat and subservience,

Qur’an 9:29وَهُمْ صَٰغِرُونَ

«and feel themselves subdued.», disgraced, humiliated and belittled. Therefore, Muslims are not allowed to honor the people of Dhimmah or elevate them above Muslims, for they are miserable, disgraced and humiliated. Muslim recorded from Abu Hurayrah that the Prophet ﷺ said,

Ḥadīthلَا تَبْدَءُوا الْيَهُودَ وَالنَّصَارَى بِالسَّلَامِ، وَإِذَا لَقِيتُمْ أَحَدَهُمْ فِي طَرِيقِ فَاضْطَرُّوهُ إِلَى أَضْيَقِهِ

«Do not initiate the Salām to the Jews and Christians, and if you meet any of them in a road, force them to its narrowest alley.»^{5Muslim 4:1707.}

This is why the Leader of the faithful 'Umar bin Al-Khaṭṭāb, may Allāh be pleased with him, demanded his well-known conditions be met by the Christians, these conditions that ensured their continued humiliation, degradation and disgrace. The scholars of Ḥadīth narrated from 'Abdur-Raḥmān bin Ghanm Al-Ash'ari that he said, "I recorded for 'Umar bin Al-Khaṭṭāb, may Allāh be pleased with him, the terms of the treaty of peace he conducted with the Christians of Ash-Shām: 'In the Name of Allāh, Most Gracious, Most Merciful. This is a document to the servant of Allāh 'Umar, the Leader of the faithful, from the Christians of such and such city. When you (Muslims) came to us we requested safety for ourselves, children, property and followers of our religion. We made a condition on ourselves that we will neither erect in our areas a monastery, church, or a sanctuary for a monk, nor restore any place of worship that needs restoration nor use any of them for the purpose of enmity against Muslims. We will not prevent any Muslim from resting in our churches whether they come by day or night, and we will open the doors [of our houses of worship] for the wayfarer and passerby. Those Muslims who come as guests, will enjoy boarding and food for three days. We will not allow a spy against Muslims into our churches and homes or hide deceit [or betrayal] against Muslims. We will not teach our children the Qur'ān, publicize practices of Shirk, invite anyone to Shirk or prevent any of our fellows from embracing Islām, if they choose to do so. We will respect Muslims, move from the places we sit in if they choose to sit in them. We will not imitate their clothing, caps, turbans, sandals, hairstyles, speech, nicknames and title names, or ride on saddles, hang swords on the shoulders, collect weapons of any kind or carry these weapons. We will not encrypt our stamps in Arabic, or sell liquor. We will have the front of our hair cut, wear our customary clothes wherever we are, wear belts around our waist, refrain from erecting crosses on the outside of our churches and demonstrating them and our books in public in Muslim fairways and markets. We will not sound the bells in our churches, except discretely, or raise our voices while reciting our holy books inside our churches in the presence of Muslims, nor raise our voices [with prayer] at our funerals, or light torches in funeral processions in the fairways of Muslims, or their markets. We will not bury our dead next to Muslim dead, or buy servants who were captured by Muslims. We will be guides for Muslims and refrain from breaching their privacy in their homes.' When I gave this document to 'Umar, he added to it, 'We will not beat any Muslim. These are the conditions that we set against ourselves and followers of our religion in return for safety and protection. If we break any of these promises that we set for your benefit against ourselves, then our Dhimmah (promise of protection) is broken and you are allowed to do with us what you are allowed of people of defiance and rebellion.' "^{6Al-Muḥallā, by Ibn Ḥazm 7:346}

وَقَالَتِ ٱلْيَهُودُ عُزَيْرٌ ٱبْنُ ٱللَّهِ وَقَالَتِ ٱلنَّصَٰرَى ٱلْمَسِيحُ ٱبْنُ ٱللَّهِ ذَٰلِكَ قَوْلُهُم بِأَفْوَٰهِهِمْ يُضَٰهِـُٔونَ قَوْلَ ٱلَّذِينَ كَفَرُوا۟ مِن قَبْلُ قَٰتَلَهُمُ ٱللَّهُ أَنَّىٰ يُؤْفَكُونَ

Qur’an 9:31ٱتَّخَذُوٓا۟ أَحْبَارَهُمْ وَرُهْبَٰنَهُمْ أَرْبَابًا مِّن دُونِ ٱللَّهِ وَٱلْمَسِيحَ ٱبْنَ مَرْيَمَ وَمَآ أُمِرُوٓا۟ إِلَّا لِيَعْبُدُوٓا۟ إِلَٰهًا وَٰحِدًا لَّآ إِلَٰهَ إِلَّا هُوَ سُبْحَٰنَهُۥ عَمَّا يُشْرِكُونَ

«30. And the Jews say: "Uzayr (Ezra) is the son of Allāh," and the Christians say: "The Messiah is the son of Allāh." That is their saying with their mouths, resembling the saying of those who disbelieved aforetime. May Allāh fight them, how they are deluded away from the truth!»

«31. They (Jews and Christians) took their rabbis and their monks to be their lords besides Allāh, and (they also took as their Lord) the Messiah, son of Maryam, while they were commanded to worship none but One God, none has the right to be worshipped but He. Praise and hallowed be He above what they associate (with Him)."»

Fighting the Jews and Christians is legislated because They are Idolators and Disbelievers

Allāh the Exalted encourages the believers to fight the polytheists, disbelieving Jews and Christians, who uttered this terrible statement and utter lies against Allāh, the Exalted. As for the Jews, they claimed that 'Uzayr was the son of God, Allāh is free of what they attribute to Him. As for the misguidance of Christians over 'Īsā, it is obvious. This is why Allāh declared both groups to be liars,

Qur’an 9:30ذَٰلِكَ قَوْلُهُم بِأَفْوَٰهِهِمْ

«That is their saying with their mouths», but they have no proof that supports their claim, other than lies and fabrications,

Qur’an 9:30يُضَٰهِـُٔونَ

«resembling», imitating,

Qur’an 9:30قَوْلَ ٱلَّذِينَ كَفَرُوا۟ مِن قَبْلُ

«the saying of those who disbelieved aforetime.» They imitate the previous nations who fell into misguidance just as Jews and Christians did,

Qur’an 9:30قَٰتَلَهُمُ ٱللَّهُ

«may Allāh fight them», Ibn 'Abbās said, "May Allāh curse them."

Qur’an 9:30أَنَّىٰ يُؤْفَكُونَ

«how they are deluded away from the truth!» how they deviate from truth, when it is apparent, exchanging it for misguidance. Allāh said next,

Qur’an 9:31ٱتَّخَذُوٓا۟ أَحْبَارَهُمْ وَرُهْبَٰنَهُمْ أَرْبَابًا مِّن دُونِ ٱللَّهِ وَٱلْمَسِيحَ ٱبْنَ مَرْيَمَ

«They took their rabbis and their monks to be their lords besides Allāh, and the Messiah, son of Maryam» [9:31].

Imām Aḥmad, At-Tirmidhi and Ibn Jarīr Aṭ-Ṭabari recorded a Ḥadīth via several chains of narration, from 'Adi bin Ḥātim, may Allāh be pleased with him, who became Christian during the time of Jāhiliyyah. When the call of the Messenger of Allāh ﷺ reached his area, 'Adi ran away to Ash-Shām, and his sister and several of his people were captured. The Messenger of Allāh ﷺ freed his sister and gave her gifts. So she went to her brother and encouraged him to become Muslim and to go to the Messenger of Allāh ﷺ. 'Adi, who was one of the chiefs of his people (the tribe of Ṭaī') and whose father, Ḥātim Aṭ-Ṭā’i, was known for his generosity, went to Al-Madīnah. When the people announced his arrival, 'Adi went to the Messenger of Allāh ﷺ wearing a silver cross around his neck. The Messenger of Allāh ﷺ recited this Āyah;

Qur’an 9:31ٱتَّخَذُوٓا۟ أَحْبَارَهُمْ وَرُهْبَٰنَهُمْ أَرْبَابًا مِّن دُونِ ٱللَّهِ

«They took their rabbis and their monks to be their lords besides Allāh».

'Adi commented, "I said, 'They did not worship them.'" The Prophet ﷺ said,

Ḥadīthبَلَى إِنَّهُمْ حَرَّمُوا عَلَيْهِمُ الْحَلَالَ وَأَحَلُّوا لَهُمُ الْحَرَامَ فَاتَّبَعُوهُمْ فَذَلِكَ عِبَادَتُهُمْ إِيَّاهُمْ

«Yes they did. They (rabbis and monks) prohibited the allowed for them (Christians and Jews) and allowed the prohibited, and they obeyed them. This is how they worshipped them.»

The Messenger of Allāh ﷺ said to 'Adi,

Ḥadīthيَا عَدِيُّ مَا تَقُولُ؟ أَيُفِرُّكَ أَنْ يُقَالَ: اللهُ أَكْبَرُ؟ فَهَلْ تَعْلَمُ شَيْئًا أَكْبَرَ مِنَ اللهِ؟ مَا يُفِرُّكَ؟ أَيُفِرُّكَ أَنْ يُقَالَ: لَا إِلَهَ إِلَّا اللهُ؟ فَهَلْ تَعْلَمُ مِنْ إِلَهٍ إِلَّا اللهُ؟

«O 'Adi what do you say? Did you run away (to Ash-Shām) so that 'Allāhu Akbar' (Allāh is the Great) is not pronounced? Do you know of anything greater than Allāh? What made you run away? Did you run away so that 'Lā ilāha illallāh' is not pronounced? Do you know of any deity worthy of worship except Allāh?»

The Messenger ﷺ invited 'Adi to embrace Islām, and he embraced Islām and pronounced the Testimony of Truth. The face of the Messenger of Allāh ﷺ beamed with pleasure and he said to 'Adi,

Ḥadīthإِنَّ الْيَهُودَ مَغْضُوبٌ عَلَيْهِمْ وَالنَّصَارَى ضَالُّونَ

«Verily, the Jews have earned the anger (of Allāh) and the Christians are misguided.»^{1Aḥmad 4:378, Tuḥfat Al-Aḥwadhi 8:492 and Aṭ-Ṭabari 14:210.}

Ḥudhayfah bin Al-Yamān, 'Abdullāh bin 'Abbās and several others said about the explanation of,

Qur’an 9:31ٱتَّخَذُوٓا۟ أَحْبَارَهُمْ وَرُهْبَٰنَهُمْ أَرْبَابًا مِّن دُونِ ٱللَّهِ

«They took their rabbis and their monks to be their lords besides Allāh...»

that the Christians and Jews obeyed their monks and rabbis in whatever they allowed or prohibited for them.^{2Aṭ-Ṭabari 14:212.} This is why Allāh said,

Qur’an 9:31وَمَآ أُمِرُوٓا۟ إِلَّا لِيَعْبُدُوٓا۟ إِلَٰهًا وَٰحِدًا

«while they were commanded to worship none but One God»,

Who, whatever He renders prohibited is the prohibited, whatever He allowed is the allowed, whatever He legislates, is to be the law followed, and whatever He decides is to be adhered to;

Qur’an 9:31لَّآ إِلَٰهَ إِلَّا هُوَ سُبْحَٰنَهُۥ عَمَّا يُشْرِكُونَ

«None has the right to be worshipped but He. Hallowed be He above what they associate (with Him).»

Meaning, exalted, sanctified, hallowed above partners, equals, aids, rivals or children, there is no deity or Lord worthy of

Qur’an 9:32–36يُرِيدُونَ أَن يُطْفِـُٔوا۟ نُورَ ٱللَّهِ بِأَفْوَٰهِهِمْ وَيَأْبَى ٱللَّهُ إِلَّآ أَن يُتِمَّ نُورَهُۥ وَلَوْ كَرِهَ ٱلْكَٰفِرُونَ هُوَ ٱلَّذِىٓ أَرْسَلَ رَسُولَهُۥ بِٱلْهُدَىٰ وَدِينِ ٱلْحَقِّ لِيُظْهِرَهُۥ عَلَى ٱلدِّينِ كُلِّهِۦ وَلَوْ كَرِهَ ٱلْمُشْرِكُونَ يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِنَّ كَثِيرًا مِّنَ ٱلْأَحْبَارِ وَٱلرُّهْبَانِ لَيَأْكُلُونَ أَمْوَٰلَ ٱلنَّاسِ بِٱلْبَٰطِلِ وَيَصُدُّونَ عَن سَبِيلِ ٱللَّهِ وَٱلَّذِينَ يَكْنِزُونَ ٱلذَّهَبَ وَٱلْفِضَّةَ وَلَا يُنفِقُونَهَا فِى سَبِيلِ ٱللَّهِ فَبَشِّرْهُم بِعَذَابٍ أَلِيمٍ يَوْمَ يُحْمَىٰ عَلَيْهَا فِى نَارِ جَهَنَّمَ فَتُكْوَىٰ بِهَا جِبَاهُهُمْ وَجُنُوبُهُمْ وَظُهُورُهُمْ هَٰذَا مَا كَنَزْتُمْ لِأَنفُسِكُمْ فَذُوقُوا۟ مَا كُنتُمْ تَكْنِزُونَ إِنَّ عِدَّةَ ٱلشُّهُورِ عِندَ ٱللَّهِ ٱثْنَا عَشَرَ شَهْرًا فِى كِتَٰبِ ٱللَّهِ يَوْمَ خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ مِنْهَآ أَرْبَعَةٌ حُرُمٌ ذَٰلِكَ ٱلدِّينُ ٱلْقَيِّمُ فَلَا تَظْلِمُوا۟ فِيهِنَّ أَنفُسَكُمْ وَقَٰتِلُوا۟ ٱلْمُشْرِكِينَ كَآفَّةً كَمَا يُقَٰتِلُونَكُمْ كَآفَّةً وَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ مَعَ ٱلْمُتَّقِينَ

worship except Him.

Qur’an 9:32–33يُرِيدُونَ أَن يُطْفِـُٔوا۟ نُورَ ٱللَّهِ بِأَفْوَٰهِهِمْ وَيَأْبَى ٱللَّهُ إِلَّآ أَن يُتِمَّ نُورَهُۥ وَلَوْ كَرِهَ ٱلْكَٰفِرُونَ هُوَ ٱلَّذِىٓ أَرْسَلَ رَسُولَهُۥ بِٱلْهُدَىٰ وَدِينِ ٱلْحَقِّ لِيُظْهِرَهُۥ عَلَى ٱلدِّينِ كُلِّهِۦ وَلَوْ كَرِهَ ٱلْمُشْرِكُونَ

«32. They want to extinguish Allāh's Light with their mouths, but Allāh will not allow except that His Light should be perfected even though the disbelievers hate (it).» «33. It is He Who has sent His Messenger with guidance and the religion of truth, to make it superior over all religions even though the idolators hate (it).»

People of the Scriptures try to extinguish the Light of Islām

Allāh says, the disbelieving idolators and People of the Scriptures want to,

Qur’an 9:32أَن يُطْفِـُٔوا۟ نُورَ ٱللَّهِ

«extinguish the Light of Allāh». They try through argument and lies to extinguish the guidance and religion of truth that the Messenger of Allāh ﷺ was sent with. Their example is the example of he who wants to extinguish the light of the sun or the moon by blowing at them! Indeed, such a person will never accomplish what he sought. Likewise, the light of what the Messenger ﷺ was sent with will certainly shine and spread. Allāh replied to the idolators' desire and hope,

Qur’an 9:32وَيَأْبَى ٱللَّهُ إِلَّآ أَن يُتِمَّ نُورَهُۥ وَلَوْ كَرِهَ ٱلْكَٰفِرُونَ

«but Allāh will not allow except that His Light should be perfected even though the disbelievers (Kāfirūn) hate (it)» [9:32].

[Linguistincally] a Kāfir is the person who covers something. For instance, night is called Kāfiran [covering] because it covers things [with darkness]. The farmer is called Kāfiran, because he covers seeds in the ground. Allāh said in an Āyah,

Qur’an 57:20أَعْجَبَ ٱلْكُفَّارَ نَبَاتُهُۥ

«thereof the growth is pleasing to the [Kuffār] tillers»[57:20].

Islām is the Religion That will dominate over all Other Religions

Allāh said next,

Qur’an 9:33هُوَ ٱلَّذِىٓ أَرْسَلَ رَسُولَهُۥ بِٱلْهُدَىٰ وَدِينِ ٱلْحَقِّ

«It is He Who has sent His Messenger with guidance and the religion of truth.»

'Guidance' refers to the true narrations, beneficial faith and true religion that the Messenger ﷺ came with. 'religion of truth' refers to the righteous, legal deeds that bring about benefit in this life and the Hereafter.

Qur’an 9:33لِيُظْهِرَهُۥ عَلَى ٱلدِّينِ كُلِّهِۦ

«to make it (Islām) superior over all religions» It is recorded in the Ṣaḥīḥ that the Messenger of Allāh ﷺ said,

Ḥadīthإِنَّ اللهَ زَوَى لِي الْأَرْضَ مَشَارِقَهَا وَمَغَارِبَهَا، وَسَيَبْلُغُ مُلْكُ أُمَّتِي مَا زُوِيَ لِي مِنْهَا

«Allāh made the eastern and western parts of the earth draw near for me [to see], and the rule of my Ummah will extend as far as I saw.»^{1Muslim 4:2215.}

Imām Aḥmad recorded from Tamīm Ad-Dāri that he said, "I heard the Messenger of Allāh saying,

Ḥadīthلَيَبْلُغَنَّ هَذَا الْأَمْرُ مَا بَلَغَ اللَّيْلُ وَالنَّهَارُ، وَلَا يَتْرُكُ اللَّهُ بَيْتَ مَدَرٍ وَلَا وَبَرٍ إِلَّا أَدْخَلَهُ هَذَا الدِّينَ، يُعِزُّ عَزِيزٍ وَيُذِلُّ ذَلِيلًا، عِزًّا يُعِزُّ اللَّهُ بِهِ الْإِسْلَامَ وَذُلًّا يُذِلُّ اللَّهُ بِهِ الْكُفْرَ

«This matter (Islām) will keep spreading as far as the night and day reach, until Allāh will not leave a house made of mud or hair, but will make this religion enter it, while bringing might to a mighty person (a Muslim) and humiliation to a disgraced person (who rejects Islām). Might with which Allāh elevates Islām (and its people) and disgrace with which Allāh humiliates disbelief (and its people).»

Tamīm Ad-Dāri [who was a Christian before Islām] used to say, "I have come to know the meaning of this Ḥadīth in my own people. Those who became Muslims among them acquired goodness, honor and might. Disgrace, humiliation and Jizyah befell those who remained disbelievers."^{2Aḥmad 4:103.}

Qur’an 9:34–35يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِنَّ كَثِيرًا مِّنَ ٱلْأَحْبَارِ وَٱلرُّهْبَانِ لَيَأْكُلُونَ أَمْوَٰلَ ٱلنَّاسِ بِٱلْبَٰطِلِ وَيَصُدُّونَ عَن سَبِيلِ ٱللَّهِ وَٱلَّذِينَ يَكْنِزُونَ ٱلذَّهَبَ وَٱلْفِضَّةَ وَلَا يُنفِقُونَهَا فِى سَبِيلِ ٱللَّهِ فَبَشِّرْهُم بِعَذَابٍ أَلِيمٍ يَوْمَ يُحْمَىٰ عَلَيْهَا فِى نَارِ جَهَنَّمَ فَتُكْوَىٰ بِهَا جِبَاهُهُمْ وَجُنُوبُهُمْ وَظُهُورُهُمْ هَٰذَا مَا كَنَزْتُمْ لِأَنفُسِكُمْ فَذُوقُوا۟ مَا كُنتُمْ تَكْنِزُونَ

«34. O you who believe! Verily, there are many of the Aḥbār (rabbis) and the Ruhbān (monks) who devour the wealth of mankind in falsehood, and hinder (them) from the way of Allāh. And those who hoard up gold and silver and spend them not in the way of Allāh, announce unto them a painful torment.»

«35. On the Day when that will be heated in the fire of Hell and with it will be branded their foreheads, their flanks, and their backs, (and it will be said unto them:) "This is the treasure which you hoarded for yourselves. Now taste of what you used to hoard."»

Warning against Corrupt Scholars and Misguided Worshippers

As-Suddi said that the Aḥbār are Jewish rabbis, while the Ruhbān are Christian monks.^{1Aṭ-Ṭabari 14:216.} This statement is true, for Aḥbār are Jewish rabbis, just as Allāh said,

Qur’an 5:63لَوْلَا يَنْهَىٰهُمُ ٱلرَّبَّٰنِيُّونَ وَٱلْأَحْبَارُ عَن قَوْلِهِمُ ٱلْإِثْمَ وَأَكْلِهِمُ ٱلسُّحْتَ

«Why do not the Aḥbār (rabbis) and the religious learned men forbid them from uttering sinful words and eating unlawful things.» [5:63]

The Ruhbān are Christian monks or worshippers, while the 'Qissīsūn' are their scholars. Allāh said in another Āyah,

Qur’an 5:82ذَٰلِكَ بِأَنَّ مِنْهُمْ قِسِّيسِينَ وَرُهْبَانًا

«This is because among them, there are Qissīsīn and Ruhbān...»[5:82].

This Āyah warns against corrupt scholars and misguided worshippers. Sufyān bin 'Uyaynah said, "Those among our scholars who become corrupt are similar to the Jews, while those among our worshippers who become misguided are like Christians." An authentic Ḥadīth declares,

Ḥadīthلَتَرْكَبُنَّ سُنَنَ مَنْ كَانَ قَبْلَكُمْ حَذْوَ الْقُذَّةِ بِالْقُذَّةِ

«You will follow the ways of those who were before you, step by step.»

They asked, "Jews and Christians?" He ﷺ said,

«فَمَنْ؟»

«Who else?» In another narration, they asked, "Persia and Rome?" He said,

Ḥadīthفَمَنِ النَّاسِ إِلَّا هَؤُلَاءِ؟

«And who else if it was not them?»^{2Ash-Sharī'ah p. 18.}

These texts warn against imitating them in action and statement, for they, as Allāh stated,

Qur’an 9:34لَيَأْكُلُونَ أَمْوَٰلَ ٱلنَّاسِ بِٱلْبَٰطِلِ وَيَصُدُّونَ عَن سَبِيلِ ٱللَّهِ

«devour the wealth of mankind in falsehood, and hinder (them) from the way of Allāh.» They sell the religion in return for worldly gains, using their positions and status among people to illegally devour their property. For instance, the Jews were respected by the people of Jāhiliyyah and collected gifts, taxes and presents from them. When Allāh sent His Messenger ﷺ, the Jews persisted in their misguidance, disbelief and rebellion, hoping to keep their status and position. However, Allāh extinguished all this and took it away from them with the light of Prophethood and instead gave them disgrace and degradation, and they incurred the anger of Allāh, the Exalted.

Allāh said next,

Qur’anوَيَصُدُّونَ عَن سَبِيلِ ٱللَّهِ

«and hinder (them) from the way of Allāh.»

Therefore, they illegally devour people's property and hinder them from following the truth. They also confuse truth with falsehood and pretend before their ignorant followers that they call to righteousness. The true reality is that they call to the Fire and will not find any helpers on the Day of Resurrection.

Torment of Those Who hoard Gold and Silver

Allāh said,

Qur’an 9:34وَٱلَّذِينَ يَكْنِزُونَ ٱلذَّهَبَ وَٱلْفِضَّةَ وَلَا يُنفِقُونَهَا فِى سَبِيلِ ٱللَّهِ فَبَشِّرْهُم بِعَذَابٍ أَلِيمٍ

«And those who hoard [Kanz] gold and silver and spend them not in the way of Allāh, announce unto them a painful torment.» [9:34].

This is the third category of leaders, for people rely on their scholars, worshippers and the wealthy among them. When these categories of people become corrupt, the society in general becomes corrupt. Ibn Al-Mubārak once said, "What corrupted the religion, except kings and wicked Aḥbār and Ruhbān." As for Kanz, it refers to the wealth on which Zakāh has not been paid, according to Mālik, who narrated this from 'Abdullāh bin Dīnār from Ibn 'Umar.^{3Al-Muwaṭṭa, 1:256.} Al-Bukhāri recorded that Az-Zuhri said that Khālid bin Aslam said that 'Abdullāh bin 'Umar said, "This was before Zakāh was ordained. When Zakāh was ordained, Allāh made it a cleanser for wealth."^{4Fatḥ Al-Bāri 8:175.} 'Umar bin 'Abdul-'Azīz and 'Irāk bin Mālik said that this Āyah was abrogated by Allāh's statement,

Qur’an 9:103خُذْ مِنْ أَمْوَٰلِهِمْ صَدَقَةً

«Take Ṣadaqah (alms) from their wealth» There are many Ḥadīths that admonish hoarding gold and silver. We will mention here some of these Ḥadīths.

'Abdur-Razzāq recorded a Ḥadīth from 'Ali about Allāh's statement,

Qur’an 9:34وَٱلَّذِينَ يَكْنِزُونَ ٱلذَّهَبَ وَٱلْفِضَّةَ

«And those who hoard up gold and silver... » 'Ali said that the Prophet ﷺ said,

Ḥadīthتَبًّا لِلذَّهَبِ تَبًّا لِلْفِضَّةِ

«Woe to gold! Woe to silver.»

He repeated this statement thrice, and this Ḥadīth was hard on the Companions of the Messenger of Allāh ﷺ, who said, "What type of wealth should we use?" 'Umar said, "I will find out for you," and he asked, "O Allāh's Messenger! Your statement was hard for your Companions. They asked, 'What wealth should we use?'" The Prophet ﷺ answered,

Ḥadīthلِسَانًا ذَاكِرًا وَقَلْبًا شَاكِرًا وَزَوْجَةً تُعِينُ أَحَدَكُمْ عَلَىٰ دِينِهِ

«A remembering tongue, an appreciative heart and a wife that helps one of you implement his religion.»^{5'Abdur-Razzāq 2:263. There is a Ḥadīth recorded by Aṭ-Tirmidhi no. 3094, and others with similar meaning.} Allāh's statement,

Qur’an 9:35يَوْمَ يُحْمَىٰ عَلَيْهَا فِى نَارِ جَهَنَّمَ فَتُكْوَىٰ بِهَا جِبَاهُهُمْ وَجُنُوبُهُمْ وَظُهُورُهُمْ هَٰذَا مَا كَنَزْتُمْ لِأَنفُسِكُمْ فَذُوقُوا۟ مَا كُنتُمْ تَكْنِزُونَ

«On the Day when that will be heated in the fire of Hell and with it will be branded their foreheads, their flanks, and their backs, (and it will be said unto them) "This is the treasure which you hoarded for yourselves. Now taste of what you used to hoard." » These words will be said to them as a way of admonishing, criticizing and mocking them. Allāh also said;

Qur’an 44:48–49ثُمَّ صُبُّوا۟ فَوْقَ رَأْسِهِۦ مِنْ عَذَابِ ٱلْحَمِيمِ ذُقْ إِنَّكَ أَنتَ ٱلْعَزِيزُ ٱلْكَرِيمُ

«Then pour over his head the torment of boiling water. "Taste you (this)! Verily, you were (pretending to be) the mighty, the generous!"» [44:48-49]. There is a saying that goes, "He who covets a thing and prefers it to Allāh's obedience, will be punished with it." Because hoarding money was better to these people than Allāh's pleasure, they were punished with it. For instance, Abu Lahab, may Allāh curse him, was especially active in defying the Messenger of Allāh ﷺ, and his wife was helping him in this regard. Therefore, on the Day of Resurrection, she will help in punishing him, for there will be a twisted rope of palm fiber on her neck. She will be gathering wood from the Fire and throwing it on him so that his torment is made harder by the hand of someone whom he used to care for in this life. Likewise, money was precious to those who hoarded it in this life. Therefore, money will produce the worst harm for them in the Hereafter, when it will be heated in the Fire of Jahannam, whose heat is quiet sufficient, and their forehead, sides and back will be branded with it. Imām Abu Ja'far Ibn Jarīr recorded that Thawbān said that the Messenger of Allāh ﷺ used to declare,

Ḥadīthمَنْ تَرَكَ بَعْدَهُ كَنْزًا مُثِّلَ لَهُ يَوْمَ الْقِيَامَةِ شُجَاعًا أَقْرَعَ لَهُ زَبِيبَتَانِ يَتْبَعُهُ وَيَقُولُ: وَيْلَكَ مَا أَنْتَ؟ فَيَقُولُ: أَنَا كَنْزُكَ الَّذِي تَرَكْتَهُ بَعْدَكَ وَلَا يَزَالُ يَتْبَعُهُ حَتَّى يُلْقِمَهُ يَدَهُ فَيَقْضِمَهَا ثُمَّ يَتْبَعُهَا سَائِرَ جَسَدِهِ

«Whoever leaves a treasure behind (on which he did not pay the Zakāh), then on the Day of Resurrection his wealth will be made like a bald-headed poisonous male snake with two black spots over the eyes. The snake will follow him, and he will say, 'Woe to you! Who are you?' The snake will say, 'I am your treasure that you left behind,' and will keep following him until the man gives it his hand; the snake will devour it and then devour his whole body.» Ibn Ḥibbān also collected this Ḥadīth in his Ṣaḥīḥ. Part of this Ḥadīth was also collected in the Two Ṣaḥīḥs from Abu Hurayrah.^{6Aṭ-Ṭabari 6:363, Ibn Ḥibbān: 803, Ibn Khuzaymah: 2255 and Al-Bukhāri: 4659.} In his Ṣaḥīḥ, Muslim recorded from Abu Hurayrah that the Messenger of Allāh ﷺ said,

Ḥadīthمَا مِنْ رَجُلٍ لَا يُؤَدِّي زَكَاةَ مَالِهِ إِلَّا جُعِلَ لَهُ يَوْمَ الْقِيَامَةِ صَفَائِحُ مِنْ نَارٍ، فَيُكْوَى بِهَا جَنْبُهُ وَجَبْهَتُهُ وَظَهْرُهُ فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ، حَتَّى يُقْضَى بَيْنَ الْعِبَادِ ثُمَّ يُرَى سَبِيلُهُ إِمَّا إِلَى الْجَنَّةِ وَإِمَّا إِلَى النَّارِ

«Every man who does not pay the Zakāh due on his money, then on the Day of Resurrection, his side, forehead and back will be branded with rods made of fire on a Day the length of which is fifty thousand years, until when the servants will be judged; that man will be shown his destination, either to Paradise or the Fire.»^{7Muslim 2:682.}

In the Tafsīr of this Āyah, Al-Bukhāri recorded that Zayd bin Wahb said, "I passed by Abu Dharr in the area of Rabadhah and asked him, 'What made you reside in this area?' He said, 'We were in Ash-Shām when I recited this Āyah,

Qur’an 9:34وَٱلَّذِينَ يَكْنِزُونَ ٱلذَّهَبَ وَٱلْفِضَّةَ وَلَا يُنفِقُونَهَا فِى سَبِيلِ ٱللَّهِ فَبَشِّرْهُم بِعَذَابٍ أَلِيمٍ

«And those who hoard up gold and silver and spend them not in the way of Allāh, announce unto them a painful torment.» Mu'āwiyah said, 'This Āyah is not about us, it is only about the People of the Book.' So I (Abu Dharr) said, 'Rather, it is about us and them.'"^{8Fatḥ Al-Bāri 8:173.}

Qur’an 9:36إِنَّ عِدَّةَ ٱلشُّهُورِ عِندَ ٱللَّهِ ٱثْنَا عَشَرَ شَهْرًا فِى كِتَٰبِ ٱللَّهِ يَوْمَ خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ مِنْهَآ أَرْبَعَةٌ حُرُمٌ ذَٰلِكَ ٱلدِّينُ ٱلْقَيِّمُ فَلَا تَظْلِمُوا۟ فِيهِنَّ أَنفُسَكُمْ وَقَٰتِلُوا۟ ٱلْمُشْرِكِينَ كَآفَّةً كَمَا يُقَٰتِلُونَكُمْ كَآفَّةً وَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ مَعَ ٱلْمُتَّقِينَ

«36. Verily, the number of months with Allāh is twelve months (in a year), so was it ordained by Allāh on the Day when He created the heavens and the earth; of them four are sacred. That is the right religion, so wrong not yourselves therein, and fight against the Mushrikīn idolaters collectively as they fight against you collectively. But know that Allāh is with those who have Taqwā.»

The Year consists of Twelve Months

Imām Aḥmad recorded that Abu Bakrah said that the Prophet ﷺ said in a speech during his Ḥajj,

Ḥadīthأَلَا إِنَّ الزَّمَانَ قَدِ اسْتَدَارَ كَهَيْئَتِهِ يَوْمَ خَلَقَ اللَّهُ السَّمَوَاتِ وَالْأَرْضَ، السَّنَةُ اثْنَا عَشَرَ شَهْرًا مِنْهَا أَرْبَعَةٌ حُرُمٌ، ثَلَاثَةٌ مُتَوَالِيَاتٌ: ذُو الْقَعْدَةِ وَذُو الْحِجَّةِ وَالْمُحَرَّمُ وَرَجَبُ مُضَرَ الَّذِي بَيْنَ جُمَادَى وَشَعْبَانَ

ثم قال:

Ḥadīthأَيُّ يَوْمٍ هَذَا؟

قلنا: الله ورسوله أعلم، فسكت حتى ظننا أنه سيسميه بغير اسمه قال:

Ḥadīthأَلَيْسَ يَوْمَ النَّحْرِ؟

قلنا: بلى ثم قال:

Ḥadīthأَيُّ شَهْرٍ هَذَا؟

قلنا: الله ورسوله أعلم، فسكت حتى ظننا أنه سيسميه بغير اسمه قال:

Ḥadīthأَلَيْسَ ذَا الْحِجَّةِ؟

قلنا: بلى، ثم قال:

Ḥadīthأَيُّ بَلَدٍ هَذَا؟

قلنا: الله ورسوله أعلم فسكت حتى ظننا أنه سيسميه بغير اسمه قال: «أَلَيْسَتِ الْبَلْدَةَ؟» قلنا: بلى»

«The division of time has turned to its original form which was current when Allāh created the heavens and the earth. The year is of twelve months, out of which four months are sacred: Three are in succession Dhūl-Qa'dah, Dhūl-Ḥijjah and Muḥarram, and (the fourth is) Rajab of (the tribe of) Muḍar which comes between Jumāda (Ath-Thaniyah) and Sha'bān." The Prophet then asked, «What is the day today?» We said, "Allāh and His Messenger know better. He kept quiet until we thought that he might give that day another name. He said «Isn't it the day of Naḥr?» We replied, "Yes." He further asked, «Which month is this?» We again said, "Allāh and His Messenger know better," and he kept quiet and made us think that he might give it another name. Then he said, «Isn't it the month of Dhūl-Ḥijjah?» We replied, "Yes." He asked, «What town is this?» We said, "Allāh and His Messenger know better," and he kept quiet until we thought that he might change its name. He asked, «Isn't this the (Sacred) Town?» We said, "Yes." He said,

Ḥadīthفَإِنَّ دِمَاءَكُمْ وَأَمْوَالَكُمْ - وَأَحْسِبُهُ قَالَ - وَأَعْرَاضَكُمْ عَلَيْكُمْ حَرَامٌ كَحُرْمَةِ يَوْمِكُمْ هَذَا فِي شَهْرِكُمْ هَذَا، فِي بَلَدِكُمْ هَذَا. وَسَتَلْقَوْنَ رَبَّكُمْ فَيَسْأَلُكُمْ عَنْ أَعْمَالِكُمْ، أَلَا لَا تَرْجِعُوا بَعْدِي ضُلَّالًا يَضْرِبُ بَعْضُكُمْ رِقَابَ بَعْضٍ أَلَا هَلْ بَلَّغْتُ؟ أَلَا لِيُبَلِّغِ الشَّاهِدُ مِنْكُمُ الْغَائِبَ فَلَعَلَّ مَنْ يُبَلِّغُهُ يَكُونُ أَوْعَى لَهُ مِنْ بَعْضِ مَنْ سَمِعَهُ

«Verily! Your blood, property and honor are sacred to one another like the sanctity of this day of yours, in this month of yours and in this city of yours. Verily, you will meet your Lord and He will question you about your actions. Behold! Do not revert to misguidance after me by striking the necks of one another. Have I conveyed? It is incumbent upon those who are present to inform those who are absent, because those who are absent might comprehend (what I have said) better than some who are present.»^{1Aḥmad 5:37.}

Al-Bukhāri and Muslim collected this Ḥadīth.^{2Fatḥ Al-Bāri 8:175, 6:338 and 10:10 and Muslim 3:1305.}

In a small book collected by Shaykh 'Alam ad-Dīn As-Sakhāwi, entitled, Al-Mashhūr fi Asmā' Al-Ayām wash-Shuhūr, he mentioned that Muḥarram is so named because it is a sacred month. To me, it was so named to emphasize its sacredness. This is because the Arabs would switch it around. One year they would say it was a sacred month, the following year they would say that it was not. The author said, "...and Ṣafar is so named because they used to leave their homes during that month for fighting and traveling. When saying 'Ṣafir' a place, it means to leave it... Rabī' Al-Awwal is called that because they used to do Irtibā' in it, that is to maintain one's property... and Rabī' Al-Ākhir, was so named for the same reasons. Jumāda is called that because the water would dry up (Jamūd) then....They say Jumāda Al-Uwlā and Al-Awwal, or Jumāda Al-Ākhar or Al-Ākhirah. Rajab comes from Tarjīb, meaning to honor. Sha'bān because the tribes would separate and return to their homes. Ramaḍān was so named because of the severity of the Ramḍā' - that is - the heat, and they say that the branch Ramaḍat when it is thirsty...And the saying that it is a Name of Allāh is a mistake, for there is no proof or support for that..."

The Sacred Months

Allāh said,

Qur’an 9:36مِنْهَآ أَرْبَعَةٌ حُرُمٌ

«of them four are sacred». The Arabs used to consider these months sacred during the time of Jāhiliyyah, except for a group of them called Al-Basl, who held eight months of the year to be sacred as way of exaggeration in religion. The Prophet ﷺ said,

Ḥadīthثَلَاثَةٌ مُتَوَالِيَاتٌ: ذُو الْقَعْدَةِ وَذُو الْحِجَّةِ وَالْمُحَرَّمُ وَرَجَبُ مُضَرَ الَّذِي بَيْنَ جُمَادَى وَشَعْبَانَ

«Three are in succession; Dhūl-Qa'dah, Dhūl-Ḥijjah and Muḥarram, and (the fourth is) Rajab [of (the tribe of) Muḍar which comes between Jumāda (Ath-Thāni)] and Sha'bān».

The Prophet ﷺ said "Rajab of Muḍar" to attest to the custom of Muḍar, in saying that Rajab is the month that is between Jumāda and Sha'bān, not as the tribe of Rabī'ah thought, that it is between Sha'bān and Shawwāl, which is Ramaḍān in the present calendar. The four Sacred Months were made four, three in succession and one alone, so that the Ḥajj and 'Umrah are performed with ease. Dhūl-Qa'dah, the month before the Ḥajj month, was made sacred because they refrained from fighting during that month. Dhūl-Ḥijjah, the next month, was made sacred because it is the month of Ḥajj, during which they performed Ḥajj rituals. Muḥarram, which comes next, was made sacred so that they are able to go back to their areas in safety [after performing Ḥajj]. Rajab, in the middle of the lunar year, was made sacred so that those coming from the farthest areas of Arabia are able to perform 'Umrah and visit the House and then go back to their areas safely.

Allāh said next,

Qur’an 9:36ذَٰلِكَ ٱلدِّينُ ٱلْقَيِّمُ

«That is the right religion», that is the Straight Law, requiring implementing Allāh's order concerning the months that He made sacred and their true count as it was originally written by Allāh. Allāh said,

Qur’an 9:36فَلَا تَظْلِمُوا۟ فِيهِنَّ أَنفُسَكُمْ

«so wrong not yourselves therein» during these Sacred Months, for sin in them is worse than sin in other months. Likewise, sins in the Sacred City are written multiplied,

Qur’an 22:25وَمَن يُرِدْ فِيهِ بِإِلْحَادٍۭ بِظُلْمٍ نُّذِقْهُ مِنْ عَذَابٍ أَلِيمٍ

«...and whoever inclines to evil actions therein (in Makkah) or to do wrong, him We shall cause to taste from a painful torment» [22:25].

Similarly, sin in general is worse during the Sacred Months 'Ali bin Abi Ṭalḥah narrated that Ibn 'Abbās said,

Allāh's statement,

Qur’an 9:36إِنَّ عِدَّةَ ٱلشُّهُورِ عِندَ ٱللَّهِ

«Verily, the number of months with Allāh...», is connected to

Qur’an 9:36فَلَا تَظْلِمُوا۟ فِيهِنَّ أَنفُسَكُمْ

«so wrong not yourselves therein», "In all (twelve) months. Allāh then chose four out of these months and made them sacred, emphasizing their sanctity, making sinning in them greater, in addition to, multiplying rewards of righteous deeds during them."^{3Aṭ-Ṭabari 14:238.} Qatādah said about Allāh's statement,

Qur’an 9:36فَلَا تَظْلِمُوا۟ فِيهِنَّ أَنفُسَكُمْ

«so wrong not yourselves therein», "Injustice during the Sacred Months is worse and graver than injustice in other months. Verily, injustice is always wrong, but Allāh makes things graver than others as He will." He also said, "Allāh has chosen some of His creation above others. He chose Messengers from angels and from men. He also chose His Speech above all speech, the Masājid above other areas of the earth, Ramaḍān and the Sacred Months above all months, Friday above the other days and Laylatul-Qadr (The Night of Decree) above all nights. Therefore, sanctify what Allāh has sanctified, for doing so is the practice of people of understanding and comprehension." Fighting in the Sacred Months

Allāh said,

Qur’an 9:36وَقَٰتِلُوا۟ ٱلْمُشْرِكِينَ كَآفَّةً

«and fight against the idolators collectively», all of you,

Qur’an 9:36كَمَا يُقَٰتِلُونَكُمْ كَآفَّةً

«as they fight against you collectively.», all of them,

Qur’anوَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ مَعَ ٱلْمُتَّقِينَ

«But know that Allāh is with those who have Taqwā», and know that initiating battle during the Sacred Months is forbidden. Allāh said in other Āyāt,

Qur’an 5:2يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تُحِلُّوا۟ شَعَٰٓئِرَ ٱللَّهِ وَلَا ٱلشَّهْرَ ٱلْحَرَامَ

«O you who believe! Violate not the sanctity of the symbols of Allāh, nor of the sacred month.» [5:2],

Qur’an 2:194ٱلشَّهْرُ ٱلْحَرَامُ بِٱلشَّهْرِ ٱلْحَرَامِ وَٱلْحُرُمَٰتُ قِصَاصٌ فَمَنِ ٱعْتَدَىٰ عَلَيْكُمْ فَٱعْتَدُوا۟ عَلَيْهِ بِمِثْلِ مَا ٱعْتَدَىٰ عَلَيْكُمْ

«The Sacred Month is for the Sacred Month, and for the prohibited things, there is the law of equality (Qiṣāṣ). Then whoever transgresses the prohibition against you, you transgress likewise against him» [2:194], and,

Qur’an 9:5فَإِذَا ٱنسَلَخَ ٱلْأَشْهُرُ ٱلْحُرُمُ فَٱقْتُلُوا۟ ٱلْمُشْرِكِينَ

«Then when the Sacred Months have passed, kill the idolators...» [9:5]. As for Allāh's statement,

Qur’an 9:36وَقَٰتِلُوا۟ ٱلْمُشْرِكِينَ كَآفَّةً كَمَا يُقَٰتِلُونَكُمْ كَآفَّةً

«And fight against the idolators collectively as they fight against you collectively», it includes permission for the believers to fight the idolators in the Sacred Month, if the idolators initiate hostilities therein. Allāh said in other Āyāt,

Qur’an 2:194ٱلشَّهْرُ ٱلْحَرَامُ بِٱلشَّهْرِ ٱلْحَرَامِ وَٱلْحُرُمَٰتُ قِصَاصٌ

Qur’an 9:37–40إِنَّمَا ٱلنَّسِىٓءُ زِيَادَةٌ فِى ٱلْكُفْرِ يُضَلُّ بِهِ ٱلَّذِينَ كَفَرُوا۟ يُحِلُّونَهُۥ عَامًا وَيُحَرِّمُونَهُۥ عَامًا لِّيُوَاطِـُٔوا۟ عِدَّةَ مَا حَرَّمَ ٱللَّهُ فَيُحِلُّوا۟ مَا حَرَّمَ ٱللَّهُ زُيِّنَ لَهُمْ سُوٓءُ أَعْمَٰلِهِمْ وَٱللَّهُ لَا يَهْدِى ٱلْقَوْمَ ٱلْكَٰفِرِينَ يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ مَا لَكُمْ إِذَا قِيلَ لَكُمُ ٱنفِرُوا۟ فِى سَبِيلِ ٱللَّهِ ٱثَّاقَلْتُمْ إِلَى ٱلْأَرْضِ أَرَضِيتُم بِٱلْحَيَوٰةِ ٱلدُّنْيَا مِنَ ٱلْـَٔاخِرَةِ فَمَا مَتَٰعُ ٱلْحَيَوٰةِ ٱلدُّنْيَا فِى ٱلْـَٔاخِرَةِ إِلَّا قَلِيلٌ إِلَّا تَنفِرُوا۟ يُعَذِّبْكُمْ عَذَابًا أَلِيمًا وَيَسْتَبْدِلْ قَوْمًا غَيْرَكُمْ وَلَا تَضُرُّوهُ شَيْـًٔا وَٱللَّهُ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ إِلَّا تَنصُرُوهُ فَقَدْ نَصَرَهُ ٱللَّهُ إِذْ أَخْرَجَهُ ٱلَّذِينَ كَفَرُوا۟ ثَانِىَ ٱثْنَيْنِ إِذْ هُمَا فِى ٱلْغَارِ إِذْ يَقُولُ لِصَٰحِبِهِۦ لَا تَحْزَنْ إِنَّ ٱللَّهَ مَعَنَا فَأَنزَلَ ٱللَّهُ سَكِينَتَهُۥ عَلَيْهِ وَأَيَّدَهُۥ بِجُنُودٍ لَّمْ تَرَوْهَا وَجَعَلَ كَلِمَةَ ٱلَّذِينَ كَفَرُوا۟ ٱلسُّفْلَىٰ وَكَلِمَةُ ٱللَّهِ هِىَ ٱلْعُلْيَا وَٱللَّهُ عَزِيزٌ حَكِيمٌ

«The Sacred Month is for the Sacred Month, and for the prohibited things, there is the law of equality (Qiṣāṣ)» [2:194], and,

Qur’an 2:191وَلَا تُقَٰتِلُوهُمْ عِندَ ٱلْمَسْجِدِ ٱلْحَرَامِ حَتَّىٰ يُقَٰتِلُوكُمْ فِيهِ فَإِن قَٰتَلُوكُمْ فَٱقْتُلُوهُمْ

«And fight not with them at Al-Masjid Al-Ḥarām, unless they (first) fight you there. But if they attack you, then kill them.» [2:191].

As for the Messenger of Allāh ﷺ laying siege to Aṭ-Ṭā'if until the Sacred Month started, it was a continuation of the battle against Hawāzin and their allies from Thaqīf. They started the fighting and gathered their men for the purpose of conducting war. The Messenger of Allāh ﷺ marched to meet them and when they took refuge in Aṭ-Ṭā'if, the Prophet ﷺ laid siege to them so that they descend from their forts, but they inflicted casualties on Muslims. The siege continued for about forty days, during which a Sacred Month began, and the siege continued for several days in that month. The Messenger ﷺ broke the siege and went back (to Makkah). So fighting that carries over into it [the Sacred Month] is not the same as initiating warfare during it, Allāh knows best.

