9. Sūrat al-Tawbah (3/3)

٩۔ سُورَةُ التوبَة ص ٣

Qurʾān > Chapter 9
القرآن > كتاب ٩

The Repentance (Medinan)

quran:9:101 –

And among those around you of the bedouins are hypocrites, and ˹also˺ from the people of Madinah. They have become accustomed to hypocrisy. You, ˹O Muhammad˺, do not know them, ˹but˺ We know them. We will punish them twice ˹in this world˺; then they will be returned to a great punishment.  

And among those around you, O inhabitants of Medina, of the Bedouins there are hypocrites, such as ˹the tribes of˺ Aslam, Ashja‘ and Ghifār, and among the townspeople of Medina, there are also hypocrites, who are obstinate in hypocrisy, engrossed in it and persisting ˹in it˺. You do not know them — an address to the Prophet (s) — but We know them, and We shall chastise them twice, by disgracing them or having them killed in this world, and by way of punishment in the grave, then they will be returned, in the Hereafter, to a terrible chastisement, namely, the Fire.
القرآن:٩:١٠١ –

وَمِمَّنْ حَوْلَكُمْ مِنَ الْأَعْرَابِ مُنَافِقُونَ ۖ وَمِنْ أَهْلِ الْمَدِينَةِ ۖ مَرَدُوا عَلَى النِّفَاقِ لَا تَعْلَمُهُمْ ۖ نَحْنُ نَعْلَمُهُمْ ۚ سَنُعَذِّبُهُمْ مَرَّتَيْنِ ثُمَّ يُرَدُّونَ إِلَىٰ عَذَابٍ عَظِيمٍ  

{وممن حولكم} يا أهل المدينة {من الأعراب منافقون} كأسلم وأشجع وغفار {ومن أهل المدينة} منافقون أيضا {مردوا على النفاق} لُّجوا فيه واستمروا {لا تعلمهم نحن نعلمهم سنعذبهم مرتين} بالفضيحة أو القتل في الدنيا وعذاب القبر {ثم يردون} في الآخرة {إلى عذاب عظيم} هو النار.
quran:9:102 –

And ˹there are˺ others who have acknowledged their sins. They had mixed a righteous deed with another that was bad. Perhaps Allah will turn to them in forgiveness. Indeed, Allah is Forgiving and Merciful.  

And ˹there are˺ others (ākharūn is the subject), ˹another˺ folk, who have confessed their sins, for having stayed behind (i‘tarafū bi-dhunūbihim is an adjectival qualification of it ˹the subject˺ and the predicate is ˹the following, khalatū ‘amalan sālihan˺) they have mixed a righteous deed, that is, their former ˹participation in the˺ struggle, or the their confession of their sins, or otherwise, with another that was bad, which is their having stayed behind. It may be that God will relent to them. Truly God is Forgiving, Merciful: this was revealed regarding Abū Lubāba and a group of men who tied themselves to the walls of the mosque after they heard what had been revealed regarding those who stayed behind; they swore that only the Prophet (s) would untie them, which he did when this ˹verse˺ was revealed.
القرآن:٩:١٠٢ –

وَآخَرُونَ اعْتَرَفُوا بِذُنُوبِهِمْ خَلَطُوا عَمَلًا صَالِحًا وَآخَرَ سَيِّئًا عَسَى اللَّهُ أَنْ يَتُوبَ عَلَيْهِمْ ۚ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ  

{و} قوم {آخرون} مبتدأ {اعترفوا بذنوبهم} من التخلف نعته والخبر {خلطوا عملا صالحا} وهو جهادهم قبل ذلك أو اعترافهم بذنوبهم أو غير ذلك {وآخر سيئا} وهو تخلفهم {عسى الله أن يتوب عليهم إن الله غفور رحيم} نزلت في أبي لبابة وجماعة أوثقوا أنفسهم في سواري المسجد لما بلغهم ما نزل في المتخلفين وحلفوا لا يحلهم إلا النبي ﷺ فحلُّهم لما نزلت.
quran:9:103 –

Take, ˹O, Muhammad˺, from their wealth a charity by which you purify them and cause them increase, and invoke ˹Allah 's blessings˺ upon them. Indeed, your invocations are reassurance for them. And Allah is Hearing and Knowing.  

Take of their wealth some alms, to purify them and to cleanse them thereby, of their sins; he thus took a third of their wealth and gave it away as charity; and pray for them, that is, supplicate for them; truly your prayers are a comfort, a mercy, for them: it is also said ˹to mean˺ reassurance ˹for them˺, that their repentance has been accepted. And God is Hearer, Knower.
القرآن:٩:١٠٣ –

خُذْ مِنْ أَمْوَالِهِمْ صَدَقَةً تُطَهِّرُهُمْ وَتُزَكِّيهِمْ بِهَا وَصَلِّ عَلَيْهِمْ ۖ إِنَّ صَلَاتَكَ سَكَنٌ لَهُمْ ۗ وَاللَّهُ سَمِيعٌ عَلِيمٌ  

{خذ من أموالهم صدقة تطهرهم وتزكيهم بها} من ذنوبهم فأخذ ثلث أموالهم وتصدق بها {وصل عليهم} أي ادع لهم {إن صلاتك سكن} رحمة {لهم} وقيل طمأنينة بقبول توبتهم {والله سميع عليم}.
quran:9:104 –

Do they not know that it is Allah who accepts repentance from His servants and receives charities and that it is Allah who is the Accepting of repentance, the Merciful?  

