Surah 9. Al-Tawba

And whenever they spend anything [for the sake of God], be it little or much, and whenever they move on earth¹⁶¹ [in God's cause] - it is recorded in their favour, and God will grant them the best reward for all that they have been doing.

  - Mohammad Asad

Lit., "cross a valley". As Zamakhshari rightly points out in his commentary on this verse, the term wadi ("valley" or "river-bed") is often used in classical Arabic to denote "the earth" - a usage which even in our days is familiar to the bedouin of the Arabian Peninsula, especially when combined with the verb qata'a (lit., "he cut") in its connotation of "cutting across" or "traversing [a distance]" or "advancing [on a journey]". Thus, the above Qur'anic phrase may be suitably rendered as "whenever they move on earth". (As regards the construction of this sentence, see preceding note.)

Likewise, they do not spend anything for the cause of Allah, be it small or large, or cut across a valley in Jihad, but is written down to their credit; so that Allah may reward them based on the best of their deeds.

  - Muhammad Farooq-i-Azam Malik

And whenever they make a donation, small or large, or cross a valley 'in Allah's cause'- it is written to their credit, so that Allah may grant them the best reward for what they used to do.

  - Mustafa Khattab

Nor spend they any spending, small or great, nor do they cross a valley, but it is recorded for them, that Allah may repay them the best of what they used to do.

  - Marmaduke Pickthall

Nor could they spend anything (for the cause) small or great nor cut across a valley but the deed is inscribed to their credit; that Allah might requite their deed with the best (possible reward). ¹³⁷²

  - Abdullah Yusuf Ali

Cut across a valley: this is specially mentioned, as denoting an individual act of herosim, dash, or bravery. To march with the troops along valleys, tread paths of danger along with our Comrades, is good and praiseworthy: Notice that both the things mentioned in this verse,- the spending of resources and the dashing across a valley-are individual acts, while those mentioned in the last verse are collective acts, which are in some ways easier. The individual acts having been mentioned, the next verse follows naturally.

With all this, it is not desirable that all of the believers take the field [in time of war]. From within every group in their midst, some shall refrain from going forth to war, and shall devote themselves [instead] to acquiring a deeper knowledge of the Faith, and [thus be able to] teach their homecoming brethren, so that these [too] might guard themselves against evil.¹⁶²

  - Mohammad Asad

Lit., "admonish their people when they come back to them, so that they might be on their guard". Although the above injunction mentions specifically religious knowledge, it has a positive bearing on every kind of knowledge - and this in view of the fact that the Qur'an does not draw any dividing-line between the spiritual and the worldly concerns of life but, rather, regards them as different aspects of one and the same reality. In many of its verses, the Qur'an calls upon the believer to observe all nature and to discern God's creative activity in its manifold phenomena and "laws", as well as to meditate upon the lessons of history with a view to gaining a deeper insight into man's motivations and the innermost springs of his behaviour; and, thus, the Qur'an itself is characterized as addressed to "those who think". In short, intellectual activity as such is postulated as a valid way to a better understanding of God's will and - if pursued with moral consciousness - as a valid method of worshipping God. This Qur'anic principle has been emphasized in many well-authenticated sayings of the Prophet, for instance, "Striving after knowledge is a sacred duty (faridah) for every man and woman who has surrendered himself or herself to God (muslim wa-muslimah)" (Ibn Majah); or, "The superiority (fadl) of a learned man over a [mere] worshipper [i.e., one who merely prays, fasts, etc.] is like the superiority of the full moon over all the stars" (Tirmidhi, Abu Da'ud, Ibn Majah, Ibn Hanbal, Darimi). Consequently, the obligation of the believers to "devote themselves to acquiring a deeper knowledge of the Faith" (li-yatafaqqahu fi 'd-din) and to impart its results to their fellow-believers relates to every branch of knowledge as well as to its practical application.

It is not proper that the believers should go forth all together. Therefore, why not a squadron from each division stay behind so that they may obtain the understanding of Deen (Al-Islam), and admonish the people when they return to them so that they may refrain from un-Islamic conduct!