Qur’an 9:37إِنَّمَا ٱلنَّسِىٓءُ زِيَادَةٌ فِى ٱلْكُفْرِ يُضَلُّ بِهِ ٱلَّذِينَ كَفَرُوا۟ يُحِلُّونَهُۥ عَامًا وَيُحَرِّمُونَهُۥ عَامًا لِّيُوَاطِـُٔوا۟ عِدَّةَ مَا حَرَّمَ ٱللَّهُ فَيُحِلُّوا۟ مَا حَرَّمَ ٱللَّهُ زُيِّنَ لَهُمْ سُوٓءُ أَعْمَٰلِهِمْ وَٱللَّهُ لَا يَهْدِى ٱلْقَوْمَ ٱلْكَٰفِرِينَ

«37. The postponing (of a Sacred Month) is indeed an addition to disbelief: thereby the disbelievers are led astray, for they make it lawful one year and forbid it another year in order to adjust the number of months forbidden by Allāh, and make such forbidden ones lawful. The evil of their deeds is made fair-seeming to them. And Allāh guides not the people who disbelieve.»

Admonishing the Preference of Opinion in a Religious Matter

Allāh admonishes the idolators for choosing their wicked opinions over Allāh's Law. They changed Allāh's legislation based upon their vain desires, allowing what Allāh prohibited and prohibiting what Allāh allowed. They thought that three consecutive sacred months were rather long for them to remain without fighting, for they were full of anger and rage. This is why before Islām they innovated a change in the Sacred Month of Muḥarram, delaying it to the month of Ṣafar! Therefore, they allowed fighting in the Sacred Month and made the non-sacred month sacred, to make the Sacred Months in a year four, as Allāh decided!

'Ali bin Abi Ṭalḥah said that Ibn 'Abbās commented on Allāh's statement,

Qur’an 9:37إِنَّمَا ٱلنَّسِىٓءُ زِيَادَةٌ فِى ٱلْكُفْرِ

«The postponing (of a Sacred Month) is indeed an addition to disbelief»,

"Junādah bin 'Awf bin Umayyah Al-Kināni, known as Abu Thumāmah, used to attend the Ḥajj season every year and declare, 'Abu Thumāmah is never rejected nor refuted!,' and he used to treat Ṣafar as sacred for people one year [and un-sanctify Muḥarram] and treat Muḥarram as sacred another year [and un-sanctify Ṣafar in that year]. This is why Allāh said,

Qur’an 9:37إِنَّمَا ٱلنَّسِىٓءُ زِيَادَةٌ فِى ٱلْكُفْرِ

«The postponing (of a Sacred Month) is indeed an addition to disbelief.»

Allāh says, 'They allow Muḥarram one year and make it sacred another year."^{1Aṭ-Ṭabari 14:245.} Al-'Awfi narrated a similar statement from Ibn 'Abbās.^{2Aṭ-Ṭabari 14:246.} Layth bin Abi Sulaym narrated that Mujāhid said, "There was a man from Bani Kinanah who would attend the Ḥajj season every year riding his donkey. He would proclaim, 'O people! I am never rejected, denied or refuted in what I say. We made this coming Muḥarram sacred, and Safar not!' The following year he would come again and declare the same words then say, 'We made this coming Ṣafar sacred and delayed Muharram (revoked its sanctity).' This is the meaning of Allāh's statement,

Qur’an 9:37لِّيُوَاطِـُٔوا۟ عِدَّةَ مَا حَرَّمَ ٱللَّهُ

«in order to adjust the number of months forbidden by Allāh»,

to four months. Allāh says, They allow what Allāh disallowed by delaying the Sacred Month."^{3Aṭ-Ṭabari 14:246.} The idolators used to allow Muḥarram one year and sanctify Safar in its place. They would continue the months of the year according to their normal count and names. The next year they would sanctify Muharram and continue the year, Ṣafar, Rabī', until the end of the year.

Qur’an 9:37يُحِلُّونَهُۥ عَامًا وَيُحَرِّمُونَهُۥ عَامًا لِّيُوَاطِـُٔوا۟ عِدَّةَ مَا حَرَّمَ ٱللَّهُ فَيُحِلُّوا۟ مَا حَرَّمَ ٱللَّهُ

«They make it lawful one year and forbid it another year in order to adjust the number of months forbidden by Allāh, and make such forbidden ones lawful.»

Therefore, they would still sanctify four months every year, but would one year sanctify the third from the three consecutive Sacred Months, Muharram, and postpone and delay it another year to Safar.

In his book of Sīrah, Imām Muḥammad bin Isḥāq presented a very useful beneficial discussion on this matter. He said; "The first to start the practice of overlooking the sanctity of months for the Arabs, thus allowing what Allāh sanctified of them and sanctifying what Allāh allowed of them, was "Al-Qalammas". He was Ḥudhayfah bin 'Abd Fuqaym bin 'Adi bin 'Āmr bin Tha'labah bin Al-Ḥārith bin Mālik bin Kinānah bin Khuzaymah bin Mudrikah bin Ilyās bin Muḍar bin Nizār bin Ma'dd bin 'Adnān. His son 'Abbād maintained this practice, then after him his son Qala' bin 'Abbād did the same, Then his son Umayyah bin Qala', then his son 'Awf bin Umayyah, then his son Abu Thumāmah Junādah bin 'Awf. He was the last one of his sons (to continue this practice) before Islām. The Arabs used to gather around him when Ḥajj finished, and he would stand and give them a speech in which he sanctifies Rajab, Dhul-Qa'dah and Dhul-Ḥijjah. He would defer the sanctity of Muḥarram to Ṣafar one year and uphold its sanctity another year, so as to appear upholding the number (of Sacred Months) Allāh made sacred. Therefore, he would allow what Allāh prohibited and prohibit what Allāh allowed."^{4Ibn Hishām 1:45.} Allāh knows best.

Qur’an 9:38–39يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ مَا لَكُمْ إِذَا قِيلَ لَكُمُ ٱنفِرُوا۟ فِى سَبِيلِ ٱللَّهِ ٱثَّاقَلْتُمْ إِلَى ٱلْأَرْضِ أَرَضِيتُم بِٱلْحَيَوٰةِ ٱلدُّنْيَا مِنَ ٱلْـَٔاخِرَةِ فَمَا مَتَٰعُ ٱلْحَيَوٰةِ ٱلدُّنْيَا فِى ٱلْـَٔاخِرَةِ إِلَّا قَلِيلٌ إِلَّا تَنفِرُوا۟ يُعَذِّبْكُمْ عَذَابًا أَلِيمًا وَيَسْتَبْدِلْ قَوْمًا غَيْرَكُمْ وَلَا تَضُرُّوهُ شَيْـًٔا وَٱللَّهُ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ

«38. O you who believe! What is the matter with you, that when you are asked to march forth in the cause of Allāh, you cling heavily to the earth? Are you pleased with the life of this world rather than the Hereafter? But little is the enjoyment of the life of this world compared to the Hereafter.»

«39. If you march not forth, He will punish you with a painful torment and will replace you by another people; and you cannot harm Him at all, and Allāh is able to do all things.»

Admonishing clinging to Life rather than rushing to perform Jihād

Allāh admonishes those who lagged behind the Messenger of Allāh ﷺ in the battle of Tabūk, at a time when fruits were ripe and shades tempting in the intense and terrible heat,

Qur’an 9:38يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ مَا لَكُمْ إِذَا قِيلَ لَكُمُ ٱنفِرُوا۟ فِى سَبِيلِ ٱللَّهِ

«O you who believe! What is the matter with you, that when you are asked to march forth in the cause of Allāh»,

if you are called to perform Jihād in the cause of Allāh,

Qur’an 9:38ٱثَّاقَلْتُمْ إِلَى ٱلْأَرْضِ

«you cling heavily to the earth?», reclining to remain in peace, shade and ripe fruits.

Qur’an 9:38أَرَضِيتُم بِٱلْحَيَوٰةِ ٱلدُّنْيَا مِنَ ٱلْـَٔاخِرَةِ

«Are you pleased with the life of this world rather than the Hereafter?»,

why do you do this, is it because you prefer this life instead of the Hereafter? Allāh next diminishes the eagerness for this worldly life and increases it for the Hereafter,

Qur’an 9:38فَمَا مَتَٰعُ ٱلْحَيَوٰةِ ٱلدُّنْيَا فِى ٱلْـَٔاخِرَةِ إِلَّا قَلِيلٌ

«But little is the enjoyment of the life of this world compared to the Hereafter.»

Imām Aḥmad recorded that Al-Mustawrid, a member of Bani Fihr, said that the Messenger of Allāh ﷺ said,

Ḥadīthمَا الدُّنْيَا فِي الْآخِرَةِ إِلَّا كَمَا يَجْعَلُ أَحَدُكُمْ إِصْبَعَهُ هَذِهِ فِي الْيَمِّ، فَلْيَنْظُرْ بِمَ تَرْجِعُ؟

«The life of this world, compared to the Hereafter, is just like when one of you dips his finger in the sea, let him contemplate how much of it his finger would carry.»

The Prophet ﷺ pointed with his index finger. ^{1Aḥmad 4:228.}

Muslim collected this Ḥadīth.^{2Muslim 4:2193.} Ath-Thawri narrated that Al- A'mash said about the Āyah,

Qur’an 9:38فَمَا مَتَٰعُ ٱلْحَيَوٰةِ ٱلدُّنْيَا فِى ٱلْـَٔاخِرَةِ إِلَّا قَلِيلٌ

«But little is the enjoyment of the life of this world compared to the Hereafter.»

"What compares to the provision a traveler takes." 'Abdul-'Azīz bin Abi Ḥāzim narrated that his father said, "When 'Abdul-'Azīz bin Marwān was dying he said, 'Bring the shroud I will be covered with so that I inspect it.' When it was placed before him, he looked at it and said, 'Is this what I will end up with from this life?' He then turned his back and cried, while saying, 'Woe to you, O life! Your abundance is truly little, your little is short lived, we were deceived by you.'"

Allāh warns those who do not join Jihād,

Qur’an 9:39إِلَّا تَنفِرُوا۟ يُعَذِّبْكُمْ عَذَابًا أَلِيمًا

«If you march not forth, He will punish you with a painful torment»

Ibn 'Abbās said, "Allāh's Messenger ﷺ called some Arabs to mobilize, but they lagged behind and Allāh withheld rain from coming down on them, and this was their torment."^{3Aṭ-Ṭabari 14:255.} Allāh said,

Qur’an 9:39وَيَسْتَبْدِلْ قَوْمًا غَيْرَكُمْ

«and will replace you by another people», who will give aid to His Prophet ﷺ and establish his religion. Allāh said in another Āyah,

Qur’an 47:38وَإِن تَتَوَلَّوْا۟ يَسْتَبْدِلْ قَوْمًا غَيْرَكُمْ ثُمَّ لَا يَكُونُوٓا۟ أَمْثَٰلَكُم

«And if you turn away (from the obedience to Allāh), He will exchange you for some other people and they will not be your likes.» [47:38]

Qur’an 9:39وَلَا تَضُرُّوهُ شَيْـًٔا

«and you cannot harm Him at all», you can never harm Allāh when you lag behind and stay away from joining Jihād,

Qur’anوَٱللَّهُ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ

«and Allāh is able to do all things.» He is able to destroy the enemies without your help.

Qur’an 9:40إِلَّا تَنصُرُوهُ فَقَدْ نَصَرَهُ ٱللَّهُ إِذْ أَخْرَجَهُ ٱلَّذِينَ كَفَرُوا۟ ثَانِىَ ٱثْنَيْنِ إِذْ هُمَا فِى ٱلْغَارِ إِذْ يَقُولُ لِصَٰحِبِهِۦ لَا تَحْزَنْ إِنَّ ٱللَّهَ مَعَنَا فَأَنزَلَ ٱللَّهُ سَكِينَتَهُۥ عَلَيْهِ وَأَيَّدَهُۥ بِجُنُودٍ لَّمْ تَرَوْهَا وَجَعَلَ كَلِمَةَ ٱلَّذِينَ كَفَرُوا۟ ٱلسُّفْلَىٰ وَكَلِمَةُ ٱللَّهِ

Qur’an 9:40ٱلْعُلْيَا وَٱللَّهُ عَزِيزٌ حَكِيمٌ

«40. If you help him (Muḥammad ﷺ) not (it does not matter), for Allāh did indeed help him when the disbelievers drove him out, the second of the two; when they were both in the cave, he said to his companion: "Be not sad (or afraid), surely, Allāh is with us." Then Allāh sent down His Sakīnah (calmness, tranquillity, peace) upon him, and strengthened him with forces (angels) which you saw not, and made the word of those who disbelieved the lowermost, while the Word of Allāh that became the uppermost; and Allāh is All-Mighty, All-Wise.»

Allāh supports His Prophet ﷺ

Allāh said,

Qur’an 9:40إِلَّا تَنصُرُوهُ

«If you help him not», if you do not support His Prophet ﷺ, then it does not matter, for Allāh will help, support, suffice and protect him, just as He did,

Qur’an 9:40إِذْ أَخْرَجَهُ ٱلَّذِينَ كَفَرُوا۟ ثَانِىَ ٱثْنَيْنِ

«when the disbelievers drove him out, the second of the two;»

During the year of the Hijrah, the idolators tried to kill, imprison or expel the Prophet ﷺ, who escaped with his friend and Companion, Abu Bakr bin Abi Quḥāfah, to the cave of Thawr. They remained in the cave for three days so that the pagans who were sent in their pursuit, returned (to Makkah), and they proceed to Al-Madīnah. While in the cave, Abu Bakr was afraid the pagans might discover them for fear that some harm might touch the Messenger ﷺ. The Prophet ﷺ kept reassuring him and strengthening his resolve, saying,

Ḥadīthيَا أَبَا بَكْرٍ، مَا ظَنُّكَ بِاثْنَيْنِ اللَّهُ ثَالِثُهُمَا

«O Abu Bakr! What do you think about two, with Allāh as their third?»^{1Fatḥ Al-Bāri 8:176.}

Imām Aḥmad recorded from Anas that Abu Bakr said to him, "I said to the Prophet when we were in the cave, 'If any of them looks down at his feet, he will see us.' He said,

Ḥadīthيَا أَبَا بَكْرٍ، مَا ظَنُّكَ بِاثْنَيْنِ اللهُ ثَالِثُهُمَا

«O Abu Bakr! What do you think about two with Allāh as their third?»^{2Aḥmad 1:4.} This is recorded in the Two Ṣaḥīḥs.^{3Fatḥ Al-Bāri 7:11 and Muslim 4:1854.}

This is why Allāh said,

Qur’an 9:40فَأَنزَلَ ٱللَّهُ سَكِينَتَهُۥ عَلَيْهِ

«Then Allāh sent down His Sakīnah upon him»

sent His aid and triumph to His Messenger ﷺ, or they say it refers to Abu Bakr,

Qur’an 9:40وَأَيَّدَهُۥ بِجُنُودٍ لَّمْ تَرَوْهَا

«and strengthened him with forces which you saw not», the angels,

Qur’an 9:40وَجَعَلَ كَلِمَةَ ٱلَّذِينَ كَفَرُوا۟ ٱلسُّفْلَىٰ وَكَلِمَةُ ٱللَّهِ هِىَ ٱلْعُلْيَا

«and made the word of those who disbelieved the lowermost, while the Word of Allāh that became the uppermost;»

Ibn 'Abbās commented, "The word of those who disbelieved', is Shirk, while, The Word of Allāh' is 'Lā ilāha illallāh.'"^{4Aṭ-Ṭabari 14:261.} It is recorded in the Two Ṣaḥīḥs that Abu Mūsā Al-Ash'ari said, "The Messenger of Allāh ﷺ was asked about a man who fights because of courage, or out of rage for his honor, or to show off. Whom among them is in the cause of Allāh?' The Prophet ﷺ said,

Ḥadīthمَنْ قَاتَلَ لِتَكُونَ كَلِمَةُ اللَّهِ هِيَ الْعُلْيَا فَهُوَ فِي سَبِيلِ اللَّهِ

«He who fights so that Allāh's Word is superior, then he fights in Allāh's cause.»^{5Fatḥ Al-Bāri 1:286 and Muslim 3:1512.} Allāh said next,

Qur’anوَٱللَّهُ عَزِيزٌ

«and Allāh is All-Mighty», in His revenge and taking retribution, He is the Most Formidable and those who seek refuge with Him and take shelter by adhering to what He instructs are never made to suffer injustice, حَكِيمٌ All-Wise

Qur’an 9:41–47ٱنفِرُوا۟ خِفَافًا وَثِقَالًا وَجَٰهِدُوا۟ بِأَمْوَٰلِكُمْ وَأَنفُسِكُمْ فِى سَبِيلِ ٱللَّهِ ذَٰلِكُمْ خَيْرٌ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ لَوْ كَانَ عَرَضًا قَرِيبًا وَسَفَرًا قَاصِدًا لَّٱتَّبَعُوكَ وَلَٰكِنۢ بَعُدَتْ عَلَيْهِمُ ٱلشُّقَّةُ وَسَيَحْلِفُونَ بِٱللَّهِ لَوِ ٱسْتَطَعْنَا لَخَرَجْنَا مَعَكُمْ يُهْلِكُونَ أَنفُسَهُمْ وَٱللَّهُ يَعْلَمُ إِنَّهُمْ لَكَٰذِبُونَ عَفَا ٱللَّهُ عَنكَ لِمَ أَذِنتَ لَهُمْ حَتَّىٰ يَتَبَيَّنَ لَكَ ٱلَّذِينَ صَدَقُوا۟ وَتَعْلَمَ ٱلْكَٰذِبِينَ لَا يَسْتَـْٔذِنُكَ ٱلَّذِينَ يُؤْمِنُونَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْـَٔاخِرِ أَن يُجَٰهِدُوا۟ بِأَمْوَٰلِهِمْ وَأَنفُسِهِمْ وَٱللَّهُ عَلِيمٌۢ بِٱلْمُتَّقِينَ إِنَّمَا يَسْتَـْٔذِنُكَ ٱلَّذِينَ لَا يُؤْمِنُونَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْـَٔاخِرِ وَٱرْتَابَتْ قُلُوبُهُمْ فَهُمْ فِى رَيْبِهِمْ يَتَرَدَّدُونَ وَلَوْ أَرَادُوا۟ ٱلْخُرُوجَ لَأَعَدُّوا۟ لَهُۥ عُدَّةً وَلَٰكِن كَرِهَ ٱللَّهُ ٱنۢبِعَاثَهُمْ فَثَبَّطَهُمْ وَقِيلَ ٱقْعُدُوا۟ مَعَ ٱلْقَٰعِدِينَ لَوْ خَرَجُوا۟ فِيكُم مَّا زَادُوكُمْ إِلَّا خَبَالًا وَلَأَوْضَعُوا۟ خِلَٰلَكُمْ يَبْغُونَكُمُ ٱلْفِتْنَةَ وَفِيكُمْ سَمَّٰعُونَ لَهُمْ وَٱللَّهُ عَلِيمٌۢ بِٱلظَّٰلِمِينَ

made to suffer injustice,

Qur’an 9:40حَكِيمٌ

«All-Wise», in His statements and actions.

Qur’an 9:41ٱنفِرُوا۟ خِفَافًا وَثِقَالًا وَجَٰهِدُوا۟ بِأَمْوَٰلِكُمْ وَأَنفُسِكُمْ فِى سَبِيلِ ٱللَّهِ ذَٰلِكُمْ خَيْرٌ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ

«41. March forth, whether you are light or heavy, and strive hard with your wealth and your lives in the cause of Allāh. This is better for you, if you but knew.»

Jihād is required in all Conditions

Sufyān Ath-Thawri narrated from his father from Abu Aḍ-Ḍuḥā, Muslim bin Ṣubayḥ, who said, "This Āyah,

Qur’an 9:41ٱنفِرُوا۟ خِفَافًا وَثِقَالًا

«March forth, whether you are light or heavy»

was the first part to be revealed from Sūrah Barā'ah."^{1Aṭ-Ṭabari 14:270.} Mu'tamir bin Sulaymān narrated that his father said, "Ḥaḍrami claimed that he was told that some people used to declare that they will not gain sin (if they lag behind the forces of Jihād) because they are ill or old. This Āyah was revealed,

Qur’an 9:41ٱنفِرُوا۟ خِفَافًا وَثِقَالًا

«March forth, whether you are light or heavy.»"^{2Aṭ-Ṭabari 14:266}

Allāh commanded mass mobilization together with the Messenger of Allāh ﷺ for the battle of Tabūk, to fight the disbelieving, People of the Book, the Romans, Allāh's enemies. Allāh ordained that the believers all march forth with the Messenger ﷺ regardless whether they felt active, lazy, at ease or had difficult circumstances,

Qur’an 9:41ٱنفِرُوا۟ خِفَافًا وَثِقَالًا

«March forth, whether you are light or heavy»

'Ali bin Zayd narrated that Anas said that Abu Ṭalḥah commented (on this Āyah), "Whether you are old or young, Allāh did not leave an excuse for anyone." Abu Ṭalḥah marched to Ash-Shām and fought until he was killed. In another narration, Abu Ṭalḥah recited Sūrah Barā'ah until he reached this Āyah,

Qur’an 9:41ٱنفِرُوا۟ خِفَافًا وَثِقَالًا وَجَٰهِدُوا۟ بِأَمْوَٰلِكُمْ وَأَنفُسِكُمْ فِى سَبِيلِ ٱللَّهِ

«March forth, whether you are light or heavy, and strive hard with your wealth and your lives in the cause of Allāh.»

He then said, "I see that Allāh had called us to mobilize whether we are old or young. O my children! Prepare my supplies." His children said, 'May Allāh grant you His mercy! You conducted Jihād along with the Messenger of Allāh ﷺ until he died, then with Abu Bakr until he died, then with 'Umar until he died. Let us perform Jihād in your place." Abu Ṭalḥah refused and he went to the sea [under the command of Mu'āwiyah] where he died. They could not find an island to bury him on until nine days later, during which his body did not deteriorate or change and they buried him on the island.^{3Ibn Abi Ḥātim 6:1802.} As-Suddi said,

Qur’an 9:41ٱنفِرُوا۟ خِفَافًا وَثِقَالًا

«March forth, whether you are light or heavy», whether you are rich, poor, strong, or weak. A man came forward, and he was fat, complained, and asked for permission to stay behind [from Jihād], but the Prophet ﷺ refused. Then this Āyah,

Qur’an 9:41ٱنفِرُوا۟ خِفَافًا وَثِقَالًا

«March forth, whether you are light or heavy» was revealed, and it became hard on the people. So Allāh abrogated it with this Āyah,

Qur’an 9:91لَّيْسَ عَلَى ٱلضُّعَفَآءِ وَلَا عَلَى ٱلْمَرْضَىٰ وَلَا عَلَى ٱلَّذِينَ لَا يَجِدُونَ مَا يُنفِقُونَ حَرَجٌ إِذَا نَصَحُوا۟ لِلَّهِ وَرَسُولِهِۦ

«There is no blame on those who are weak or ill or who find no resources to spend, if they are sincere and true (in duty) to Allāh and His Messenger» [9:91]."

Ibn Jarīr said that Ḥibbān bin Zayd Ash-Shar'abi narrated to him, "We mobilized our forces with Ṣafwān bin 'Amr, who was the governor of Ḥimṣ towards the city of Ephsos appointed to the Jerajima Christian expatriates (in Syria). I saw among the army an old, yet active man, whose eyebrows had sunk over his eyes (from old age), from the residents of Damascus, riding on his animal. I said to him, 'O uncle! Allāh has given you an excuse (to lag behind).' He said, 'O my nephew! Allāh has mobilized us whether we are light or heavy. Verily, those whom Allāh loves, He tests them. Then to Allāh is their return and eternal dwelling. Allāh tests from His servants whoever thanks (Him) and observes patience and remembrance of Him, all the while worshipping Allāh, the Exalted and Most Honored, and worshipping none else.'"^{4Aṭ-Ṭabari 14:264.}

Next, Allāh encourages spending in His cause and striving with one's life in His pleasure and the pleasure of His Messenger ﷺ,

Qur’an 9:41وَجَٰهِدُوا۟ بِأَمْوَٰلِكُمْ وَأَنفُسِكُمْ فِى سَبِيلِ ٱللَّهِ ذَٰلِكُمْ خَيْرٌ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ

«and strive hard with your wealth and your lives in the cause of Allāh. This is better for you, if you but knew.»

Allāh says, this is better for you in this life and the Hereafter. You might spend small amounts, but Allāh will reward you the property of your enemy in this life, as well as, the honor that He will keep for you in the Hereafter. The Prophet ﷺ said,

Ḥadīthتَكَفَّلَ اللَّهُ لِلْمُجَاهِدِ فِي سَبِيلِهِ إِنْ تَوَفَّاهُ أَنْ يُدْخِلَهُ الْجَنَّةَ، أَوْ يَرُدَّهُ إِلَى مَنْزِلِهِ بِمَا نَالَ مِنْ أَجْرٍ أَوْ غَنِيمَةٍ

«Allāh promised the Mujāhid in His cause that if He brings death to him, He will enter him into Paradise. Or, He will return him to his house with whatever reward and war spoils he earns.»^{5Muslim 4:1496.}

So Allāh said;

Qur’an 2:216كُتِبَ عَلَيْكُمُ ٱلْقِتَالُ وَهُوَ كُرْهٌ لَّكُمْ وَعَسَىٰٓ أَن تَكْرَهُوا۟ شَيْـًٔا وَهُوَ خَيْرٌ لَّكُمْ وَعَسَىٰٓ أَن تُحِبُّوا۟ شَيْـًٔا وَهُوَ شَرٌّ لَّكُمْ وَٱللَّهُ يَعْلَمُ وَأَنتُمْ لَا تَعْلَمُونَ

«Jihād is ordained for you (Muslims) though you dislike it, and it may be that you dislike a thing which is good for you and that you like a thing which is bad for you. Allāh knows but you do not know.»[2:216]

Imām Aḥmad recorded that Anas said that the Messenger of Allāh ﷺ said to a man,

«أَسْلِمْ»

«Embrace Islām,» but the man said, "I dislike doing so." The Messenger ﷺ said,

Ḥadīthأَسْلِمْ وَإِنْ كُنْتَ كَارِهًا

«Embrace Islām even if you dislike it».”^{6Aḥmad 3:109.}

Qur’an 9:42لَوْ كَانَ عَرَضًا قَرِيبًا وَسَفَرًا قَاصِدًا لَّٱتَّبَعُوكَ وَلَٰكِنۢ بَعُدَتْ عَلَيْهِمُ ٱلشُّقَّةُ وَسَيَحْلِفُونَ بِٱللَّهِ لَوِ ٱسْتَطَعْنَا لَخَرَجْنَا مَعَكُمْ يُهْلِكُونَ أَنفُسَهُمْ وَٱللَّهُ يَعْلَمُ إِنَّهُمْ لَكَٰذِبُونَ

«42. Had it been a near gain and an easy journey, they would have followed you, but the distance was long for them; and they would swear by Allāh: "If we only could, we would certainly have come forth with you." They destroy themselves, and Allāh knows that they are liars.»

Why Hypocrites would not join in Jihād

Allāh admonishes those who lagged behind and did not join the Prophet ﷺ for the battle of Tabūk, those who asked the Prophet for permission to remain behind, falsely pretending to have legitimate reasons to do so,

Qur’an 9:42لَوْ كَانَ عَرَضًا قَرِيبًا

«Had it been a near gain», booty right in front of them, according to Ibn 'Abbās,

Qur’an 9:42وَسَفَرًا قَاصِدًا

«and an easy journey», travel for only a short distance,

Qur’an 9:42لَّٱتَّبَعُوكَ

«they would have followed you.» But,

Qur’an 9:42وَلَٰكِنۢ بَعُدَتْ عَلَيْهِمُ ٱلشُّقَّةُ

«the distance was long for them», to Ash-Shām,

Qur’an 9:42وَسَيَحْلِفُونَ بِٱللَّهِ

«and they would swear by Allāh», when you return to them,

Qur’an 9:42لَوِ ٱسْتَطَعْنَا لَخَرَجْنَا مَعَكُمْ

«If we only could, we would certainly have come forth with you», had not there been a valid excuse, we would have gone out with you,

Qur’an 9:42يُهْلِكُونَ أَنفُسَهُمْ وَٱللَّهُ يَعْلَمُ إِنَّهُمْ لَكَٰذِبُونَ

«They destroy themselves, and Allāh knows that they are liars.»

Qur’an 9:43–45عَفَا ٱللَّهُ عَنكَ لِمَ أَذِنتَ لَهُمْ حَتَّىٰ يَتَبَيَّنَ لَكَ ٱلَّذِينَ صَدَقُوا۟ وَتَعْلَمَ ٱلْكَٰذِبِينَ لَا يَسْتَـْٔذِنُكَ ٱلَّذِينَ يُؤْمِنُونَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْـَٔاخِرِ أَن يُجَٰهِدُوا۟ بِأَمْوَٰلِهِمْ وَأَنفُسِهِمْ وَٱللَّهُ عَلِيمٌۢ بِٱلْمُتَّقِينَ إِنَّمَا يَسْتَـْٔذِنُكَ ٱلَّذِينَ لَا يُؤْمِنُونَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْـَٔاخِرِ وَٱرْتَابَتْ قُلُوبُهُمْ فَهُمْ فِى رَيْبِهِمْ يَتَرَدَّدُونَ

«43. May Allāh forgive you. Why did you grant them leave, until those who told the truth were manifest to you, and you had known the liars?» «44. Those who believe in Allāh and the Last Day, would not ask your leave to be exempted from fighting with their properties and their lives; and Allāh is the All-Knower of those who have Taqwā.»

«45. It is only those who believe not in Allāh and the Last Day and whose hearts are in doubt that ask your leave. So in their doubts they waver.»

Moderately criticizing the Prophet ﷺ for allowing the Hypocrites to stay behind

Ibn Abi Ḥātim recorded that 'Awn said, "Have you heard criticism softer than this, starting with forgiveness before criticism,

Qur’an 9:43عَفَا ٱللَّهُ عَنكَ لِمَ أَذِنتَ لَهُمْ

«May Allāh forgive you. Why did you grant them leave...»?"^{1Ibn Abi Ḥātim 6:1805.}

Muwarriq Al-'Ijli and others said similarly.^{2Aṭ-Ṭabari 14:274.} Qatādah said, "Allāh criticized him as you read here, then later revealed to him the permission to allow them to lag behind if he wants, in Sūrat An-Nūr,

Qur’an 24:62فَإِذَا ٱسْتَـْٔذَنُوكَ لِبَعْضِ شَأْنِهِمْ فَأْذَن لِّمَن شِئْتَ مِنْهُمْ

«So if they ask your permission for some affairs of theirs, give permission to whom you will of them» [24:62]."^{3Aṭ-Ṭabari 14:273.}

'Aṭā' Al-Khurāsāni said similarly. Mujāhid said, "This Āyah was revealed about some people who said, 'Ask permission from the Messenger of Allāh ﷺ [to stay behind], and whether he agrees, or disagrees, remain behind!'"^{4Aṭ-Ṭabari 14:273.} Allāh said,

Qur’an 9:43حَتَّىٰ يَتَبَيَّنَ لَكَ ٱلَّذِينَ صَدَقُوا۟

«...until those who told the truth were manifest to you», in reference to valid excuses,

Qur’an 9:43وَتَعْلَمَ ٱلْكَٰذِبِينَ

«and you had known the liars?»

Allāh says, 'Why did you not refuse to give them permission to remain behind when they asked you, so that you know those who truly obey you and the liars, who were intent on remaining behind even if you do not give them permission to do so,

Allāh asserts that none who believe in Allāh and His Messenger ﷺ seek his permission to remain behind from fighting,

Qur’an 9:44لَا يَسْتَـْٔذِنُكَ

«would not ask your leave», to stay behind from Jihād,

Qur’an 9:44ٱلَّذِينَ يُؤْمِنُونَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْـَٔاخِرِ أَن يُجَٰهِدُوا۟ بِأَمْوَٰلِهِمْ وَأَنفُسِهِمْ

«Those who believe in Allāh and the Last Day, to be exempted from fighting with their properties and their lives.»

because they consider Jihād an act of worship. This is why when Allāh called them to perform Jihād, they obeyed and hasten to act in His obedience,

Qur’an 9:44–45وَٱللَّهُ عَلِيمٌۢ بِٱلْمُتَّقِينَ إِنَّمَا يَسْتَـْٔذِنُكَ

«and Allāh is the All-Knower of those who have Taqwā. Those who ask your leave», to remain behind, without a valid excuse,

Qur’an 9:45ٱلَّذِينَ لَا يُؤْمِنُونَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْـَٔاخِرِ

«those who believe not in Allāh and the Last Day», they do not hope for Allāh's reward in the Hereafter for their good actions,

Qur’an 9:45وَٱرْتَابَتْ قُلُوبُهُمْ

«and whose hearts are in doubt», about the validity of what you brought them,

Qur’an 9:45فَهُمْ فِى رَيْبِهِمْ يَتَرَدَّدُونَ

«so in their doubts they waver.»

They waver in doubt, taking one step forward and one step back. They do not have a firm stance in anything, for they are unsure and destroyed, neither belonging to these nor to those. Verily, those whom Allāh misguides, will never find a way for themselves to guidance.

Qur’an 9:46–47وَلَوْ أَرَادُوا۟ ٱلْخُرُوجَ لَأَعَدُّوا۟ لَهُۥ عُدَّةً وَلَٰكِن كَرِهَ ٱللَّهُ ٱنۢبِعَاثَهُمْ فَثَبَّطَهُمْ وَقِيلَ ٱقْعُدُوا۟ مَعَ ٱلْقَٰعِدِينَ لَوْ خَرَجُوا۟ فِيكُم مَّا زَادُوكُمْ إِلَّا خَبَالًا وَلَأَوْضَعُوا۟ خِلَٰلَكُمْ يَبْغُونَكُمُ ٱلْفِتْنَةَ وَفِيكُمْ سَمَّٰعُونَ لَهُمْ وَٱللَّهُ عَلِيمٌۢ بِٱلظَّٰلِمِينَ

«46. And if they had intended to march out, certainly, they would have made some preparation for it; but Allāh was averse to their being sent forth, so He made them lag behind, and it was said (to them): "Sit among those who sit (at home)."»

«47. Had they marched out with you, they would have added to you nothing except disorder, and they would have hurried about in your midst (spreading corruption) and sowing sedition among you - and there are some among you who would have listened to them. And Allāh is the All-Knower of the wrongdoers.»

Exposing Hypocrites

Allāh said,

Qur’an 9:46وَلَوْ أَرَادُوا۟ ٱلْخُرُوجَ

«And if they had intended to march out,», with you to participate in Jihād

Qur’an 9:46لَأَعَدُّوا۟ لَهُۥ عُدَّةً

«certainly, they would have made some preparation for it» they would have prepared for such task,

Qur’an 9:46وَلَٰكِن كَرِهَ ٱللَّهُ ٱنۢبِعَاثَهُمْ

«but Allāh was averse to their being sent forth» Allāh hated that they should go with you,

Qur’an 9:46فَثَبَّطَهُمْ

«so He made them lag behind, and stay away [from Jihād],

Qur’an 9:46وَقِيلَ ٱقْعُدُوا۟ مَعَ ٱلْقَٰعِدِينَ

«and it was said (to them): "Sit you among those who sit (at home)"» as a part of what was decreed for them [not that He legislated that they stay behind]. Allāh then explained why He disliked that they march with the believers, saying,

Qur’an 9:47لَوْ خَرَجُوا۟ فِيكُم مَّا زَادُوكُمْ إِلَّا خَبَالًا

«Had they marched out with you, they would have added to you nothing except disorder»,

because they are cowards and failures,

Qur’an 9:47وَلَأَوْضَعُوا۟ خِلَٰلَكُمْ يَبْغُونَكُمُ ٱلْفِتْنَةَ

«and they would have hurried about in your midst sowing sedition among you»

They would have rushed to spread false stories, hatred and discord among you,

Qur’an 9:47وَفِيكُمْ سَمَّٰعُونَ لَهُمْ

«and there are some among you who would have listened to them.»

who would have obeyed them, given preference to their speech and words and asked them for advice, unaware of the true reality of these hypocrites. This might have caused corruption and great evil between the believers.

Muḥammad bin Isḥāq said, "Those who sought permission (from the Messenger ﷺ to lag behind) included some of the chiefs, such as 'Abdullāh bin Ubayy bin Salūl and Al-Jadd bin Qays, who were masters of their people. Allāh also made them lag behind because He knew that if they went along with the Messenger ﷺ they would sow sedition in his army." ^{1Aṭ-Ṭabari 14:277. This narration is not authentic, it has been left here because it was the only one mentioned for the explanation.}There were some in the Prophet's army who liked these chiefs and were ready to obey them, because they considered them honorable,

Qur’an 9:47وَفِيكُمْ سَمَّٰعُونَ لَهُمْ

«and there are some among you who would have listened to them» [9:47].

Allāh next reminds of His perfect knowledge, saying,

Qur’an 9:47وَٱللَّهُ عَلِيمٌۢ بِٱلظَّٰلِمِينَ

Qur’an 9:48–54لَقَدِ ٱبْتَغَوُا۟ ٱلْفِتْنَةَ مِن قَبْلُ وَقَلَّبُوا۟ لَكَ ٱلْأُمُورَ حَتَّىٰ جَآءَ ٱلْحَقُّ وَظَهَرَ أَمْرُ ٱللَّهِ وَهُمْ كَٰرِهُونَ وَمِنْهُم مَّن يَقُولُ ٱئْذَن لِّى وَلَا تَفْتِنِّىٓ أَلَا فِى ٱلْفِتْنَةِ سَقَطُوا۟ وَإِنَّ جَهَنَّمَ لَمُحِيطَةٌۢ بِٱلْكَٰفِرِينَ إِن تُصِبْكَ حَسَنَةٌ تَسُؤْهُمْ وَإِن تُصِبْكَ مُصِيبَةٌ يَقُولُوا۟ قَدْ أَخَذْنَآ أَمْرَنَا مِن قَبْلُ وَيَتَوَلَّوا۟ وَّهُمْ فَرِحُونَ قُل لَّن يُصِيبَنَآ إِلَّا مَا كَتَبَ ٱللَّهُ لَنَا هُوَ مَوْلَىٰنَا وَعَلَى ٱللَّهِ فَلْيَتَوَكَّلِ ٱلْمُؤْمِنُونَ قُلْ هَلْ تَرَبَّصُونَ بِنَآ إِلَّآ إِحْدَى ٱلْحُسْنَيَيْنِ وَنَحْنُ نَتَرَبَّصُ بِكُمْ أَن يُصِيبَكُمُ ٱللَّهُ بِعَذَابٍ مِّنْ عِندِهِۦٓ أَوْ بِأَيْدِينَا فَتَرَبَّصُوٓا۟ إِنَّا مَعَكُم مُّتَرَبِّصُونَ قُلْ أَنفِقُوا۟ طَوْعًا أَوْ كَرْهًا لَّن يُتَقَبَّلَ مِنكُمْ إِنَّكُمْ كُنتُمْ قَوْمًا فَٰسِقِينَ وَمَا مَنَعَهُمْ أَن تُقْبَلَ مِنْهُمْ نَفَقَٰتُهُمْ إِلَّآ أَنَّهُمْ كَفَرُوا۟ بِٱللَّهِ وَبِرَسُولِهِۦ وَلَا يَأْتُونَ ٱلصَّلَوٰةَ إِلَّا وَهُمْ كُسَالَىٰ وَلَا يُنفِقُونَ إِلَّا وَهُمْ كَٰرِهُونَ

«And Allāh is the All-Knower of the wrongdoers.» Allāh says that He knows what occurred, what will occur and if anything would have occurred, how it would occur, such as,

Qur’an 9:47لَوْ خَرَجُوا۟ فِيكُم مَّا زَادُوكُمْ إِلَّا خَبَالًا

«Had they marched out with you, they would have added to you nothing except disorder,» indicating what they would have done had they marched, even though they did not. Allāh said in similar Āyāt,

Qur’an 6:28وَلَوْ رُدُّوا۟ لَعَادُوا۟ لِمَا نُهُوا۟ عَنْهُ وَإِنَّهُمْ لَكَٰذِبُونَ

«But if they were returned (to the world), they would certainly revert to that which they were forbidden. And indeed they are liars.» [6:28],

Qur’an 8:23وَلَوْ عَلِمَ ٱللَّهُ فِيهِمْ خَيْرًا لَّأَسْمَعَهُمْ وَلَوْ أَسْمَعَهُمْ لَتَوَلَّوا۟ وَّهُم مُّعْرِضُونَ

«Had Allāh known of any good in them, He would indeed have made them listen; and even if He had made them listen, they would but have turned away with aversion (to the truth)» [8:23], and,

Qur’an 4:66–68وَلَوْ أَنَّا كَتَبْنَا عَلَيْهِمْ أَنِ ٱقْتُلُوٓا۟ أَنفُسَكُمْ أَوِ ٱخْرُجُوا۟ مِن دِيَٰرِكُم مَّا فَعَلُوهُ إِلَّا قَلِيلٌ مِّنْهُمْ وَلَوْ أَنَّهُمْ فَعَلُوا۟ مَا يُوعَظُونَ بِهِۦ لَكَانَ خَيْرًا لَّهُمْ وَأَشَدَّ تَثْبِيتًا وَإِذًا لَّـَٔاتَيْنَٰهُم مِّن لَّدُنَّآ أَجْرًا عَظِيمًا وَلَهَدَيْنَٰهُمْ صِرَٰطًا مُّسْتَقِيمًا

«And if We had ordered them (saying), "Kill yourselves (the innocent ones kill the guilty ones) or leave your homes," very few of them would have done it; but if they had done what they were told, it would have been better for them, and would have strengthened their conviction. And indeed We would then have bestowed upon them a great reward from Ourselves. And indeed We would have guided them to the straight way» [4:66-68].

Qur’an 9:48لَقَدِ ٱبْتَغَوُا۟ ٱلْفِتْنَةَ مِن قَبْلُ وَقَلَّبُوا۟ لَكَ ٱلْأُمُورَ حَتَّىٰ جَآءَ ٱلْحَقُّ وَظَهَرَ أَمْرُ ٱللَّهِ وَهُمْ كَٰرِهُونَ

«48. Verily, they had plotted sedition before, and had upset matters for you, until the truth (victory) came and the decree of Allāh became manifest though they hated it.»

Allāh encourages His Prophet ﷺ against hypocrites,

Qur’an 9:48لَقَدِ ٱبْتَغَوُا۟ ٱلْفِتْنَةَ مِن قَبْلُ وَقَلَّبُوا۟ لَكَ ٱلْأُمُورَ

«Verily, they had plotted sedition before, and had upset matters for you,»

'For a long time,' Allāh says, hypocrites thought and plotted against you and your Companions, as well as, failing and attempting to extinguish your religion.' This occurred soon after the Prophet ﷺ migrated to Al-Madīnah, when pagan Arabs joined force and the Jews and hypocrites of Al-Madīnah waged war against the Messenger ﷺ. When Allāh gave victory to the Prophet ﷺ in Badr and raised high his word, 'Abdullāh bin Ubayy and his fellows said, "This (Islām) is a matter that has prevailed." They embraced Islām outwardly, and whenever Allāh elevated Islām and its people in might, hypocrites increased in rage and disappointment,

Qur’an 9:48حَتَّىٰ جَآءَ ٱلْحَقُّ وَظَهَرَ أَمْرُ ٱللَّهِ وَهُمْ كَٰرِهُونَ

«until the truth (victory) came and the decree of Allāh became manifest though they hated it.»

Qur’an 9:49وَمِنْهُم مَّن يَقُولُ ٱئْذَن لِّى وَلَا تَفْتِنِّىٓ أَلَا فِى ٱلْفِتْنَةِ سَقَطُوا۟ وَإِنَّ جَهَنَّمَ لَمُحِيطَةٌۢ بِٱلْكَٰفِرِينَ

«49. And among them is he who says: "Grant me leave and put me not into trial." Surely, they have fallen into trial. And verily, Hell is surrounding the disbelievers.»

Allāh says, some hypocrites say to you, O Muḥammad ﷺ,

Qur’an 9:49ٱئْذَن لِّى

«Grant me leave», to stay behind,

Qur’an 9:49وَلَا تَفْتِنِّىٓ

«and put me not into trial.», if I go with you and see the women of the Romans. Allāh, the Exalted, replied,

Qur’an 9:49أَلَا فِى ٱلْفِتْنَةِ سَقَطُوا۟

«Surely, they have fallen into trial»

because of the statement they uttered. Muḥammad bin Isḥāq reported from Az-Zuhri, Yazīd bin Ruwmān, 'Abdullāh bin Abi Bakr, 'Āṣim bin Qatādah and several others that they said, "The Messenger of Allāh ﷺ said to Al-Jadd bin Qays from Bani Salimah,

Ḥadīthهَلْ لَكَ يَا جَدُّ الْعَامَ فِي جِلَادِ بَنِي الْأَصْفَرِ؟

«Would you like to fight the yellow ones (Romans) this year?»

He said, 'O Allāh's Messenger! Give me permission (to remain behind) and do not cause Fitnah for me. By Allāh! My people know that there is not a man who is more fond of women than I. I fear that if I see the women of the yellow ones, I would not be patient.' The Messenger of Allāh ﷺ turned away from him and said,

Ḥadīthقَدْ أَذِنْتُ لَكَ

«I give you permission.» In Al-Jadd's case, this Āyah was revealed,

Qur’an 9:49وَمِنْهُم مَّن يَقُولُ ٱئْذَن لِّى وَلَا تَفْتِنِّىٓ

«And among them is he who says: "Grant me leave and put me not into trial."»

Therefore, Allāh says that the Fitnah that he fell into because of not joining the Messenger of Allāh ﷺ (in Jihād) and preferring his safety to the safety of the Messenger ﷺ is worse than the Fitnah that he falsely claimed to fear."^{1Aṭ-Ṭabari 14:287.} It was reported from Ibn 'Abbās, Mujāhid and several others that this Āyah was revealed in the case of Al-Jadd bin Qays, who was among the chiefs of Bani Salimah.^{2Aṭ-Ṭabari 14:287.} It is also recorded in the Ṣaḥīḥ that the Messenger of Allāh ﷺ asked,

Ḥadīthمَنْ سَيِّدُكُمْ يَا بَنِي سَلَمَةَ؟

«Who is your chief, O Bani Salamah?»

They said, "Al-Jadd bin Qays, although we consider him a miser." The Messenger of Allāh ﷺ said,

Ḥadīthوَأَيُّ دَاءٍ أَدْوَأُ مِنَ الْبُخْلِ! وَلٰكِنْ سَيِّدُكُمُ الْفَتَى الْجَعْدُ الْأَبْيَضُ بِشْرُ بْنُ الْبَرَاءِ بْنِ مَعْرُورٍ

«There is not a disease worse than stinginess! Therefore, your chief is the white young man with curly hair, Bishr bin Al-Barā' bin Ma'rūr.»^{3Al-Ḥākim 3:219.}

Allāh said next,

Qur’an 9:49وَإِنَّ جَهَنَّمَ لَمُحِيطَةٌۢ بِٱلْكَٰفِرِينَ

«And verily, Hell is surrounding the disbelievers.»

and they will never be able to avoid, avert, or escape from it.