Do they not know that God is He Who accepts repentance from His servants and takes, accepts, the voluntary alms, and that God is He Who is the Relenting, to His servants, by accepting their repentance, and the Merciful?, to them (the interrogative is intended as an affirmative ˹statement˺ and is meant to incite them to ˹offer˺ repentance and charity).
القرآن:٩:١٠٤ –

أَلَمْ يَعْلَمُوا أَنَّ اللَّهَ هُوَ يَقْبَلُ التَّوْبَةَ عَنْ عِبَادِهِ وَيَأْخُذُ الصَّدَقَاتِ وَأَنَّ اللَّهَ هُوَ التَّوَّابُ الرَّحِيمُ  

{ألم يعلموا أن الله هو يقبل التوبة عن عباده ويأخذ} يقبل {الصدقات وأن الله هو التواب} على عباده بقبول توبتهم {الرحيم} بهم، والاستفهام للتقرير، والقصد به هو تهييجهم إلى التوبة والصدقة.
quran:9:105 –

And say, "Do ˹as you will˺, for Allah will see your deeds, and ˹so, will˺ His Messenger and the believers. And you will be returned to the Knower of the unseen and the witnessed, and He will inform you of what you used to do."  

And say, to them, or to people ˹in general˺: ‘Act, as you will, for God will surely see your actions, and ˹so will˺ His Messenger and the believers, and you will be returned, through resurrection, to the Knower of the unseen and the visible, that is, ˹to˺ God, and He will tell you what you used to do’, and so requite you for it.
القرآن:٩:١٠٥ –

وَقُلِ اعْمَلُوا فَسَيَرَى اللَّهُ عَمَلَكُمْ وَرَسُولُهُ وَالْمُؤْمِنُونَ ۖ وَسَتُرَدُّونَ إِلَىٰ عَالِمِ الْغَيْبِ وَالشَّهَادَةِ فَيُنَبِّئُكُمْ بِمَا كُنْتُمْ تَعْمَلُونَ  

{وقل} لهم أو للناس {اعملوا} ما شئتم {فسيرى الله عملكم ورسوله والمؤمنون وستردون} بالبعث {إلى عالم الغيب والشهادة} أي الله {فينبئكم بما كنتم تعملون} فيجازيكم به.
quran:9:106 –

And ˹there are˺ others deferred until the command of Allah - whether He will punish them or whether He will forgive them. And Allah is Knowing and Wise.  

And ˹there are˺ others, from among those who stayed behind, who are deferred (read murja’ūna or murjawna), whose repentance is delayed, to God’s command, concerning them, according to His will, whether He chastises them, by causing them to die without ˹their having made any˺ repentance, or relents to them; and God is Knower, of His creatures, Wise, in what He does with them. These ˹others mentioned˺ are the three, who will be mentioned afterwards: Murāra b. al-Rabī‘, Ka‘b b. Mālik and Hilāl b. Umayya. They stayed behind out of laziness and their inclination for peace and quiet, not out of hypocrisy. Unlike the others, however, they did not excuse themselves before the Prophet (s), and so the matter regarding them was suspended for fifty days, during which time people avoided them, until it was later revealed that God had relented to them.
القرآن:٩:١٠٦ –

وَآخَرُونَ مُرْجَوْنَ لِأَمْرِ اللَّهِ إِمَّا يُعَذِّبُهُمْ وَإِمَّا يَتُوبُ عَلَيْهِمْ ۗ وَاللَّهُ عَلِيمٌ حَكِيمٌ  

{وآخرون} من المتخلفين {مُرْجَؤُن} بالهمز وتركه: مؤخرون عن التوبة {لأمر الله} فيهم بما يشاء {إما يعذبهم} بأن يميتهم بلا توبة {وإما يتوب عليهم والله عليم} بخلقه {حكيم} في صنعه بهم، وهم الثلاثة الآتون بعد: مرارة بن الربيع وكعب بن مالك وهلال بن أمية، تخلفوا كسلا وميلا إلى الدعة، لا نفاقا ولم يعتذروا إلى النبي ﷺ كغيرهم فوقف أمرهم خمسين ليلة وهجرهم الناس حتى نزلت توبتهم بعد.
quran:9:107 –

And ˹there are˺ those ˹hypocrites˺ who took for themselves a mosque for causing harm and disbelief and division among the believers and as a station for whoever had warred against Allah and His Messenger before. And they will surely swear, "We intended only the best." And Allah testifies that indeed they are liars.  

And, among them, those who have chosen a mosque — these were twelve men from among the hypocrites — by way of harm, to cause distress for those of the mosque of Qubā’, and disbelief, since they built it on the orders of the monk Abū ‘Āmir, as a sanctuary for him, so that whoever comes from his side may stay there: he had gone to the Byzantine Emperor (qaysar) to bring troops to fight against the Prophet (s), and to cause division among the believers, who pray in the mosque of Qubā’, by having some of these pray in their ˹the hypocrites’˺ mosque, and as an outpost, an observation post, for those who waged war against God and His Messenger before, that is, before it was built — meaning the above-mentioned Abū ‘Āmir — they will swear: ‘We desired nothing, by building it, but, to do, good’, by way of kindness towards the poor in times of ˹heavy˺ rain or ˹extreme˺ heat and in order to provide ˹a place of worship˺ for the Muslims; and God bears witness that they are truly liars, in this ˹claim of theirs˺. They had asked the Prophet (s) to perform prayers in it, and so the following was revealed:
القرآن:٩:١٠٧ –

وَالَّذِينَ اتَّخَذُوا مَسْجِدًا ضِرَارًا وَكُفْرًا وَتَفْرِيقًا بَيْنَ الْمُؤْمِنِينَ وَإِرْصَادًا لِمَنْ حَارَبَ اللَّهَ وَرَسُولَهُ مِنْ قَبْلُ ۚ وَلَيَحْلِفُنَّ إِنْ أَرَدْنَا إِلَّا الْحُسْنَىٰ ۖ وَاللَّهُ يَشْهَدُ إِنَّهُمْ لَكَاذِبُونَ  

{و} منهم {الذين اتخذوا مسجدا} وهم اثنا عشر من المنافقين {ضرارا} مضارة لأهل مسجد قباء {وكفرا} لأنهم بنوه بأمر أبي عامر الراهب ليكون معقلا له يقدم فيه من يأتي من عنده وكان ذهب ليأتي بجنود من قيصر لقتال النبي ﷺ {وتفريقا بين المؤمنين} الذين يصلون بقباء بصلاة بعضهم في مسجدهم {وإرصادا} ترقبا {لمن حارب الله ورسوله من قبل} أي قبل بنائه، وهو أبو عامر المذكور {وليحلفن إن} ما {أردنا} ببنائه {إلا} الفعلة {الحسنى} من الرفق بالمسكين في المطر والحر والتوسعة على المسلمين {والله يشهد إنهم لكاذبون} في ذلك، وكانوا سألوا النبي ﷺ أن يصلي فيه فنزل.
quran:9:108 –

Do not stand ˹for prayer˺ within it - ever. A mosque founded on righteousness from the first day is more worthy for you to stand in. Within it are men who love to purify themselves; and Allah loves those who purify themselves.  

