Surah 9. Al-Tawba

For, had they been [truly] desirous of setting out [with thee], they would surely have made some preparation therefor: but God was averse to their taking the field, and so He caused them to hold back when it was said, "[You may] stay at home with all [the others] who stay at home."⁶⁹

  - Mohammad Asad

This may refer to the permission granted by the Prophet (see verse {43}) to certain of his followers who, for apparently legitimate reasons, were unable to take part in the campaign (Tabari, Zamakhshari, Razi) - a permission of which the hypocrites only too readily availed themselves. As regards God's "causing" those hypocrites to sin in this way, see 2:7 and the corresponding note [7], as well as surah {3}, note [117].

If they had intended to march forth, they would certainly have made some preparation for it; but Allah did not like their going forth; so He made them lag behind and they were told "stay behind with those who stay behind."

  - Muhammad Farooq-i-Azam Malik

Had they 'really' intended to march forth, they would have made preparations for it. But Allah disliked that they should go, so He let them lag behind, and it was said 'to them', 'Stay with those 'helpless' who remain behind.'

  - Mustafa Khattab

And if they had wished to go forth they would assuredly have made ready some equipment, but Allah was averse to their being sent forth and held them back and (it was said unto them ) : Sit ye with the sedentary!

  - Marmaduke Pickthall

If they had intended to come out they would certainly have made some preparation therefor; but Allah was averse to their being sent forth; so He made them lag behind and they were told "sit ye among those who sit (inactive)."

  - Abdullah Yusuf Ali

Had these [hypocrites] set out with you, [O believers,] they would have added nothing to you save the evil of corruption, and would surely have scurried to and fro in your midst, seeking to stir up discord among you, seeing that there are in your midst such as would have lent them ear: but God has full knowledge of the evildoers.

  - Mohammad Asad

Had they gone with you they would have added nothing but mischief, and they would have made efforts to create disorder among your ranks, and there would have been some among you who would have listened to them. Allah knows the wrongdoers.

  - Muhammad Farooq-i-Azam Malik

Had they gone forth with you 'believers', they would have been nothing but trouble for you, and would have scrambled around, seeking to spread discord in your midst. And some of you would have eagerly listened to them. And Allah has 'perfect' knowledge of the wrongdoers.

  - Mustafa Khattab

Had they gone forth among you they had added to you naught save trouble and had hurried to and fro among you, seeking to cause sedition among you; and among you there are some who would have listened to them. Allah is Aware of evil-doers.

  - Marmaduke Pickthall

If they had come out with you they would not have added to your (strength) but only (made for) disorder hurrying to and fro in your midst and sowing sedition among you and there would have been some among you who would have listened to them. But Allah knoweth well those who do wrong. ¹³¹⁰

  - Abdullah Yusuf Ali

Khilal has more than one meaning, but I follow the interpretation of Ragib and the majority of accepted Commentators, who take it to mean "in your midst".

Indeed, even before this time⁷⁰ have they tried to stir up discord and devised all manner of plots against thee, [O Prophet,] until the truth was revealed and God's will became manifest, however hateful this may have been to them.

  - Mohammad Asad

I.e., before the expedition to Tabuk, during which these passages were revealed.

Indeed they had plotted sedition before and created disturbance to make you unsuccessful until the truth came through and the decree of Allah prevailed, even though they disliked it.

  - Muhammad Farooq-i-Azam Malik

They had already sought to spread discord before¹ and devised every 'possible' plot against you 'O Prophet', until the truth came and Allah's Will prevailed- much to their dismay.

  - Mustafa Khattab

 For example, ’Abdullâh ibn Ubai ibn Salûl, a chief hypocrite, marched with the Prophet (ﷺ) for the Battle of Uḥud in the outskirts of Medina, then decided not to join the fight and returned to Medina with his followers who made up around one third of the Muslim army.

Aforetime they sought to cause sedition and raised difficulties for thee till the Truth came and the decree of Allah was made manifest, though they were loth.

  - Marmaduke Pickthall

Indeed they had plotted sedition before and upset matters for thee until The Truth arrived and the Decree of Allah became manifest much to their disgust. ¹³¹¹

  - Abdullah Yusuf Ali

Evil plotters against Truth are only too glad to get an opportunity of meddling from within with affairs which they want to spoil or upset. They plot from outside, but they like to get into the inner circle, that their chances of intrigue may be all the greater. They are, however, unwilling to incur any danger or any self-sacrifice. Their whole activities are directed to mischief. Great wisdom is required in a leader to deal with such a situation, and the best of such leaders must need divine guidance, as was forthcoming in this case.