Qur’an 9:50–51إِن تُصِبْكَ حَسَنَةٌ تَسُؤْهُمْ وَإِن تُصِبْكَ مُصِيبَةٌ يَقُولُوا۟ قَدْ أَخَذْنَآ أَمْرَنَا مِن قَبْلُ وَيَتَوَلَّوا۟ وَّهُمْ فَرِحُونَ قُل لَّن يُصِيبَنَآ إِلَّا مَا كَتَبَ ٱللَّهُ لَنَا هُوَ مَوْلَىٰنَا وَعَلَى ٱللَّهِ فَلْيَتَوَكَّلِ ٱلْمُؤْمِنُونَ

«50. If good befalls you, it grieves them, but if a calamity overtakes you, they say: "We took our precaution beforehand," and they turn away rejoicing.»

«51. Say: "Nothing shall ever happen to us except what Allāh has ordained for us. He is our Mawlā (protector)." And in Allāh let the believers put their trust.»

Allāh emphasizes the enmity that the hypocrites have for the Prophet ﷺ. If a blessing, such as victory and triumph over the enemies, is given to the Prophet ﷺ, thus pleasing him and his Companions, it grieves the hypocrites,

Qur’an 9:50وَإِن تُصِبْكَ مُصِيبَةٌ يَقُولُوا۟ قَدْ أَخَذْنَآ أَمْرَنَا مِن قَبْلُ

«but if a calamity overtakes you, they say: "We took our precaution beforehand,"»,

they say, we took precautions when we did not join him,

Qur’an 9:50وَيَتَوَلَّوا۟ وَّهُمْ فَرِحُونَ

«and they turn away rejoicing.»

Allāh directed His Prophet ﷺ to reply to the perfect enmity they have towards him,

Qur’an 9:51قُل

«Say», to them,

Qur’an 9:51لَّن يُصِيبَنَآ إِلَّا مَا كَتَبَ ٱللَّهُ لَنَا

«Nothing shall ever happen to us except what Allāh has ordained for us.»

for we are under His control and decree,

Qur’an 9:51هُوَ مَوْلَىٰنَا

«He is our Mawlā.», Master and protector,

Qur’an 9:51وَعَلَى ٱللَّهِ فَلْيَتَوَكَّلِ ٱلْمُؤْمِنُونَ

«And in Allāh let the believers put their trust» [9:51],

and we trust in Him. Verily, He is sufficient for us and what an excellent guardian.

Qur’an 9:52–54قُلْ هَلْ تَرَبَّصُونَ بِنَآ إِلَّآ إِحْدَى ٱلْحُسْنَيَيْنِ وَنَحْنُ نَتَرَبَّصُ بِكُمْ أَن يُصِيبَكُمُ ٱللَّهُ بِعَذَابٍ مِّنْ عِندِهِۦٓ أَوْ بِأَيْدِينَا فَتَرَبَّصُوٓا۟ إِنَّا مَعَكُم مُّتَرَبِّصُونَ قُلْ أَنفِقُوا۟ طَوْعًا أَوْ كَرْهًا لَّن يُتَقَبَّلَ مِنكُمْ إِنَّكُمْ كُنتُمْ قَوْمًا فَٰسِقِينَ وَمَا مَنَعَهُمْ أَن تُقْبَلَ مِنْهُمْ نَفَقَٰتُهُمْ إِلَّآ أَنَّهُمْ كَفَرُوا۟ بِٱللَّهِ وَبِرَسُولِهِۦ وَلَا يَأْتُونَ ٱلصَّلَوٰةَ إِلَّا وَهُمْ كُسَالَىٰ وَلَا يُنفِقُونَ إِلَّا وَهُمْ كَٰرِهُونَ

«52. Say: "Do you wait for us (anything) except one of the two best things; while we await for you either that Allāh will afflict you with a punishment from Himself or at our hands. So wait, we too are waiting with you."»

«53. Say: "Spend willingly or unwillingly, it will not be accepted from you. Verily, you are ever a people who are rebellious."»

«54. And nothing prevents their contributions from being accepted from them except that they disbelieved in Allāh and in His Messenger, and that they came not to the Ṣalāh except in a lazy state, and that they offer not contributions but unwillingly.»

Allāh said,

Qur’an 9:52قُلْ

«Say», O Muḥammad to them,

Qur’an 9:52هَلْ تَرَبَّصُونَ بِنَآ

«Do you wait for us», anything,

Qur’an 9:52إِلَّآ إِحْدَى ٱلْحُسْنَيَيْنِ

«except one of the two best things», martyrdom or victory over you, according to the meaning given by Ibn 'Abbās, Mujāhid, Qatādah, and others.^{1Aṭ-Ṭabari 14:292.}

Qur’an 9:52وَنَحْنُ نَتَرَبَّصُ بِكُمْ

«while we await for you», that this will touch you,

Qur’an 9:52أَن يُصِيبَكُمُ ٱللَّهُ بِعَذَابٍ مِّنْ عِندِهِۦٓ أَوْ بِأَيْدِينَا

«either that Allāh will afflict you with a punishment from Himself or at our hands», either capture or killing,

Qur’an 9:52فَتَرَبَّصُوٓا۟ إِنَّا مَعَكُم مُّتَرَبِّصُونَ

«So wait, we too are waiting with you.»

Allāh said next,

Qur’an 9:53قُلْ أَنفِقُوا۟ طَوْعًا أَوْ كَرْهًا

«Say: Spend willingly or unwillingly», for whatever you spend either way,

Qur’an 9:53لَّن يُتَقَبَّلَ مِنكُمْ إِنَّكُمْ كُنتُمْ قَوْمًا فَٰسِقِينَ

«it will not be accepted from you. Verily, you are ever a people

Qur’an 9:55–61فَلَا تُعْجِبْكَ أَمْوَٰلُهُمْ وَلَآ أَوْلَٰدُهُمْ إِنَّمَا يُرِيدُ ٱللَّهُ لِيُعَذِّبَهُم بِهَا فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا وَتَزْهَقَ أَنفُسُهُمْ وَهُمْ كَٰفِرُونَ وَيَحْلِفُونَ بِٱللَّهِ إِنَّهُمْ لَمِنكُمْ وَمَا هُم مِّنكُمْ وَلَٰكِنَّهُمْ قَوْمٌ يَفْرَقُونَ لَوْ يَجِدُونَ مَلْجَـًٔا أَوْ مَغَٰرَٰتٍ أَوْ مُدَّخَلًا لَّوَلَّوْا۟ إِلَيْهِ وَهُمْ يَجْمَحُونَ وَمِنْهُم مَّن يَلْمِزُكَ فِى ٱلصَّدَقَٰتِ فَإِنْ أُعْطُوا۟ مِنْهَا رَضُوا۟ وَإِن لَّمْ يُعْطَوْا۟ مِنْهَآ إِذَا هُمْ يَسْخَطُونَ وَلَوْ أَنَّهُمْ رَضُوا۟ مَآ ءَاتَىٰهُمُ ٱللَّهُ وَرَسُولُهُۥ وَقَالُوا۟ حَسْبُنَا ٱللَّهُ سَيُؤْتِينَا ٱللَّهُ مِن فَضْلِهِۦ وَرَسُولُهُۥٓ إِنَّآ إِلَى ٱللَّهِ رَٰغِبُونَ إِنَّمَا ٱلصَّدَقَٰتُ لِلْفُقَرَآءِ وَٱلْمَسَٰكِينِ وَٱلْعَٰمِلِينَ عَلَيْهَا وَٱلْمُؤَلَّفَةِ قُلُوبُهُمْ وَفِى ٱلرِّقَابِ وَٱلْغَٰرِمِينَ وَفِى سَبِيلِ ٱللَّهِ وَٱبْنِ ٱلسَّبِيلِ فَرِيضَةً مِّنَ ٱللَّهِ وَٱللَّهُ عَلِيمٌ حَكِيمٌ وَمِنْهُمُ ٱلَّذِينَ يُؤْذُونَ ٱلنَّبِىَّ وَيَقُولُونَ هُوَ أُذُنٌ قُلْ أُذُنُ خَيْرٍ لَّكُمْ يُؤْمِنُ بِٱللَّهِ وَيُؤْمِنُ لِلْمُؤْمِنِينَ وَرَحْمَةٌ لِّلَّذِينَ ءَامَنُوا۟ مِنكُمْ وَٱلَّذِينَ يُؤْذُونَ رَسُولَ ٱللَّهِ لَهُمْ عَذَابٌ أَلِيمٌ

who are rebellious.»

Allāh mentions the reason behind not accepting their charity from them,

Qur’an 9:54إِلَّآ أَنَّهُمْ كَفَرُوا۟ بِٱللَّهِ وَبِرَسُولِهِۦ

«except that they disbelieved in Allāh and in His Messenger.» and the deeds are accepted if they are preceded with faith,

Qur’an 9:54وَلَا يَأْتُونَ ٱلصَّلَوٰةَ إِلَّا وَهُمْ كُسَالَىٰ

«and that they came not to the Ṣalāh except in a lazy state.»

Therefore, they neither have good intention nor eagerness to perform the acts [of faith],

Qur’an 9:54وَمَا مَنَعَهُمْ أَن تُقْبَلَ مِنْهُمْ نَفَقَٰتُهُمْ إِلَّآ أَنَّهُمْ كَفَرُوا۟ بِٱللَّهِ وَبِرَسُولِهِۦ وَلَا يَأْتُونَ ٱلصَّلَوٰةَ إِلَّا وَهُمْ كُسَالَىٰ وَلَا يُنفِقُونَ إِلَّا وَهُمْ كَٰرِهُونَ

«And nothing prevents their contributions from being accepted from them except that they disbelieved in Allāh and in His Messenger, and that they came not to the Ṣalāh (the prayer) except in a lazy state, and that they offer not contributions but unwillingly.»

The Truthful, to whom the Truth was revealed, Muḥammad, peace be upon him, said that Allāh does not stop giving rewards until you (believers) stop performing good deeds, and that Allāh is Ṭayyib [Good and Pure] and only accepts what is Ṭayyib. This is why Allāh does not accept charity or good deeds from the people described in these Āyāt, because He only accepts it from those who have Taqwā.

Qur’an 9:55فَلَا تُعْجِبْكَ أَمْوَٰلُهُمْ وَلَآ أَوْلَٰدُهُمْ إِنَّمَا يُرِيدُ ٱللَّهُ لِيُعَذِّبَهُم بِهَا فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا وَتَزْهَقَ أَنفُسُهُمْ وَهُمْ كَٰفِرُونَ

«55. So let not their wealth nor their children amaze you; in reality Allāh's plan is to punish them with these things in the life of this world, and that their souls shall depart (die) while they are disbelievers.»

Allāh says to His Messenger ﷺ,

Qur’an 9:55فَلَا تُعْجِبْكَ أَمْوَٰلُهُمْ وَلَآ أَوْلَٰدُهُمْ

«So let not their wealth nor their children amaze you...»

In similar Āyāt, Allāh said,

Qur’an 20:131وَلَا تَمُدَّنَّ عَيْنَيْكَ إِلَىٰ مَا مَتَّعْنَا بِهِۦٓ أَزْوَٰجًا مِّنْهُمْ زَهْرَةَ ٱلْحَيَوٰةِ ٱلدُّنْيَا لِنَفْتِنَهُمْ فِيهِ وَرِزْقُ رَبِّكَ خَيْرٌ وَأَبْقَىٰ

«And strain not your eyes in longing for the things We have given for enjoyment to various groups of them, the splendor of the life of this world, that We may test them thereby. But the provision (good reward in the Hereafter) of your Lord is better and more lasting» [20:131], and,

Qur’an 23:55–56أَيَحْسَبُونَ أَنَّمَا نُمِدُّهُم بِهِۦ مِن مَّالٍ وَبَنِينَ نُسَارِعُ لَهُمْ فِى ٱلْخَيْرَٰتِ بَل لَّا يَشْعُرُونَ

«Do they think that in wealth and children with which We enlarge them. We hasten unto them with good things. Nay, but they perceive not.» [23:55-56].

Allāh said next,

Qur’an 9:55إِنَّمَا يُرِيدُ ٱللَّهُ لِيُعَذِّبَهُم بِهَا فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا

«in reality Allāh's plan is to punish them with these things in the life of this world,»

by taking the Zakāh due on their money from them and spending it in Allāh's cause, according to the meaning given by Al-Ḥasan Al-Baṣri.^{1Aṭ-Ṭabari 14:296.} Allāh's statement,

Qur’anوَتَزْهَقَ أَنفُسُهُمْ وَهُمْ كَٰفِرُونَ

«and that their souls shall depart while they are disbelievers»

means, so that when Allāh brings death to them, they will still be disbelievers, to make matters worse for them and the torment more severe. We seek refuge from such an end, which includes being led astray gradually by these things which they have.

Qur’an 9:56–57وَيَحْلِفُونَ بِٱللَّهِ إِنَّهُمْ لَمِنكُمْ وَمَا هُم مِّنكُمْ وَلَٰكِنَّهُمْ قَوْمٌ يَفْرَقُونَ لَوْ يَجِدُونَ مَلْجَـًٔا أَوْ مَغَٰرَٰتٍ أَوْ مُدَّخَلًا لَّوَلَّوْا۟ إِلَيْهِ وَهُمْ يَجْمَحُونَ

«56. They swear by Allāh that they are truly of you while they are not of you, but they are a people (hypocrites) who are afraid (that you may kill them).»

«57. Should they find a refuge, or caves, or a place of concealment, they would turn straightway thereto with a swift rush.»

Exposing Hypocrites' Fright and Fear

Allāh describes to His Prophet ﷺ the fright, fear, anxiety and nervousness of the hypocrites,

يَحْلِفُونَ بِٱللَّهِ إِنَّهُمْ لَمِنكُمْ وَمَا هُم مِّنكُمْ وَلَٰكِنَّهُمْ قَوْمٌ يَفْرَقُونَ

«They swear by Allāh that they are truly of you», swearing a sure oath,

Qur’an 9:56وَمَا هُم مِّنكُمْ

«while they are not of you», in reality,

Qur’an 9:56وَلَٰكِنَّهُمْ قَوْمٌ يَفْرَقُونَ

«but they are a people who are afraid», and this is what made them swear.

Qur’an 9:57لَوْ يَجِدُونَ مَلْجَـًٔا

«Should they find a refuge», such as a fort in which they hide and fortify themselves,

Qur’an 9:57أَوْ مَغَٰرَٰتٍ

«or caves», in some mountains,

Qur’an 9:57أَوْ مُدَّخَلًا

«or a place of concealment», a tunnel or a hole in the ground, according to the explanation given by Ibn 'Abbās, Mujāhid and Qatādah,

Qur’an 9:57لَّوَلَّوْا۟ إِلَيْهِ وَهُمْ يَجْمَحُونَ

«they would turn straightway thereto with a swift rush»

away from you because they associate with you unwillingly, not because they are fond of you. They prefer that they do not have to mix with you, but necessity has its rules! It is because of this that they feel grief, sadness and sorrow, seeing Islām and its people enjoying ever more might, triumph and glory. Therefore, whatever pleases Muslims brings them grief, and this is why they prefer to disassociate themselves from the believers. Hence Allāh's statement,

Qur’an 9:57لَوْ يَجِدُونَ مَلْجَـًٔا أَوْ مَغَٰرَٰتٍ أَوْ مُدَّخَلًا لَّوَلَّوْا۟ إِلَيْهِ وَهُمْ يَجْمَحُونَ

«Should they find a refuge, or caves, or a place of concealment, they would turn straightway thereto with a swift rush.»

Qur’an 9:58–59وَمِنْهُم مَّن يَلْمِزُكَ فِى ٱلصَّدَقَٰتِ فَإِنْ أُعْطُوا۟ مِنْهَا رَضُوا۟ وَإِن لَّمْ يُعْطَوْا۟ مِنْهَآ إِذَا هُمْ يَسْخَطُونَ وَلَوْ أَنَّهُمْ رَضُوا۟ مَآ ءَاتَىٰهُمُ ٱللَّهُ وَرَسُولُهُۥ وَقَالُوا۟ حَسْبُنَا ٱللَّهُ سَيُؤْتِينَا ٱللَّهُ مِن فَضْلِهِۦ وَرَسُولُهُۥٓ إِنَّآ إِلَى ٱللَّهِ رَٰغِبُونَ

«58. And of them are some who accuse you concerning (the distribution of) the alms. If they are given part thereof, they are pleased, but if they are not given thereof, behold! They are enraged!»

«59. Would that they were content with what Allāh and His Messenger gave them and had said: "Allāh is sufficient for us. Allāh will give us of His bounty, and so will His Messenger. We implore Allāh (to enrich us)."»

Hypocrites question the Integrity of the Messenger ﷺ when distributing Alms

Allāh said next,

Qur’an 9:58وَمِنْهُم

«And of them», among the hypocrites,

Qur’an 9:58مَّن يَلْمِزُكَ

«who accuse you» or question your integrity,

Qur’an 9:58فِى

«concerning», division of,

Qur’anٱلصَّدَقَٰتِ

«the alms», when you divide them. They question your fairness, even though it is they who deserve that their integrity be questioned. The hypocrites do not do this in defense of the religion, but to gain more for themselves. This is why,

Qur’an 9:58أُعْطُوا۟ مِنْهَا

«If they are given» meaning, from the Zakāh,

Qur’an 9:58رَضُوا۟ وَإِن لَّمْ يُعْطَوْا۟ مِنْهَآ إِذَا هُمْ يَسْخَطُونَ

«They are pleased, but if they are not given thereof, behold! They are enraged!» [9:58],

angry for themselves. Qatādah commented on Allāh's statement, «And of them are some who accuse you concerning the alms.»

Qur’an 9:58وَمِنْهُم مَّن يَلْمِزُكَ فِى ٱلصَّدَقَٰتِ

«And of them are some who accuse you concerning the alms.»

"Allāh says, 'Some of them question your integrity in the matter of distribution of the alms.' We were told that a bedouin man, who had recently embraced Islām, came to the Prophet ﷺ, when he was dividing some gold and silver, and said to him, 'O Muḥammad! Even though Allāh commanded you to divide in fairness, you have not done so.' The Prophet of Allāh ﷺ said,

Ḥadīthوَيْلَكَ فَمَنْ ذَا الَّذِي يَعْدِلُ عَلَيْكَ بَعْدِي؟

«Woe to you! Who would be fair to you after me then?»

The Prophet of Allāh ﷺ said next,

Ḥadīthاحْذَرُوا هَذَا وَأَشْبَاهَهُ فَإِنَّ فِي أُمَّتِي أَشْبَاهَ هَذَا يَقْرَءُونَ الْقُرْآنَ لَا يُجَاوِزُ تَرَاقِيهِمْ فَإِذَا خَرَجُوا فَاقْتُلُوهُمْ، ثُمَّ إِذَا خَرَجُوا فَاقْتُلُوهُمْ، ثُمَّ إِذَا خَرَجُوا فَاقْتُلُوهُمْ

«Beware of this man and his likes! There are similar persons in my Ummah who recite the Qur'ān, but the Qur'ān will not go beyond their throat. If they rise (against Muslims rulers) then kill them, if they rise, kill them, then if they rise kill them.»

We were also told that the Prophet of Allāh ﷺ used to say,

Ḥadīthوَالَّذِي نَفْسِي بِيَدِهِ! مَا أُعْطِيكُمْ شَيْئًا وَلَا أَمْنَعُكُمُوهُ إِنَّمَا أَنَا خَازِنٌ

«By He in Whose Hand is my life! I do not give or withhold anything; I am only a keeper.»^{1Aṭ-Ṭabari 14:302.}

This statement from Qatādah is similar to the Ḥadīth that the Two Shaykhs narrated from Abu Sa'īd about the story of Dhūl-Khuwayṣirah, whose name was Ḥurqūṣ. Ḥurqūṣ protested against the Prophet's division of the war spoils of Ḥunayn, saying, "Be fair, for you have not been fair!" The Prophet ﷺ said,

Ḥadīthلَقَدْ خِبْتُ وَخَسِرْتُ إِنْ لَمْ أَكُنْ أَعْدِلُ

«I would have become a loser and a failure if I was not fair!»

The Messenger ﷺ said after that man left,

Ḥadīthإِنَّهُ يَخْرُجُ مِنْ ضِئْضِئِ هَذَا قَوْمٌ يَحْقِرُ أَحَدُكُمْ صَلَاتَهُ مَعَ صَلَاتِهِمْ وَصِيَامَهُ مَعَ صِيَامِهِمْ، يَمْرُقُونَ مِنَ الدِّينِ مُرُوقَ السَّهْمِ مِنَ الرَّمِيَّةِ، فَأَيْنَمَا لَقِيتُمُوهُمْ فَاقْتُلُوهُمْ؛ فَإِنَّهُمْ شَرُّ قَتْلَى تَحْتَ أَدِيمِ السَّمَاءِ

«Among the offspring of this man will be some with whose prayer, when one of you sees it, would belittle his prayer, and his fast as compared to their fast. They will be renegades from the religion, just like an arrow goes through the game's body. Wherever you find them, kill them, for verily, they are the worst dead people under the cover of the sky.»^{2Fatḥ Al-Bāri 12:302 and Muslim 2:744.}

Allāh said next, while directing such people to what is more beneficial for them than their behavior,

Qur’an 9:59وَلَوْ أَنَّهُمْ رَضُوا۟ مَآ ءَاتَىٰهُمُ ٱللَّهُ وَرَسُولُهُۥ وَقَالُوا۟ حَسْبُنَا ٱللَّهُ سَيُؤْتِينَا ٱللَّهُ مِن فَضْلِهِۦ وَرَسُولُهُۥٓ إِنَّآ إِلَى ٱللَّهِ رَٰغِبُونَ

«Would that they were content with what Allāh and His Messenger gave them and had said: "Allāh is sufficient for us. Allāh will give us of His bounty, and so will His Messenger (from alms). We implore Allāh (to enrich us)."»

This honorable Āyah contains a gracious type of conduct and an honorable secret. Allāh listed; contentment with what He and His Messenger ﷺ give, trusting in Allāh alone - by saying;

Qur’an 9:59وَقَالُوا۟ حَسْبُنَا ٱللَّهُ

«and they had said: Allāh is sufficient for us», and hoping in Allāh alone, and He made these the indications of obedience to the Messenger ﷺ, adhering to his commands, avoiding his prohibitions, believing his narrations and following his footsteps.

Qur’an 9:60إِنَّمَا ٱلصَّدَقَٰتُ لِلْفُقَرَآءِ وَٱلْمَسَٰكِينِ وَٱلْعَٰمِلِينَ عَلَيْهَا وَٱلْمُؤَلَّفَةِ قُلُوبُهُمْ وَفِى ٱلرِّقَابِ وَٱلْغَٰرِمِينَ وَفِى سَبِيلِ ٱللَّهِ وَٱبْنِ ٱلسَّبِيلِ فَرِيضَةً مِّنَ ٱللَّهِ وَٱللَّهُ عَلِيمٌ حَكِيمٌ

«60. Aṣ-Ṣadaqāt (i.e., Zakāh) are only for the Fuqarā', and Al-Masākīn and those employed to collect (the funds); and to attract the hearts of those who have been inclined (towards Islām); and to free the captives; and for those in debt; and for Allāh's cause, and for Ibn As-Sabīl; a duty imposed by Allāh. And Allāh is All-Knower, All-Wise.»

Expenditures of Zakāh (Alms)

After Allāh mentioned the protest that the ignorant hypocrites mentioned to the Prophet ﷺ about the distribution of alms. He stated that it is He who divided the alms, explained its rulings and decided in its division; He did not delegate this decision to anyone else. Allāh mentioned the expenditures of Zakāh in this Āyah, starting with the Fuqarā' (the poor) because they have more need than the other categories, since their need is pressing and precarious. It was reported that Ibn 'Abbās, Mujāhid, Al-Ḥasan Al-Baṣri, Ibn Zayd and several others said that the Faqīr is a graceful person who does not ask anyone for anything, while the Miskīn is the one who follows^{1Aṭ-Ṭabari 14:305-306.} after people, begging. Qatādah said, "The Faqīr is the ill person, while the Miskīn is physically fit."^{2Aṭ-Ṭabari 14:306.} We will now mention the

Ḥadīths about each of these eight categories

The Fuqarā' (Poor)

Ibn 'Umar said that the Messenger of Allāh ﷺ said,

Ḥadīthلَا تَحِلُّ الصَّدَقَةُ لِغَنِيٍّ وَلَا لِذِي مِرَّةٍ سَوِيٍّ

«The alms should not be given to the wealthy and the physically fit.»

Aḥmad, Abu Dāwud and At-Tirmidhi collected this Ḥadīth.^{3Aḥmad 4:164, Abu Dāwud 2:285 and Tuḥfat Al-Aḥwadhi 3:317.}

The Masākīn (Needy)

Abu Hurayrah narrated that the Messenger of Allāh ﷺ said,

Ḥadīthلَيْسَ الْمِسْكِينُ بِهَذَا الطَّوَّافِ الَّذِي يَطُوفُ عَلَى النَّاسِ فَتَرُدُّهُ اللُّقْمَةُ وَاللُّقْمَتَانِ، وَالتَّمْرَةُ وَالتَّمْرَتَانِ

قالوا: فمن المسكين يا رسول الله؟ قال:

Ḥadīthالَّذِي لَا يَجِدُ غِنًى يُغْنِيهِ، وَلَا يُفْطَنُ لَهُ فَيُتَصَدَّقَ عَلَيْهِ، وَلَا يَسْأَلُ النَّاسَ شَيْئًا

«The needy person is not the one who goes round the people and asks them for a mouthful or two (of meals) or a date or two». They asked, "Then who is the needy person, O Allāh's Messenger!" He said, «The one who does not have enough to satisfy his needs and whose condition is not known to others, that others may give him something in charity, and who does not beg of people.»

The Two Shaykhs collected this Ḥadīth^{4Fatḥ Al-Bāri 3:399 and Muslim 2:719.}

Those employed to collect Alms

Those employed to collect alms deserve a part of the alms, unless they are relatives of the Messenger of Allāh ﷺ, who are not allowed to accept any Ṣadaqah. Muslim recorded that 'Abdul-Muṭṭalib bin Rabī'ah bin Al-Ḥārith and Al-Faḍl bin Al-'Abbās went to the Messenger of Allāh ﷺ asking him to employ them to collect the alms. The Messenger ﷺ replied,

Ḥadīthإِنَّ الصَّدَقَةَ لَا تَحِلُّ لِمُحَمَّدٍ وَلَا لِآلِ مُحَمَّدٍ، إِنَّمَا هِيَ أَوْسَاخُ النَّاسِ

«Verily, the alms are not allowed for Muḥammad nor the relatives of Muḥammad, for it is only the dirt that the people discard.»^{5Muslim 2:752.}

Al-Mu'allafatu Qulūbuhum

There are several types of Al-Mu'allafatu Qulūbuhum. There are those who are given alms to embrace Islām. For instance, the Prophet of Allāh ﷺ gave something to Ṣafwān bin Umayyah from the war spoils of Ḥunayn, even though he attended it while a Mushrik. Ṣafwān said, "He kept giving me until he became the dearest person to me after he had been the most hated person to me."^{6Muslim 4:1806.} Imām Aḥmad recorded that Ṣafwān bin Umayyah said, "The Messenger of Allāh ﷺ gave me (from the spoils of) Ḥunayn while he was the most hateful person to me. He kept giving me until he became the most beloved person to me."^{7Aḥmad 6:465.} Muslim and At-Tirmidhi collected this Ḥadīth, as well.^{8Muslim 4:1806 and Tuḥfat Al-Aḥwadhi 3:334.} Some of Al-Mu'allafatu Qulūbuhum are given from alms so that they become better in Islām and their heart firmer in faith. For instance, the Prophet ﷺ gave some of the chiefs of the Ṭulaqā' a hundred camels each after the battle of Ḥunayn, saying,

Ḥadīthإِنِّي لَأُعْطِي الرَّجُلَ وَغَيْرُهُ أَحَبُّ إِلَيَّ مِنْهُ خَشْيَةَ أَنْ يَكُبَّهُ اللَّهُ عَلَى وَجْهِهِ فِي نَارِ جَهَنَّمَ

«I give a man (from the alms) while another man is dearer to me than him, for fear that Allāh might throw him on his face in the fire of Jahannam.»^{9Fatḥ Al-Bāri 3:399.}

It is recorded in the Two Ṣaḥīḥs that Abu Sa'īd said that 'Ali sent the Messenger of Allāh ﷺ a gold nugget still in its dirt from Yemen. The Prophet ﷺ divided it between four men: Al-Aqra' bin Ḥābis, 'Uyaynah bin Badr, 'Alqamah bin 'Ulāthah and Zayd Al-Khayr, saying,

«أَتَأَلَّفُهُمْ»

«To draw their hearts closer.»^{10Fatḥ Al-Bāri 6:433 and Muslim 2:741.} Some people are given because some of his peers might embrace Islām, while others are given to collect alms from surrounding areas, or to defend Muslim outposts. Allāh knows best.

The Riqāb

Al-Ḥasan Al-Baṣri, Muqātil bin Ḥayyān, 'Umar bin 'Abdul-'Azīz, Sa'īd bin Jubayr, An-Nakha'ī, Az-Zuhri and Ibn Zayd said Riqāb means those slaves who make an agreement with the master to pay a certain ransom for their freedom."^{11Aṭ-Ṭabari 14:317.} Similar was reported from Abu Mūsā Al-Ash'ari.^{12Aṭ-Ṭabari 14:316.}

Ibn 'Abbās and Al-Ḥasan said, "It is allowed to use Zakāh funds to buy the freedom of slaves," indicating that 'Riqāb' has more general meanings than merely giving money to slaves to buy their freedom or one's buying a slave and freeing him on an individual basis. A Ḥadīth states that for every limb [of the servant] freed, Allāh frees a limb of the one who freed him from slavery, even a sexual organ for a sexual organ, for the reward is equitable to the deed,

Qur’an 37:39وَمَا تُجْزَوْنَ إِلَّا مَا كُنتُمْ تَعْمَلُونَ

«And you will be requited nothing except for what you used to do.» [37:39]

Virtue of freeing Slaves

In the Musnad, there is a Ḥadīth from Al-Barā' bin 'Āzib that a man asked, "O Allāh's Messenger! Direct me to an action that draws me closer to Paradise and away from the Fire." The Messenger of Allāh ﷺ said,

Ḥadīthأَعْتِقِ النَّسَمَةَ وَفُكَّ الرَّقَبَةَ

«Emancipate the person and free the neck (slave).»

The man asked, "O Allāh's Messenger! Are they not one and the same?" He said,

Ḥadīthلَا، عِتْقُ النَّسَمَةِ أَنْ تُفْرِدَ بِعِتْقِهَا، وَفَكُّ الرَّقَبَةِ أَنْ تُعِينَ فِي ثَمَنِهَا

«No, you emancipate a person by freeing him on your own, but you untie a neck (slave) by helping in its price.»^{13Aḥmad 4:299.}

Al-Ghārimūn (the Indebted)

There are several types of indebted persons. They include those who incur expenses in solving disputes between people, those who guarantee a loan that became due, causing financial strain to them, and those whose funds do not sufficiently cover their debts. It also includes those who indulged in a sin and repented from it. These types have a right to a part of alms [designated for Al-Ghārimūn].

Qabīṣah bin Mukhāriq Al-Hilāli said, "I carried a debt [resolving a dispute between people] and went to the Messenger of Allāh ﷺ asking him to help pay it. The Messenger ﷺ said,

Ḥadīthأَقِمْ حَتَّى تَأْتِيَنَا الصَّدَقَةُ فَنَأْمُرَ لَكَ بِهَا

«Be patient until some alms are brought to us so that we give it to you.» He then said,

Ḥadīthيَا قَبِيصَةُ إِنَّ الْمَسْأَلَةَ لَا تَحِلُّ إِلَّا لِأَحَدِ ثَلَاثَةٍ: رَجُلٍ تَحَمَّلَ حَمَالَةً فَحَلَّتْ لَهُ الْمَسْأَلَةُ حَتَّى يُصِيبَهَا ثُمَّ يُمْسِكَ، وَرَجُلٍ أَصَابَتْهُ جَائِحَةٌ اجْتَاحَتْ مَالَهُ فَحَلَّتْ لَهُ الْمَسْأَلَةُ حَتَّى يُصِيبَ قِوَامًا مِنْ عَيْشٍ - أَوْ قَالَ: سِدَادًا مِنْ عَيْشٍ - وَرَجُلٍ أَصَابَتْهُ فَاقَةٌ حَتَّى يَقُومَ ثَلَاثَةٌ مِنْ ذَوِي الْحِجَا مِنْ قَرَابَةِ قَوْمِهِ فَيَقُولُونَ: لَقَدْ أَصَابَتْ فُلَانًا فَاقَةٌ فَحَلَّتْ لَهُ الْمَسْأَلَةُ، حَتَّى يُصِيبَ قِوَامًا مِنْ عَيْشٍ - أَوْ قَالَ: سِدَادًا مِنْ عَيْشٍ - فَمَا سِوَاهُنَّ مِنَ الْمَسْأَلَةِ سُحْتٌ يَأْكُلُهَا صَاحِبُهَا سُحْتًا

«O Qabīṣah! Begging is only allowed for three: a man who incurred debts solving disputes, so he is allowed to beg until he collects its amount and then stops. A man who was inflicted by a disaster that consumed his wealth, he is allowed to beg until he collects what suffices for his livelihood. And a man who was overcome by poverty, that three wise relatives of his stand up and proclaim, 'So-and-so was overcome by poverty.' This man is allowed to beg until he collects what sustains his livelihood. Other than these cases, begging is an unlawful amount that one illegally devours.»

Muslim collected this Ḥadīth.^{14Muslim 2:722.}

Abu Sa'īd said, "During the time of the Messenger of Allāh ﷺ, a man was struck by disaster because of fruits that he bought, causing him extensive debts. The Prophet ﷺ said,

«تَصَدَّقُوا عَلَيْهِ»

«Give him charity.»

The people did that but the amount collected did not cover his debts. The Prophet ﷺ said to the man's debtors,

Ḥadīthخُذُوا مَا وَجَدْتُمْ وَلَيْسَ لَكُمْ إِلَّا ذَلِكَ

«Take what was collected, you will have nothing beyond that.»"

Muslim collected this Ḥadīth.^{15Muslim 3:1161.}

In the Cause of Allāh

In the cause of Allāh is exclusive for the benefit of the fighters in Jihād, who do not receive compensation from the Muslim Treasury.

Ibn As-Sabīl (Wayfarer)

Ibn As-Sabīl is a term used for the needy traveler in a land, where he does not have what helps him continue his trip. This type has a share in the Zakāh for what suffices him to reach his destination, even if he had money there. The same is true for whoever intends to travel from his area but does not have enough money. This type also has a share in the Zakāh money to suffice for his trip and back. This is proven in the Āyah as well as the following Ḥadīth. Imāms Abu Dāwud and Ibn Mājah recorded that Ma'mar said that Zayd bin Aslam said that 'Aṭā' bin Yasār said that Abu Sa'īd Al-Khudri said that the Messenger of Allāh ﷺ said,

Ḥadīthلَا تَحِلُّ الصَّدَقَةُ لِغَنِيٍّ إِلَّا لِخَمْسَةٍ: لِعَامِلٍ عَلَيْهَا، أَوْ رَجُلٍ اشْتَرَاهَا بِمَالِهِ، أَوْ غَارِمٍ، أَوْ غَازٍ فِي سَبِيلِ اللهِ، أَوْ مِسْكِينٍ تُصُدِّقَ عَلَيْهِ مِنْهَا فَأَهْدَى لِغَنِيٍّ

«Ṣadaqah is not rightful for a wealthy person except in five cases: those employed to collect it, one who bought a charity item with his money, a Ghārim (debtor), a fighter in the cause of Allāh, or a poor man who gets a part of the Zakāh so he gives it as a gift to a rich man.»^{16Abu Dāwud 2:288 and Ibn Mājah 1:590.}

Allāh's statement,

Qur’an 9:60فَرِيضَةً مِّنَ ٱللَّهِ

«a duty imposed by Allāh», means, a decision, decree and division ordained by Allāh,

Qur’anوَٱللَّهُ عَلِيمٌ حَكِيمٌ

«And Allāh is All-Knower, All-Wise», knowledgeable of all things outwardly and inwardly and what benefits His servants,

Qur’an 9:60حَكِيمٌ

«All-Wise», in all what he declares, does, legislates and decides, there is no true deity or lord except Him.

Qur’an 9:61وَمِنْهُمُ ٱلَّذِينَ يُؤْذُونَ ٱلنَّبِىَّ وَيَقُولُونَ هُوَ أُذُنٌ قُلْ أُذُنُ خَيْرٍ لَّكُمْ يُؤْمِنُ بِٱللَّهِ وَيُؤْمِنُ لِلْمُؤْمِنِينَ وَرَحْمَةٌ لِّلَّذِينَ ءَامَنُوا۟ مِنكُمْ وَٱلَّذِينَ يُؤْذُونَ رَسُولَ ٱللَّهِ لَهُمْ عَذَابٌ أَلِيمٌ

«61. And among them are men who annoy the Prophet and say: "He is (lending his) ear (to every news)." Say: "He listens to what is best for you; he believes in Allāh; has faith in the believers; and is a mercy to those of you who believe." But those who annoy Allāh's Messenger, will have a painful torment.»

Hypocrites annoy the Prophet ﷺ

Allāh says, some hypocrites bother the Messenger of Allāh ﷺ by questioning his character, saying,

Qur’an 9:61هُوَ أُذُنٌ

«he is (lending his) ear», to those who say anything about us; he believes whoever talks to him. Therefore, if we went to him and swore, he would believe us. Similar was reported from Ibn 'Abbās, Mujāhid and Qatādah.^{1Aṭ-Ṭabari 14:326. This narration is Mursal.} Allāh said,

Qur’an 9:62–68يَحْلِفُونَ بِٱللَّهِ لَكُمْ لِيُرْضُوكُمْ وَٱللَّهُ وَرَسُولُهُۥٓ أَحَقُّ أَن يُرْضُوهُ إِن كَانُوا۟ مُؤْمِنِينَ أَلَمْ يَعْلَمُوٓا۟ أَنَّهُۥ مَن يُحَادِدِ ٱللَّهَ وَرَسُولَهُۥ فَأَنَّ لَهُۥ نَارَ جَهَنَّمَ خَٰلِدًا فِيهَا ذَٰلِكَ ٱلْخِزْىُ ٱلْعَظِيمُ يَحْذَرُ ٱلْمُنَٰفِقُونَ أَن تُنَزَّلَ عَلَيْهِمْ سُورَةٌ تُنَبِّئُهُم بِمَا فِى قُلُوبِهِمْ قُلِ ٱسْتَهْزِءُوٓا۟ إِنَّ ٱللَّهَ مُخْرِجٌ مَّا تَحْذَرُونَ وَلَئِن سَأَلْتَهُمْ لَيَقُولُنَّ إِنَّمَا كُنَّا نَخُوضُ وَنَلْعَبُ قُلْ أَبِٱللَّهِ وَءَايَٰتِهِۦ وَرَسُولِهِۦ كُنتُمْ تَسْتَهْزِءُونَ لَا تَعْتَذِرُوا۟ قَدْ كَفَرْتُم بَعْدَ إِيمَٰنِكُمْ إِن نَّعْفُ عَن طَآئِفَةٍ مِّنكُمْ نُعَذِّبْ طَآئِفَةًۢ بِأَنَّهُمْ كَانُوا۟ مُجْرِمِينَ ٱلْمُنَٰفِقُونَ وَٱلْمُنَٰفِقَٰتُ بَعْضُهُم مِّنۢ بَعْضٍ يَأْمُرُونَ بِٱلْمُنكَرِ وَيَنْهَوْنَ عَنِ ٱلْمَعْرُوفِ وَيَقْبِضُونَ أَيْدِيَهُمْ نَسُوا۟ ٱللَّهَ فَنَسِيَهُمْ إِنَّ ٱلْمُنَٰفِقِينَ هُمُ ٱلْفَٰسِقُونَ وَعَدَ ٱللَّهُ ٱلْمُنَٰفِقِينَ وَٱلْمُنَٰفِقَٰتِ وَٱلْكُفَّارَ نَارَ جَهَنَّمَ خَٰلِدِينَ فِيهَا هِىَ حَسْبُهُمْ وَلَعَنَهُمُ ٱللَّهُ وَلَهُمْ عَذَابٌ مُّقِيمٌ

Qur’an 9:61قُلْ أُذُنُ خَيْرٍ لَّكُمْ

«Say: "He listens to what is best for you"», he knows who's saying the truth and who is lying,

Qur’an 9:61يُؤْمِنُ بِٱللَّهِ وَيُؤْمِنُ لِلْمُؤْمِنِينَ

«he believes in Allāh; has faith in the believers», he believes the believers,

Qur’an 9:61وَرَحْمَةٌ لِّلَّذِينَ ءَامَنُوا۟ مِنكُمْ

«and is a mercy to those of you who believe"», and a proof against the disbelievers,

Qur’an 9:61وَٱلَّذِينَ يُؤْذُونَ رَسُولَ ٱللَّهِ لَهُمْ عَذَابٌ أَلِيمٌ

«But those who annoy Allāh's Messenger, will have a painful torment.»

Qur’an 9:62–63يَحْلِفُونَ بِٱللَّهِ لَكُمْ لِيُرْضُوكُمْ وَٱللَّهُ وَرَسُولُهُۥٓ أَحَقُّ أَن يُرْضُوهُ إِن كَانُوا۟ مُؤْمِنِينَ أَلَمْ يَعْلَمُوٓا۟ أَنَّهُۥ مَن يُحَادِدِ ٱللَّهَ وَرَسُولَهُۥ فَأَنَّ لَهُۥ نَارَ جَهَنَّمَ خَٰلِدًا فِيهَا ذَٰلِكَ ٱلْخِزْىُ ٱلْعَظِيمُ

«62. They swear by Allāh to you (Muslims) in order to please you, but it is more fitting that they should please Allāh and His Messenger, if they are believers.»

«63. Know they not that whoever opposes and shows hostility to Allāh and His Messenger, certainly for him will be the fire of Hell to abide therein. That is the extreme disgrace.»

Hypocrites revert to Lies to please People

Qatādah said about Allāh's statement,

Qur’an 9:62يَحْلِفُونَ بِٱللَّهِ لَكُمْ لِيُرْضُوكُمْ

«They swear by Allāh to you (Muslims) in order to please you» "A hypocrite man said, 'By Allāh! They (hypocrites) are our chiefs and masters. If what Muḥammad says is true, they are worse than donkeys.' A Muslim man heard him and declared, 'By Allāh! What Muḥammad says is true and you are worse than a donkey!' The Muslim man conveyed what happened to the Prophet ﷺ who summoned the hypocrite and asked him,

Ḥadīthمَا حَمَلَكَ عَلَى الَّذِي قُلْتَ؟

«What made you say what you said»? That man invoked curses on himself and swore by Allāh that he never said that. Meanwhile, the Muslim man said, 'O Allāh! Assert the truth of the truthful and expose the lies of the liar.' Allāh revealed this Verse."^{1Aṭ-Ṭabari 14:329.} Allāh's statement,

Qur’an 9:63أَلَمْ يَعْلَمُوٓا۟ أَنَّهُۥ مَن يُحَادِدِ ٱللَّهَ وَرَسُولَهُۥ

«Know they not that whoever opposes and shows hostility to Allāh and His Messenger,» means, have they not come to know and realize that those who defy, oppose, wage war and reject Allāh, thus becoming on one side while Allāh and His Messenger ﷺ on another side,

Qur’an 9:63فَأَنَّ لَهُۥ نَارَ جَهَنَّمَ خَٰلِدًا فِيهَا

«certainly for him will be the fire of Hell to abide therein», in a humiliating torment,

Qur’an 9:63ذَٰلِكَ ٱلْخِزْىُ ٱلْعَظِيمُ

«That is the extreme disgrace»[9:63], that is the greatest disgrace and the tremendous misery.

Qur’an 9:64يَحْذَرُ ٱلْمُنَٰفِقُونَ أَن تُنَزَّلَ عَلَيْهِمْ سُورَةٌ تُنَبِّئُهُم بِمَا فِى قُلُوبِهِمْ قُلِ ٱسْتَهْزِءُوٓا۟ إِنَّ ٱللَّهَ مُخْرِجٌ مَّا تَحْذَرُونَ

«64. The hypocrites fear lest a Sūrah should be revealed about them, showing them what is in their hearts. Say: "(Go ahead and) mock! But certainly Allāh will bring to light all that you fear."»

The Hypocrites fear Public Exposure of Their Secrets

Mujāhid said, "The hypocrites would say something to each other then declare, 'We wish that Allāh does not expose this secret of ours,"^{1Aṭ-Ṭabari 14:331.} There is a similar Āyah to this one, that is, Allāh's statement,

Qur’an 58:8وَإِذَا جَآءُوكَ حَيَّوْكَ بِمَا لَمْ يُحَيِّكَ بِهِ ٱللَّهُ وَيَقُولُونَ فِىٓ أَنفُسِهِمْ لَوْلَا يُعَذِّبُنَا ٱللَّهُ بِمَا نَقُولُ حَسْبُهُمْ جَهَنَّمُ يَصْلَوْنَهَا فَبِئْسَ ٱلْمَصِيرُ

«And when they come to you, they greet you with a greeting wherewith Allāh greets you not, and say within themselves: "Why should Allāh punish us not for what we say?" Hell will be sufficient for them; they will burn therein. And worst indeed is that destination!» [58:8].

Allāh said in this Āyah,

Qur’an 9:64قُلِ ٱسْتَهْزِءُوٓا۟ إِنَّ ٱللَّهَ مُخْرِجٌ مَّا تَحْذَرُونَ

«Say: "(Go ahead and) mock! But certainly Allāh will bring to light all that you fear."»,

He will expose and explain your reality to His Messenger ﷺ through revelation. Allāh said in other Āyāt,

Qur’an 47:29أَمْ حَسِبَ ٱلَّذِينَ فِى قُلُوبِهِم مَّرَضٌ أَن لَّن يُخْرِجَ ٱللَّهُ أَضْغَٰنَهُمْ

«Or do those in whose hearts is a disease (of hypocrisy), think that Allāh will not bring to light all their hidden ill-wills?» [47:29], until,

Qur’an 47:30وَلَتَعْرِفَنَّهُمْ فِى لَحْنِ ٱلْقَوْلِ

«but surely, you will know them by the tone of their speech!»[47:30].

This is why, according to Qatādah, this Sūrah is called 'Al-Fāḍiḥah' (the Exposing), because it exposed the hypocrites.^{2Aṭ-Ṭabari 14:332.}

Qur’an 9:65–66وَلَئِن سَأَلْتَهُمْ لَيَقُولُنَّ إِنَّمَا كُنَّا نَخُوضُ وَنَلْعَبُ قُلْ أَبِٱللَّهِ وَءَايَٰتِهِۦ وَرَسُولِهِۦ كُنتُمْ تَسْتَهْزِءُونَ لَا تَعْتَذِرُوا۟ قَدْ كَفَرْتُم بَعْدَ إِيمَٰنِكُمْ إِن نَّعْفُ عَن طَآئِفَةٍ مِّنكُمْ نُعَذِّبْ طَآئِفَةًۢ بِأَنَّهُمْ كَانُوا۟ مُجْرِمِينَ

«65. If you ask them (about this), they declare: 'We were only talking idly and joking." Say: "Was it at Allāh, and His Āyāt and His Messenger that you were mocking?"»

«66. Make no excuse; you disbelieved after you had believed. If We pardon some of you, We will punish others among you because they were criminals.»