Never stand, ˹never˺ perform prayer, there: and so he sent a group of men to destroy and burn it, and in its place they left a refuse pit where decaying cadavers would be dumped. A mosque which was founded, one whose foundations were built, upon piety from the first day, constructed the day you arrived in Medina (dār al-hijra) — this was the mosque of Qubā’, as mentioned in Bukhārī — is worthier, than that ˹other one˺, for you to stand, to perform prayer, therein; in it are men, namely, the Ansār, who love to purify themselves; and God loves those who purify themselves (muttahhirīn: the original tā’ ˹of mutatahhirūn˺ has been assimilated with the tā’) that is, He will reward them. Ibn Khuzayma reported in his Sahīh ˹by way of an isnād˺ from ˹‘Uwaym˺ b. Sā‘ida that: ‘The Prophet (s) came to them at the mosque of Qubā’ and said, “God, exalted be He, has praised handsomely the way you purify yourselves in the story about your mosque, so what is this purification which you perform?” They said, “By God, O Messenger of God, all that we know is that we used to have Jews in our vicinity and they used to wash their behinds after defecation, and so we began to wash in the way they did”’. According to one hadīth reported by al-Bazzār ˹they said˺: ‘We use stones ˹to scrape off remnants˺ and follow this with water’; to which he ˹the Prophet˺ said, ‘That is the way ˹for proper purification˺. Let this be your way’.
القرآن:٩:١٠٨ –

لَا تَقُمْ فِيهِ أَبَدًا ۚ لَمَسْجِدٌ أُسِّسَ عَلَى التَّقْوَىٰ مِنْ أَوَّلِ يَوْمٍ أَحَقُّ أَنْ تَقُومَ فِيهِ ۚ فِيهِ رِجَالٌ يُحِبُّونَ أَنْ يَتَطَهَّرُوا ۚ وَاللَّهُ يُحِبُّ الْمُطَّهِّرِينَ  

(لا تقم) تصل (فيه أبدا) فأرسل جماعة هدموه وحرقوه وجعلوا مكانه كناسة تلقى فيها الجيف (لمسجد أسس) بنيت قواعده (على التقوى من أول يوم) وضع يوم حللت بدار الهجرة، وهو مسجد قباء كما في البخاري (أحق) منه (أن) أي بأن (تقوم) تصلي (فيه، فيه رجال) هم الأنصار (يحبون أن يتطهروا والله يحب المطهرين) أي يثيبهم، فيه إدغام التاء في الأصل في الطاء، روي ابن خزيمة في صحيحه عن عويمر بن ساعدة: "" أنه ﷺ أتاهم في مسجد قباء فقال: إن الله تعالى قد أحسن عليكم الثناء في الطهور في قصة مسجدكم فما هذا الطهور الذي تطهرون به؟ قالوا: والله يا رسول الله ما نعلم شيئا إلا أنه كان لنا جيران من اليهود وكانوا يغسلون أدبارهم من الغائط فغسلنا كما غسلوا "" وفي حديث رواه البزار فقالوا نتبع الحجارة بالماء "" فقال هو ذاك فعليكموه "".
quran:9:109 –

Then is one who laid the foundation of his building on righteousness ˹with fear˺ from Allah and ˹seeking˺ His approval better or one who laid the foundation of his building on the edge of a bank about to collapse, so it collapsed with him into the fire of Hell? And Allah does not guide the wrongdoing people.  

Is he who founded his building upon fear of God and, in hope of, beatitude, from Him, better, or he who founded his building upon the brink, the edge, of a bank, an overhang, that is crumbling, about to collapse (read juruf or jurf) so that it toppled with him, so that it collapsed ˹taking˺ with it the one who built it, into the fire of Hell?: ˹this is˺ an excellent similitude for building upon that which constitutes the opposite of fear of God and ˹for˺ what it leads to; the interrogative is meant as an affirmative: in other words, the former is the better, which is the likeness of the ˹building of the˺ mosque of Qubā’, while the latter is the likeness of the mosque of ‘harm’ (masjid al-dirār). And God guides not the evildoing folk.
القرآن:٩:١٠٩ –

أَفَمَنْ أَسَّسَ بُنْيَانَهُ عَلَىٰ تَقْوَىٰ مِنَ اللَّهِ وَرِضْوَانٍ خَيْرٌ أَمْ مَنْ أَسَّسَ بُنْيَانَهُ عَلَىٰ شَفَا جُرُفٍ هَارٍ فَانْهَارَ بِهِ فِي نَارِ جَهَنَّمَ ۗ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ  

{أفمن أسَّس بنيانه على تقوى} مخافة {من الله} رجاء {ورضوان} منه {خيرٌ أم من أسَّس بنيانه على شفا} طرف {جُرُفِ} بضم الراء وسكونها، جانب {هارِ} مشرف على السقوط {فانهار به} سقط مع بانيه {في نار جهنم} خير تمثيل لبناء على ضد التقوى بما يؤول إليه، والاستفهام للتقرير، أي الأول خير وهو مثال مسجد قباء، والثاني مثال مسجد الضرار {والله لا يهدي القوم الظالمين}.
quran:9:110 –

Their building which they built will not cease to be a ˹cause of˺ skepticism in their hearts until their hearts are stopped. And Allah is Knowing and Wise.  