  - Muhammad Farooq-i-Azam Malik

'However,' it is not necessary for the believers to march forth all at once. Only a party from each group should march forth, leaving the rest to gain religious knowledge then enlighten their people when they return to them, so that they 'too' may beware 'of evil'.

  - Mustafa Khattab

And the believers should not all go out to fight. Of every troop of them, a party only should go forth, that they (who are left behind) may gain sound knowledge in religion, and that they may warn their folk when they return to them, so that they may beware.

  - Marmaduke Pickthall

Nor should the believers all go forth together: if a contingent from every expedition remained behind they could devote themselves to studies in religion and admonish the people when they return to them that thus they (may learn) to guard themselves (against evil). ¹³⁷³

  - Abdullah Yusuf Ali

Fighting may be inevitable, and where a call is made by the ruler of an Islamic State, it should be obeyed. But fighting is not to be glorified to the exclusion of all else. Even among those who are able to go forth, a party should remain behind-for purposes of study, so that when the fighters return home, their minds may be attuned again to the more normal interests of religious life, under properly instructed teachers. The students and teachers are soldiers of the Jiha4d in their spirit of obedience and discipline.

O you who have attained to faith! Fight against those deniers of the truth who are near you, and let them find you adamant;¹⁶³ and know that God is with those who are conscious of Him.

  - Mohammad Asad

I.e., uncompromising with regard to ethical principles. For the general circumstances in which war is permitted, see {2:190-194}, 22:39 , {60:8-9}, and the corresponding notes, as well as notes [7] and [9] on verse {5} of this surah. The reference to "those deniers of the truth who are near you" may arise from the fact that only "those who are near" can be dangerous in a physical sense or, alternatively, that - having come from afar - they have already approached the Muslim country with an aggressive intent.

O believers! Fight the unbelievers who hem you in, to let them know how tough you are; you should know that Allah is on the side of the Godfearing.

  - Muhammad Farooq-i-Azam Malik

O believers! Fight the disbelievers around you and let them find firmness in you. And know that Allah is with those mindful 'of Him'.

  - Mustafa Khattab

O ye who believe! Fight those of the disbelievers who are near to you, and let them find harshness in you, and know that Allah is with those who keep their duty (unto Him).

  - Marmaduke Pickthall

O ye who believe! fight the unbelievers who gird you about and let them find firmness in you; and know that Allah is with those who fear him. ¹³⁷⁴

  - Abdullah Yusuf Ali

When conflict becomes inevitable, the first thing is to clear our surroundings of all evil, for it is only evil that we can rightly fight. To evil we must put up a stout and stiff resistance. Mealy-mouthed compromises are not right for soldiers of truth and righteousness. They are often a compound of cowardice, weariness, greed, and corruptibility.

YET WHENEVER a surah [of this divine writ] is bestowed from on high, some of the deniers of the truth are prone to ask,¹⁶⁴ "Which of you has this [message] strengthened in his faith?" Now as for those who have attained to faith, it does strengthen them in their faith, and they rejoice in the glad tiding [which God has given them].¹⁶⁵

  - Mohammad Asad

Lit., "there are among them such as say". The "saying" that follows is perhaps an oblique, sarcastic reference to 8:2 , which speaks of the believers "whose faith is strengthened whenever His messages are conveyed unto them".

A reference to the promise of paradise expressed in verse {111} above.

Whenever a Surah is revealed, some of them ask: "Whose faith from among you has increased by this?" Certainly the faith of the believers is increased and they do rejoice.

  - Muhammad Farooq-i-Azam Malik

Whenever a sûrah is revealed, some of them ask 'mockingly', 'Which of you has this increased in faith?' As for the believers, it has increased them in faith and they rejoice.

  - Mustafa Khattab

And whenever a surah is revealed there are some of them who say: Which one of you hath thus increased in faith? As for those who believe, it hath increased them in faith and they rejoice (therefor).