The Hypocrites rely on False, Misguided Excuses

'Abdullāh bin 'Umar said, "During the battle of Tabūk, a man was sitting in a gathering and said, 'I have never seen like these reciters of ours! They have the hungriest stomachs, the most lying tongues and are the most cowardice in battle.' A man in the Masjid said, 'You lie. You are a hypocrite, and I will surely inform the Messenger of Allāh. ﷺ' This statement was conveyed to the Messenger of Allāh ﷺ and also a part of the Qur'ān was revealed about it.'" 'Abdullāh bin 'Umar said, "I have seen that man afterwards holding onto the shoulders of the Messenger's camel while stones were falling on him, declaring, 'O Allāh's Messenger! We were only engaged in idle talk and jesting,' while the Messenger of Allāh ﷺ was reciting,

Qur’an 9:65أَبِٱللَّهِ وَءَايَٰتِهِۦ وَرَسُولِهِۦ كُنتُمْ تَسْتَهْزِءُونَ

«"Was it at Allāh, and His Āyāt and His Messenger that you were mocking?"» [9:65]."^{1Aṭ-Ṭabari 14:333.}

Allāh said,

Qur’an 9:66لَا تَعْتَذِرُوا۟ قَدْ كَفَرْتُم بَعْدَ إِيمَٰنِكُمْ

«Make no excuse; you disbelieved after you had believed.» on account of your statement and mocking,

Qur’an 9:66إِن نَّعْفُ عَن طَآئِفَةٍ مِّنكُمْ نُعَذِّبْ طَآئِفَةًۢ

«If We pardon some of you, We will punish others among you» for not all of you will be forgiven, some will have to taste the torment,

Qur’an 9:66بِأَنَّهُمْ كَانُوا۟ مُجْرِمِينَ

«because they were criminals», they were criminals because of this terrible, sinful statement.

Qur’an 9:67–68ٱلْمُنَٰفِقُونَ وَٱلْمُنَٰفِقَٰتُ بَعْضُهُم مِّنۢ بَعْضٍ يَأْمُرُونَ بِٱلْمُنكَرِ وَيَنْهَوْنَ عَنِ ٱلْمَعْرُوفِ وَيَقْبِضُونَ أَيْدِيَهُمْ نَسُوا۟ ٱللَّهَ فَنَسِيَهُمْ إِنَّ ٱلْمُنَٰفِقِينَ هُمُ ٱلْفَٰسِقُونَ وَعَدَ ٱللَّهُ ٱلْمُنَٰفِقِينَ وَٱلْمُنَٰفِقَٰتِ وَٱلْكُفَّارَ نَارَ جَهَنَّمَ خَٰلِدِينَ فِيهَا هِىَ حَسْبُهُمْ وَلَعَنَهُمُ ٱللَّهُ وَلَهُمْ عَذَابٌ مُّقِيمٌ

«67. The hypocrites, men and women, are one from another; they enjoin evil, and forbid the good, and they close their hands. They have forgotten Allāh, so He has forgotten them. Verily, the hypocrites are the rebellious.»

«68. Allāh has promised the hypocrites - men and women - and the disbelievers, the fire of Hell; therein shall they abide. It will suffice them. Allāh has cursed them and for them is the lasting torment.»

Other Characteristics of Hypocrites

Allāh admonishes the hypocrites who, unlike the believers, who enjoin righteousness and forbid evil,

Qur’an 9:67يَأْمُرُونَ بِٱلْمُنكَرِ وَيَنْهَوْنَ عَنِ ٱلْمَعْرُوفِ وَيَقْبِضُونَ أَيْدِيَهُمْ

«they enjoin evil, and forbid the good, and they close their hands», from spending in Allāh's cause,

Qur’an 9:67نَسُوا۟ ٱللَّهَ

«They have forgotten Allāh», they have forgotten the remembrance of Allāh,

Qur’an 9:67فَنَسِيَهُمْ

«so He has forgotten them.», by treating them as if He has forgotten them. Allāh also,

Qur’an 45:34وَقِيلَ ٱلْيَوْمَ نَنسَىٰكُمْ كَمَا نَسِيتُمْ لِقَآءَ يَوْمِكُمْ هَٰذَا

«And it will be said: "This Day We will forget you as you forgot the meeting of this Day of yours» [45:34].

Allāh said,

Qur’an 9:67إِنَّ ٱلْمُنَٰفِقِينَ هُمُ ٱلْفَٰسِقُونَ

«Verily, the hypocrites are the rebellious»

Qur’an 9:69–72كَٱلَّذِينَ مِن قَبْلِكُمْ كَانُوٓا۟ أَشَدَّ مِنكُمْ قُوَّةً وَأَكْثَرَ أَمْوَٰلًا وَأَوْلَٰدًا فَٱسْتَمْتَعُوا۟ بِخَلَٰقِهِمْ فَٱسْتَمْتَعْتُم بِخَلَٰقِكُمْ كَمَا ٱسْتَمْتَعَ ٱلَّذِينَ مِن قَبْلِكُم بِخَلَٰقِهِمْ وَخُضْتُمْ كَٱلَّذِى خَاضُوٓا۟ أُو۟لَٰٓئِكَ حَبِطَتْ أَعْمَٰلُهُمْ فِى ٱلدُّنْيَا وَٱلْـَٔاخِرَةِ وَأُو۟لَٰٓئِكَ هُمُ ٱلْخَٰسِرُونَ أَلَمْ يَأْتِهِمْ نَبَأُ ٱلَّذِينَ مِن قَبْلِهِمْ قَوْمِ نُوحٍ وَعَادٍ وَثَمُودَ وَقَوْمِ إِبْرَٰهِيمَ وَأَصْحَٰبِ مَدْيَنَ وَٱلْمُؤْتَفِكَٰتِ أَتَتْهُمْ رُسُلُهُم بِٱلْبَيِّنَٰتِ فَمَا كَانَ ٱللَّهُ لِيَظْلِمَهُمْ وَلَٰكِن كَانُوٓا۟ أَنفُسَهُمْ يَظْلِمُونَ وَٱلْمُؤْمِنُونَ وَٱلْمُؤْمِنَٰتُ بَعْضُهُمْ أَوْلِيَآءُ بَعْضٍ يَأْمُرُونَ بِٱلْمَعْرُوفِ وَيَنْهَوْنَ عَنِ ٱلْمُنكَرِ وَيُقِيمُونَ ٱلصَّلَوٰةَ وَيُؤْتُونَ ٱلزَّكَوٰةَ وَيُطِيعُونَ ٱللَّهَ وَرَسُولَهُۥٓ أُو۟لَٰٓئِكَ سَيَرْحَمُهُمُ ٱللَّهُ إِنَّ ٱللَّهَ عَزِيزٌ حَكِيمٌ وَعَدَ ٱللَّهُ ٱلْمُؤْمِنِينَ وَٱلْمُؤْمِنَٰتِ جَنَّٰتٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ خَٰلِدِينَ فِيهَا وَمَسَٰكِنَ طَيِّبَةً فِى جَنَّٰتِ عَدْنٍ وَرِضْوَٰنٌ مِّنَ ٱللَّهِ أَكْبَرُ ذَٰلِكَ هُوَ ٱلْفَوْزُ ٱلْعَظِيمُ

the rebellious from the way of truth who embrace the wicked way,

Qur’an 9:68وَعَدَ ٱللَّهُ ٱلْمُنَٰفِقِينَ وَٱلْمُنَٰفِقَٰتِ وَٱلْكُفَّارَ نَارَ جَهَنَّمَ

«Allāh has promised the hypocrites - men and women - and the disbelievers, the fire of Hell», on account of their evildoing mentioned here,

Qur’anخَٰلِدِينَ فِيهَا

«therein shall they abide.», for eternity, they and the disbelievers,

Qur’an 9:68هِىَ حَسْبُهُمْ

«It will suffice them.», as a torment,

Qur’an 9:68وَلَعَنَهُمُ ٱللَّهُ

«Allāh has cursed them», He expelled and banished them [from His mercy],

Qur’an 9:68وَلَهُمْ عَذَابٌ مُّقِيمٌ

«and for them is the lasting torment.»

Qur’an 9:69كَٱلَّذِينَ مِن قَبْلِكُمْ كَانُوٓا۟ أَشَدَّ مِنكُمْ قُوَّةً وَأَكْثَرَ أَمْوَٰلًا وَأَوْلَٰدًا فَٱسْتَمْتَعُوا۟ بِخَلَٰقِهِمْ فَٱسْتَمْتَعْتُم بِخَلَٰقِكُمْ كَمَا ٱسْتَمْتَعَ ٱلَّذِينَ مِن قَبْلِكُم بِخَلَٰقِهِمْ وَخُضْتُمْ كَٱلَّذِى خَاضُوٓا۟ أُو۟لَٰٓئِكَ حَبِطَتْ أَعْمَٰلُهُمْ فِى ٱلدُّنْيَا وَٱلْـَٔاخِرَةِ وَأُو۟لَٰٓئِكَ هُمُ ٱلْخَٰسِرُونَ

«69. Like those before you: they were mightier than you in power, and more abundant in wealth and children. They had enjoyed their portion (a while), so enjoy your portion (a while) as those before you enjoyed their portion (a while); and you indulged in play and pastime as they indulged in play and pastime. Such are they whose deeds are in vain in this world and in the Hereafter. Such are they who are the losers.»

Allāh says, these people were touched by torment in this life and the Hereafter, just as those before them. Allāh's statement,

Qur’an 9:69بِخَلَٰقِهِمْ

«their portion», means, [they mocked] their religion, according to Al-Ḥasan Al-Baṣri.^{1Aṭ-Ṭabari 14:343.} Allāh's statement,

Qur’an 9:69وَخُضْتُمْ كَٱلَّذِى خَاضُوٓا۟

«and you indulged in play and pastime as they indulged in play and pastime», indulged in lies and falsehood,

Qur’anأُو۟لَٰٓئِكَ حَبِطَتْ أَعْمَٰلُهُمْ

«Such are they whose deeds are in vain», their deeds are annulled; they will not acquire any rewards for them because they are invalid,

Qur’an 9:69فِى ٱلدُّنْيَا وَٱلْـَٔاخِرَةِ وَأُو۟لَٰٓئِكَ هُمُ ٱلْخَٰسِرُونَ

«in this world and in the Hereafter. Such are they who are the losers.»

because they will not acquire any rewards for their actions. Ibn 'Abbās commented, "How similar is this night to the last night,

Qur’an 9:69كَٱلَّذِينَ مِن قَبْلِكُمْ

«Like those before you...» These are the Children of Israel, with whom we were compared. The Prophet ﷺ said,

Ḥadīthوَالَّذِي نَفْسِي بِيَدِهِ لَتَتَّبِعُنَّهُمْ حَتَّى لَوْ دَخَلَ الرَّجُلُ مِنْهُمْ جُحْرَ ضَبٍّ لَدَخَلْتُمُوهُ

«By He in Whose Hand is my life! You will imitate them, and even if a man of them entered the den of a lizard, you will enter it likewise!»^{2Aṭ-Ṭabari 14:342.}

Abu Hurayrah narrated that the Messenger of Allāh ﷺ said,

Ḥadīthوَالَّذِي نَفْسِي بِيَدِهِ لَتَتَّبِعُنَّ سَنَنَ الَّذِينَ مِنْ قَبْلِكُمْ شِبْرًا بِشِبْرٍ وَذِرَاعًا بِذِرَاعٍ، وَبَاعًا بِبَاعٍ حَتَّى لَوْ دَخَلُوا جُحْرَ ضَبٍّ لَدَخَلْتُمُوهُ

قالوا: ومن هم يا رسول الله، أهل الكتاب؟ قال: «فَمَنْ؟»

«By He in Whose Hand is my soul! You will follow the traditions of those who were before you a hand span for a hand-span and forearm's length for forearm's length, and an arm's length for an arm's length. And even if they enter the den of a lizard, you will also enter it.» They asked, "Who, O Allāh's Messenger, the People of the Book?" He said, «Who else?»"^{3Aṭ-Ṭabari 14:342.}

This Ḥadīth is similar to another Ḥadīth collected in the Ṣaḥīḥ.

Qur’an 9:70أَلَمْ يَأْتِهِمْ نَبَأُ ٱلَّذِينَ مِن قَبْلِهِمْ قَوْمِ نُوحٍ وَعَادٍ وَثَمُودَ وَقَوْمِ إِبْرَٰهِيمَ وَأَصْحَٰبِ مَدْيَنَ وَٱلْمُؤْتَفِكَٰتِ أَتَتْهُمْ رُسُلُهُم بِٱلْبَيِّنَٰتِ فَمَا كَانَ ٱللَّهُ لِيَظْلِمَهُمْ وَلَٰكِن كَانُوٓا۟ أَنفُسَهُمْ يَظْلِمُونَ

«70. Has not the story reached them of those before them? - The people of Nūh, 'Ād, Thamūd, the people of Ibrāhīm, the dwellers of Madyan and the overturned cities; to them came their Messengers with clear proofs. So it was not Allāh Who wronged them, but they used to wrong themselves.»

Advising the Hypocrites to learn a Lesson from Those before Them

Allāh advises the hypocrites who reject the Messengers,

Qur’an 9:70أَلَمْ يَأْتِهِمْ نَبَأُ ٱلَّذِينَ مِن قَبْلِهِمْ

«Has not the story reached them of those before them?»

have you (hypocrites) not learned the end of the nations before you who rejected the Messengers,

Qur’an 9:70قَوْمِ نُوحٍ

«The people of Nūh», and the flood that drowned the entire population of the earth, except those who believed in Allāh's servant and Messenger Nūḥ, peace be upon him,

Qur’anوَعَادٍ

«and 'Ād», who perished with the barren wind when they rejected Hūd, peace be upon him,

Qur’an 9:70وَثَمُودَ

«and Thamūd», who were overtaken by the Ṣayḥah (awful cry) when they denied Ṣāliḥ, peace be upon him, and killed the camel,

Qur’an 9:70وَقَوْمِ إِبْرَٰهِيمَ

«and the people of Ibrāhīm», over whom He gave Ibrāhīm victory and the aid of clear miracles. Allāh destroyed their king Nimrod, son of Canaan, son of Koch from Canaan, may Allāh curse him,

Qur’an 9:70وَأَصْحَٰبِ مَدْيَنَ

«and the dwellers of Madyan», the people of Shu'ayb, peace be upon him, who were destroyed by the earthquake and the torment of the day of the Shade,

Qur’an 9:70وَٱلْمُؤْتَفِكَٰتِ

«and the overturned cities», the people of Lūṭ who used to live in Madyan. Allāh said in another Āyah,

Qur’an 53:53وَٱلْمُؤْتَفِكَةَ أَهْوَىٰ

«And He destroyed the overturned cities» [53:53], meaning the people of the overturned cities in reference to Sadūm [Sodom], their major city. Allāh destroyed them all because they rejected Allāh's Prophet Lūṭ, peace be upon him, and because they committed the sin that none before them had committed [homosexuality].

Qur’an 9:70أَتَتْهُمْ رُسُلُهُم بِٱلْبَيِّنَٰتِ

«to them came their Messengers with clear proofs.», and unequivocal evidence,

Qur’an 9:70فَمَا كَانَ ٱللَّهُ لِيَظْلِمَهُمْ

«So it was not Allāh Who wronged them», when He destroyed them, for He established the proofs against them by sending the Messengers and dissipating the doubts,

Qur’an 9:70وَلَٰكِن كَانُوٓا۟ أَنفُسَهُمْ يَظْلِمُونَ

«but they used to wrong themselves», on account of their denying the Messengers and defying the Truth; this is why they earned the end, torment and punishment, that they did.

Qur’an 9:71وَٱلْمُؤْمِنُونَ وَٱلْمُؤْمِنَٰتُ بَعْضُهُمْ أَوْلِيَآءُ بَعْضٍ يَأْمُرُونَ بِٱلْمَعْرُوفِ وَيَنْهَوْنَ عَنِ ٱلْمُنكَرِ وَيُقِيمُونَ ٱلصَّلَوٰةَ وَيُؤْتُونَ ٱلزَّكَوٰةَ وَيُطِيعُونَ ٱللَّهَ وَرَسُولَهُۥٓ أُو۟لَٰٓئِكَ سَيَرْحَمُهُمُ ٱللَّهُ إِنَّ ٱللَّهَ عَزِيزٌ حَكِيمٌ

«71. The believers, men and women, are supporters of one another; they enjoin good, and forbid evil; they perform the Ṣalāh, and give the Zakāh, and obey Allāh and His Messenger. Allāh will have His mercy on them. Surely, Allāh is All-Mighty, All-Wise.»

Qualities of Faithful Believers

After Allāh mentioned the evil characteristics of the hypocrites, He then mentioned the good qualities of the believers,

Qur’an 9:71وَٱلْمُؤْمِنُونَ وَٱلْمُؤْمِنَٰتُ بَعْضُهُمْ أَوْلِيَآءُ بَعْضٍ

«The believers, men and women, are supporters of one another;» they help and aid each other. Surely, an authentic Ḥadīth states,

Ḥadīthالْمُؤْمِنُ لِلْمُؤْمِنِ كَالْبُنْيَانِ يَشُدُّ بَعْضُهُ بَعْضًا

«The believer to the believer is just like a building, its parts support each other.» and the Prophet ﷺ crossed his fingers together.^{1Fatḥ Al-Bāri 10:464.} In the Ṣaḥīḥ it is recorded,

Ḥadīthمَثَلُ الْمُؤْمِنِينَ فِي تَوَادِّهِمْ وَتَرَاحُمِهِمْ كَمَثَلِ الْجَسَدِ الْوَاحِدِ، إِذَا اشْتَكَى مِنْهُ عُضْوٌ تَدَاعَى لَهُ سَائِرُ الْجَسَدِ بِالْحُمَّى وَالسَّهَرِ

«The example of the believers in the compassion and mercy they have for each other, is the example of one body: if a part of it falls ill, the rest of the body suffers with fever and sleeplessness.»^{2Fatḥ Al-Bāri 10:452.}

Allāh's statement,

Qur’an 9:71يَأْمُرُونَ بِٱلْمَعْرُوفِ وَيَنْهَوْنَ عَنِ ٱلْمُنكَرِ

«...they enjoin good, and forbid evil», this is similar to,

Qur’an 3:104وَلْتَكُن مِّنكُمْ أُمَّةٌ يَدْعُونَ إِلَى ٱلْخَيْرِ وَيَأْمُرُونَ بِٱلْمَعْرُوفِ وَيَنْهَوْنَ عَنِ ٱلْمُنكَرِ

«Let there arise out of you a group of people inviting to all that is good, enjoining Al-Ma'rūf and forbidding the Munkar...» [3:104].

Allāh said next,

Qur’an 9:71وَيُقِيمُونَ ٱلصَّلَوٰةَ وَيُؤْتُونَ ٱلزَّكَوٰةَ

«they perform the Ṣalāh, and give the Zakāh», they obey Allāh and are kind to His creation,

Qur’an 9:71وَيُطِيعُونَ ٱللَّهَ وَرَسُولَهُۥٓ

«and obey Allāh and His Messenger», concerning what he commands and refraining from what he prohibits,

Qur’an 9:71أُو۟لَٰٓئِكَ سَيَرْحَمُهُمُ ٱللَّهُ

«Allāh will have mercy on them.»

Therefore, Allāh will give mercy to those who have these qualities,

Qur’anإِنَّ ٱللَّهَ عَزِيزٌ

«Surely, Allāh is All-Mighty», He grants glory to those who obey Him, for indeed, might and glory is from Allāh Who gives it to His Messenger ﷺ and the believers,

Qur’an 9:71حَكِيمٌ

«All-Wise», in granting these qualities to the believers, while giving evil characteristics to hypocrites. Surely, Allāh's wisdom is perfect in all His actions; praise and glory be to Him.

Qur’an 9:72وَعَدَ ٱللَّهُ ٱلْمُؤْمِنِينَ وَٱلْمُؤْمِنَٰتِ جَنَّٰتٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ خَٰلِدِينَ فِيهَا وَمَسَٰكِنَ

Qur’an 9:72طَيِّبَةً فِى جَنَّٰتِ عَدْنٍ وَرِضْوَٰنٌ مِّنَ ٱللَّهِ أَكْبَرُ ذَٰلِكَ هُوَ ٱلْفَوْزُ ٱلْعَظِيمُ

«72. Allāh has promised the believers - men and women, - Gardens under which rivers flow to dwell therein forever, and beautiful mansions in gardens of 'Adn (Eden; Paradise). But the greatest bliss is the good pleasure of Allāh. That is the supreme success.»

Good News for the Believers of Eternal Delight

Allāh describes the joys and eternal delight He has prepared for the believers, men and women in,

Qur’anجَنَّٰتٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ خَٰلِدِينَ فِيهَا

«Gardens under which rivers flow to dwell therein forever» for eternity,

Qur’an 9:72وَمَسَٰكِنَ طَيِّبَةً

«and beautiful mansions», built beautifully in good surroundings. In the Two Ṣaḥīḥs, it is recorded that Abu Mūsā, 'Abdullāh bin Qays Al-Ash'ari said that the Messenger of Allāh ﷺ said,

Ḥadīthجَنَّتَانِ مِنْ ذَهَبٍ آنِيَتُهُمَا وَمَا فِيهِمَا، وَجَنَّتَانِ مِنْ فِضَّةٍ آنِيَتُهُمَا وَمَا فِيهِمَا، وَمَا بَيْنَ الْقَوْمِ وَبَيْنَ أَنْ يَنْظُرُوا إِلَى رَبِّهِمْ إِلَّا رِدَاءُ الْكِبْرِيَاءِ عَلَى وَجْهِهِ فِي جَنَّةِ عَدْنٍ

«Two gardens, their pots and whatever is in them are made of gold, and two gardens, their pots and whatever is in them are made of silver. Only the Veil of Pride of Allāh's Face separates the people from gazing at Him, in the garden of Eden.»^{1Fatḥ Al-Bāri 8:491 and Muslim 1:163.}

He also narrated that the Messenger of Allāh ﷺ said,

Ḥadīthإِنَّ لِلْمُؤْمِنِ فِي الْجَنَّةِ لَخَيْمَةً مِنْ لُؤْلُؤَةٍ وَاحِدَةٍ مُجَوَّفَةٍ، طُولُهَا سِتُّونَ مِيلًا فِي السَّمَاءِ! لِلْمُؤْمِنِ فِيهَا أَهْلُونَ يَطُوفُ عَلَيْهِمْ لَا يَرَى بَعْضُهُمْ بَعْضًا

«For the believer in Paradise there is a tent like a hollow pearl which is sixty miles high in the sky, and in the tent the believer will have (so large) a family that he visits them all and some of them would not be able to see the others.»

The Two Ṣaḥīḥs collected this Ḥadīth.^{2Fatḥ Al-Bāri 8:441 and Muslim 4:2182.} It is recorded in the Two Ṣaḥīḥs that Abu Hurayrah said that the Messenger of Allāh ﷺ said,

Ḥadīthمَنْ آمَنَ بِاللَّهِ وَرَسُولِهِ وَأَقَامَ الصَّلَاةَ وَصَامَ رَمَضَانَ، فَإِنَّ حَقًّا عَلَى اللَّهِ أَنْ يُدْخِلَهُ الْجَنَّةَ هَاجَرَ فِي سَبِيلِ الله، أَوْ [جَلَسَ] فِي أَرْضِهِ الَّتِي وُلِدَ فِيهَا

قالوا: يا رسول الله أفلا نخبر الناس؟ قال:

Ḥadīthإِنَّ فِي الْجَنَّةِ مِائَةَ دَرَجَةٍ أَعَدَّهَا اللَّهُ لِلْمُجَاهِدِينَ فِي سَبِيلِهِ بَيْنَ كُلِّ دَرَجَتَيْنِ كَمَا بَيْنَ السَّمَاءِ وَالْأَرْضِ، فَإِذَا سَأَلْتُمُ الله فَاسْأَلُوهُ الْفِرْدَوْسَ فَإِنَّهُ أَعْلَى الْجَنَّةِ وَأَوْسَطُ الْجَنَّةِ، وَمِنْهُ تَفَجَّرُ أَنْهَارُ الْجَنَّةِ، وَفَوْقَهُ عَرْشُ الرَّحْمَنِ

«Whoever believes in Allāh and His Messenger, offers prayer perfectly and fasts the month of Ramaḍān, will rightfully be granted Paradise by Allāh, no matter whether he emigrates in Allāh's cause, or remains in the land where he is born.» The people said, “O Allāh's Messenger! Shall we acquaint the people with this good news?” He said, «Paradise has one-hundred grades which Allāh has prepared for the Mujāhidīn who fight in His cause, the distance between each two grades is like the distance between the heaven and the earth. So, when you ask Allāh, ask Him for Al-Firdaws which is the best and highest part of Paradise, from it gush forth the rivers of Paradise and above it is the 'Arsh (Throne) of the Beneficent.»^{3Fatḥ Al-Bāri 6:14.}

Imām Aḥmad recorded that Abu Hurayrah said, that the Messenger of Allāh ﷺ said,

Ḥadīthإِذَا صَلَّيْتُمْ عَلَيَّ فَسَلُوا اللهَ لِيَ الْوَسِيلَةَ

قيل يا رسول الله وما الوسيلة؟ قال:

Ḥadīthأَعْلَى دَرَجَةٍ فِي الْجَنَّةِ لَا يَنَالُهَا إِلَّا رَجُلٌ وَاحِدٌ وَأَرْجُو أَنْ أَكُونَ أَنَا هُوَ

«If you invoke Allāh for Ṣalāh (blessings) on me, then also invoke Him to grant me Al-Wasīlah.» He was asked, “What is Al-Wasīlah, O Allāh's Messenger?” He said, «The highest grade in Paradise, it will be for only one man, and I hope I am that man.»^{4Aḥmad 2:256.}

The Musnad contains a Ḥadīth from Sa'd bin Mujāhid Aṭ-Ṭā'ī, that Abu Al-Mudillah said, that Abu Hurayrah said, “We said, 'O Allāh's Messenger! Talk to us about Paradise, what is it built of?' He said,

Ḥadīthلَبِنَةُ ذَهَبٍ وَلَبِنَةُ فِضَّةٍ، وَمِلَاطُهَا الْمِسْكُ وَحَصْبَاؤُهَا اللُّؤْلُؤُ وَالْيَاقُوتُ، وَتُرَابُهَا الزَّعْفَرَانُ. مَنْ يَدْخُلُهَا يَنْعَمُ لَا يَبْأَسُ وَيَخْلُدُ لَايَمُوتُ، لَا تَبْلَى ثِيَابُهُ وَلَا يَفْنَى شَبَابُهُ

«A brick of gold and a brick of silver. Its mortar is from musk, its gravel is pearls and rubies. Its sand is saffron. Whoever enters it will enjoy the delights, will never be hopeless, and will live forever and will not die. His clothes will never decay nor will his youth ever end.»”^{5Aḥmad 2:304.}

Allāh said next,

Qur’an 9:72وَرِضْوَٰنٌ مِّنَ ٱللَّهِ أَكْبَرُ

«But the greatest bliss is the good pleasure of Allāh»[9:72],

meaning, Allāh's pleasure is more grand, greater and better than the delight the believers will be enjoying [in Paradise]. Imām Mālik narrated, that Zayd bin Aslam said that 'Aṭā' bin Yasār said that Abu Sa'īd Al-Khudri said that the Messenger of Allāh ﷺ said,

Ḥadīthإِنَّ اللهَ عَزَّ وَجَلَّ يَقُولُ لِأَهْلِ الْجَنَّةِ: يَا أَهْلَ الْجَنَّةِ فَيَقُولُونَ: لَبَّيْكَ رَبَّنَا وَسَعْدَيْكَ وَالْخَيْرُ فِي يَدَيْكَ. فَيَقُولُ: هَلْ رَضِيتُمْ؟ فَيَقُولُونَ: وَمَا لَنَا لَا نَرْضَى يَا رَبِّ وَقَدْ أَعْطَيْتَنَا مَا لَمْ تُعْطِ أَحَدًا مِنْ خَلْقِكَ، فَيَقُولُ: أَلَا أُعْطِيكُمْ أَفْضَلَ مِنْ ذَلِكَ؟ فَيَقُولُونَ: يَا رَبِّ وَأَيُّ شَيْءٍ أَفْضَلُ مِنْ ذَلِكَ؟ فَيَقُولُ: أُحِلُّ عَلَيْكُمْ رِضْوَانِي فَلَا أَسْخَطُ عَلَيْكُمْ بَعْدَهُ أَبَدًا

«Allāh, the Exalted and Ever High, will say to the people of Paradise, 'O residents of Paradise!' They will say, 'Labbayka (here we are!), our Lord, and Sa'dayk (we are happy at your service!) and all the good is in Your Hand.' He will ask them, 'Are you pleased?' They will say, 'Why would not we be pleased, O Lord, while You have given us what You have not given any other of your creation?' He will say, 'Should I give you what is better than all this?' They will say, 'O Lord! What is better than all this?' He will say, 'I will grant you My pleasure and will never afterwards be angry with you.'»

Qur’an 9:73–79يَٰٓأَيُّهَا ٱلنَّبِىُّ جَٰهِدِ ٱلْكُفَّارَ وَٱلْمُنَٰفِقِينَ وَٱغْلُظْ عَلَيْهِمْ وَمَأْوَىٰهُمْ جَهَنَّمُ وَبِئْسَ ٱلْمَصِيرُ يَحْلِفُونَ بِٱللَّهِ مَا قَالُوا۟ وَلَقَدْ قَالُوا۟ كَلِمَةَ ٱلْكُفْرِ وَكَفَرُوا۟ بَعْدَ إِسْلَٰمِهِمْ وَهَمُّوا۟ بِمَا لَمْ يَنَالُوا۟ وَمَا نَقَمُوٓا۟ إِلَّآ أَنْ أَغْنَىٰهُمُ ٱللَّهُ وَرَسُولُهُۥ مِن فَضْلِهِۦ فَإِن يَتُوبُوا۟ يَكُ خَيْرًا لَّهُمْ وَإِن يَتَوَلَّوْا۟ يُعَذِّبْهُمُ ٱللَّهُ عَذَابًا أَلِيمًا فِى ٱلدُّنْيَا وَٱلْـَٔاخِرَةِ وَمَا لَهُمْ فِى ٱلْأَرْضِ مِن وَلِىٍّ وَلَا نَصِيرٍ وَمِنْهُم مَّنْ عَٰهَدَ ٱللَّهَ لَئِنْ ءَاتَىٰنَا مِن فَضْلِهِۦ لَنَصَّدَّقَنَّ وَلَنَكُونَنَّ مِنَ ٱلصَّٰلِحِينَ فَلَمَّآ ءَاتَىٰهُم مِّن فَضْلِهِۦ بَخِلُوا۟ بِهِۦ وَتَوَلَّوا۟ وَّهُم مُّعْرِضُونَ فَأَعْقَبَهُمْ نِفَاقًا فِى قُلُوبِهِمْ إِلَىٰ يَوْمِ يَلْقَوْنَهُۥ بِمَآ أَخْلَفُوا۟ ٱللَّهَ مَا وَعَدُوهُ وَبِمَا كَانُوا۟ يَكْذِبُونَ أَلَمْ يَعْلَمُوٓا۟ أَنَّ ٱللَّهَ يَعْلَمُ سِرَّهُمْ وَنَجْوَىٰهُمْ وَأَنَّ ٱللَّهَ عَلَّٰمُ ٱلْغُيُوبِ ٱلَّذِينَ يَلْمِزُونَ ٱلْمُطَّوِّعِينَ مِنَ ٱلْمُؤْمِنِينَ فِى ٱلصَّدَقَٰتِ وَٱلَّذِينَ لَا يَجِدُونَ إِلَّا جُهْدَهُمْ فَيَسْخَرُونَ مِنْهُمْ سَخِرَ ٱللَّهُ مِنْهُمْ وَلَهُمْ عَذَابٌ أَلِيمٌ

The Two Ṣaḥīḥs collected the Ḥadīth of Mālik.^{6Fatḥ Al-Bāri 11:423 and Muslim 4:2176.}

Qur’an 9:73–74يَٰٓأَيُّهَا ٱلنَّبِىُّ جَٰهِدِ ٱلْكُفَّارَ وَٱلْمُنَٰفِقِينَ وَٱغْلُظْ عَلَيْهِمْ وَمَأْوَىٰهُمْ جَهَنَّمُ وَبِئْسَ ٱلْمَصِيرُ يَحْلِفُونَ بِٱللَّهِ مَا قَالُوا۟ وَلَقَدْ قَالُوا۟ كَلِمَةَ ٱلْكُفْرِ وَكَفَرُوا۟ بَعْدَ إِسْلَٰمِهِمْ وَهَمُّوا۟ بِمَا لَمْ يَنَالُوا۟ وَمَا نَقَمُوٓا۟ إِلَّآ أَنْ أَغْنَىٰهُمُ ٱللَّهُ وَرَسُولُهُۥ مِن فَضْلِهِۦ فَإِن يَتُوبُوا۟ يَكُ خَيْرًا لَّهُمْ وَإِن يَتَوَلَّوْا۟ يُعَذِّبْهُمُ ٱللَّهُ عَذَابًا أَلِيمًا فِى ٱلدُّنْيَا وَٱلْـَٔاخِرَةِ وَمَا لَهُمْ فِى ٱلْأَرْضِ مِن وَلِىٍّ وَلَا نَصِيرٍ

«73. O Prophet! Strive hard against the disbelievers and the hypocrites, and be harsh against them, their abode is Hell, - and worst indeed is that destination.» «74. They swear by Allāh that they said nothing (bad), but really they said the word of disbelief, and they disbelieved after accepting Islām, and they resolved that (plot) which they were unable to carry out, and they could not find any cause to do so except that Allāh and His Messenger had enriched them of His bounty. If then they repent, it will be better for them, but if they turn away; Allāh will punish them with a painful torment in this worldly life and in the Hereafter. And there is none for them on earth as a protector or a helper.»

The Order for Jihād against the Disbelievers and Hypocrites

Allāh commanded His Messenger ﷺ to strive hard against the disbelievers and the hypocrites and to be harsh against them. Allāh also commanded him to be merciful with the believers who followed him, informing him that the destination of the disbelievers and hypocrites is the Fire in the Hereafter.

Ibn Mas'ūd commented on Allāh's statement,

Qur’anجَٰهِدِ ٱلْكُفَّارَ وَٱلْمُنَٰفِقِينَ

«Strive hard against the disbelievers and the hypocrites»

“With the hand, or at least have a stern face with them.”^{1Aṭ-Ṭabari 14:358.} Ibn 'Abbās said, “Allāh commanded the Prophet ﷺ to fight the disbelievers with the sword, to strive against the hypocrites with the tongue and annulled lenient treatment of them.”^{2Aṭ-Ṭabari 14:359.} Aḍ-Ḍaḥḥāk commented, “Perform Jihād against the disbelievers with the sword and be harsh with the hypocrites with words, and this is the Jihād performed against them.”^{3Aṭ-Ṭabari 14:359.} Similar was said by Muqātil and Ar-Rabī'.^{4Ibn Abi Ḥātim 6:1842.} Al-Ḥasan and Qatādah said, “Striving against them includes establishing the (Islāmic Penal) Law of equality against them.”^{5Aṭ-Ṭabari 14:359.} In combining these statements, we could say that Allāh causes punishment of the disbelievers and hypocrites with all of these methods in various conditions and situations, and Allāh knows best.

Reason behind revealing Āyah 9:74

Al-Amawi said in his Book on Battles, “Muḥammad bin Isḥāq narrated that Az-Zuhri said that 'Abdur-Raḥmān bin 'Abdullāh bin Ka'b bin Mālik narrated from his father, from his grandfather that he said, 'Among the hypocrites who lagged behind [from battle] and concerning whom the Qur'ān was revealed, was Al-Julās bin Suwayd bin Aṣ-Ṣāmiṭ, who was married to the mother of 'Umayr bin Sa'd. 'Umayr was under the care of Al-Julās. When the Qur'ān was revealed about the hypocrites, exposing their practices, Al-Julās said, 'By Allāh! If this man (Muḥammad) is saying the truth, then we are worse than donkeys.' 'Umayr bin Sa'd heard him and said, 'By Allāh, O Julās! You are the dearest person to me, has the most favor on me and I would hate that harm should touch you, more than I do concerning anyone else! You have uttered a statement that if I exposed, will expose you, but if I hide, it will destroy me. One of them is a lesser evil than the other.' So 'Umayr went to the Messenger of Allāh ﷺ and told him what Al-Julās said. On realizing this, Al-Julās went to the Prophet ﷺ and swore by Allāh that he did not say what 'Umayr bin Sa'd conveyed he said. 'He lied on me,' Al-Julās said. Allāh sent in his case this verse,

Qur’an 9:74يَحْلِفُونَ بِٱللَّهِ مَا قَالُوا۟ وَلَقَدْ قَالُوا۟ كَلِمَةَ ٱلْكُفْرِ وَكَفَرُوا۟ بَعْدَ إِسْلَٰمِهِمْ

«They swear by Allāh that they said nothing (bad), but really they said the word of disbelief, and they disbelieved after accepting Islām» until the end of Āyah.

The Messenger of Allāh conveyed this Āyah to Al-Julās, who, they claim, repented and his repentance was sincere, prompting him to refrain from hypocrisy.'”

Imām Abu Ja'far Ibn Jarīr recorded that Ibn 'Abbās said, “The Messenger of Allāh ﷺ was sitting under the shade of a tree when he said,

Ḥadīthإِنَّهُ سَيَأْتِيكُمْ إِنْسَانٌ فَيَنْظُرُ إِلَيْكُمْ بِعَيْنَيْ الشَّيْطَانِ فَإِذَا جَاءَ فَلَا تُكَلِّمُوهُ

«A man will now come and will look to you through the eyes of a devil. When he comes, do not talk to him.»'

A man who looked as if he was blue (so dark) came and the Messenger of Allāh ﷺ summoned him and said,

Ḥadīthعَلَامَ تَشْتُمُنِي أَنْتَ وَأَصْحَابُكَ

«Why do you curse me, you and your companions»? That man went and brought his friends and they swore by Allāh that they did nothing of the sort, and the Prophet ﷺ pardoned them. Allāh, the Exalted and Most Honored revealed this verse,

Qur’an 9:74يَحْلِفُونَ بِٱللَّهِ مَا قَالُوا۟

«They swear by Allāh that they said nothing (bad)...»

Hypocrites try to kill the Prophet ﷺ

Allāh said next,

Qur’an 9:74وَهَمُّوا۟ بِمَا لَمْ يَنَالُوا۟

«and they resolved that which they were unable to carry out»

It was said that this Āyah was revealed about Al-Julās bin Suwayd, who tried to kill his wife's son when he said he would inform the Messenger of Allāh ﷺ [about Al-Julās' statement we mentioned earlier]. It was also said that it was revealed in the case of 'Abdullāh bin Ubayy who plotted to kill the Messenger of Allāh ﷺ.^{6Aṭ-Ṭabari 14:363.} As-Suddi said, “This verse was revealed about some men who wanted to crown 'Abdullāh bin Ubayy even if the Messenger of Allāh did not agree.”

It was reported that some hypocrites plotted to kill the Prophet ﷺ, while he was at the battle of Tabūk, riding one night. They were a group of more than ten men. Aḍ-Ḍaḥḥāk said, “This Āyah was revealed about them.” In his book, Dalā'il An-Nubuwah, Al-Ḥāfiẓ Abu Bakr Al-Bayhaqi recorded that Ḥudhayfah bin Al-Yamān said, “I was holding the bridle of the Messenger's camel while 'Ammār was leading it, or vise versa. When we reached Al-'Aqabah, twelve riders intercepted the Prophet ﷺ. When I alerted the Messenger ﷺ, he shouted at them and they all ran away. The Messenger of Allāh ﷺ asked us,

Ḥadīthهَلْ عَرَفْتُمُ الْقَوْمَ؟

«Did you know who they were?» We said, 'No, O Allāh's Messenger! They had masks? However, we know their horses.' He said,

Ḥadīthهَؤُلَاءِ الْمُنَافِقُونَ إِلَى يَوْمِ الْقِيَامَةِ وَهَلْ تَدْرُونَ مَا أَرَادُوا؟

«They are the hypocrites until the Day of Resurrection. Do you know what they intended?»

We said, 'No.' He said,

Ḥadīthأَرَادُوا أَنْ يُزَاحِمُوا رَسُولَ اللهِ فِي الْعَقَبَةِ فَيُلْقُوهُ مِنْهَا

«They wanted to mingle with the Messenger of Allāh and throw him from the 'Aqabah (to the valley).»

We said, 'O Allāh's Messenger! Should you ask their tribes to send the head of each one of them to you?' He said,

Ḥadīthلَا. أَكْرَهُ أَنْ تَتَحَدَّثَ الْعَرَبُ بَيْنَهَا أَنَّ مُحَمَّدًا قَاتَلَ بِقَوْمٍ حَتَّى إِذَا أَظْهَرَهُ اللَّهُ بِهِمْ أَقْبَلَ عَلَيْهِمْ بِقَتْلِهِمْ - ثُمَّ قَالَ - اللَّهُمَّ ارْمِهِمْ بِالدُّبَيْلَةِ

«No, for I hate that the Arabs should say that Muḥammad used some people in fighting and when Allāh gave him victory with their help, he commanded that they be killed.» He then said, «O Allāh! Throw the Dubaylah at them.»

We asked, 'What is the Dubaylah, O Allāh's Messenger?' He said,

Ḥadīthشِهَابٌ مِنْ نَارٍ يَقَعُ عَلَى نِيَاطِ قَلْبِ أَحَدِهِمْ فَيُهْلِكُ

«A missile of fire that falls on the heart of one of them and brings about his demise.»”^{7Dalā'il An-Nubuwwah, 5:260. This text is supported by the narrations with Aḥmad no. 2395, and Muslim which follows.}

Abu Aṭ-Ṭufayl said, “Once, there was a dispute between Ḥudhayfah and another man, who asked him, 'I ask you by Allāh, how many were the Companions of Al-'Aqabah?' The people said to Ḥudhayfah, 'Tell him, for he asked you.' Ḥudhayfah said, 'We were told that they were fourteen men, unless you were one of them, then the number is fifteen! I testify by Allāh that twelve of them are at war with Allāh and His Messenger in this life and when the witness comes forth for witness. Three of them were pardoned, for they said, 'We did not hear the person whom the Messenger ﷺ sent to announce something, and we did not know what the people had plotted,' for the Prophet ﷺ had been walking when he said,

Ḥadīthإِنَّ الْمَاءَ قَلِيلٌ فَلَا يَسْبِقْنِي إِلَيْهِ أَحَدٌ

«Water is scarce, so none among you should reach it before me.»

When he found that some people had reached it before him, he cursed them.”'^{8Muslim 4:2144.} 'Ammār bin Yāsir narrated in a Ḥadīth collected by Muslim, that Ḥudhayfah said to him that the Prophet ﷺ said,

«فِي أَصْحَابِي اثْنَا عَشَرَ مُنَافِقًا لَا يَدْخُلُونَ الْجَنَّةَ وَلَا يَجِدُونَ رِيحَهَا حَتَّى يَلِجَ الْجَمَلُ فِي سَمِّ الْخِيَاطِ: ثَمَانِيَةٌ مِنْهُمْ تَكْفِيكَهُمُ الدُّبَيْلَةُ سِرَاجٌ مِنْ نَارٍ يَظْهَرُ بَيْنَ أَكْتَافِهِمْ حَتَّى يَنْجُمَ فِي صُدُورِهِمْ»

«Among my Companions are twelve hypocrites who will never enter Paradise or find its scent, until the camel enters the thread of the needle. Eight of them will be struck by the Dubaylah, which is a missile made of fire that appears between their shoulders and pierces their chest.»^{9Muslim 4:2143.}

This is why Ḥudhayfah was called the holder of the secret, for he knew who these hypocrites were, since the Messenger of Allāh ﷺ gave their names to him and none else.

Allāh said next,

Qur’an 9:74وَمَا نَقَمُوٓا۟ إِلَّآ أَنْ أَغْنَىٰهُمُ ٱللَّهُ وَرَسُولُهُۥ مِن فَضْلِهِۦ

«and they could not find any cause to do so except that Allāh and His Messenger had enriched them of His bounty.»

This Āyah means, the Messenger ﷺ did not commit an error against them, other than that Allāh has enriched them on account of the Prophet's blessed and honorable mission! And had Allāh guided them to what the Prophet ﷺ came with, they would have experienced its delight completely. The Prophet ﷺ once said to the Anṣār,

Ḥadīthأَلَمْ أَجِدْكُمْ ضُلَّالًا فَهَدَاكُمُ اللَّهُ بِي، وَكُنْتُمْ مُتَفَرِّقِينَ فَأَلَّفَكُمُ اللَّهُ بِي، وَعَالَةً فَأَغْنَاكُمُ اللهُ بِي

«Have I not found you misguided and Allāh guided you through me, divided and Allāh united you through me, and poor and Allāh enriched you through me?»

Whenever the Messenger ﷺ asked them a question, they replied, “Allāh and His Messenger have granted the favor.”^{10Fatḥ Al-Bāri 7:644.}

This type of statement,

Qur’an 85:8وَمَا نَقَمُوا۟ مِنْهُمْ إِلَّآ أَن يُؤْمِنُوا۟ بِٱللَّهِ

«And they had no fault except that they believed in Allāh...»,

is uttered when there is no wrong committed.

Allāh called the hypocrites to repent,

Qur’an 9:74فَإِن يَتُوبُوا۟ يَكُ خَيْرًا لَّهُمْ وَإِن يَتَوَلَّوْا۟ يُعَذِّبْهُمُ ٱللَّهُ عَذَابًا أَلِيمًا فِى ٱلدُّنْيَا وَٱلْـَٔاخِرَةِ

«If then they repent, it will be better for them, but if they turn away; Allāh will punish them with a painful torment in this worldly life and in the Hereafter.»

The Āyah says, if they persist on their ways, Allāh will inflict a painful torment on them in this life, by killing, sadness and depression, and in the Hereafter with torment, punishment, disgrace and humiliation,

Qur’an 9:74وَمَا لَهُمْ فِى ٱلْأَرْضِ مِن وَلِىٍّ وَلَا نَصِيرٍ

«And there is none for them on earth as a protector or a helper.»

who will bring happiness to them, aid them, bring about benefit or fend off harm.

Qur’an 9:75–78وَمِنْهُم مَّنْ عَٰهَدَ ٱللَّهَ لَئِنْ ءَاتَىٰنَا مِن فَضْلِهِۦ لَنَصَّدَّقَنَّ وَلَنَكُونَنَّ مِنَ ٱلصَّٰلِحِينَ فَلَمَّآ ءَاتَىٰهُم مِّن فَضْلِهِۦ بَخِلُوا۟ بِهِۦ وَتَوَلَّوا۟ وَّهُم مُّعْرِضُونَ فَأَعْقَبَهُمْ نِفَاقًا فِى قُلُوبِهِمْ إِلَىٰ يَوْمِ يَلْقَوْنَهُۥ بِمَآ أَخْلَفُوا۟ ٱللَّهَ مَا وَعَدُوهُ وَبِمَا كَانُوا۟ يَكْذِبُونَ أَلَمْ يَعْلَمُوٓا۟ أَنَّ ٱللَّهَ يَعْلَمُ سِرَّهُمْ وَنَجْوَىٰهُمْ وَأَنَّ ٱللَّهَ عَلَّٰمُ ٱلْغُيُوبِ

«75. And of them are some who made a covenant with Allāh (saying): "If He bestowed on us of His bounty, we will verily, give Ṣadaqah and will be certainly among the righteous."»

«76. Then when He gave them of His bounty, they became stingy, and turned away, averse.»

«77. So He punished them by putting hypocrisy into their hearts till the Day whereon they shall meet Him, because they broke that (covenant) with Allāh which they had promised to Him and because they used to tell lies.»

«78. Know they not that Allāh knows their secret ideas, and their Najwā (secret counsels), and that Allāh is the All-Knower of things unseen.»