The buildings which they have built will never cease to be a misgiving, a point of doubt, in their hearts unless their hearts are cut, torn, to pieces, such that they die; and God is Knower, of His creatures, Wise, in what He does with them.
القرآن:٩:١١٠ –

لَا يَزَالُ بُنْيَانُهُمُ الَّذِي بَنَوْا رِيبَةً فِي قُلُوبِهِمْ إِلَّا أَنْ تَقَطَّعَ قُلُوبُهُمْ ۗ وَاللَّهُ عَلِيمٌ حَكِيمٌ  

{لا يزال بنيانهم الذي بنوا ريبة} شكا {في قلوبهم إلاً أن تقطَّع} تنفصل {قلوبهم} بأن يموتوا {والله عليم} بخلقه {حكيم} في صنعه بهم.
quran:9:111 –

Indeed, Allah has purchased from the believers their lives and their properties ˹in exchange˺ for that they will have Paradise. They fight in the cause of Allah, so they kill and are killed. ˹It is˺ a true promise ˹binding˺ upon Him in the Torah and the Gospel and the Qur'an. And who is truer to his covenant than Allah? So rejoice in your transaction which you have contracted. And it is that which is the great attainment.  

Indeed God has purchased from the believers their lives and their possessions, that they expend it in obedience of Him — for example by striving in His way — so that theirs will be ˹the reward of˺ Paradise: they shall fight in the way of God and they shall kill and be killed (this sentence is independent and constitutes an explication of the ˹above-mentioned˺ ‘purchase’; a variant reading has the passive verb come first ˹sc. fa-yuqtalūna wa-yaqtulūn, ‘they shall be killed and shall kill’˺, meaning that some of them are killed while those who remain, fight on); that is a promise which is binding (both ˹wa‘dan, ‘promise’, and haqqan, ‘binding’˺ are verbal nouns, and are in the accusative on account of their omitted ˹implicit˺ verbs) upon Him in the Torah and the Gospel and the Qur’ān; and who fulfils his covenant better than God?, that is, no one is better in fulfilling it. Rejoice then (there is a shift from the third ˹to second˺ person here) in this bargain of yours which you have made, for that, bargain, is the supreme triumph, the one that secures the ultimate goal.
القرآن:٩:١١١ –

إِنَّ اللَّهَ اشْتَرَىٰ مِنَ الْمُؤْمِنِينَ أَنْفُسَهُمْ وَأَمْوَالَهُمْ بِأَنَّ لَهُمُ الْجَنَّةَ ۚ يُقَاتِلُونَ فِي سَبِيلِ اللَّهِ فَيَقْتُلُونَ وَيُقْتَلُونَ ۖ وَعْدًا عَلَيْهِ حَقًّا فِي التَّوْرَاةِ وَالْإِنْجِيلِ وَالْقُرْآنِ ۚ وَمَنْ أَوْفَىٰ بِعَهْدِهِ مِنَ اللَّهِ ۚ فَاسْتَبْشِرُوا بِبَيْعِكُمُ الَّذِي بَايَعْتُمْ بِهِ ۚ وَذَٰلِكَ هُوَ الْفَوْزُ الْعَظِيمُ  

{إن الله اشترى من المؤمنين أنفسهم وأموالهم} بأن يبذلوها في طاعته كالجهاد {بأن لهم الجنة يقاتلون في سبيل الله فيَقتلون ويُقتلون} جملة استئناف بيان للشراء، وفي قراءة بتقديم المبني للمفعول، أي فيقتل بعضهم ويقاتل الباقي {وعدا عليه حقا} مصدران منصوبان بفعلهما المحذوف {في التوراة والإنجيل والقرآن ومن أوفي بعهده من الله} أي لا أحد أوفى منه {فاستبشروا} فيه التفات عن الغيبة {ببيعكم الذي بايعتم به وذلك} البيع {هو الفوز العظيم} المنيل غاية المطلوب.
quran:9:112 –

˹Such believers are˺ the repentant, the worshippers, the praisers ˹of Allah˺, the travelers ˹for His cause˺, those who bow and prostrate ˹in prayer˺, those who enjoin what is right and forbid what is wrong, and those who observe the limits ˹set by˺ Allah. And give good tidings to the believers.  

Those who repent (al-tā’ibūna is in the nominative as a laudative, the subject being implicit), from idolatry and hypocrisy, those who worship, who devote their worship sincerely to God, those who give praise, to Him in every state, those who fast, those who bow, those who prostrate themselves, that is, those who perform prayers, those who enjoin decency and forbid to indecency, those who maintain God’s bounds, His rulings, by implementing them, and give good tidings to the believers, of Paradise.
القرآن:٩:١١٢ –

التَّائِبُونَ الْعَابِدُونَ الْحَامِدُونَ السَّائِحُونَ الرَّاكِعُونَ السَّاجِدُونَ الْآمِرُونَ بِالْمَعْرُوفِ وَالنَّاهُونَ عَنِ الْمُنْكَرِ وَالْحَافِظُونَ لِحُدُودِ اللَّهِ ۗ وَبَشِّرِ الْمُؤْمِنِينَ  

{التائبون} رفع على المدح بتقدير مبتدأ من الشرك والنفاق {العابدون} المخلصون العبادة لله {الحامدون} له على كل حال {السائحون} الصائمون {الراكعون الساجدون} أي المصلون {الآمرون بالمعروف والناهون عن المنكر والحافظون لحدود الله} لأحكامه بالعمل بها {وبشر المؤمنين} بالجنة.
quran:9:113 –

It is not for the Prophet and those who have believed to ask forgiveness for the polytheists, even if they were relatives, after it has become clear to them that they are companions of Hellfire.  