And among them there was [many a one] who said,⁷¹ "Grant me permission [to remain at home], and do not put me to too hard a test!" Oh, verily, [by making such a request] they had [already failed in their test and] succumbed to a temptation to evil:⁷² and, behold, hell will indeed encompass all who refuse to acknowledge the truth!

  - Mohammad Asad

I.e., at the time when the Prophet was making preparations for the campaign.

See verses {44} and {45} above. It is to be noted that both the verbal form la taftinni (rendered by me as "do not put me to too hard a test") and the noun fitnah have the same root, comprising a great complex of meanings: e.g., test, trial, affliction, temptation to evil, seduction, persecution, oppression, discord, civil strife, etc. ({cf. surah 8, note 25}). Since it is impossible in any language but Arabic to reproduce all these many shades of meaning in a single expression, the rendering of the term fitnah must necessarily vary in accordance with the context in which it is used.

Among them there is someone (Jad-bin-Qais) who said: "Grant me exemption and do not expose me to temptation (of Roman women's beauty)." Have they not fallen into temptation (of telling lies, double dealings and hypocrisy) already? Surely hell has encircled these disbelievers.

  - Muhammad Farooq-i-Azam Malik

There are some of them who say, 'Exempt me and do not expose me to temptation.'¹ They have already fallen into temptation. And Hell will surely engulf the disbelievers.

  - Mustafa Khattab

 Another hypocrite by the name of Jadd ibn Qais came to the Prophet (ﷺ) asking to be exempt from joining the army because he had a weakness for women and he was afraid that he would be tempted by Roman women.

Of them is he who saith: Grant me leave (to stay at home) and tempt me not. Surely it is into temptation that they (thus) have fallen. Lo! hell is all around the disbelievers.

  - Marmaduke Pickthall

Among them is (many) a man who says: "Grant me exemption and draw me not into trial." Have they not fallen into trial already? And indeed hell surrounds the unbelievers (on all sides). ¹³¹²

  - Abdullah Yusuf Ali

Fitnat, as explained in n. 1198, viii. 25, may mean either trial or temptation, or else tumult, turmoil, or sedition. The Commentators here take the former meaning, and explain that some Hypocrites claimed exemption from service in the Tabuk expedition in the direction of Syria on the plea that they could not withstand the charms of Syrian women and ought best to stay at home. The answer is: "But you have already fallen into temptation here by refusing service and disobeying the call." But perhaps the other meaning of "turmoil" may also be permissible as a secondary echo; in that case they object to be drawn into the turmoil of war, but they are told that they are already in a moral turmoil in advancing a disingenuous plea. In using the English word "trial" in the translation, I have also had in my mind the two shades of meaning associated with that word in English.

Should good fortune alight on thee,⁷³ [O Prophet,] it will grieve them; and should misfortune befall thee, they will say [to themselves], "We have already taken our precautions beforehand!" - and will turn away, and will rejoice.

  - Mohammad Asad

I.e., in the course of the expedition to Tabuk, during which most of this surah was revealed. One should, however, bear in mind that these verses have not merely a historical connotation but, rather, aim at depicting hypocrisy as such.

If you gain success, it grieves them, but if you face a setback, they say "We had taken our precautionary measures," and turn away, rejoicing.

  - Muhammad Farooq-i-Azam Malik

If a blessing befalls you 'O Prophet', they grieve, but if a disaster befalls you, they say, 'We took our precaution in advance,' and turn away, rejoicing.

  - Mustafa Khattab

If good befalleth thee (O Muhammad) it afflicteth them, and if calamity befalleth thee, they say: We took precaution, and they turn away well pleased.

  - Marmaduke Pickthall

If good befalls thee it grieves them; but if a misfortune befalls thee they say "we took indeed our precautions beforehand" and they turn away rejoicing.

  - Abdullah Yusuf Ali

Say: "Never can anything befall us save what God has decreed! He is our Lord Supreme; and in God let the believers place their trust!"

  - Mohammad Asad

O Prophet, tell them: "Nothing will happen to us except what Allah has written for us; He is our protector;" and in Allah let the believers put their trust.