Hypocrites seek Wealth but are Stingy with Alms

Allāh says, some hypocrites give Allāh their strongest oaths that if He enriches them from His bounty, they will give away alms and be among the righteous. However, they did not fulfill their vows or say the truth with their words. The consequence of this action is that hypocrisy was placed in their hearts until the Day they meet Allāh the Exalted, on the Day of Resurrection. We seek refuge with Allāh from such an end. Allāh said,

Qur’an 9:77بِمَآ أَخْلَفُوا۟ ٱللَّهَ مَا وَعَدُوهُ

«...because they broke that (covenant) with Allāh which they had promised to Him»

He placed hypocrisy in their hearts because they broke their promise and lied. In the Two Ṣaḥīḥs, it is recorded that the Messenger of Allāh ﷺ said,

Ḥadīthآيَةُ الْمُنَافِقِ ثَلَاثٌ: إِذَا حَدَّثَ كَذَبَ، وَإِذَا وَعَدَ أَخْلَفَ، وَإِذَا اؤْتُمِنَ خَانَ

«There are three signs for a hypocrite: if he speaks, he lies; if he promises, he breaks the promise; and if he is entrusted, he betrays the trust.»^{1Fatḥ Al-Bāri 1:111 and Muslim 1:78.}

Allāh said,

Qur’an 9:78أَلَمْ يَعْلَمُوٓا۟ أَنَّ ٱللَّهَ يَعْلَمُ سِرَّهُمْ وَنَجْوَىٰهُمْ

«Know they not that Allāh knows their secret ideas, and their Najwā,»

Allāh states that He knows the secret and what is more hidden than the secret. He has full knowledge of what is in their hearts, even when they pretend that they will give away alms, if they acquire wealth, and will be grateful to Allāh for it. Truly, Allāh knows them better than they know themselves, for He is the All-Knower of all unseen and apparent things, every secret, every session of counsel, and all that is seen and hidden.

Qur’an 9:79ٱلَّذِينَ يَلْمِزُونَ ٱلْمُطَّوِّعِينَ مِنَ ٱلْمُؤْمِنِينَ فِى ٱلصَّدَقَٰتِ وَٱلَّذِينَ لَا يَجِدُونَ إِلَّا جُهْدَهُمْ فَيَسْخَرُونَ مِنْهُمْ سَخِرَ ٱللَّهُ مِنْهُمْ وَلَهُمْ عَذَابٌ أَلِيمٌ

«79. Those who defame such of the believers who give charity voluntarily, and such who could not find to give charity except what is available to them - so they mock at them (believers); Allāh will throw back their mockery on them, and they shall have a painful torment.»

Hypocrites defame Believers Who give the Little Charity They can afford

Among the traits of the hypocrites is that they will not leave anyone without defaming and ridiculing him in all circumstances even those who give away charity. If, for instance, someone gives away a large amount, the hypocrites say that he is showing off. If someone gives away a small amount they say that Allāh stands not in need of this man's charity. Al-Bukhāri recorded that 'Ubaydullah bin Sa'īd said that Abu An-Nu'mān Al-Baṣri said that Shu'bah narrated that Sulaymān said that Abu Wā'il said that Abu Mas'ūd said, "When the verses of charity were revealed, we used to work as porters. A man came and distributed objects of charity in abundance and they (hypocrites) said, 'He is showing off.' Another man came and gave a Sā' (a small measure of food grains); they said, 'Allāh is not in need of this small amount of charity.' Then the Āyah was revealed;

Qur’an 9:79ٱلَّذِينَ يَلْمِزُونَ ٱلْمُطَّوِّعِينَ

«Those who defame the volunteers...»"^{1Fatḥ Al-Bāri 3:332.}

Muslim collected this Ḥadīth in the Ṣaḥīḥ.^{2Muslim 2:706.}

Al-'Awfi narrated that Ibn 'Abbās said, "One day, the Messenger of Allāh ﷺ went out to the people and called them to bring forth their charity, and they started bringing their charity. Among the last to come forth was a man who brought a Sā' of dates, saying, 'O Allāh's Messenger! This is a Sā' of dates. I spent the night bringing water and earned two Sā' of dates for my work. I kept one Sā' and brought you the other Sā'.' The Messenger of Allāh ﷺ ordered him to add it to the charity. Some men mocked that man, saying, 'Allāh and His Messenger are not in need of this charity. What benefit would this Sā' of yours bring?' 'Abdur-Raḥmān bin 'Awf asked Allāh's Messenger ﷺ, 'Are there any more people who give charity?' The Messenger of Allāh ﷺ said,

Ḥadīthلَمْ يَبْقَ أَحَدٌ غَيْرُكَ

«None besides you!» 'Abdur-Raḥmān bin 'Awf said, 'I will give a hundred Uqiyah of gold as a charity.' 'Umar bin Al-Khaṭṭāb said to him, 'Are you crazy?' 'Abdur-Raḥmān said, 'I am not crazy.' 'Umar said, 'Have you given what you said would give?' 'Abdur-Raḥmān said, 'Yes. I have eight thousand (Dirhams), four thousand I give as a loan to my Lord and four thousand I keep for myself.' The Messenger of Allāh ﷺ said,

Ḥadīthبَارَكَ اللهُ لَكَ فِيمَا أَمْسَكْتَ وَفِيمَا أَعْطَيْتَ

«May Allāh bless you for what you kept and what you gave away».

However, the hypocrites defamed him, 'By Allāh! 'Abdur-Raḥmān gave what he gave just to show off.' They lied, for 'Abdur-Raḥmān willingly gave that money, and Allāh revealed about his innocence and the innocence of the fellow who was poor and brought only a Sā' of dates. Allāh said in His Book,

Qur’an 9:79ٱلَّذِينَ يَلْمِزُونَ ٱلْمُطَّوِّعِينَ مِنَ ٱلْمُؤْمِنِينَ فِى ٱلصَّدَقَٰتِ

«Those who defame such of the believers who give charity voluntarily» [9:79]."^{3Aṭ-Ṭabari 14:383.}

A similar story was narrated from Mujāhid and several others. Ibn Isḥāq said, "Among the believers who gave away charity were 'Abdur-Raḥmān bin 'Awf who gave four thousand Dirhams and 'Āṣim bin 'Adi from Bani 'Ajlān. This occurred after the Messenger of Allāh ﷺ encouraged and called for paying charity. 'Abdur-Raḥmān bin 'Awf stood and gave away four thousand Dirhams. 'Āṣim bin 'Adi also stood and gave a hundred Wasaq of dates, but some people defamed them, saying, 'They are showing off.' As for the person who gave the little that he could afford, he was Abu 'Aqīl, from Bani Anīf Al-Arāshi, who was an ally of Bani 'Amr bin 'Awf. He brought a Sā' of dates and added it to the charity. They laughed at him, saying, 'Allāh does not need the Sā' of Abu 'Aqīl.'"^{4These narrations are not authentic, however, there is a similar narration recorded by Al-Bazzār that has a minor deficiency in its chain of narration. It could be used as a witness for it, Allāh knows best. See Al-Majma' no 11048.}

Qur’an 9:80–86ٱسْتَغْفِرْ لَهُمْ أَوْ لَا تَسْتَغْفِرْ لَهُمْ إِن تَسْتَغْفِرْ لَهُمْ سَبْعِينَ مَرَّةً فَلَن يَغْفِرَ ٱللَّهُ لَهُمْ ذَٰلِكَ بِأَنَّهُمْ كَفَرُوا۟ بِٱللَّهِ وَرَسُولِهِۦ وَٱللَّهُ لَا يَهْدِى ٱلْقَوْمَ ٱلْفَٰسِقِينَ فَرِحَ ٱلْمُخَلَّفُونَ بِمَقْعَدِهِمْ خِلَٰفَ رَسُولِ ٱللَّهِ وَكَرِهُوٓا۟ أَن يُجَٰهِدُوا۟ بِأَمْوَٰلِهِمْ وَأَنفُسِهِمْ فِى سَبِيلِ ٱللَّهِ وَقَالُوا۟ لَا تَنفِرُوا۟ فِى ٱلْحَرِّ قُلْ نَارُ جَهَنَّمَ أَشَدُّ حَرًّا لَّوْ كَانُوا۟ يَفْقَهُونَ فَلْيَضْحَكُوا۟ قَلِيلًا وَلْيَبْكُوا۟ كَثِيرًا جَزَآءًۢ بِمَا كَانُوا۟ يَكْسِبُونَ فَإِن رَّجَعَكَ ٱللَّهُ إِلَىٰ طَآئِفَةٍ مِّنْهُمْ فَٱسْتَـْٔذَنُوكَ لِلْخُرُوجِ فَقُل لَّن تَخْرُجُوا۟ مَعِىَ أَبَدًا وَلَن تُقَٰتِلُوا۟ مَعِىَ عَدُوًّا إِنَّكُمْ رَضِيتُم بِٱلْقُعُودِ أَوَّلَ مَرَّةٍ فَٱقْعُدُوا۟ مَعَ ٱلْخَٰلِفِينَ وَلَا تُصَلِّ عَلَىٰٓ أَحَدٍ مِّنْهُم مَّاتَ أَبَدًا وَلَا تَقُمْ عَلَىٰ قَبْرِهِۦٓ إِنَّهُمْ كَفَرُوا۟ بِٱللَّهِ وَرَسُولِهِۦ وَمَاتُوا۟ وَهُمْ فَٰسِقُونَ وَلَا تُعْجِبْكَ أَمْوَٰلُهُمْ وَأَوْلَٰدُهُمْ إِنَّمَا يُرِيدُ ٱللَّهُ أَن يُعَذِّبَهُم بِهَا فِى ٱلدُّنْيَا وَتَزْهَقَ أَنفُسُهُمْ وَهُمْ كَٰفِرُونَ وَإِذَآ أُنزِلَتْ سُورَةٌ أَنْ ءَامِنُوا۟ بِٱللَّهِ وَجَٰهِدُوا۟ مَعَ رَسُولِهِ ٱسْتَـْٔذَنَكَ أُو۟لُوا۟ ٱلطَّوْلِ مِنْهُمْ وَقَالُوا۟ ذَرْنَا نَكُن مَّعَ ٱلْقَٰعِدِينَ

Allāh said,

Qur’an 9:79فَيَسْخَرُونَ مِنْهُمْ سَخِرَ ٱللَّهُ مِنْهُمْ

«so they mock at them (believers); Allāh will throw back their mockery on them»

rebuking them for their evil actions and defaming the believers. Truly, the reward, or punishment, is equitable to the action. Allāh treated them the way mocked people are treated, to aid the believers in this life. Allāh has prepared a painful torment in the Hereafter for the hypocrites, for the recompense is similar to the deed.

Qur’an 9:80ٱسْتَغْفِرْ لَهُمْ أَوْ لَا تَسْتَغْفِرْ لَهُمْ إِن تَسْتَغْفِرْ لَهُمْ سَبْعِينَ مَرَّةً فَلَن يَغْفِرَ ٱللَّهُ لَهُمْ ذَٰلِكَ بِأَنَّهُمْ كَفَرُوا۟ بِٱللَّهِ وَرَسُولِهِۦ وَٱللَّهُ لَا يَهْدِى ٱلْقَوْمَ ٱلْفَٰسِقِينَ

«80. Whether you (O Muḥammad ﷺ) ask forgiveness for them (hypocrites) or ask not forgiveness for them - (and even) if you ask seventy times for their forgiveness - Allāh will not forgive them because they have disbelieved in Allāh and His Messenger. And Allāh guides not those people who are rebellious.»

The Prohibition of asking for Forgiveness for Hypocrites

Allāh says to His Prophet ﷺ that hypocrites are not worthy of seeking forgiveness for them and that if he asks Allāh to forgive them seventy times, Allāh will not forgive them. The number seventy here was mentioned to close the door on this subject, for Arabs use this number when they exaggerate, not that they actually mean seventy or more than seventy. Ash-Sha'bi said that when 'Abdullāh bin Ubayy was dying, his son went to the Prophet ﷺ and said to him, "My father has died, I wish you could attend him and pray the funeral prayer for him." The Prophet ﷺ said,

«مَا اسْمُكَ»

«"What is you name?» He said, "Al-Ḥubāb bin 'Abdullāh." The Prophet ﷺ said,

Ḥadīthبَلْ أَنْتَ عَبْدُاللَّهِ بْنُ عَبْدِاللَّهِ إِنَّ الْحُبَابَ اسْمُ شَيْطَانٍ

«Rather, you are 'Abdullāh bin 'Abdullāh, for Al-Ḥubāb is a devil's name.»

The Prophet ﷺ went along with him, attended his father's funeral, gave him his shirt as a shroud and prayed the funeral prayer for him. He was asked, "Would you pray on him, when he is a hypocrite?" He said,

«إِنَّ الله قَالَ:

Qur’an 9:80إِن تَسْتَغْفِرْ لَهُمْ سَبْعِينَ مَرَّةً

وَلَأَسْتَغْفِرَنَّ لَهُمْ سَبْعِينَ وَسَبْعِينَ وَسَبْعِينَ»

«Allāh said, «...(and even) if you ask seventy times for their forgiveness...»

Verily, I will ask Allāh to forgive them seventy times and seventy more and seventy more.»"^{1Aṭ-Ṭabari 14:396} Similar narrations were collected from 'Urwah bin Az-Zubayr, Mujāhid, Qatādah bin Di'āmah and Ibn Jarīr.^{2Aṭ-Ṭabari 14:396-397. Even though this Ḥadīth is Mursal, it has several witnesses and chains of narration which make it sound. The basis of it is also mentioned in Al-Bukhāri (46704 and 4671). Refer also to the Tafsīr of Ibn Kathīr under the commentary on Āyah (9:84).}

Qur’an 9:81–82فَرِحَ ٱلْمُخَلَّفُونَ بِمَقْعَدِهِمْ خِلَٰفَ رَسُولِ ٱللَّهِ وَكَرِهُوٓا۟ أَن يُجَٰهِدُوا۟ بِأَمْوَٰلِهِمْ وَأَنفُسِهِمْ فِى سَبِيلِ ٱللَّهِ وَقَالُوا۟ لَا تَنفِرُوا۟ فِى ٱلْحَرِّ قُلْ نَارُ جَهَنَّمَ أَشَدُّ حَرًّا لَّوْ كَانُوا۟ يَفْقَهُونَ فَلْيَضْحَكُوا۟ قَلِيلًا وَلْيَبْكُوا۟ كَثِيرًا جَزَآءًۢ بِمَا كَانُوا۟ يَكْسِبُونَ

«81. Those who stayed away (from Tabūk expedition) rejoiced in their staying behind the Messenger of Allāh; they hated to strive and fight with their properties and their lives in the cause of Allāh, and they said: "March not forth in the heat." Say: "The fire of Hell is more intense in heat;" if only they could understand!»

«82. So let them laugh a little and (they will) cry much as a recompense of what they used to earn (by committing sins).»

Hypocrites rejoice because They remained behind from Tabūk!

Allāh admonishes the hypocrites who lagged behind from the battle of Tabūk with the Companions of the Messenger of Allāh ﷺ, rejoicing that they remained behind after the Messenger ﷺ departed for the battle,

Qur’an 9:81وَكَرِهُوٓا۟ أَن يُجَٰهِدُوا۟

«they hated to strive and fight», along with the Messenger ﷺ,

Qur’an 9:81بِأَمْوَٰلِهِمْ وَأَنفُسِهِمْ فِى سَبِيلِ ٱللَّهِ وَقَالُوا۟

«with their properties and their lives in the cause of Allāh, and they said», to each other,

Qur’an 9:81لَا تَنفِرُوا۟ فِى ٱلْحَرِّ

«"March not forth in the heat."»

Tabūk occurred at a time when the heat was intense and the fruits and shades became delightful. This is why they said,

Qur’an 9:81لَا تَنفِرُوا۟ فِى ٱلْحَرِّ

«"March not forth in the heat"»

Allāh said to His Messenger ﷺ,

Qur’an 9:81قُلْ

«Say» to them,

Qur’anنَارُ جَهَنَّمَ

«"The fire of Hell...», which will be your destination because of your disobedience,

Qur’an 9:81أَشَدُّ حَرًّا

«"...is more intense in heat;"», than the heat that you sought to avoid; it is even more intense than fire. Imām Mālik narrated that Abu Az-Zinād said that Al-A'raj narrated that Abu Hurayrah said that the Messenger of Allāh ﷺ said,

Ḥadīthنَارُ بَنِي آدَمَ الَّتِي تُوقِدُونَهَا جُزْءٌ مِنْ سَبْعِينَ جُزْءًا مِنْ نَارِ جَهَنَّمَ

«The fire that the son of Ādam kindles is but one part of seventy parts of the Fire of Jahannam.»

They said, "O Allāh's Messenger! This fire alone is enough." He said,

Ḥadīthفُضِّلَتْ عَلَيْهَا بِتِسْعَةٍ وَسِتِّينَ جُزْءًا

«(Hellfire) was favored by sixty-nine parts.»^{1Al-Muwaṭṭa 2:994.}

The Two Ṣaḥīḥs collected this Ḥadīth.^{2Fatḥ Al-Bāri 6:380 and Muslim 4:2184.}

Al-A'mash narrated that Abu Isḥāq said that An-Nu'mān bin Bashīr said that the Messenger of Allāh ﷺ said,

Ḥadīthإِنَّ أَهْوَنَ أَهْلِ النَّارِ عَذَابًا يَوْمَ الْقِيَامَةِ لَمَنْ لَهُ نَعْلَانِ وَشِرَاكَانِ مِنْ نَارِ جَهَنَّمَ يَغْلِي مِنْهُمَا دِمَاغُهُ كَمَا يَغْلِي الْمِرْجَلُ، لَا يَرَى أَنَّ أَحَدًا مِنْ أَهْلِ النَّارِ أَشَدُّ عَذَابًا مِنْهُ وَإِنَّهُ أَهْوَنُهُمْ عَذَابًا

«On the Day of Resurrection, the person who will receive the least punishment among the people of the Fire, wears two slippers made from the Fire of Jahannam causing his brain to boil, just as a pot boils. He thinks that none in the Fire is receiving a more severe torment than he, when in fact he is receiving the least torment.»^{3Al-Ḥākim 4:580}

The Two Ṣaḥīḥs collected this Ḥadīth.^{4Fatḥ Al-Bāri 11:425 and Muslim 1:196.} There are many other Āyāt and Prophetic Ḥadīths on this subject. Allāh said in His Glorious Book,

Qur’an 70:15–16كَلَّآ إِنَّهَا لَظَىٰ نَزَّاعَةً لِّلشَّوَىٰ

«By no means! Verily, it will be the Fire of Hell. Taking away (burning completely) the scalp!» [70:15-16],

Qur’an 22:19–21يُصَبُّ مِن فَوْقِ رُءُوسِهِمُ ٱلْحَمِيمُ يُصْهَرُ بِهِۦ مَا فِى بُطُونِهِمْ وَٱلْجُلُودُ وَلَهُم مَّقَٰمِعُ مِنْ

Qur’an 22:21–22حَدِيدٍ كُلَّمَآ أَرَادُوٓا۟ أَن يَخْرُجُوا۟ مِنْهَا مِنْ غَمٍّ أُعِيدُوا۟ فِيهَا وَذُوقُوا۟ عَذَابَ ٱلْحَرِيقِ

«Al-Ḥamīm (boiling water) will be poured down over their heads. With it will melt (or vanish away) what is within their bellies, as well as (their) skins. And for them are hooked rods of iron (to punish them). Every time they seek to get away therefrom, from anguish, they will be driven back therein, and (it will be said to them): "Taste the torment of burning!"» [22:19-22], and,

Qur’an 4:56إِنَّ ٱلَّذِينَ كَفَرُوا۟ بِـَٔايَٰتِنَا سَوْفَ نُصْلِيهِمْ نَارًا كُلَّمَا نَضِجَتْ جُلُودُهُم بَدَّلْنَٰهُمْ جُلُودًا غَيْرَهَا لِيَذُوقُوا۟ ٱلْعَذَابَ

«Surely, those who disbelieved in Our Āyāt, We shall burn them in Fire. As often as their skins are roasted through, We shall change them for other skins that they may taste the punishment.»[4:56]

Allāh said here,

Qur’an 9:81قُلْ نَارُ جَهَنَّمَ أَشَدُّ حَرًّا لَّوْ كَانُوا۟ يَفْقَهُونَ

«Say: "The fire of Hell is more intense in heat;" if only they could understand!»

meaning, if they have any comprehension or understanding, they would have marched with the Messenger of Allāh ﷺ during the heat, so as to save themselves from the Fire of Jahannam, which is much more severe.

Allāh, the Exalted, then warns the hypocrites against their conduct,

Qur’an 9:82فَلْيَضْحَكُوا۟ قَلِيلًا

«So let them laugh a little...»

Ibn Abi Ṭalḥah reported that Ibn 'Abbās commented, "Life is short, so let them laugh as much as they like in it. But when life ends and they are returned to Allāh, the Exalted and Most Honored, they will start crying forever without end."

Qur’an 9:83فَإِن رَّجَعَكَ ٱللَّهُ إِلَىٰ طَآئِفَةٍ مِّنْهُمْ فَٱسْتَـْٔذَنُوكَ لِلْخُرُوجِ فَقُل لَّن تَخْرُجُوا۟ مَعِىَ أَبَدًا وَلَن تُقَٰتِلُوا۟ مَعِىَ عَدُوًّا إِنَّكُمْ رَضِيتُم بِٱلْقُعُودِ أَوَّلَ مَرَّةٍ فَٱقْعُدُوا۟ مَعَ ٱلْخَٰلِفِينَ

«83. If Allāh brings you back to a party of them (the hypocrites), and they ask your permission to go out (to fight), say: "Never shall you go out with me nor fight an enemy with me; you were pleased to sit (inactive) on the first occasion, then you sit (now) with those who lag behind."»

Hypocrites are barred from participating in Jihād

Allāh commands His Messenger, peace be upon him,

Qur’an 9:83فَإِن رَّجَعَكَ ٱللَّهُ

«If Allāh brings you back», from this battle,

Qur’an 9:83إِلَىٰ طَآئِفَةٍ مِّنْهُمْ

«to a party of them» in reference to the twelve (hypocrite) men, according to Qatādah,^{1Aṭ-Ṭabari 14:404.}

Qur’an 9:83فَٱسْتَـْٔذَنُوكَ لِلْخُرُوجِ

«and they ask your permission to go out», with you to another battle,

Qur’an 9:83فَقُل لَّن تَخْرُجُوا۟ مَعِىَ أَبَدًا وَلَن تُقَٰتِلُوا۟ مَعِىَ عَدُوًّا

«say: "Never shall you go out with me nor fight an enemy with me..."»

as an admonishment and punishment for them. Allāh mentioned the reason for this decision,

Qur’an 9:83إِنَّكُمْ رَضِيتُم بِٱلْقُعُودِ أَوَّلَ مَرَّةٍ

«"You were pleased to sit (inactive) on the first occasion..."»

Allāh said in a similar Āyah,

Qur’an 6:110وَنُقَلِّبُ أَفْـِٔدَتَهُمْ وَأَبْصَٰرَهُمْ كَمَا لَمْ يُؤْمِنُوا۟ بِهِۦٓ أَوَّلَ مَرَّةٍ

«And We shall turn their hearts and their eyes away (from guidance), as they refused to believe therein for the first time.» [6:110]

The recompense of an evil deed includes being directed to follow it with another evil deed, while the reward of a good deed includes being directed to another good deed after it. For instance, Allāh said concerning the 'Umrah of Ḥudaybiyyah,

Qur’an 48:15سَيَقُولُ ٱلْمُخَلَّفُونَ إِذَا ٱنطَلَقْتُمْ إِلَىٰ مَغَانِمَ لِتَأْخُذُوهَا

«Those who lagged behind will say, when you set forth to take the spoils.»[48:15]

Allāh said next,

Qur’an 9:83فَٱقْعُدُوا۟ مَعَ ٱلْخَٰلِفِينَ

«"...then you sit (now) with those who lag behind."»

in reference to the men who lagged behind from [Tabūk] battle, according to Ibn 'Abbās.^{2Aṭ-Ṭabari 14:404.}

Qur’an 9:84وَلَا تُصَلِّ عَلَىٰٓ أَحَدٍ مِّنْهُم مَّاتَ أَبَدًا وَلَا تَقُمْ عَلَىٰ قَبْرِهِۦٓ إِنَّهُمْ كَفَرُوا۟ بِٱللَّهِ وَرَسُولِهِۦ وَمَاتُوا۟ وَهُمْ فَٰسِقُونَ

«84. And never (O Muḥammad ﷺ) pray (funeral prayer) for any of them (hypocrites) who dies, nor stand at his grave. Certainly they disbelieved in Allāh and His Messenger, and died while they were Fāsiqūn.»

The Prohibition of Prayer for the Funeral of Hypocrites

Allāh commands His Messenger ﷺ to disown the hypocrites, to abstain from praying the funeral prayer when any of them dies, from standing next to his grave to seek Allāh's forgiveness for him, or to invoke Allāh for his benefit. This is because hypocrites disbelieved in Allāh and His Messenger ﷺ and died as such. This ruling applies to all those who are known to be hypocrites, even though it was revealed about the specific case of 'Abdullāh bin Ubayy bin Salūl, the chief hypocrite. Al-Bukhāri recorded that Ibn 'Umar said, "When 'Abdullāh bin Ubayy died, his son, 'Abdullāh bin 'Abdullāh, came to the Messenger of Allāh ﷺ and asked him to give him his shirt to shroud his father in, and the Messenger ﷺ did that. He also asked that the Prophet ﷺ offer his father's funeral prayer, and Allāh's Messenger ﷺ stood up to offer the funeral prayer. 'Umar took hold of the Prophet's robe and said, 'O Allāh's Messenger! Are you going to offer his funeral prayer even though your Lord has forbidden you to do so?' Allāh's Messenger ﷺ said, «إِنَّمَا خَيَّرَنِي اللَّهُ فَقَالَ:

«I have been given the choice, for Allāh says:

Qur’an 9:80ٱسْتَغْفِرْ لَهُمْ أَوْ لَا تَسْتَغْفِرْ لَهُمْ إِن تَسْتَغْفِرْ لَهُمْ سَبْعِينَ مَرَّةً فَلَن يَغْفِرَ ٱللَّهُ لَهُمْ

«Whether you ask forgiveness for them (hypocrites), or do not ask for forgiveness for them. Even though you ask for their forgiveness seventy times, Allāh will not forgive them.»

وَسَأَزِيدُهُ عَلَى السَّبْعِينَ»

«Verily, I will ask [for forgiveness for him] more than seventy times».' 'Umar said, 'He is a hypocrite!' So Allāh's Messenger ﷺ offered the funeral prayer and on that Allāh revealed this Verse,

Qur’an 9:84وَلَا تُصَلِّ عَلَىٰٓ أَحَدٍ مِّنْهُم مَّاتَ أَبَدًا وَلَا تَقُمْ عَلَىٰ قَبْرِهِۦٓ

«And never (O Muḥammad) pray (funeral prayer) for any of them (hypocrites) who dies, nor stand at his grave.»"^{1Fatḥ Al-Bāri 8:184.}

'Umar bin Al-Khaṭṭāb narrated a similar narration.^{2Fatḥ Al-Bāri 8:185.} In this narration, 'Umar said, "The Prophet ﷺ offered his funeral prayer, walked with the funeral procession and stood on his grave until he was buried. I was amazed at my daring to talk like this to the Messenger of Allāh ﷺ, while Allāh and His Messenger ﷺ have better knowledge. By ﷺ Allāh, soon afterwards, these two Āyāt were revealed,

Qur’an 9:84وَلَا تُصَلِّ عَلَىٰٓ أَحَدٍ مِّنْهُم مَّاتَ أَبَدًا

«And never (O Muḥammad ﷺ) pray (funeral prayer) for any of them (hypocrites) who dies.»

Ever since this revelation came, the Prophet ﷺ never offered the funeral prayer for any hypocrite nor stood on his grave until Allāh, the Exalted and Most Honored, brought death to him."^{3Aḥmad 1:16.} At-Tirmidhi collected this Ḥadīth in his Tafsīr [section of his Sunan] and said, "Ḥasan Ṣaḥīḥ".^{4Tuḥfat Al-Aḥwadhi 8:495.} Al-Bukhāri also recorded it.^{5Fatḥ Al-Bāri 8:184.}

Qur’an 9:87–93رَضُوا۟ بِأَن يَكُونُوا۟ مَعَ ٱلْخَوَالِفِ وَطُبِعَ عَلَىٰ قُلُوبِهِمْ فَهُمْ لَا يَفْقَهُونَ لَٰكِنِ ٱلرَّسُولُ وَٱلَّذِينَ ءَامَنُوا۟ مَعَهُۥ جَٰهَدُوا۟ بِأَمْوَٰلِهِمْ وَأَنفُسِهِمْ وَأُو۟لَٰٓئِكَ لَهُمُ ٱلْخَيْرَٰتُ وَأُو۟لَٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ أَعَدَّ ٱللَّهُ لَهُمْ جَنَّٰتٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ خَٰلِدِينَ فِيهَا ذَٰلِكَ ٱلْفَوْزُ ٱلْعَظِيمُ وَجَآءَ ٱلْمُعَذِّرُونَ مِنَ ٱلْأَعْرَابِ لِيُؤْذَنَ لَهُمْ وَقَعَدَ ٱلَّذِينَ كَذَبُوا۟ ٱللَّهَ وَرَسُولَهُۥ سَيُصِيبُ ٱلَّذِينَ كَفَرُوا۟ مِنْهُمْ عَذَابٌ أَلِيمٌ لَّيْسَ عَلَى ٱلضُّعَفَآءِ وَلَا عَلَى ٱلْمَرْضَىٰ وَلَا عَلَى ٱلَّذِينَ لَا يَجِدُونَ مَا يُنفِقُونَ حَرَجٌ إِذَا نَصَحُوا۟ لِلَّهِ وَرَسُولِهِۦ مَا عَلَى ٱلْمُحْسِنِينَ مِن سَبِيلٍ وَٱللَّهُ غَفُورٌ رَّحِيمٌ وَلَا عَلَى ٱلَّذِينَ إِذَا مَآ أَتَوْكَ لِتَحْمِلَهُمْ قُلْتَ لَآ أَجِدُ مَآ أَحْمِلُكُمْ عَلَيْهِ تَوَلَّوا۟ وَّأَعْيُنُهُمْ تَفِيضُ مِنَ ٱلدَّمْعِ حَزَنًا أَلَّا يَجِدُوا۟ مَا يُنفِقُونَ إِنَّمَا ٱلسَّبِيلُ عَلَى ٱلَّذِينَ يَسْتَـْٔذِنُونَكَ وَهُمْ أَغْنِيَآءُ رَضُوا۟ بِأَن يَكُونُوا۟ مَعَ ٱلْخَوَالِفِ وَطَبَعَ ٱللَّهُ عَلَىٰ قُلُوبِهِمْ فَهُمْ لَا يَعْلَمُونَ

Qur’an 9:85وَلَا تُعْجِبْكَ أَمْوَٰلُهُمْ وَأَوْلَٰدُهُمْ إِنَّمَا يُرِيدُ ٱللَّهُ أَن يُعَذِّبَهُم بِهَا فِى ٱلدُّنْيَا وَتَزْهَقَ أَنفُسُهُمْ وَهُمْ كَٰفِرُونَ

«85. And let not their wealth or their children amaze you. Allāh only wants to punish them with these things in this world, and that their souls shall depart (die) while they are disbelievers.»

We mentioned before the explanation of a similar Āyah, all the thanks and praises are due to Allāh.

Qur’an 9:86وَإِذَآ أُنزِلَتْ سُورَةٌ أَنْ ءَامِنُوا۟ بِٱللَّهِ وَجَٰهِدُوا۟ مَعَ رَسُولِهِ ٱسْتَـْٔذَنَكَ أُو۟لُوا۟ ٱلطَّوْلِ مِنْهُمْ وَقَالُوا۟ ذَرْنَا نَكُن مَّعَ ٱلْقَٰعِدِينَ

Qur’an 9:87رَضُوا۟ بِأَن يَكُونُوا۟ مَعَ ٱلْخَوَالِفِ وَطُبِعَ عَلَىٰ قُلُوبِهِمْ فَهُمْ لَا يَفْقَهُونَ

«86. And when a Sūrah is revealed, enjoining them to believe in Allāh and to strive hard and fight along with His Messenger, the wealthy among them ask your leave to exempt them and say, "Leave us (behind), we would be with those who sit (at home)."»

«87. They are content to be with those who sit behind. Their hearts are sealed up, so they understand not.»

Admonishing Those Who did not join the Jihād

Allāh chastises and admonishes those who stayed away from Jihād and refrained from performing it, even though they had the supplies, means and ability to join it. They asked the Messenger ﷺ for permission to stay behind, saying,

Qur’an 9:86ذَرْنَا نَكُن مَّعَ ٱلْقَٰعِدِينَ

«"Leave us (behind), we would be with those who sit (at home)"»

thus accepting for themselves the shame of lagging behind with women, after the army had left. If war starts, such people are the most cowardice, but when it is safe, they are the most boastful among men. Allāh described them in another Āyah,

Qur’an 33:19فَإِذَا جَآءَ ٱلْخَوْفُ رَأَيْتَهُمْ يَنظُرُونَ إِلَيْكَ تَدُورُ أَعْيُنُهُمْ كَٱلَّذِى يُغْشَىٰ عَلَيْهِ مِنَ ٱلْمَوْتِ فَإِذَا ذَهَبَ ٱلْخَوْفُ سَلَقُوكُم بِأَلْسِنَةٍ حِدَادٍ

«Then when fear comes, you will see them looking to you, their eyes revolving like (those of) one over whom hovers death; but when the fear departs, they will smite you with sharp tongues.»[33:19]

their tongues direct their harsh words against you, when it is safe to do so. In battle, however, they are the most cowardice among men.

Allāh said in another Āyah,

Qur’an 47:20–21وَيَقُولُ ٱلَّذِينَ ءَامَنُوا۟ لَوْلَا نُزِّلَتْ سُورَةٌ فَإِذَآ أُنزِلَتْ سُورَةٌ مُّحْكَمَةٌ وَذُكِرَ فِيهَا ٱلْقِتَالُ رَأَيْتَ ٱلَّذِينَ فِى قُلُوبِهِم مَّرَضٌ يَنظُرُونَ إِلَيْكَ نَظَرَ ٱلْمَغْشِىِّ عَلَيْهِ مِنَ ٱلْمَوْتِ فَأَوْلَىٰ لَهُمْ طَاعَةٌ وَقَوْلٌ مَّعْرُوفٌ فَإِذَا عَزَمَ ٱلْأَمْرُ فَلَوْ صَدَقُوا۟ ٱللَّهَ لَكَانَ خَيْرًا لَّهُمْ

«Those who believe say: "Why is not a Sūrah sent down (for us)? But when a decisive Sūrah (explaining and ordering things) is sent down, and fighting is mentioned therein, you will see those in whose hearts is a disease looking at you with a look of one fainting to death. But it was better for them. Obedience (to Allāh) and good words (were better for them). And when the matter is resolved on, then if they had been true to Allāh, it would have been better for them.» [47:20-21]

Allāh said next,

Qur’an 9:87وَطُبِعَ عَلَىٰ قُلُوبِهِمْ

«Their hearts are sealed up» because of their staying away from Jihād and from accompanying the Messenger ﷺ in Allāh's cause, «

Qur’an 9:87فَهُمْ لَا يَفْقَهُونَ

»

«so they understand not.» they neither understand what benefits them so that they perform it nor what hurts them so that they avoid it.

Qur’an 9:88–89لَٰكِنِ ٱلرَّسُولُ وَٱلَّذِينَ ءَامَنُوا۟ مَعَهُۥ جَٰهَدُوا۟ بِأَمْوَٰلِهِمْ وَأَنفُسِهِمْ وَأُو۟لَٰٓئِكَ لَهُمُ ٱلْخَيْرَٰتُ وَأُو۟لَٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ أَعَدَّ ٱللَّهُ لَهُمْ جَنَّٰتٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ خَٰلِدِينَ فِيهَا ذَٰلِكَ ٱلْفَوْزُ ٱلْعَظِيمُ

«88. But the Messenger and those who believed with him strove hard and fought with their wealth and their lives. Such are they for whom are the good things, and it is they who will be successful.»

«89. For them Allāh has prepared Gardens (Paradise) under which rivers flow, to dwell therein forever. That is the supreme success.»

After Allāh mentioned the sins of the hypocrites, He praised the faithful believers and described their reward in the Hereafter,

Qur’an 9:88لَٰكِنِ ٱلرَّسُولُ وَٱلَّذِينَ ءَامَنُوا۟ مَعَهُۥ جَٰهَدُوا۟

«But the Messenger and those who believed with him strove hard and fought»

until the end of these two Āyāt [9:88-89]. This describes the qualities, as well as, the reward of faithful believers. Allāh said,

Qur’an 9:88وَأُو۟لَٰٓئِكَ لَهُمُ ٱلْخَيْرَٰتُ

«Such are they for whom are the good things», in the Hereafter, in the gardens of Al-Firdaws and the high grades.

Qur’an 9:90وَجَآءَ ٱلْمُعَذِّرُونَ مِنَ ٱلْأَعْرَابِ لِيُؤْذَنَ لَهُمْ وَقَعَدَ ٱلَّذِينَ كَذَبُوا۟ ٱللَّهَ وَرَسُولَهُۥ سَيُصِيبُ ٱلَّذِينَ كَفَرُوا۟ مِنْهُمْ عَذَابٌ أَلِيمٌ

«90. And those who made excuses from the bedouins came asking your permission to exempt them (from the battle), and those who had lied to Allāh and His Messenger sat at home (without asking the permission for it); a painful torment will seize those of them who disbelieve.»

Allāh describes here the condition of the bedouins who lived around Al-Madīnah, who asked for permission to remain behind from Jihād when they came to the Messenger ﷺ to explain to him their weakness and inability to join the fighting. Aḍ-Ḍaḥḥāk said that Ibn 'Abbās said that they were those who had valid excuses, for Allāh said next,

Qur’an 9:90وَقَعَدَ ٱلَّذِينَ كَذَبُوا۟ ٱللَّهَ وَرَسُولَهُۥ

«and those who had lied to Allāh and His Messenger sat at home», and did not ask for permission for it; and Allāh warned them of painful punishment,

Qur’an 9:90سَيُصِيبُ ٱلَّذِينَ كَفَرُوا۟ مِنْهُمْ عَذَابٌ أَلِيمٌ

«a painful torment will seize those of them who disbelieve.»

Qur’an 9:91–93لَّيْسَ عَلَى ٱلضُّعَفَآءِ وَلَا عَلَى ٱلْمَرْضَىٰ وَلَا عَلَى ٱلَّذِينَ لَا يَجِدُونَ مَا يُنفِقُونَ حَرَجٌ إِذَا نَصَحُوا۟ لِلَّهِ وَرَسُولِهِۦ مَا عَلَى ٱلْمُحْسِنِينَ مِن سَبِيلٍ وَٱللَّهُ غَفُورٌ رَّحِيمٌ وَلَا عَلَى ٱلَّذِينَ إِذَا مَآ أَتَوْكَ لِتَحْمِلَهُمْ قُلْتَ لَآ أَجِدُ مَآ أَحْمِلُكُمْ عَلَيْهِ تَوَلَّوا۟ وَّأَعْيُنُهُمْ تَفِيضُ مِنَ ٱلدَّمْعِ حَزَنًا أَلَّا يَجِدُوا۟ مَا يُنفِقُونَ إِنَّمَا ٱلسَّبِيلُ عَلَى ٱلَّذِينَ يَسْتَـْٔذِنُونَكَ وَهُمْ أَغْنِيَآءُ رَضُوا۟ بِأَن يَكُونُوا۟ مَعَ ٱلْخَوَالِفِ وَطَبَعَ ٱللَّهُ عَلَىٰ قُلُوبِهِمْ فَهُمْ لَا يَعْلَمُونَ

«91. There is no blame on those who are weak or ill or who find no resources to spend, if they are sincere and true (in duty) to Allāh and His Messenger. No means (of complaint) can there be against the doers of good. And Allāh is Oft-Forgiving, Most Merciful.»

«92. Nor (is there blame) on those who came to you to be provided with mounts, when you said: "I can find no mounts for you," they turned back, with their eyes overflowing with tears of grief that they could not find anything to spend.»

«93. The means (of complaint) is only against those who are rich, and yet ask exemption. They are content to be with (the women) who sit behind (at home) and Allāh has sealed up their hearts so that they know not (what they are losing).»

Legitimate Excuses for staying away from Jihād

Allāh mentions here the valid excuses that permit one to stay away from fighting. He first mentions the excuses that remain with a person, the weakness in the body that disallows one from Jihād, such as blindness, limping, and so forth. He then mentions the excuses that are not permanent, such as an illness that would prevent one from fighting in the cause of Allāh, or poverty that prevents preparing for Jihād. There is no sin in these cases if they remain behind, providing that when they remain behind, they do not spread malice or try to discourage Muslims from fighting, but all the while observing good behavior in this state, just as Allāh said,

Qur’an 9:91مَا عَلَى ٱلْمُحْسِنِينَ مِن سَبِيلٍ وَٱللَّهُ غَفُورٌ رَّحِيمٌ

«No means (of complaint) can there be against the doers of good. And Allāh is Oft-Forgiving, Most Merciful.»

Al-Awzā'ī said, "The people went out for the Istisqā' (rain) prayer. Bilāl bin Sa'd stood up, praised Allāh and thanked Him then said, 'O those who are present! Do you concur that wrong has been done?' They said, 'Yes, by Allāh!' He said, 'O Allāh! We hear your statement,

Qur’an 9:91مَا عَلَى ٱلْمُحْسِنِينَ مِن سَبِيلٍ

«No means (of complaint) can there be against the doers of good.»

O Allāh! We admit our errors, so forgive us and give us mercy and rain.' He then raised his hands and the people also raised their hands, and rain was sent down on them."^{1Ibn Abi Ḥātim 6:1862.} Mujāhid said about Allāh's statement,

Qur’an 9:92وَلَا عَلَى ٱلَّذِينَ إِذَا مَآ أَتَوْكَ لِتَحْمِلَهُمْ

«Nor (is there blame) on those who came to you to be provided with mounts»

Mujāhid said; "It was revealed about Bani Muqarrin from the tribe of Muzaynah."^{2Aṭ-Ṭabari 14:421.}

Ibn Abi Ḥātim recorded that Al-Ḥasan said that the Messenger of Allāh ﷺ said,

Arabic quotation as printed; not matched to Tanzil, so not shown as the Qur’an«لَقَدْ خَلَّفْتُمْ بِالْمَدِينَةِ أَقْوَامًا مَا أَنْفَقْتُمْ مِنْ نَفَقَةٍ وَلَا قَطَعْتُمْ وَادِيًا وَلَا نِلْتُمْ مِنْ عَدُوٍّ نَيْلًا إِلَّا وَقَدْ شَرِكُوكُمْ فِي الْأَجْرِ»

Qur’an 9:94–99يَعْتَذِرُونَ إِلَيْكُمْ إِذَا رَجَعْتُمْ إِلَيْهِمْ قُل لَّا تَعْتَذِرُوا۟ لَن نُّؤْمِنَ لَكُمْ قَدْ نَبَّأَنَا ٱللَّهُ مِنْ أَخْبَارِكُمْ وَسَيَرَى ٱللَّهُ عَمَلَكُمْ وَرَسُولُهُۥ ثُمَّ تُرَدُّونَ إِلَىٰ عَٰلِمِ ٱلْغَيْبِ وَٱلشَّهَٰدَةِ فَيُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ سَيَحْلِفُونَ بِٱللَّهِ لَكُمْ إِذَا ٱنقَلَبْتُمْ إِلَيْهِمْ لِتُعْرِضُوا۟ عَنْهُمْ فَأَعْرِضُوا۟ عَنْهُمْ إِنَّهُمْ رِجْسٌ وَمَأْوَىٰهُمْ جَهَنَّمُ جَزَآءًۢ بِمَا كَانُوا۟ يَكْسِبُونَ يَحْلِفُونَ لَكُمْ لِتَرْضَوْا۟ عَنْهُمْ فَإِن تَرْضَوْا۟ عَنْهُمْ فَإِنَّ ٱللَّهَ لَا يَرْضَىٰ عَنِ ٱلْقَوْمِ ٱلْفَٰسِقِينَ ٱلْأَعْرَابُ أَشَدُّ كُفْرًا وَنِفَاقًا وَأَجْدَرُ أَلَّا يَعْلَمُوا۟ حُدُودَ مَآ أَنزَلَ ٱللَّهُ عَلَىٰ رَسُولِهِۦ وَٱللَّهُ عَلِيمٌ حَكِيمٌ وَمِنَ ٱلْأَعْرَابِ مَن يَتَّخِذُ مَا يُنفِقُ مَغْرَمًا وَيَتَرَبَّصُ بِكُمُ ٱلدَّوَآئِرَ عَلَيْهِمْ دَآئِرَةُ ٱلسَّوْءِ وَٱللَّهُ سَمِيعٌ عَلِيمٌ وَمِنَ ٱلْأَعْرَابِ مَن يُؤْمِنُ بِٱللَّهِ وَٱلْيَوْمِ ٱلْـَٔاخِرِ وَيَتَّخِذُ مَا يُنفِقُ قُرُبَٰتٍ عِندَ ٱللَّهِ وَصَلَوَٰتِ ٱلرَّسُولِ أَلَآ إِنَّهَا قُرْبَةٌ لَّهُمْ سَيُدْخِلُهُمُ ٱللَّهُ فِى رَحْمَتِهِۦٓ إِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ

«Some people have remained behind you in Al-Madīnah; and you never spent anything, crossed a valley, or afflicted hardship on an enemy, but they were sharing the reward with you.»

He then recited the Āyah,

Qur’an 9:92وَلَا عَلَى ٱلَّذِينَ إِذَا مَآ أَتَوْكَ لِتَحْمِلَهُمْ قُلْتَ لَآ أَجِدُ مَآ أَحْمِلُكُمْ عَلَيْهِ

«Nor (is there blame) on those who came to you to be provided with mounts, when you said: "I can find no mounts for you."»^{3Ibn Abi Ḥātim 6:1863.}

This Ḥadīth has a basis in the Two Ṣaḥīḥs from Anas, the Messenger of Allāh ﷺ said,

Arabic quotation as printed; not matched to Tanzil, so not shown as the Qur’an«إِنَّ بِالْمَدِينَةِ أَقْوَامًا مَا قَطَعْتُمْ وَادِيًا وَلَا سِرْتُمْ سَيْرًا إِلَّا وَهُمْ مَعَكُمْ»

«Some people have remained behind in Al-Madīnah and you never crossed a valley or marched forth, but they were with you.»

They said, "While they are still at Al-Madīnah?" He said,

Ḥadīthنَعَمْ حَبَسَهُمُ الْعُذْرُ

«Yes, as they have been held back by a (legal) excuse.»^{4Fatḥ Al-Bāri 7:732 and Muslim: 1911.}

Then, Allāh criticized those who seek permission to remain behind while they are rich, admonishing them for wanting to stay behind with women who remained in their homes,

Qur’an 9:93وَطَبَعَ ٱللَّهُ عَلَىٰ قُلُوبِهِمْ فَهُمْ لَا يَعْلَمُونَ

«and Allāh has sealed up their hearts, so that they know not (what they are losing).»