The following was revealed regarding the Prophet (s) asking forgiveness for his uncle Abū Tālib, and some of the Companions asking forgiveness for their idolatrous parents: It is not for the Prophet, and those who believe, to ask forgiveness for the idolaters, even though they be kinsmen, relatives, after it has become clear to them that they are inhabitants of the Hell-fire, for having died as disbelievers.
القرآن:٩:١١٣ –

مَا كَانَ لِلنَّبِيِّ وَالَّذِينَ آمَنُوا أَنْ يَسْتَغْفِرُوا لِلْمُشْرِكِينَ وَلَوْ كَانُوا أُولِي قُرْبَىٰ مِنْ بَعْدِ مَا تَبَيَّنَ لَهُمْ أَنَّهُمْ أَصْحَابُ الْجَحِيمِ  

ونزل في استغفاره ﷺ لعمه أبي طالب واستغفار بعض الصحابة لأبويه المشركين (ما كان للنبي والذين آمنوا أن يستغفروا للمشركين ولو كانوا أولي قربى) ذوي قرابة (من بعد ما تبين لهم أنهم أصحاب الجحيم) النار، بأن ماتوا على الكفر.
quran:9:114 –

And the request of forgiveness of Abraham for his father was only because of a promise he had made to him. But when it became apparent to Abraham that his father was an enemy to Allah, he disassociated himself from him. Indeed was Abraham compassionate and patient.  

Abraham’s prayer for the forgiveness of his father was only because of a promise he had made to him, when he said to him, I will ask my Lord forgiveness for you ˹Q. 19:47˺, in the hope that he would submit ˹to God˺; but when it became clear to him that he was an enemy of God, upon his death as an disbeliever, he declared himself innocent of him, and refrained from asking forgiveness for him; truly Abraham was soft of heart, making frequent entreaty and supplication ˹to God˺, forbearing, enduring harm patiently.
القرآن:٩:١١٤ –

وَمَا كَانَ اسْتِغْفَارُ إِبْرَاهِيمَ لِأَبِيهِ إِلَّا عَنْ مَوْعِدَةٍ وَعَدَهَا إِيَّاهُ فَلَمَّا تَبَيَّنَ لَهُ أَنَّهُ عَدُوٌّ لِلَّهِ تَبَرَّأَ مِنْهُ ۚ إِنَّ إِبْرَاهِيمَ لَأَوَّاهٌ حَلِيمٌ  

(وما كان استغفار إبراهيم لأبيه إلا عن موعدة وعدها إياه) بقوله "" سأستغفر لك ربي "" رجاء أن يسلم (فلما تبين له أنه عدو لله) بموته على الكفر (تبرأ منه) وترك الاستغفار له (إن إبراهيم لأواه) كثير التضرع والدعاء (حليم) صبور على الأذى.
quran:9:115 –

And Allah would not let a people stray after He has guided them until He makes clear to them what they should avoid. Indeed, Allah is Knowing of all things.  

And God would never send a people astray after He had guided them, to Islam, until He had made clear to them that which they should be wary of, in the way of deeds, but when they are not wary of it, then they deserve to be sent astray. Surely God is Knower of all things, including who deserves to be sent astray, or to be guided.
القرآن:٩:١١٥ –

وَمَا كَانَ اللَّهُ لِيُضِلَّ قَوْمًا بَعْدَ إِذْ هَدَاهُمْ حَتَّىٰ يُبَيِّنَ لَهُمْ مَا يَتَّقُونَ ۚ إِنَّ اللَّهَ بِكُلِّ شَيْءٍ عَلِيمٌ  

{وما كان الله ليضل قوما بعد إذ هداهم} للإسلام {حتى يبين لهم ما يتقون} من العمل فلا يتقوه فيستحقوا الإضلال {إن الله بكل شيء عليم} ومنه مستحق الإضلال والهداية.
quran:9:116 –

Indeed, to Allah belongs the dominion of the heavens and the earth; He gives life and causes death. And you have not besides Allah any protector or any helper.  

Surely to God belongs the kingdom of the heavens and of the earth. He gives life and He makes to die; and you do not have, O mankind, besides God, that is, other than Him, any protector, to preserve you from Him, or helper, to defend you against His hurt.
القرآن:٩:١١٦ –

إِنَّ اللَّهَ لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ ۖ يُحْيِي وَيُمِيتُ ۚ وَمَا لَكُمْ مِنْ دُونِ اللَّهِ مِنْ وَلِيٍّ وَلَا نَصِيرٍ  

{إن الله له مُلك السماوات والأرض يحيي ويميت وما لكم} أيها الناس {من دون الله} أي غيره {من ولي} يحفظكم منه {ولا نصير} يمنعكم عن ضرره.
quran:9:117 –

Allah has already forgiven the Prophet and the Muhajireen and the Ansar who followed him in the hour of difficulty after the hearts of a party of them had almost inclined ˹to doubt˺, and then He forgave them. Indeed, He was to them Kind and Merciful.  

God has truly relented, that is, He has ˹truly˺ perpetuated His relenting, to the Prophet and the Emigrants and the Helpers who followed him in the hour of hardship, that is, during the time of this ˹hardship˺, which was their predicament during the raid at Tabūk, where two men would share a single date, ten men would take turns on one camel, and where the heat became so intense that they resorted to drinking filth; after the hearts of a party of them had almost deviated (read either as tazīghu or yazīghu), ˹had almost˺ inclined away from following him, in favour of staying behind due to the hardship that afflicted them, then He relented to them, by making them steadfast. Truly He is Gentle, Merciful to them.
القرآن:٩:١١٧ –

لَقَدْ تَابَ اللَّهُ عَلَى النَّبِيِّ وَالْمُهَاجِرِينَ وَالْأَنْصَارِ الَّذِينَ اتَّبَعُوهُ فِي سَاعَةِ الْعُسْرَةِ مِنْ بَعْدِ مَا كَادَ يَزِيغُ قُلُوبُ فَرِيقٍ مِنْهُمْ ثُمَّ تَابَ عَلَيْهِمْ ۚ إِنَّهُ بِهِمْ رَءُوفٌ رَحِيمٌ  

{لقد تاب الله} أي أدام توبته {على النبي والمهاجرين والأنصار الذين اتبعوه في ساعة العُسرة} أي وقتها، وهي حالهم في غزوة تبوك كان الرجلان يقتسمان تمرة والعشرة يعتقبون البعير الواحد، واشتد الحر حتى شربوا الفرث {من بعد ما كاد تزيغ} بالتاء والياء تميل {قلوب فريق منهم} عن اتباعه إلى التخلف لما هم فيه من الشدة {ثم تاب عليهم} بالثبات {إنه بهم رؤوف رحيم}.
quran:9:118 –

And ˹He also forgave˺ the three who were left behind ˹and regretted their error˺ to the point that the earth closed in on them in spite of its vastness and their souls confined them and they were certain that there is no refuge from Allah except in Him. Then He turned to them so they could repent. Indeed, Allah is the Accepting of repentance, the Merciful.  