  - Muhammad Farooq-i-Azam Malik

Say, 'Nothing will ever befall us except what Allah has destined for us. He is our Protector.' So in Allah let the believers put their trust.

  - Mustafa Khattab

Say: Naught befalleth us save that which Allah hath decreed for us. He is our protecting Friend. In Allah let believers put their trust!

  - Marmaduke Pickthall

Say: "Nothing will happen to us except what Allah has decreed for us: He is our protector": and on Allah let the believers put their trust.

  - Abdullah Yusuf Ali

Say: "Are you, perchance, hopefully waiting for something [bad] to happen to us - [the while nothing can happen to us] save one of the two best things?⁷⁴ But as far as you are concerned, we are hopefully waiting for God to inflict chastisement upon you, [either] from Himself⁷⁵ or by our hands! Wait, then, hopefully; behold, we shall hopefully wait with you!"

  - Mohammad Asad

I.e., either victory or martyrdom in God's cause. The verb tarabbasa has usually the connotation of waiting with expectancy, and is, therefore, most suitably rendered as "he hopefully waited".

Sc., in the life to come.

Further tell them: "Can you expect for us anything other than two excellent things (victory or martyrdom)? But we are waiting for Allah to afflict you with punishment either from Himself or by our hands. So wait if you will; we too are waiting."

  - Muhammad Farooq-i-Azam Malik

Say, 'Are you awaiting anything to befall us except one of the two best things: 'victory or martyrdom'? But We are awaiting Allah to afflict you with torment either from Him or at our hands. So keep waiting! We too are waiting with you.'

  - Mustafa Khattab

Say: Can ye await for us aught save one of two good things (death or victory in Allah's way)? while we await for you that Allah will afflict you with a doom from Him or at our hands. Await then! Lo! we are awaiting with you.

  - Marmaduke Pickthall

Say: "Can you expect for us (any fate) other than one of two glorious things (martyrdom or victory)? But we can expect for you either that Allah will send His punishment from Himself or by our hands. So wait (expectant); we too will wait with you." ¹³¹³

  - Abdullah Yusuf Ali

The waiting of the Unbelievers and that of the Believers are in different senses. The Unbelievers wish for disaster to the Believers, but the Believers will either conquer or die as martyrs in the Cause, in either case happy in the issue. The Believers expect punishment for the Unbelievers for their infidelity, either through their own instrumentality, or in some other way in Allah's Plan, and the Unbelievers would not like it in either case. Cf. vi. 158.

Say: "You may spend [anything], willingly or unwillingly, [pretending that you do it for the sake of God:] it shall never be accepted from you⁷⁶ - for, verily, you are people bent on iniquity!"

  - Mohammad Asad

I.e., "it shall never be acceptable to God": an allusion to the readiness on the part of many hypocrites to contribute financially to "good causes", ostensibly for the sake of moral considerations but, in reality, "only to be seen and praised by men" (cf. 2:264 and 4:38 ).

Say: "Whether you give willingly or with reluctance, it will not be accepted from you; for you are the people who are transgressors."

  - Muhammad Farooq-i-Azam Malik

Say, 'O Prophet,' ''Whether you' donate willingly or unwillingly, it will never be accepted from you, for you have been a rebellious people.'

  - Mustafa Khattab

Say: Pay (your contribution), willingly or unwillingly, it will not be accepted from you. Lo! ye were ever froward folk.

  - Marmaduke Pickthall

Say: "Spend (for the cause) willingly or unwillingly: not from you will it be accepted: for ye are indeed a people rebellious and wicked." ¹³¹⁴

  - Abdullah Yusuf Ali

The Hypocrites, who secretly plotted against Islam, might sometimes (and they did) make a show of making some contribution to the Cause in order to keep up their pretence. Their contributions were not acceptable, whether they seemed to give willingly or unwillingly, because rebellion and disobedience were in their hearts. Three reasons are specifically given for their rejection, in the next verse: (1) they did not believe; (2) their prayers were not earnest, but for mere show: and (3) in reality their hearts were not behind the contributions which they offered. Nothing is acceptable to Allah which does not proceed from a pure and sincere heart.

For, only this prevents their spending from being accepted from them:⁷⁷ they are bent on refusing to acknowledge God and His Apostle, and never pray without reluctance,⁷⁸ and never spend [on righteous causes] without resentment.

  - Mohammad Asad

Lit., "nothing prevents their spending from being accepted from them except that...", etc.