Qur’an 9:94–96يَعْتَذِرُونَ إِلَيْكُمْ إِذَا رَجَعْتُمْ إِلَيْهِمْ قُل لَّا تَعْتَذِرُوا۟ لَن نُّؤْمِنَ لَكُمْ قَدْ نَبَّأَنَا ٱللَّهُ مِنْ أَخْبَارِكُمْ وَسَيَرَى ٱللَّهُ عَمَلَكُمْ وَرَسُولُهُۥ ثُمَّ تُرَدُّونَ إِلَىٰ عَٰلِمِ ٱلْغَيْبِ وَٱلشَّهَٰدَةِ فَيُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ سَيَحْلِفُونَ بِٱللَّهِ لَكُمْ إِذَا ٱنقَلَبْتُمْ إِلَيْهِمْ لِتُعْرِضُوا۟ عَنْهُمْ فَأَعْرِضُوا۟ عَنْهُمْ إِنَّهُمْ رِجْسٌ وَمَأْوَىٰهُمْ جَهَنَّمُ جَزَآءًۢ بِمَا كَانُوا۟ يَكْسِبُونَ يَحْلِفُونَ لَكُمْ لِتَرْضَوْا۟ عَنْهُمْ فَإِن تَرْضَوْا۟ عَنْهُمْ فَإِنَّ ٱللَّهَ لَا يَرْضَىٰ عَنِ ٱلْقَوْمِ ٱلْفَٰسِقِينَ

«94. They (the hypocrites) will present their excuses to you (Muslims), when you return to them. Say "Present no excuses, we shall not believe you. Allāh has already informed us of the news concerning you. Allāh and His Messenger will observe your deeds. In the end you will be brought back to the All-Knower of the unseen and the seen, then He (Allāh) will inform you of what you used to do."»

«95. They will swear by Allāh to you (Muslims) when you return to them, that you may turn away from them. So turn away from them. Surely, they are Rijs (impure), and Hell is their dwelling place - a recompense for that which they used to earn.»

«96. They (the hypocrites) swear to you (Muslims) that you may be pleased with them, but if you are pleased with them, certainly Allāh is not pleased with the people who are Fāsiqīn (rebellious).»

Exposing the Deceitful Ways of Hypocrites

Allāh said that when the believers go back to Al-Madīnah, the hypocrites will begin apologizing to them.

Qur’an 9:94قُل لَّا تَعْتَذِرُوا۟ لَن نُّؤْمِنَ لَكُمْ

«Say "Present no excuses, we shall not believe you."», we shall not believe what you say,

Qur’an 9:94قَدْ نَبَّأَنَا ٱللَّهُ مِنْ أَخْبَارِكُمْ

«Allāh has already informed us of the news concerning you.»

Allāh has exposed your news to us,

Qur’an 9:94وَسَيَرَى ٱللَّهُ عَمَلَكُمْ وَرَسُولُهُۥ

«Allāh and His Messenger will observe your deeds.»

your actions will be made public to people in this life,

Qur’an 9:94ثُمَّ تُرَدُّونَ إِلَىٰ عَٰلِمِ ٱلْغَيْبِ وَٱلشَّهَٰدَةِ فَيُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ

«In the end you will be brought back to the All-Knower of the unseen and the seen, then He (Allāh) will inform you of what you used to do.»

Allāh will inform you of your deeds, whether they were good or evil, and will recompense you for them. Allāh said that the hypocrites will swear to the believers in apology, so that the believers turn away from them without admonishing them. Therefore, Allāh ordered disgracing them by turning away from them, for they are,

Qur’anرِجْسٌ

«Rijs» meaning, impure inwardly and in their creed. Their destination in the end will be Jahannam,

Qur’anجَزَآءًۢ بِمَا كَانُوا۟ يَكْسِبُونَ

«a recompense for that which they used to earn.»

of sins and evil deeds. Allāh said that if the believers forgive the hypocrites when they swear to them,

Qur’an 9:96فَإِنَّ ٱللَّهَ لَا يَرْضَىٰ عَنِ ٱلْقَوْمِ ٱلْفَٰسِقِينَ

«certainly Allāh is not pleased with the people who are Fāsiqīn.»

who rebel against the obedience of Allāh and His Messenger ﷺ. 'Fisq', means, 'deviation'.

Qur’an 9:97–99ٱلْأَعْرَابُ أَشَدُّ كُفْرًا وَنِفَاقًا وَأَجْدَرُ أَلَّا يَعْلَمُوا۟ حُدُودَ مَآ أَنزَلَ ٱللَّهُ عَلَىٰ رَسُولِهِۦ وَٱللَّهُ عَلِيمٌ حَكِيمٌ وَمِنَ ٱلْأَعْرَابِ مَن يَتَّخِذُ مَا يُنفِقُ مَغْرَمًا وَيَتَرَبَّصُ بِكُمُ ٱلدَّوَآئِرَ عَلَيْهِمْ دَآئِرَةُ ٱلسَّوْءِ وَٱللَّهُ سَمِيعٌ عَلِيمٌ وَمِنَ ٱلْأَعْرَابِ مَن يُؤْمِنُ بِٱللَّهِ وَٱلْيَوْمِ ٱلْـَٔاخِرِ وَيَتَّخِذُ مَا يُنفِقُ قُرُبَٰتٍ عِندَ ٱللَّهِ وَصَلَوَٰتِ ٱلرَّسُولِ أَلَآ إِنَّهَا قُرْبَةٌ لَّهُمْ سَيُدْخِلُهُمُ ٱللَّهُ فِى رَحْمَتِهِۦٓ إِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ

«97. The bedouins are the worst in disbelief and hypocrisy, and more likely to not know the limits which Allāh has revealed to His Messenger. And Allāh is All-Knower, All-Wise.»

«98. And of the bedouins there are some who look upon what they spend (in Allāh's cause) as a fine and watch for calamities for you, on them be the calamity of evil. And Allāh is All-Hearer, All-Knower.»

«99. And of the bedouins there are some who believe in Allāh and the Last Day, and look upon what they spend (in Allāh's cause) as means of nearness to Allāh, and a cause of receiving the Messenger's invocations. Indeed these (expenditures) are a means of nearness for them. Allāh will admit them to His mercy. Certainly Allāh is Oft-Forgiving, Most Merciful.»

The Bedouins are the Worst in Disbelief and Hypocrisy

Allāh states that there are disbelievers, hypocrites and believers among the bedouins. He also states that the disbelief and hypocrisy of the bedouins is worse and deeper than the disbelief and hypocrisy of others. They are the most likely of being ignorant of the commandments that Allāh has revealed to His Messenger ﷺ. Al-A'mash narrated that Ibrāhīm said, "A bedouin man sat next to Zayd bin Ṣawḥān while he was speaking to his friends. Zayd had lost his hand during the battle of Nahāwand. The bedouin man said, 'By Allāh! I like your speech. However, your hand causes me suspicion.' Zayd said, 'Why are you suspicious because of my hand, it is the left hand [that is cut]?' The bedouin man said, 'By Allāh! I do not know which hand they cut off (for committing theft), is it the right or the left?' Zayd bin Sawḥān said, 'Allāh has said the truth,

Qur’an 9:97ٱلْأَعْرَابُ أَشَدُّ كُفْرًا وَنِفَاقًا وَأَجْدَرُ أَلَّا يَعْلَمُوا۟ حُدُودَ مَآ أَنزَلَ ٱللَّهُ عَلَىٰ رَسُولِهِۦ

«The bedouins are the worst in disbelief and hypocrisy, and more likely to not know the limits which Allāh has revealed to His Messenger.﴾”^{1Aṭ-Ṭabari 14:429.}

Imām Aḥmad narrated that Ibn 'Abbās said that the Messenger of Allāh ﷺ said, «مَنْ سَكَنَ الْبَادِيَةَ جَفَا، وَمَنِ اتَّبَعَ الصَّيْدَ غَفَلَ، وَمَنْ أَتَى السُّلْطَانَ افْتُتِنَ

«He who lives in the desert becomes hard-hearted, he who follows the game becomes heedless, and he who associates with the rulers falls into Fitnah.»^{2Aḥmad 1:357.}

Abu Dāwud, At-Tirmidhi and An-Nasā'i collected this Ḥadīth. At-Tirmidhi said, "Ḥasan Gharīb."^{3Abu Dāwud 3:278, Tuḥfat Al-Aḥwadhi 6:532 and An-Nasā'i 7:195.} The Prophet ﷺ once had to give a bedouin man many gifts because of what he gave him ﷺ as a gift, until the bedouin became satisfied. The Prophet ﷺ said,

Ḥadīthلَقَدْ هَمَمْتُ أَنْ لَا أَقْبَلَ هَدِيَّةً إِلَّا مِنْ قُرَشِيٍّ أَوْ ثَقَفِيٍّ أَوْ أَنْصَارِيٍّ أَوْ دَوْسِيٍّ

«I almost decided not to accept a gift except from someone from Quraysh, Thaqafi, the Anṣār or Daws.»^{4An-Nasā'ī 6:280.}

This is because these people lived in cities, Makkah, Aṭ-Ṭā'if, Al-Madīnah and Yemen, and therefore, their conduct and manners are nicer than that of the hard-hearted bedouins.

Allāh said next,

Qur’anوَٱللَّهُ عَلِيمٌ حَكِيمٌ

«And Allāh is All-Knower, All-Wise.»

Allāh knows those who deserve to be taught faith and knowledge, He wisely distributes knowledge or ignorance, faith or disbelief and hypocrisy between His servants. He is never questioned as to what He does, for He is the All-Knower, All-Wise. Allāh also said that among bedouins are those,

Qur’an 9:98مَن يَتَّخِذُ مَا يُنفِقُ

«who look upon what they spend», in the cause of Allāh,

Qur’an 9:98مَغْرَمًا

«as a fine», as a loss and a burden,

Qur’an 9:98وَيَتَرَبَّصُ بِكُمُ ٱلدَّوَآئِرَ

«and watch for calamities for you», awaiting afflictions and

Qur’an 9:100–106وَٱلسَّٰبِقُونَ ٱلْأَوَّلُونَ مِنَ ٱلْمُهَٰجِرِينَ وَٱلْأَنصَارِ وَٱلَّذِينَ ٱتَّبَعُوهُم بِإِحْسَٰنٍ رَّضِىَ ٱللَّهُ عَنْهُمْ وَرَضُوا۟ عَنْهُ وَأَعَدَّ لَهُمْ جَنَّٰتٍ تَجْرِى تَحْتَهَا ٱلْأَنْهَٰرُ خَٰلِدِينَ فِيهَآ أَبَدًا ذَٰلِكَ ٱلْفَوْزُ ٱلْعَظِيمُ وَمِمَّنْ حَوْلَكُم مِّنَ ٱلْأَعْرَابِ مُنَٰفِقُونَ وَمِنْ أَهْلِ ٱلْمَدِينَةِ مَرَدُوا۟ عَلَى ٱلنِّفَاقِ لَا تَعْلَمُهُمْ نَحْنُ نَعْلَمُهُمْ سَنُعَذِّبُهُم مَّرَّتَيْنِ ثُمَّ يُرَدُّونَ إِلَىٰ عَذَابٍ عَظِيمٍ وَءَاخَرُونَ ٱعْتَرَفُوا۟ بِذُنُوبِهِمْ خَلَطُوا۟ عَمَلًا صَٰلِحًا وَءَاخَرَ سَيِّئًا عَسَى ٱللَّهُ أَن يَتُوبَ عَلَيْهِمْ إِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ خُذْ مِنْ أَمْوَٰلِهِمْ صَدَقَةً تُطَهِّرُهُمْ وَتُزَكِّيهِم بِهَا وَصَلِّ عَلَيْهِمْ إِنَّ صَلَوٰتَكَ سَكَنٌ لَّهُمْ وَٱللَّهُ سَمِيعٌ عَلِيمٌ أَلَمْ يَعْلَمُوٓا۟ أَنَّ ٱللَّهَ هُوَ يَقْبَلُ ٱلتَّوْبَةَ عَنْ عِبَادِهِۦ وَيَأْخُذُ ٱلصَّدَقَٰتِ وَأَنَّ ٱللَّهَ هُوَ ٱلتَّوَّابُ ٱلرَّحِيمُ وَقُلِ ٱعْمَلُوا۟ فَسَيَرَى ٱللَّهُ عَمَلَكُمْ وَرَسُولُهُۥ وَٱلْمُؤْمِنُونَ وَسَتُرَدُّونَ إِلَىٰ عَٰلِمِ ٱلْغَيْبِ وَٱلشَّهَٰدَةِ فَيُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ وَءَاخَرُونَ مُرْجَوْنَ لِأَمْرِ ٱللَّهِ إِمَّا يُعَذِّبُهُمْ وَإِمَّا يَتُوبُ عَلَيْهِمْ وَٱللَّهُ عَلِيمٌ حَكِيمٌ

disasters to strike you,

Qur’an 9:98عَلَيْهِمْ دَآئِرَةُ ٱلسَّوْءِ

«on them be the calamity of evil, evil will touch them instead,

Qur’anوَٱللَّهُ سَمِيعٌ عَلِيمٌ

«And Allāh is All-Hearer, All-Knower.»

Allāh hears the invocation of His servants and knows who deserves victory, who deserve failure. Allāh's said;

Qur’an 9:99وَمِنَ ٱلْأَعْرَابِ مَن يُؤْمِنُ بِٱللَّهِ وَٱلْيَوْمِ ٱلْـَٔاخِرِ وَيَتَّخِذُ مَا يُنفِقُ قُرُبَٰتٍ عِندَ ٱللَّهِ وَصَلَوَٰتِ ٱلرَّسُولِ

«And of the bedouins there are some who believe in Allāh and the Last Day, and look upon what they spend (in Allāh's cause) as means of nearness to Allāh, and a cause of receiving the Messenger's invocations.»

This is the type of praiseworthy bedouins. They give charity in Allāh's cause as way of achieving nearness to Allāh and seeking the Messenger's invocation for their benefit,

Qur’an 9:99أَلَآ إِنَّهَا قُرْبَةٌ لَّهُمْ

«Indeed these are a means of nearness for them.»

they will attain what they sought,

Qur’an 9:99سَيُدْخِلُهُمُ ٱللَّهُ فِى رَحْمَتِهِۦٓ إِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ

«Allāh will admit them to His mercy. Certainly Allāh is Oft-Forgiving, Most Merciful.»

Qur’an 9:100وَٱلسَّٰبِقُونَ ٱلْأَوَّلُونَ مِنَ ٱلْمُهَٰجِرِينَ وَٱلْأَنصَارِ وَٱلَّذِينَ ٱتَّبَعُوهُم بِإِحْسَٰنٍ رَّضِىَ ٱللَّهُ عَنْهُمْ وَرَضُوا۟ عَنْهُ وَأَعَدَّ لَهُمْ جَنَّٰتٍ تَجْرِى تَحْتَهَا ٱلْأَنْهَٰرُ خَٰلِدِينَ فِيهَآ أَبَدًا ذَٰلِكَ ٱلْفَوْزُ ٱلْعَظِيمُ

«100. And the foremost to embrace Islām of the Muhājirīn and the Anṣār and also those who followed them exactly (in faith). Allāh is well-pleased with them as they are well-pleased with Him. He has prepared for them Gardens under which rivers flow (Paradise), to dwell therein forever. That is the supreme success.»

Virtues of the Muhājirīn, Anṣār and Those Who followed Them in Faith

Allāh mentions that He is pleased foremost with the Muhājirīn, Anṣār and those who followed them in faith, and that they are well-pleased with Him, for He has prepared for them the gardens of delight and eternal joy. Ash-Sha'bi said that,

Qur’an 9:100وَٱلسَّٰبِقُونَ ٱلْأَوَّلُونَ مِنَ ٱلْمُهَٰجِرِينَ وَٱلْأَنصَارِ

«The foremost Muhājirīn and Anṣār» are those who conducted the pledge of Ar-Riḍwān in the year of Ḥudaybiyyah^{1Aṭ-Ṭabari 14:435.}. Abu Mūsā Al-Ash'ari, Sa'īd bin Al-Musayyib, Muḥammad bin Sīrīn, Al-Ḥasan and Qatādah said that they are those who performed the prayer towards the two Qiblahs with the Messenger of Allāh ﷺ [first toward Jerusalem and later toward the Ka'bah].^{2Aṭ-Ṭabari 14:436, 437, 439.} Allāh, the Most Great, stated that He is pleased foremost with the Muhājirīn, the Anṣār and those who followed their lead with excellence. Therefore, woe to those who dislike or curse them, or dislike or curse any of them, especially their master after the Messenger, the best and most righteous among them, the Ṣiddīq (the great truthful one) and the grand Khalīfah, Abu Bakr bin Abi Quḥāfah, may Allāh be pleased with him. The failure group, the Rāfiḍah (a sect of Shiites), are the enemies of the best Companions, they hate and curse them, we seek refuge with Allāh from such evil. This indicates that the minds of these people are twisted and their hearts turned upside down, for where are they in relation to believing in the Qur'ān? They curse those whom Allāh stated He is pleased with! As for the followers of the Sunnah, they are pleased with those whom Allāh is pleased with, curse whomever Allāh and His Messenger ﷺ curse, and give their loyalty to Allāh's friends and show enmity to the enemies of Allāh. They are followers not innovators, imitating [the Sunnah] they do not initiate it on their own. They are indeed the party of Allāh, the successful, and Allāh's faithful servants.

Qur’an 9:101وَمِمَّنْ حَوْلَكُم مِّنَ ٱلْأَعْرَابِ مُنَٰفِقُونَ وَمِنْ أَهْلِ ٱلْمَدِينَةِ مَرَدُوا۟ عَلَى ٱلنِّفَاقِ لَا تَعْلَمُهُمْ نَحْنُ نَعْلَمُهُمْ سَنُعَذِّبُهُم مَّرَّتَيْنِ ثُمَّ يُرَدُّونَ إِلَىٰ عَذَابٍ عَظِيمٍ

«101. And among the bedouins around you, some are hypocrites, and so are some among the people of Al-Madīnah who persist in hypocrisy; you know them not, We know them. We shall punish them twice, and thereafter they shall be brought back to a great (horrible) torment.»

Hypocrites among the Bedouins and Residents of Al-Madīnah

Allāh informs His Messenger, peace be upon him, that among the bedouins around Al-Madīnah there are hypocrites and in Al-Madīnah itself, those,

Qur’an 9:101مَرَدُوا۟ عَلَى ٱلنِّفَاقِ

«who persist in hypocrisy;» meaning they insisted on hypocrisy and continued in it

Allāh's statement,

Qur’an 9:101لَا تَعْلَمُهُمْ نَحْنُ نَعْلَمُهُمْ

«you know them not, We know them», does not contradict His other statement,

Qur’an 47:30وَلَوْ نَشَآءُ لَأَرَيْنَٰكَهُمْ فَلَعَرَفْتَهُم بِسِيمَٰهُمْ وَلَتَعْرِفَنَّهُمْ فِى لَحْنِ ٱلْقَوْلِ

«Had We willed, We could have shown them to you, and you should have known them by their marks; but surely, you will know them by the tone of their speech!»[47:30],

because the latter Āyah describes them by their characteristics, not that the Messenger ﷺ knows all those who have doubts and hypocrisy. The Messenger ﷺ knew that some of those who associated with him from the people of Al-Madīnah were hypocrites, and he used to see them day and night [but did not know who they were exactly]. We mentioned before in the explanation of,

Qur’an 9:74وَهَمُّوا۟ بِمَا لَمْ يَنَالُوا۟

«…and they resolved that (plot) which they were unable to carry out…»[9:74]

that the Prophet ﷺ informed Ḥudhayfah of the names of fourteen or fifteen hypocrites. This knowledge is specific in this case, not that the Messenger of Allāh ﷺ was informed of all their names, and Allāh knows best.

'Abdur-Razzāq narrated that Ma'mar said that Qatādah commented on this Āyah [9:101], "What is the matter with some people who claim to have knowledge about other people, saying, 'So-and-so is in Paradise and so-and-so is in the Fire.' If you ask any of these people about himself, he would say, 'I do not know (if I will end up in Paradise or the Fire)!' Verily, you have more knowledge of yourself than other people. You have assumed a job that even the Prophets before you refrained from assuming. Allāh's Prophet Nūḥ said,

Qur’an 26:112وَمَا عِلْمِى بِمَا كَانُوا۟ يَعْمَلُونَ

«And what knowledge have I of what they used to do?»[26:112]

Allāh's Prophet Shu'ayb said,

Qur’an 11:86بَقِيَّتُ ٱللَّهِ خَيْرٌ لَّكُمْ إِن كُنتُم مُّؤْمِنِينَ وَمَآ أَنَا۠ عَلَيْكُم بِحَفِيظٍ

«That which is left by Allāh for you (after giving the rights of the people) is better for you, if you are believers. And I am not a guardian over you»[11:86],

while Allāh said to His Prophet ﷺ,

Qur’an 9:101لَا تَعْلَمُهُمْ نَحْنُ نَعْلَمُهُمْ

«you know them not, We know them.»»^{1'Abdur-Razzāq 2:285.}

Mujāhid said about Allāh's statement,

Qur’an 9:101سَنُعَذِّبُهُم مَّرَّتَيْنِ

«We shall punish them twice», "By killing and capture." In another narration he said, "By hunger and torment in the grave,

Qur’an 9:101ثُمَّ يُرَدُّونَ إِلَىٰ عَذَابٍ عَظِيمٍ

«and thereafter they shall be brought back to a great (horrible) torment.»"^{2Aṭ-Ṭabari 14:442.}

'Abdur-Raḥmān bin Zayd bin Aslam said, "The torment in this life strikes their wealth and offspring," and he recited this Āyah,

Qur’an 9:55فَلَا تُعْجِبْكَ أَمْوَٰلُهُمْ وَلَآ أَوْلَٰدُهُمْ إِنَّمَا يُرِيدُ ٱللَّهُ لِيُعَذِّبَهُم بِهَا فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا

«So let not their wealth nor their children amaze you; Allāh only wants to punish them with these things in the life of this world.» [9:55]

These afflictions torment them, but will bring reward for the believers. As for the torment in the Hereafter, it is in the Fire,

Qur’an 9:101ثُمَّ يُرَدُّونَ إِلَىٰ عَذَابٍ عَظِيمٍ

«and thereafter they shall be brought back to a great (horrible) torment.»^{3Aṭ-Ṭabari 14:444.}

Qur’an 9:102وَءَاخَرُونَ ٱعْتَرَفُوا۟ بِذُنُوبِهِمْ خَلَطُوا۟ عَمَلًا صَٰلِحًا وَءَاخَرَ سَيِّئًا عَسَى ٱللَّهُ أَن يَتُوبَ عَلَيْهِمْ إِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ

«102. And (there are) others who have acknowledged their sins, they have mixed a deed that was righteous with another that was evil. Perhaps Allāh will turn unto them in forgiveness. Surely, Allāh is Oft-Forgiving, Most Merciful.»

Some Believers stayed away from Battle because They were Lazy

After Allāh explained the characteristics of the hypocrites who stayed away from battle because they sought to avoid it out of denial and doubt, He then mentioned the disobedient who stayed away from Jihād due to laziness and preferring comfort, even though they truely believed,

Qur’an 9:102وَءَاخَرُونَ ٱعْتَرَفُوا۟ بِذُنُوبِهِمْ

«And others who have acknowledged their sins,»

These people admitted their error to themselves and their Lord. They had performed good deeds before, as well as, this evil deed that they committed. For them there was forgiveness and pardon of Allāh. This Āyah is general, covering all sinners who combine good and evil deeds, thus becoming partly impure, even though it was revealed about some people in specific. Ibn 'Abbās said that,

Qur’anوَءَاخَرُونَ

«And (there are) others», refers to Abu Lubābah and some of his friends who stayed away from the battle of Tabūk and the Messenger of Allāh ﷺ. When the Messenger of Allāh ﷺ returned from that battle, this group, Abu Lubābah and five, seven or nine with him, tied themselves to the pillars of the Masjid and refused to let anyone untie them except the Messenger of Allāh ﷺ. When this Āyah was revealed,

Qur’an 9:102وَءَاخَرُونَ ٱعْتَرَفُوا۟ بِذُنُوبِهِمْ

«And (there are) others who have acknowledged their sins,» the Messenger of Allāh ﷺ untied them and pardoned them.»^{1Aṭ-Ṭabari 14:437. This narration is not authentic. There is a similar Mursal narration from Sa'īd bin Al-Musayyib in Dalā'il An-Nubuwah}

Al-Bukhāri recorded that Samurah bin Jundub said that the Messenger of Allāh ﷺ said to us,

Ḥadīthأَتَانِي اللَّيْلَةَ آتِيَانِ فَابْتَعَثَانِي، فَانْتَهَيَا بِي إِلَى مَدِينَةٍ مَبْنِيَّةٍ بِلَبِنِ ذَهَبٍ وَلَبِنِ فِضَّةٍ فَتَلَقَّانَا رِجَالٌ شَطْرٌ مِنْ خَلْقِهِمْ كَأَحْسَنِ مَا أَنْتَ رَاءٍ، وَشَطْرٌ كَأَقْبَحِ مَا أَنْتَ رَاءٍ، قَالَا لَهُمْ: اذْهَبُوا فَقَعُوا فِي ذَلِكَ النَّهَرِ فَوَقَعُوا فِيهِ ثُمَّ رَجَعُوا إِلَيْنَا قَدْ ذَهَبَ ذَلِكَ السُّوءُ عَنْهُمْ فَصَارُوا فِي أَحْسَنِ صُورَةٍ، قَالَا لِي: هَذِهِ جَنَّةُ عَدْنٍ وَهَذَا مَنْزِلُكَ، قَالَا: وَأَمَّا الْقَوْمُ الَّذِينَ كَانُوا شَطْرٌ مِنْهُمْ حَسَنٌ وَشَطْرٌ مِنْهُمْ قَبِيحٌ، فَإِنَّهُمْ خَلَطُوا عَمَلًا صَالِحًا وَآخَرَ سَيِّئًا تَجَاوَزَ اللهُ عَنْهُمْ

«Last Night, two (angels) came to me (in a vision) and took me to a city, built with bricks made of gold and silver. We met some men who, part of their bodies were as handsome as you ever saw and the part as ugly as you ever saw. The two (angels) ordered these men to go to a river and submerge themselves in it; they did that and came back to us, and the ugliness went away from them, thus becoming the most beautiful form. The two said to me, 'This is the garden of Eden, and this is your residence in it.' The two said, 'As for the men who had part of their body handsome and part ugly, they have mixed a deed that was righteous with another that was evil. Allāh has pardoned them.'"^{2Fatḥ Al-Bāri 8:193.}

Al-Bukhāri recorded this Ḥadīth in a short form upon the explanation of this Āyah.

Qur’an 9:103–104خُذْ مِنْ أَمْوَٰلِهِمْ صَدَقَةً تُطَهِّرُهُمْ وَتُزَكِّيهِم بِهَا وَصَلِّ عَلَيْهِمْ إِنَّ صَلَوٰتَكَ سَكَنٌ لَّهُمْ وَٱللَّهُ سَمِيعٌ عَلِيمٌ أَلَمْ يَعْلَمُوٓا۟ أَنَّ ٱللَّهَ هُوَ يَقْبَلُ ٱلتَّوْبَةَ عَنْ عِبَادِهِۦ وَيَأْخُذُ ٱلصَّدَقَٰتِ وَأَنَّ ٱللَّهَ هُوَ ٱلتَّوَّابُ ٱلرَّحِيمُ

«103. Take Ṣadaqah from their wealth in order to purify them and sanctify them with it, and Ṣalli for them. Verily, your Ṣalāt are a Sakan for them; and Allāh is All-Hearer, All-Knower.»

«104. Know they not that Allāh accepts repentance from His servants and accepts the Ṣadaqāt, and that Allāh alone is the One Who forgives and accepts repentance, Most Merciful?»

The Command to collect the Zakāh and Its Benefits

Allāh commanded His Messenger ﷺ to take Ṣadaqah from the Muslims' money to purify and sanctify them with it. This Āyah is general, even though some said that it refers specifically to those who mixed good and evil deeds, who admitted to their errors.

Some bedouin later thought that paying Zakāh to the Leader was not legislated except to the Messenger ﷺ himself, using this Āyah as evidence,

Qur’an 9:103خُذْ مِنْ أَمْوَٰلِهِمْ صَدَقَةً

«Take Ṣadaqah from their wealth.» Abu Bakr Aṣ-Ṣiddīq and other Companions refuted this ill comprehension and fought against them until they paid the Zakāh to the Khalīfah, just as they used to pay it to the Messenger of Allāh ﷺ. Aṣ-Ṣiddīq said, "By Allāh! If they abstain from paying a bridle that they used to pay to the Messenger of Allāh ﷺ, I will fight them for refraining from paying it."^{1Fatḥ Al-Bāri 13:264.} Allāh's statement,

Qur’an 9:103وَصَلِّ عَلَيْهِمْ

«and Ṣalli for them», means, supplicate for them, and ask Allāh to forgive them. In the Ṣaḥīḥ, Muslim recorded that 'Abdullāh bin Abi Awfā said, "Whenever the Prophet ﷺ was brought charity, he used to invoke Allāh for those who brought it. My father also brought his charity and the Prophet ﷺ said,

Ḥadīthاللَّهُمَّ صَلِّ عَلَى آلِ أَبِي أَوْفَى

«O Allāh! I invoke You for the family of Abu Awfā.»"^{2Muslim 2:756.}

Allāh's statement,

Qur’an 9:103إِنَّ صَلَوٰتَكَ سَكَنٌ لَّهُمْ

«Verily, your Ṣalāt are a Sakan for them», means, a mercy for them, according to Ibn 'Abbās.^{3Aṭ-Ṭabari 14:457.}

Allāh said next,

Qur’anوَٱللَّهُ سَمِيعٌ

«and Allāh is All-Hearer,» of your invocation (O Muḥammad),

Qur’an 9:103عَلِيمٌ

«All-Knower.» in those who deserve your invocation on their behalf, who are worthy of it.

Allāh said,

Qur’an 9:104أَلَمْ يَعْلَمُوٓا۟ أَنَّ ٱللَّهَ هُوَ يَقْبَلُ ٱلتَّوْبَةَ عَنْ عِبَادِهِۦ وَيَأْخُذُ ٱلصَّدَقَٰتِ

«Know they not that Allāh accepts repentance from His servants and accepts the Ṣadaqāt?» This Āyah encourages reverting to repentance and giving charity, for each of these actions erases, deletes and eradicate sins. Allāh states that He accepts the repentance of those who repent to Him, as well as charity from pure resources, for Allāh accepts it with His Right Hand and raises it for its giver until even a date becomes as large as Mount Uḥud. Abu Hurayrah narrated that the Messenger of Allāh ﷺ said,

Ḥadīthإِنَّ اللَّهَ يَقْبَلُ الصَّدَقَةَ وَيَأْخُذُهَا بِيَمِينِهِ فَيُرَبِّيهَا لِأَحَدِكُمْ كَمَا يُرَبِّي أَحَدُكُمْ مُهْرَهُ، حَتَّى إِنَّ اللُّقْمَةَ لَتَكُونُ مِثْلَ أُحُدٍ

«Verily, Allāh accepts charity, receives it in His Right Hand and develops it for its giver, just as one of you raises his pony, until the bite [of food] becomes as large as Uḥud.»

The Book of Allāh, the Exalted and Most Honored, testifies to this Ḥadīth,

Qur’an 9:104أَلَمْ يَعْلَمُوٓا۟ أَنَّ ٱللَّهَ هُوَ يَقْبَلُ ٱلتَّوْبَةَ عَنْ عِبَادِهِۦ وَيَأْخُذُ ٱلصَّدَقَٰتِ

«Know they not that Allāh accepts repentance from His servants and accepts the Ṣadaqāt?», and,

Qur’an 2:276يَمْحَقُ ٱللَّهُ ٱلرِّبَوٰا۟ وَيُرْبِى ٱلصَّدَقَٰتِ

«Allāh will destroy Ribā and will give increase for Ṣadaqāt.» [2:276]

'Abdullāh bin Mas'ūd said, "Charity falls in Allāh's Hand before it falls in the needy's hand," he then recited this Āyah,

Qur’an 9:104أَلَمْ يَعْلَمُوٓا۟ أَنَّ ٱللَّهَ هُوَ يَقْبَلُ ٱلتَّوْبَةَ عَنْ عِبَادِهِۦ وَيَأْخُذُ ٱلصَّدَقَٰتِ

«Know they not that Allāh accepts repentance from His servants and accepts the Ṣadaqāt?».^{4Aṭ-Ṭabari 14:460.}

Qur’an 9:105وَقُلِ ٱعْمَلُوا۟ فَسَيَرَى ٱللَّهُ عَمَلَكُمْ وَرَسُولُهُۥ وَٱلْمُؤْمِنُونَ وَسَتُرَدُّونَ إِلَىٰ عَٰلِمِ ٱلْغَيْبِ وَٱلشَّهَٰدَةِ فَيُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ

«105. And say "Do deeds! Allāh will see your deeds, and (so will) His Messenger and the believers. And you will be brought back to the All-Knower of the unseen and the seen. Then He will inform you of what you used to do."»

Warning the Disobedient

Mujāhid said that this Āyah carries a warning^{1Aṭ-Ṭabari 14:463.} from Allāh to those who defy His orders. Their deeds will be shown to Allāh, Blessed and Most Honored, and to the Messenger ﷺ and the believers. This will certainly occur on the Day of Resurrection, just as Allāh said,

Qur’an 69:18يَوْمَئِذٍ تُعْرَضُونَ لَا تَخْفَىٰ مِنكُمْ خَافِيَةٌ

«That Day shall you be brought to Judgement, not a secret of you will be hidden.» [69:18],

Qur’an 86:9يَوْمَ تُبْلَى ٱلسَّرَآئِرُ

«The Day when all the secrets will be examined.»[86:9], and,

Qur’an 100:10وَحُصِّلَ مَا فِى ٱلصُّدُورِ

«And that which is in the breasts (of men) shall be made known.»[100:10]

Allāh might also expose some deeds to the people in this life. Al-Bukhāri said that 'Āishah said, "If the good deeds of a Muslim person please you, then say,

Qur’an 9:105ٱعْمَلُوا۟ فَسَيَرَى ٱللَّهُ عَمَلَكُمْ وَرَسُولُهُۥ وَٱلْمُؤْمِنُونَ

«Do deeds! Allāh will see your deeds, and (so will) His Messenger and the believers.»"^{2Fatḥ Al-Bāri 13:512.}

There is a Ḥadīth that carries a similar meaning. Imām Aḥmad recorded that Anas said that the Messenger of Allāh ﷺ said,

Ḥadīthلَا عَلَيْكُمْ أَنْ تُعْجَبُوا بِأَحَدٍ حَتَّى تَنْظُرُوا بِمَ يُخْتَمُ لَهُ، فَإِنَّ الْعَامِلَ يَعْمَلُ زَمَانًا مِنْ عُمْرِهِ - أَوْ بُرْهَةً مِنْ دَهْرِهِ - بِعَمَلٍ صَالِحٍ لَوْ مَاتَ عَلَيْهِ دَخَلَ الْجَنَّةَ ثُمَّ يَتَحَوَّلُ فَيَعْمَلُ عَمَلًا سَيِّئًا، وَإِنَّ الْعَبْدَ لَيَعْمَلُ الْبُرْهَةَ مِنْ دَهْرِهِ بِعَمَلٍ سَيِّءٍ، لَوْ مَاتَ عَلَيْهِ دَخَلَ النَّارَ ثُمَّ يَتَحَوَّلُ فَيَعْمَلُ عَمَلًا صَالِحًا، وَإِذَا أَرَادَ اللهُ بِعَبْدِهِ خَيْرًا اسْتَعْمَلَهُ قَبْلَ مَوْتِهِ

«Do not be pleased with someone's deeds until you see what his deeds in the end will be like. Verily, one might work for some time of his life with good deeds, so that if he dies while doing it, he will enter Paradise. However, he changes and commits evil deeds. one might commit evil deeds for some time in his life, so that if he dies while doing them he will enter the Fire. However, he changes and performs good deeds. If Allāh wants the good of a servant He employs him before he dies.»

He was asked, "How would Allāh employ him, O Allāh's Messenger?" He said,

Ḥadīthيُوَفِّقُهُ لِعَمَلٍ صَالِحٍ ثُمَّ يَقْبِضُهُ عَلَيْهِ

«He directs him to perform good deeds and takes his life in that condition.»^{3Aḥmad 3:120.}

Only Imām Aḥmad collected this Ḥadīth.

Qur’an 9:106وَءَاخَرُونَ مُرْجَوْنَ لِأَمْرِ ٱللَّهِ إِمَّا يُعَذِّبُهُمْ وَإِمَّا يَتُوبُ عَلَيْهِمْ وَٱللَّهُ عَلِيمٌ حَكِيمٌ

«106. And others are made to await for Allāh's Decree, whether He will punish them or will forgive them. And Allāh is All-Knowing, All-Wise.»

Delaying the Decision about the Three Companions Who stayed away from the Battle of Tabūk

Ibn 'Abbās, Mujāhid, ʿIkrimah, Ad-Ḍaḥḥāk and several others said that those mentioned in the Āyah are the three who were made to wait to know if their repentance was accepted; Marārah bin Ar-Rabī', Ka'b bin Mālik and Hilāl bin Umayyah.

Some Companions stayed behind from the battle of Tabūk due to laziness, preferring comfort, ease, ripe fruits and shade. They did not lag behind because of hypocrisy or doubts. Some of them tied themselves to the pillars (of the Masjid) like Abu Lubābah and several of his friends did. Some of them did not do that, and they are the three mentioned here. Those who tied themselves received their pardon before these three men whose pardon was delayed, until this Āyah was revealed,

Qur’an 9:117لَّقَد تَّابَ ٱللَّهُ عَلَى ٱلنَّبِىِّ وَٱلْمُهَٰجِرِينَ وَٱلْأَنصَارِ

«Allāh has forgiven the Prophet, the Muhājirīn and the Anṣār...»

Qur’an 9:107–111وَٱلَّذِينَ ٱتَّخَذُوا۟ مَسْجِدًا ضِرَارًا وَكُفْرًا وَتَفْرِيقًۢا بَيْنَ ٱلْمُؤْمِنِينَ وَإِرْصَادًا لِّمَنْ حَارَبَ ٱللَّهَ وَرَسُولَهُۥ مِن قَبْلُ وَلَيَحْلِفُنَّ إِنْ أَرَدْنَآ إِلَّا ٱلْحُسْنَىٰ وَٱللَّهُ يَشْهَدُ إِنَّهُمْ لَكَٰذِبُونَ لَا تَقُمْ فِيهِ أَبَدًا لَّمَسْجِدٌ أُسِّسَ عَلَى ٱلتَّقْوَىٰ مِنْ أَوَّلِ يَوْمٍ أَحَقُّ أَن تَقُومَ فِيهِ فِيهِ رِجَالٌ يُحِبُّونَ أَن يَتَطَهَّرُوا۟ وَٱللَّهُ يُحِبُّ ٱلْمُطَّهِّرِينَ أَفَمَنْ أَسَّسَ بُنْيَٰنَهُۥ عَلَىٰ تَقْوَىٰ مِنَ ٱللَّهِ وَرِضْوَٰنٍ خَيْرٌ أَم مَّنْ أَسَّسَ بُنْيَٰنَهُۥ عَلَىٰ شَفَا جُرُفٍ هَارٍ فَٱنْهَارَ بِهِۦ فِى نَارِ جَهَنَّمَ وَٱللَّهُ لَا يَهْدِى ٱلْقَوْمَ ٱلظَّٰلِمِينَ لَا يَزَالُ بُنْيَٰنُهُمُ ٱلَّذِى بَنَوْا۟ رِيبَةً فِى قُلُوبِهِمْ إِلَّآ أَن تَقَطَّعَ قُلُوبُهُمْ وَٱللَّهُ عَلِيمٌ حَكِيمٌ إِنَّ ٱللَّهَ ٱشْتَرَىٰ مِنَ ٱلْمُؤْمِنِينَ أَنفُسَهُمْ وَأَمْوَٰلَهُم بِأَنَّ لَهُمُ ٱلْجَنَّةَ يُقَٰتِلُونَ فِى سَبِيلِ ٱللَّهِ فَيَقْتُلُونَ وَيُقْتَلُونَ وَعْدًا عَلَيْهِ حَقًّا فِى ٱلتَّوْرَىٰةِ وَٱلْإِنجِيلِ وَٱلْقُرْءَانِ وَمَنْ أَوْفَىٰ بِعَهْدِهِۦ مِنَ ٱللَّهِ فَٱسْتَبْشِرُوا۟ بِبَيْعِكُمُ ٱلَّذِى بَايَعْتُم بِهِۦ وَذَٰلِكَ هُوَ ٱلْفَوْزُ ٱلْعَظِيمُ

Qur’an 9:118وَعَلَى ٱلثَّلَٰثَةِ ٱلَّذِينَ خُلِّفُوا۟ حَتَّىٰٓ إِذَا ضَاقَتْ عَلَيْهِمُ ٱلْأَرْضُ بِمَا رَحُبَتْ

«And the three who stayed behind, until for them the earth, vast as it is, was straitened...»^{1Aṭ-Ṭabari 14:465-466.} We will mention the Ḥadīth about this story from Ka'b bin Mālik. Allāh said,

Qur’an 9:106إِمَّا يُعَذِّبُهُمْ وَإِمَّا يَتُوبُ عَلَيْهِمْ

«whether He will punish them or will forgive them.» meaning, they are at Allāh's mercy, if He wills, He pardons them or punishes them. However, Allāh's mercy comes before His anger, «And Allāh is All-Knowing, All-Wise.»

Qur’an 9:106وَٱللَّهُ عَلِيمٌ حَكِيمٌ

«And Allāh is All-Knowing, All-Wise.» [9:106]

Allāh knows those who deserve the punishment and those who deserve the pardon. He is All-Wise in His actions and statements, there is no deity worthy of worship nor Lord besides Him.

Qur’an 9:107–108وَٱلَّذِينَ ٱتَّخَذُوا۟ مَسْجِدًا ضِرَارًا وَكُفْرًا وَتَفْرِيقًۢا بَيْنَ ٱلْمُؤْمِنِينَ وَإِرْصَادًا لِّمَنْ حَارَبَ ٱللَّهَ وَرَسُولَهُۥ مِن قَبْلُ وَلَيَحْلِفُنَّ إِنْ أَرَدْنَآ إِلَّا ٱلْحُسْنَىٰ وَٱللَّهُ يَشْهَدُ إِنَّهُمْ لَكَٰذِبُونَ لَا تَقُمْ فِيهِ أَبَدًا لَّمَسْجِدٌ أُسِّسَ عَلَى ٱلتَّقْوَىٰ مِنْ أَوَّلِ يَوْمٍ أَحَقُّ أَن تَقُومَ فِيهِ فِيهِ رِجَالٌ يُحِبُّونَ أَن يَتَطَهَّرُوا۟ وَٱللَّهُ يُحِبُّ ٱلْمُطَّهِّرِينَ

«107. And as for those who put up a Masjid by way of harm and disbelief and to disunite the believers and as an outpost for those who warred against Allāh and His Messenger aforetime, they will indeed swear that their intention is nothing but good. Allāh bears witness that they are certainly liars.»

«108. Never stand you therein. Verily, the Masjid whose foundation was laid from the first day on Taqwā is more worthy that you stand therein (to pray). In it are men who love to clean and purify themselves. And Allāh loves those who make themselves clean and pure.»

Masjid Aḍ-Ḍirār and Masjid At-Taqwā

The reason behind revealing these honorable Āyāt is that before the Messenger of Allāh ﷺ migrated to Al-Madīnah, there was a man from Al-Khazraj called "Abu 'Āmir Ar-Rāhib (the Monk)." This man embraced Christianity before Islām and read the Scriptures. During the time of Jāhiliyyah, Abu 'Āmir was known for being a worshipper and being a notable person among Al-Khazraj. When the Messenger of Allāh ﷺ arrived at Al-Madīnah after the Hijrah, the Muslims gathered around him and the word of Islām was triumphant on the day of Badr, causing Abu 'Āmir, the cursed one, to choke on his own saliva and announce his enmity to Islām. He fled from Al-Madīnah to the idolators of Quraysh in Makkah to support them in the war against the Messenger of Allāh ﷺ. The Quraysh united their forces and the bedouins who joined them for the battle of Uḥud, during which Allāh tested the Muslims, but the good end is always for the pious and righteous people. The rebellious Abu 'Āmir dug many holes in the ground between the two camps, into one of which the Messenger ﷺ fell, injuring his face and breaking one of his right lower teeth. He also sustained a head injury. Before the fighting started, Abu 'Āmir approached his people among the Anṣār and tried to convince them to support and agree with him. When they recognized him, they said, "May Allāh never burden an eye by seeing you, O Fāsiq one, O enemy of Allāh!" They cursed him and he went back declaring, "By Allāh! Evil has touched my people after I left." The Messenger of Allāh ﷺ called Abu 'Āmir to Allāh and recited the Qur'ān to him before his flight to Makkah, but he refused to embrace Islām and rebelled. The Messenger ﷺ invoked Allāh that Abu 'Āmir die as an outcast in an alien land, and his invocation came true. After the battle of Uḥud was finished, Abu 'Āmir realized that the Messenger's call was still rising and gaining momentum, so he went to Heraclius, the emperor of Rome, asking for his aid against the Prophet ﷺ. Heraclius gave him promises and Abu 'Āmir remained with him. He also wrote to several of his people in Al-Madīnah, who embraced hypocrisy, promising and insinuating to them that he will lead an army to fight the Messenger of Allāh ﷺ to defeat him and his call. He ordered them to establish a stronghold where he could send his emissaries and to serve as an outpost when he joins them later on. These hypocrites built a Masjid next to the Masjid in Qubā', and they finished building it before the Messenger ﷺ went to Tabūk. They went to the Messenger ﷺ inviting him to pray in their Masjid so that it would be a proof that the Messenger ﷺ approved of their Masjid. They told him that they built the Masjid for the weak and ill persons on rainy nights. However, Allāh prevented His Messenger ﷺ from praying in that Masjid. He ﷺ said to them,

Ḥadīthإِنَّا عَلَى سَفَرٍ وَلَكِنْ إِذَا رَجَعْنَا إِنْ شَاءَ اللهُ

«If we come back from our travel, Allāh willing.»" When the Messenger of Allāh ﷺ came back from Tabūk and was approximately one or two days away from Al-Madīnah, Jibrīl came down to him with the news about Masjid Aḍ-Ḍirār and the disbelief and division between the believers, who were in Masjid Qubā' (which was built on piety from the first day), that Masjid Aḍ-Ḍirār was meant to achieve. Therefore, the Messenger of Allāh sent some people to Masjid Aḍ-Ḍirār to bring it down before he reached Al-Madīnah.

'Ali bin Abi Ṭalḥah reported that Ibn 'Abbās said about this Āyah (9:107), "They are some people of the Anṣār to whom Abu 'Āmir said, 'Build a Masjid and prepare whatever you can of power and weapons, for I am headed towards Caesar, emperor of Rome, to bring Roman soldiers with whom I will expel Muḥammad and his companions.' When they built their Masjid, they went to the Prophet ﷺ and said to him, "We finished building our Masjid and we would like you pray in it and invoke Allāh for us for His blessings."Allāh revealed this verse,

Qur’an 9:108لَا تَقُمْ فِيهِ أَبَدًا

«Never stand you therein», until, وَٱلظَّٰلِمِينَ ﴿...wrongdoers﴾

Qur’anٱلظَّٰلِمِينَ

«...wrongdoers»"^{1Aṭ-Ṭabari 14:470. The last two narrations are not authentic. Two of the narrations recorded by Aṭ-Ṭabari confirm much of the story and the cause of revelation.} Allāh said next,

Qur’an 9:107وَلَيَحْلِفُنَّ

«they will indeed swear», those who built it,

Qur’an 9:107إِنْ أَرَدْنَآ إِلَّا ٱلْحُسْنَىٰ

«that their intention is nothing but good.» by building this Masjid we sought the good and the comfort of the people. Allāh replied,

Qur’an 9:107وَٱللَّهُ يَشْهَدُ إِنَّهُمْ لَكَٰذِبُونَ

«Allāh bears witness that they are certainly liars» for they only built it to harm Masjid Qubā', and out of disbelief in Allāh, and to divide the believers. They made it an outpost for those who warred against Allāh and His Messenger ﷺ, such as Abu 'Āmir the Fāsiq who used to be called Ar-Rāhib, may Allāh curse him! Allāh said,

Qur’an 9:108لَا تَقُمْ فِيهِ أَبَدًا

«Never stand you therein», prohibiting His Prophet ﷺ and his Ummah from ever standing in it in prayer.