And, He relented, to the three who were left behind, ˹formerly denied˺ His relenting to them, for the same reason ˹as those mentioned above˺, when the earth was straitened for them, for all its breadth, that is, despite its vastness, so they could find no place wherein to feel secure, and their souls, that is, their hearts, were straitened for them, because of the anxiety and their ˹sense of˺ alienation resulting from the delay of God’s relenting to them ˹with mercy˺, such that they ˹their souls˺ could not find happiness or solace; until they thought, they were certain, that (read the softened an) there is no refuge from God except in Him. Then He turned ˹relenting˺ to them, He made them successful in finding repentance, that they might also turn ˹in repentance˺. Truly God is the Relenting, the Merciful.
القرآن:٩:١١٨ –

وَعَلَى الثَّلَاثَةِ الَّذِينَ خُلِّفُوا حَتَّىٰ إِذَا ضَاقَتْ عَلَيْهِمُ الْأَرْضُ بِمَا رَحُبَتْ وَضَاقَتْ عَلَيْهِمْ أَنْفُسُهُمْ وَظَنُّوا أَنْ لَا مَلْجَأَ مِنَ اللَّهِ إِلَّا إِلَيْهِ ثُمَّ تَابَ عَلَيْهِمْ لِيَتُوبُوا ۚ إِنَّ اللَّهَ هُوَ التَّوَّابُ الرَّحِيمُ  

{و} تاب {على الثلاثة الذين خُلِّفوا} عن التوبة عليهم بقرينة {حتى إذا ضاقت عليهم الأرض بما رحُبت} أي مع رحبها، أي سعتها فلا يجدون مكانا يطمئنون إليه {وضاقت عليهم أنفسهم} قلوبهم للغمِّ والوحشة بتأخير توبتهم فلا يسعها سرور ولا أنس {وظنُّوا} أيقنوا {أن} مخففة {لا ملجأ من الله إلاّ إليه ثم تاب عليهم} وفقهم للتوبة {ليتوبوا إن الله هو التواب الرحيم}.
quran:9:119 –

O you who have believed, fear Allah and be with those who are true.  

O you who believe, fear God, by refraining from ˹acts of˺ disobedience to Him, and be with those who are truthful, in ˹their˺ faith and covenants, by adhering to sincerity.
القرآن:٩:١١٩ –

يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَكُونُوا مَعَ الصَّادِقِينَ  

{يا أيها الذين آمنوا اتقوا الله} بترك معاصيه {وكونوا مع الصادقين} في الإيمان والعهود بأن تلزموا الصدق.
quran:9:120 –

It was not ˹proper˺ for the people of Madinah and those surrounding them of the bedouins that they remain behind after ˹the departure of˺ the Messenger of Allah or that they prefer themselves over his self. That is because they are not afflicted by thirst or fatigue or hunger in the cause of Allah, nor do they tread on any ground that enrages the disbelievers, nor do they inflict upon an enemy any infliction but that is registered for them as a righteous deed. Indeed, Allah does not allow to be lost the reward of the doers of good.  

It is not for the people of Medina and for the Bedouins ˹who dwell˺ around them to stay behind God’s Messenger, when he sets out on a campaign, and to prefer their lives to his life, by guarding them against hardships which he ˹the Prophet˺ is content ˹to suffer˺ himself (this statement is a prohibition expressed as a predicate); that, prohibition against staying behind, is because neither thirst nor toil nor hunger afflicts them in the way of God, nor tread they any tread (mawti’an is a verbal noun, meaning wat’an) that enrages the disbelievers, nor gain any gain from the enemy, of God, be it through slaughter, capture or plunder, but a righteous deed is therefore recorded for them, that they may be rewarded for it. Truly God does not leave the wage of the virtuous to go to waste, that is, the wage of those ˹mentioned˺, rather He rewards them.
القرآن:٩:١٢٠ –

مَا كَانَ لِأَهْلِ الْمَدِينَةِ وَمَنْ حَوْلَهُمْ مِنَ الْأَعْرَابِ أَنْ يَتَخَلَّفُوا عَنْ رَسُولِ اللَّهِ وَلَا يَرْغَبُوا بِأَنْفُسِهِمْ عَنْ نَفْسِهِ ۚ ذَٰلِكَ بِأَنَّهُمْ لَا يُصِيبُهُمْ ظَمَأٌ وَلَا نَصَبٌ وَلَا مَخْمَصَةٌ فِي سَبِيلِ اللَّهِ وَلَا يَطَئُونَ مَوْطِئًا يَغِيظُ الْكُفَّارَ وَلَا يَنَالُونَ مِنْ عَدُوٍّ نَيْلًا إِلَّا كُتِبَ لَهُمْ بِهِ عَمَلٌ صَالِحٌ ۚ إِنَّ اللَّهَ لَا يُضِيعُ أَجْرَ الْمُحْسِنِينَ  

{ما كان لأهل المدينة ومن حولهم من الأعراب أن يتخلفوا عن رسول الله} إذا غزا {ولا يرغبوا بأنفسهم عن نفسه} بأن يصونوها عما رضيه لنفسه من الشدائد، وهو نهي بلفظ الخبر {ذلك} أي النهي عن التخلف {بأنهم} بسبب أنهم {لا يصيبهم ظمأ} عطش {ولا نصب} تعب {ولا مخمصة} جوع {في سبيل الله ولا يطؤون موطئا} مصدر بمعنى وطأ {يغيظ} يغضب {الكفار ولا ينالون من عدو} لله {نيلا} قتلا أو أسرا أو نهبا {إلا كتب لهم به عمل صالح} ليجازوا عليه {إن الله لا يضيع أجر المحسنين} أي أجرهم بل يثيبهم.
quran:9:121 –

Nor do they spend an expenditure, small or large, or cross a valley but that it is registered for them that Allah may reward them for the best of what they were doing.  