Lit., "and they do not approach prayer without being reluctant" - i.e., when they participate in acts of worship they do it only for the sake of outward conformity, and not out of inner conviction.

The reasons which prevent their contributions from being accepted are: that they disbelieve in Allah and His Rasool, that they come to offer Salah but reluctantly, and that they offer contributions but unwillingly.

  - Muhammad Farooq-i-Azam Malik

And what prevented their donations from being accepted is that they have lost faith in Allah and His Messenger, they never come to prayer except half-heartedly, and they never donate except resentfully.

  - Mustafa Khattab

And naught preventeth that their contributions should be accepted from them save that they have disbelieved in Allah and in His messenger, and they come not to worship save as idlers, and pay not (their contribution) save reluctantly.

  - Marmaduke Pickthall

The only reasons why their contributions are not accepted are: that they reject Allah and His apostle; that they come to prayer without earnestness; and that they offer contributions unwillingly.

  - Abdullah Yusuf Ali

Let not, then, their worldly goods or [the happiness which they may derive from] their children excite thy admiration: God but wants to chastise them by these means in this worldly life, and [to cause] their souls to depart while they are [still] denying the truth.⁷⁹

  - Mohammad Asad

Sc., "for which sin they will have to suffer in the life to come". See also 3:178 and 8:28 , and the corresponding notes.

Let neither their wealth nor their children dazzle you: in reality Allah intends to punish them with these things in this life and that their souls may depart while they are still unbelievers.

  - Muhammad Farooq-i-Azam Malik

So let neither their wealth nor children impress you 'O Prophet'. Allah only intends to torment them through these things in this worldly life, then their souls will depart while they are disbelievers.

  - Mustafa Khattab

So let not their riches nor their children please thee (O Muhammad). Allah thereby intendeth but to punish them in the life of the world and that their souls shall pass away while they are disbelievers

  - Marmaduke Pickthall

Let not their wealth nor their (following in) sons dazzle thee: in reality Allah's plan is to punish them with these things in this life and that their souls may perish in their (very) denial of Allah. ^{1315 1316}

  - Abdullah Yusuf Ali

If they appeared to be prosperous, with their purses and their quivers full (metaphorically), they were not to be envied. In reality their wealth and their sons might themselves be a snare: Cf. viii. 28. On this particular occasion this was proved to the hilt. The wealth of the Pagans filled them with pride, darkened their understanding, and led to their destruction. Their sons and followers adopted the Faith which their fathers had fought against, much to the chagrin of the fathers, whose spiritual death was even worse than their discomfiture in this world.

Cf. iii. 176-178.

And they swear by God that they do indeed belong to you - the while they do not belong to you but are [only] people ridden by fear:

  - Mohammad Asad

They swear by Allah that they are indeed believers like you; yet they are not of you; in fact, they are afraid to appear to you in their true colors.

  - Muhammad Farooq-i-Azam Malik

They swear by Allah that they are part of you, but they are not. They only say so out of fear.

  - Mustafa Khattab

And they swear by Allah that they are in truth of you, when they are not of you, but they are folk who are afraid.

  - Marmaduke Pickthall

They swear by Allah that they are indeed of you; but they are not of you; yet they are afraid (to appear in their true colors).

  - Abdullah Yusuf Ali

if they could but find a place of refuge, or any cavern, or a crevice [in the earth], they would turn towards it in headlong haste.⁸⁰

  - Mohammad Asad

Thus the Qur'an shows that the innermost cause of all hypocrisy is fear - fear of a moral commitment and, at the same time, fear of an open breach with one's social environment. In their overriding, immoral desire for social conformity, "the hypocrites seek to deceive God - the while it is He who causes them to be deceived [by themselves]" ( 4:142 ); and as "they are oblivious of God, so He is oblivious of them" ( 9:67 ). One should note, in this connection, that the Arabic term munafiq - which, for want of a better word, is rendered as "hypocrite" - applies both to conscious dissemblers bent on deceiving their fellow-men, as well as to people who, out of an inner uncertainty, are deceiving themselves. For a fuller discussion of this term, see note [7] on 29:11 , which probably represents the earliest instance of its use in the Qur'an.

If they could find a place of refuge or a cave, or any hiding-place, they would certainly run to it with an obstinate rush.

  - Muhammad Farooq-i-Azam Malik

If only they could find a refuge, or a cave, or any hiding-place, they would rush headlong towards it.