  - Marmaduke Pickthall

Whenever there cometh down a Surah some of them say: "which of you has had his faith increased by it? Yea those who believe their faith is increased and they do rejoice. ¹³⁷⁵

  - Abdullah Yusuf Ali

The incompatibility of Unfaith and Faith are contrasted in this section in respect of revelation and the divine teacher. The Unbelievers laugh at revelation, and say to each other mockingly: "Does this increase your faith?" To the Believer every new aspect of Allah's truth as revealed increases his faith, and wonder, and gratitude. He rejoices, because he gets added strength for life and achievement.

But as for those in whose hearts is disease, each new message but adds another [element of] disbelief to the disbelief which they already harbour,¹⁶⁶ and they die while [still] refusing to acknowledge the truth.

  - Mohammad Asad

Lit., "it but adds [another] loathsome evil to their loathsome evil" - i.e., makes them more stubborn in their denying the truth of God's messages because they are a priori determined to deny everything that is incompatible with their refusal to admit the existence of anything that is beyond the reach of human perception (al-ghayb - see surah {2}, note [3]).

As for those whose hearts contain malice, it will add filth to their existing filth, and they will die while they are still disbelievers.

  - Muhammad Farooq-i-Azam Malik

But as for those with sickness in their hearts,¹ it has increased them only in wickedness upon their wickedness, and they die as disbelievers.

  - Mustafa Khattab

 i.e., hypocrites.

But as for those in whose hearts is disease, it only addeth wickedness to their wickedness, and they die while they are disbelievers.

  - Marmaduke Pickthall

But those in whose hearts is a disease it will add doubt to their doubt and they will die in a state of unbelief. ¹³⁷⁶

  - Abdullah Yusuf Ali

Cf. ii. 10 and several similar passages. Just as the light, which to healthy eyes gives enlightenment, causes pain to the diseased eye, which emits unclean matter, so to those spiritually diseased. Allah's grace is unwelcome, and they put forth more doubts to cover their disease. And they die in their disease, and of their discase. Note the aptness of the metaphor.

Are they, then, not aware that they are being tested year-in, year-out?¹⁶⁷ And yet, they do not repent and do not bethink themselves [of God];

  - Mohammad Asad

Lit., "every year once or twice" - a figure of speech denoting continuity (Manar XI, 83 f.). The "test" consists in the fact that man has been endowed with reason and, therefore, with the ability to choose between right and wrong.

Do they not see that they are tested every year once or twice? Yet they neither repent nor learn a lesson from this.

  - Muhammad Farooq-i-Azam Malik

Do they not see that they are tried once or twice every year?¹ Yet they neither repent nor do they learn a lesson.

  - Mustafa Khattab

 Their hypocrisy is exposed over and over again.

See they not that they are tested once or twice in every year? Still they turn not in repentance, neither pay they heed.

  - Marmaduke Pickthall

See they not that they are tried every year once or twice? Yet they turn not in repentance and they take no heed. ¹³⁷⁷

  - Abdullah Yusuf Ali

Yet, in spite of their infidelity, one or two chances are given them every year. The door is not closed to them. Yet they deliberately turn away, and take no heed of all the warnings which their own nature and the teaching and example of good men should give them.

and whenever a surah is bestowed from on high, they look at one another [and say, as it were], "Is there anyone who can see what is in your hearts?"¹⁶⁸ - and then they turn away. God has turned their hearts away [from the truth] - for they are people who will not grasp it.¹⁶⁹

  - Mohammad Asad

Lit., "who sees you" - thus implying that God does not exist.

Cf. 8:55 .

Whenever a Surah is revealed they look at each other as if to ask, "Is anyone watching?" Then they silently slip away. Allah has slipped their hearts (from the guidance), for they are a people who do not want to understand.

  - Muhammad Farooq-i-Azam Malik

Whenever a sûrah is revealed, they look at one another, 'saying,' 'Is anyone watching you?' Then they slip away. 'It is' Allah 'Who' has turned their hearts away because they are a people who do not comprehend.