Nor expend they, therein ˹in the way of God˺, any sum, small, even if it be a single date, or great, nor do they cross a valley, during a ˹campaign˺ march, but it is recorded for them, as a righteous deed, that God may reward them the best of what they used to do, that is, the ˹due˺ reward thereof.
القرآن:٩:١٢١ –

وَلَا يُنْفِقُونَ نَفَقَةً صَغِيرَةً وَلَا كَبِيرَةً وَلَا يَقْطَعُونَ وَادِيًا إِلَّا كُتِبَ لَهُمْ لِيَجْزِيَهُمُ اللَّهُ أَحْسَنَ مَا كَانُوا يَعْمَلُونَ  

{ولا ينفقون} فيه {نفقة صغيرة} ولو تمرة {ولا كبيرة ولا يقطعون واديا} بالسير {إلا كُتب لهم} به عمل صالح {ليجزيهم الله أحسن ما كانوا يعملون} أي جزاءهم.
quran:9:122 –

And it is not for the believers to go forth ˹to battle˺ all at once. For there should separate from every division of them a group ˹remaining˺ to obtain understanding in the religion and warn their people when they return to them that they might be cautious.  

When the Prophet (s) was about to dispatch a raiding party — after they ˹certain Muslims˺ had been reproached for staying behind — all of them went forth, and so the following was revealed: It is not for the believers to go forth, on a raid, altogether: why should not a party, a group, of every section, of every tribe, of them go forth, while the others remain behind, so that they, those who remain behind, may become learned in religion and that they may warn their folk when they return to them, from the raid, by teaching them some of the rulings which they have come to learn, so that they may beware? of God’s punishment, by adhering to His commands and prohibitions. Ibn ‘Abbās said that this ˹verse˺ is specifically ˹intended˺ for raiding parties, while the previous one is ˹specifically˺ to prohibit any individual staying behind when the Prophet (s) sets out ˹on a campaign˺.
القرآن:٩:١٢٢ –

وَمَا كَانَ الْمُؤْمِنُونَ لِيَنْفِرُوا كَافَّةً ۚ فَلَوْلَا نَفَرَ مِنْ كُلِّ فِرْقَةٍ مِنْهُمْ طَائِفَةٌ لِيَتَفَقَّهُوا فِي الدِّينِ وَلِيُنْذِرُوا قَوْمَهُمْ إِذَا رَجَعُوا إِلَيْهِمْ لَعَلَّهُمْ يَحْذَرُونَ  

ولما وبِّخوا على التخلف وأرسل النبي ﷺ سرية نفروا جميعا فنزل {وما كان المؤمنون لينفروا} إلى الغزو {كافة فلولا} فهلا {نفر من كلِّّّّ فرقة} قبيلة {منهم طائفة} جماعة، ومكث الباقون {ليتفقَّهوا} أي الماكثون {في الدين ولينذروا قومهم إذا رجعوا إليهم} من الغزو بتعليمهم ما تعلموه من الأحكام {لعلهم يحذرون} عقاب الله بامتثال أمره ونهيه، قال ابن عباس فهذه مخصوصة بالسرايا، والتي قبلها بالنهي عن تخلُّف واحد فيما إذا خرج النبي ﷺ .
quran:9:123 –

O you who have believed, fight those adjacent to you of the disbelievers and let them find in you harshness. And know that Allah is with the righteous.  

O you who believe, fight those of the disbelievers who are near to you, that is, the nearest, followed by the next nearest of them, and let them find harshness in you, that is, severity, in other words, be harsh with them, and know that God is with the pious, helping and granting ˹them˺ victory.
القرآن:٩:١٢٣ –

يَا أَيُّهَا الَّذِينَ آمَنُوا قَاتِلُوا الَّذِينَ يَلُونَكُمْ مِنَ الْكُفَّارِ وَلْيَجِدُوا فِيكُمْ غِلْظَةً ۚ وَاعْلَمُوا أَنَّ اللَّهَ مَعَ الْمُتَّقِينَ  

{يا أيها الذين آمنوا قاتلوا الذين يلونكم من الكفار} أي الأقرب فالأقرب منهم {وليجدوا فيكم غلظة} شدة، أي أغلظوا عليهم {واعلموا أن الله مع المتقين} بالعون والنصر.
quran:9:124 –

And whenever a surah is revealed, there are among the hypocrites those who say, "Which of you has this increased faith?" As for those who believed, it has increased them in faith, while they are rejoicing.  

And whenever a sūra, of the Qur’ān, is revealed, there are some of them, that is, the hypocrites, who say, to their companions, mockingly: ‘Which of you has this increased in faith?’, and God says: As for those who believe, it has increased them in faith, because they accept that it is true, and they rejoice, because of it.
القرآن:٩:١٢٤ –

وَإِذَا مَا أُنْزِلَتْ سُورَةٌ فَمِنْهُمْ مَنْ يَقُولُ أَيُّكُمْ زَادَتْهُ هَٰذِهِ إِيمَانًا ۚ فَأَمَّا الَّذِينَ آمَنُوا فَزَادَتْهُمْ إِيمَانًا وَهُمْ يَسْتَبْشِرُونَ  

{وإذا ما أنزلت سورة} من القرآن {فمنهم} أي المنافقين {من يقول} لأصحابه استهزاءً {أيكم زادته هذه إيمانا} تصديقا، قال تعالى: {فأما الذين آمنوا فزادتهم إيمانا} لتصديقهم بها {وهم يستبشرون} يفرحون بها.
quran:9:125 –

But as for those in whose hearts is disease, it has ˹only˺ increased them in evil ˹in addition˺ to their evil. And they will have died while they are disbelievers.  