  - Mustafa Khattab

Had they but found a refuge, or caverns, or a place to enter, they surely had resorted thither swift as runaways.

  - Marmaduke Pickthall

If they could find a place to flee to or caves or a place of concealment they would turn straightway thereto with an obstinate rush. ¹³¹⁷

  - Abdullah Yusuf Ali

Jamaha = to be ungovernable, to run like a runaway horse, to rush madly and obstinately.

And among them are such as find fault with thee [O Prophet] concerning [the distribution of] the offerings given for the sake of God:⁸¹ if they are given something thereof, they are well-pleased; but if they are not given anything thereof, lo! they are consumed with anger.

  - Mohammad Asad

Since there is no English equivalent for the term sadaqat (sing. sadaqah), I am rendering it here as "offerings given for the sake of God". This comprises everything that a believer freely gives to another person, out of love or compassion, as well as what he is morally or legally obliged to give, without expecting any worldly return: that is, charitable gifts and deeds of every description (which is the primary meaning of sadaqat - e.g., in 2:263 and {264}), as well as the obligatory tax called zakah ("the purifying dues", because its payment purifies, as it were, a person's property from the taint of selfishness). In the context of the above verse, this term refers to the funds thus collected and administered by the Muslim community or state. When these funds are disbursed for the purposes stipulated in verse {60}, they assume once more - this time in relation to the recipients - the aspect of "charitable gifts".

There are some among them who criticize you (O Muhammad) concerning the distribution of sadaqat. If they are given from it they are pleased, and if they are not given from it, lo! They are full of rage.

  - Muhammad Farooq-i-Azam Malik

There are some of them who are critical of your distribution of alms 'O Prophet'. If they are given some of it they are pleased, but if not they are enraged.

  - Mustafa Khattab

And of them is he who defameth thee in the matter of the alms. If they are given thereof they are content, and if they are not given thereof, behold! they are enraged.

  - Marmaduke Pickthall

And among them are men who slander thee in the matter of (the distribution of) the alms. If they are given part thereof they are pleased but if not behold! they are indignant! ¹³¹⁸

  - Abdullah Yusuf Ali

Sadaqa = alms, that which is given in Allah's name, mainly to the poor and needy, and for the cognate purposes specified in the next verse but one: Zakat is the regular and obligatory charity in an organised Muslim community, usually 2 1/2 per cent, of merchandise and 10 per cent, on the fruits of the earth. There is a vast body of literature on this subject. The main points may be studied in the Hidaya tilfuru of Shaikh Burhanud-din 'All. As against zakat the term sadaqah has a much wider connotation, and is inclusive of zakat as in the verse 60 of this Sura.

And yet, [it would be but for their own good] if they were to content themselves with what God has given them and [caused] His Apostle [to give them],⁸² and would say, "God is enough for us! God will give us [whatever He wills] out of His bounty, and [will cause] His Apostle [to give us, too]: verily, unto God alone do we turn with hope!"

  - Mohammad Asad

Lit., "what God has given them, and His Apostle": a typically Qur'anic construction meant to bring out the fact that the real giver is God, and that the Apostle is His instrument. Although this passage relates, primarily, to the hypocrites at Medina and the historical situation obtaining at the time of the expedition to Tabuk, the import of these verses goes beyond the historical occasion of their revelation, describing as it does "the attitude and mentality of hypocrites of all times, and everywhere" (Manar X, 567). Consequently, we may assume that the reference, in this context, to "God's Apostle" is not confined to the person of the Prophet Muhammad but implies, metonymically, the Law of Islam as revealed through him - and, thus, to every government that holds authority by virtue of that Law and rules in accordance with it.

It would have been better for them, if they had only been pleased with what Allah and His Rasool had given them and said: "Allah is all-sufficient to us! Soon Allah will give us of His bounty, and so will His Rasool. Indeed to Allah do we turn our hopes."

  - Muhammad Farooq-i-Azam Malik

If only they had been content with what Allah and His Messenger had given them and said, 'Allah is sufficient for us! Allah will grant us out of His bounty, and so will His Messenger. To Allah 'alone' we turn with hope.'

  - Mustafa Khattab

(How much more seemly) had they been content with that which Allah and His messenger had given them and had said: Allah sufficeth us. Allah will give us of His bounty, and (also) His messenger. Unto Allah we are suppliants.