  - Mustafa Khattab

And whenever a surah is revealed, they look one at another (as who should say): Doth anybody see you? Then they turn away. Allah turneth away their hearts because they are a folk who understand not.

  - Marmaduke Pickthall

Whenever there cometh down a Surah they look at each other (saying) "doth anyone see you?" Then they turn aside: Allah hath turned their hearts (from the light); for they are a people that understand not. ¹³⁷⁸

  - Abdullah Yusuf Ali

Even the Unbelievers, in their heart and conscience, feel uncomfortable when they turn away from Faith and Truth, and therefore their turning aside is figured by furtive glances, such as we may suppose literally to have been cast by the Hypocrites in the assemblies of the Holy Prophet. Then they slink away, feeling superior in their minds. And yet, if they only knew it, their contumacy deprives them of Allah's grace and light. They are turning Grace away, and when Allah withdraws it altogether, they perish utterly.

INDEED, there has come unto you [O mankind] an Apostle from among yourselves:¹⁷⁰ heavily weighs upon him [the thought] that you might suffer [in the life to come]; full of concern for you [is he, and] full of compassion and mercy towards the believers.

  - Mohammad Asad

I.e., "a human being like yourselves, not endowed with any supernatural powers, but only chosen by God to convey His message to you". (See note [2] on 50:2 .)

Now, there has come to you a Rasool from among yourselves, the one who grieves at your loss and who is excessively anxious for your success in both worlds, and who is compassionate and merciful towards the believers.

  - Muhammad Farooq-i-Azam Malik

There certainly has come to you a messenger from among yourselves. He is concerned by your suffering, anxious for your well-being, and gracious and merciful to the believers.

  - Mustafa Khattab

There hath come unto you a messenger, (one) of yourselves, unto whom aught that ye are overburdened is grievous, full of concern for you, for the believers full of pity, merciful.

  - Marmaduke Pickthall

Now hath come unto you an apostle from amongst yourselves: it grieves him that ye should perish: ardently anxious is he over you: to the believers is he most kind and merciful. ¹³⁷⁹

  - Abdullah Yusuf Ali

The tender heart of the Teacher is grieved that any among his flock should rush headlong to ruin. He watches ardently over them, and whenever any of them show signs of Faith, his kindness and mercy surround him and rejoice over him.

But if those [who are bent on denying the truth] turn away, say: "God is enough for me! There is no deity save Him. In Him have I placed my trust, for He is the Sustainer, in awesome almightiness enthroned."¹⁷¹

  - Mohammad Asad

Lit., "the Sustainer (rabb) of the awesome throne of almightiness". For my rendering of al-'arsh as "the throne of almightiness", see note [43] on 7:54 .

Now, if they turn away from you, (O Prophet) say: "Allah is all-sufficient for me. There is no god but Him. In Him I have put my trust. He is the Rabb of the Mighty Throne."

  - Muhammad Farooq-i-Azam Malik

But if they turn away, then say, 'O Prophet,' 'Allah is sufficient for me. There is no god 'worthy of worship' except Him. In Him I put my trust. And He is the Lord of the Mighty Throne.'

  - Mustafa Khattab

Now, if they turn away (O Muhammad) say: Allah sufficeth me. There is no God save Him. In Him have I put my trust, and He is Lord of the Tremendous Throne.

  - Marmaduke Pickthall

But if they turn away Say : "Allah sufficeth me: There is not god but He: On Him is my trust - He the Lord of the Throne (Of Glory) Supreme! ¹³⁸⁰

  - Abdullah Yusuf Ali

But if the Message is rejected, he still proclaims the burning Faith of his heart, which is unquenchable. Allah is sufficient to all. To trust Him is to find the accomplishment of all spiritual desire. His grandeur is figured by a lofty Throne, supreme in glory! Thus have we been led, through a notable incident in Al-Mustafa's earthly career, to truths of the highest spiritual import.