Virtues of Masjid Qubā'

Allāh encouraged His Prophet ﷺ to pray in Masjid Qubā' which, from the first day, was built on Taqwā, obedience to Allāh and His Messenger ﷺ, for gathering the word of the believers and as an outpost and a fort for Islām and its people. This is why Allāh the Exalted said,

Qur’an 9:108لَّمَسْجِدٌ أُسِّسَ عَلَى ٱلتَّقْوَىٰ مِنْ أَوَّلِ يَوْمٍ أَحَقُّ أَن تَقُومَ فِيهِ

«Verily, the Masjid whose foundation was laid from the first day on Taqwā is more worthy that you stand therein (to pray).» in reference to the Masjid of Qubā'. An authentic Ḥadīth records that the Messenger of Allāh ﷺ said,

Ḥadīthصَلَاةٌ فِي مَسْجِدِ قُبَاءٍ كَعُمْرَةٍ

«One prayer in Masjid Qubā' is just like an 'Umrah.»^{2Ibn Mājah 1 :452 and At-Tirmidhi: 324.} It is recorded in the Ṣaḥīḥ that the Messenger of Allāh ﷺ used to visit Masjid Qubā' while riding and walking.^{3Fatḥ Al-Bāri 3 :82 and Muslim : 1399.} Imām Aḥmad recorded that 'Uwaym bin Sā'idah Al-Anṣāri said that the Prophet ﷺ went to Masjid Qubā' and asked,

Ḥadīthإِنَّ اللهَ تَعَالَى قَدْ أَحْسَنَ عَلَيْكُمُ الثَّنَاءَ فِي الطُّهُورِ فِي قِصَّةِ مَسْجِدِكُمْ، فَمَا هَذَا الطُّهُورُ الَّذِي تَطَهَّرُونَ بِهِ؟

«In the story about your Masjid, Allāh the Exalted has praised you concerning the purification that you perform. What is the purification that you perform?» They said, "By Allāh, O Allāh's Messenger! We do not know except that we had neighbors from the Jews who used to use water to wash with after answering the call of nature, and we washed as they washed." ^{4Aḥmad 3 :422.}Ibn Khuzaymah collected this Ḥadīth in his Ṣaḥīḥ.^{5Ibn Khuzaymah 1 :45.} Allāh's statement,

Qur’an 9:108لَّمَسْجِدٌ أُسِّسَ عَلَى ٱلتَّقْوَىٰ مِنْ أَوَّلِ يَوْمٍ أَحَقُّ أَن تَقُومَ فِيهِ فِيهِ رِجَالٌ يُحِبُّونَ أَن يَتَطَهَّرُوا۟ وَٱللَّهُ يُحِبُّ ٱلْمُطَّهِّرِينَ

«Verily, the Masjid whose foundation was laid from the first day on Taqwā is more worthy that you stand therein (to pray). In it are men who love to clean and purify themselves. And Allāh loves those who make themselves clean and pure.» This encourages praying in old Masjids that were built for the purpose of worshipping Allāh alone, without partners. It is also recommended to join the prayer with the believing group and worshippers who implement their faith, those who perform Wuḍū' perfectly and preserve themselves from impure things. Imām Aḥmad recorded that one of the Companions of the Messenger of Allāh ﷺ said that the Messenger of Allāh ﷺ led them in a Dawn (Ṣubḥ) prayer in which he recited Sūrat Ar-Rūm (chapter 30) and made mistakes in the recitation. When he finished the prayer, he said,

Ḥadīthإِنَّهُ يَلْبِسُ عَلَيْنَا الْقُرْآنَ أَنَّ أَقْوَامًا مِنْكُمْ يُصَلُّونَ مَعَنَا لَا يُحْسِنُونَ الْوُضُوءَ، فَمَنْ شَهِدَ الصَّلَاةَ مَعَنَا فَلْيُحْسِنِ الْوُضُوءَ

«We sometimes make mistakes in reciting the Qur'ān, there are people among you who attend the prayer with us, but do not perform Wuḍū' perfectly. Therefore, whoever attends the prayer with us let him make perfect Wuḍū'.»^{6Aḥmad 3:471-472.} This Ḥadīth indicates that complete purification helps in the performance of acts of worship and aids in preserving and completing them.

Qur’an 9:109–110أَفَمَنْ أَسَّسَ بُنْيَٰنَهُۥ عَلَىٰ تَقْوَىٰ مِنَ ٱللَّهِ وَرِضْوَٰنٍ خَيْرٌ أَم مَّنْ أَسَّسَ بُنْيَٰنَهُۥ عَلَىٰ شَفَا جُرُفٍ هَارٍ فَٱنْهَارَ بِهِۦ فِى نَارِ جَهَنَّمَ وَٱللَّهُ لَا يَهْدِى ٱلْقَوْمَ ٱلظَّٰلِمِينَ لَا يَزَالُ بُنْيَٰنُهُمُ ٱلَّذِى بَنَوْا۟ رِيبَةً فِى قُلُوبِهِمْ إِلَّآ أَن تَقَطَّعَ قُلُوبُهُمْ وَٱللَّهُ عَلِيمٌ حَكِيمٌ

«109. Is it then he who laid the foundation of his building on Taqwā to Allāh and His good pleasure better, or he who laid the foundation of his building on the brink of an undetermined precipice ready to crumble down, so that it crumbled to pieces with him into the fire of Hell. And Allāh guides not the people who are the wrongdoers.»

«110. The building which they built will never cease to be a cause of hypocrisy and doubt in their hearts unless their hearts are cut to pieces. And Allāh is All-Knowing, All-Wise.»

The Difference between Masjid At-Taqwā and Masjid Aḍ-Ḍirār

Allāh the Exalted says that the Masjid that has been built on the basis of Taqwā of Allāh and His pleasure is not the same as a Masjid that was been built based on causing harm, disbelief and causing division among the believers, and as an outpost for those who warred against Allāh and His Messenger ﷺ. The latter built their Masjid on the edge of a steep hole,

Qur’an 9:109فِى نَارِ جَهَنَّمَ وَٱللَّهُ لَا يَهْدِى ٱلْقَوْمَ ٱلظَّٰلِمِينَ

«into the fire of Hell. And Allāh guides not the people who are the wrongdoers.»,

Allāh does not bring aright the works of those who commit mischief. Jābir bin 'Abdullāh said, "I saw the Masjid that was built to cause harm with smoke rising up from it, during the time of the Messenger of Allāh ﷺ." ^{1Aṭ-Ṭabari 14:493.}Allāh's statement,

Qur’an 9:110لَا يَزَالُ بُنْيَٰنُهُمُ ٱلَّذِى بَنَوْا۟ رِيبَةً فِى قُلُوبِهِمْ

«The building which they built will never cease to be a cause of doubt in their hearts» and hypocrisy. Because of this awful action that they committed, they inherited hypocrisy in their hearts, just as those who worshipped the calf were inclined to adoring it. Allāh said next,

Qur’an 9:110إِلَّآ أَن تَقَطَّعَ قُلُوبُهُمْ

«unless their hearts are cut to pieces.» until they die, according to Ibn 'Abbās, Mujāhid, Qatādah, Zayd bin Aslam, As-Suddi, Ḥabīb bin Abi Thābit, Aḍ-Ḍaḥḥāk, 'Abdur-Raḥmān bin Zayd bin Aslam and several other scholars of the Salaf.^{2Aṭ-Ṭabari 14:495-497.}

Qur’an 9:110وَٱللَّهُ عَلِيمٌ

«And Allāh is All-Knowing,» of the actions of His creation,

Qur’an 9:110حَكِيمٌ

«All-Wise.» in compensating them for their good or evil actions.

Qur’an 9:111إِنَّ ٱللَّهَ ٱشْتَرَىٰ مِنَ ٱلْمُؤْمِنِينَ أَنفُسَهُمْ وَأَمْوَٰلَهُم بِأَنَّ لَهُمُ ٱلْجَنَّةَ يُقَٰتِلُونَ فِى سَبِيلِ ٱللَّهِ فَيَقْتُلُونَ وَيُقْتَلُونَ وَعْدًا عَلَيْهِ حَقًّا فِى ٱلتَّوْرَىٰةِ وَٱلْإِنجِيلِ وَٱلْقُرْءَانِ وَمَنْ أَوْفَىٰ بِعَهْدِهِۦ مِنَ ٱللَّهِ فَٱسْتَبْشِرُوا۟ بِبَيْعِكُمُ ٱلَّذِى بَايَعْتُم بِهِۦ وَذَٰلِكَ هُوَ ٱلْفَوْزُ ٱلْعَظِيمُ

«111. Verily, Allāh has purchased of the believers their lives and their properties for (the price) that theirs shall be the Paradise. They fight in Allāh's cause, so they kill and are killed. It is a promise in truth which is binding on Him in the Tawrāh and the Injīl and the Qur'ān. And who is truer to his covenant than Allāh? Then rejoice in the bargain which you have concluded. That is the supreme success.»

Allāh has purchased the Souls and Wealth of the Mujāhidīn in Return for Paradise

Allāh states that He has compensated His believing servants for their lives and wealth - if they give them up in His cause - with Paradise. This demonstrates Allāh's favor, generosity and bounty, for He has accepted the good that He already owns and bestowed, as a price from His faithful servants. Al-Ḥasan Al-Baṣri and Qatādah commented, "By Allāh! Allāh has purchased them and raised their worth."^{1Aṭ-Ṭabari 14:499.} Shimr bin 'Aṭiyyah said, "There is not a Muslim but has on his neck a sale that he must conduct with Allāh; he either fulfills its terms or dies without doing that." He then recited this Āyah.^{2Aṭ-Ṭabari 14:499.} This is why those who fight in the cause of Allāh are said to have conducted the sale with Allāh, meaning, accepted and fulfilled his covenant.^{3Aṭ-Ṭabari 14:499.} Allāh's statement,

Qur’an 9:111يُقَٰتِلُونَ فِى سَبِيلِ ٱللَّهِ فَيَقْتُلُونَ وَيُقْتَلُونَ

«They fight in Allāh's cause, so they kill and are killed.»

indicates that whether they were killed or they kill the enemy, or both, then Paradise will be theirs.

The Two Ṣaḥīḥs recorded the Ḥadīth,

Ḥadīthوَتَكَفَّلَ اللهُ لِمَنْ خَرَجَ فِي سَبِيلِهِ لَا يُخْرِجُهُ إِلَّا جِهَادٌ فِي سَبِيلِي وَتَصْدِيقٌ بِرُسُلِي بِأَنْ تَوَفَّاهُ أَنْ يُدْخِلَهُ الْجَنَّةَ، أَوْ يَرْجِعَهُ إِلَى مَنْزِلِهِ الَّذِي خَرَجَ مِنْهُ، نَائِلًا مَا نَالَ مِنْ أَجْرٍ أَوْ غَنِيمَةٍ

«Allāh has made a promise to the person who goes out (to fight) in His cause; 'And nothing compels him to do so except Jihād =

Qur’an 9:112–117ٱلتَّٰٓئِبُونَ ٱلْعَٰبِدُونَ ٱلْحَٰمِدُونَ ٱلسَّٰٓئِحُونَ ٱلرَّٰكِعُونَ ٱلسَّٰجِدُونَ ٱلْـَٔامِرُونَ بِٱلْمَعْرُوفِ وَٱلنَّاهُونَ عَنِ ٱلْمُنكَرِ وَٱلْحَٰفِظُونَ لِحُدُودِ ٱللَّهِ وَبَشِّرِ ٱلْمُؤْمِنِينَ مَا كَانَ لِلنَّبِىِّ وَٱلَّذِينَ ءَامَنُوٓا۟ أَن يَسْتَغْفِرُوا۟ لِلْمُشْرِكِينَ وَلَوْ كَانُوٓا۟ أُو۟لِى قُرْبَىٰ مِنۢ بَعْدِ مَا تَبَيَّنَ لَهُمْ أَنَّهُمْ أَصْحَٰبُ ٱلْجَحِيمِ وَمَا كَانَ ٱسْتِغْفَارُ إِبْرَٰهِيمَ لِأَبِيهِ إِلَّا عَن مَّوْعِدَةٍ وَعَدَهَآ إِيَّاهُ فَلَمَّا تَبَيَّنَ لَهُۥٓ أَنَّهُۥ عَدُوٌّ لِّلَّهِ تَبَرَّأَ مِنْهُ إِنَّ إِبْرَٰهِيمَ لَأَوَّٰهٌ حَلِيمٌ وَمَا كَانَ ٱللَّهُ لِيُضِلَّ قَوْمًۢا بَعْدَ إِذْ هَدَىٰهُمْ حَتَّىٰ يُبَيِّنَ لَهُم مَّا يَتَّقُونَ إِنَّ ٱللَّهَ بِكُلِّ شَىْءٍ عَلِيمٌ إِنَّ ٱللَّهَ لَهُۥ مُلْكُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ يُحْىِۦ وَيُمِيتُ وَمَا لَكُم مِّن دُونِ ٱللَّهِ مِن وَلِىٍّ وَلَا نَصِيرٍ لَّقَد تَّابَ ٱللَّهُ عَلَى ٱلنَّبِىِّ وَٱلْمُهَٰجِرِينَ وَٱلْأَنصَارِ ٱلَّذِينَ ٱتَّبَعُوهُ فِى سَاعَةِ ٱلْعُسْرَةِ مِنۢ بَعْدِ مَا كَادَ يَزِيغُ قُلُوبُ فَرِيقٍ مِّنْهُمْ ثُمَّ تَابَ عَلَيْهِمْ إِنَّهُۥ بِهِمْ رَءُوفٌ رَّحِيمٌ

in My Cause and belief in My Messengers.' He will either be admitted to Paradise if he dies, or compensated by Allāh, either with a reward or booty if He returns him to the home which he departed from.»^{4Fatḥ Al-Bāri 6:254 and Muslim 3:1496.} Allāh's statement,

Qur’an 9:111وَعْدًا عَلَيْهِ حَقًّا فِى ٱلتَّوْرَىٰةِ وَٱلْإِنجِيلِ وَٱلْقُرْءَانِ

«It is a promise in truth which is binding on Him in the Tawrāh and the Injīl and the Qur'ān.» affirms this promise and informs us that Allāh has decreed this for His Most Honorable Self, and revealed it to His Messengers in His Glorious Books, the Tawrāh that He sent down to Mūsā, the Injīl that He sent down to 'Īsā, and the Qur'ān that was sent down to Muḥammad, may Allāh's peace and blessings be on them all. Allāh said next,

Qur’an 9:111وَمَنْ أَوْفَىٰ بِعَهْدِهِۦ مِنَ ٱللَّهِ

«And who is truer to his covenant than Allāh?» affirming that He never breaks a promise. Allāh said in similar statements,

Qur’an 4:87وَمَنْ أَصْدَقُ مِنَ ٱللَّهِ حَدِيثًا

«And who is truer in statement than Allāh?»[4:87], and,

Qur’an 4:122وَمَنْ أَصْدَقُ مِنَ ٱللَّهِ قِيلًا

«And whose words can be truer than those of Allāh?»[4:122]. Allāh said next,

Qur’an 9:111فَٱسْتَبْشِرُوا۟ بِبَيْعِكُمُ ٱلَّذِى بَايَعْتُم بِهِۦ وَذَٰلِكَ هُوَ ٱلْفَوْزُ ٱلْعَظِيمُ

«Then rejoice in the bargain which you have concluded. That is the supreme success.», meaning, let those who fulfill the terms of this contract and uphold this covenant receive the good news of great success and everlasting delight.

Qur’an 9:112ٱلتَّٰٓئِبُونَ ٱلْعَٰبِدُونَ ٱلْحَٰمِدُونَ ٱلسَّٰٓئِحُونَ ٱلرَّٰكِعُونَ ٱلسَّٰجِدُونَ ٱلْـَٔامِرُونَ بِٱلْمَعْرُوفِ وَٱلنَّاهُونَ عَنِ ٱلْمُنكَرِ وَٱلْحَٰفِظُونَ لِحُدُودِ ٱللَّهِ وَبَشِّرِ ٱلْمُؤْمِنِينَ

«112. Those who repent, who worship (Him), who praise (Him), who fast, who bow down, who prostrate themselves, who enjoin good and forbid evil, and who observe the limits set by Allāh. And give glad tidings to the believers.» This is the description of the believers from whom Allāh has purchased their souls and wealth, who have these beautiful and honorable qualities,

Qur’an 9:112ٱلتَّٰٓئِبُونَ

«who repent» from all sins and shun all evils,

Qur’an 9:112ٱلْعَٰبِدُونَ

«who worship», their Lord and preserve the acts of worship that include statements and actions. Praising Allāh is among the best statements. This is why Allāh said next,

Qur’an 9:112ٱلْحَٰمِدُونَ

«who praise (Him)». Fasting is among the best actions, involving abstaining from the delights of food, drink and sexual intercourse, this is the meaning hereby,

Qur’an 9:112ٱلسَّٰٓئِحُونَ

«As-Sā'iḥūn (who fast)» [9:112]. Allāh also described the Prophet's wives that they are,

Qur’an 66:5سَٰٓئِحَٰتٍ

«Sā'iḥāt» [66:5], meaning, they fast. As for prostrating and bowing down, they are acts of the prayer,

Qur’an 9:112ٱلرَّٰكِعُونَ ٱلسَّٰجِدُونَ

«who bow down, who prostrate themselves.»

These believers also benefit Allāh's creation and direct them to His obedience by ordaining righteousness and forbidding evil. They have knowledge about what should be performed and what should be shunned. This includes abiding by Allāh's limits in knowledge and action, meaning, what He allowed and what He prohibited. Therefore, they worship the True Lord and advise creation. This is why Allāh said next,

Qur’anوَبَشِّرِ ٱلْمُؤْمِنِينَ

«And give glad tidings to the believers.» since faith includes all of this, and the supreme success is for those who have faith.

Qur’an 9:113–114مَا كَانَ لِلنَّبِىِّ وَٱلَّذِينَ ءَامَنُوٓا۟ أَن يَسْتَغْفِرُوا۟ لِلْمُشْرِكِينَ وَلَوْ كَانُوٓا۟ أُو۟لِى قُرْبَىٰ مِنۢ بَعْدِ مَا تَبَيَّنَ لَهُمْ أَنَّهُمْ أَصْحَٰبُ ٱلْجَحِيمِ وَمَا كَانَ ٱسْتِغْفَارُ إِبْرَٰهِيمَ لِأَبِيهِ إِلَّا عَن مَّوْعِدَةٍ وَعَدَهَآ إِيَّاهُ فَلَمَّا تَبَيَّنَ لَهُۥٓ أَنَّهُۥ عَدُوٌّ لِّلَّهِ تَبَرَّأَ مِنْهُ إِنَّ إِبْرَٰهِيمَ لَأَوَّٰهٌ حَلِيمٌ

«113. It is not (proper) for the Prophet and those who believe to ask Allāh's forgiveness for the Mushrikīn, even though they be of kin, after it has become clear to them that they are the dwellers of the Fire (because they died in a state of disbelief).» «114. And Ibrāhīm's invoking (of Allāh) for his father's forgiveness was only because of a promise he [Ibrāhīm] had made to him (his father). But when it became clear to him [Ibrāhīm] that he (his father) is an enemy of Allāh, he dissociated himself from him. Verily, Ibrāhīm was Awwāh and forbearing.»

The Prohibition of supplicating for Polytheists

Imām Aḥmad recorded that Ibn Al-Musayyib said that his father Al-Musayyib said, "When Abu Ṭālib was dying, the Prophet ﷺ went to him and found Abu Jahl and 'Abdullāh bin Abi Umayyah present. The Prophet ﷺ said,

Ḥadīthأَيْ عَمِّ، قُلْ لَا إِلَهَ إِلَّا اللهُ كَلِمَةً أُحَاجُّ لَكَ بِهَا عِنْدَ اللهِ عَزَّ وَجَلَّ

«O uncle! Say, 'Lā ilaha illa-llāh,' a word concerning which I will plea for you with Allāh, the Exalted and Most Honored.»

Abu Jahl and 'Abdullāh bin Abi Umayyah said, 'O Abu Ṭālib! Would you leave the religion of Abdul-Muṭṭalib?' Abu Ṭālib said, 'Rather, I will remain on the religion of Abdul-Muṭṭalib.' The Prophet ﷺ said,

Ḥadīthلَأَسْتَغْفِرَنَّ لَكَ مَا لَمْ أُنْهَ عَنْكَ

«I will invoke Allāh for forgiveness for you, as long as I am not prohibited from doing so.»

This verse was revealed,

Qur’an 9:113مَا كَانَ لِلنَّبِىِّ وَٱلَّذِينَ ءَامَنُوٓا۟ أَن يَسْتَغْفِرُوا۟ لِلْمُشْرِكِينَ وَلَوْ كَانُوٓا۟ أُو۟لِى قُرْبَىٰ مِنۢ بَعْدِ مَا تَبَيَّنَ لَهُمْ أَنَّهُمْ أَصْحَٰبُ ٱلْجَحِيمِ

«It is not (proper) for the Prophet and those who believe to ask Allāh's forgiveness for the Mushrikīn, even though they be of kin, after it has become clear to them that they are the dwellers of the Fire.»

Concerning Abu Ṭālib, this Āyah was revealed,

Qur’an 28:56إِنَّكَ لَا تَهْدِى مَنْ أَحْبَبْتَ وَلَٰكِنَّ ٱللَّهَ يَهْدِى مَن يَشَآءُ

«Verily, you guide not whom you like, but Allāh guides whom He wills» [28:56]."^{1Aḥmad 5:433.} This Ḥadīth is recorded in the Two Ṣaḥīḥs.^{2Fatḥ Al-Bāri 8:192 and Muslim 1:54.}

Ibn Jarīr recorded that Sulaymān bin Buraydah said that his father said, "When the Prophet ﷺ came to Makkah, he went to a grave, sat next to it, started talking and then stood up with tears in his eyes. We said, 'O Allāh's Messenger! We saw what you did.' He said,

Ḥadīthإِنِّي اسْتَأْذَنْتُ رَبِّي فِي زِيَارَةِ قَبْرِ أُمِّي فَأَذِنَ لِي، وَاسْتَأْذَنْتُهُ فِي الْاسْتِغْفَارِ لَهَا فَلَمْ يَأْذَنْ لِي

«I asked my Lord for permission to visit the grave of my mother and He gave me permission. I asked for His permission to invoke Him for forgiveness for her, but He did not give me permission.» We never saw him more tearful than on that day.'"^{3Aṭ-Ṭabari 6:489.} Al-'Awfi narrated from Ibn 'Abbās about Allāh's statement,

Qur’an 9:113مَا كَانَ لِلنَّبِىِّ وَٱلَّذِينَ ءَامَنُوٓا۟ أَن يَسْتَغْفِرُوا۟ لِلْمُشْرِكِينَ

«It is not (proper) for the Prophet and those who believe to ask Allāh's forgiveness for the Mushrikīn» "The Prophet ﷺ wanted to invoke Allāh for forgiveness for his mother, but Allāh did not allow him. The Prophet ﷺ said,

Ḥadīthإِنَّ إِبْرَاهِيمَ خَلِيلَ اللَّهِ ﷺ قَدِ اسْتَغْفَرَ لِأَبِيهِ

«Ibrāhīm, Allāh's Khalīl, invoked Allāh for his father.» Allāh revealed,

Qur’an 9:114وَمَا كَانَ ٱسْتِغْفَارُ إِبْرَٰهِيمَ لِأَبِيهِ إِلَّا عَن مَّوْعِدَةٍ وَعَدَهَآ إِيَّاهُ

«And Ibrāhīm's invoking (of Allāh) for his father's forgiveness was only because of a promise he [Ibrāhīm] had made to him (his father)»."^{4Aṭ-Ṭabari 14:512. Although this Ḥadīth is weak, there are similar narrations that serve as withesses for it. See Ṣaḥīḥ Sunan At-Tirmidhi no. 2477.} 'Ali bin Abi Ṭalḥah narrated that Ibn 'Abbās commented on this Āyah, "They used to invoke Allāh for them (pagans) until this Āyah was revealed. They then refrained from invoking Allāh to forgive the dead among them, but were not stopped from invoking Allāh for the living among them until they die. Allāh sent this Āyah,

Qur’an 9:114وَمَا كَانَ ٱسْتِغْفَارُ إِبْرَٰهِيمَ لِأَبِيهِ

«And Ibrāhīm's invoking (of Allāh) for his father's forgiveness was only…» [9:114].”^{5Aṭ-Ṭabari 14:513.} Allāh said next,

Qur’an 9:114فَلَمَّا تَبَيَّنَ لَهُۥٓ أَنَّهُۥ عَدُوٌّ لِّلَّهِ تَبَرَّأَ مِنْهُ

«But when it became clear to him [Ibrāhīm] that he (his father) is an enemy of Allāh, he dissociated himself from him» [9:114]. Ibn 'Abbās commented, "Ibrāhīm kept asking Allāh to forgive his father until he died, when he realized that he died as an enemy to Allāh, he disassociated himself from him." In another narration, he said, "When his father died he realized that he died as an enemy of Allāh."^{6Aṭ-Ṭabari 14:519.} Similar was said by Mujāhid, Aḍ-Ḍaḥḥāk, Qatādah and several others.^{7Aṭ-Ṭabari 14:518-519.} 'Ubayd bin 'Umayr and Sa'īd bin Jubayr said, "Ibrāhīm will disown his father on the Day of Resurrection, but he will meet his father and see dust and fatigue on his face. He will say, 'O Ibrāhīm! I disobeyed you, but today, I will not disobey you.' Ibrāhīm will say, 'O Lord! You promised me that You will not disgrace me on the Day they are resurrected. What more disgrace than witnessing my father being disgraced?' He will be told, 'Look behind you,' where he will see a bloody hyena - for his father will have been transformed into that - and it will be dragged from its feet and thrown in the Fire."'^{8Aṭ-Ṭabari 14:521.} Allāh's statement,

Qur’an 9:114إِنَّ إِبْرَٰهِيمَ لَأَوَّٰهٌ حَلِيمٌ

«Verily, Ibrāhīm was Awwāh and was forbearing.» means, he invoked Allāh always, according to 'Abdullāh bin Mas'ūd.^{9Aṭ-Ṭabari 14:523-524.} Several narrations report this from Ibn Mas'ūd.^{10Aṭ-Ṭabari 14:524.} It was also said that, 'Awwāh', means, 'who invokes Allāh with humility', 'merciful', 'who believes with certainty', 'who praises (Allāh)', and so forth.

Qur’an 9:115–116وَمَا كَانَ ٱللَّهُ لِيُضِلَّ قَوْمًۢا بَعْدَ إِذْ هَدَىٰهُمْ حَتَّىٰ يُبَيِّنَ لَهُم مَّا يَتَّقُونَ إِنَّ ٱللَّهَ بِكُلِّ شَىْءٍ عَلِيمٌ إِنَّ ٱللَّهَ لَهُۥ مُلْكُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ يُحْىِۦ وَيُمِيتُ وَمَا لَكُم مِّن دُونِ ٱللَّهِ مِن وَلِىٍّ وَلَا نَصِيرٍ

«115. And Allāh will never lead a people astray after He has guided them until He makes clear to them what they should avoid. Verily, Allāh is the All-Knower of everything.» «116. Indeed to Allāh belongs the dominion of the heavens and the earth, He gives life and He causes death. And besides Allāh you have neither any protector nor any helper.»

Recompense comes after Proof is established

Allāh describes His Honorable Self and just judgment in that He does not lead a people astray but after the Message comes to them, so that the proof is established against them. For instance, Allāh said,

Qur’an 41:17وَأَمَّا ثَمُودُ فَهَدَيْنَٰهُمْ

«And as for Thamūd, We showed and made clear to them the path of truth ...» [41:17].

Mujāhid commented on Allāh's saying;

Qur’an 9:115وَمَا كَانَ ٱللَّهُ لِيُضِلَّ قَوْمًۢا بَعْدَ إِذْ هَدَىٰهُمْ

«And Allāh will never lead a people astray after He has guided them»

"Allāh the Mighty and Sublime is clarifying to the believers about not seeking forgiveness for the idolators in particular, and in general, it is an exhortation to beware of disobeying Him, and encouragement to obey Him. So either do or suffer."^{1Aṭ-Ṭabari 14 :537.}

Ibn Jarīr commented, "Allāh says that He would not direct you to misguidance, so that you invoke Him for forgiveness for your dead idolators, after He gave you guidance and directed you to believe in Him and in His Messenger ﷺ! First, He will inform you of what you should avoid, so that you avoid it. Before He informs you that this action is not allowed, you would not have disobeyed Him and fallen into what He prohibited for you [if you indulge in this action]. Therefore, in this case, He will not allow you to be misguided. Verily, guidance or misguidance occurs after commands and prohibitions are established. As for those who were neither commanded nor prohibited, they can neither be obedient nor disobedient in doing what they were neither ordered nor prohibited from doing." ^{2Aṭ-Ṭabari 14 :536.} Allāh said,

Qur’an 9:116إِنَّ ٱللَّهَ لَهُۥ مُلْكُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ يُحْىِۦ وَيُمِيتُ وَمَا لَكُم مِّن دُونِ ٱللَّهِ مِن وَلِىٍّ وَلَا نَصِيرٍ

«Indeed to Allāh belongs the dominion of the heavens and the earth, He gives life and He causes death. And besides Allāh you have neither any protector nor any helper.»

Ibn Jarīr commented, "This is an encouragement from Allāh for His believing servants to fight the idolators and chiefs of disbelief. It is also a command for them to trust in Allāh's aid, for He is the Owner of the heavens and earth, and not to fear His enemies. Verily, they have no protector besides Allāh, nor a supporter other than Him."^{3Aṭ-Ṭabari 14:538.}

Qur’an 9:117لَّقَد تَّابَ ٱللَّهُ عَلَى ٱلنَّبِىِّ وَٱلْمُهَٰجِرِينَ وَٱلْأَنصَارِ ٱلَّذِينَ ٱتَّبَعُوهُ فِى سَاعَةِ ٱلْعُسْرَةِ مِنۢ بَعْدِ مَا كَادَ يَزِيغُ قُلُوبُ فَرِيقٍ مِّنْهُمْ ثُمَّ تَابَ عَلَيْهِمْ إِنَّهُۥ بِهِمْ رَءُوفٌ رَّحِيمٌ

«117. Allāh has forgiven the Prophet, the Muhājirīn and the Anṣār who followed him in the time of distress (Tabūk expedition), after the hearts of a party of them had nearly deviated (from the right path), but He accepted their repentance. Certainly, He is unto them full of kindness, Most Merciful.»

Battle of Tabūk

Mujāhid and several others said, "This Āyah was revealed concerning the battle of Tabūk. They left for that battle during a period of distress. It was a year with little rain, intense heat and scarcity of supplies and water."^{1Aṭ-Ṭabari 14:540.} Qatādah said, "They went to Ash-Shām during the year of the battle of Tabūk at a time when the heat was intense. Allāh knew how hard things were, and they suffered great hardship. We were told that two men used to divide a date between themselves. Some of them would take turns in sucking on a date and drinking water, then give it to another man to suck on. Allāh forgave them and allowed them to come back from that battle."^{2Aṭ-Ṭabari 14:541.} Ibn Jarīr reported that 'Abdullāh bin 'Abbās said that 'Umar bin Al-Khaṭṭāb was reminded of the battle of distress (Tabūk) and 'Umar said, "We went with the Messenger of Allāh ﷺ in the intense heat for Tabūk. We camped at a place in which we were stricken so hard by thirst that we thought that our necks would be severed. One of us used to go out in search of water and did not return until he feared that his neck would be severed. One would slaughter his camel, squeeze its intestines and drink its content, placing whatever was left on his kidney. Abu Bakr Aṣ-Ṣiddīq said, 'O Allāh's Messenger! Allāh, the Exalted and Most Honored, has always accepted your invocation, so invoke Allāh for us.' The Prophet ﷺ said,

«تُحِبُّ ذٰلِكَ؟»

«Would you like me to do that?»

Abu Bakr said, 'Yes.' The Prophet ﷺ raised his hands and did not put them down until rain fell from the sky in abundance. It rained and then stopped raining for a while, then rained again, so they filled their containers. We went out to see where the rain reached and found that it did not rain beyond our camp."^{3Aṭ-Ṭabari 14:539.} Ibn Jarīr said about Allāh's statement,

Qur’an 9:117لَّقَد تَّابَ ٱللَّهُ عَلَى ٱلنَّبِىِّ وَٱلْمُهَٰجِرِينَ وَٱلْأَنصَارِ ٱلَّذِينَ ٱتَّبَعُوهُ فِى سَاعَةِ ٱلْعُسْرَةِ

«Allāh has forgiven the Prophet, the Muhājirīn and the Anṣār who followed him in the time of distress,»

meaning "With regards to expenditures, transportation, supplies and water,

Qur’an 9:117مِنۢ بَعْدِ مَا كَادَ يَزِيغُ قُلُوبُ فَرِيقٍ مِّنْهُمْ

«after the hearts of a party of them had nearly deviated,»

away from the truth, thus falling prey to doubting the Messenger's religion because of the distress and hardships they suffered during their travel and battle,

Qur’anثُمَّ تَابَ عَلَيْهِمْ

«but He accepted their repentance.»

He directed them to repent to their Lord and renew their

Qur’an 9:118–122وَعَلَى ٱلثَّلَٰثَةِ ٱلَّذِينَ خُلِّفُوا۟ حَتَّىٰٓ إِذَا ضَاقَتْ عَلَيْهِمُ ٱلْأَرْضُ بِمَا رَحُبَتْ وَضَاقَتْ عَلَيْهِمْ أَنفُسُهُمْ وَظَنُّوٓا۟ أَن لَّا مَلْجَأَ مِنَ ٱللَّهِ إِلَّآ إِلَيْهِ ثُمَّ تَابَ عَلَيْهِمْ لِيَتُوبُوٓا۟ إِنَّ ٱللَّهَ هُوَ ٱلتَّوَّابُ ٱلرَّحِيمُ يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱتَّقُوا۟ ٱللَّهَ وَكُونُوا۟ مَعَ ٱلصَّٰدِقِينَ مَا كَانَ لِأَهْلِ ٱلْمَدِينَةِ وَمَنْ حَوْلَهُم مِّنَ ٱلْأَعْرَابِ أَن يَتَخَلَّفُوا۟ عَن رَّسُولِ ٱللَّهِ وَلَا يَرْغَبُوا۟ بِأَنفُسِهِمْ عَن نَّفْسِهِۦ ذَٰلِكَ بِأَنَّهُمْ لَا يُصِيبُهُمْ ظَمَأٌ وَلَا نَصَبٌ وَلَا مَخْمَصَةٌ فِى سَبِيلِ ٱللَّهِ وَلَا يَطَـُٔونَ مَوْطِئًا يَغِيظُ ٱلْكُفَّارَ وَلَا يَنَالُونَ مِنْ عَدُوٍّ نَّيْلًا إِلَّا كُتِبَ لَهُم بِهِۦ عَمَلٌ صَٰلِحٌ إِنَّ ٱللَّهَ لَا يُضِيعُ أَجْرَ ٱلْمُحْسِنِينَ وَلَا يُنفِقُونَ نَفَقَةً صَغِيرَةً وَلَا كَبِيرَةً وَلَا يَقْطَعُونَ وَادِيًا إِلَّا كُتِبَ لَهُمْ لِيَجْزِيَهُمُ ٱللَّهُ أَحْسَنَ مَا كَانُوا۟ يَعْمَلُونَ وَمَا كَانَ ٱلْمُؤْمِنُونَ لِيَنفِرُوا۟ كَآفَّةً فَلَوْلَا نَفَرَ مِن كُلِّ فِرْقَةٍ مِّنْهُمْ طَآئِفَةٌ لِّيَتَفَقَّهُوا۟ فِى ٱلدِّينِ وَلِيُنذِرُوا۟ قَوْمَهُمْ إِذَا رَجَعُوٓا۟ إِلَيْهِمْ لَعَلَّهُمْ يَحْذَرُونَ

firmness on His religion,

Qur’an 9:117إِنَّهُۥ بِهِمْ رَءُوفٌ رَّحِيمٌ

«Certainly, He is unto them full of kindness, Most Merciful.»^{4Aṭ-Ṭabari 14:539.}

Qur’an 9:118–119وَعَلَى ٱلثَّلَٰثَةِ ٱلَّذِينَ خُلِّفُوا۟ حَتَّىٰٓ إِذَا ضَاقَتْ عَلَيْهِمُ ٱلْأَرْضُ بِمَا رَحُبَتْ وَضَاقَتْ عَلَيْهِمْ أَنفُسُهُمْ وَظَنُّوٓا۟ أَن لَّا مَلْجَأَ مِنَ ٱللَّهِ إِلَّآ إِلَيْهِ ثُمَّ تَابَ عَلَيْهِمْ لِيَتُوبُوٓا۟ إِنَّ ٱللَّهَ هُوَ ٱلتَّوَّابُ ٱلرَّحِيمُ يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱتَّقُوا۟ ٱللَّهَ وَكُونُوا۟ مَعَ ٱلصَّٰدِقِينَ

«118. And (Allāh has forgiven) the three who stayed behind, until for them the earth, vast as it is, was straitened and their souls were straitened to them, and they perceived that there is no fleeing from Allāh, and no refuge but with Him. Then, He forgave them, that they might beg for His pardon. Verily, Allāh is the One Who forgives and accepts repentance, Most Merciful.» «119. O you who believe! Have Taqwā of Allāh, and be with those who are true (in words and deeds).»

The Three, Whose Decision was deferred by the Messenger of Allāh ﷺ

Imām Aḥmad recorded that 'Abdullāh bin Ka'b bin Mālik, who used to guide Ka'b after he became blind, said that he heard Ka'b bin Mālik narrate his story when he did not join the battle of Tabūk with the Messenger of Allāh ﷺ. Ka'b bin Mālik said, "I did not remain behind Allāh's Messenger ﷺ in any battle that he fought except the battle of Tabūk. I failed to take part in the battle of Badr, but Allāh did not admonish anyone who did not participate in it, for in fact, Allāh's Messenger ﷺ had gone out in search of the caravan of Quraysh, until Allāh made the Muslims and their enemies meet without any appointment. I witnessed the night of Al-'Aqabah pledge with Allāh's Messenger ﷺ when we pledged for Islām, and I would not exchange it for the Badr Battle, even though the Badr Battle is more popular among the people than the 'Aqabah pledge. As for my news of this battle of Tabūk, I was never stronger or wealthier than I was when I remained behind Allāh's Messenger ﷺ in that battle. By Allāh, never had I two she-camels before, but I did at the time of that battle.

Whenever Allāh's Messenger ﷺ wanted to go to a battle, he used to hide his intention by referring to different battles, until it was the time of that battle (of Tabūk) which Allāh's Messenger ﷺ fought in intense heat, facing a long journey, the desert, and the great number of enemy soldiers. So the Prophet ﷺ clearly announced the destination to the Muslims, so that they could prepare for their battle, and he told them about his intent. Allāh's Messenger ﷺ was accompanied by such a large number of Muslims that they could not be listed in a book by name, nor registered."

Ka'b added, "Any man who intended not to attend the battle would think that the matter would remain hidden, unless Allāh revealed it through divine revelation. Allāh's Messenger ﷺ fought that battle at a time when the fruits had ripened and the shade was pleasant, and I found myself inclined towards that. Allāh's Messenger ﷺ and his Companions prepared for the battle and I started to go out in order to get myself ready along with them, but I returned without doing anything. I would say to myself, 'I can do that if I want.' So I kept on delaying it every now and then until the people were prepared, and Allāh's Messenger ﷺ, and the Muslims along with him, departed. But I had not prepared anything for my departure. I said, 'I will prepare myself (for departure) one or two days after him, and then join them.' In the morning following their departure, I went out to get myself ready but returned having done nothing. Then again, the next morning, I went out to get ready but returned without doing anything. Such was the case with me until they hurried away and I missed the battle. Even then I intended to depart to catch up to them. I wish I had done so! But such was not the case. So, after the departure of Allāh's Messenger ﷺ, whenever I went out and walked among the people (who remained behind), it grieved me that I could see none around me, but one accused of hypocrisy or one of those weak men whom Allāh had excused. Allāh's Messenger ﷺ did not remember me until he reached Tabūk. So while he was sitting among the people in Tabūk, he said,

Ḥadīthمَا فَعَلَ كَعْبُ بْنُ مَالِكٍ؟

«What did Ka'b bin Mālik do?» A man from Banu Salimah said, 'O Allāh's Messenger! He has been stopped by his two Burdah (garments) and looking at his own flanks with pride.' Mu'ādh bin Jabal said, 'What a bad thing you have said! By Allāh! O Allāh's Messenger! We know nothing about him but that which is good.' Allāh's Messenger ﷺ kept silent."'

Ka'b bin Mālik added, "When I heard that Allāh's Messenger ﷺ was on his way back to Al-Madīnah, I was overcome by concern and began to think of false excuses. I said to myself, 'How can I escape from his anger tomorrow?' I started looking for advice from wise members of my family in this matter. When it was said that Allāh's Messenger ﷺ had approached (Al-Madīnah) all evil and false excuses abandoned my mind and I knew well that I could never come out of this problem by forging a false statement. Then I decided firmly to speak the truth. Allāh's Messenger ﷺ arrived in the morning, and whenever he returned from a journey, he used to visit the Masjid first, and offer a two Rak'ah prayer, then sit for the people. So when he had done all that (this time), those who failed to join the battle came and started offering (false) excuses and taking oaths before him. They were over eighty men. Allāh's Messenger ﷺ accepted the excuses they expressed outwardly, asked for Allāh's forgiveness for them and left the secrets of their hearts for Allāh to judge. Then I came to him, and when I greeted him, he smiled a smile of an angry person and then said,

«تَعَالَ» «Come »So I came walking until I sat before him. He said to me,

Ḥadīthمَا خَلَّفَكَ؟ أَلَمْ تَكُنْ قَدِ اشْتَرَيْتَ ظَهْرًا؟

«What stopped you from joining us? Had you not purchased an animal for carrying you?»

I answered, 'Yes, O Allāh's Messenger! By Allāh, if I were sitting before any person from among the people of the world other than you, I would have escaped from his anger with an excuse. By Allāh, I have been bestowed with the power of speaking fluently and eloquently, but by Allāh, I knew well that if I tell you a lie today to seek your favor, Allāh would surely make you angry with me in the near future. But if I tell you the truth, though you will get angry because of it, I hope for Allāh's forgiveness. By Allāh, I had never been stronger or wealthier than I was when I remained behind you.' Allāh's Messenger ﷺ said,

Ḥadīthأَمَّا هٰذَا فَقَدْ صَدَقَ فَقُمْ حَتَّى يَقْضِيَ اللهُ فِيكَ

«As regards to this man, he has surely told the truth. So get up until Allāh decides your case.»

I got up, and many men of Banu Salimah followed me and said to me, 'By Allāh, we never witnessed you commit any sin before this! Surely, you failed to offer an excuse to Allāh's Messenger ﷺ like the others who did not join him. The invocation of Allāh's Messenger ﷺ to Allāh to forgive you would have been sufficient for your sin.' By Allāh, they continued blaming me so much that I intended to return (to the Prophet ﷺ) and accuse myself of having told a lie, but I said to them, 'Is there anybody else who has met the same end as I have?' They replied, 'Yes, there are two men who have said the same thing as you have, and to both of them was given the same order as given to you.' I said, 'Who are they?' They replied, 'Murārah bin Ar-Rabī' Al-'Āmiri and Hilāl bin Umayyah Al-Wāqifi.' They mentioned to me two pious men who had attended the battle of Badr and in whom there was an example for me. So I did not change my mind when they mentioned them to me. Allāh's Messenger ﷺ forbade all the Muslims from talking to us, the three aforesaid persons, out of all those who remained behind for that battle. So we kept away from the people and they changed their attitude towards us until the very land (where I lived) appeared strange to me as if I did not know it. We remained in that condition for fifty nights. As for my two companions, they remained in their houses and kept on weeping, but I was the youngest and the firmest of them. So I would go out and attend the prayer along with the Muslims and roam the markets, but none would talk to me. I would come to Allāh's Messenger ﷺ and greet him while he was sitting in his gathering after the prayer, and I would wonder whether he even moved his lips in return of my greeting or not. Then I would offer my prayer near him and look at him carefully. When I was busy with my prayer, he would turn his face towards me, but when I turned my face to him, he would turn his face away from me. When this harsh attitude and boycott of the people continued for a long time, I walked until I scaled the wall of the garden of Abu Qatādah who was my cousin and the dearest person to me. I offered my greeting to him. By Allāh, he did not return my greetings. I said, 'O Abu Qatādah! I beseech you by Allāh! Do you know that I love Allāh and His Messenger?' He kept quiet. I asked him again, beseeching him by Allāh, but he remained silent. I asked him again in the Name of Allāh and he said, 'Allāh and His Messenger know better.' Thereupon my eyes flowed with tears and I returned and jumped over the wall.

While I was walking in the market of Al-Madīnah, suddenly I saw that a Nabatean from Ash-Shām came to sell his grains in Al-Madīnah, saying, 'Who will lead me to Ka'b bin Mālik?' The people began to point (me) out for him, until he came to me and handed me a letter from the king of Ghassān (who ruled Syria for Caesar), for I knew how to read and write. In that letter, the following was written: 'To proceed, I have been informed that your friend (the Prophet) has treated you harshly. Anyhow, Allāh does not make you live in a place where you feel inferior and your right is lost. So, join us, and we will console you.' When I read it, I said to myself, 'This is also a sort of test.' I took the letter to the oven and made a fire burning it. When forty out of the fifty nights elapsed, behold! There came to me a messenger of Allāh's Messenger ﷺ saying 'Allāh's Messenger orders you to keep away from your wife.' I said, 'Should I divorce her; or else what should I do?' He said, 'No, only keep aloof from her and do not mingle with her.' The Prophet ﷺ sent the same message to my two fellows. I said to my wife, 'Go to your parents and remain with them until Allāh gives His verdict in this matter.'"

Ka'b added, "The wife of Hilāl bin Umayyah came to Allāh's Messenger ﷺ and said, 'O Allāh's Messenger! Hilāl bin Umayyah is a helpless old man who has no servant to attend on him. Do you dislike that I should serve him?' He said,

Ḥadīthلَا وَلَكِنْ [لَا يَقْرَبَك]

‘No (you can serve him), but he should not come near you [sexually]».'