  - Marmaduke Pickthall

If only they had been content with what Allah and His apostle gave them and had said "sufficient unto us is Allah! Allah and His apostle will soon give us of his bounty: to Allah do we turn our hopes!" (that would have been the right course). ¹³¹⁹

  - Abdullah Yusuf Ali

Selfish men think that charitable funds are fair game for raids, but the Islamic standards on this subject are very high. The enforcement of such standards is always unpopular, and even the Holy Prophet was subjected to obloquy and slander for his strictness to principle. In doubtful cases, claimants who are disappointed should not blame the principles or those who enforce them, but put their trust in Allah, whose bounties are unbounded, and are given to all, whether rich or poor, according to their needs and their deserts. For every one it is excellent advice to say: deserve before you desire.

The offerings given for the sake of God⁸³ are [meant] only for the poor and the needy, and those who are in charge thereof,⁸⁴ and those whose hearts are to be won over, and for the freeing of human beings from bondage, and [for] those who are overburdened with debts, and [for every struggle] in God's cause, and [for] the wayfarer: [this is] an ordinance from God - and God is all-knowing, wise.⁸⁵

  - Mohammad Asad

See note [81] above.

I.e., the officials entrusted with the collection and administration of zakah funds.

These eight categories circumscribe all the purposes for which zakah funds may be expended. By "those whose hearts are to be won over" are apparently meant such non-Muslims as are close to understanding and, perhaps, accepting Islam, and for whose conversion every effort should be made, either directly or indirectly (i.e., by means of the widest possible propagation of the teachings of Islam). As regards the expression fi 'r-riqab ("for the freeing of human beings from bondage"), which relates both to the ransoming of prisoners of war and to the freeing of slaves, see surah {2}, note [146]. The term al-gharimun describes people who are overburdened with debts contracted in good faith, which - through no fault of their own - they are subsequently unable to redeem. The expression "in God's cause" embraces every kind of struggle in righteous causes, both in war and in peace, including expenditure for the propagation of Islam and for all charitable purposes. Regarding the meaning of ibn as-sabil ("wayfarer"), see surah {2}, note [145].

In fact the sadaqat (Zakah) collection is for the poor, the helpless, those employed to administer the funds, those whose hearts need to be won over to the truth, ransoming the captives, helping the destitute, in the Way of Allah and for the wayfarer. That is a duty enjoined by Allah; and Allah is All-Knowledgeable, Wise.

  - Muhammad Farooq-i-Azam Malik

Alms-tax is only for the poor and the needy, for those employed to administer it, for those whose hearts are attracted 'to the faith', for 'freeing' slaves, for those in debt, for Allah's cause, and for 'needy' travellers. 'This is' an obligation from Allah. And Allah is All-Knowing, All-Wise.

  - Mustafa Khattab

The alms are only for the poor and the needy, and those who collect them, and those whose hearts are to be reconciled, and to free the captives and the debtors, and for the cause of Allah, and (for) the wayfarers; a duty imposed by Allah. Allah is knower, Wise.

  - Marmaduke Pickthall

Alms are for the poor and the needy and those employed to administer the (funds); for those whose hearts have been (recently) reconciled (to truth); for those in bondage and in debt; in the cause of Allah; and for the wayfarer: (thus is it) ordained by Allah and Allah is full of knowledge and wisdom. ¹³²⁰

  - Abdullah Yusuf Ali

Alms or charitable gifts are to be given to the poor and the needy and those who are employed in their service. That is, charitable funds are not to be diverted to other uses, but the genuine expenses of administering charity are properly chargeable to such funds. Who are the needy? Besides the ordinary indigent, there are certain classes of people whose need is great and should be relieved. Those mentioned here are: (1) men who have been weaned from hostility to Truth, who would probably be persecuted by their former associates, and require assistance until they establish new connections in their new environment: (2) those in bondage, literally and figuratively: captives of war must be redeemed: slaves should be helped to freedom-, those in the bondage of ignorance or superstition or unfavourable environment should be helped to freedom to develop their own gifts: (3) those who are held in the grip of debt should be helped to economic freedom: (4) those who are struggling and striving in Allah's Cause by teaching or fighting or in duties assigned to them by the Islamic State, who are thus unable to earn their ordinary living: and (5) strangers stranded on the way. All these have a claim to charity. They should be relieved by individual or organised effort, but in a responsible way. In this verse, the word sadaqat refers to obligatory charity (zakat). See n. 1318 above.