But as for those in whose hearts is sickness, a weakness of faith, it only adds abomination to their abomination, that is, ˹it only adds˺ disbelief to their disbelief, since they disbelieve in it, and they die while they were disbelievers.
القرآن:٩:١٢٥ –

وَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ فَزَادَتْهُمْ رِجْسًا إِلَىٰ رِجْسِهِمْ وَمَاتُوا وَهُمْ كَافِرُونَ  

{وأما الذين في قلوبهم مرض} ضعف اعتقاد {فزادتهم رجسا إلى رجسهم} كفرا إلى كفرهم لكفرهم بها {وماتوا وهم كافرون}.
quran:9:126 –

Do they not see that they are tried every year once or twice but then they do not repent nor do they remember?  

Do they not see, that is, the hypocrites (˹in which case˺ read a-wa-lā yarawna; or if read a-wa-lā tarawna, ‘do you, O believers, not see’) that they are tested, afflicted, every year once or twice?, with drought and diseases. Still they do not repent, of their hypocrisy, nor do they remember, ˹nor˺ do they heed admonition.
القرآن:٩:١٢٦ –

أَوَلَا يَرَوْنَ أَنَّهُمْ يُفْتَنُونَ فِي كُلِّ عَامٍ مَرَّةً أَوْ مَرَّتَيْنِ ثُمَّ لَا يَتُوبُونَ وَلَا هُمْ يَذَّكَّرُونَ  

{أولا يرون} بالياء أي المنافقون، والتاء أيها المؤمنون {أنهم يُفتنون} يُبتلون {في كل عام مرة أو مرتين} بالقحط والأمراض {ثم لايتوبون} من نفاقهم {ولا هم يذَّكرون} يتعظون.
quran:9:127 –

And whenever a surah is revealed, they look at each other, ˹saying˺, "Does anyone see you?" and then they dismiss themselves. Allah has dismissed their hearts because they are a people who do not understand.  

And whenever a sūra is revealed, wherein is mention of them, and the Prophet (s) recites it, they look at one another, desiring to flee, and saying: ‘Will anyone see you?’, if you get up ˹and flee˺?, and so if no one can see them they get up ˹and leave˺, otherwise they stay put. Then they turn away, persisting in their disbelief. God turns their hearts away, from guidance, because they are a folk who do not understand, the truth, for they do not reflect ˹on it˺.
القرآن:٩:١٢٧ –

وَإِذَا مَا أُنْزِلَتْ سُورَةٌ نَظَرَ بَعْضُهُمْ إِلَىٰ بَعْضٍ هَلْ يَرَاكُمْ مِنْ أَحَدٍ ثُمَّ انْصَرَفُوا ۚ صَرَفَ اللَّهُ قُلُوبَهُمْ بِأَنَّهُمْ قَوْمٌ لَا يَفْقَهُونَ  

{وإذا ما أنزلت سورة} فيها ذكرهم وقرأها النبي ﷺ {نظر بعضهم إلى بعض} يريدون الهرب يقولون {هل يراكم من أحد} إذا قمتم فإن لم يرهم أحد قاموا وإلا ثبتوا {ثم انصرفوا} على كفرهم {صرف الله قلوبهم} عن الهدى {بأنهم قوم لا يفقهون} الحق لعدم تدبرهم.
quran:9:128 –

There has certainly come to you a Messenger from among yourselves. Grievous to him is what you suffer; ˹he is˺ concerned over you and to the believers is kind and merciful.  

Verily there has come to you a messenger from among yourselves, that is, one of you — Muhammad (s) — for whom it is grievous, hard, that you should suffer, that is, your suffering, your experiencing hardship and encountering harm ˹is hard on him˺; who is full of concern for you, that you should be rightly guided; to the believers full of pity, profoundly compassionate, merciful, desiring good for them.
القرآن:٩:١٢٨ –

لَقَدْ جَاءَكُمْ رَسُولٌ مِنْ أَنْفُسِكُمْ عَزِيزٌ عَلَيْهِ مَا عَنِتُّمْ حَرِيصٌ عَلَيْكُمْ بِالْمُؤْمِنِينَ رَءُوفٌ رَحِيمٌ  

{لقد جاءكم رسول من أنفسكم} أي منكم: محمد ﷺ {عزيز} شديد {عليه ما عَنِتُّم} أي عنتكم، أي مشقتكم ولقاءكم المكروه {حريص عليكم} أن تهتدوا {بالمؤمنين رءوف} شديد الرحمة {رحيم} يريد لهم الخير.
quran:9:129 –

But if they turn away, ˹O Muhammad˺, say, "Sufficient for me is Allah; there is no deity except Him. On Him I have relied, and He is the Lord of the Great Throne."  

So if they turn away, ˹refraining˺ from believing in you, say: ‘God suffices me. There is no god except Him. Upon Him I rely, in Him have I put my trust, and in none other, and He is the Lord of the Tremendous Throne’ (al-‘arsh al-azīm), the kursī, which is singled out for mention because it is the greatest of all things created. Al-Hākim reported in al-Mustadrak ˹by way of an isnād˺ from Ubayy b. Ka‘b that he ˹Ubayy˺ said: ‘The last verse to be revealed was ˹from˺, Verily there has come to you a messenger… to the end of the sūra’ ˹sc. Q. 9:128-129˺. Meccan, except for verses 40, 94, 95 and 96, which are Medinese; it consists of 109 or 110 verses, and was revealed after ˹sūrat˺ al-Isrā’.
القرآن:٩:١٢٩ –

فَإِنْ تَوَلَّوْا فَقُلْ حَسْبِيَ اللَّهُ لَا إِلَٰهَ إِلَّا هُوَ ۖ عَلَيْهِ تَوَكَّلْتُ ۖ وَهُوَ رَبُّ الْعَرْشِ الْعَظِيمِ  

{فإن تولَّوا} عن الإيمان بك {فقل حسبي} كافيّ {الله لا إله إلا هو عليه توكلت} به وثقت لا بغيره {وهو ربُّ العرش} الكرسي {العظيم} خصه بالذكر لأنه أعظم المخلوقات، وروى الحاكم في المستدرك عن أبيّ بن كعب قال: آخر آية نزلت {لقد جاءكم رسول} إلى آخر السورة.