She said, 'By Allāh! He has no desire for anything. By Allāh, he has never ceased weeping since his case began until this day of his.' On that, some of my family members said to me, 'Will you also ask Allāh's Messenger to permit your wife (to serve you) as he has permitted the wife of Hilāl bin Umayyah to serve him?' I said, 'By Allāh, I will not ask permission of Allāh's Messenger ﷺ regarding her, for I do not know what Allāh's Messenger ﷺ would say if I asked him to permit her (to serve me) while I am a young man.' We remained in that state for ten more nights, until the period of fifty nights was completed, starting from the time when Allāh's Messenger ﷺ prohibited the people from talking to us. When I had finished the Fajr prayer on the fiftieth morning on the roof of one of our houses, while sitting in the condition in which Allāh described (in the Qur'ān): my very soul seemed straitened to me and even the earth seemed narrow to me for all its spaciousness. There I heard the voice of a man who had ascended the mountain of Sal' calling with his loudest voice, 'O Ka'b bin Mālik! Be happy (by receiving good tidings).' I fell down in prostration before Allāh, realizing that relief has come with His forgiveness for us. Allāh's Messenger ﷺ announced the acceptance of our repentance by Allāh after Fajr prayer. The people went out to congratulate us. Some bearers of good news went to my two companions, a horseman came to me in haste, while a man from Banu Aslam came running and ascended the mountain and his voice was swifter than the horse. When the man whose voice I had heard, came to me conveying the good news, I took off my garments and dressed him with them; and by Allāh, I owned no other than them on that day. Then I borrowed two garments, wore them and went to Allāh's Messenger ﷺ. The people started receiving me in batches, congratulating me on Allāh's acceptance of my repentance, saying, 'We congratulate you on Allāh's acceptance of your repentance."'

Ka'b further said, "When I entered the Masjid, I saw Allāh's Messenger ﷺ sitting in the Masjid with the people around him. Ṭalḥah bin 'Ubaydullāh swiftly came to me, shook my hands and congratulated me. By Allāh, none of the Muhājirūn got up for me except Ṭalḥah; I will never forget Ṭalḥah for this."

Ka'b added, "When I greeted Allāh's Messenger ﷺ, his face was bright with joy. He said,

Ḥadīthأَبْشِرْ بِخَيْرِ يَوْمٍ مَرَّ عَلَيْكَ مُنْذُ وَلَدَتْكَ أُمُّكَ

«'Be happy with the best day you have ever seen since your mother gave birth to you.»

I said to the Prophet, 'Is this forgiveness from you or from Allāh?' He said,

Ḥadīthلَا بَلْ مِنْ عِنْدِ اللهِ

«No, it is from Allāh». Whenever Allāh's Messenger ﷺ became happy, his face would shine as if it was a piece of the moon, and we all knew that characteristic of him. When I sat before him, I said, 'O Allāh's Messenger! Because of the acceptance of my repentance I will give up all my wealth as alms for the sake of Allāh and His Messenger.' Allāh's Messenger ﷺ said,

Ḥadīthأَمْسِكْ عَلَيْكَ بَعْضَ مَالِكَ فَهُوَ خَيْرٌ لَكَ

«Keep some of your wealth, as it will be better for you». I said, 'So I will keep my share from Khaybar with me.' I added, 'O Allāh's Messenger! Allāh has saved me for telling the truth; so it is part of my repentance not to tell but the truth as long as I am alive.' By Allāh, I do not know of any Muslim, whom Allāh has helped to tell the truth more than I. Ever since I have mentioned the truth to Allāh's Messenger ﷺ, I have never intended to tell a lie, until today. I hope that Allāh will also save me (from telling lies) the rest of my life. So Allāh revealed the Āyah,

Qur’an 9:117لَّقَد تَّابَ ٱللَّهُ عَلَى ٱلنَّبِىِّ وَٱلْمُهَٰجِرِينَ وَٱلْأَنصَارِ ٱلَّذِينَ ٱتَّبَعُوهُ فِى سَاعَةِ ٱلْعُسْرَةِ مِنۢ بَعْدِ مَا كَادَ يَزِيغُ قُلُوبُ فَرِيقٍ مِّنْهُمْ ثُمَّ تَابَ عَلَيْهِمْ إِنَّهُۥ بِهِمْ رَءُوفٌ رَّحِيمٌ

Qur’an 9:118–119ٱلثَّلَٰثَةِ ٱلَّذِينَ خُلِّفُوا۟ حَتَّىٰٓ إِذَا ضَاقَتْ عَلَيْهِمُ ٱلْأَرْضُ بِمَا رَحُبَتْ وَضَاقَتْ عَلَيْهِمْ أَنفُسُهُمْ وَظَنُّوٓا۟ أَن لَّا مَلْجَأَ مِنَ ٱللَّهِ إِلَّآ إِلَيْهِ ثُمَّ تَابَ عَلَيْهِمْ لِيَتُوبُوٓا۟ إِنَّ ٱللَّهَ هُوَ ٱلتَّوَّابُ ٱلرَّحِيمُ يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱتَّقُوا۟ ٱللَّهَ وَكُونُوا۟ مَعَ ٱلصَّٰدِقِينَ

«Allāh has forgiven the Prophet, the Muhājirīn and the Anṣār who followed him in the time of distress, after the hearts of a party of them had nearly deviated, but He accepted their repentance. Certainly, He is unto them full of kindness, Most Merciful. And the three who stayed behind, until for them the earth, vast as it is, was straitened and their souls were straitened to them, and they perceived that there is no fleeing from Allāh, and no refuge but with Him. Then, He forgave them, that they might beg for His pardon. Verily, Allāh is the One Who forgives and accepts repentance, Most Merciful. O you who believe! Have Taqwā of Allāh, and be with those who are true (in words and deeds).»

Ka'b said; "By Allāh! Allāh has never bestowed upon me, apart from His guiding me to Islām, a greater blessing than the fact that I did not tell a lie to Allāh's Messenger ﷺ which would have caused me to perish, just as those who had told a lie have perished. Allāh described those who told lies with the worst descriptions He ever attributed to anyone. Allāh said,

Qur’an 9:95–96سَيَحْلِفُونَ بِٱللَّهِ لَكُمْ إِذَا ٱنقَلَبْتُمْ إِلَيْهِمْ لِتُعْرِضُوا۟ عَنْهُمْ فَأَعْرِضُوا۟ عَنْهُمْ إِنَّهُمْ رِجْسٌ وَمَأْوَىٰهُمْ جَهَنَّمُ جَزَآءًۢ بِمَا كَانُوا۟ يَكْسِبُونَ يَحْلِفُونَ لَكُمْ لِتَرْضَوْا۟ عَنْهُمْ فَإِن تَرْضَوْا۟ عَنْهُمْ فَإِنَّ ٱللَّهَ لَا يَرْضَىٰ عَنِ ٱلْقَوْمِ ٱلْفَٰسِقِينَ

«They will swear by Allāh to you when you return to them, that you may turn away from them. So turn away from them. Surely, they are Rijs (impure), and Hell is their dwelling place - a recompense for that which they used to earn. They swear to you that you may be pleased with them, but if you are pleased with them, certainly Allāh is not pleased with the people who are rebellious.»

Ka'b added, "We, the three persons, differed altogether from those whose excuses Allāh's Messenger ﷺ accepted when they swore to him. He took their pledge and asked Allāh to forgive them, but Allāh's Messenger ﷺ left our case pending until Allāh gave us His judgement about it. As for that Allāh said,

Qur’an 9:118وَعَلَى ٱلثَّلَٰثَةِ ٱلَّذِينَ خُلِّفُوا۟

«And (He did forgive also) the three who stayed behind...» What Allāh said does not discuss our failure to take part in the battle, but to the deferment of making a decision by the Prophet ﷺ about our case, in contrast to the case of those who had taken an oath before him, and he excused them by accepting their excuses."^{1Aḥmad 3:456.}

This is an authentic Ḥadīth collected in the Two Ṣaḥīḥs (Al-Bukhāri and Muslim) and as such, its authenticity is agreed upon.^{2Fatḥ Al-Bāri 8:193 and Muslim 4:2121.} This Ḥadīth contains the explanation of this honorable Āyah in the best, most comprehensive way. Similar explanation was given by several among the Salaf. For instance, Al-A'mash narrated from Abu Sufyān, from Jābir bin 'Abdullāh about Allāh's statement,

Qur’an 9:118وَعَلَى ٱلثَّلَٰثَةِ ٱلَّذِينَ خُلِّفُوا۟

«And (He did forgive also) the three who stayed behind...» "They are Ka'b bin Mālik, Hilāl bin Umayyah and Murārah bin Ar-Rabī', all of them from the Anṣār."^{3Aṭ-Ṭabari 14:544.}

The Order to speak the Truth

Allāh sent His relief from the distress and grief that struck these three men, because Muslims ignored them for fifty days and nights, until they themselves, and the earth - vast as it is - were straitened for them. As vast as the earth is, its ways and paths were closed for them, and they did not know what action to take. They were patient for Allāh's sake and awaited humbly for His decree. They remained firm, until Allāh sent His relief to them since they told the Messenger of Allāh ﷺ the truth about why they remained behind, declaring that they did not have an excuse for doing so. They were requited for this period, then Allāh forgave them. Therefore, the consequence of being truthful was better for them, for they gained forgiveness. Hence Allāh's statement next,

Qur’an 9:119يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱتَّقُوا۟ ٱللَّهَ وَكُونُوا۟ مَعَ ٱلصَّٰدِقِينَ

«O you who believe! Have Taqwā of Allāh, and be with those who are true.»

The Āyah says, adhere to and always say the truth so that you become among its people and be saved from destruction. Allāh will make a way for you out of your concerns and a refuge. Imām Aḥmad recorded that 'Abdullāh bin Mas'ūd said that the Messenger of Allāh ﷺ said,

Ḥadīthعَلَيْكُمْ بِالصِّدْقِ فَإِنَّ الصِّدْقَ يَهْدِي إِلَى الْبِرِّ، وَإِنَّ الْبِرَّ يَهْدِي إِلَى الْجَنَّةِ، وَلَا يَزَالُ الرَّجُلُ يَصْدُقُ وَيَتَحَرَّى الصِّدْقَ حَتَّى يُكْتَبَ عِنْدَ اللَّهِ صِدِّيقًا، وَإِيَّاكُمْ وَالْكَذِبَ فَإِنَّ الْكَذِبَ يَهْدِي إِلَى الْفُجُورِ وَإِنَّ الْفُجُورَ يَهْدِي إِلَى النَّارِ، وَلَا يَزَالُ الرَّجُلُ يَكْذِبُ وَيَتَحَرَّى الْكَذِبَ حَتَّى يُكْتَبَ عِنْدَ اللَّهِ كَذَّابًا

«Hold on to truth, for being truthful leads to righteousness, and righteousness leads to Paradise. Verily, a man will keep saying the truth and striving for truth, until he is written before Allāh as very truthful (Ṣiddīq). Beware of lying, for lying leads to sin, and sin leads to the Fire. Verily, the man will keep lying and striving for falsehood until he is written before Allāh as a great liar.»^{4Aḥmad 1:384.}

This Ḥadīth is recorded in the Two Ṣaḥīḥs.^{5Fatḥ Al-Bāri 1 :523 and Muslim 4 :2012.}

Qur’an 9:120مَا كَانَ لِأَهْلِ ٱلْمَدِينَةِ وَمَنْ حَوْلَهُم مِّنَ ٱلْأَعْرَابِ أَن يَتَخَلَّفُوا۟ عَن رَّسُولِ ٱللَّهِ وَلَا يَرْغَبُوا۟ بِأَنفُسِهِمْ عَن نَّفْسِهِۦ ذَٰلِكَ بِأَنَّهُمْ لَا يُصِيبُهُمْ ظَمَأٌ وَلَا نَصَبٌ وَلَا مَخْمَصَةٌ فِى سَبِيلِ ٱللَّهِ وَلَا يَطَـُٔونَ مَوْطِئًا يَغِيظُ ٱلْكُفَّارَ وَلَا يَنَالُونَ مِنْ عَدُوٍّ نَّيْلًا إِلَّا كُتِبَ لَهُم بِهِۦ عَمَلٌ صَٰلِحٌ إِنَّ ٱللَّهَ لَا يُضِيعُ أَجْرَ ٱلْمُحْسِنِينَ

«120. It was neither befitting for the people of Al-Madīnah and the bedouins of the neighborhood to remain behind Allāh's Messenger nor to prefer their own lives to his life. That is because they suffer neither Ẓama' nor Naṣab, nor Makhmaṣah in the cause of Allāh, nor did they take any step to raise the anger of disbelievers nor inflict any injury upon an enemy, but is written to their credit as a deed of righteousness. Surely, Allāh wastes not the reward of the doers of good.»

Rewards of Jihād

Allāh, the Exalted and Most Honored, criticizes the people of Al-Madīnah and the bedouins around it, who did not participate in the battle of Tabūk with the Messenger of Allāh ﷺ. They sought to preserve themselves rather than comfort the Messenger ﷺ during the hardship that he suffered in that battle. They incurred a loss in their share of the reward, since,

Qur’an 9:120لَا يُصِيبُهُمْ ظَمَأٌ

«they suffer neither Ẓama'», thirst,

Qur’an 9:120وَلَا نَصَبٌ

«nor Naṣab», fatigue,

Qur’an 9:120وَلَا مَخْمَصَةٌ

«nor Makhmaṣah», hunger,

Qur’an 9:120وَلَا يَطَـُٔونَ مَوْطِئًا يَغِيظُ ٱلْكُفَّارَ

«nor they take any step to raise the anger of disbelievers», by strategies of war that would terrify their enemy,

Qur’an 9:120وَلَا يَنَالُونَ

«nor inflict», a defeat on the enemy,

Qur’an 9:120إِلَّا كُتِبَ لَهُم

«but is written to their credit» as compensation for these steps that are not under their control, but a consequence of performing good deeds that earn them tremendous rewards,

Qur’an 9:120إِنَّ ٱللَّهَ لَا يُضِيعُ أَجْرَ ٱلْمُحْسِنِينَ

«Surely, Allāh wastes not the reward of the doers of good.»

Allāh said in a similar Āyah,

Qur’an 18:30إِنَّا لَا نُضِيعُ أَجْرَ مَنْ أَحْسَنَ عَمَلًا

«Certainly We shall not make the reward of anyone who does his (righteous) deeds in the most perfect manner to be lost»

Qur’an 9:121وَلَا يُنفِقُونَ نَفَقَةً صَغِيرَةً وَلَا كَبِيرَةً وَلَا يَقْطَعُونَ وَادِيًا إِلَّا كُتِبَ لَهُمْ لِيَجْزِيَهُمُ ٱللَّهُ أَحْسَنَ مَا كَانُوا۟ يَعْمَلُونَ

«121. Neither do they spend any contribution - small or great - nor cross a valley, but is written to their credit that Allāh may recompense them with the best of what they used to do.»

Allāh said next,

Qur’anوَلَا يُنفِقُونَ

«Neithr do they spend», in reference to the fighters in Allāh's cause,

Qur’an 9:121نَفَقَةً صَغِيرَةً وَلَا كَبِيرَةً

«any contribution - small or great -», with regards to its amount,

Qur’an 9:121وَلَا يَقْطَعُونَ وَادِيًا

«nor cross a valley», while marching towards the enemy,

Qur’an 9:121إِلَّا كُتِبَ لَهُمْ

«but is written to their credit», for these actions that they take [and which are under their control],

Qur’an 9:121لِيَجْزِيَهُمُ ٱللَّهُ أَحْسَنَ مَا كَانُوا۟ يَعْمَلُونَ

«that Allāh may recompense them with the best of what they used to do.»

Certainly, the Leader of the faithful, 'Uthmān bin 'Affān, may Allāh be pleased with him, acquired a tremendous share of the virtues mentioned in this honorable Āyah. He spent large amounts and tremendous wealth on this battle (Tabūk).

Abdullāh, the son of Imām Aḥmad recorded that 'Abdūr-Raḥmān bin Khabbāb As-Sulami said; "The Messenger of Allāh ﷺ gave a speech in which he encouraged spending on the army of distress (for Tabūk).

'Uthmān bin 'Affān, may Allāh be pleased with him said; 'I will give one hundred camels with their saddles and supplies.' Then he ﷺ exhorted them some more. So 'Uthmān said; 'I will give one hundred more camels with their saddles and supplies.' Then he ﷺ descended one step of the Minbar and exhorted them some more. So 'Uthmān bin 'Affān said; 'I will give one hundred more camels with their saddles and supplies.' Then I saw Allāh's Messenger ﷺ with his hand moving like this - and 'Abduṣ-Ṣamad's [one of the narrators] hand went out like one in amazement - he ﷺ said,

Ḥadīthمَا عَلَىٰ عُثْمَانَ مَا عَمِلَ بَعْدَ هَٰذَا

«It does not matter what 'Uthmān does after.»^{1Aḥmad 4:75. This narration is weak due to the anonymity of a narrator, but the following as well as others recorded by At-Tirmidhi support its general meaning. See Ṣaḥīḥ Sunan At-Tirmidhi nos. 2919, 2921.}

It is also recorded in the Musnad that 'Abdur-Raḥmān bin Samurah said, "Uthmān brought a thousand Dinārs in his garment so that the Prophet ﷺ could prepare supplies for the army of distress. 'Uthmān poured the money on the Prophet's lap, and the Prophet ﷺ started turning it around with his hand and declaring repeatedly,

Ḥadīthمَا ضَرَّ ابْنَ عَفَّانَ مَا عَمِلَ بَعْدَ الْيَوْمِ

«The son of 'Affān (i.e., 'Uthmān) will never be harmed by anything he does after today.»"^{2Aḥmad 5:63.}

Qatādah commented on Allāh's statement,

Qur’an 9:121وَلَا يَقْطَعُونَ وَادِيًا إِلَّا كُتِبَ لَهُمْ

«nor cross a valley, but is written to their credit»,

"The farther any people march forth away from their families in the cause of Allāh, the nearer they will be to Allāh."^{3Aṭ-Ṭabari 14:565.}

Qur’an 9:122وَمَا كَانَ ٱلْمُؤْمِنُونَ لِيَنفِرُوا۟ كَآفَّةً فَلَوْلَا نَفَرَ مِن كُلِّ فِرْقَةٍ مِّنْهُمْ طَآئِفَةٌ لِّيَتَفَقَّهُوا۟ فِى ٱلدِّينِ وَلِيُنذِرُوا۟ قَوْمَهُمْ إِذَا رَجَعُوٓا۟ إِلَيْهِمْ لَعَلَّهُمْ يَحْذَرُونَ

«122. And it is not (proper) for the believers to go out (to fight - Jihād) all together. Of every troop of them, a party only should go forth, that they may get instructions in religion, and that they may warn their people when they return to them, so that they may beware (of evil).» Allāh the Exalted here explains His order to Muslims to march forth with the Messenger of Allāh ﷺ for the battle of Tabūk. We should first mention that a group of the Salaf said that marching along with the Messenger ﷺ, when he went to battle, was at first obliged on all Muslims, because, as they say, Allāh said,

Qur’an 9:41ٱنفِرُوا۟ خِفَافًا وَثِقَالًا

«March forth, whether you are light or heavy» [9:41], and,

Qur’an 9:120مَا كَانَ لِأَهْلِ ٱلْمَدِينَةِ وَمَنْ حَوْلَهُم مِّنَ ٱلْأَعْرَابِ

«It was not becoming of the people of Al-Madīnah and the bedouins of the neighborhood...» [9:120].

However, they said, Allāh abrogated this ruling (9:41 and 9:120) when He revealed this Āyah, [9:122].

However, we could say that this Āyah explains Allāh's order to participate in battle on all Arab neighborhoods, that at least a group of every tribe should march for Jihād. Those who went with the Messenger ﷺ would gain instructions and studies in the revelation that came down to him, and warn their people about that battle when they returned to them. This way, the group that went with the Prophet ﷺ will achieve both goals [Jihād and learning the revelation from the Prophet ﷺ]. After the Prophet ﷺ, a group of every tribe or neighborhood should seek religious knowledge or perform Jihād, for in this case, Jihād is required from at least a part of each Muslim community.

'Ali bin Abi Ṭalḥah reported from Ibn 'Abbās about the Āyah,

Qur’an 9:122وَمَا كَانَ ٱلْمُؤْمِنُونَ لِيَنفِرُوا۟ كَآفَّةً

«And it is not (proper) for the believers to go out (to fight - Jihād) all together.»

"The believers should not all go to battle and leave the Prophet ﷺ alone,

Qur’an 9:122فَلَوْلَا نَفَرَ مِن كُلِّ فِرْقَةٍ مِّنْهُمْ طَآئِفَةٌ

«Of every troop of them, a party only should go forth»

in the expeditions that the Prophet ﷺ sent. When these armies returned to the Prophet, ﷺ who in the meantime received revealed parts of the Qur'ān from Allāh, the group who remained with the Prophet ﷺ would have learned that revelation from him. They would say, 'Allāh has revealed some parts of the Qur'ān to your Prophet and we learned it.' So they learned from them what Allāh revealed to His Prophet ﷺ in their absence, while the Prophet ﷺ sent some other men into military expeditions. Hence Allāh's statement,

Qur’an 9:122لِّيَتَفَقَّهُوا۟ فِى ٱلدِّينِ

«that they may get instructions in religion,» so that they learn what Allāh has revealed to their Prophet ﷺ and teach the armies when they return,

Qur’an 9:122لَعَلَّهُمْ يَحْذَرُونَ

«so that they may beware.»"^{1Aṭ-Ṭabari 14:565.}

Mujāhid said, "This Āyah was revealed about some of the Companions of the Prophet ﷺ who went to the desert and were helped by its residents, had a good rainy year and called whomever they met to guidance. The people said to them, 'We see that you left your companions and came to us.' They felt bad in themselves because of this and they all came back from the desert to the Prophet ﷺ. Allāh said,

Qur’an 9:122فَلَوْلَا نَفَرَ مِن كُلِّ فِرْقَةٍ مِّنْهُمْ طَآئِفَةٌ

«Of every troop of them, a party only should go forth,» those who seek righteousness [such as to spread the call of Islām, while others remain behind],

Qur’an 9:122لِّيَتَفَقَّهُوا۟ فِى ٱلدِّينِ

«that they may get instructions in (Islāmic) religion,» and learn what Allāh has revealed,

Qur’an 9:122وَلِيُنذِرُوا۟ قَوْمَهُمْ

«and that they may warn their people», when those who went forth returned to them,

Qur’an 9:122لَعَلَّهُمْ يَحْذَرُونَ

«so that they may beware (of evil).»"^{2Aṭ-Ṭabari 14:566.}

Qur’an 9:123–129يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ قَٰتِلُوا۟ ٱلَّذِينَ يَلُونَكُم مِّنَ ٱلْكُفَّارِ وَلْيَجِدُوا۟ فِيكُمْ غِلْظَةً وَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ مَعَ ٱلْمُتَّقِينَ وَإِذَا مَآ أُنزِلَتْ سُورَةٌ فَمِنْهُم مَّن يَقُولُ أَيُّكُمْ زَادَتْهُ هَٰذِهِۦٓ إِيمَٰنًا فَأَمَّا ٱلَّذِينَ ءَامَنُوا۟ فَزَادَتْهُمْ إِيمَٰنًا وَهُمْ يَسْتَبْشِرُونَ وَأَمَّا ٱلَّذِينَ فِى قُلُوبِهِم مَّرَضٌ فَزَادَتْهُمْ رِجْسًا إِلَىٰ رِجْسِهِمْ وَمَاتُوا۟ وَهُمْ كَٰفِرُونَ أَوَلَا يَرَوْنَ أَنَّهُمْ يُفْتَنُونَ فِى كُلِّ عَامٍ مَّرَّةً أَوْ مَرَّتَيْنِ ثُمَّ لَا يَتُوبُونَ وَلَا هُمْ يَذَّكَّرُونَ وَإِذَا مَآ أُنزِلَتْ سُورَةٌ نَّظَرَ بَعْضُهُمْ إِلَىٰ بَعْضٍ هَلْ يَرَىٰكُم مِّنْ أَحَدٍ ثُمَّ ٱنصَرَفُوا۟ صَرَفَ ٱللَّهُ قُلُوبَهُم بِأَنَّهُمْ قَوْمٌ لَّا يَفْقَهُونَ لَقَدْ جَآءَكُمْ رَسُولٌ مِّنْ أَنفُسِكُمْ عَزِيزٌ عَلَيْهِ مَا عَنِتُّمْ حَرِيصٌ عَلَيْكُم بِٱلْمُؤْمِنِينَ رَءُوفٌ رَّحِيمٌ فَإِن تَوَلَّوْا۟ فَقُلْ حَسْبِىَ ٱللَّهُ لَآ إِلَٰهَ إِلَّا هُوَ عَلَيْهِ تَوَكَّلْتُ وَهُوَ رَبُّ ٱلْعَرْشِ ٱلْعَظِيمِ

Qatādah said about this Āyah, "It is about when the Messenger of Allāh ﷺ sent an army; Allāh commanded them to go into battle, while another group remained with the Messenger of Allāh ﷺ to gain instructions in the religion. Another group returns to its own people to call them (to Allāh) and warn them against Allāh's punishment of those who were before them."^{3Aṭ-Ṭabari 14:568.}

It was also said that this verse,

Qur’an 9:122وَمَا كَانَ ٱلْمُؤْمِنُونَ لِيَنفِرُوا۟ كَآفَّةً

«And it is not (proper) for the believers to go out all together.» is not about joining Jihād. They say that the Messenger of Allāh ﷺ invoked Allāh against Muḍar to try them with years of famine, and their lands were struck by famine. The various tribes among them started to come, entire tribes at a time, to Al-Madīnah, because of the hardship they faced and they would falsely claim that they are Muslims. This caused hardship for the Companions of the Messenger ﷺ and Allāh revealed to him that they are not believers. The Messenger of Allāh ﷺ sent them back to their tribes and warned their people not to repeat what they did. Hence Allāh's statement,

Qur’an 9:122وَلِيُنذِرُوا۟ قَوْمَهُمْ إِذَا رَجَعُوٓا۟ إِلَيْهِمْ

«and that they may warn their people when they return to them,»

Qur’an 9:123يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ قَٰتِلُوا۟ ٱلَّذِينَ يَلُونَكُم مِّنَ ٱلْكُفَّارِ وَلْيَجِدُوا۟ فِيكُمْ غِلْظَةً وَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ مَعَ ٱلْمُتَّقِينَ

«123. O you who believe! Fight those of the disbelievers who are close to you, and let them find harshness in you; and know that Allāh is with those who have Taqwā.»

The Order for Jihād against the Disbelievers, the Closest, then the Farthest Areas

Allāh commands the believers to fight the disbelievers, the closest in area to the Islāmic state, then the farthest. This is why the Messenger of Allāh ﷺ started fighting the idolators in the Arabian Peninsula. When he finished with them and Allāh gave him control over Makkah, Al-Madīnah, Aṭ-Ṭā'if, Yemen, Yamāmah, Hajr, Khaybar, Ḥadramawt and other Arab provinces, and the various Arab tribes entered Islām in large crowds, he then started fighting the People of the Scriptures. He began preparations to fight the Romans who were the closest in area to the Arabian Peninsula, and as such, had the most right to be called to Islām, especially since they were from the People of the Scriptures. The Prophet ﷺ marched until he reached Tabūk and went back because of the extreme hardship, little rain and little supplies. This battle occurred on the ninth year after his Hijrah. In the tenth year, the Messenger of Allāh ﷺ was busy with the Farewell Ḥajj. The Messenger ﷺ died eighty-one days after he returned from that Ḥajj, Allāh chose him for what He had prepared for him [in Paradise]. After his death, his executor, friend, and Khalīfah, Abu Bakr Aṣ-Ṣiddīq, may Allāh be pleased with him, became the leader. At that time, the religion came under attack and would have been defeated, if it had not been for the fact that Allāh gave the religion firmness through Abu Bakr, who established its basis and made its foundations firm. He brought those who strayed from the religion back to it, and made those who reverted from Islām return. He took the Zakāh from the evil people who did not want to pay it, and explained the truth to those who were unaware of it. On behalf of the Prophet ﷺ, Abu Bakr delivered what he was entrusted with. Then, he started preparing the Islāmic armies to fight the Roman cross worshippers, and the Persian fire worshippers. By the blessing of his mission, Allāh opened the lands for him and brought down Caesar and Kisra and those who obeyed them among the servants. Abu Bakr spent their treasures in the cause of Allāh, just as the Messenger of Allāh ﷺ had foretold would happen.

This mission continued after Abu Bakr at the hands of he whom Abu Bakr chose to be his successor, Al-Fārūq, the Martyr of the Miḥrāb,^{1Place of worship, where a Zoroastrian disbeliever assassinated 'Umar while he was leading the Muslims in prayer.} Abu Ḥafṣ, 'Umar bin Al-Khaṭṭāb, may Allāh be pleased with him. With 'Umar, Allāh humiliated the disbelievers, suppressed the tyrants and hypocrites, and opened the eastern and western parts of the world. The treasures of various countries were brought to 'Umar from near and far provinces, and he divided them according to the legitimate and accepted method. 'Umar then died as a martyr after he lived a praise worthy life. Then, the Companions among the Muhājirīn and Anṣār agreed to chose after 'Umar, 'Uthmān bin 'Affān, Leader of the faithful and Martyr of the House, may Allāh be pleased with him.

During 'Uthmān's reign, Islām wore its widest garment and Allāh's unequivocal proof was established in various parts of the world over the necks of the servants. Islām appeared in the eastern and western parts of the world and Allāh's Word was elevated and His religion apparent. The pure religion reached its deepest aims against Allāh's enemies, and whenever Muslims overcame an Ummah, they moved to the next one, and then the next one, crushing the tyranical evil doers. They did this in reverence to Allāh's statement,

Qur’an 9:123يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ قَٰتِلُوا۟ ٱلَّذِينَ يَلُونَكُم مِّنَ ٱلْكُفَّارِ

«O you who believe! Fight those of the disbelievers who are close to you,»

Allāh said next,

Qur’an 9:123وَلْيَجِدُوا۟ فِيكُمْ غِلْظَةً

«and let them find harshness in you», meaning, let the disbelievers find harshness in you against them in battle. The complete believer is he who is kind to his believing brother, and harsh with his disbelieving enemy. Allāh said in other Āyah,

Qur’an 5:54فَسَوْفَ يَأْتِى ٱللَّهُ بِقَوْمٍ يُحِبُّهُمْ وَيُحِبُّونَهُۥٓ أَذِلَّةٍ عَلَى ٱلْمُؤْمِنِينَ أَعِزَّةٍ عَلَى ٱلْكَٰفِرِينَ

«Allāh will bring a people whom He will love and they will love Him; humble towards the believers, stern towards the disbelievers...»[5:54],

Qur’an 48:29مُّحَمَّدٌ رَّسُولُ ٱللَّهِ وَٱلَّذِينَ مَعَهُۥٓ أَشِدَّآءُ عَلَى ٱلْكُفَّارِ رُحَمَآءُ بَيْنَهُمْ

«Muḥammad is the Messenger of Allāh. And those who are with him are severe against the disbelievers, and merciful among themselves.»[48:29], and,

Qur’an 9:73يَٰٓأَيُّهَا ٱلنَّبِىُّ جَٰهِدِ ٱلْكُفَّارَ وَٱلْمُنَٰفِقِينَ وَٱغْلُظْ عَلَيْهِمْ

«O Prophet! Strive hard against the disbelievers and the hypocrites, and be harsh against them.»[9:73] Allāh said,

Qur’anوَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ مَعَ ٱلْمُتَّقِينَ

«And know that Allāh is with those who have Taqwā», meaning, fight the disbelievers and trust in Allāh knowing that Allāh is with you if you fear and obey Him. This was the case in the first three blessed generations of Islām, the best members of this Ummah. Since they were firm on the religion and reached an unsurpassed level of obedience to Allāh, they consistently prevailed over their enemies. During that era, victories were abundant, and enemies were ever more in a state of utter loss and degradation.

However, after the turmoil began, desires and divisions became prevalent between various Muslim kings, the enemies were eager to attack the outposts of Islām and marched into its territory without much opposition. Then, the Muslim kings were too busy with their enmity for each other. The disbelievers then marched to the capital cities of the Islāmic states, after gaining control over many of its areas, in addition to entire Islāmic lands. Verily, ownership of all affairs is with Allāh in the beginning and in the end. Whenever a just Muslim king stood up and obeyed Allāh's orders, all the while trusting in Allāh, Allāh helped him regain control over some Muslim lands and took back from the enemy what was compatible to his obedience and support to Allāh. We ask Allāh to help the Muslims gain control over the forelocks of His disbeliever enemies and to raise high the word of Muslims over all lands. Verily, Allāh is Most Generous, Most Giving.

Qur’an 9:124–125وَإِذَا مَآ أُنزِلَتْ سُورَةٌ فَمِنْهُم مَّن يَقُولُ أَيُّكُمْ زَادَتْهُ هَٰذِهِۦٓ إِيمَٰنًا فَأَمَّا ٱلَّذِينَ ءَامَنُوا۟ فَزَادَتْهُمْ إِيمَٰنًا وَهُمْ يَسْتَبْشِرُونَ وَأَمَّا ٱلَّذِينَ فِى قُلُوبِهِم مَّرَضٌ فَزَادَتْهُمْ رِجْسًا إِلَىٰ رِجْسِهِمْ وَمَاتُوا۟ وَهُمْ كَٰفِرُونَ

«124. And whenever there comes down a Sūrah, some of them (hypocrites) say: "Which of you has had his faith increased by it?" As for those who believe, it has increased their faith, and they rejoice.» «125. But as for those in whose hearts is a disease, it will add Rijs (doubt) to their Rijs (doubt); and they die while they are disbelievers.»

Faith of the Believers increases, while Hypocrites increase in Doubts and Suspicion

Allāh said,

Qur’anوَإِذَا مَآ أُنزِلَتْ سُورَةٌ

«And whenever there comes down a Sūrah», then among the hypocrites are,

Qur’an 9:124مَّن يَقُولُ أَيُّكُمْ زَادَتْهُ هَٰذِهِۦٓ إِيمَٰنًا

«some who say: "Which of you has had his faith increased by it?"»

They say to each other, who among you had his faith increased by this Sūrah [from the Qur'ān]? Allāh the Exalted said,

Qur’an 9:124فَأَمَّا ٱلَّذِينَ ءَامَنُوا۟ فَزَادَتْهُمْ إِيمَٰنًا وَهُمْ يَسْتَبْشِرُونَ

«As for those who believe, it has increased their faith, and they rejoice.»

This Āyah is one of the mightiest evidences that faith increases and decreases, as is the belief of most of the Salaf and later generations of scholars and Imāms. Many scholars said that there is a consensus on this ruling. We explained this subject in detail in the beginning of the explanation of Ṣaḥīḥ Al-Bukhāri, may Allāh grant him His mercy.

Allāh said next,

Qur’an 9:125وَأَمَّا ٱلَّذِينَ فِى قُلُوبِهِم مَّرَضٌ فَزَادَتْهُمْ رِجْسًا إِلَىٰ رِجْسِهِمْ

«But as for those in whose hearts is a disease, it will add Rijs to their Rijs.»

the Sūrah increases them in doubt, and brings more suspicion on top of the doubts and suspicion that they had before. Allāh said in another Āyah,

Qur’an 17:82وَنُنَزِّلُ مِنَ ٱلْقُرْءَانِ مَا هُوَ شِفَآءٌ

«And We send down in the Qur'ān that which is a healing» [17:82], and,

Qur’an 41:44قُلْ هُوَ لِلَّذِينَ ءَامَنُوا۟ هُدًى وَشِفَآءٌ وَٱلَّذِينَ لَا يُؤْمِنُونَ فِىٓ ءَاذَانِهِمْ وَقْرٌ وَهُوَ عَلَيْهِمْ عَمًى أُو۟لَٰٓئِكَ يُنَادَوْنَ مِن مَّكَانٍۭ بَعِيدٍ

«Say: "It is for those who believe, a guide and a healing. And as for those who disbelieve, there is heaviness (deafness) in their ears, and it (the Qur'ān) is blindness for them. They are those who are called from a place far away (so they neither listen nor understand)".»[41:44]

This indicates the misery of the hypocrites and disbelievers, since, what should bring guidance to their hearts is instead a cause of misguidance and destruction for them. Similarly, those who get upset by a type of food, for instance, will be upset and anxious even more if they are fed that food!

Qur’an 9:126–127أَوَلَا يَرَوْنَ أَنَّهُمْ يُفْتَنُونَ فِى كُلِّ عَامٍ مَّرَّةً أَوْ مَرَّتَيْنِ ثُمَّ لَا يَتُوبُونَ وَلَا هُمْ يَذَّكَّرُونَ وَإِذَا مَآ أُنزِلَتْ سُورَةٌ نَّظَرَ بَعْضُهُمْ إِلَىٰ بَعْضٍ هَلْ يَرَىٰكُم مِّنْ أَحَدٍ ثُمَّ ٱنصَرَفُوا۟ صَرَفَ ٱللَّهُ قُلُوبَهُم بِأَنَّهُمْ قَوْمٌ لَّا يَفْقَهُونَ

«126. See they not that they are put in trial once or twice every year? Yet, they turn not in repentance, nor do they learn a lesson (from it).» «127. And whenever there comes down a Sūrah, they look at one another (saying): "Does any one see you?" Then they turn away. Allāh has turned their hearts because they are a people that understand not.»

Hypocrites suffer Afflictions

Allāh says, do not these hypocrites see,

Qur’an 9:126أَنَّهُمْ يُفْتَنُونَ

«that they are put in trial», being tested,

Qur’an 9:126فِى كُلِّ عَامٍ مَّرَّةً أَوْ مَرَّتَيْنِ ثُمَّ لَا يَتُوبُونَ وَلَا هُمْ يَذَّكَّرُونَ

«once or twice every year? Yet, they turn not in repentance, nor do they learn a lesson.»

They neither repent from their previous sins nor learn a lesson for the future. Mujāhid said that hypocrites are tested with drought and hunger.^{1Aṭ-Ṭabari 14:580.}

Allāh said;

Qur’an 9:127وَإِذَا مَآ أُنزِلَتْ سُورَةٌ نَّظَرَ بَعْضُهُمْ إِلَىٰ بَعْضٍ هَلْ يَرَىٰكُم مِّنْ أَحَدٍ ثُمَّ ٱنصَرَفُوا۟ صَرَفَ ٱللَّهُ قُلُوبَهُم بِأَنَّهُمْ قَوْمٌ لَّا يَفْقَهُونَ

«And whenever there comes down a Sūrah, they look at one another (saying): "Does any one see you?" Then they turn away. Allāh has turned their hearts because they are a people that understand not.»

This describes the hypocrites that when a Sūrah is revealed to the Messenger of Allāh ﷺ,

Qur’an 9:127نَّظَرَ بَعْضُهُمْ إِلَىٰ بَعْضٍ

«they look at one another», they turn their heads, right and left, saying,

Qur’an 9:127هَلْ يَرَىٰكُم مِّنْ أَحَدٍ ثُمَّ ٱنصَرَفُوا۟

«"Does any one see you?" Then they turn away...»

turning away from, and shunning the truth. This is the description of hypocrites in this life, for they do not remain where the truth is being declared, neither accepting nor understanding it, just as Allāh said in other Āyāt,

Qur’an 74:49–51فَمَا لَهُمْ عَنِ ٱلتَّذْكِرَةِ مُعْرِضِينَ كَأَنَّهُمْ حُمُرٌ مُّسْتَنفِرَةٌ فَرَّتْ مِن قَسْوَرَةٍۭ

«Then what is wrong with them that they turn away from admonition? As if they were wild donkeys. Fleeing from a lion.»[74:49-51], and,

Qur’an 70:36–37فَمَالِ ٱلَّذِينَ كَفَرُوا۟ قِبَلَكَ مُهْطِعِينَ عَنِ ٱلْيَمِينِ وَعَنِ ٱلشِّمَالِ عِزِينَ

«So what is the matter with those who disbelieve that they hasten to hear from you. (Sitting) in groups on the right and on the left.»[70:36-37].

This Āyah also means, what is the matter with these people who turn away from you to the right and to the left, to escape from truth and revert to falsehood? Allāh's statement,

Qur’an 9:127ثُمَّ ٱنصَرَفُوا۟ صَرَفَ ٱللَّهُ قُلُوبَهُم

«Then they turn away. Allāh has turned their hearts (from Truth)» is similar to,

Qur’an 61:5فَلَمَّا زَاغُوٓا۟ أَزَاغَ ٱللَّهُ قُلُوبَهُمْ

«So when they turned away, Allāh turned their hearts away.» [61:5].

Allāh said next,

Qur’anبِأَنَّهُمْ قَوْمٌ لَّا يَفْقَهُونَ

«because they are a people that understand not.»

They neither understand Allāh's Word nor attempt to comprehend it nor want it. Rather, they are too busy, turning away from it. This is why they ended up in this condition.

Qur’an 9:128–129لَقَدْ جَآءَكُمْ رَسُولٌ مِّنْ أَنفُسِكُمْ عَزِيزٌ عَلَيْهِ مَا عَنِتُّمْ حَرِيصٌ عَلَيْكُم بِٱلْمُؤْمِنِينَ رَءُوفٌ رَّحِيمٌ فَإِن تَوَلَّوْا۟ فَقُلْ حَسْبِىَ ٱللَّهُ لَآ إِلَٰهَ إِلَّا هُوَ عَلَيْهِ تَوَكَّلْتُ وَهُوَ رَبُّ ٱلْعَرْشِ ٱلْعَظِيمِ

«128. Verily, there has come unto you a Messenger from among yourselves. It grieves him that you should receive any injury or difficulty. He is eager for you; for the believers [he is] full of pity, kind, and merciful.» «129. But if they turn away, say: "Allāh is sufficient for me. There is no God but He, in Him I put my trust and He is the Lord of the Mighty Throne."»

The Advent of the Prophet ﷺ is a Great Bounty from Allāh

Allāh reminds the believers that He has sent to them a Messenger from among themselves, from their kind, speaking their language. Ibrāhīm, peace be upon him, said,

Qur’an 2:129رَبَّنَا وَٱبْعَثْ فِيهِمْ رَسُولًا مِّنْهُمْ

«Our Lord! Send among them a Messenger of their own.» [2: 129] Allāh said,

Qur’an 3:164لَقَدْ مَنَّ ٱللَّهُ عَلَى ٱلْمُؤْمِنِينَ إِذْ بَعَثَ فِيهِمْ رَسُولًا مِّنْ أَنفُسِهِمْ

«Indeed, Allāh conferred a great favor on the believers when He sent among them a Messenger from among themselves.»[3:164] Allāh said here,

Qur’an 9:128لَقَدْ جَآءَكُمْ رَسُولٌ مِّنْ أَنفُسِكُمْ

«Verily, there has come unto you a Messenger from among yourselves.»

meaning, from among you, speaking your language. Ja'far bin Abu Ṭālib said to An-Najāshi (the king of Ethiopia), and Al-Mughīrah bin Shu'bah said to the emissary of Kisra, "Allāh has sent to us a Messenger from among us, whose family lineage, description, early days, truth and honesty we know."^{1Aḥmad 1:202 and 5:291.} Allāh said,

Qur’an 9:128عَزِيزٌ عَلَيْهِ مَا عَنِتُّمْ

«It grieves him that you should receive any injury or difficulty.» Whatever would cause hardship to his Ummah or be difficult for them, then it grieves him. Similarly, there is the Ḥadīth reported through many routes that the Prophet ﷺ said,

Ḥadīthبُعِثْتُ بِالْحَنِيفِيَّةِ السَّمْحَةِ

«I was sent with the easy Ḥanīfiyah [monotheism] way.»^{2Aḥmad 5:266. This is a weak narration, but there are supportin witnesses for it.} An authentic Ḥadīth mentions,

Ḥadīthإِنَّ هَٰذَا الدِّينَ يُسْرٌ

«Verily, this religion is easy» and its Law is all easy, lenient and perfect. It is easy for those whom Allāh the Exalted makes it easy.»^{3Fatḥ Al-Bāri 1:116.}

Qur’an 9:128حَرِيصٌ عَلَيْكُم

«He is eager for you», that you gain guidance and acquire benefits in this life and the Hereafter. Imām Aḥmad recorded that 'Abdullāh bin Mas'ūd said that the Messenger of Allāh ﷺ said,

Ḥadīthإِنَّ اللَّهَ لَمْ يُحَرِّمْ حُرْمَةً إِلَّا وَقَدْ عَلِمَ أَنَّهُ سَيَطَّلِعُهَا مِنْكُمْ مُطَّلِعٌ، أَلَا وَإِنِّي آخِذٌ بِحُجَزِكُمْ أَنْ تَهَافَتُوا فِي النَّارِ كَتَهَافُتِ الْفَرَاشِ أَوِ الذُّبَابِ

«Verily, every matter that Allāh has prohibited, He knows that some among you will breach it; but I am indeed holding you by the waist so that you do not fall in the Fire, just like butterflies and flies.»^{4Aḥmad 1:390.}

Allāh's statement next,

Qur’an 9:128بِٱلْمُؤْمِنِينَ رَءُوفٌ رَّحِيمٌ

«for the believers (he is) full of pity, kind, and merciful.» [9:128], is similar to His other statement,

Qur’an 26:215–217وَٱخْفِضْ جَنَاحَكَ لِمَنِ ٱتَّبَعَكَ مِنَ ٱلْمُؤْمِنِينَ فَإِنْ عَصَوْكَ فَقُلْ إِنِّى بَرِىٓءٌ مِّمَّا تَعْمَلُونَ وَتَوَكَّلْ عَلَى ٱلْعَزِيزِ ٱلرَّحِيمِ

«And be kind and humble to the believers who follow you. Then if they disobey you, say: "I am innocent of what you do." And put your trust in the All-Mighty, the Most Merciful» [26:215-217].

Allāh the Exalted commanded His Messenger in this honorable Āyah,

Qur’an 9:129فَإِن تَوَلَّوْا۟

«But if they turn away», from the glorious, pure, perfect and encompassing Law that you – O Muḥammad – brought them,

Qur’an 9:129فَقُلْ حَسْبِىَ ٱللَّهُ لَآ إِلَٰهَ إِلَّا هُوَ

«then say: "Allāh is sufficient for me. There is no God but He,»

Allāh is sufficient for me, there is no deity worthy of worship except Him, and in Him I put my trust. Similarly, Allāh said,

Qur’an 73:9رَّبُّ ٱلْمَشْرِقِ وَٱلْمَغْرِبِ لَآ إِلَٰهَ إِلَّا هُوَ فَٱتَّخِذْهُ وَكِيلًا

«(He alone is) the Lord of the east and the west; there is no God but He. So take Him alone as a guardian.» [73:9]. Allāh said next,

Qur’an 9:129وَهُوَ رَبُّ ٱلْعَرْشِ ٱلْعَظِيمِ

«and He is the Lord of the Mighty Throne» [9:129]. He is the King and Creator of all things, and He is the Lord of the Mighty Throne ('Arsh), which is above all creation; all that is in and between the heavens and earths is under the Throne ('Arsh) and subservient to Allāh's power. His knowledge encompasses all things, and His decision will certainly come to pass over all matters. He is the guardian of all things.

Imām Aḥmad recorded that Ibn 'Abbās said that Ubayy bin Ka'b said, "The last Āyah revealed from the Qur'ān was this Āyah,

Qur’an 9:128لَقَدْ جَآءَكُمْ رَسُولٌ مِّنْ أَنفُسِكُمْ

«Verily, there has come unto you a Messenger from among yourselves ...» [9:128]"^{5Aḥmad 5:117.} until the end of the Sūrah It is recorded in the Ṣaḥīḥ that Zayd bin Thābit said, "I found the last Āyah in Sūrah Barā'ah with Khuzaymah bin Thābit." ^{6Fatḥ Al-Bāri 8:195. Zayd bin Thābit, by the order of 'Uthmān bin 'Affān, the Righteous Khalīfah, compiled the Qur'ān in one book from various manuscripts and from the Companions who memorized all or part of it.}

This is the end of Sūrah Barā'ah, all praise is due to Allāh.